Vayechi #3- buried in Egypt

In this week's parsha, in פרק מז, פסוק כט Yaakov asks Yosef to make sure that he will not bury his father in מצרים. The pasuk says: 

״וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת וַיִּקְרָא | לִבְנוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ שִׂים נָא יָדְךָ תַּחַת יְרֵכִי וְעָשִׂיתָ עִמָּדִי חֶסֶד וֶאֱמֶת אַל נָא תִקְבְּרֵנִי בְּמִצְרָיִם״

When the time drew near for Israel to die, he called his son Joseph and said to him, "If I have now found favor in your eyes, now place your hand beneath my thigh, and you shall deal with me with loving kindness and truth; do not bury me now in Egypt.

Why does יעקב care where he is buried? After all, isn't it really his physical body that will buried in Egypt since the important part of his body, his שכינה, will go up to ה׳? Rashi provides three reasons for why Yaakov asked this of Yosef:

1) the soil is destined to become lice which will crawl under his body.

2) those who die and are buried outside of ארץ ישראל will not be resurrected except with the pain of rolling through underground passages.
3) he didn't want the מצריים to deify him.

Q: What are other reasons for why Yaakov cared so much about not being buried in מצרים?

Vayechi #2- Is it really a blessing?

:ו. בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר

6. Let my soul not enter their counsel; my honor, you shall not join their assembly, for in their wrath they killed a man, and with their will they hamstrung a bull.

Right before Yaakov died, he gave blessings to each of his sons. However, Shimon and Levi were given a blessing that would seem to be negative, and a punishment for their actions against the city of Shchem. Yaakov says "Let my soul not enter their counsel." Why does Yaakov say this? What does it mean? What is this counsel he is referring to?

Rashi has an interesting interpretation on this:

Let my soul not enter their counsel: This is the future incident of Zimri (that Yaakov is referring to), when the tribe of Shimon gathered to bring the Midianitess before Moshe, and they said to him, “Is this one forbidden or permitted? If you say she is forbidden, who permitted you to marry Yitro’s daughter?” Let my name not be mentioned in connection with that affair. Therefore, the Torah depicts Zimri as “Zimri the son of Salu, the prince of a father’s house of the Shimonites” (Num. 25:14), but the Torah did not write, “the son of Jacob.” - [from Sanh. 82a, Gen. Rabbah 99:6]

As we see, Shimon and Levi did something worthy of their father's discomfort when being addressed. What are other interpretations of these words? Why does Yaakov seem to be giving these two sons a curse? What did these two brothers do that they deserve this? Is there any positive interpretation of such an outburst?

Vayechi #1- who are these?

ח. וַיַּרְא יִשְׂרָאֵל אֶת בְּנֵי יוֹסֵף וַיֹּאמֶר מִי אֵלֶּה:
Then Israel saw Joseph's sons, and he said, "Who are these?" 
What does this mean that Yaakov had to ask who was there? Who else would Yosef bring for a blessing?!
Rashi says that Yaakov asked because when Ephraim and Minashe entered the room, Yaakov's shechinah left 
him. This was due to their future descendants that were going to be evil kings. 
What is another interpretation of why Yaakov asked who was there?

Vayigash #5- switching hands

Pasuk יד says ״וישלך ישראל את ימינו וישת על ראש אפרים והוא הצאיר ואת שמאלו על ראש מנשה שכל את ידו כי מנשה הבכר״ 

Yaakov knew that Menashe was the בכור but he blessed אפרים with his right hand? Why did he switch his hands? Isn't the oldest supposed to be blessed with the right hand? 

Rashi says that Yaakov knew that he had switched his hands and that it was not a mistake. Gideon would be a descendant of מנשה, however, Yaakov knew that יהושע, the man that would bring בנ״י into Israel, would be a descendant of אפרים and that Yehoshua is greater than Gideon. This symbolizes thatאפרים׳s descendants would be greater than those of מנשה. 

If this is true, why did אפרים get "extra" blessing? Shouldn't the "weaker" brother get more of the blessing?

Vayigash #4- Why kick everyone out?

Parshat Vayigash Pereck mem hay (45) Pasuk Aleph

א. וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו וַיִּקְרָא הוֹצִיאוּ כָל אִישׁ מֵעָלָי וְלֹא עָמַד אִישׁ אִתּוֹ בְּהִתְוַדַּע יוֹסֵף אֶל אֶחָיו:

1. Now Joseph could not bear all those standing beside him, and he called out, "Take everyone away

from me!" So no one stood with him when Joseph made himself known to his brothers.

Why is it that Yosef sent out all the people in the room except his brothers when he reveled himself to them?

Rashi explains that he sent the Egyptians around him because he did not want the Egyptians to see and hear the embarrassment of his brothers when he reveled who he truly was to the brothers.

Why else might have Yosef sent them out of the room? Was him sending them out significant? Was him sending them out right or wrong?

Vayigash #3- Why didn't Yosef tell Yaakov he was alive??

In perek מה pesukim ד-ה, Yosef is talking to his brothers regarding the selling.

ד.וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו גְּשׁוּ נָא אֵלַי וַיִּגָּשׁוּ וַיֹּאמֶר אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה:

:ה. וְעַתָּה | אַל תֵּעָצְבוּ וְאַל יִחַר בְּעֵינֵיכֶם כִּי מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם Yosef acknowledges that he was sold and that it was for a greater purpose(Hashem's action).  Ramban asks that if Yosef realized these things and was a very powerful man, why didn't he contact Yaakov to tell him he was ok? Rabbi Leibtag gives an answer to this question. He says that throughout the Torah we see the concept of נבחר ונדחה, one chosen and one rejected. For example, קין והבל or רחל ולאה. In both of these cases, one was chosen or more loved than the other, who was pushed away. R' Leibtag continues to say that Yosef thought he was the נדחה (pushed away) and the brothers were נבחר . Therefore, he didnt make an effort to contact Yaakov because he believed that just like the others who were pushed away in the torah, he wasnt meant to be chosen.  Are there any other reasons as to why Yosef didnt try and contact Yaakov? Or why Yosef acknowledged Hashem in the pasuk regarding the selling?

Vayigash #2- Why Cry?

It says in perek mem hey, pasuk yud daled it says, "וַיִּפֹּל עַל צַוְּארֵי בִנְיָמִן אָחִיו" - "Yosef fell on the neck of his brother Binyamin and wept." Rashi comments that Yosef was crying about the future destruction of the two batei hamikdash. But why was Yosef crying about the bet hamikdash now? it seems like a very random time to be thinking about the destructions.

Vayigash #1- Harnessing Chariots

וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ, וַיַּעַל לִקְרַאת-יִשְׂרָאֵל אָבִיו גֹּשְׁנָה; וַיֵּרָא אֵלָיו, וַיִּפֹּל עַל-צַוָּארָיו, וַיֵּבְךְּ עַל-צַוָּארָיו, עוֹד -
"And Joseph harnessed his chariot and went up to meet his father, Israel, in Goshen. When he appeared to him, he fell on his neck and he wept excessively on his neck." (bereishit 46:29)

Rashi says that despite the fact that Yosef was second in command, he harnessed his own chariot in order to get it done quickly, thus being able to greet his father quicker. What is another reason Yosef may have harnessed his own chariot?

(E.C. Where else do we see a similar case in Tanach?)

Vayeshev #5- Refusing to be Comforted

After Yosef gets sold by his brothers into slavery- they do the awful act of dipping Yosef's coat into blood and bring it back to Yaakov and say "do you know whose coat this is?" Obviously Yaakov knows immediately that it was Yosef's coat- and he then rips his clothing and mourns for Yosef's death. But, in Perek ל''ז pasuk ל''ה- it says,  

And all his sons and all his daughters arose to console him, but he refused to be consoled, for he said, "Because I will descend on account of my son as a mourner to the grave"; and his father wept for him.

לה. וַיָּקֻמוּ כָל בָּנָיו וְכָל בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי אֵרֵד אֶל בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו

So why didn't Yaakov want to be comforted?? isn't that what the point of Shiva is all about? Rabbi Jonathan Sacks brings a Midrash that says- yes you can mourn and be comforted for someone who died- but Yaakov still believed that Yosef was still alive and wouldn't accept that he was dead. Therefore, he couldn't go through the normal process of mourning. 

So why don't you think Yaakov accepted his children's comfort? Or why did he still have hope even when he had physical proof that Yosef was dead?

Vayeshev #4- Hishtadlut?

In מ:כ״ג, it is written- "ולא זכר שר-המשקים את יוסף וישכחהו״" 

meaning, "but the chamberlain of the cupbearers did not remember Yosef, and he forgot him". 

 In the book לימודי יומי, it says, many commentators ask, was it so bad that Yosef, who had been in jail for Ten years, ask someone else for help? Why was this not considered hishtadlut- effort? 

One approach to resolve this question is: Yosef was actually allowed to ask for help, however it was the way he did it that was wrong. He asked Twice, first saying "if only you would remember me" and then again, "and mention me to pharaoh". The first time was considered hishtadlut, but the second was not. 

Another approach is: Yosef was wrong because he should have realized that the chamberlain being freed was such a miracle, that it must have been part of a plan to free Yosef himself. Had he already realized this, he would have seen Hashem had a plan, and would not have needed to ask for help. 

Vayeshev #3- Shalsheles!!

In Parshat Vayeishiv, perek 39, pasuk 7-9 The wife of Potifar propositions Yosef. Yosef refuses. However, there is an interesting trop used here. It is called a shalsheles. It's used to show a separation, meaning that Yosef's refusal is separate from the pasuk. 

 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וַתִּשָּׂא אֵשֶׁת אֲדֹנָיו אֶת עֵינֶיהָ אֶל יוֹסֵף וַתֹּאמֶר שִׁכְבָה עִמִּי:

וַיְמָאֵן | וַיֹּאמֶר אֶל אֵשֶׁת אֲדֹנָיו הֵן אֲדֹנִי לֹא יָדַע אִתִּי מַה בַּבָּיִת וְכֹל אֲשֶׁר יֶשׁ לוֹ נָתַן בְּיָדִי:

Why is this so? For what reason is Yosef’s response to the wife of Potifar
?“hesitant” or “separate” 

Rav Levi Yitzchak of Berdichev suggests that the shalsheles raises a person’s voice to show the disdain in moshe’s voice. When someone is disgusted by something their voice gets higher and becomes shrill. Yosef was disgusted that the wife of Potifar approached him and therefore he raised the tone of his voice. 

?What are other reasons that the shalsheles is used there  

Vayeishev #2- Loving Yosef

In this weeks parsha, parshat vayeishev, in pereck lamid zayin pasuk gimel it says

וְיִשְׂרָאֵל אָהַב אֶת־יֹוסֵף מִכָּל־בָּנָיו כִּי־בֶן־זְקֻנִים הוּא לֹו וְעָשָׂה לֹו כְּתֹנֶת פַּסִּים

Now Yisroel loved Yosef more than any of his other sons, because he was a ben zekunim to him, and he made a richly ornamented robe for him.

I chose to concentrate on the words ben zekunim.

What is the reason that Yaakov loved Yosef more than all his other children?

בן זקונים: שנולד לו לעת זקנתו. ואונקלוס תרגם בר חכים הוא ליה כל מה שלמד משם ועבר מסר לו. דבר אחר שהיה זיו איקונין שלו דומה לו:

Rashi gives three answers:

1. Because Yosef was born in Yaakov's old age so he felt a greater affection for him
2. Rashi quotes Onkelos saying: Yosef was a wise son to Yaakov, and all that he learned from the beit midrash of shem and ever, he taught to Yosef
3. the midrash says that the word זקונים is a contraction of זיו and איקונין meaning facial features, meaning that Yaakov favored Yosef because they resembled each other

what are other explanations of the words ben zekunim? if it means son of his old age, wouldn't it make more sense for his favorite to be Binyamin because he was born later? 

Vayeishev #1- Suffering smells

In this weeks Parsha, Parsha Vayeishev Yosef is sold. Yosef must have had many emotional difficulties during this time from being separated from his father, as well as being thrown into a pit, and sold to the Mitzrim. Despite the many hardships the Pasuk says 

25. And they sat down to eat a meal, and they lifted their eyes and saw, and behold, a caravan of Ishmaelites was coming from Gilead, and their camels were carrying spices, balm, and lotus, going to take [it] down to Egypt.

כה. וַיֵּשְׁבוּ לֶאֱכָל לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה:

Was it really necessary to mention that a caravan was coming towards them? These times were so difficult for Yosef, why would he even notice a small detail such as this? 

Rashi explains that caravans usually had bad smells, but Hashem made sure that this caravan in specific didn't smell bad because a tzadik would be inside of it. Therefore, the smell of the caravan did not bother Yosef. 

The Zichron Meir comes to expand on Rashis answer and says that if Hashem wants a certain person to undergo suffering, once that suffering is complete he will suffer no more. Yosef needed to suffer through shame and slavery, but not that of a bad smell. Therefore Hashem made sure that the caravan did not smell.

What other possibilities are there as to why the small detail of a caravan is mentioned in the Pasuk?

Vayishlach #6- Enemy or Brother?

In Parshat VaYishlach, Yaakov and Esav reunite for the first time in several years. The last time they saw each other was when Yaakov tricked Yitzchak into giving him the Bechorah. As one can imagine, Yakkov is nervous for this encounter and asks Hashem for protection from his brother, Esav.

(יב:בל) “עשו מיד אחי מיד נא הציליני”

“Rescue me, please, from the hand of my brother, from the hand of Eisav.” (32:12)

There is something unusual, however, in this Pasuk. The Pasuk states that Yaakov is asking both protection from his brother and protection from Esav. Rather than just saying rescue me from my brother or rescue me from Esav. Esav IS Yaakov’s brother! So why is there a need for both?

Rashi approaches this question by saying that Esav did not act as though he was Yaakov’s brother. Rather, he conducted himself in a wicked manner and therefore, the pasuk included both terms.

We know that there are no extraneous words in the Torah, so what is the meaning of this? Could they possibly be referring to two different people/concepts? According to Rashi, the Torah includes both terms because Esav was evil but they were still brothers despite Esav’s wickedness, so what could this mean? Why else would the Chumash include both from my brother and from Esav?

Vayishlach #5- Did Esav love Yaakov?

ד. וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל צַוָּארָיו כתיב צוארו וַֹיִֹשָֹׁקֵֹהֹוֹּ וַיִּבְכּוּ
4. And Esau ran toward him and embraced him, and he
fell on his neck and kissed him, and they wept.

Rashi says there are dots on this word and there is a disagreement about this matter. Some explain the dots tell us that Esau did not kiss Yaakov full heartedly. Rabbi Shimon bar Yochai says it is a given law and it is known that Esau hates Jacob. But at this time his mercy was aroused and he kissed him with all his whole heart.

Why would Esav kiss Yaakov full heartedly if he hates him? Does Esav still hate Yaakov after 22 years of not seeing him? What is another opinion on why there are dots above the word וַֹיִֹשָֹׁקֵֹהֹוֹּ?

Vayishlach #4- Frightened AND distressed?!

In Parshat Viyishlach, Yaakov avinu frantically prepares his family for what he believes will be a deadly attack from his brother, Esav. The angels told Yaakov that Esav was coming with 400 men, and all Yaakov had was his sheep, camels, cattle, and all his family.

The passuk teaches us, “Jacob became very frightened and was distressed; so he divided the people who were with him and the flocks and the cattle and the camels into two camps”(32:8)

Rabbi Moshe Feinstein, zt”l, asks a brilliant question: Why was Yaakov “distressed” that he might have to kill Esav or one of his four-hundred wicked men? This is surely a time of simcha! The opportunity to rid the world of evil is in Yaakov’s hands!

Why does the passuk need to say that Yaakov was both “frightened” and “distressed”? 

Vayishlach #3- what's in a name?

In Perek 32, Pasuk 29, it says:

"ויאמר לא יעקב יאמר עוד שמך כי אם ישראל"

 And he said, your name shall not no longer be Yaakov, but will be Yisrael.

Rashi says it is changed to no longer be said the blessings came through trickery, but rather through nobility and openness and in the end, Hashem will revel Himself to Yaakov in Beit Eil and change his name and Hashem will bless him.

What might be a reason for why Yaakov’s name was changed to Yisrael? What makes him special enough to be one of the few who gets their names changed by Hashem?  

Vayishlach #2- bowing to Esav?

This weeks Parsha describes the meeting between Yaakov and Esav after many years of separation. Yaakov is understandably apprehensive about this encounter, and when he sees Esav, he bows in front of him 7 times. 

Commentators discuss whether or not this was a good decision in light of the following pasuk: (Perek 27) כט  יַעַבְדוּךָ עַמִּים, וישתחו (וְיִשְׁתַּחֲווּ) לְךָ לְאֻמִּים--הֱוֵה גְבִיר לְאַחֶיךָ, וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ; אֹרְרֶיךָ אָרוּר, וּמְבָרְכֶיךָ בָּרוּךְ.

 Hashem tells Yaakov (as Esav) that the nations of the world will worship him.

In light of this pasuk, isn’t Yaakov going against his bracha? Was it a good decision to bow to Esav or was it just appeasement? 

Vayishlach #1- how many stones?

When Yaakov was ready to lie down to sleep next to the ladder the Torah writes that he:

“VAYIKACH ME’AVNE HAMAKOM”, = he took from the stones of the place which he arranged around his head.

And when he awoke he

“VAYIKACH ET HA’EVEN”, = he took the stone that he placed around his head.

Question – why when he went to sleep there were many stones, but when he woke up there was only one?

Rashi's Answer – Brings up what the Midrash answers and says, The stones were fighting with each other, they each wanted the holyness of Yaakovs head resting on them. Hashem then made them into one stone.

*doesn't sound so realistic – meant to teach us a message: there are many different types of Jews but when it comes down to it, we're all united. We are all responsible for each other and should try to be like the single stone that Yaakov awoke to find.

What are some other explanations as to why when Yaakov went to sleep there were many stones, but when he woke up there was only one?

Toldot #5 Esav's Kibud Av v'Eim

כז. וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם ישֵׁב אֹהָלִים:

Raban Shimon ben Gamliel says: I did not serve my father even a 100th as well as Eisav served Yitzchak. We learn in Parshat Toldot that Eisav is a bad person. He is a hunter instead of a learner like his father would have liked him to be and disobeyed his mother and father by marring two caaninite women. 

Why is  Eisav given the schar of kibud av va’am  if he disrespected them?

Toldot #4 Taking/Stealing?

Source:

ט. לֶךְ נָא אֶל הַצֹּאן וְקַח לִי מִשָּׁם שְׁנֵי גְּדָיֵי עִזִּים טֹבִים וְאֶעֱשֶׂה אֹתָם מַטְעַמִּים לְאָבִיךָ כַּאֲשֶׁר אָהֵב

Go now to the flock, and take for me from there two choice kids, and I will make them tasty foods for your father, as he likes

Question: 

Why does Rivka say "take for me" as opposed to just telling Yaakov to take the goats?

Answer: וקח לי: משלי הם ואינם גזל, שכך כתב לה יצחק בכתובתה ליטול שני גדיי עזים בכל יום: 

Rashi says: Rivka saying "take for me" indicates that she is not stealing from the flock of goats, and it was in her marriage license to be able to take 2 goats every day.  

Other Questions:

Why wouldn't Rivka be able to take them? What does this show about the relationship of Rivka and Yiztchak? Does the idea of stealing come up any other time in this parsha?

Toldot #3 prayer before plight?

In Parashat Toldot (25:21) the Pasuk says “And Yitzchak appealed to Hashem for his wife, for she was barren, and Hashem accepted his appeal, and his wife Rivka conceived.”

Questions:

The order of events seems to be reversed here. Why begin by telling us that Yitzchak prayed and only afterward that the reason for his prayers was Rivka’s barrenness? Wouldn’t it have made sense for the Torah to do it the other way? Shouldn’t it first tell us that Rachel was barren, then that he prayed?

Answer: Rabbi Shlomo Ganzfried explains that this is in fact the correct order. The Talmud (Yevamos 64a) explains that Rivka was barren because Hashem savors the prayers of the righteous. Hashem knows that the righteous respond to aversity with prayer, and so He sends them such adversity. Therefore, Hashem wanted to hear Yitzchak’s prayer that was the cause of the barrenness. From here we can also learn the power of Tefillah and Hashem listening to our prayers.

Shabbat Shalom!

Toldot #2 Tefilla

And Isaac prayed to the Lord opposite his wife because she was barren, and the Lord accepted his prayer, and Rebecca his wife conceived.

כא. וַיֶּעְתַּר יִצְחָק לַיהֹוָה לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִוא וַיֵּעָתֶר לוֹ יְהֹוָה וַתַּהַר רִבְקָה

Why did Hashem answer Yitzchak’s prayers and not Rivkah’s Prayers?

Rashi says: the prayer of a righteous man, the son of a righteous man, does not compare to the prayer of a righteous man, the son of a wicked man. Therefore, He accepted his prayer and not hers.

What are other reasons for why Hashem answered Yitzchak and not Rivkah? Does this mean if a person has wicked parents their tifillot are less likely to be answered? How is this a just way of answering people’s tifillot?  What is the other time in the torah that the word “Vayetear” is used to describe someone’s tifillot? Is there a reason the torah only uses this word for the two of them?

Toldot #1 Respecting the Birthright

And Eisav said, "Look, I am going to die, so of what use to me is the birthright?" ...And Eisav spurned the birthright. (Gen. 25:32)

Rashi says that Eisav looked at the birthright with disdain because he understood that with it came certain responsibilities (like working in the beit hamikdash) and if he did not perform adequately he would possibly be punished with death, which scared Eisav.

Could there be an alternate answer for why Eisav spurned the birthright?
Additionally, if Eisav had the knowledge to know that the birthright was so important should he not have treated it with more respect?

Chayei Sarah #4 127 Years

And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah.

א. וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה:

Why does the pasuk repeat the word years so many times? isnt it a bit repetitive and unnecessary?

Rashi comments on this saying that the reason the word years is written after every digit is to compare them to each other. When sarah was 100 years old, she had not sinned like a 20 year old had not sinned. When she was 20 she was like a 7 year old in regards to beauty. 

Chayei Sarah #2 How to make a vow

In Parshat Chayai Sarah, Perek 24; Pasuk 3, while Avraham is telling Eliezer his mission of choosing a wife for Yitzchak, Avraham says;

 "And I will adjure you by the Lord, the God of the heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites..."

However, Later in Pasuk 7, Avraham says "The Lord, God of the heavens, Who took me from my father's house and from the land of my birth..."

Why does Avraham first refer to Hashem as "God of the heaven and the God of the earth", and then refer to Hashem as the God of the heavens (only)???

 Rashi: 24;7

 ה' אלהי השמים אשר לקחני מבית אבי: ולא אמר ואלהי הארץ, ולמעלה אמר (פסוק ג) ואשביעך בה' אלהי השמים ואלהי הארץ. אמר לו עכשיו הוא אלהי השמים ואלהי הארץ, שהרגלתיו בפי הבריות, אבל כשלקחני מבית אבי היה אלהי השמים ולא אלהי הארץ, שלא היו באי עולם מכירים בו, ושמו לא היה רגיל בארץ

 Where else in the Torah are these different names of Hashem used, and why?  Is it necessary to describe Hashem while making a vow? Avraham also strengthens this vow by having Eliezer touch his thigh, is this another part of the format of the vow?  If so, what is the significance?

(EC: connect this Rashi to Rashi on Shema Yisrael. -Ms. Laufer)

Chayei Sarah #1 $$$$$$

 כט. וּלְרִבְקָה אָח וּשְׁמוֹ לָבָן וַיָּרָץ לָבָן אֶל הָאִישׁ הַחוּצָה אֶל הָעָיִן    

Now Rebecca had a brother whose name was Laban, and Laban ran to the man outside, to the fountain.

Why did Lavan run to the man? Rashi says that he noticed that the man had a nose ring, which signified that he was rich, so Lavan was running to greet the man that he thought would bring him wealth.

Are there other interpretations of why Lavan ran? Is there anywhere else in the Torah that strengthens Rashi’s idea and shows that Lavan was a money-oriented person? You may compare Lavan’s greeting here with his greeting towards Yaakov later in his life. How are they similar?  

Lech Lecha #4- 8th day

בראשית פרק יז פסוק יב

יב) וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא

Why do we have the brit on the eighth day? The Zohar says the baby must experience a Shabbat before being circumcised. This gives the baby a  special soul; a soul of Shabbat. The baby needs this soul to prepare for the brit. What are other reasons for the significance of the 8th day?

Lech Lecha #3- Go where?

The first Jew in the Torah, Avram, is introduced in Parshat Lech Lecha. Hashem comes and says to Avraham, "Leave this land, from the place you were born, from your fathers house to land that I will show you".

יֹּאמֶר יְהֹוָה אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ:

Ramban says in his perush on Berashit 12:1 that it is difficult for a man to leave his homeland, harder to leave the place you were born and hardest to leave your fathers house.

וטעם להזכיר "ארצך ומולדתך ובית אביך" כי יקשה על האדם לעזוב ארצו אשר הוא יושב בה ושם אוהביו ורעיו וכל שכן כשהוא ארץ מולדתו ששם נולד וכל שכן כשיש שם כל בית אביו ולכך הוצרך לומר לו שיעזוב הכל לאהבתו של הקב"ה

Question: Why would Avram want to leave the place where he has always lived? Why would he follow without knowing his destination? If it was so hard for him to leave, why wouldn't Hashem tell him where he is going? 

Lech Lecha #2- Go for yourself

"וַיֹּאמֶר יְהוָה אֶל-אַבְרָם, לֶךְ-לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ, אֶל-הָאָרֶץ, אֲשֶׁר אַרְאֶךָּ."

Why does Hashem randomly chose Avraham to leave?

Rashi says that Hahems says the "licha" part in "lech licha" is because it is for Avraham's benefit. Hashem will make Avraham a great nation, because he cannot have children where he is now. Additionally, Avraham's name will be great.

Why does Hashem want Avraham to leave if it is just for Avraham's benefit (according to Rashi)? What are other interpretations of what Hashem was telling Avraham when he said "lech lecha", "go FOR YOURSELF"?

Lech Lecha #1- NOW she's beautiful?

12:11-13

יא) וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ

 

 

יב) וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ

 

 

יג) אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ

The question is how come Abraham after being married to Sarah for many years just realizes how beautiful she is now?

Rashi asks this same question and gives two answers. 

You can look into these answers or consider others you find related to what is the significance of Avraham realizing Sarah's beauty? why does he only realize now?