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YOU ARE HERE: Study Programs >> Perek Yomi (A Chapter a Day) >> Questions to Guide You

Perek Yomi - Genesis

by Dr. Morton K. Siegel

A Non-Introduction

There will be no "introduction" as such to Bereyshit or, for that matter, to any of the Humash volumes. The reason? There are literally thousands of study volumes, commentary, and the like from just about as many perspectives where the Humash is concerned.

Thus, while there are questions prepared (since, in the instance of "inquiry" one can always hope for a wee bit of "discovery"), a general introduction is not being set down. For those who would wish to consult such an introduction there is, of course, the Etz Hayim volume of the Movement, which has just appeared and which is not only a source to consult for "introduction" but, as well, for particular interpretations and points of view. Too, if one uses the Soncino one will find engaging material therein and, there is also the Anchor Edition of the Tanakh which, in individual volumes dealing with the Humash is definitely worth consulting – as well, for the translation and commentary (but there is no Hebrew text accompanying).

For those who may be interested in monographic literature dealing with a specific text element in Bereyshit (and the number of "elements" is legion) please do be in touch, and we will certainly seek to provide information and/or sources which may be consulted.

The questions which follow, come from the pen of the undersigned who takes full responsibility (the advance readers being exculpated!) and is quite prepared to dialogue with participants as to the thrust of these questions and their purpose.

The reading of the Humash, of course, represents a new departure in Perek Yomi in terms of text since this is the matrix from which Jewishness in its original configuration and subsequent interpretations in all of its modes and nuances, grew.

Read carefully.

Chapter 1

If this is a history of Jews (and/or Judaism and/or Israel) why begin with "universal history" – that is, the creation of the world (or the universe)?
What was there before "God began to create" or "in the beginning God created"?
And if there was "no place", where was that which existed prior to the creation of place?
Does the text indicate that there was no "material substance" prior to the "creation" – or does it say that there was substance which was "all confused" or does it specify that there was "creatio ex nihilo", that is, "something from nothing"?
What is the appellation of Divinity in the opening passages?
If God is omnipotent, why the gradualism in creation (6 days or 6½ days) and, further, if the Divine is all knowing, why is it necessary first to "create and then observe"; would that not have been known before – along with everything else that was knowable?
Or, are we dealing with an author, and an approach, which is considerably different from the idea of the Divine as omnipotent, omniscious, and thoroughly "monotheistic" in view?
Is there any significance in the sequence of "creation"; is the preparatory unfolding setting the stage for a climax or does it reflect some other principle or approach?
Why would God "want" to create anything – is a reason given?
If there is no "beginning" and time is infinite – where does one start seeking to understand the unfolding of history – and can one so seek?
And as to the specifics –
- Does the author equate light with the sun?
- If there is water above and water beneath, was the earth already there, only to be uncovered?
- In the sixth day's narration, does "male and female" mean 2 creatures or hermaphroditic – and is Adam "man" or "humanity"?
- And does creation end on day six or day seven?
- How does God "rest"?
Most important: do any of these questions (and hundreds more that could be and have been asked) really matter, and/or in any way impact on the basic thrust of the author's message: whatever God "may be understood to be" there is no way to understand ultimate origins, universal sovereignty and purposeful nature without God?

Chapter 2

In verse 3, the phrase "va'yekadesh" is usually translated "made holy". What would that phrase mean or, should it be understood as making that day unique because of its unusual nature?
What is the cognomen of Divinity in verse 4 and how does it differ from the Name in chapter 1 and in the first three verses of chapter 2?
Is this chapter another description of the creation story or is it the same story in a "synopsis form"?
In verse 7, how does the creation of humanity differ in terms of the detail when compared with chapter 1?
How, in verse 8, is the "planting of the garden" different from the general creation of foliage?
In verse 9 there are two trees mentioned – both with the definite article: the tree of life and the tree of the knowledge of good and evil. Is there any definition of either or is it assumed that the reader was familiar with these "trees"?
What is the difference between a "tree of knowledge" as such and a "tree of the knowledge of good and evil"?
According to verse 15, what function does Adam (here the phrase is used for an individual and not for humanity) have in this garden?
Is any reason given for the prohibition to Adam not to eat from the "tree of the knowledge of good and evil" – and if this is done, is the death described physical or of some other nature?
According to verse 18, when humanity was created was it created male/female, male and female, or male only?
Does verse 20 assume that a "help mate" or "partner" for man could be found in a different species?
Do verses 21 and 23 specify that the creation of the female (or woman) was a direct derivative of a separate creation or a derivative of the man?
In verse 24, is the initiative for connubalism taken by the man or by the woman – who goes to whom?
Why, according to verse 25, was there "no shame" in nakedness? How does this relate to not (yet) consumed fruit of the "tree of the knowledge of good and evil"? Would that tree, then, presently furnish "valuation"?

Chapter 3

What is the double meaning for the Hebrew word "arum" (or "arumim"), these words appearing in verse 25 of chapter 2 and verse 1 of chapter 3?
How would the woman know of the prohibition regarding the "tree of the knowledge of good and evil" – is it assumed that she was so told by the man?
In the statement by the nahash, what "power" is ascribed to the "tree"?
Why would the woman have come to conclude that the tree was "tasty", "attractive to the eyes" and "useful for wisdom"? What had changed from the prior situation; was it the statement of the nahash?
In verse 6, there is reference to the fact that she gave from the fruit to her husband (or the man) – does this mean he was unaware of the prior dialogue which was set down?
In verse 8, is the word "kol" a "voice" or "the sound of Divinity walking in the garden"?
And what name is used to describe Divinity (consistently) in this narrative?
Is it possible that Divinity would not know how it was that humanity (or Adam and his wife) knew now that they were naked – or is there some other purpose to this observation (verse 11)?
Whereas Divinity is described as questioning both the man and the woman – is there any question to the nahash or is there rather, a statement?
According to earlier verses, if the fruit of the tree was eaten the eater would die. In the verses which follow 16, is death the punishment or something other?
Is verse 17 to be understood that it is "improper or forbidden" to listen to the wife or is that simply an introduction to the punishment described?
Would verse 19 indicate that, prior to eating from the tree, there was "no death" but eternal life - and is this what is meant by the earlier statement that "when you eat from the tree you shall surely die"?
Is there any response recorded by Adam or his wife?
The woman is described as the "mother of all life". Is there a similar description for the man as the "father of all life" – and is this omission happenstantial or deliberate?
What would verse 21 show as to the concern of Divinity for humanity, transgression aside?
Verse 22 is in the plural. To whom would Divinity be speaking, according to the narrator?
What is the concern of humanity now, knowing the difference between good and bad?
What power is ascribed to the "tree of life"?
How would this passage (verse 22) be understood in terms of the infinite power of Divinity or did the author have such infinite power in mind at this juncture?
In verse 24, does the text define what the "kruvim" might be and/or the "flaming turning sword" – and why have these been positioned?
And, in this narrative, is there any indication that the Garden of Eden no longer exists or that the trees no longer exist?
Or is the entire narrative a mythical description of the role of valuation (in place of simple acceptance of things as they are and not valuating), explaining how "the world came to be" in terms of human relationships – or does it have some other purpose?

Chapter 4

The first term for connubial relations used in the Torah is "yada" which means "to know". Would this have any relationship to the term "etz hadaat …" which is the tree of the knowledge of good and evil?
How is one to explain the expression "I have acquired a male (son) with or with the help of God"?
Is there any explanation as to when the notion of "bringing gifts to Divinity" might have been established (verses 3 and 4)?
In this particular description, is the shepherd or the farmer favored?
Please read the end of verse 7, representing a quote from Divinity to Cain and then compare it to verse 16 in chapter 3. Does the phrase carry the same weight in both cases and have the same meaning?
Does the text indicate what Cain might have said to Abel and what – if anything – the response was?
In verse 9, is Cain's reply meant to be arrogant or simply inquiring?
How is the earth described in verses 10 and 11 – in natural or somewhat mythical terms?>
How explain the dialogue between a "murderer" and Divinity, unless the purpose of the dialogue is instructive in terms of punishment which draws back from the most severe because of the ignorance of the murderer?
According to verse 15, then, is the "mark of Cain" one that singles him out for attack or one that singles him out for protection?
Verse 19 describes Lamekh and his descendants and the origin of certain metalurgical skills – but concludes with an observation which parallels verse 15. Is the text implying or explicating a genetic transmission in terms of the proclivity to murder?
What is Eve's reaction to the birth of a third child (Seth)?
What does the text mean, in verse 26, when it says Eve and Adam's grandchild, Enosh (son of Seth) lived at a time when "people began to call in the name of, or by the name of, God (the tetragramaton)? Had not that particular name been used in previous chapters?

Chapter 5

Does verse 1 indicate that this is a second or third description of the origin of humanity?
What is meant by the phrase "and called their name Adam in the day of their creation" – is this an indication of parity?
Verse 3 makes no reference to Cain and Abel; why?
Other than the genealogy beginning with verse 3 and through verse 21, is there any other information provided?
And in verse 21, what is meant by the phrase "and Enoch made himself walk with God"?
The same phrase is utilized in verse 24 but with an entirely different "conclusion". What is meant by "for God took him", quite different from the verb forms used before which are "and he died"?
In verse 29, Lamekh is quoted in terms of naming his son Noah in order that "this child will give us consolation from our sorrow as a result of the cursing of the earth by God"; what curse?
In verse 32, is there any indication of the nature of the three sons – as to pigmentation or any other characteristic?

Chapter 6

Who are the "sons of God" who looked upon the daughters of the human beings?
What is meant that "they took wives from wheresoever it pleased them"?
As a result of the action of the "sons of God", what action is taken regarding the longevity of human beings?
How does verse 4 relate to the preceding three verses – and what origin is given, then, to the "warriors and strong men who have an outstanding reputation"?
In verse 5, mention is made of the evil done by humanity - at all times. Where, in the preceding passages, has this evil been described?
Can God "regret" an action performed by It; and can God be sad? And can we understand these phrases in any other way but "adjectivation which is amenable to human dialogue, since any adjectivation which would be Divine, obviously, could not be utilized"?
What is the rumination of Divinity as set down in verse 7 – and why does it include all life if "the problem" was with humanity?
What would verse 8 imply as to what might happen?
Does verse 9 explain verse 8?
The phrase "in his generation" – is it a modifier of praise or minimizing (of his righteousness)?
What is meant by "Noah made himself walk with God"?
Was the violence of Noah's time limited to humanity; what is meant by "all flesh"?
Is there any indication of where, or under what circumstances, God spoke to Noah? Does it matter?t>
Is any verbal response forthcoming from Noah (vide: Moses and the transgressive crises re: the Golden Calf)?
A detail: is the word "tzohar" a window, or a prism (used in ships in ancient times to diffuse light in the interior/hold)?
Prior to creation, by what was the earth covered and how does verse 17 revert to pre-creation?
What is the covenant that will be fulfilled with Noah? (verse 18)
How is the continuity of the species assured?
How does Noah react to the command? (verse 22)

Chapter 7

How does verse 2 modify the earlier instruction?
Is verse 9 parallel to verse 2? Why – why not?
How does verse 11 validate the term "sham ma'yim" – the Hebrew for "the heavens", as to the author's understanding of "the heavens"?
Why does verse 16 repeat and emphasize "male and female"?
How "total" was the elimination of all life forms? (verse 22 – 23)
Was any warning given to any life form as to the forthcoming catastrophe?
Was opportunity provided (in this text) for repentance?
Are there other narratives in ancient sources as to a "universal deluge"?
What role, if any, do Noah's children and wife play?
How does the narrative relate to concepts of justice, mercy and penance (theologically understood)?

Chapter 8

How does verse 1 imply that the Divine is forgetful – or is to be understood otherwise?
How does the "ruah" of the text relate to the "ruah" of chapter 1, verse 2?
Have the mountains of Ararat been identified geographically?
Why is the raven sent - why not some other fowl? Sent once or many times?
How do verses 8-11 explain the idea of the dove and the olive branch as symbols of peace (or wholeness)?
Is there any indication of communication between God and Noah during the flood, or only prior thereto and subsequently? (verse 15)
How does verse 17 parallel chapter 1 (verses 21-25)?
From whence (how) does Noah know of altars – and is the cognomen of Divinity used in verse 20 the same as at the beginning of the Noah story?>
Is it coincidental that (verse 21) the word "heart" is used in connection with God (this phrasing rarely employed in Torah text)and used in connection with the descriptive of humanity?
Does verse 21 state that the human by nature is evil from birth or from "the younger years"?
How does verse 21 relate to the observation that the human is made in "God's image" (chapter 1 verse 26)?
What is promised to all eternity as to nature and natural phenomena?

Chapter 9

What does verse 1 repeat from the blessing of the creation story?
How is verse 2 radically different from the creation story?
Does verse 3 explain the terror and fear stated in verse 2 and how does it depart from relationships between life forms as posited in chapter 1?
Why is the blood of animals/birds not to be consumed with the flesh – is it because it contains the essence of life in the opinion of the author? To whom/what does that essence belong?
How is "human blood spilling" to be accounted for – and is only human blood spilled by humans?
And, what is the lot of a human who "spills human blood", i.e. murder? Is this a new mandate not in the creation story?
Are these regulations for all humanity (i.e. commands to Noah's descendants) or only for a portion or some portions of humanity?
What is the perpetual covenant? (verse 10 – 11)
The sign of the endless covenant (verse 13) is the bow – meaning, with the bow hanging, it will not again …?
How is this specified in verse 15?
Again, as in chapter 8 verse 1, does God "require recall"?
Why the specificity that Canaan is descended from Ham?
Does verse 19 validate the creation story thesis – that all humanity has common ancestry (i.e. Noah – his sons)?
Why is Noah "a man of the soil" and not a shepherd?
What time has elapsed (been accordionized) between the "planting" and the "drinking"?
Is this is a call for "alcoholic abstinence"?
What is objectionable in Ham's conduct – and how is this documented in the action of Yafet and Shem?
Has Ham been identified elsewhere as the "youngest" son?
Why, if Ham is "guilty," is Canaan, his son denounced and demeaned?
Is this, then, the text's preference as to the "proper" relationship of the nations at a later time?

Chapter 10

In the description of the descendants of Noah (in this chapter), is any geographic area mentioned save for the Middle East (the Fertile Crescent) and some Mediterranean points? Why? Why not?
If the genealogical sequence is by oldest first, which of the three sons (groups of peoples) was the youngest? (but see verse 21)
Other than Nimrod, is any individual singled out for special description?
Do verse 11 and verse 22 contradict one another re: Assyria?
What is meant (verse 25) by "in his days the earth was divided"?
Are any of the nations "value judged" or, simply, listed?
Is Divinity mentioned in this chapter re: the distribution of peoples or did it "just happen"?

Chapter 11

How does verse 1 continue or contradict chapter 10?
What intent is ascribed to the builders of the city and a massively tall tower?
Is this intent (verse 4) considered good/bad or, simply, stated?
How to understand "God came down to see?" (verse 5)
While not so stated, could the phrasing in verse 5 be a mandate for emulation, i.e. – do not judge/conclude until you are quite familiar with all the evidence?
"So this is what they have done"! Is the "tone" condemnatory - and, if so, why?
Why (in verse 7) the change of tense to plural "let us"?
How does this (unlike chapter 10) explain language variations?
Or is the purpose of the narrative to explain the founding of Babylonia?
How is this divine action of scattering to be understood in terms of justice and judgement?
And how does it relate to the mandate to humanity in Chapter 1, verses 27–30? Does it?
What is the relationship of Shem's genealogy as set forth in Chapter 10, verses 21 – 31 to the genealogy here in verses 10–27?
Is there any indication of any "special" characteristics of Avram in this chapter?
Was Avram (and family) on the way to Canaan in this chapter's narrative?
If so, is any reason given?

Chapter 12

Does text indicate why or where or how or when God spoke to Abram? (Does it matter?)
Did the previous narrative prepare the reader (or for that matter, Abram) for this mandate?
In Noah's case, text speaks of his "finding favor", being righteous – is there any description of Abram's character/conduct?
Is the land to which Abram is to go specified?
What or who are the "persons" they acquired in Haran? (verse 5)
To which land does Abram journey?
If the Canaanites were then in the land, when was this text written? (verse 6)
In verse 7, is there any detail of how "God appeared to him"?
What is meant (at Beth El) by the phrase "he invoked God by name"?
Why does Abram go to Egypt, rather than return to Haran, when there is a famine? (verse 10)
As to the narrative in verses 11–15, what was the alternative? Was there an alternative?
In verses 17–20, what role is described for Divinity and with what outcome?
Does text value (condemn, praise, or otherwise comment) on Abram's action?

Chapter 13

In verse 4, how is chapter 12 verse 8 "relived"?
Why do Lot and Abram separate – and what is Abram's formula for resolving the situation? (verses 5–13)
Speculation: what would Abram have done if Lot had selected Canaan?
In verse 13, are the Sodomites' transgressions specified or hinted at?
Verses 14–16 contain what two "eternal promises" to Abram and his descendants?
Where does Abram settle after the "promise" and what does he do of a religious nature?
Accordingly, what three sites were graced by Abram's altars?

Chapter 14

What international event is described?
Why does Abram get involved? (verse 12)
What is the meaning of "Haivri" in verse 13? (For incisive explanation see Moshe Greenberg, "The Habiru.")
What is the meaning of "baalei brit"?
From verse 4, what picture emerges of Abram's status?
Malki-Tzedek ("my ruler is just") is a priest of El Elyon – and how define that appellation? (verse 18)
How is El Elyon adjectivated in verse 19 and verse 20 – and who gives a tithe to whom?
In verse 22, how does Abram modify Malki-Tzedek's description of God?
What material gain accrues to Abram from the victory?
After migration, starvation, war and victory – what now?

Chapter 15

Verse 1 describes what mode of Divine communication with Abram? Has it happened before? Has text told the reader?
What is a "magen" – a shield or a sovereign (or both)?
Has Abram dialogued with Divinity before (verse 2) and now, what is his sole observation?
What is the Divine response (verses 4 – 6) and what is Abram's reaction?
What is tzedakah in this context? (verse 6)
In verses 7–11 what do these preparations imply? (Why does Abram chase away the birds – what do they symbolize in some other Near Eastern cultures?)
In verse 12, what is Abram's condition when the future revelation is shared with him – and is the nation specified in the revelation?
How does verse 16 explain the delayed inheritance of the land?
What does the fiery furnace symbolize? And, why a symbol?
In sum, this vignette describes a covenant between whom and whom?

Chapter 16

What changed relationship obtains between Abram and Hagar, and at whose instance? (verse 3)
Why does Sarai torment Hagar when the pregnancy was Sarai's intent?
In verse 7 et seq. what is evident as to "with whom" there is Divine communication (Hagar is a slave, a woman, an Egyptian)?
What is the meaning of "Yishma-El" beyond simple translation?
Is this, then, Abram's promised son?

Chapter 17

What is the interval between Ishmael's birth and the events of this chapter?
Is the absence of detail (when, where, how) as to God's "appearance" precedented?
How does Divinity name Itself in this passage?
Is the covenant/promise in verses 4–8 essentially different from prior promises to Abram, or the same?
Is the Divine "new name" used again in this chapter?
What is new as to the sign of the Covenant (verses 9–14)? And, is the sign for Abraham's direct "seed" only?

Chapter 18

Does text indicate why, having appeared to Abraham, there is a second appearance? (Is a time interval noted?)
How is this appearance "different" from the preceding (or, is it)?
What lesson is taught as to the nature of hospitality?
Is there any significance in the serving of dairy and meat - at this stage in the overall biblical narration?
Is Sarah's reaction different in any way from Abraham's reaction when being informed of a child being born to them (previous chapter)?
Does God speak to Sarah directly?
In verses 17–19 is there a Divine rumination or a communication to Abraham?
Does verse 19 answer two questions: why Abraham was chosen and, for all times, the purpose/intent of the choice? (But – does the text indicate why Abraham was selected and not another?)
What are the epitomizing virtues for Abraham and his descendants?
What (as in the Babel story) is the significance of God's "going down to see"?
What warranted the Sodomites' description as "most evil and most transgressing" – is there any specific?
In verse 22 – if the three went to Sedom, before whom/what is Abraham standing? (or, see XIX, verse 1)
Prior to Abraham's argument (verses 23 et seq.), has he argued in this fashion – i.e. a direct challenge to Divinity (without any respectful or other introduction)?
What, according to Abraham's thesis (verses 24–25), is the key element which should determine the Divine relationship to humanity?
How does the Divine comment in verse 26 go beyond Abraham's thesis in applying judgement mercifully?
A detail: what custom prevails to this day as to the minimum number for a congregational minyan? (verse 32)

Chapter 19

In the repast prepared (verse 3), why matzot (usually associated with a korban)? Did Lot "sense" something – or were the matzot simply a delicacy – or something prepared hurriedly?
In verse 5, the JPS translates "veneydah otam" as "we may be intimate with them". Is this the only possible translation? Has any part of prior text implied/explicated homosexuality? Was it unusual to want "to know" who strangers are? (Vide the king of Jericho and the spies who came to his city in the early chapters of Joshua.)
If the Sodomites were of a homosexual nature, how explain Lot's "offer" in verse 8? In any event, does protective hospitality admit of no limit?
In verses 12–14, the preliminary to destruction: are the Sodomites warned? Is there an opportunity for teshuvah?
In verses 19–22 what etiology is set forth in this passage; and in verses 23 – 26?
If verse 26 is read poetically, is not total bitterness (i.e. a pillar of salt) the reaction of one who witnesses total destruction?
In verse 29 what reason is given for Lot's being saved – his own virtue or that of another?
Are Lot's daughters described as incestuous and/or sexually frustrated or simply desirous of perpetuating the human species, thinking that they are the last humans alive?
What does this narrative imply as to subsequent Moabite and Ammonite women's maternal instincts?

Chapter 20

How does this narrative differ radically from the Pharaoh/Sarai/Abram narrative?
What reason (verse 11) does Abraham give for his action, and what is the technical "justification"?
In verse 16 "kesut ena'yim" is translated by JPS as "vindication"; how does the footnote yield a different reading?

Chapter 21

In verse 9, why is Ishmael's laughter (alternate translation: playing) a source of annoyance to Sarai?
How is Abraham reassured by Divinity that Sarai's demand, re: expulsion of Hagar and Yishmael, is not to be resisted?
In verse 16, is Hagar's action self-pity and/or concern for Ishmael?
What is the Divine message to Hagar (verses 17–18) re: parental reaction in time of severe trouble with a child – distancing or care and comfort?
In verse 19, is it God or God's messenger that text projects as acting?
How is the reassurance to Abraham fulfilled?
What family matters are resolved and what problem is to be settled next? (verses 22 – 27)
And, in commenting, is candor considered appropriate or are conflicts disregarded?
In verse 31, what place name is historically traced?
In verse 33, what new cognomen for Divinity is set down?
From verse 34, would it appear that the "treaty" (covenant) was of duration?

Chapter 22

When the full story is read – what was the test?
Why is "lekh lekha" especially appropriate as an introductory phrase – and has it been encountered before?
Has the text prepared the reader for "child sacrifice" as a Divine expectation?
Abraham argued for others at Sedom; why not even a word at this juncture?
Does verse 5 imply that Abraham knows that the request to offer up his son was not anything but a test (N.B. "we will return to you")?
Verse 6 speaks of "going together" – what is the special significance?
In verse 8, is Abraham's answer an additional indication that it is not his son who will be slaughtered?
How explain the son's total inaction in verse 9?
If verses 10–12 were excised and the story continued from verse 9 directly to verse 13, how would that radically change the point of the narrative (i.e. Abraham understood by himself that his son was not to be offered)?
Might the current narrative be a melange from writers with two differing points of view – (a) Abraham's self-awareness or (b) his need to be instructed?
In verse 14, who, what, will be seen?
Why (verse 15) the second message and is anything "new"?
In verse 19, why "Abraham returns to his servants"? Where is the son?
Was the test, then, "from what I already know of you, you couldn't want me to do this" or, "God's demand whatever, must be obeyed"?
Why the genealogy (verses 20–24) at this point? When will Bethuel be encountered (soon) again?

Chapter 23

If Abraham returned to Beer Sheva and Sarah died in Hevron – is a migration story to be assumed? (verse 2 JPS translates "va'yavo" as "proceeded" but literally it is "and Abraham came". Is this literary style or did he actually come from Beer Sheva?)
How is the tradition of burial in a Jewish owned burial site derived from verses 4 – 16?

Chapter 24

Abraham has everything. Does he think so? Is anything left to be done?
Why is a hand under the thigh the ultimate sign of a binding oath for all time?
What is Abraham's "position" as to the possibility of his son "inter-marrying"? (verses 4–5)
What is Abraham's position as to his son leaving Canaan? (verse 8)
And which of the positions ranks which?
In verse 11, choosing this location is based on what expectation?
In verses 12–14 what is the "test" of a maiden's suitability for Isaac?
What pleasant "coincidence" eventuates?
What is the significance of "bowing to God" in verse 26 – and how is this explicated in verse 27?
In ancient days, what was the role of an older brother re: his sister - and Lavan (meaning white as in "levanah" – "moon") is (possibly) indicative of what worship pattern?
And yet, in verse 31, what name for Divinity does he utilize?
How is the devotion to responsibility reflected in verse 33?
In verses 34–41, is the servant's narration in any way different from the charge given to him by Abraham?
In verse 43, is the descriptive "young girl" or "virgin"?
What is the response to the request? (verses 50-51)
In verses 57–58, who makes the final decision on the betrothal?
In their blessing of Rivkah, is any Divinity mentioned?
In verse 64, the literal translation of "vatipol" is "she fell off the camel". Why? And, in verse 65, she describes the man she sees as "halazeh", literally "strange" or "unusual". What is the purport of these sentences?
Where is Abraham in the denouement of this story? Why does the servant not report to him?
Does verse 67 describe mutual affection?

Chapter 25

Verses 1 through 6 confirm what inheritance line of descent for Abraham?
The genealogy of Ishmael is set forth in verses 12–18 and then, in the next section, the genealogy of Isaac. Why this sequence?
How many sons are ascribed to Ishmael (verses 13–15)? Is the number a coincidence?
How does Isaac's family life parallel Abraham's?
Does text indicate when or how Rivkah "consults God", and is there a male accompaniment – Isaac or other?
Verse 23 predicts what as to Isaac's prodigy – and how does this parallel Abraham's children – or does it?
If verse 23 has noted twins, why does verse 24 read as "a surprise"?
What determines the names of the children – appearance and birth sequence or other?
What is meant by "a dweller in tents"?
Is a reason given why Rivkah loves Jacob?
In verse 29, what is the meaning of "ayef" – in JPS translated as "famished"; elsewhere: "wounded and/or near death"?
In the dialogue between Esau and Jacob (verses 31–33), why does Esau rank the birthright as inconsequential ("I am about to die")?
In verse 34, the text describes Esau as "spurning the birthright"; do you agree?
Does text hint (let alone explicate) that either Rivkah or Isaac was aware of this "transaction"?
How does this chapter (younger ranking the older) parallel in outcome the Ishmael – Isaac heritage story? How does it differ?

Chapter 26

Verses 1 and 2 parallel Abraham's experience when famine threatens - but how do verses 2 et seq. basically change the experience?
Why does JPS translate "va'yera" in chapter 18 verse 1 as "and God appeared" and why here as "God had appeared"?
In verse 3 is "Eheyeh" a verb or a proper name?
In verse 5 is the blessing by virtue of Isaac or Abraham?
"Like father like son" (verse 7)?
How does verse 15 encapsulate the tension between Isaac and the Philistines?
How would verse 18 demonstrate respect for ancestry/tradition?
How do verses 19–21 document the persistent concern with the vital import of water in that part of the world?
How does verse 24 differ (if at all) in terms of the earlier blessing (verse 5)?
How does jealousy yield to acceptance? (verses 26–30)
How does this naming coincide or differ with the naming in chapter 21, verse 31?
Does the text indicate why Esau's wives were sources of bitterness to his parents?

Chapter 27

Which of his sons does Isaac choose to bless?
Which of her sons does Rivkah wish to have blessed?
Why is the father's blessing of such consequence?
Is it clear from verse 12 that Jacob knows that his father would curse him if Isaac were aware of the deceit?
How does Jacob come disguised to his father?
Why does Isaac ask "who are you"?
How do verses 20, 21 and 22 stress Isaac's confusion?
Finally, the direct confrontation in verse 24; what is Jacob's response?
How, in spite of the outright lie, does a blessing come to Jacob? What is/are the theological implications?
Does the narrative reflect a position on means and ends? (the "end" – chapter 25:23; the means – this chapter)
Would verse 27 be conclusive that Isaac thought he was blessing Esau?
What Divine name was used by Isaac in the blessing (verse 28)?
In verse 33, what does Isaac's shuddering bespeak?
In verse 35, how does Isaac describe Jacob's conduct?
How does Esau describe Jacob's conduct?
Would verse 37 affirm that a blessing was irrevocable?
From text, is Esau's reaction at this point anger and/or frustration and/or dismay or all?
Is Jacob's "ruling" Esau in the blessing to obtain under all circumstances? (verse 40)
What does text read in Esau's mind? (verse 41)
What did Rivkah hear (verse 22) and does the text indicate from what source?
Was Esau's reaction so unpredictable? (verse 42)
In verse 45, according to Rivkah, who was responsible for what transpired and whose plan was it?
If verse 46 followed chapter 26 verse 35, would the sequence be logical without the blessing story?

Chapter 28

Is there any reference to the "blessing", to Esau's reaction, etc. in verses 1–5 or is it simply the fear that Jacob, too, may marry Hittites?
What is Esau's action when he learns of his parents' aversion to Canaanite wives for their children – and does the text indicate whether they had told him before?
Are verses 12–15 an appearance of the Divine (vide: Noah, Abraham, Sarah, Hagar, Rivkah, Isaac) or a dream?
As a detail, in this narrative of the ladder, are "angels" (God's messengers) winged?
In verse 13, is God standing on the ladder or next to Jacob, or both?
Do verses 13–14 differ in content from earlier messages to Abraham and Isaac?
In verse 15, is the Divine geographically limited (i.e. "wherever you go")?
What is "God's house" and what is the "gate of heaven" (verse 17)? And what role does Beth El play in Jewish history?
In verses 20–22, is Jacob's pledge (an acknowledgement of who would be "his God") unconditional or quid pro quo?

Chapter 29

What point(s) does the text wish to make re: Jacob in verses 1–10?
How do verses 11–13 compare to the story of Abraham's servant, Rivkah et al?
What did Jacob (presumably) tell Lavan (verse 13)?
From verses 14–18, the reader learns that Jacob will (a) marry whom and (b) stay with Lavan at least how many years?
From verse 20, what can one learn of the author's view towards affection and time?
From verses 21–26, what might be concluded as to (a) poetic justice and (b) Lavan's possible awareness of Jacob's relationship with Esau and Isaac?
In "those days", in addition to having multiple wives, could one marry sisters?
In this entire story (after Jacob arrives at Lavan's), has God been mentioned until now (verse 31) and to what end?
What expectation does Leah have as a result of bearing four male children to Jacob – and does text indicate that it was realized?
Who, in each instance, names the child?

Chapter 30

How do verses 1–3 echo Abraham, Sarah, and Hagar – and how do they differ?
In the narration of births by the handmaidens, is any distinction made as to the ranking of the children or are they considered peers as descendants of Jacob?
What are "mandrakes" in terms of their sexual/erotic arousal connotation and, in the vernacular, what is the male physiological connotation?
In verse 15, what does the sisters' conversation mean/imply?
What "exchange" does Rachel propose and assure?
In verse 16, why does Leah go out to Jacob? Does she question Rachel's guarantee?
Is the hope of Leah (verse 20) realized?
Is any reason given in text for God (now) remembering "Rachel"?
Jacob's decision to return "home" (verses 25–34) will follow his "payment" by Lavan. What does the contract for payment provide?
In verses 37–42, what ploys ("genetic engineering") does Jacob employ to add to his share of the flocks?
Would verse 43 suggest that years passed while the "agreement" was unfolding?

Chapter 31

According to verse 3, what determines Jacob's returning to Canaan?
In verse 3, is "Eheyeh" a verb or a proper noun (another name for Divinity)?
Why does Jacob call his wives for "consultation" in the field?
In Jacob's dream (verses 10–13), what is the name ascribed to Divinity?
What is the thinking of Rachel and Leah in response to Jacob? (verse 14–16)
Does Jacob inform Lavan (in any mode) that he is leaving to return home?
What reason(s) might Rachel have had for stealing the "household gods"?
What does text editorialize (verse 20) as to Jacob's action?
What is the communication in verse 24 intended to communicate to the reader?
What two complaints does Lavan voice?
What is Jacob's response – especially regarding the "gods"?
What impression is made on the reader as to the "gods" in verses 34–35?
In verse 44, what term is used for Divinity re: Isaac, and why?
The conclusion of the "discussion" (verse 44) calls for what resolution of the controversy?
As to Lavan, what does he posit as to the terms of the agreement (especially verse 50)?
What political arrangement is set forth in verse 52?
What confirms Jacob's oath? (verse 33)

Chapter 32

Is any detail (purpose) set forth for the meeting with God's messengers?
What place name derivative results from this "meeting"?
What appears to be Jacob's anticipation of how Esau will receive him?
Does Jacob plan to fight, or to salvage what he can?
In Jacob's prayer (verses 10–13), what promise does he recall and what does he plead for?
Is there any reply to this prayer (at this point)?
How does Jacob seek to placate the anticipated reaction of Esau? (verses 14–20)
How is Jacob's intent specifically stated in verse 21 – to apologize and/or to placate anger?
How to translate Ish ("a man") in verse 25 – and why the "wrestling" and why "until the dawn"?
Who, in verse 27, appears victorious?
The translation of the new name specifies "contesting with God"; what might it mean?
What does the change of name specify, from (literally) "trickster" to "fighter with (for) God"?
One might ask "how does this compare (if it can be compared) with Exodus 4:24-26"?
What food prohibition does the text derive from this encounter (verse 23) and what is the time element devolving from the phrase "to this day"?

Chapter 33

How does Esau greet Jacob – and why is the verb "va'yishakeyhu" (kissed him) unusually marked in text?
In part 2 of verse 7, what order of approach is reversed – and is it purely textual?
What is the pun (and the family history reference) in verse 11, reflected in the word "birkati"?
When all is said and done, save for this meeting, is there a reunion? (verses 16–17)
When settling in Shekhem what religious act does Jacob perform (verse 20) and what Divine name is utilized?

Chapter 34

Why might text identify Dinah as "daughter of Leah", but not as daughter of Jacob?
What reason is given for Jacob's not acting, following the report of Dinah's encounter with Shekhem?
In verse 7, what is the text's value judgement of Dinah's treatment by Shekhem?
Why do Shekhem and Hamor propose to set the matter right?
Why does text describe the response of the brothers as "deceit" or "treacherous"?
Why does Jacob say nothing – and how does this denote the relationship between brother and sister in ancient days (vide: Lavan and Rebekah)?
Following the adherence of all the male Shekhemites to the "terms", what action is taken by two of the brothers?
Why no mention of the other brothers (maternal of Dinah) in the killing?
What is Jacob's reaction – approval or dismay and fear – and why?
What is the reply of Simeon and Levi (verse 31) and how is this remembered by Jacob in his death bed statement (49: 5-7)?

Chapter 35

According to verses 1–4, Jacob's departure from Shekhem was a result of _______ ?
And, according to verse 5, why is Jacob exempt from attack following the Shekhem killing?
Do verses 6–8 appear to parallel verses 1–3?
Does verse 10 appear to be aware of the "earlier renaming" of Jacob?
What name is used by/for Divinity in verse 11?
How do verses 14–15 dovetail with 28:17-19?
Why does Jacob (verse 18) change the name given by Rachel to her second child? Who has named all of the (other) children (see 49:3)?
Is there no mourning for Rachel; and no burial in the cave of Makhpeylah? (verses 19–20)
Bilhah was Rachel's "handmaiden" and mother of a number of Jacob's children; what explains Reuben's action and Jacob's inaction and the truncated verse 22 (note 49:4)?
In verse 29, why the positing by text of Esau before Jacob and why again, (as with Rachel) no reference to the cave of Makhpeylah?

Chapter 36

The genealogy of Esau in verse 4 mentions Elifaz. Where does this name appear in "later Tanakh text"?
Does the name Reuel appear again in the Humash?
In verses 6–7, what reason is given for Esau's relocation?
Is verse 10 a repetition of verse 4?
What origin is ascribed to Amalek? (verse 12)
What chronological question is raised by verse 31?
Why would text (at this, or any other point) relate this genealogy (these genealogies) in such detail – and is there any editorial comment by text explaining why?
Will Esau be encountered again by Jacob or his descendants in Bereyshit?

Chapter 37

The Jacob (note, not Yisrael) narrative continues with what child – the oldest?
According totext (verse 2), was Joseph's reports on those he supervised negative by fact, or malicious?
In verse 3, Joseph is called the "son of old age", but what of Benjamin?
What does the "ketonet passim" portend as to inheritance and authority? (verse 3)
In his dream (verse 8 et seq.) is there any "word", as such, from God?
As to verse 11, what is meant by "his father remembered/took note/seriously considered" the dream?
Does Shekhem as the site to which Joseph is to go "alert the reader" to expect some "event"?
Does text give any hint as to the man Joseph met, as he lost his way? (verse 15)
How does text portray Reuben in verses 21–22?
Who of the brothers suggested selling Joseph?
How do verses 25 and 28 relate to one another? (In the latter, who does the "selling"?)
Why is Reuben totally distraught? (verses 29–30)
Do the brothers appear much concerned about the impact of their actions on their father (save for their own exculpation)?
Who/what is "missing" (in terms of specific reference) in this narrative – from dream to sale?
What does the term "seris" mean – literally?

Chapter 38

Why might text now "leave Joseph", and proceed to an entirely other narrative re: Judah?
What period of time would (might) have passed in verses 1–6?
What is meant by "bad in God's eyes" (verse 7)?
What is the intent of a brother marrying his brother's widow (verse 8)?
In verses 9–10, is Onan's "transgression" masturbation or refusal to impregnate Tamar – and, if the latter, is the current term "onanism" a correct usage?
Judah has lost two sons – the message?
What now becomes of Tamar?
What is Tamar's objective as set forth in verses 13–18, and why the "disguise"?
What is the apparent function of the request for a "security deposit" - and the not apparent but real purpose? (verse 18)
In verse 21, Judah's friend uses the term "kedeyshah" and not "zonah". What is the difference, and how does it reflect a sensitivity to the local populace?
In verse 24, who determines the fate of Tamar (no legal process?) and why the immediate maximum severity?
What is the result of the exchange in verses 25 –26?
One of the twins is named Peretz – and the story ends with the naming. Would the narrative, then, have any point to make?

Chapter 39

How does verse 1 vary from the end of Chapter 27 as to who sold Joseph; does the variance matter for the narrative?
What is the difference between "ish matzliah" (a successful man) and "ish tzdadik"?
How does Joseph manage as steward to Potiphar?
What, initially, transpires (or does not) between Potiphar's wife and Joseph – and according to text (verses 8–9), for what reason?
In verses 11–18 what complaint does Potiphar's wife voice? What is meant by the Hebrew "letzahek" (verses 14–17) and see 26:8 for use of this verb at an earlier point? (N.B. Potiphar was a castrate)
Verses 19–20 describe Joseph's punishment. In those days (and later as well), is this normative for a slave who attempted rape of his master's wife or was that the charge?
In what type of prison was Joseph placed – for common prisoners or others?
And how does Joseph fare in the "royal prison"? (verses 21–23)
In all this time, is there any communication, as such (dream or otherwise), to Joseph from a "Divine source"? Any word as to Jacob and the family?

Chapter 40

From verses 1–7 would it appear that Joseph's relationship with the two royal stewards was that of a menial or _______?
In verse 8, what is implied by "God knows the meaning of dreams – tell me what you dreamt"?
Having positively interpreted the wine steward's dream, what is Joseph's request and is there any reply? (verses 13 – 15)
And, verses 20 – 23 leave the reader with what conclusion as to Joseph's "future"?

Chapter 41

What factor leads to Joseph being called to Pharaoh – and how does it press home the one element which is crucial in the Joseph narrative (from fraternal hatred to potential freedom to actual freedom) which started his father's history at Beth El?
How does verse 16 "depart somewhat" from Joseph's reply to the stewards in 40:8?
In verses 33–36, Joseph moves from interpreter to ______ ?
And, as to Pharaoh's response (appointing a Habiru (Ivri) slave as his "Prime Minister"), no reaction from his court. What implication as to Pharaoh's total authority?
According to verse 46, Joseph is 30 at this time. How would this chronology relate to the (prior) Judah narrative?
Joseph is now in a position of power, married - two children. Any message (in any mode) to his father; any reference to his thinking of his father?

Chapter 42

Would verse 6 be self-evident, or is it a "fulfillment" of that original dream?
Why Joseph's severity with his brothers – revenge? justice? other?
What moral lesson is explicated in the brothers' dialogue (verses 21–22) – or is this a hint by the author of some other plot unfolding?
In verse 24, why Simeon; why not the oldest, Rueben – or does verse 22 explain?
In verse 36, Jacob's plaint reflects on what self-evaluation of his life?
What is Rueben's offer - that his two sons, Jacob's grandchildren, be killed if Jacob's son, Benjamin, is not safely returned from the second trip to Egypt?
In sum, what is the impact of Joseph's demand on his family – especially his father; might Joseph have expected otherwise?

Chapter 43

In the previous chapter, the name Jacob is used; in this chapter Yisrael. Why the change?
Why would Judah's offer (verses 8–10) be accepted when Rueben's was not?
In verse 18, what title for Divinity is employed, not having surfaced for some time?
Prior to verse 27, has the narrative hinted/explicated any interest by Joseph as to his father?
Any reason given (verse 32) for the abhorrence by the Egyptians for "eating with the Habiru"?
In verse 33, the astonishment is noted and, yet, why is nothing more said?
Aside from all other (moral, theological, historical) considerations, does the "Joseph Novella" hold the reader's (originally the auditor's) full attention?

Chapter 44

Joseph "repeats" the return payment action – adding the "special goblet"; why?
Does verse 9 recall the Jacob-Lavan-Rachel incident: "stealing the household gods"?
How does verse 10 change the brothers' ripost in verse 9?
Why Judah and his brothers (verse 14); why not the "brothers" or "Rueben and the brothers"?
In verse 16, is Judah talking of the current "situation" or "God has noted our transgression" referring to some other situation?
Verse 17 ends the scene with what expectation?
Where are Rueben, Simeon, Levi – in this "ascending crisis"?
In his "statement" Judah refers twice to his brother mourned by Jacob – verse 20 and verse 28 – with what difference?
In verse 34 what is Judah's concluding refrain; worry about himself? Benjamin? Or ___?

Chapter 45

How does Joseph's question in verse 3 mesh with the previous text – especially Judah's statement?
To what "ultimate determinant" does Joseph describe events in his life?
Is the revelation and reunion what the text has led the readers to expect?
And, what is the reaction of Pharaoh (note especially verse 20)?
In verse 24, what Joseph's admonition echo?
To verse 27, Jacob is the name which is set down; in verse 28 et seq. it is Yisrael – any apparent reason?

Chapter 46

In God's message, what two assurances are given?
In verses 6–27, the genealogy set forth lists 70 and is meant to emphasize that all, some, many of the Jacob line went to Egypt?
In verse 30 (as in 45:28), what does Jacob expect as to his future?
Aside from being Habiru, what other occupational "problem" must be overcome by the migrants – and how will living in Goshen partly solve it?

Chapter 47

In verse 4, it is made clear that the migrants were (a) to settle permanently or (b) to remain until the famine and its impact are over?
In verses 7–10, how does Jacob describe his life – and how does this compare to the description of Abraham's and Isaac's lives. If different, why might that be?
Is the land of Raamses the same as the land of Goshen? (verse 11)
How do verses 13 and following account for the economic control in Egypt by the royal family?
Which group in Egypt retains (comparative) economic independence? (verse 22)
Verse 27 ends the chapter on what note?
Save for the message (vision) at night in chapter 46, has God communicated at any point in the entire Joseph story – and has God ever communicated with Joseph himself?
What is Jacob's final request of Joseph?
Is the word "mitah" (verse 31) possibly to be pointed in text as "mateh" – i.e. holding his staff as clan head for an "official pronouncement" – rather than "bowing on the head of the bed"?

Chapter 48

Once again Yisrael, in the conclusion of Chapter 47, and Jacob in 48 – any ascertainable reason (and see the name of Divinity, as well, in verse 3)?
How does verse 4 establish tribal titles for Joseph's sons but not forJoseph?
Why the refrain in verse 6 – or is this writer's art in portraying the thoughts of an old, ill man which may rapidly move from one gestalt to another?
How does verse 8 relate to the prior narrative and why the change in name to Yisrael?
What is the root of "pilalti" (verse 11) and how does it relate to "tefillah"?
Why would the two sons be between Jacob's knees; what would that symbolize (verse 12)?
How does Yisrael's placing his hands reflect his own experience (verse 14)?
Although verses 15 and 16 speak of "he blessed Joseph", actually who was blessed?
How would one characterize Joseph's physical act and oral admonition to his father in verses 17–18?
And how does verse 19, again, reflect Jacob's own life?
Verse 20 is part of what Shabbat tradition?
As to Joseph, what is Jacob's last word – and to what does he refer?

Chapter 49

Does the opening sentence indicate a "blessing" or a prediction?
What of Reuben's life does Jacob recall and what does he predict?
In verse 4 is "mishkevei avikha" singular or plural?
What of Simeon and Levi's life is recalled - and what is to become of them (verses 6 – 7)?
In verse 8, Judah is described as the leader, but in verse 9 what is meant by "you went up from the tearing apart of my son"? Is this a reference to the Joseph/pit/sale story? (Other translations vary – mentioning that "from tearing prey you arose, my son".)
And in verse 10, is this a reflection on Judah and Shelah (vide: the Tamar story)?
Who are the "sons" in verse 11 and does this relate to Tamar again?
Are twins referred to in verse 12 (note play on the word "shina'yim")?
If the prior passages refer to history (Rueben, Simeon, Levi) – does this constitute a prediction (especially as some interpret verse 16)?
Does the text re: Zebulun and Isaacher relate in any way to their being herders/shepherds?
Why the text in verse 18 following the description of Dan in the previous verse?
Verse 22 through 26 deal with Joseph. Is there a specific blessing (see verse 25) and in verse 26 how is Joseph designated in terms of all of the tribes (brothers)?
In the summary verse 28, the foregoing is described as "berakhot" – blessings. Do they so read?
In verse 31, who is not included?
The text notes that (33) "when Jacob finished instructing his children he died". Aside from the historical reference – any message?

Chapter 50

Does Joseph delay (save for the embalming procedure) in providing for the burial of his father – and how does text describe the honor afforded Jacob?
Why would a threshing floor site (verse 10) be selected for the "hesped"?
What would verse 15 indicate as to the persistence of guilt/fear?
Where does text reflect the brothers' "message" quoting Jacob? (verse 17)
What is Joseph's final instruction to his brothers – is it totally reassuring?
And what is his final request (verse 25), wedded to what prediction?
Although Joseph is the youngest of the brothers (except for Benjamin), he is the first to die. Any message?
Has anyone been designated by text to be the successor to Jacob in terms of communication from Divinity and continuing the line directly from Abraham-Isaac-Jacob?
Is there any inkling, as Bereyshit ends, as to what is to follow?