* PARSHA Q&A *
                In-Depth Questions on the Parsha w/Rashi
                               * TOLDOT *
                  
           
                            * RASHI REVIEW *

                                      
 1. How do we know Yitzchak's age at the time of the binding?
 2. How do we know that the prayer of a righteous person who is the   
    child of a righteous person is superior to that of a righteous
    person who is the child of a wicked parent?
 3. How do we know that Rabbi Yehuda Na-Nasi was a wealthy man?
 4. What is the meaning of "Tyre will be filled only through 
    destruction of Jerusalem"?
 5. What are the two differences between Tamar's pregnancy and
    Rivka's pregnancy?
 6. What is the meaning of the Esav's name?
 7. What was the basis of Yaakov's claim to the birthright?
 8. What is the significance of Yaakov's grasping the heel of Esav ?
 9. When did the difference between the two brothers become apparent?
10. How did Esav deceive his father?
11. Why did Avraham die at 175?
12. What food was Yaakov preparing?  Why?
13. Why did Esav despise his birthright?
14. Why couldn't Yitzchak go to Egypt?
15. What categories of commandments did Avraham observe?
16. Why did the Philistines plug-up the wells?
17. Why was Yitzchak concerned about the time of his death?
18. When will Esav shake off the yoke of Yaakov?
19. What is the significance of each of the following numbers 
    in Yaakov's life - 63; 14; 22; 20.

    
                         * BONUS QUESTION *

The Gemara in Yevamos 64a comments on Verse 25:4  "...`and the Lord was
entreated of him (Yitzchak)';  `him' and not `them' (Yitzchak and Rivka)
because the prayer of a righteous person, the son of a righteous person is
not similar to the prayer of a righteous person, the son of a wicked
person." 

Rav Shlomo Luria, an early Acharon, quoting the Gemara, states that the
halacha is that if there is a choice between two similar people as to who
will lead the prayers, if one has righteous parents and other has wicked
parents, the one with righteous parents should lead.

The Taz (a later Acharon) in his commentary on the Shulcah Aruch argues   
and gives preference to the son of wicked parents.  Since Rav Shlomo
Luria has support from a verse in this week's Parsha, and a also a source
in the Gemara to back up his point of view, what is the rationale of the 
Taz? (see Shulchan Aruch, Orach Chayim 53:6, Taz #3)


* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *


                   * ANSWERS TO RASHI REVIEW QUESTIONS *
                              * CHAYEI SARA *

 1. Rashi (23:2) : The narrative of the death of Sarah follows the
    binding of Yitzchak because, through the announcement of the binding,
    she received a great shock, (lit.) her soul flew from her. Sifsei  
    Chachomim explains that Rashi says "almost not slaughtered" to teach 
    that when Sarah was told that Yitzchak was bound for slaughter she 
    died immediately before she could be told he was not slaughtered.

 2. Rashi (23:16) : Ephron's name is written without the letter `Vav' to 
    show his lack of  sincerity in his verbal generosity and thus took 
    the maximum price.

 3. Rashi (24:2) : An oath must be taken with a sacred object in         
    one's hand.  The bris mila was the first commandment given to
    Avraham and thus it was dear and sacred to him.

 4. Rashi (24:10) : They were muzzled to prevent them from grazing
    in the fields of others.

 5. Rashi (24:31) : Lavan to Eliezer "I have cleared the house."
    Rashi quotes Chazal that this refers to removal of idols.

 6. Rashi (24:39) : The verse says "And I said to my Lord, `Perhaps the  
    woman will not come with me.'"  Rashi says that the  word for        
    `perhaps', `oo-ly', is written without a `Vav'. Since the Torah is 
    written without vowels, `oo-ly" in this `lacking' form can be read as
    "ay-ly", meaning `to me'. Therefore, Eliezer was telling Avraham :
    To find a wife for Yitzchak you will have to come "to me; the woman  
    will not come with me"; `to me' meaning `to me for my daughter'.

 7. Rashi (24:42) : R.Acha said : The ordinary conversation of the
    servants of the Patriarchs is more pleasing to Hashem than the Torah 
    of their children. The chapter of Eliezer's journey is repeated to   
    teach important halachos based on hints in the text.

 8. Rashi (24:52) : When Lavan and Betuel agreed to the marriage of Rivka
    and Yitzchak, Eliezer prostrated himself before Hashem. Rashi says 
    from this we learn to thank Hashem for good news.

 9. Rashi (24:55) : So that the bride has time to provide herself with
    a trousseau.
                     
                 * ANSWER TO LAST WEEK'S BONUS QUESTION *

Why does R.Meir say that Avraham was blessed by not having a daughter ? 
This was a blessing for Avraham, for if he did have a daughter, she would
have had to marry one of the sons of Canaan, who were cursed. He could   
not have sent her back to his own land for then she would have had to    
marry an idol worshipper.  She and her children would then have been under
his influence.  Thus, for Avraham it was a blessing not to have   
had a daughter (see Ramban, Hirsh on 24:1).

                             A Service of:
     The Jewish Learning Exchange/JLE, Ohr Somayach/Tanenbaum College