הושע צריך להתחיל מחדש את היחסים עם אותה אישה, עם כללים חדשים. וכך גם ביחסים בין ה' לישראל: הפעם צריך להזהר יותר, ואפילו דברים ניטרליים (מלך, זבח ואפוד) שהשתמשו בהם באופן שלילי, לא יהיו בתחילת הגאולה, אך אחר כך הם יחזרו בצורה מתוקנת.

לפניכם קטע מתוך דף הלימוד של "מתן על הפרק" בו תמצאו שאלות מנחות והרחבות לעיון והעמקה בפרק:

"אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת ה' אֱלֹהֵיהֶם וְאֵת דָּוִיד מַלְכָּם וּפָחֲדוּ אֶל ה' וְאֶל טוּבוֹ בְּאַחֲרִית הַיָּמִים" (הושע ג', ה)

אחר ישובו בני ישראל - זה יהיה באחרית הימים קרוב לעת הישועה שישובו בני ישראל בתשובה. 

Many years after Parashat Vayera, Benei Yisrael constructed a mishkan (Tabernacle) in the wilderness. One specific feature of this edifice was the "bri'ach hatikhon" - the central beam that ran across the entire structure, from one end to the other.

Parashat Vayera includes Avraham's valiant effort to annul the divine decree of annihilation against the wicked city of Sedom. The Torah describes Avraham's intervention with the word, "vayigash," literally, "he approached" (18:23). Rashi there notes the various connotations of this word. One usage of the word appears in the parasha that opens with, and derives its name from, this word - Parashat Vayigash. There, as Rashi observes, "vayigash" implies an attempt at appeasement, as it depicts Yehuda's attempt to save Binyamin from Egyptian captivity.

Before destroying Sedom, God "consults," as it were, with Avraham. The Torah lets us in on God's "thought process" when deciding to divulge this information to Avraham: "For I know him, that he will instruct his children and his posterity to keep the way of God by doing what is just and right…" (18:19). Rashi explains the expression "yedativ" ("I know him") in this context as affection. Meaning, God professes His special love for Avraham specifically on account of his commitment to teaching the ways of God to his offspring.

As we know, Chazal instituted the weekly reading of the "haftara," a selected reading from the Prophets that corresponds to the week's Torah reading. Generally, the relationship between the Torah reading and the haftara is obvious, though in some instances it is less clear or somewhat tenuous. The haftara for Parashat Vayera (taken from Melakhim II 4:1-37) appears to fall into the first category of haftarot, those with a self-evident connection to the corresponding Torah portion.

In a famous passage, the Midrash Tanchuma describes the efforts of the Satan, or the tempter, to dissuade Avraham from obeying God's command to kill his only son.  These "efforts" reflect the thoughts that haunted Avraham during his three-day journey to Mount Moriah, and the objective obstacles that he faced.

Parashat Vayera tells the famous story of "akeidat Yitzchak," God's command to Avraham to offer his only son as a sacrifice to God. As Avraham made his way to Mount Moriah, where the offering was to take place, we are told, "On the third day Avraham looked up and saw the place from afar" (22:4). Several Midrashim interpret this verse in a homiletic sense, offering various suggestions as to what Avraham truly "saw" at this moment.

The connection between the second half of this haftara and Parashat Vayeira seems clear and straightforward. The Shunamite's conception after many years of infertility parallels Sara's pregnancy and birth to Yitzchak, of which we read in Parashat Vayera.  The relevance of the first incident to Parashat Vayeira, however, is far less obvious. How does the sudden regeneration of the poor widow's oil relate to any of the stories told in Parashat Vayeira?