Prof. Jonathan Grossman

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The Differences Between Devarim and Earlier Accounts
Prof. Jonathan Grossman
There are a number of differences between the stories in Devarim and the descriptions of the same events in earlier books. This article addresses two cases: Yitro's advice regarding the judicial system, and the Sin of the Spies. The different descriptions are an archetype for two types of distinctions: historical and tendentious.
The Ten Dibrot
Prof. Jonathan Grossman
What are the differences between the Ten Commandments in Yitro and the Ten Commandments in Va'ethanan? This lesson focuses on the differences in the mitzva of Shabbat, while noting the dual nature of Shabbat as a commemoration of the creation and a commemoration of the Exodus.
Religious Sin, Ethical Sin and the Punishment of Exile
Prof. Jonathan Grossman
This article compares the sins of Adam and Cain; and suggests that Adam’s sin is a prototype for religious sin; while Cain’s sin is a prototype for moral sin.
The First World and the Second
Prof. Jonathan Grossman
If God really was disappointed with the world; and decided it must be destroyed in the flood; why did He enable a rehabilitation of the world? How could God be sure the world will not become corrupted again? This article points to the distinguishing factor between the first world and the second: the permission to eat meat.
The Suffering of Hagar and the Enslavement in Egypt
Prof. Jonathan Grossman
God tells Avraham that his children will be enslaved in Egypt; and the angel describes – in similar terms – Hagar suffering Sarah’s oppression. The Torah links the enslavement in Egypt with Sarah’s treatment of Hagar.
News of the Birth of Yitzchak
Prof. Jonathan Grossman
The news of Yitzchak’s birth appears twice in the Torah. What is the purpose of the repetition? This article demonstrates how Avraham and Sarah’s son fulfills both a personal need and national – historical role.
The Status of Yishmael - Hagar's Escape and Hagar's Banishment
Prof. Jonathan Grossman
While Yitzchak is chosen to continue the legacy and covenant of Avraham; Yishmael maintains a unique status. What is the nature of Yishmael’s status; and why was he awarded this status? This article explores the question of Yishmael’s status through the comparison drawn between Hagar’s banishment and her escape.
"Avraham Bore Yitzchak..."
Prof. Jonathan Grossman
Yitzchak’s actions seem similar to those of his father Avraham. A closer look at the relationship between Yitzchak and Abimelech reveals that Yitzchak resolves moral dilemmas that Avraham leaves open ended.
The Two Consecrations of Moshe
Prof. Jonathan Grossman
Why is Moshe sent on his mission to Egypt twice? The second consecration includes a new and important element: God's covenant with the forefathers. The covenant is mentioned here, and not previously, because of the change in Moshe's attitude toward the redemption of Bnei Yisrael. He now understands that the reasons behind the redemption involve more than morality: they are embedded in a historical - national covenant.
The Thirteen Attributes of Mercy
Prof. Jonathan Grossman
Why, in the midst of the discussion about the future of Am Yisrael, do Moshe and God engage in a private discussion the Thirteen Attributes? The discussion between Moshe and God seeks to reinitiate the Covenant between the Pieces which was broken by the nation in the Sin of the Golden Calf.
The Meal-Offering
Prof. Jonathan Grossman
The Torah breaks up the sequence of two animal sacrifices - Olah and Shelamim - and introduces the laws of Mincha - the Meal Offering. What is the nature of the Mincha, what is the relationship with the Olah, and what are the differences between these two offerings?
The Eighth Day and the Sin of Nadav and Avihu
Prof. Jonathan Grossman
What was the sin of Nadav and Avihu? This article offers an explanation related to the status and function of the kohanim, and the standing of non-kohanim in relation to the Divine Presence.
Blood and the Murdering of Animals
Prof. Jonathan Grossman
What is the Torah's attitude toward eating meat? This article discusses the matter while examining the prohibition to eat meant outside the Mishkan, and the commandment to cover the blood of animals and poultry.
"How Good Are Your Tents Ya'akov" The Organization of God's Dwelling Place
Prof. Jonathan Grossman
Why was the camp of Israel set up in the order described in Bemidbar? Why was the Mishkan positioned in the middle of the camp? Throughout their journey in the boundless and wild desert, the camp is organized in perfect and precise order. The tribal banners are adorned with the animals that carry the Divine Chariot, expressing the fact that the nation is a Chariot for the Shechina.
The Sin of Moshe and Aharon
Prof. Jonathan Grossman
What was the sin of Moshe and Aharon at Mei Meriva? This lesson suggests an explanation based on the comparison to Parashat Beshalah in particular, and the nation's complaints about water in general.
The Zeal of Moshe, Nadav and Avihu, and Pinhas
Prof. Jonathan Grossman
There is a striking resemblance between the sin of Baal Peor and the sin of the Golden Calf. In both cases, the sin (which involves idolatry and prohibited sexual activity) follows a major public revelation; both sins are followed by a plague; and in both cases the leader - Moshe or Pinchas - commits a zealous act to stop the plague. The similarities also highlight the contrast between the two episodes, and Moshe's inactivity is emphasized in light of Pinchas's action. An additional link to Nadav and Avihu's actions at the inauguration of the Mishkan demonstrates the boundaries of zealousness and the distinction between appropriate and inappropriate zealous acts.
Divine Command and Human Initiative OR Why Does Matot Begin With the Laws of Women's Vows?
Prof. Jonathan Grossman
The sin of Baal Peor, Pinchas’s act, and the commandment to battle Midian – are separated from the actual Midian War by six seemingly unrelated episodes: The census; Zelophehad’s daughters; God’s command that Moshe should go up to Har ha-Avarim; the appointment of Yehoshua; the supplementary (musaf) sacrifices; and the vows of woman and girls. These six episodes can be divided into three pairs, with one common theme: the tension between human initiative and Divine command. The episodes can all be linked to the sin of Baal Peor, and this tension is prevalent in the Midian War as well.
The Korban Pesach - Sacrifice or Feast?
Prof. Jonathan Grossman
The Pessach God commands the nation to bring in Egypt includes various sacrificial elements - but one of the essential elements of a sacrifice - an altar - is absent. This essay posits that the homes of Bnei Yisrael were made into an altar for the purpose of sacrificing the Pessach. This supposition sheds light on the function of the Pessach sacrifice in this parasha and throughout Tanach.
Vessels of the Mishkan
Prof. Jonathan Grossman
The second mention of the Menorah opens the unit discussing the priests, and expresses the service of those who do not have access to God's direct revelation. The Altar of Incense and the washing basin are not mentioned alongside the other vessels, because they are not vessels that define the Mishkan; rather, they enable the work in the Mishkan. The washing basin enables the priests to work in the Mishkan, while the incense enables the Divine Presence to dwell in the Mishkan without endangering the people.
The Shabbat of Sinai and the Shabbat of the Mishkan
Prof. Jonathan Grossman
Why does the Torah repeat the commandment of Shabbat along with the commandment of the Mishkan? The new command includes a variety of innovations, including the inherent sanctity and significance of Shabbat.
The Nature of the Shelamim Sacrifice
Prof. Jonathan Grossman
This article will focus on the time to eat the shelamim, and the internal differentiation that exists between the two types of shelamim, which is emphasized by the different times provided for eating each of the sacrifices.
The One Who Mourns For Himself
Prof. Jonathan Grossman
This article examines the impurity and process of purification for the metzora. The laws of the metzora are reminiscent of the laws of mourning; he "buries" himself outside of the camp and mourns for himself. The purification process is a rebirth, symbolizing a brand new entry into the world and a desire to return to life.
The Two Dimensions of Yom Kippur
Prof. Jonathan Grossman
What is "mikra kodesh"? Why is the parasha of Yom Kippur written is dual form? What is the relationship between Yom Kippur in and outside of the Mishkan? What is the relationship between Yom Kippur and Shavuot?
The Mishkan and the Nazir
Prof. Jonathan Grossman
This article explores the meaning of the mitzvot in Parashat Naso, which define its significance of the Mishkan in day-to-day life.
Zealousness for Moshe
Prof. Jonathan Grossman
Why was the episode of Kivrot Ha-Taava; Moshe’s breaking point? What is the essential difference between this episode and all of the other complaints of Bnei Yisrael?
The Mussaf Sacrifices
Prof. Jonathan Grossman
A close look at the Musaf Sacrifices reveals a general philosophy about the essence and order of the biblical holidays. This article attempts to uncover the hidden messages in the Musaf sacrifices of each holiday.
The Inadvertent Murderer and the Cities of Refuge
Prof. Jonathan Grossman
The Cities of Refuge serve a dual purpose: They protect the accidental killer from the blood avenger, and if the killing is indeed found to be accidental, the city serves as an exile for the killer until the death of the High Priest.
"A Man Shall Be Put To Death Only For His Own Crime"
Prof. Jonathan Grossman
The Torah states that each man shall die for his own sin. This statement seems redundant - why would anyone think otherwise? This article raises a number of solutions to this question, and offers an explanation based on the cultural background of the biblical era.
Israel's Return and God's Return
Prof. Jonathan Grossman
Parashat Nitzavim seems like a direct continuation of Parashat Ki Tavo; however, Parashat Hateshuva appears separately, and is not part of the covenant. This article presents an analysis of Parashat Hateshuva in the broader literary context.
The Artistic Structure of the Book of Esther
Prof. Jonathan Grossman
The chiastic structure of the Book of Esther serves a dual purpose. Firstly, it highlights the reversal of the events: Haman's plan to exterminate the Jews versus the Jews ultimately controlling their enemies; Secondly, parallels between the two halves of the story indicate the internal processes that the Jews undergo during the course of the narrative, hinting that in fact there is no room for comparison at all.
Timeframe and Chronology
Chapter 1
Prof. Jonathan Grossman
The story of Esther could begin with Haman's edict in chapter 3; the decision to begin the story with Ahashverosh's feasts and the choosing of Esther conveys the message that God puts a cure in place before the disease is inflicted, providing important information about the Jews of Shushan and King Ahashverosh that will enable a resolution of the problem.
The Feast of Achashverosh and the Feast of Vashti
Chapter 1
Prof. Jonathan Grossman
A close reading of the story of Ahashverosh's feasts demonstrates that the author is mocking Ahashverosh, the seemingly generous king. Vashti's refusal to come before the king probably stemmed from her intimate knowledge with the permissive atmosphere in such feasts. The book compares Vashti's refusal with Joseph's refusal of Potiphar's wife.
The King's Judgment: Responsible or Ridiculous Rule?
Prof. Jonathan Grossman
Gathering the king's advisers to discuss Vashti's lack of obedience to her husband contributes to the book's ridicule of the king and his edicts. This article compares Memukhan's letters with Haman's, and parallels the story of the letters with the transfer of monarchy from Shaul to David.
Esther Is Taken to the King: The Treatment of Women
Prof. Jonathan Grossman
The process of selecting a new queen alludes to the story of David and Avishag, and to Joseph's gathering of grain in preparation for the famine. The structure and language of the story emphasize the absurdity of the situation, and highlights Esther's personal tragedy.
Presentation of Mordekhai and Esther in Chapter 2
Chapter 2
Prof. Jonathan Grossman
The midrash links the expositions introducing Mordekhai and Moshe, and Shaul and David. The text demonstrates that Mordekhai was chosen by God to save Am Yisreal. This article discusses the reason Esther is told to hide her identity, and whether Esther wanted to become queen.
The Attempted Rebellion Against the King, and the Promotion of Haman
Prof. Jonathan Grossman
The story of Bigtan and Teresh raise many questions that do not seem to be answered in the text. Apparently the purpose of the story is limited to the information that is conveyed, and there is no reason to try and fill in the missing details. This article will analyze the phrase "And it was after these things," and discuss the verses describing Haman's rise to power.
"Mordekhai Did Not Bow, Nor Did He Prostrate Himself"
Prof. Jonathan Grossman
How does the book assess Mordekhai's refusal to bow down to Haman? Is Mordekhai justified in his refusal? What is the reasoning behind his decision?
The Casting of the Lot
Prof. Jonathan Grossman
This article explains the meaning and significance of the Lottery ("Pur"). The world of magic is often linked with Rachel and her descendants. Haman's lottery was performed during the celebration of the Babylonian New Year, and reflects a deterministic worldview. We will compare the Haman's lottery to the High Priest's lottery on Yom Kippur, and Joshua's lottery for dividing and distributing the land.
Does The King Know of Haman's Decree?
Prof. Jonathan Grossman
Why does Mordekhai mention "the matter of the money" when he tells Esther about Haman's edict? An in-depth reading of the narrative describing Esther's second feast shows that Ahashverosh was probably unaware of Haman's edict to murder all the Jews.
What Happened to Hatakh?
Prof. Jonathan Grossman
Mordekhai rent his clothing and cried a great and bitter cry. Mordekhai's cry is compared with Esav's, and the significance of renting one's clothing is discussed. Esther responds to her uncle's actions by sending him new clothing - confirming her distance from Mordekhai's cause. The gap between Mordekhai and Esther is expressed by the character of the messenger, Hatakh. Throughout the dialogue, Hatakh suddenly disappears. What is the significance of his disappearance?
Who is the Protagonist of Esther?
Prof. Jonathan Grossman
The beginning of the Book of Esther presents Mordekhai as the protagonist of the story, but later Esther is the character that drives the plot. By the end of the book, they are parallel protagonists. King Ahashverosh is the Antihero, who pushes us to find the hidden protagonist - the King of Kings.
Esther's Plan
Prof. Jonathan Grossman
What is Esther's plan? Why doesn't she ask Ahashverosh to spare her people in the first feast?
The Gallows
Prof. Jonathan Grossman
Death by hanging is a punishment for treason. Haman, who is charged with the safety of the king, plots to accuse Mordekhai of treason, unaware that Mordekhai is "immune" to such accusations, while the king begins to suspect that Haman himself is plotting against him.
Mordekhai is Led on Horseback
Prof. Jonathan Grossman
What is the purpose of the story about Mordekhai being led on the horse? We will suggest various interpretations, and show that the narrative is the center of the story, marking the reversal of the plot. The biblical allusion to Halitza suggests an ironic reading of the sentence "Thus shall be done to the man whom the king wishes to honor."
Haman's Advisors: Fate vs. Divine Providence
Prof. Jonathan Grossman
Haman is described "hastening (nidchaf) to his house, mourning, and with his head covered." The description is reminiscent of Uziah's Zara'at, and David's running from Avshalom. Haman and his advisers have a deterministic worldview, whereby if Haman began to falter, he must ultimately fall. The book presents a contrary viewpoint that God can change reality.
Esther's Second Party
Prof. Jonathan Grossman
A comparison of the two feasts shows a greater closeness between Ahashverosh and Esther in the second feast. This lesson describes the feast and the formulation of Esther's words.
"Also Harvona Is Remembered for Good"
Prof. Jonathan Grossman
What is the purpose of Charvona's character? Charvona appears as one of the eunuchs in Vashti's story, as well as an adviser here. In both stories he incites Ahashverosh's anger toward someone close, making room for Mordekhai and Esther.
Mordekhai in Haman's House, and Esther Goes Before the King Again
Prof. Jonathan Grossman
Mordekhai is put in charge of Haman's house, and provided with access to Haman's plans to destroy the Jews. This lesson examines Esther's request from Ahashverosh: the wording of her request is compared to the phrasing used by the woman in Song of Songs and to the story of Yehuda.
Mordekhai's Letters
Prof. Jonathan Grossman
This lesson will compare the letters sent by Mordekhai to those previously sent by Haman. The differences in the wording of the letters stems from the festive atmosphere in Mordekhai's letters, and the change the Jews undergo when they begin the process of resuming a national identity.
Indiscriminate Slaughter?
Prof. Jonathan Grossman
Why did the fear of the Jews fall upon the nations? The chapter alludes to the Exodus and the conquests in Canaan. The war at the end of the book does not describe a massacre; the Jews only killed those who would have killed them. They were careful not to touch the loot, despite Ahashverosh's explicit permission. Finally, the number of casualties attests to a planned battle and not random killing.
Stages of Acceptance of the Festival
Chapter 9
Prof. Jonathan Grossman
The detailed description of the process leading to the acceptance of Purim as a chag attests to the need to convince the public. Will Purim be celebrated on the 14th or 15th of Adar? How should the day be marked and celebrated? We will examine the various stages of accepting the holiday as described in the Megillah.
Stages of Acceptance of the Festival (continued)
Prof. Jonathan Grossman
Should the events in the city of Shushan be given a special status? Apparently the tension regarding setting a date for Purim reflects the tension between the Jewish center in exile and that in the Land of Israel. The process culminates in the Mishna, when two days are set for celebration - marking the significance of Shushan on the one hand, but basing the division on parameters relating to the Land of Israel and Joshua's conquest on the other.
Esther and the Book of Joshua
Prof. Jonathan Grossman
The protagonists of the Book of Esther are described in similar terms as the protagonists of the Book of Joshua. This comparison places the story in perspective: every achievement is a story of survival, and even after being saved, the Jews of Shushan remain exiled.
The Greatness of the King, and the Greatness of Mordekhai
Chapter 10
Prof. Jonathan Grossman
Ending the book with Ahashverosh's greatness puts the story in perspective. This is the story of Ahashverosh and his kingdom - not a Jewish story. Mordekhai's greatness is entirely dependent on the king's whims. This viewpoint is reinforced by the many allusions to the story of Joseph throughout the Book of Esther: Joseph rose to the highest power imaginable, but after his death the Jews were enslaved in Egypt.
Noah, the Dove, and the Raven
Prof. Jonathan Grossman
Why were the raven and dove sent to see whether the water had diminished? Why does Noah need to send them, when ultimately he will not leave the ark until God has told him to do so? And what is the significance of his peaceful relationship with the dove, in contrast with his wary relationship with the raven? This lesson analyzes the story of Noah's dispatch of the birds, and explores the meaning of this episode based on the parallels of the new world after the flood and the creation.
The Salvation of Lot
Prof. Jonathan Grossman
The angels that arrive at Sodom seem to fill a dual purpose: they save Lot and destroy the city. However, they are given a preliminary task of examining the city, to see whether righteous people can be found within. The townspeople teach the angels about the culture of the city while they were hosted in Lot's house. Why was Lot saved, when God had told Avraham that if ten righteous people were not found in the city the entire city would be destroyed?
"Give Me a Possession of a Burial Place with You"
Prof. Jonathan Grossman
The parasha opens with the death of the matriarch Sara. The mention of her passing is surprising, since the Torah does not provide these details concerning the other matriarchs. In fact, this phenomenon is directly related to another question that should be raised in the context of the first section of our parasha: what is the central subject of the story? Does the text really want to tell us about Sara's death and burial, or are these events the background to the real subject of the story – the purchase of Me'arat ha-Makhpela?
The Vow and the Name Change
Prof. Jonathan Grossman
The fact that Yaakov's name was changed appears twice in the Torah. Why? What is the purpose of the repetition?
The Priests of Egypt and the Kohanim of Israel
Prof. Jonathan Grossman
This article discusses Yosef's policy in preparation for the settlement of his family in Goshen, and the distinction between the priests of Egypt and the kohanim of Israel
The List of Those Descending to Egypt as an Introduction to Sefer Shemot
Prof. Jonathan Grossman
Sefer Shemot begins with a repetition of the list of those who descended to Egypt; However, there is an essential distinction between this list and the list in Parashat Vayigash. The difference demonstrates the new perception of Shemot, and the movement from family to nation.
Parashat Yitro
Prof. Jonathan Grossman
"When the horn ("yovel") sounds long, they shall ascend the mountain." What is the sounds that permits the nation to ascent onto the mountain that was previously forbidden to touch? After the divine presence had descended, the nation was meant to climb the mountain and meet God’s presence “face to face.” But the nation was scared and requested continued mediation from Moshe. While the fear of God is positive, there is a spiritual price to pay for preventing the direct encounter with God.
Kohanim and Israel
Prof. Jonathan Grossman
This article discusses the status of an Israelite in relation to the work performed by the kohanim, based on the duality of Parashat Vayikra and Parashat Tzav.
The Census of the Leviim
Prof. Jonathan Grossman
This article discusses the dual census of the Levites, which is an expression of a dual perspective: one from the point of view of the Kohanim, and the other from the point of view of the Israelites.
Moshe and Hovav
Prof. Jonathan Grossman
Why does the Torah document Moshe's request that Hovav join the nation on their journey to Canaan? Why is this offer inserted in the center of the preparations for the journey? Why isn't Hovav's answer recorded?
Two Complaints of the Nation, and the Re-Appointment of Aharon
Prof. Jonathan Grossman
Parashat Korah raises some questions regarding the order of the various complaints. This article offers an analysis of the complaints and challenges of Bnei Yisrael.
The Symbolic Significance of the Earth "Opening Her Mouth"
Prof. Jonathan Grossman
Why were Datan and Aviram swallowed by the earth? Perhaps this was a direct reciprocation for their actions: they didn't want to ascent to the Promised Land, and they ended up descending to Sheol; They called Egypt "Land of milk and honey," and Canaan "A land which eats its inhabitants," and ended up being eaten by the land upon which they stood.
The Covenant of Love Between God and Israel
Prof. Jonathan Grossman
Parashat Eikev begins in the middle of a literary unit that starts at the beginning of Va'ethanan. The unit is an introduction to the covenant between God and Israel, and includes the main principles of the covenant.
The Covenant of Arvot Moav
Parashat Ki Tavo
Prof. Jonathan Grossman
Why is the covenant of Arvot Moav necessary, in addition to the covenant at Sinai? What is the relationship between these two covenants, and the third covenant after Bnei Yisrael have entered the Promised Land?
Torah and Song, and the Redemption of Am Yisrael
Prof. Jonathan Grossman
Both the song and the Torah are referred to as "witnesses" that attest to God's covenant with Am Yisrael. Why is a witness in addition to the Torah required? In fact, the Torah itself, in Parashat Nitzavim, spells out the exact same process of punishment and redemption, making the need for this Song superfluous! This article explains the necessity of two different types of testimonials.
Religious Sin, Ethical Sin, and the Punishment of Exile (Audio)
Prof. Jonathan Grossman | 14 minutes
Why are there numerous linguistic and thematic parallels between Adam and Kayin? The Torah vies moral-ethical sins at least as seriously as religious-ritual sins. Adam and Kayin's stories are an example of this standpoint. The consequence of exile is introduced. Will future generations learn the right messages from these "exile from Eden" paradigms?
The Covenant of Love between God and Israel (Audio)
Prof. Jonathan Grossman | 14 minutes
This shiur discusses the nature of the covenant as expressed in Parashat Eikev. What is the meaning behind the aparent emphasis of the juxtaposition of the wicked and idolatrous nations and the promise to the forefathers?
Eved Ivri: Two Approaches
Prof. Jonathan Grossman | 12 minutes
This shiur compares and contrasts the presentation of the rules of the Hebrew slave (eved ivri) here and elsewhere in the Torah. What accounts for the differences, and why are they placed where they are? One appears to be from the vantage point of the employer, and one focuses more on the perspective of the slave.
The Egla Arufa Ritual
Prof. Jonathan Grossman
תאריך פרסום: August 2013 | | 17 minutes
Our parasha discusses the egla arufa- the calf that is killed in a ritual outside town, after someone has been murdered by an unknown perpetrator. This shiur compares this scenario with other rituals—the scapegoat of Yom Kippur and the para aduma (red heifer), which also occur outside the holy precincts. What is the inherent purpose and symbolism behind these seemingly strange and exceptional rites?
"A Man Shall be Put to Death Only for his Own Crime"- Audio
Prof. Jonathan Grossman
תאריך פרסום: August 5773 (2013) | | 9 minutes
This parasha, which deals with laws relating to courts, death penalties, and runaway slaves, contains phrases quoted and related to in later books of Tanakh, as well. But some of the ideas related to these laws also appear - in similar and yet very different form - in the Code of Hammurabi. Comparing laws in our parasha with those in other Near Eastern societies demonstrates an extreme contrast between the Torah’s values and those of other societies.
The Covenant of Arvot Moav- Audio
Prof. Jonathan Grossman | 12 minutes
Moshe speaks of Bnei Yisrael being singled out “on this day” and commands them to set up stones and an altar at Mount Ebal upon entering the Land of Israel. Why does Moshe speak of sealing a covenant on the steppes of Moab, to be completed in the Land of Israel? Shouldn’t the covenant at Sinai suffice?
Israel's Return and God's Return (Audio)
Prof. Jonathan Grossman | 12 minutes
Why is parashat Nitzavim juxtaposed to a lengthy section of curses? Our parasha is a direct continuation of last parsha’s covenant, albeit providing another aspect. A novel element—teshuva—is presented here, even though it apparently deviates from the legal norms of a total and eternal commitment expressed in the forging of a covenant.
The Census of the Leviim (Audio)
Prof. Jonathan Grossman | 19 minutes
What is the reason for a census at the beginning of Sefer Bemidbar? And why is Levi not included in the general count? This shiur examines the significance of the census narratives in the parasha, uncovering messages about the role of the tribe of Levi and how they are meant to relate to Bnei Yisrael.
The Mishkan and the Nazir (audio)
Prof. Jonathan Grossman | 17 minutes
This shiur explores the role of the mishkan in the journey of the people and looks at how Naso presents a new perspective on the dedication of the Tabernacle. Instead of involving only the Kohanim and Leviim, the laws in Naso demonstrate that the individual's spiritual world is strongly connected to the mishkan.
Zealousness for Moshe (Audio)
Prof. Jonathan Grossman | 14 minutes
How is the story of Miriam's leprosy related to the preceding story of the seventy elders? Stylistic elements unite the two stories, but most prominent is the pressing issue which links them both: the nature of Moshe's prophecy. Examining the two stories together as two perspectives (and defenses) for one novel situation allows us to better appreciate the challenges, tensions, and messages about prophecy, leadership, and Moshe's prophetic leadership.
Military and Political Spying
Prof. Jonathan Grossman | 10 minutes
The "sending of the spies" story in parashat Shelach is often compared with the account in Devarim. This shiur, however, focuses on a different comparison of spy stories: between the sending of spies by Moshe here in parashat Shelach and the sending of spies by Yehoshua after Moshe's death. This comparison illuminates the purposes of each mission and the significance of the differences between the two.
Two Complaints of the Nation, and the Re-Appointment of Aharon (audio)
Prof. Jonathan Grossman | 13 minutes
Bnei Yisrael are not afraid to accuse Moshe and Aharon of putting 250 men to death after the test involving the “fire pans and incense” test. Why do Bnei Yisrael fear approaching the holy precinct only after the second test - one with no deaths at all, the one with the flowering of Aaron’s staff?
The Sin of Moshe and Aaron (Audio)
Prof. Jonathan Grossman | 16 minutes
What was the sin of Moshe and Aaron at Mei Meriva? This shiur compares our parasha with the similar story from the first year journey. Different explanations of the sin are examined, ultimately focusing on the mindset of Bnei Yisrael and the question confounding the nation: Who is truly leading them?
The Zeal of Moshe, Nadav and Avihu, and Pinchas (audio)
Prof. Jonathan Grossman | 22 minutes
This shiur begins by examines the episode of Ba’al-Pe’or and contrasts it with the sin of the Golden Calf. The story of Nadav and Avihu is also compared with Pinchas. By contrasting Nadav and Abihu and their initiative with Pinchas, who jumps into the fray, we gain insight into the limits of zeal and the “tikkun” aspect of the motivations of Pinchas.
The Mussaf Sacrifices (audio)
Prof. Jonathan Grossman | 11 minutes
As we look closely at the different presentations of the holy days mentioned in this parsha and in “parashat ha-Moadot” in Vayikra, it emerges that there are two basic groups of holidays, each with a major unifying theme. The “regel” days mark major formation events of the Jewish people and express gratitude. The “Tishrei” individual holidays are about standing before God to request assistance, as a community of individuals.
The Inadvertent Murderer and the Cities of Refuge (Audio)
Prof. Jonathan Grossman | 15 minutes
Why are the laws of the “cities of refuge” brought here, when they seemingly belong in Parashat Misphatim? This shiur compares the laws of Arei Miklat in vaYikra with the presentation in Sefer Devarim. While Devarim emphasizes the protection provided by the cities, our parasha relates to the land, and reveals a dimension of exile and punishment for the accidental killer.
The Differences Between Devarim and Earlier Accounts (audio)
Prof. Jonathan Grossman | 14 minutes
Devarim includes a myriad of stories that are variations of earlier biblical accounts. This shiur explores the phenomenon of repeated stories. At times the two stories do not contradict each other, but leave out significant information that appears in the other version of the story. We can infer messages and arrive at a greater understanding of the whole story.
The Ten Dibrot (audio)
Prof. Jonathan Grossman | 13 minutes
This shiur compares the Ten Commandments as they appear in Devarim with their form in Sefer Shemot. Most significantly, there appears to be an entirely different explanation for the commandment of Shabbat. Is Moshe in his "repetition" deviating from the original commandments from the Revelation at Sinai? Why is he quoting from parashat Mishpatim instead of from parashat Yitro? What is the purpose of the disparity between Shemot and Devarim?
The Mysterious White Garments of Yom Kippur
Prof. Jonathan Grossman
Why does the Kohen Gadol don white garments during the Yom Kippur service? Does this symbolize a heightened spiritual quality or perhaps a lower status? Yom Kippur is seemingly a day of new beginnings. The Kohen, together with the rest of the mishkan, are restored to their status prior to donning the white garments so that he will be able to once again wear his priestly garments in sanctity and purity.
Sanctified Time
Prof. Jonathan Grossman
Parshat Emor deals with the sanctity of time, and with the important distinction between Shabbat and the rest of the festivals.
Military and Political Spying
Prof. Jonathan Grossman
A comparison between the spies sent by Moshe and the spies sent by Yehoshua teaches us that the role of the spies that Moshe sent was political rather than military.
The Dual Significance of Sukkot
Prof. Jonathan Grossman
Noah, the Dove and the Raven
Prof. Jonathan Grossman
"And He Found Mandrakes in the Field"
Prof. Jonathan Grossman
Reviewing the continuum of the birth of Yaakov's sons, we note that it is interrupted twice. First, after the birth of Leah's first four sons, a difficult and emotional dialogue is recorded between Rachel and Yaakov. In the wake of this dialogue, Rachel gives her maidservant Bilha to Yaakov, and the Torah then continues its listing of the birth of the sons. The second interruption in the narrative occurs after the two maidservants have each borne two sons. At that point, we find the story of the mandrakes.

The need for the conversation between Yaakov and Rachel (the first interruption) to be recorded is clear: it has a tangible effect on the building of Yaakov's household, for as a result Yaakov takes Bilha, and later also Zilpa, both of whom merit to take part in the establishment of the House of Israel. In contrast, the story of the mandrakes (the second interruption) is rather surprising. We may assume that during the seven years over the course of which Yaakov's children were born, several other incidents took place, but the Torah makes no mention of them because the text is focusing here on the birth of the sons. What is the relevance of the story of the mandrakes in this context? In what way did it influence the establishment of Yaakov's family and the birth of the sons?

In order to solve this question, let us first analyze this section itself, and then try to identify its significance in the overall context of the story of Yaakov's family.
Two Dreams and Two Solutions
Prof. Jonathan Grossman
What is the significance of Yosef's interpretation of the butler and the baker's dreams? We can understand the importance of the interpretation of the butler's dream, because he remembers Yosef, and it is thanks to his mention that Yosef is brought before the Egyptian king. The contribution of the butler's dream to the development of the plot, then, is obvious. His dream plays a role in the providential plan to get Yosef out of prison.

But the baker, too, dreams an unusual dream. His dream is likewise interpreted most accurately by Yosef – however, it seems redundant. The baker's dream and its interpretation play no part in the flow of the events surrounding Yosef, such that if he had not dreamed at all, it would have made no difference to the story. Since it is clear that Yosef's trials and tribulations in Egypt are directed by Divine Providence, we must seek the role of the baker's dream in the overall development of the story of Yosef.

What, then, is the significance of the baker's dream?

Through an examination of the narrative we can learn that it is not a matter of the number of dreams that Yosef interprets correctly, but rather of the fine distinction that he detects between one dream and another, between "Pharaoh will lift up your head" and "Pharaoh will lift up your head from upon you."
The Interpretation of Pharaoh's Dream
Prof. Jonathan Grossman
Why was it Yosef's interpretation which Pharaoh was prepared to accept despite the fact that presumably there were people in Egypt officially recognized as professionals in this field? Through a close examination of the story we can see that Yosef recognizes a crucial detail in Pharaoh's dreams which his other advisors missed, and audaciously suggests a solution to the problem that the dreams raise.
Yehuda vs. Tamar as Background to Yehuda vs. Yosef
Prof. Jonathan Grossman
The story of Yehuda and Tamar can be presented as a literary backdrop to the encounter between Yehuda and Yosef, not only because of chiastic similarity, but also because of the perfect analogy between the two images. On the one hand, it highlights Yehuda's identification with Yaakov, the identification of fathers who have lost children and who fear for the fate of their remaining son. On the other hand, it also highlights Yehuda's special quality of putting himself on the line for others: correcting the wrong that he did to Tamar, and illuminating the darkness of Egypt with his great selflessness on behalf of his younger brother.
Vayechi Yaakov - Vayechi Yosef
Prof. Jonathan Grossman
The title of our parasha would seem to introduce a summary of Yaakov's life, but in fact this parasha - which concludes Sefer Bereishit - closes three different circles.

All of the last few parashot (starting from Vayeshev) have followed a single continuum, dealing with the same story - that of Yosef and his brothers. The story as a whole has three principal heroes who take center stage in turns: Yaakov, the brothers (and, as we have seen in Parashat Vayeshev, Yehuda sometimes serves to represent all the brothers), and Yosef. Our parasha closes three separate circles related to these three heroes. By closely examining the parsha, we notice how all three circles relate to each other, and how they serve as a summary of the different (but interrelated) stories.
The Parallel Between Yaakov and Avraham
Prof. Jonathan Grossman
Yaakov’s departure from Canaan is surprising considering Yitzchak’s prohibition to leave the land. This article compares the main events of Yaakov’s life with those of his grandfather Avraham. The comparison is reinforced by content and literary analysis. Yaakov is required to create the nation of Avraham’s offspring after the crisis of Esau’s rejection despite the fact that he was Yitzchak’s son.
The Two Consecrations of Moshe
Prof. Jonathan Grossman
At the beginning of our parsha we read of Moshe's appointment as God's agent to secure the release of the Hebrew slaves from Egypt. All the elements that we would expect to find in such a consecration are present: the problem of slavery, Moshe's task, and the ultimate goal - redemption. However, this entire section seems superfluous - Moshe was already appointed as God's messenger at the burning bush! What need is there for a second consecration?

A deeper analysis reveals that each consecration carries a unique purpose in Moshe’s inauguration as the redeemer of Israel. Only at the beginning of Parshat Vaera can God disclose to His chosen messenger the second factor of the redemption, the national-historical element. After Moshe senses and identifies totally with the plight of Bnei Yisrael, he is prepared to learn about the national redemption, the redemption that sets this nation apart from the rest of the world.
The Manna and the Paschal Sacrifice
Prof. Jonathan Grossman
What is the nature of Bnei Yisrael’s complaints in the desert?

Bnei Yisrael were under the mistaken impression that as opposed to the "Hand of God" which they witnessed in Egypt, they now find themselves under the care of Moshe and Aharon, who have taken them into "this desert." Does the "Hand of God" extend into the wilderness, or does the Almighty reign only in populated areas such as Egypt? The people associate their food shortage with their religious perspective, viewing Moshe and Aharon as the ones who took them from Egypt, and thus responsible for their hunger. God has no control over the wilderness; that is why there is no food.

Therefore, the manna came to rectify this false theological belief. Each morning, the people experienced first-hand the Almighty's providence in the desert. The people were warned strictly not to take more than was required for each day. Indeed, each day they had no choice but to trust that God would provide their needs, that He would sustain them for forty long years of wandering through the empty wilderness. Gradually, the realization of God's providence in the desert would become self-understood, no longer the subject of any question or confusion.

As the manna fell from the sky, the people were shown that God's descent to sanctify His nation extends beyond the borders of Egypt and into the wilderness. The heavenly bread reminds the nation of the paschal sacrifice, of the Shekhina's appearance and its obvious intervention in Egypt. This reminder occurs consistently, each morning, as the head of each household collected just enough provisions for one day. Each morning, the manna reinforced the notion that God supervises the entire world, and specifically over His nation, providing for them in all places and under all circumstances.
The Covenant of Bechukotai and the Mitzva of Shemitta
Prof. Jonathan Grossman
Why does the Torah depart from the chronological sequence, and suddenly introduce at the end of Sefer Vayikra commandments (specifically Shemitta and Yovel), and a covenant which had been communicated to the Jewish people much earlier? Perhaps this odd placement allows us to view these laws through the prism of the Temple and its sanctity, emphasizing that the three central elements of place, time and the individual are meaningful not only in the Temple, but everywhere.
The Shofar of Sinai
Prof. Jonathan Grossman
"And it happened on the third day in the morning, there was thundering and lightning and a heavy cloud upon the mountain, and THE SOUND OF A SHOFAR WAS VERY LOUD, and the whole nation in the camp trembled ... and the sound of the shofar grew louder and louder."

Throughout this shofar blast, which is becoming increasingly louder and stronger, the Shekhina is upon the mountain. If during this time it is forbidden for the people to ascend the mountain - or even to touch its very edge - then how are we to understand God's words, "When the shofar sounds long, they shall ascend the mountain?"

The nation is fearful of the shofar blasts and the fire, and therefore they move away from the site. At the same time they ask Moshe to intercede between God and themselves. During the long blast of the shofar the nation was indeed supposed to ascend the mountain and hear God's words directly, but because of their fright at the loud noise and great fire, Moshe alone ended up ascending alone to "the cloud where God was."

Translated by Kaeren Fish
The "Supplement" to Ma'amad Har Sinai
Prof. Jonathan Grossman
Parshiot Behar and Bechukotai contain a supplement to the covenant at Sinai, which, alongside the deep, spiritual motivation and voluntarism associated with entering into a covenant with the Almighty, adds the reward and punishment, which both encourage and threaten, seeking to preserve the integrity of this special covenant. If parashat Mishpatim presents the side of "ahavat Hashem," parashat Bechukotai adds "yir'at Hashem," without which the covenant is not complete.
The Mystery of the Disappearing Servant: On the Pivotal Dialogue between Mordekhai and Esther
Prof. Jonathan Grossman
In chapter 4 of Megillat Esther, we leave the Persian setting of the Megilla and encounter the "Jewish dialogue" between Mordekhai and Esther. Through an analysis of Hatakh’s significance within the narrative, we notice that this dialogue represents a turning point in the story of the Megilla, in which Esther undergoes a process. At the beginning, the narrator hints at some criticism of Esther for a degree of assimilation within the palace norms; at the end, the "Hadassa" who is hidden inside Queen Esther – her Jewish identity – has come to the fore, expressing self-sacrifice for the sake of her nation.