Rabbanit Sharon Rimon

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Nazir
Rabbanit Sharon Rimon
What is the purpose of becoming a Nazir? Abstaining from the comforts of the world, or achieving kedusha? Is Nezirut positive, or problematic? Is the Nazir like a High Priest - a Cohen Gadol - or is he a sinner? What is the significance of the sin offering he is required to bring when he has completed his vow? We will analyze these question while discussing the details of the prohibitions of the Nazir. The Nazir expresses the human complexity - the desire to achieve holiness in the physical world.
The Incense and Korah's Dispute
Rabbanit Sharon Rimon
The incense appears twice in Parashat Korah: once in the context of the incense test, and a second time when Aharon stops the plague. What is unique about incense? Is it of essential significance, or only secondary to the other vessels of the Mishkan? Why is the Altar of Incense mentioned separately from all other holy vessels?
"And These are the Journeys of Bnei Yisrael..."
Rabbanit Sharon Rimon
The list of travels in Parashat Masei is not purely geographical; it offers a summary of the travels through the desert, and provides meaning for the journey, which is led by God. Why does the list include certain events, but omits others that seem no less important? Which events are mentioned, and what do they teach us about the journey through the desert?
The Salt of God's Covenant
Rabbanit Sharon Rimon
Why does the Torah require salt on the sacrifices? We will explore the unique characteristics of salt by examining salt in various biblical contexts. Apparently salt has contradictory qualities: it destroys, and prevents growth; but also preserves and lasts forever. Sacrificing salt expresses the idea that the covenant preserves its benefactors, but destroys its violators.
Exile, the Land in Desolation and the Land Lying Fallow
Rabbanit Sharon Rimon
There is a lack of balance in the Tokhaha (Rebuke) between the curses and blessings. Why are there more blessings than curses? Is this not a contradiction to Hazal's statement, "The measure of good is greater than the measure of calamity"? This article will explore the structure of the Tokhaha, and attempt to understand the relationship between the blessings and curses.
The Nation and the Shekhina in the Wilderness
Rabbanit Sharon Rimon
The Book of Numbers can be divided in a number of ways: based on the years during which events take place (second year/fortieth year); based on the actions of Bnei Yisrael (preparations for the journey/The journey through the desert); and based on the spiritual status of the nation (ideal/sins and complaints/return to the original ideal state). The initial narratives demonstrate that the camp is a Chariot for the divine presence on earth - an integration of the divine ideal in the human reality.
"When You Kindle the Lamps"
Rabbanit Sharon Rimon
Why is the Menorah discussed on three different occasions in the Torah? What is the significance of the Menorah in the context of its appearance in Bemidbar? An analysis of the appearances of the Menorah and the oil throughout the Torah demonstrates that the lighting of the Menorah holds special significance, symbolic of the relationship between the nation of Israel and the Mishkan - a relationship that is expressed in the book of Bemidbar as well.
The Daughters of Zelophehad
Rabbanit Sharon Rimon
The census in Parashat Pinhas is in anticipation of the division of the land. Why does the Torah insert two unrelated stories - the story of Datan, Aviram, and the sons of Korah, and the story of the daughters of Zelophehad? Apparently these are stories describing situations in which a person might lose his inheritance in the land, following a severe sin, or in a case of no legal heirs. Zelophehad's daughters claim that their father, who had no sons, does not deserve to lose his inheritance as someone who sinned severely, like Korah.
The Impurity of the Birthing Mother and Her Offering
Rabbanit Sharon Rimon
Why is a birthing mother required to bring a sin offering? Many commentators have attempted to answer this question. Some claim that it is an atonement for a particular sin - personal or universal, while others suggest that the sin offering is meant as a purification process from impurity.
Tzara'at of the House
Rabbanit Sharon Rimon
Tzara'at of the house is one of three types of afflictions mentioned in the parshiyot of Tazria-Metzora. However, it is mentioned separately from the other two, and has distinct characteristics. What causes the affliction of this type of tzara'at? Why does the first verse in the description of tzara'at of the house sound like the herald of some auspicious declaration or promise? What is the connection between tzara'at of the house and the entrance into the land of Israel?
Exile, the Land in Desolation and the Land Lying Fallow
Rabbanit Sharon Rimon
The description of exile in the curses section of Parshat Bechukotai emphasizes the desolation of the land of Israel. We can understand that the desolation of the land is part of the punishment for the nation, but possibly also contains within it a promise to the nation - that the Land of Israel is destined specifically for them. Additionally, there seems to be a strong correlation between the desolation of the land during the years of exile and the laws of the Shmitta year.
The Birthright
Rabbanit Sharon Rimon
The story of the sale of the birthright is one of the strangest stories in all of the Torah. Why does Yaakov want to buy the birthright? Can a birthright really be 'bought' or 'sold'? Is Yaakov exploiting Esav's weak state, forcing him to sell the birthright against his will?

By closely examining this story and the stories in all of Sefer Bereishit, we notice that one of the most important themes of Sefer Bereishit is the matter of Divine chosenness. Throughout the Sefer we grapple with the question of who is chosen. Who is God choosing to represent God's way in the world? And throughout the Sefer, the one who is chosen is not the firstborn. The entire Sefer teaches that the physical fact of being the eldest does not automatically ensure the right to the firstborn blessing. God chooses the person who is worthy of receiving the blessing. God's blessing is given on the basis of merit, not chronology.
Rachel's Burial "On The Way"
Rabbanit Sharon Rimon
The story of Rachel's death is a melancholy one. Rachel, who so longed for children, dies in childbirth. What is the significance of this? And why is she buried "on the way"? Is it simply the result of circumstance, since she dies on the way?

It seems that Rachel's entire existence symbolizes "the way," the process. Her life is a story of constant grappling with processes, and it is from Rachel we learn the significance of process.
Reuven and Yehuda
Rabbanit Sharon Rimon
Why were the firstborn privileges taken from Reuven and transferred to Yehuda? Let us examine two incidents that demonstrate the respective leadership of Yehuda and of Reuven, and try to understand the leadership style of each of them – or the differences between them. This may help us to understand why "Yehuda prevailed over his brothers" and was bequeathed the leadership role.
Yosef – From Exile to Redemption
Rabbanit Sharon Rimon
The parasha begins with a description of Yaakov's preparations, knowing that he is about to die. He commands Yosef to bury him in Eretz Kena'an; he declares that Efrayim and Menasheh will have special status as sons deserving of an inheritance; he blesses all of his children, and commands all of them to bury him in Me'arat ha-makhpela. The text then describes his death, the mourning that follows, and the funeral procession.

Following Yaakov's death there is a conversation between Yosef and his brothers, straightening out the affairs between them. The parasha then ends with Yosef's parting words to his brothers, and then his death.

If we compare the two descriptions of death – that of Yaakov and that of Yosef – we find a considerable degree of similarity. Admittedly, the description in Yaakov's case is far more detailed, but the same central elements appear in both

Both Yaakov and Yosef know that there will be a redemption from Egypt, and both command their descendants to bury them in Eretz Kena'an. However, there are two important differences between them:

a. Yaakov does not tell all of his sons that there will be a redemption; he tells only Yosef. Yosef, on the other hand, tells all of his brothers.

b. Yaakov's body is brought to Eretz Kena'an for burial, while Yosef's body remains, for the meantime, in a casket in Egypt.

Why is Yosef's body left, for the meantime, in Egypt? Why does he not command his sons to bury him right away, as his father did, instead commanding them to take up his bones only when they are redeemed from Egypt? And why is it specifically Yosef who tells the brothers about the future redemption, rather than Yaakov?

Sefer Bereishit does not end with the descent to Egypt and the settling there that represents the beginning of the exile. Rather, it ends with the story of two burials, which express the hope for redemption.

The burial of Yaakov in the land of Israel, and the oath to bury Yosef in the land in the future, together represent a heavy anchor that draws them back to the land, with the promise that redemption will arrive and take them back.
Tzippora
Rabbanit Sharon Rimon
Why does Moshe agree to stay with Yitro in Midyan, and to marry his daughter Tzippora? Is his settling in Midyan motivated solely by his fear of Pharaoh's sword? What is the meaning of his being cut off from Bnei Yisrael for such a lengthy period?

Through a close examination of the text we learn that Tzippora’s connection with Moshe expresses the special spiritual bond between Moshe and Yitro, a bond that nurtured spiritual growth (for both of them).

It is Tzippora who underlines, through her actions, the importance of the covenant between God and Israel, as an essential element in redemption. It is also she who is prepared to pay a personal price – to separate from her husband – in order that he will be able to "meet God," and to fulfill his mission.
A Sign of Faith?
Rabbanit Sharon Rimon
Moshe and Aharon confront the Egyptian magicians in the challenge of turning a staff into a serpent. What is the meaning of this test? What is its purpose?

What was the purpose of the signs that Moshe was commanded to perform before Bnei Yisrael in Parshat Shemot?

Even if we posit that the signs were meant to provide an initial reinforcement of faith amongst the nation, we still need to clarify their purpose for Pharaoh and his magicians. Was the purpose the same for them? Did the signs lead to faith in God, or in Moshe as a prophet, in the eyes of Pharaoh and his magicians?

Through a close comparison between the narrative of Pharaoh’s dreams and the signs, we learn that perhaps the signs were not meant to establish faith. They came, just like the dreams had come previously, to convey a message, to present a vision.The signs would teach the Egyptians the meaning of the struggle against Am Yisrael.
The Half-Shekel
Rabbanit Sharon Rimon
Parshat Ki-Tisa opens with the subject of the half-shekel. What are Bnei Yisrael being commanded to do here? What is the purpose of giving a half-shekel? Clearly, the issue of counting is central to this unit. But is there actually a command to hold a census? Through an analysis of the various reasons for conducting a census, we can understand that it must be conducted along with an offering to God, reminding us that it is God Who made us numerous, Who gave us the power to succeed. In Parshat Ki-Tisa, among all the commands concerning the building of the Mishkan, God commands us to number the people by means of giving an offering to God, in order to remind us – specifically during the census – the place of the Divine Presence amongst Israel, the dependence upon God, the need to turn to Him.
"Ark of Testimony," "Ark of Covenant" or "Ark of God"?
Rabbanit Sharon Rimon
The Torah refers to the holy Ark by various different names. What are these different names? When is each of them used? Is there a distinct significance attached to each name, or do they all express the same idea in different language? A close examination of the text reveals that the various names represent the multiple purposes of the Ark.
The Thanksgiving Offering
Rabbanit Sharon Rimon
Is the thanksgiving offering obligatory, or is it a free-will offering? Is a person who was ill and then recovered, or who was delivered from some other trouble, obligated to bring a thanksgiving offering? Or, does this person decide on his own initiative to volunteer a thanksgiving offering, so as to express the gratitude that he feels towards God?

By focusing on the thanksgiving offering and the halahkic details that pertain to it, we can understand that the Torah wants to educate people to acknowledge God's goodness and to pay attention to those things for which he must thank God.
In Response to Death
Rabbanit Sharon Rimon
What is the nature of Aharon’s reaction to the deaths of his sons, and of the exchange between Moshe and Aharon? What is the significance of Aharon’s silence? Through a close examination of the episode we can understand these responses and come to a realization that these deaths may have been necessary in order to teach the nation the proper caution and respect towards God's sanctity. The connection between "mortals hewn of material substances" and Divine sanctity requires a special Divine service; it involves special rules. Any deviation from these rules is dangerous, but drawing closer in accordance with the rules is truly part of God's will. It is this that instills man with power and sanctity, raising him up and completing him.
Morality in Sexual Relations and the Land, Impurity and Sanctity
Rabbanit Sharon Rimon
The prohibited sexual relations listed in Parshat Achrei-Mot are extremely grave offenses. By closely examining the text, we can understand that they lead to both the defilement of man and the defilement of the land, therefore the Torah emphasizes the severity of the sins several times throughout the parsha.
"An Ox or a Sheep - You Shall Not Slaughter It and Its Young on the Same Day"
Rabbanit Sharon Rimon
What is the nature of the law "You shall not slaughter it and its young on the same day"? Through an examination of the text and the various commentators, we can uncover various interpretations as to the reasons behind this law, as well as the understanding that although man is permitted to eat meat, he must always remember that animals are living creatures and he must therefore feel merciful towards them.
Orla and Reishit
Rabbanit Sharon Rimon
Parshat Kedoshim contains the prohibition of orla –the use of the fruit that grows on a tree for its first three years, and the commandment of neta revai – the obligation of bringing the fruit of the fourth year to Jerusalem and eating them there in a state of ritual purity. The appellation by which the Torah refers to these fruits is surprising. They are referred to as "uncircumcised" (arelim), which implies a negative perspective. This article explores the term arel, as it appears in Tanakh, and analyzes the term against the backdrop of the other commandments of reshit. We will therefore be able to come to an understanding as to man’s relationship with the fruit of Eretz Yisrael, and making use of these fruits in this world for our own benefit, in a proper and blessed manner.