Rabbi Dr. Yoel Bin Nun
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"'Zakhor' And 'Shamor' Were Uttered As One Word"
Rabbi Dr. Yoel Bin NunShabbat in the Ten Commandments in Shmot is linked to the Creation, but elsewhere in Shmot Shabbat is linked to the Exodus from Egypt. Shabbat in the Ten Commandments in Devarim is linked to the Exodus, and introduces new innovations. The central innovation is the presentation of the Exodus as the absolute source for the commandment of Shabbat.
The Secret of Chanuka as Revealed by the Prophecies of Chaggai and Zekhariah
Rabbi Dr. Yoel Bin NunBefore the Hasmonean rededication of the Temple, Haggai began uttering his prophecy concerning the laying of the foundation of God’s Sanctuary around the same calendar date as Hanukka but many generations earlier. The prophecies of Chaggai and Zekharia were clear and relevant in the eyes of the Hasmoneans, disappeared from the consciousness of later generations to the point where all the concepts of Hannuka became entangled in a knot of riddles. This lesson proposes an all-encompassing explanation for the riddle of Hannuka.
Devarim 10: What Does God Want from Us?
Rabbi Dr. Yoel Bin NunWhen are Prophecies NOT Written?
Rabbi Dr. Yoel Bin NunPrayer is not a Plea
Rabbi Dr. Yoel Bin NunThe Covenant of the Family
Rabbi Dr. Yoel Bin NunYaakov’s Blessings to Menashe and Efraim
Rabbi Dr. Yoel Bin NunWhen did Yaakov meet Menashe and Efraim?
The unit describing the meeting begins with the words, “And it came to pass after these things.” Which events are referred to here?
An examination of the text allows us to conclude that “it came to pass after these things” takes us back to an earlier point in time – specifically, after Yaakov arrived in Egypt. The account in our parasha, then, is a continuation of the first encounter between Yaakov and Yosef as described in the previous parasha.
Why is this summary of past events necessary?
Through an analysis of the blessings that Yaakov gave to his children and to Efraim and Menashe, we find an answer to this question. We can also appreciate the importance that Yaakov placed on each son’s inclusion in the nation, and recognize that the blessings represent a vision of the land promised to the tribes, spread out and depicted in all its glory.
The Laws of Sacrifices
Rabbi Dr. Yoel Bin NunWhat is the role of the Kohen when it comes to bringing sacrifices? Through a close examination of the text we can understand the goal of the Kohanim as the teachers of Am Yisrael, and how this relates to the holidays of Pesach and Shavuot.
Impurity in Life and in Death
Rabbi Dr. Yoel Bin NunWhat is the common denominator linking all the various types of impurity listed in parshiot Tazria- Metzora? Through a close examination of the text we can understand that impurity is caused by the presence of or contact with different manifestations of death.
A Psalm for Independence Day
Rabbi Dr. Yoel Bin NunThe first Chief Rabbis of the State of Israel, Rav Herzog and Rav Uziel, along with several other important rabbinical figures, selected chapter 107 of Tehillim for recitation on Yom Ha-atzmaut (Israel Independence Day). This prophetic psalm is composed with a view towards the future (“God’s redeemed shall declare…”); it is indeed well suited to the day, as it speaks of the ingathering of the exiles, to which we are witness in our generation and of which Yom Ha-atzmaut is the principal symbol.
We examine this exciting psalm in detail.
Translated by Kaeren Fish
The Meaning of Shavuot and its Unique Offering
Rabbi Dr. Yoel Bin NunWhile Pesach and Shavuot are linked by the counting of the Omer, they differ radically in their relationship to chametz and matza: on Pesach chametz is forbidden and matza is compulsory, while on Shavuot we offer two loaves of chametz. How are we to understand this? A proper explanation of the significance of chametz and matza, analyzing the various sources that appear in the Torah, shows that these are all details of a complete, unified system.
The Prohibitions of Ona’ah, Neshekh, and Ribit
Rabbi Dr. Yoel Bin NunParashat Behar opens with the words, “And the Lord spoke to Moshe at Mount Sinai, saying…” and goes on to set forth the mitzvot of shemitta and yovel. This prompts Rashi’s famous question – what is the connection between shemitta and Mount Sinai? – and his response – that just as these mitzvot, in all their detail, were given at Mount Sinai, so were all the other mitzvot, in all their detail. Unfortunately, in our time, the mitzvot of shemitta and yovel are observed in very minor, almost negligible form. On the other hand, there are other mitzvot mentioned in our parasha – the prohibitions on ona’ah, neshekh, and ribit – which apply at all times and are central pillars of Torah-based ethics. They are the focus of this article.
The Torah of Man
Rabbi Dr. Yoel Bin NunSefer Devarim describes a shift in Bnei Yisrael’s view of leadership, going from a nation that is dependent on miracles and tests, to one that is constant and stable. The beginning of Parshat Devarim represents this transition to a new situation: obeying God involves observing the covenant, the covenant of Torah from Sinai, which is the fixed and eternal mode of God’s leadership of the nation.
The Ten Commandments: Twelve Prohibitions
Rabbi Dr. Yoel Bin NunHow many prohibitions are there in the Ten Commandments? Most people mistakenly believe that there are seven prohibitions. We explore the idea that there are six prohibitions in the first and second tablets, making up twelve. We explore the significance of the "six" and "twelve" numerical structures here and elsewhere in the Torah, and examine the differences between the first and second Tablets.
The Expanded Shema
Rabbi Dr. Yoel Bin NunKeriat Shema, the twice-daily creed, is a focal point of our prayers, with its first two paragraphs, Shema and Ve-haya im Shamoa, coming from Sefer Devarim: 6:4-9 and 11:13-21 respectively. These two passages share thematic elements and details. In addition, they bookend the “commandments of faith."
These similarities are readily apparent if we read the expanded text of Shema (Devarim 6) along with the expanded text of Ve-haya im Shamoa (10:12–11:25).
The correspondence between the two units is clearly apparent. We delve into what comes in between, and we consider the clear connections between these two units and the opening statement of the Ten Commandments.
Where is “the Place which God shall Choose”?
Rabbi Dr. Yoel Bin NunWhen reading Parashat Re’eh, Torah scholars and biblical researchers alike generally understand the phrase, “the place which God shall choose” as referring solely to Jerusalem (Mount Moriah). This understanding makes it difficult to explain the sacrifices offered to God upon bamot, literally “high places,” the ad hoc altars described in several places in Tanakh. We examine Biblical texts, commentaries, midrash, and archeological findings at Khirbet Qeyafa to reach new understandings about the presence and dismantling of bamot.
The Will of the People and the Authority of the King: A Study of the Biblical Text
Rabbi Dr. Yoel Bin NunThe Torah tells us to “appoint a king over you whom the Lord your God shall choose” (Devarim 17:15). The verse seems to indicate clearly that the king is chosen by God and not by the people. However, when we read how the process actually unfolds, as described in Sefer Shemuel, we find that the decisive factor in the choice of the king is in fact the will of the people.
We look at the descriptions of Shaul, David (and Avshalom) being crowned as kings, and we examine different opinions about the laws of appointing a king.
We find that the system of ruling in the Torah entails two centers of power, each comprising two authorities. One center is the religious authority, consisting of the Kohanim and the judges. The other center consists of the political leadership, combining the king and the prophet – who are sometimes at odds.
Translated by Kaeren Fish
Ki Tetze: Practical Mitzvot
Rabbi Dr. Yoel Bin NunParashat Ki Tetze has many commandments related to social interactions and social obligations toward others in society, especially the vulnerable. We explore practical applications of commandments such as the obligation to help with loading and unloading as they apply to drivers and groups of travelers or hikers and issues pertaining to interest on loans in the days of modern banking. We also explore the laws requiring one to help a fugitive slave, and other slavery-related laws and note the strikingly differences as compared to other systems law in the Ancient Near East, and as compared to the era of slavery in the United States of America.
Can There Be a Third Destruction? A Reading of the Curses in Light of Ramban’s Commentary
Rabbi Dr. Yoel Bin NunRamban’s commentary on the Torah features systematically historical exegesis. We shall examine a few citations that demonstrate this point and then focus more closely on the curses in our parasha and their implications for us.
Ramban presents his unique exegetical approach: the rebuke in Vayikra is a prophecy concerning the destruction of the First Temple, while the rebuke in Devarim foretells the destruction of the Second Temple. The most important implication of Ramban’s interpretation is that there can be no third destruction. After the ingathering of the exiles described in Parashat Nitzavim, there may be terrible suffering – as foretold in the song of Haazinu – but there is no room for a third destruction, as the Torah offers no third set of curses.
The Revolution in the Conceptualization of Teshuva in the Halakhic and Historical Perception of Rav Yehuda Alkalai
Rabbi Dr. Yoel Bin NunThe halakhic, philosophical and historical revolution wrought by Rav Yehuda Alkalai is especially manifest in his commentary on the biblical unit on teshuva (Devarim 30) and his definition of the concept of teshuva in Halakha and in history. This textual unit, and the concept of teshuva, become a central focus of
his overall worldview and his activities. We explore his ideas and analysis of the "teshuva section" in Devarim 30.The Testimony of the Song
Rabbi Dr. Yoel Bin NunThe song of Haazinu (Devarim 32:1-43) should be as familiar and habitual to us as is the recitation of Shema.[1] It is meant to serve as a witness – but what it is that this song testifies to? The song is a unique prophetic testimony given to Moshe to teach the people during the final days of his life, and it describes the history that will unfold after his death.
Does the concept of exile exist in Haazinu? The model of “destruction, exile, and redemption” stands at the heart of the covenant of the curses (Devarim 28-30), but Haazinu is built on a different model: that of distress and salvation.
How Does the Scapegoat Atone - A Message of Mercy and Hope
Rabbi Dr. Yoel Bin NunSeemingly, there should be no such day as Yom Kippur. How can there possibly be any rectification of sins committed intentionally? Repentance certainly has its place, for it comes to repair the deformed personality; but how can a sacrifice bring forgiveness and atonement for anything other than an unintentional sin? Through an examination of the texts relating to the scapegoat on Yom Kippur and the book of Yonah, we understand that Yom Kippur teaches us that without mercy, the world cannot exist at all. Despite all logic, justice, truth and judgment, Yom Kippur brings us a message of hope, atonement, and great possibility.
Moshe’s Blessing to the Jewish People
Rabbi Dr. Yoel Bin NunParashat Vezot Haberakha is Moshe’s farewell to the Jewish People. In Devarim 33, he invokes God, then blesses each tribe or pair of tribes in turn, then gives a general blessing. However, the precise transition is unclear.
The “Festival of Sukkot” and the “Festival of the Ingathering"
Rabbi Dr. Yoel Bin NunThe Torah associates the three pilgrim festivals with two distinct concepts. First, the Torah relates them to the Exodus from Egypt. The Torah also associates the pilgrim festivals with the natural aspect of Eretz Yisrael, its agricultural cycles.
Not a word about any historical memory of the Exodus and the giving of the Torah is mentioned in relation to the “Festival of the Ingathering” (Sukkot) in Shemot. However, the section on the festivals in Sefer Vayikra clarifies that Sukkot is celebrated in the seventh month, joining it to the Festival of the Ingathering.
In our discussion, as we relate to the offerings listed in Bemidbar, we argue that the “Festival of Sukkot” and the “Festival of the Ingathering” are in fact two festivals on the same date - two distinct festivals that occur simultaneously. In Devarim, they two aspects are explicitly linked to convey an important message counteracting the dangers of excessive pride at the agricultural abundance.
Though the pilgrimage commemorations and the "stay-at-home" celebrations each focused on a different aspect, eventually, the ideal of Devarim was realized and the nation was more united in its celebrations of both holidays together.
Moshe's Identity Struggle
Rabbi Dr. Yoel Bin NunWho was Moshe in the early part of his life – in his own eyes, in the eyes of his surroundings (in Egypt/in the wilderness), in the eyes of his people, and in the eyes of the Torah?
Why does the Torah describe Moshe as an anonymous figure? Why does it not open with the name of his father and the name of his mother, in the style of the book of Bereishit? Why does it not mention his sister's name? Surely they are all known to us from other places in the Torah!
It seems that the Torah wishes to leave Moshe in a total darkness of identity.
Through a close examination of the cryptic story of the circumcision of Moshe’s son, we can understand the process through which Moshe molds his character.
The Covenant of Circumcision and the Covenant Between the Pieces
Rabbi Dr. Yoel Bin NunSome of the words and phrases in the opening verses of Parashat Va'era are taken from the covenant of circumcision, while others are taken from the covenant of the pieces. What is the significance of this? A close analysis of the text reveals that the beginning of Moshe’s mission marks the point at which Avraham's two covenants join into a single covenant of the exodus from Egypt.
Pesach and the Feast of Matzot – Two Holidays Rather than One
Rabbi Dr. Yoel Bin NunIn the Torah, Pesach (Passover) and the Feast of Matzot (Chag Ha-Matzot) are two connected holidays, rather than a single holiday that begins with the Paschal offering. But Pesach also appears in the Torah and in the Prophets on its own, without the Feast of Matzot, in various forms and sometimes even without a date, in the sense of miraculous rescue. Through a close examination of the text we can understand the relationship between these two aspects of the holiday and the crucial role that each plays.
“By the way of the land of Pelishtim” vs. “By the way of the wilderness by the Yam Suf”
Rabbi Dr. Yoel Bin NunThe first verse in Parashat Beshalach is very difficult to understand. In this shiur, we will suggest an explanation for why God chose not to lead the nation "by the way of the land of Pelishtim," instead leading them towards confrontation with Pharaoh at the Yam Suf.
Studies in Parashat Yitro
Rabbi Dr. Yoel Bin NunGod's first words to Moshe after the Israelites arrive at Mount Sinai describe and explain the comprehensive and revolutionary change in God's governance of Israel – transition from miraculous governance to governance by way of words.
Structure
Rabbi Dr. Yoel Bin NunAt first glance, Parashat Mishpatim appears to be a jumble of laws. In this shiur, we will attempt to uncover its underlying structure.
Why Does Parashat Mishpatim Precede the Parashiyot of the Mishkan?
Rabbi Dr. Yoel Bin NunThe Torah gives a prominent place to the laws of the Mishkan and the sacrifices, which seems to indicate their centrality. The Prophets, however, minimize their importance, focusing on the principles of justice and interpersonal relations. In this shiur, we will demonstrate how the Prophets read the Torah, in particular the order of the parshiyot from Yitro and on.
The Language of Construction in the Bible – The approach of Meir ben-Uri z"l
Rabbi Dr. Yoel Bin NunIn this shiur, we will discuss a number of structural elements of Parashat Tetzaveh and how its content flows from Parashat Teruma, which precedes it. Among other topics, we will discuss the parallels between the priestly garments and the vessels of the Mishkan.
The First Tablets and the Second Tablets - The Differences Between Mishpatim and Ki-Tisa
Rabbi Dr. Yoel Bin NunIn this shiur, we will compare and contrast a number of parallel passages in Parshiyot Misphpatim and Ki Tisa, focusing on the differences resulting from the sin of the golden calf, which took place in the interim.