Rabbi Elchanan Samet

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Reuven's Attempt to Save Yosef
Rabbi Elchanan Samet
Why does Reuven tell the brother “do not sin against the child” when he was the one to throw him in the pit? A close look at the sale of Yosef shows that Reuven attempted to save Yosef from the brothers at an earlier stage. This article discusses the literary “flashback.”
Ya'akov's Last Bow - A Retrospective Look at the Life of our Patriarch
Rabbi Elchanan Samet
Every significant move which he makes is motivated by two separate impetuses: a practical motive on one hand and a divine motive on the other. What distinguishes these two motivations?
The Story of Creation and our Ecological Crisis
Rabbi Elchanan Samet
Some have claimed that the Torah is to blame for humanity's destructive treatment of nature, and that God's commandments led to ecological disaster. A closer look at the Creation stories reveal that this statement is untrue.
Ya'akov's Encounter with Esav and His Struggle with the Angel
Rabbi Elchanan Samet
Yaakov prepares extensively to meet with Esav, but there is a great contrast between the fear and trepidation that accompanies the preparations and what happens at the actual meeting. The struggle with the angel, which is at the very center of the story, is an integral part of the narrative; the purpose of the struggle is to explain the gap between the preparations and the actual meeting.
The Enslavement of Israel and the Death Sentence for Newborn Boys
Rabbi Elchanan Samet
A close look at the enslavement of Am Yisrael in the opening chapters of Shemot, reveals that the story is told in two parallel parts, offering a contrast of the two types of edicts.
Divine Therapy at the Red Sea
Rabbi Elchanan Samet
The Splitting of the Sea has a dual purpose: the explicit purpose involves the Egyptians, and the implicit purpose involves Am Yisrael. This conclusion stems from a literary analysis of the episode, which includes two parallel parts.
The Laws of Damages - A "Declaration of Human Rights"
Rabbi Elchanan Samet
There seems to be no logical order to the laws of damages. The order is based on the person damaged, not the inflictor of damage. Why did the Torah choose this order? Apparently the Torah was interested in conveying a message about human rights, and so places personal damages at the forefront, followed by damages to animals and property.
Childbirth - Tum'a and Circumcision on the Eighth Day
Rabbi Elchanan Samet
This article examines the placement of the laws of the birthing mother (Yoledet), the reason that circumcision is on the eighth day, and the relationship between the two sets of law.
"You Shall Not Place a Stumbling Block Before the Blind": Chazal's Metaphoric Approach
Rabbi Elchanan Samet
Chazal's metaphoric understanding of the verse "You shall not place a stumbling block before the blind" leads to a discussion of biblical metaphors and the metaphorization of biblical commandments.
"Two Hebrew Servants"
Rabbi Elchanan Samet
There is a variety of differences between the slave in Mishpatim and the slave in Behar; are the two discussing the same slave? If they are, what is the significance of the differences?
The Daily Sacrifice (29:38-46)
Rabbi Elchanan Samet
The episode describing the daily Burnt Offering seems to be out of place, and is repeated in greater detail in Parashat Pinchas. Is there a relationship between the daily offering and the daily incense?
The Contributors to the Miskhan
Rabbi Elchanan Samet
The long introduction to the creation of the Mishkan is based on two facets: Contribution and Creation.
The Unifying Theme of Parashat Pekudei
Rabbi Elchanan Samet
From a literary perspective, are Vayak'hel - Pekudei one or two units? Why does Moshe's summation appear between the vessels and the garments, instead of concluding both episodes? A closer look at Parashat Pekudei shows that it is a separate episode; the distinction also clarifies the placement of the garments.
Forbidden Unions (Arayot) – Vayikra 18
Rabbi Elchanan Samet
Hazal and medieval commentators debate the reason behind prohibited sexual relations, and question whether this is a reasoned edict, or an unexplained law. This article discusses the positions that define the prohibition as a logical law, and offers various reasons for forbidding certain types of relationships.
"From the Day Following Shabbat"
Rabbi Elchanan Samet
An analysis of the position of Rabbi Yehuda ha-Levi in "the kuzari" regarding the verse "from the day following the Shabbat," which according to Hazal refers to the day following the first day of Pessah.
Moshe vs. "the Lustful": Leadership in Crisis
Rabbi Elchanan Samet
An analysis of the episodes of the Mitonenim (the complainers) and the Mitavim (those who desired meat) clarifies the essence of the complaints, and examines the solution God offers: the seventy elders and the prophecy of Eldad and Medad.
Parashat Chukat - A Watershed in Sefer Bamidbar
Rabbi Elchanan Samet
The events described in Parashat Chukat occurred on the fortieth year of Bnei Yisael's journey through the desert. The nation at this point in history comprised of the children of those who sinned in the Sin of the Spies. This fact sheds new light on their complaints.
Why Did God Not Accept Kayin's Offering?
Rabbi Elchanan Samet
Why didn't God accept Cain's offering? Why was He willing to accept Hevel's offering? Rav Hirsch and Hillel Zeitlin believe Cain was rejected for his choice of profession as one who works the land.
"And Man's Loftiness Will be Bowed"
Rabbi Elchanan Samet
The story of the Tower of Babel seems like the story of a crime and its punishment. What is the nature of the crime? Where is it described in the story? This lesson reviews a myriad of opinions, and offers an explanation based on the historical - cultural background of that era.
Two Covenants to Preserve the World
Rabbi Elchanan Samet
The biblical text implies that God created a covenant with the world when it was created. This covenant is implied in the two reasons for saving Noah from the flood the necessity of preserving a remnant of Creation based on God's first covenant with it, and the reward appropriate for the righteous man of the generation - which are reflected in the two components of God's revelations to Noah. If a covenant with the world already exists, why is there a need for another covenant after the flood? What does the rainbow covenant change or add?
"Sarah Treated Her Harshly" - Did Our Matriarch Sin in This Regard?
Rabbi Elchanan Samet
There are several stories in Tanakh where the conduct of one of our national forebears or leaders arouses within us a certain sense of discomfort and surprise. At times we cannot but ask: Is this behavior appropriate for a person of such distinction? Does it not seem morally lacking?
The Birth of Yitzchak and Banishment of Ishmael
Rabbi Elchanan Samet
This lesson discusses the moral aspects of sending away Hagar and Yishmael, the significance of sending away Yishmael to his relationship with Yitzchak, the meaning of the verb "שילוח" and the story of Yishmael's near death and ultimate rescue.
Rashbam's Interpretation of the Story of Avraham and the Angels
Rabbi Elchanan Samet
The story at the start of Parashat Vayera seems to be a continuation of the story in Lekh Lekha. Is the story indeed a continuation of the previous chapter? Were the people who visited Avraham people or angels? This lesson explores the Rashbam's commentary on Parashat Vayera.
The Speech and the Silence of Avraham's Servant
Rabbi Elchanan Samet
Changing a character's title or designation during the course of a story is a well-known biblical literary technique. A change in the character's name shows a change in the Torah's attitude toward that person. The Torah uses this literary device when describing Avraham's servant. What can we learn about the servant and his silence in Rivkah's house from the names the Torah uses for him?
"There Avraham Was Buried, and Sarah His Wife"
Rabbi Elchanan Samet
The biblical narrative is generally characterized by its extreme brevity: it focuses on the information that is necessary. There are some rare instances where the biblical narrative appears to depart from this general rule, and elaborates on details that seem less than vital to the story. The beginning of our parasha details at great length the description of the negotiations between Avraham and the children of Chet. These complicated and multi-stage negotiations occupy the majority of the opening story. In what way does this account further the aims of this specific biblical story? Could it not have been shortened and its essence conveyed as follows: Avraham requested a burial plot from the children of Chet, and eventually purchased Me'arat Ha-makhpela, where he buried his wife?
Were the Daughters of Zelophehad Early Jewish Feminists
Rabbi Elchanan Samet
Was the request made by Zelophehad's daughters based in feminist values? An analysis of the parasha shows that their request had nothing to do with feminism, but stemmed from their desire to "make a name" for their father. However, God's response does touch on the issue of equality.
Moshe's Speech to Gad and Reuven - Justified Rebuke or a Misunderstanding?
Rabbi Elchanan Samet
Moshe's harsh response to the tribes of Gad and Reuven, and their response to Moshe, raise the following question: was there a misunderstanding between Moshe and the two tribes, or did the tribes change their mind in light of Moshe's harsh response?
In Praise of the Land
Rabbi Elchanan Samet
Parashat Eikev includes two units that praise the land of Israel. Why are two units necessary? The first compares the land with the desert, while the second focuses on the contrast with Egypt.
God's Covenant With Israel
Rabbi Elchanan Samet
The covenant in Parashat Eikev seems to contain a contradiction: the covenant seems to imply that the nation's descendants are not obligated by the covenant, but the covenant also clearly states that it is not only for the current generation, but for future generations as well.
Shemitta of Loans and Shemitta of the Land
Rabbi Elchanan Samet
What is the relationship between the two commandments of Shemitta - allowing the lands rest and the settling of debt? Does settling debt necessarily mean an annulment, or merely a postponement?
The Prohibition of Divination: Rambam vs. the Sages of Provence
Rabbi Elchanan Samet
The Rambam disagrees with the Raavad and Sages of Provence on the definition of the prohibition of divination. While the disagreement is halakhic in form, a deeper look reveals an essential disagreement about the correct way to worship God.
The Covenant on Both Sides of the Jordan
Rabbi Elchanan Samet
This article examines the relationship between two covenants: the covenant of the blessing and the curse, and the covenant of Gerizim and Eval.
"Hak'hel:" The Septennial National Assembly
Rabbi Elchanan Samet
Why is the mitzvah of Hak’hel only mentioned in Moshe’s final days? What is the purpose of Hak’hel? This article debates the matter, with special focus on the Rambam’s view, and discusses the division of the Torah into parashot in relation to the mitzvah of Hak’hel.
The Lord is My Light and My Salvation
Psalm 27 - L'David Hashem Ori ve-Yishi
Rabbi Elchanan Samet
Psalm 27 can be divided into two parts, each part representing opposing points of view. The first half expresses a religious position of absolute trust in God, untainted by doubt while the second half expresses the psalmists anxiety and lack of confidence. Can the mizmor be read as one unified text nonetheless? What is the significance of presenting these two views side by side in one psalm?
Introduction
Rabbi Elchanan Samet
Sefer Melakhim dedicates two literary sections to the activities of two prophets. Eliyahu and Elisha perform many miracles and Elisha is Eliyahu’s successor. Eliyahu begins his prophecy when the Kingdom of Israel was politically stable, but had reached new spiritual lows. Eliyahu and Elisha seem to perform their miracles without an explicit command from God. A Divine message can be delivered orally or through action – even an action that is not explicitly commanded by God. At times God may not accept the independent action of a prophet. Other times God may help the prophet preform a miracle, even if God is not in complete agreement with the prophet’s action. The majority of prophetic actions preformed without an explicit command reflect the Divine will, and achieve the objective of the prophet’s mission.
The Drought
Eliyahu's Appearance
Rabbi Elchanan Samet
With no introduction, Eliyahu – who was apparently an experienced prophet – bursts onto the scene and decrees to Ahav that no rain will fall. It appears that Eliyahu’s decree is on the backdrop of the increase in idol worship in Ahav’s time; however, the text omits the explicit connection. The fragmented introduction and the unexplained decree are part of an intentional literary device calculated to create the sense of mystery and suddenness that characterize Eliyahu.
The Drought (part 2)
Eliyahu's Oath: Commanded by God or on the Initiative of the Prophet?
Rabbi Elchanan Samet
The Sages and commentators agree that Eliyahu’s decree of drought was not commanded by God but was his own initiative. The absence of the words “So says God”, the need to decree the drought with an oath, and his final words “except by MY word” support this position.
The Drought (part 3)
Eliyahu's Experiences During the Drought: ֠For What Purpose Are They Recorded?
Rabbi Elchanan Samet
The first verse of Chapter 17 begins the three years of drought and the first verse of Chapter 18 begins the end of the drought. From Chapter 18 one can deduce various results of the famine. However, Chapter 17 describes three separate stories involving Eliyahu during that drought, which, aside from their chronological link with the drought, raise many questions as to their placement in this chapter.
The Drought (part 4)
Wadi Kerit
Rabbi Elchanan Samet
While God has fulfilled Eliyahu’s decree of drought, God’s choice of words to Eliyahu, the name of the location to which he is sent, and the fact that he is feeds him through ravens - a symbol of cruelty - imply a hidden message. The year-long stay at Nahal Kerit conceals a rebuke aimed at the prophet: Eliyahu’s decision to withhold rain brings suffering upon his people, and he fails to sense their distress. The Divine command therefore forces him to leave them, and live in seclusion, an expression of his lack of involvement in their fate.
The Drought (part 5)
The Widow in Tzarfat
Rabbi Elchanan Samet
Eliyahu’s move to Tzarfat symbolizes a continuation of the argument between God and Eliyahu that began at Nahal Kerit. The move brings Eliyahu in contact with a poor widow who, together with her son, is about to die of hunger. They are the ones appointed by God to sustain Eliyahu, so that he may be exposed to their misery, and their misery should affect him directly. Perhaps this encounter will teach Eliyahu about the magnitude of the anguish that he has brought upon his people, and will lead him to pray for mercy on their behalf.
The Drought (part 6)
The Widow in Tzarfat (part II)
Rabbi Elchanan Samet
Eliyahu chooses a miraculous existence of survival for himself despite the suffering of others, who do not have miracles to sustain them, rather than rescind his decree of drought.
The Drought (part 7)
The Widow in Tzarfat (part III)
Rabbi Elchanan Samet
The suffering of the widow, expressed in her climatic monologue, and Eliyahu's need to share her food in a way that causes him discomfort, finally lead the prophet to express self doubt in his position, and a wish that God would soon send rain. Nevertheless, he is not yet ready to cancel his vow.
The Drought (part 8)
Eliyahu Revives the Widow of Tzarfat's Son
Rabbi Elchanan Samet
Eliyahu's conditions of survival in the widow's home are not a solution, in the context of the broader story, but rather an obstacle to the flow and progression of the narrative. A crisis will have to occur to interrupt Eliyahu's continued peaceful stay. The death of the widow’s son will lead to Eliyahu's banishment from her house.
The Drought (part 9)
Eliyahu Revives the Widow of Tzarfat's Son (part II)
Rabbi Elchanan Samet
The woman and her son are saved from immediate death by starvation thanks to the miracle invoked by Eliyahu, but their existence throughout the year is constantly on the brink of starvation. A young child cannot grow healthy and strong under such conditions. Eliyahu comes to realize, through this episode and the previous two episodes, that the cessation of rain from the land, by his own word, has caused human suffering and ultimately death. The prophet has the power to enact a decree of drought when it parallels God’s values even though it may not be completely aligned with God’s will.
The Drought (part 10)
Eliyahu Revives the Widow of Tzarfat's Son (part III)
Rabbi Elchanan Samet
The preferential conditions that Eliyau has enjoyed for the last year have now expired - and therefore the widow and her son are no longer different from anyone else suffering the effects of the drought. Eliyahu’s decree is the cause - directly or indirectly - of famine and death. Against his will, Eliyahu is becoming party to the suffering of the drought. Eliyahu's call to God testifies that he is not ready to recognize the claim represented by the death of the widow's son as a continuation of God's argument with him. He maintains his regular position, requesting for himself and those around him the right to a preferential existence. His request is therefore not accepted. His initial call to God is not heard, and the widow's son is not revived.
The Drought (part 11)
Eliyahu Revives the Widow of Tzarfat's Son (part IV)
Rabbi Elchanan Samet
When his first cry is not answered, Eliyahu turns towards the boy, to stretch out over him; this signifies his change in perception. Two changes are noted in comparing Eliyahu’s two prayers. In the first he questions God, while in the second he pleas to God. In the first, his focus remains on himself and in the second he focuses on the boy. His prayer that the boy's life be restored reveals that Eliyahu is ready to agree to the return of the rain. However, still needs an external command to push him in this direction.
The Drought (part 12)
Eliyahu Revives the Widow of Tzarfat's Son (part V)
Rabbi Elchanan Samet
Up until this point, Eliyahu only represented God’s trait of strict justice. After Eliyahu resurrects the woman's dead son for the child's own sake the true man of God is revealed – one who represents God's trait of compassion in the world, and performs miracles through this trait. The widow’s praise for Eliyahu as messenger of God's word is a type of Divine assent to what seems to be Eliyahu's new path: he now represents God both in strict justice and in mercy and compassion. The symmetrical structure of the story highlights Eliyahu’s second prayer as the climax of the story.
The Drought (part 13)
Eliyahu Revives the Widow of Tzarfat's Son (part VI)
Rabbi Elchanan Samet
An inverse relationship exists between the literary structure of the story of Eliyahu’s initial arrival in Tzarfat and the story of the revival of the child. This relationship represents a progression between the two diametrically opposed stories.
The Drought (part 14)
Eliyahu Revives the Widow of Tzarfat's Son (VII)
Rabbi Elchanan Samet
While both exist within a similar general framework, clear differences exist between the resurrection performed by Eliyahu and the resurrection performed by Elisha. Each description is constructed around a challenge which the prophet must address by mobilizing all his energies. Eliyahu is in conflict with God and therefore his challenge focuses on his prayers to God. Elisha bares a personal responsibility for the dead child himself and therefore his challenge focuses on his actions to revive him.
Eliyahu on His Way to Appear Before Ahav
Rabbi Elchanan Samet
God commands Eliyahu to go to Ahav, and tells him that He will bring rain. Eliyahu sets off to fulfill his mission with mixed feelings. His experiences over the past two years lead him to recognize the unconditional necessity of rain for the world. On the other hand, he knows that thus far Ahav has not done teshuva. God will continue convincing Eliyahu of the justness of restoring rain to the world because his strategy thus far has been ineffective.
Eliyahu on His Way to Appear Before Ahav
Part 2
Rabbi Elchanan Samet
Eliyahu’s meeting with Ovadya prior to meeting Ahav is intended to show Ahav that Eliyahu is not capitulating to Ahav, and strengthen the God fearing presence of Ovadya in Ahav’s house. Eliyahu’s miraculous disappearance over the past years makes Ovadya think that Eliyahu’s intention is to provoke Ahav and to continue his disappearance.
Eliyahu on His Way to Appear before Ahav
Part 3
Rabbi Elchanan Samet
A subtle criticism of Ovadya is apparent in Eliyahu’s claim that Ahav – not he – is Ovadya’s master. Ovadya insists that his life-risking activity - not cowardice – leave him in Ahav’s service and unworthy of a punishment of death. The literary structure of Ovadya’s speech to Eliyahu sheds light on the apparent repetitiveness of his words.
Eliyahu on His Way to Appear Before Ahav
Part 4
Rabbi Elchanan Samet
Why does the text eternalize Ovadyahu's mistake and record his speech in such detail? Ovadyahu's emotional speech is a condemnation of Eliyahu and his approach. It expresses how Eliyahu was perceived by the righteous people of his generation. The parallels that exist between Ovadya’s speech and Eliyahu’s experiences during the drought magnify the destructiveness of Eliyahu’s decree. Eliyahu has chosen the path conflict followed by cutting off contact. Ovadyahu has chosen precisely the opposite path: a path of brave cooperation with the wicked king in an attempt to influence from the inside.
The Second Encounter Between Eliyahu and Ahav - Part 1
Rabbi Elchanan Samet
Eliyahu's second appearance before Ahav is the opposite of the first: It takes place not on Eliyahu’s initiative, but rather as a result of God's command, its purpose is a renewal of the rains, and ultimately there is cooperation between Eliyahu and Ahav. This dialogue serves as the first in a series of actions by Eliyahu that are aimed at changing the national reality such that Israel will be worthy of God restoring the rain. Ahav, who understands the gravity of the situation, goes to Eliyahu submissively. However, upon seeing him, Ahav rebukes Eliyahu with a subtle comparison to Akhan who had brought catastrophe upon his nation out of personal interests.
The Second Encounter Between Eliyahu and Ahav - Part 2
Rabbi Elchanan Samet
Eliyahu’s encounters with Ovadyahu and Ahav prove to him that the way he has chosen to lead the nation to teshuva has failed. Eliyahu redirects the confrontation between himself and Ahav from the painful and controversial past to a somewhat opaque future situation in which there will be cooperation between them, with a view to a positive solution to the suffering of the famine. Eliyahu and Ahav’s confrontation here is in stark contrast to their confrontation at the vineyard of Navot
Structure of the Story of the Drought
Rabbi Elchanan Samet
A complete evaluation of the literary structure of the drought unit – analyzing direct and inverse parallels as well as the climax of the unit.
The Narrative Integrity of Chapters 17-19 and its Components (Part 1)
Appendix A
Rabbi Elchanan Samet
Chapters 17-19 are comprised of three stories: The drought, the test at Carmel and the Revelation at Chorev. The subject of the first story is the debate over Eliyahu's path and his prolonged insistence on maintaining his oath. The subject of the second story, in contrast, is how Eliyahu brought Israel back to faith in God.
The Narrative Integrity of Chapters 17-19 and its Components (Part 2)
Appendix B
Rabbi Elchanan Samet
Chapters 17-19 should be regarded as a single, lengthy, literary whole. At the same time, though, we should not ignore the fact that this whole is composed of three semi-independent units which differ from one another. The third story cannot be read in such a way that it can be understood alone. Eliyahu's flight at the beginning of the story makes sense only against the background of the two previous stories - and particularly in light of the events at Carmel.
Eliyahu on Mount Carmel (Part 1)
Was Eliyahu Commanded to Act as he Does in This Story?
Rabbi Elchanan Samet
Eliyahu was not commanded to perform the specific actions that he undertook regarding the meeting at the Carmel; on the other hand, not only did his actions not contradict God's word, but they represent the realization of what was hinted at in God’s command to him: the situation that had been created be used for a positive effect, and that Eliyahu cooperate with Achav, in order that God could give rain. Thus, these actions represent a partnership between God and His prophet, sharing the same purpose: to restore Israel to God and to restore God's kindness to Israel.
Eliyahu on Mount Carmel (Part 1)
Was Eliyahu Commanded to Act as he Does in This Story? (Part 2)
Rabbi Elchanan Samet
Since the prophet's actions, undertaken on his own initiative, are aimed at fulfilling God's command in the spirit in which it was intended, it may be said that they are done by God's command even if all this is not made explicit within the command. Eliyahu's profound clarification of God's command requires that several actions be inserted in between appearing before Ahav and the giving of rain, all aimed at bringing Israel to teshuva. The choice of these actions is left to the prophet.
Eliyahu on Mount Carmel (Part 2)
Eliyahu Faces the Nation
Rabbi Elchanan Samet
Eliyahu’s words imply that the nation had not abandoned the service of God, but did not serve Him exclusively. Rather, they attached elements of Ba'al worship to their worship of God. On the account of the nation’s acceptance of the challenge between him and the prophets of Ba’al, Eliyahu’s opponents are forced to accept. Eliyahu is attempting now to come close to the nation and therefore does not mention the drought as its harsh results are a sore point for the nation.
Eliyahu on Mount Carmel (Part 3)
Eliyahu Addresses the Prophets of Ba'al
Rabbi Elchanan Samet
The way the challenge is presented to the nation differs from the way it is presented to prophets of Ba’al, in order to facilitate each side offering their sacrifice separately. The prophets of Ba’al pray and partake in their rites to no avail, but Eliyahu does not proceed, and instead gives them more time.
Eliyahu on Mount Carmel (Part 3)
Eliyahu addresses the prophets of Ba'al (Part 2)
Rabbi Elchanan Samet
Eliyahu encourages the prophets of Ba’al to call out louder. Some commentators believe that Eliyahu was explicitly mocking them, but it seems unlikely that they would continue and certainly they would not adhere to his suggestion. Rather Eliyahu is saying something that appears to them as reasonable in order to achieve his goal of prolonging their attempt.
Eliyahu on Mount Carmel (Part 3)
Eliyahu addresses the prophets of Ba'al (Part 3)
Rabbi Elchanan Samet
The failure of the prophets of Ba’al is described in two stages: Prayer and action with no response, followed by intensified prayer and action, but still with no response. This allows the nation to reach an unequivocal conclusion regarding Ba’al. A Midrash about the refusal of the ox to go with Ba’al’s prophets teaches that God's Name is sanctified equally through the failure of the false prophets and the success of Eliyahu.
Eliyahu on Mount Carmel (Part 4)
Eliyahu's Preparations for the Descent of God's Fire (part 1)
Rabbi Elchanan Samet
The preparations of the prophets of Ba’al for the sacrifice are described briefly, while the description of their attempt to bring down the fire is lengthy. In contrast, Eliyahu’s preparations are described in great detail, while the description of his attempt to bring down the fire is brief. It would be a severe psychological mistake to allow the miraculous descent of fire to take place immediately after the failure of the false prophets. Hence, Eliyahu prolongs his physical preparations. The lengthening of the stage of preparations also demonstrates Eliyahu complete faith that God will answer him.
Eliyahu on Mount Carmel (Part 4)
Eliyahu's Preparations for the Descent of God's Fire (Part 2)
Rabbi Elchanan Samet
Eliyahu’s invitation to the people to approach is meant to facilitate the continuation of the paused dialogue that the prophet began when he approached them. Eliyahu wants mass participation and maximum transparency for his actions. By choosing to repair a destroyed altar of God, Eliyahu hints at the restoration of Divine service, to which this entire occasion is geared.
Eliyahu on Mount Carmel (Part 4)
Eliyahu's Preparations for the Descent of God's Fire (Part 3)
Rabbi Elchanan Samet
Eliyahu builds the altar with twelve stones, and his actions are reminiscent of the altar that Moshe constructed at Sinai. Moshe created a covenant between the nation and God concerning the commandments of the Torah, while Eliyahu created a covenant concerning the recognition and acceptance of God. The reference to Ya’akov-Yisrael is meant to create a dividing line between the twelve tribes of Israel and the foreign elements that are threatening the unity and uniqueness of the nation.
Eliyahu on Mount Carmel (Part 4)
Eliyahu's Preparations for the Descent of God's Fire (Part 4)
Rabbi Elchanan Samet
The trench is meant to collect the water that is poured upon the altar, but it also represents the demarcation of the place of the altar in God's Name. It is for this reason that the digging of the trench is mentioned immediately after erecting the altar in God's Name. The purpose of pouring water multiple times on the altar is to involve as many people as possible to make it clear that the miracle was real and not a deceit.
Eliyahu on Mount Carmel (Part 5)
Shiur #35: Carmel Part 5: Eliyahu's Prayer (Part 1)
Rabbi Elchanan Samet
The duality of the prayer by the prophets of Ba’al is mirrored in Eliyahu’s dual prayer, and by the nation’s dual response. These represents the acceptance of God and rejection of Ba’al. The repetition in Eliyahu’s prayer stresses both a national recognition of God and recognition of the God of Israel by the entire world. In the first section of the prayer Eliyahu as God’s servant is prominent while in the second section he is absent.
Eliyahu on Mount Carmel (Part 5)
Eliyahu's Prayer (Part 2)
Rabbi Elchanan Samet
The challenge at Mount Carmel has both a universal significance in determining the true God, a national significance in redefining the national character in the face of foreign influences and Eliyahu’s role in this struggle. Both significances are manifested in Eliyahu’s dual prayer and both are interconnected. The fire falling from the heavens is reminiscent of the fire in the dedication of the Mishkan in the desert and the dedication of Shlomo’s Beit HaMikdash.
Eliyahu on Mount Carmel (Part 5)
Eliyahu's Prayer (Part 3)
Rabbi Elchanan Samet
"And you have turned their heart backward" is interpreted to mean that God is responsible for the nation turning away from Him. This interpretation is difficult to accept within the context of the story. An alternative interpretation states the opposite – by the act of the fire from heaven their hearts will turn back to God and away from Ba’al. The latter interpretation of the final phrase in the second half of Eliyahu’s prayer compliments the final phrase in the first half of his prayer.
Eliyahu on Mount Carmel (Part 5)
Eliyahu's Prayer (Part 4)
Rabbi Elchanan Samet
Content, style and structure come together to emphasize that the verse describing the descent of the fire of God to Eliyahu’s Altar is the climax of the gathering at Mount Carmel.
Eliyahu on Mount Carmel (Part 6)
"To Whom Shall You Compare Me, That I Shall Equal Him? ֠Says the Holy One"
Rabbi Elchanan Samet
The use of three Leading Words in the narrative leading up to the climax and their absence in the narrative after the climax makes subtle points of contrast between Eliyahu and the prophets of Ba’al and rejects any comparison or relationship between God and Ba’al. The unparalleled structure of the narrative denies any relevance of a comparison between God and Ba’al.
Eliyahu on Mount Carmel (Part 7)
The Nation's Response
Rabbi Elchanan Samet
“The Lord is God” is the nation’s response to the universal element of the challenge. The capturing of the prophets of Ba’al is their response to the national one. The prophets were not killed on Mount Carmel which is a place of an altar. The killing of the prophets appears to be a prophetic command which is attributed to Eliyahu and not the nation.
Eliyahu on Mount Carmel (Part 8)
Ahav's "Return" to the Scene
Rabbi Elchanan Samet
Ahav’s sudden reappearance at the conclusion of the challenge implies his passiveness throughout the challenge and the killing of the prophets of Ba’al. Eliyahu's wholehearted return to his people following the religious turnaround of all of the nation and its king, at Carmel is dramatically completed with the reconciliation between the prophet and the king.
Eliyahu on Mount Carmel (Part 9)
"Arise, eat and drink, for there is the sound of rumbling rain"
Rabbi Elchanan Samet
Eliyahu’s command to Ahav to eat might signify the end of a fast that was declared due to the drought. Alternatively, it might signify Ahav’s identification with the killing of the prophets of Ba’al, thus warranting the downpour. There is no explicit prophecy that the rain will fall immediately, but Eliyahu believes the timing is right and he has faith in God and promises rain. The lack of the explicit prophecy demands that Eliyahu pray for the rain he promised.
Eliyahu on Mount Carmel (Part 10)
Why is Eliyahu's Prayer Not Answered Immediately?
Rabbi Elchanan Samet
The lack of immediate rain demands that Eliyahu pray intensely for rain on behalf of the nation thus reversing his original role as the one who decreed the drought. He no longer assumes the one-sided role as God's emissary to Israel; he changes his position and becomes Israel’s emissary before God. Eliyahu’s prayer for rain parallels his prayer for the son of the widow.
Eliyahu on Mount Carmel (Part 11)
"God's hand was upon Eliyahu and he ran before Ahav."
Rabbi Elchanan Samet
Eliyahu runs before Ahav, in the pouring rain, as a demonstration of respect and loyalty. Through this action, on the heels of the cooperation with Ahav during the events at Carmel, Eliyahu gives legitimacy to Ahav's kingship. The "hand of God" that was upon Eliyahu, means that a gift of Divine strength was bestowed upon the prophet when he decided to run ahead of Ahav’s chariot. The concluding picture is the only image in all of the stories of Eliyahu in which total harmony prevails among the prophet, his nation, and their king, and between all of these and God.
Eliyahu in Horev (Part 1)
Structure of the Story
Rabbi Elchanan Samet
The chiastic structure in chapter 19 utilizes parallels in language, themes, characters and geography in order to highlight Eliyahu’s revelation at Mount Horev as the central axis of this narrative.
Eliyahu in Horev (Part 2)
Eliyahu's Flight (Part 1)
Rabbi Elchanan Samet
It is unlikely that Izevel sends a warning to Eliyahu about her intention to kill him in order to provide him with an opportunity to escape. Rather, it appears that Izevel, recognizing the limitations of her power, begins a process of a public trial for Eliyahu, similar to the case of Navot.
Eliyahu in Horev (Part 2)
Eliyahu's Flight (Part 2)
Rabbi Elchanan Samet
If Eliyahu runs away from Izevel to save his life, why does he then ask God to take his life? One approach suggests that Eliyau expected a political revolution on the heels of the miracle at Mount Carmel. Izevel’s ability to continue to reign in her previous manner leaves Eliyahu with the understanding that miracles exert power only for a short time, and a profound, thorough, long-term change in consciousness was not thereby achieved. Eliyahu realized this the very next day, and it caused him great despair.
Eliyahu in Horev (Part 2)
Eliyahu's Flight (Part 3)
Rabbi Elchanan Samet
Despite the fact that he has performed great miracles, Eliyahu senses danger and flees because he no longer identifies with his Divine mission. The Midrash points to Eliyahu’s humanity despite the fact that his actions are paralleled to God’s actions. This is what makes the great figures of Tanakh our moral guides and shining examples for all of humanity: for all of their elevated greatness, they never cease to be human. And for this reason, they are susceptible to human mistakes and weaknesses.
Eliyahu in Horev (Part 3)
The Double Revelation of God's Angel to Eliyahu (Part 1)
Rabbi Elchanan Samet
Despite the fact that he has performed great miracles, Eliyahu senses danger and flees because he no longer identifies with his Divine mission. The Midrash points to Eliyahu’s humanity despite the fact that his actions are paralleled to God’s actions. This is what makes the great figures of Tanakh our moral guides and shining examples for all of humanity: for all of their elevated greatness, they never cease to be human. And for this reason, they are susceptible to human mistakes and weaknesses.
Eliyahu in Horev (Part 3)
The Double Revelation of God's Angel to Eliyahu (Part 2)
Rabbi Elchanan Samet
Eliyahu flees from his mission and from his nation. Against his will, Eliyahu’s legs carry him to the wilderness, to the exact spot where the historical foundations of the nation lie – Mount Horev. Mount Horev is meant to remind Eliyahu of Israel's merit before God, for having accepted His Torah at this mountain and having entered into a covenant with Him. Does Eliyahu accept this lesson?
Eliyahu in Horev (Part 3)
The Double Revelation of God's Angel to Eliyahu (Part 3)
Rabbi Elchanan Samet
The narrative draws a clear parallel between Eliyahu and Moshe after the Sin of the Golden Calf at Horev. Eliyahu is expected to examine the ways of Moshe. Even when the prophet comes to convey stern reproof, when he is with God his task is to be a spokesperson for Israel's defense. Eliyahu, in contrast, has the opposite intention.
Eliyahu in Horev (Part 4)
"He Announced Rebuke at Sinai, and Judgments of Vengeance at Horev"
Rabbi Elchanan Samet
God asks Eliyahu “why are you here?” The question can be interpreted to mean: why are you here in the desert away from the nation? Or, according to another possible interpretation: Why are you here at Horev, where Moshe asked for mercy for the nation, when you come with the opposite intention? According to both interpretations, Eliyahu holds fast to his point of view, disregarding the events on Mount Carmel as passing. Not only is he unable to ask for mercy for the nation, he also asks for the nation to be punished.
Eliyahu in Horev (Part 5)
Revelation in a "Small, Silent Voice" (Part 1)
Rabbi Elchanan Samet
The verse that precedes God’s revelation to Eliyahu might be viewed as part of God’s speech, or as part of the narrative. From the description of the revelation it would seem that the wind, the earthquake and the fire are not expressions of God's revelation. God controls them but is not identified with them. These verses emphasize the distinction between the destructive natural forces and God Himself.
Eliyahu in Horev (Part 5)
Revelation in a "Small, Silent Voice" (Part 2)
Rabbi Elchanan Samet
According to the metaphoric explanation of God’s revelation to Eliyahu, the way to reach the nation is not through harsh measures but rather through soft ones. According to the literal understanding of God’s revelation, there are the forces of destruction that God unleashes in order to punish His creations but those are not expressions of God. Therefore, Eliyahu should be praying not for punishment but for mercy.
Eliyahu in Horev (Part 6)
"They Seek My Life, to Take It"
Rabbi Elchanan Samet
Despite God’s criticism, Eliyahu maintains his zealous position. The Midrash criticizes Eliyahu’s outward display of zealotry as concealing a desire for self-preservation. A close read of the text justifies the position of the Midrash.
Eliyahu in Horev (Part 7)
The Mission (Part 1)
Rabbi Elchanan Samet
The three destructive forces of wind, earthquake, and fire in Eliyahu’s revelation parallel the destructive swords of Haza’el, Yehu and Elisha, which Eliyahu is instructed to appoint as a result of his zealotry. The forth element – the small silent voice – parallels God’s mercy on the core of people who are not defiled by idolatry and are therefore spared.
Eliyahu in Horev (Part 7)
The Mission (Part 2)
Rabbi Elchanan Samet
Eliyahu runs away to Be’er Sheva to be far from the nation. God commands him to go to Horev in order to reconnect with the nation. However, after Eliyahu rejects God’s message and maintains his ways, God sends him back to Eretz Yisrael – the place he was trying to escape – in order to bring the punishment he had desired upon the nation, and end his role as God’s prophet by appointing Elisha as his replacement.
Eliyahu in Horev (Part 8)
Was the Mission Fulfilled? (Part 1)
Rabbi Elchanan Samet
Why does Eliyahu refuse to fulfill the commands given to him at Horev? Charging Eliyahu with the terrible responsibility of appointing a cruel king who will become the enemy of his nation was the test of the limit of Eliyahu's criticism. Eliyahu does not agree to this mission, and thereby finally withdraws from the position that he had previously maintained as a prophet. Up until this point, Eliyahu's behavior was characterized by actions undertaken without any explicit Divine command. Now Eliyahu is no longer zealous of his own initiative, but rather sent by God with explicit instructions.
Eliyahu in Horev (Part 8)
Was the Mission Fulfilled? (Part 2)
Rabbi Elchanan Samet
Eliyahu does not execute God's mission to appoint Haza’el and Yehu. The appointments are ultimately executed by Elisha - but with many discrepancies from God’s original command. Transferring the appointments from Eliyahu to Elisha is not the rejection of an unpleasant command; rather, it transforms the mission and softens it through the milder personality of the prophet Elisha.
Eliyahu in Horev (Part 9)
The First Encounter Between Eliyahu and Elisha (Part 1)
Rabbi Elchanan Samet
The description of the meeting between Eliyahu and Elisha highlights the profound contrasts between these two prophets. The scene describing their meeting brings together, like a mirror, Eliyahu's past and Elisha's future. Therefore, every detail in this brief description contributes to understanding the relationship between the two men and their respective eras.
Eliyahu in Horev (Part 9)
The First Encounter Between Eliyahu and Elisha (Part 2)
Rabbi Elchanan Samet
Eliyahu casts his mantle towards Elisha, not only signaling that Elisha is going to become a prophet, but also implying that Elisha is destined to inherit Eliyahu's own role as the prophet of his generation. However, the Divine command previously indicated that God has chosen as Eliyahu's successor a prophet whose attitude is different from Eliyahu's, and is tasked with correcting the zealousness in Eliyahu's approach. It is difficult to find so stark a contrast as that between the prophetic activity of Eliyahu and the prophetic activity of Elisha.
Eliyahu in Horev (Part 9)
The First Encounter Between Eliyahu and Elisha (Part 3)
Rabbi Elchanan Samet
Elisha’s decision to part from his parents and friends with a feast points to his warm, humane personality. Eliyahu believes that service to God is absolute, and allows no space for human relationships. Elisha's actions express two opposing ideas: the delayed departure signifies that he perceives prophecy not as severance from the circle of life surrounding him, but as a connection to that cycle. On the other hand, the delay enables him to express the transition from being a tiller of the soil on his father's estate, to being a prophet of Israel.
Navot's Vineyard (Part 1)
The Episode of Navot and the Rights of the King
Rabbi Elchanan Samet
This shiur focuses on the legal and cultural background of the King’s request for Navot’s vineyard, Navot’s refusal, and the need for an orchestrated trial in order to kill Navot.
Navot's Vineyard (Part 2)
"Have You Murdered And Also Inherited?!" ֠- Ahav's Responsibility
Rabbi Elchanan Samet
While Izevel plots and executes Navot’s murder, Ahav becomes a hidden but necessary partner. The attempt to enjoy the fruits of wickedness without dirtying one's hands with the actual deed, may work in relation to other people, but it cannot work in the real reckoning between man and God. This is Eliyahu’s harsh accusation towards Ahav.
Navot's Vineyard (Part 3)
Navot's Refusal and its Motives
Rabbi Elchanan Samet
Despite Ahav’s generous offer, Navot refuses to sell his vineyard. The narrative describes Ahav’s attempt to ignore the real reason behind Navot’s refusal and Izevel describes it as petty. In fact, Navot’s refusal is based on the value of preserving the patriarchal inheritance which was viewed not as an asset with monetary value, but rather as part of a social structure in which the individual was connected to his family.
Navot's Vineyard (Part 4)
Ahav's Personal Punishment and the Punishment of His Household
Rabbi Elchanan Samet
Eliyahu’s divine message to Ahav that informs him of the end of the rule of his house, relates both to the murder of Navot and to the idol worship in his time – both instigated by Izevel. Navot’s murder is viewed as more severe than idol worship and thus serves as the catalyst for this message.
Navot's Vineyard (Part 5)
Have You Found Me, My Enemy?!
Rabbi Elchanan Samet
Ahav’s utterance “Have you found me, my enemy?!” upon facing Eliyahu’s accusation, is an implied admission of guilt. This is contrasted with Ahav’s utterance of “Is that you, o troubler of Israel?!” when he meets Eliyahu during the drought. In that instance Ahav is accusing Eliyahu of being the enemy of the nation and claiming that he is its defender.
Navot's Vineyard (Part 6)
The Significance of Ahav's Submission
Rabbi Elchanan Samet
While the text explicitly states that God mitigates Ahav’s punishment as a result of his repentance, various opinions exist as to the depth of the repentance. His repentance is evaluated in the actual description of his humbled reaction, in God’s response to Eliyahu and in Ahav’s behavior in the subsequent chapter.
Navot's Vineyard (Part 7)
Ahav's First Response vs. Second Response
Rabbi Elchanan Samet
The comparison of Ahav’s House to the Houses of Yerovam and Basha implies that the House of Ahav will be nothing but a brief episode, devoid of influence, in the stormy history of the Kingdom of Israel. All of the enormous efforts at which Omri and Ahav had excelled – the creation of the new capital city and other cities, the forging of courageous political ties, the reinforcement of Israel's army – all of this will be counted for nothing! All of Ahav's positive qualities as the king of Israel, seeking the welfare of his nation, were dealt a mortal blow with Eliyahu's message that his royal line was about to end. This causes Ahav to repent.
Navot's Vineyard (Part 8)
Concluding Study: ֠Structure of the Narrative (Part 1)
Rabbi Elchanan Samet
The two halves of the story reflect two inverse processes that Ahav undergoes: his deterioration from transgressing a “light” prohibition to complicity in the most terrible of sins – murder, and his ascent from the depths of his sin to the level of a penitent. A significant literary structure exists around the low-point of the story – Ahav taking possession of Navot’s vineyard.
Navot's Vineyard (Part 9)
Concluding Study: ֠Structure of the Narrative (Part 2)
Rabbi Elchanan Samet
Various thematic and literary parallels and contrasts are drawn between the two halves of the story before and after the central axis of the story highlighting Izevel’s influence on Ahav and the movement from the sin to the punishment.
The Censuses in the Desert
Rabbi Elchanan Samet
How can the numbers in the census in Bemidbar be identical to the numbers at the end of Shemot? And why is there a need for another census seven months after the first?
Ahazya (Part 1)
Rabbi Elchanan Samet
The short and bitter reign of Ahazya son of Ahav is characterized by sin and failure. He surpasses the evil of his father by becoming personally involved in idol worship. As a leader, his partnership with Yehoshafat fails, and Moav rebels from under Israelite control. He falls ill and dies with no son to take the throne from him. The narrative is described through the sending of messengers by Ahazya.
Ahazya (Part 2)
Ahazya's Messengers
Rabbi Elchanan Samet
God's Angel commands Eliyahu to confront Ahazya's messengers, instead of speaking with Ahazya directly. An explicit message is conveyed to Ahazya, and an indirect message for the messengers themselves. The messengers return to Ahazya before completing their mission, and deliver the words God conveyed through Eliyahu to Ahazya. Their actions prove their loyalty to Eliyahu and the word of God, and repentance for their prior loyalty to Ahazya.
Ahazya (Part 3)
"A Hairy Man With a Girdle of Leather About His Loins"
Rabbi Elchanan Samet
After angering Ahazya by not fulfilling his mission and by relaying God's message to him, the messengers pretend not to know who the man who confronted them, in order to avoid angering Ahazya further. Ahazya identifies Eliyahu both by his appearance and by his methods.
Ahazya (Part 4)
Why are the Two Captains of Fifty, and their Fifty Men, Consumed by Fire?
Rabbi Elchanan Samet
Neither the Sages nor the commentators criticize Eliyahu for the consumption by fire of the captains and their men because Eliyahu's actions throughout this chapter are guided by the Angel of God and not of his own initiative. Ahazya wants to harm Eliyahu not merely as a punishment, but as an attempt to battle God's decree that he will die. God prevails on three occasions: by consuming the first two captains by fire, by the surrender of the third captain, and by Eliyahu's fearless appearance in person to Ahazya. The captains and their men were deserving of their punishment as they chose Ahazya over Eliyahu - God's representative as opposed to the messengers earlier in the story and to the third captain.
Ahazya (Part 5)
The First Captain of Fifty vs. The Second
Rabbi Elchanan Samet
Despite the obvious similarities, several subtle difference exist between the first two confrontations between Eliyahu and the captains with their men. While the second captain is more cautious in the aftermath of the outcome of the first, ultimately the confrontation between the second captain and Eliyahu is more acute than the first, both in terms of the behavior and speech of the captain and in terms of the punishment that emerges from heaven at Eliyahu's decree.
Ahazya (Part 6)
The Third Captain of Fifty
Rabbi Elchanan Samet
In order to save his life from the fate of the previous two captains, it would be sufficient for the captain to refuse to comply to the Ahazya's orders. Going to Eliyahu and begging for his life means that the captain is asking Eliyahu to come with him. However, Eliyahu's agreement to go to the king would seem to give the king the victory as he achieved what he wanted. The Angel commanding Eliyahu to go gives Eliyahu the permission to proceed to Ahazya.
Ahazya (Part 7)
Ascent and Descent (I)
Rabbi Elchanan Samet
Verbs describing "Ascent" and "Descent" are used multiple times throughout the story. At the beginning of the story the Angel of God commands Eliyahu to rise to meet the messengers of Ahazya and at the end of the story the Angel commands him to descend with the captain to the king. "Ascent" and "Descent" do not describe topographical movement, but rather describe opposing styles of actions that Eliyahu must utilize in his faceoff with Ahazya.
Ahazya (Part 8)
Ascent and Descent (II)
Rabbi Elchanan Samet
In this story those whose ascent was positive, merit also to come down. Those whose ascent was bound up with sin (Ahazya and the first two captains) do not merit to come down from the place of their ascent, for they die. The victory of Eliyahu, as bearer of God's word, is expressed not only in his "ascent" at the beginning of the story but also in the fact that he later "comes down." His descent is to life and safety, and he completes his mission by standing before the wicked king and fearlessly declaring God's message to him.
Ahazya (Part 9)
The Structure of the Story
Rabbi Elchanan Samet
The structure of the story sheds an additional light on the story. The subject of our story is the victory of God's word and the victory of its bearer over the king who has sinned. However, the real message of the story is the failure of the attempts to harm Eliyahu. Those who attempt to sabotage the fulfillment of God's word by harming Eliyahu are punished. In contrast, those who submit to the prophet are not harmed, even though the act of submission would seem to endanger them. This is true of Ahazya's first set of messengers, as well as applying to the third captain of fifty and his men.
Ahazya (Part 10)
Summary
Rabbi Elchanan Samet
As in many other biblical narratives where God's word stands the test of prevailing over its opponents, here too the root d-b-r appears as the key word in the story. The key word appears in our narrative in groups, usually with one d-b-r paired against another: The word of God as opposed to the word of the king, or the word of the king contrasting with the word of Eliyahu. The ultimate victory of the word of God comes in the wake of the victory of its bearer, the prophet, over his opponents. Eliyahu announces God's word to Ahazya himself, and this word of God is soon fulfilled in reality, as the prophet had "spoken" it.
The Storm (Part 1)
Preface
Rabbi Elchanan Samet
The story of Eliyahu ascending to the heavens in a storm does not end when Eliyahu ascends, nor when it is conclusive that he is gone. Rather, the unit ends with Elisha retracing Eliyahu’s footsteps, ultimately to Mount Carmel and Shomron. In the same places where Elisha had so recently appeared as the disciple and servant of his great master, he now appears alone, as the prophet who takes the place of the master who is gone. By this act, Elisha is demonstrating unequivocally that he has inherited Eliyahu's role.
The Storm (Part 2)
Structure of the Story
Rabbi Elchanan Samet
The chapter divides into two sections: Elisha accompanies Eliyahu to his eventual ascent in a storm to heaven, and Elisha’s assumption of the role as prophet instead of Eliyahu. The description of Eliyahu’s ascent to the heavens is shrouded in many mysterious remarks that need explanation and is built in the three and four model.
The Storm (Part 3)
Eliyahu's Journey to His Place of Ascent (I)
Rabbi Elchanan Samet
Gilgal mentioned in this story does not seem to correspond with other places with the same name mentioned in the Tanakh. It appears to be North of Beit El. In the Elisha stories we find that Elisha is a travelling prophet like Shmuel, however, Gilgal is his permanent dwelling. Eliyahu arrives in Gilgal in order to depart from his student.
The Storm (Part 4)
Eliyahu's Journey to His Place of Ascent (II)
Rabbi Elchanan Samet
Eliyahu is commanded to pass through Beit El and Yeriho in order to part from the Bnei Ha’Nevi’im. The reader, Elisha and the Bnei Ha’Nevi’im know that Eliyahu is departing today but it is spoken as a secret. Eliyahu's journey is the inverse of the journey of conquest of the land in the days of Yehoshua. In the same place where Bnei Yisrael readied themselves for the conquest of the land, on the plains of Yeriho – right there Eliyahu departs from Am Yisrael and from Eretz Yisrael.
The Storm (Part 5)
Eliyahu's Journey to His Place of Ascent (III)
Rabbi Elchanan Samet
The Bnei Ha’Nevi’im, who know of Eliyahu’s imminent departure, attempt to draw close to this mysterious event in different ways - dialogue with Elisha and watching from a distance - but remain limited in their success. They are also aware that Elisha is the only one who is permitted to accompany Eliyahu on his journey to the final station. The presence of the Bnei Ha’Nevi’im at the Jordan River and their observation of Eliyahu and Elisha represent the necessary background and buildup to the description of Elisha crossing back alone, clearly paralleling the description of Eliyah's crossing.
The Storm (Part 6)
Eliyahu's Journey to His Place of Ascent (IV)
Rabbi Elchanan Samet
the second part of the "three and four" model serves as a framework for a description of the change in the attitude of the apprentice prophets towards Elisha, up until they accept him as the prophet who has taken the place of his master. At the beginning of the process, in the first two links, they clearly regard him as Eliyahu's chosen attendant. In the third link, his status is further elevated in their eyes, in terms of his connection with Eliyahu, and the ground is readied for the revolution in their view of him as Eliyahu's prophetic inheritor. The "revolution" is completed with his appearance before them in the fourth link, as the next prophet of the generation.
The Storm (Part 7)
Eliyahu and Elisha On Their Way to the Jordan River
Rabbi Elchanan Samet
Eliyahu's recurring "rejection" of Elisha in our chapter carries the distant echo of his rejection of him in their initial meeting. In this story they convey a rejection of Elisha as Eliyahu's spiritual prophetic heir. However, the firmness of Elisha's intention to accompany him, reflecting his desire to be Eliyahu's successor and prophetic heir, coupled with the fact of Elisha's presence at the secret occasion of Eliyahu's ascent to heaven, serve to indicate the fact that he is his great master's heir.
The Storm (Part 8)
The Dialogue on the Other Side of the Jordan (I)
Rabbi Elchanan Samet
Elisha requests "Pi-Shnayim" - a double portion of Eliyahu's spirit. Four interpretations of this request are raised: Double of what Eliyahu himself had; Elisha is requesting to preform double the miracles that Eliyahu preformed; Double the portion of the other Bnei Ha’Nevi’im; two parts of Eliyahu’s whole spirit thus receiving Eliyahu's recognition of Elisha as his successor and the continuer of his path amongst Am Yisrael.
The Storm (Part 9)
The Dialogue on the Other Side of the Jordan (II)
Rabbi Elchanan Samet
Elisha requests Eliyahu's recognition of him as his successor, although it is clear to both of them that Elisha is different from his master, and is not prepared to negate himself. What he wants is for Eliyahu's spirit to rest upon him in addition to his own, independent spirit. If God opens Elisha's eyes and shows him the vision of Eliyahu's ascent to heaven, alive, with the understanding that Eliyahu's mission is not yet complete, and that his path in this world must be continued, with a softening of the way – then he will be Eliyahu's heir and successor. If Elisha does not merit this, then it will be clear that God does not desire for Elisha to be Eliyahu's successor. It will be clear that the special attributes of this disciple are independent and not a continuation of those of his master.
The Storm (Part 10)
Eliyahu's Ascent
Rabbi Elchanan Samet
Elisha first expresses a repeated cry: "My father, my father." This expresses the personal, intimate relationship that Elisha felt towards Eliyahu, like a son towards his father. In the second part of his cry of sorrow, Elisha calls Eliyahu "the chariot of Israel and its horsemen." This is meant to express Eliyahu's value for the whole Jewish nation. Eliyahu, who has chastised his generation and at times brought suffering upon them, is the one who protected the people of his nation and by whose virtue they have enjoyed victory and success delivering them from their enemies to a greater extent than the chariot and horsemen did.
The Storm (Part 11)
After Eliyahu's Ascent (I)
Rabbi Elchanan Samet
The act of rending by Elisha is an outward manifestation of his sense that something inside has been rent; part of his own personality has been lost. A rending that is never sewn together expresses mourning that has an element of permanence to it. The image of Eliyahu will continue to accompany Elisha, his heir and successor, throughout his prophetic career. In all of his future actions, he will have Eliyahu in mind, and all of his aspiration will be to follow in the footsteps of his master and to realize his legacy, revealed to him as he witnessed him being carried up in a storm to heaven.
The Storm (Part 12)
After Eliyahu's Ascent (II)
Rabbi Elchanan Samet
The first part of our story concludes with Elisha's mourning. The second half of our story begins with the opposite action: the lifting and taking of Eliyahu's mantle. The contrast seems to be an expression of the ambivalent nature of the situation. On one hand there is sorrow and mourning. At the same time, Elisha feels joy at the privilege of being Eliyahu's heir and successor as prophet in Israel. The apprentice prophets see Eliyahu's mantle, with all that it implies, in Elisha's hand, and they see what Elisha does with it, repeating the miracle of crossing the Jordan River as Eliyahu had previously done. Despite the tension that prevailed between Eliyahu and Elisha after the mantle was cast for the first time, and before it falls for the second time, the transfer of the mantle from master to disciple is what ultimately defines the nature of the bond between them.
The Storm (Part 13)
Eliyahu Lives On (I)
Rabbi Elchanan Samet
Did Eliyahu die or not? The literal text implies that there was no physical death and he ascended with his body to the heavens. However, man, in his human, bodily state cannot cross the barrier into the heavenly world as God discussed with Moshe during the revelation at Horev. Various approaches are suggested by the commentators.
The Storm (Part 14)
Eliyahu Lives On (II)
Rabbi Elchanan Samet
The letter that is sent by Eliyahu to Yehoram King of Yehuda transpires at a point in time in which Elisha is the prophet and Eliyahu has already ascended to the heavens. This episode must draw responses related to the question of whether or not Eliyahu died.
The Storm (Part 15)
Eliyahu Lives On (III)
Rabbi Elchanan Samet
As opposed to other deceased biblical characters whose futuristic appearance seems to be either metaphorical or referring to a future offspring of a dynasty, the final prophecy in the last prophet Malachi seems to relate to an actual physical role for Eliyahu in the future. This episode too draws responses related to the question of whether or not Eliyahu died.
The Storm (Part 16)
Eliyahu Lives On (IV)
Rabbi Elchanan Samet
Eliyahu’s revelation in rabbinical literature is a contrast to the two previous revelations of Eliyahu after his ascent to heaven. Eliyahu is mentioned, in Talmudic and Midrashic literature as appearing to save individuals from various states of distress, to clear up misunderstandings and quarrels between people, and to fill the role of Israel's great advocate before their Father in Heaven. While Eliyahu remains strict, it is not the same strictness that characterizes him in the Tanakh, directed towards the Israelites. His sternness is now expressed on their behalf, and it is always directed against the sages and leaders of Israel.
The Storm (Part 17)
Eliyahu Lives On (V)
Rabbi Elchanan Samet
Why is Eliyahu taken in this surprising manner, remaining alive in order to reappear many times throughout Jewish history, up until his coming as the harbinger of the redemption? Their exists a striking contrast between the image of Eliyahu that arises from Sefer Melakhim and his alternative image, which begins to be formed already at the end of in the final verses of Sefer Malakhi and continues to develop over the course of Eliyahu's many appearances during the times of the Sages and later on. Eliyahu is kept alive in order to complete his prophetic mission.
The Storm (Part 18)
Eliyahu Lives On (VI) - The Tikkun of Eliyahu
Rabbi Elchanan Samet
Eliyahu – who formerly accuses Benei Yisrael of forsaking the covenant with God, causing a rift in the course of the generations – is responsible for the healing of this very rift. It is he who connects the generations together and unifies them, with a single heart, to return to God. His presence at every circumcision as well as at every Seder table, where fathers fulfill the commandment to recount the events of the Exodus to their children, is in preparation for and anticipation of his great mission of restoring the hearts of fathers to children, and the hearts of children to their fathers.
The Sequence of the Tzara'at Laws
Rabbi Elchanan Samet
There are two perspectives from which one can gain an understanding of the laws of tum'a and tahara. By exploring the order of the parshiot dealing with these laws from a more general perspective, and then more specifically by examining the structure of every individual parsha.
The Reasons Behind Tzara'at and Other Forms of Tum'a
Rabbi Elchanan Samet
What can we learn from the structure of the verses detailing the laws of tzara'at? What is tzara'at? What is the significance of the tum'a of tzara'at? We can attempt to answer these questions utilizing an exploration of the general significance of all the tum'ot in the Torah as a basis for discussing the tum'a of tzara'at specifically.
Why Did Moshe Mislead Pharaoh?
Rabbi Elchanan Samet
Why did God command Moshe to purposely mislead Pharaoh by requesting that he free the nation of Israel for only three days? Many explanations are suggested, some within the category of apologetic commentary, and another interpretation dealing with the nature of negotiation.
The "Borrowing" of Vessels from the Egyptians
Rabbi Elchanan Samet
How could Am Yisrael "borrow" vessels from Egypt, with no intention of returning them? Through examining the various answers to this question, we see that Medieval exegesis on the borrowing of the vessels adopts a stridently apologetic approach, while other commentators deal with the question from an entirely different perspective.
God's Speech of Salvation
Rabbi Elchanan Samet
At the beginning of Parshat Vaera there is an interruption in the narrative of the Exodus process, and God delivers a speech. By closely examining this speech - by dividing it into two parts and noticing structural and chiastic parallels, we learn that this speech was meant to elevate Moshe's mission from a personal-ethical mission to a national- historical one.
Four Mitzvot of Counting
Rabbi Elchanan Samet
Are all the instances of counting in the Torah similar? What are the differences between each commandment to count, and what are the significances of these differences?
The Parasha of the Festivals: Its Structure and Significance
Rabbi Elchanan Samet
The section dealing with the festivals in Parshat Emor raises a number of questions: What is the connection between Shabbat and the other festivals? Why does the Torah mention the commandments of leket and pe'ah in the middle of this section? Why is there a double conclusion for Sukkot? We can answer these questions by examining the structure of the parsha and its division into two parallel sections.
Moshe vs. the Rebels: A Challenge on Two Fronts
Rabbi Elchanan Samet
Parshat Korach combines two stories that are unrelated to each other: the complaints of Korach on one hand, and the complaints of Datan and Aviram on the other. Are these really two different stories, or just one story occurring in two places? This article deals with this question and with other difficulties through content and other literary devices.
Datan and Aviram
Rabbi Elchanan Samet
This article deals with Datan and Aviram's reaction to Moshe's messengers who came to call for them. We can gain a deeper understanding of their response by dividing it into two sections, and can better discern when the events in the parsha took place.
The "Waters of Contention"
Rabbi Elchanan Samet
Why didn't Moshe and Aharon merit to bring Am Yisrael into the land of Israel? This article attempts to answer this question by examining the contrast between the nation who left Egypt and journeyed through the desert, and the new generation ready to enter the land of Israel. Were Moshe and Aharon suitable to lead the new generation?
Bil'am and the Sin of Ba'al Peor
Rabbi Elchanan Samet
Why is the story of the Sin of Ba'al Pe'or divided between two parshiot? Through a close examination of this question we can understand the deep significance of this sin, its connection with Balak and Bilam, and the new leadership handling the situation.
When Did Moshe Pass the Mantle of Leadership to Yehoshua?
Rabbi Elchanan Samet
The commandement for Moshe to ascend Mt. Avarim and to die there appears in parshat Pinchas. However, quite a few months and events transpire between Parashat Pinchas and the parashot of Ha'azinu and Ve-Zot Ha-Berakha, where Moshe is commanded once again to ascend Mt. Avarim to die, and he does so. It is therefore impossible that at this very early stage, with many very important tasks still awaiting Moshe, he would be told that his time has come to die, before completing his life's mission. What, then, is the point of the verses? The article explores various exegetical approaches, and suggests that this commandment is referring to the future, and is mentioned here within the context of Yehoshua's appointment.
Material Wealth and Its Dangers
Rabbi Elchanan Samet
Both the beginnings of Parshat Va'etchanan and Parshat Ekev begin with Moshe's speech to Am Yisrael regarding their entrance into the Land of Israel. Is Moshe repeating himself, or is there a crucial difference between the two speeches?
Recalling the Revelation at Sinai
Rabbi Elchanan Samet
In Parshat Va'etchanan Moshe mentions Ma'amad Har Sinai in three different places, and in each case it is mentioned as a subject in its own right, rather than incidentally. This raises the question: why is the great revelation mentioned three separate times in our parsha, with a distance of only a few verses in between them? Why is the discussion of the revelation not concentrated in one place in Moshe's speech? What is the purpose of all this commemoration, and in what context is it mentioned? By dividing the book of Devarim into separate units and analyzing the structure of Parshat Va'etchanan, we can learn about the intended goal of the mentions of the revelation - to elevate Israel and strengthen their faith in the validity of the covenant between them and God.
What is the Torah's Ideal Political System?
Rabbi Elchanan Samet
Is the commandment to appoint a king a mandatory one, or is it based on the will of the people? This article examines the various opinions in light of the verses in Parshat Shoftim and the appointment of the first king, Shaul, by Shmuel.
The Duality of Man's Stance before God
Rabbi Elchanan Samet
Amalek
Rabbi Elchanan Samet
The mizvah of eradicating Amalek is mentioned twice; First in Exodus, and later in Parshat Ki Tetze. Why are the details of the mitzva found so much later in the Torah? We find an answer to this question through a close examination of the text and its structure.
The Power of Repentance - Ahav's Teshuva
Rabbi Elchanan Samet
The Mitzva of Bikkurim
Rabbi Elchanan Samet
At first glance, it would seem that the mitzva of bringing the bikkurim (first fruits) to the Temple belongs to the category of mitzvot of "reishit" (first) – a category which includes teruma, terumat ma'aser, challa, the first fleece, the firstborn of animals, the redemption of firstborn children, etc. However, the mitzva of bikkurim is unique among the mitzvot of "reishit" owing to a few of its important details- the "bikkurim declaration", the obligation to bring only from the "seven species" of Eretz Yisrael, among other specific details. What is the reason for the uniqueness of the mitzva of bikkurim?
A Double Test
Rabbi Elchanan Samet
We can consider the story of the descent to Egypt and the return from there, and the story of Lot's parting from Avram, as two halves of a single story. Are these two halves, connected as they are on the level of plot and in the common structure of the story as a whole, also connected in terms of the significance of the story? In other words, is there a unified message that arises from the greater story, and if so, what is it?

What unifies the two halves of our story on the level of its significance is tests for Avram. The events that it describes present Avram with harsh contradictions of the promise of seed and the promise of the land that God gave him in Charan, at the beginning of parshat Lekh Lekha. In each instance Avram is tested concerning his faith in both promises, but in each half the principal test focuses on one of them. In the descent to Egypt, Avram's main test comes when his wife is taken from him, and the possibility of establishing the offspring promised to him is cancelled. In Egypt the basis for a later test for Avram is also prepared – a test that started with the descent itself because of the famine – but the essence of this test lies in the story of Lot's parting from him. This causes Avram to experience grave doubts as to the promise of the inheritance of the land.
The Moral Dimension of the Story of Yitzchak's Blessings
Rabbi Elchanan Samet
There are a few moral problems which arise this week in the tale of Yitzchak's blessings. This story presents two thorny problems: first, the tricking of a blind old man, using his vulnerability in order to deceive him into blessing the son whom he had not intended to bless; second, the taking of a blessing which was intended for the older twin by the younger, an act which causes deep pain and impotent anger on the part of the swindled brother. Two people are responsible for this deception: Rivka, who instigates, directs and abets this act, and Ya'akov, who despite his initial hesitation, executes this act to its completion. How does the Torah assess the questionable behavior of Rivka and Ya'akov? In order to answer this question, we will analyze both the text of the story, as well as what precedes and follows it, in order to glean an explanation to this episode.
"And the Children Strove Within Her"
Rabbi Elchanan Samet
The first part of this article deals with the story of the birth of Yaakov and Esav and establishes that their birth set the tone for the experiences they underwent in their youth. The second part of the article discusses the influence of their birth story on the future events in Yaakov and Esav's lives, and particularly the story of the stolen blessing.
There and Back Again:The Exilic Journeys and Sojourns of Vayetze
Rabbi Elchanan Samet
Parashat Vayetze is unique in that it consists of a single Masoretic parasha, i.e., one paragraph of 148 uninterrupted consecutive verses. Though Masoretic division of the parashiyot is based on sundry reasons, not all of which are always clear, it sometimes indicates a literary unity. It appears that this is the case with our parasha: Parashat Vayetze is all one long story. What is the significance of this? By dividing the narrative into two parts and exploring each section we can learn important lessons about Yaakov's life in Haran and his relationship with Lavan.
The Meeting at the Well
Rabbi Elchanan Samet
Why is it that the well serves as a choice site for meeting future wives in three biblical stories (Yitzchak, Yaakov and Moshe)? What is the role of the well in the greater narrative of Yaakov's life? This article examines the stories surrounding the well and suggests that the well serves as a focus of intensive human activity because it is the source of life for the people of the city and for their livestock. Hence it is at the well that we are able to recognize people's social attributes.

In each one of these three stories, the well highlights the principal trait of one partner in the eyes of the other (or his agent): Rivka's trait of perfect kindness in the eyes of Avraham's servant, Yaakov's love and strength in the eyes of Rachel, and Moshe's trait of justice and moral sensitivity together with a readiness to act as perceived by the daughters of Re'uel and their father.

The article also explores the symbolism of the well as the love between Yaakov and Rachel, and as a foreshadowing of their life journey together.
“From the Depths I Call to You” – Psalm 130
Part 1
Rabbi Elchanan Samet
More often than not, biblical poetry is written in the form of prose and not in poetic form. Nonetheless, in order to understand the content of a psalm, one must determine its poetic structure. Psalm 130 can be divided into 4 stanzas and a concluding line which is both separate and integral to the rest of the psalm.
“From the Depths I Call to You” – Psalm 130
Part 2
Rabbi Elchanan Samet
The expression “from the depths” connotes “deep water”, and this is a metaphor for the dire straits in which the worshipper finds himself. The psalm describes a person who is praying because he feels that he is about to drown; thus, God’s aid is a vital and immediate need.

The “depths” in which the worshipper finds himself, and from whence he called to God, are a metaphor for his sins.

However, the great distress which the worshipper suffered in stanza a. is eased somewhat once he has given thought, in stanza b., to the well-known truth that “with God is forgiveness." Now he is certain that God has indeed heard his voice and has listened to his supplications.
“From the Depths I Call to You” – Psalm 130
Part 3
Rabbi Elchanan Samet
The Psalmist draws a comparison between the hope for God’s appearance and the anticipation of the night-watchmen for the dawn illustrating emotional stress and insecurity, God’s “hidden” state, and the tremendous significance of God’s revelation.

The command to Israel, at the beginning of the final stanza comes as a surprise. The first three stanzas of this psalm are stamped with the individual personality who stands before God, waiting and hoping for Him. From this point forward, the individual worshipper is included amongst all of Israel, and his own waiting and hoping becomes part of theirs. His confidence in God’s response to them now includes himself. With regard to the nation, there is no doubt as to God’s positive response, bestowing His kindness of forgiveness and redemption from sins.
“From the Depths I Call to You” – Psalm 130
Part 4
Rabbi Elchanan Samet
The Psalm reflects a gradual, dramatic process of hope for a two-way relationship between man, who seeks deliverance from his sins, and God, with Whom reside forgiveness, kindness and redemption. This two-way relationship does in fact exist, as described in the psalm, at different levels in the worshipper’s consciousness, but it is not yet manifest in the external reality.

The analysis of this psalm highlights its appropriateness to the Yom Kippur experience and the inner process that the worshipper undergoes, from the somber Kol Nidrei until the closing Ne’ila prayer.

At the start of this holy day, a person is bent and broken, mired in the depths of his sins. He begs God to listen to his desperate cry.

The prayer service inspires and encourages the worshipper: God is waiting for his repentance and will certainly forgive his sins.

As the time for the Ne’ila prayer arrives, and the sense that our prayers have indeed been heard on high grows firm, the synagogue is enveloped in tense anticipation: we await God’s positive response. This answer is not uttered explicitly, but the certainty of its existence accompanies the congregants to their homes.
The "Song to Counter Evil" - Psalm 91
Part 1
Rabbi Elchanan Samet
Our psalm describes in detail both a person’s trust in God and the kindness and protection that God grants him.

The question that arises is regarding the subject of our psalm. Is it the person of faith himself who is the speaker here? Is the psalmist presenting the man of faith in the third person? Perhaps the man of faith is being addressed by the psalmist in second person. All three of the above possibilities appear in the psalm, and they are constantly being exchanged.

Generally speaking, exegetical efforts are aimed towards blurring the transition from one speaker to another, so as to arrive at a psalm that is uniform and harmonious from a linguistic, literary point of view.
A Great Silence: The Story of Rachel's Death
Rabbi Elchanan Samet
A great silence envelops the episode of Rachel's death – principally because the text refrains from describing Yaakov's emotional response to the death of his beloved wife. We hear neither a broken-hearted cry nor any description of an act of mourning. What is the meaning of this silence?
The "Song to Counter Evil" - Psalm 91
Part 2
Rabbi Elchanan Samet
Other interpretations regard our psalm as a drama comprising three voices: a dramatic exchange of different characters who speak over the course of the unit.

This interpretation is preferable because it avoids the forced explanations of the other commentaries, who find it necessary to blur the transition from one speaker to another. However, it also raises a series of new questions:
- What is the nature of the relationship between the various voices?
- Why is the principal dialogue repeated twice?
- What is the role of God in the conclusion of the psalm when Psalms is not a book of prophecies?
- What is the significance of the dramatic form used in this Psalm?
The "Song to Counter Evil" - Psalm 91
Part 3
Rabbi Elchanan Samet
It was previously noted that principal dialogue is repeated twice. The similarity between these two exclamations is clear. In both cases the words are spoken in the first person; both testify to the speaker’s faith in God, and both feature the phrase, “hashem machsi” (God is my refuge).

However, the most significant difference between the two exclamations by the disciple is that the first is not a direct appeal to God while the second one is. Thus, the direct exclamation is a result and development of the dialogue between the teacher and the student in the first half of the psalm.

As the student comes closer to God, so too do the words of the teacher adapt to this new stage. In the first half the teacher tells the student how he will be protected from various dangers, while in the second half there are no dangers about which to worry due to an intimate relationship with God.

The salvation of the person who trusts in God, from all of the various enemies and dangers described in the first half, is a passive matter, while in the second half, we find an active victory of the man who trusts in God.
The Meaning of Yosef's Dreams
Rabbi Elchanan Samet
What is the meaning behind Yosef's dreams? Why were two different dreams necessary? Did these dreams come true? What is the symbolism of the prostration? Through a close examination of the text we conclude that the double dream, with its seemingly repeated message, is in fact preparing him for a double mission with regard to his family – on the one hand, economic survival; on the other hand, spiritual survival.
Yehuda and Tamar – A Story Within a Story?
Rabbi Elchanan Samet
The story of Yehuda and Tamar appears to be an independent story within the narrative of the sale of Yosef. What is the significance of the story's placement? Does it relate to the story of Yosef? When did the story take place? This article focuses on the meaning of the story of Yehuda and Tamar itself, and on how – from a literary angle – it serves as a necessary complement to the story of Yosef and his brothers.
The "Song to Counter Evil" - Psalm 91
Part 4
Rabbi Elchanan Samet
Other chapters of Tehillim that speak of trust and deliverance usually address a present danger, and the worshipper’s trust in God’s deliverance stands him in good stead and brings about his salvation. What makes our psalm unique is that it does not speak of present, immediate threats; rather, it describes the various types of dangers that attack a person in this world. How can one develop an awareness that can deal with the perpetual danger facing him at every step and at every moment of his life?

A person must be aware of the existential dangers that surround him; he should not live under the false illusion that the world is a tranquil, safe place. On the other hand, this awareness should not embitter him or cause him to live in constant fear. Admittedly, the world is full of all sorts of dangers, but it is not ownerless: God watches over His creatures and treats each according to its needs. A person who trusts in God and makes Him his abode and his refuge will enjoy His protection from all of the dangers in the world. As his trust in God and closeness to Him grow, so God’s Divine patronage in his regard will assume deeper and broader significance.

To learn all of this, the disciple needs the guidance of his teacher – the other character in this drama, who is older and more experienced, who is familiar with the world and its threats, and who recognizes the Divine protection enjoyed by the disciple.

This confirmation of the teacher’s words is provided, for the benefit of the reader, in the form of God’s word in support and elaboration of what the teacher has said.
Psalm 127: The Difference Between “In Vain” and “Tranquility”
Part 1
Rabbi Elchanan Samet
The psalm is comprised of two halves, each addressing a different subject and each with a different atmosphere. The first half expresses the idea that man’s efforts alone will not bear fruit if God is not a partner to his efforts. This idea is formulated negatively: in the absence of God’s partnership in man’s actions, all of his endeavors will amount to nothing.

The second half of the psalm (stanzas 4-7), in contrast, has a different subject: the blessing that comes to a man who has “children of his youth." What is the connection between the two halves? Is there one single idea which the psalm as a whole is trying to express?
Psalm 127: The Difference Between “In Vain” and “Tranquility”
Part 2
Rabbi Elchanan Samet
It is not possible that it is the intention of the first two stanzas to nullify the value of man’s efforts to build his house and to protect the security of his city. It would be an offense both to common sense and to the prevailing biblical view that a person must exert effort for the sake of securing his own existence. Rather, man’s own efforts are a necessary but insufficient condition, and in the absence of God’s hidden involvement, man’s efforts will not attain their objective.

The negative formulation utilized to teach this lesson indicates that the psalm is meant to serve as rebuke to people who act improperly and who believe that only through their own strength and might can they build themselves houses and cities, and ensure their own security and livelihood.
Psalm 127: The Difference Between “In Vain” and “Tranquility”
Part 3
Rabbi Elchanan Samet
The building of a house lasts for a limited time. When the action is complete, the house stands firm, and its inhabitant has satisfied his existential need for shelter.

The guarding of a city, in contrast, is an action that continues – every day and every night. However, this action is not one that every person engages in. The city guards are a small, defined group of people for whom guarding is a permanent, professional occupation. Furthermore, while guarding the city is unquestionably a position of great responsibility, it does not involve much physical effort.

In a league of its own is the Sisyphean effort to make a living. This ongoing effort is the lot of every person, for all of his life. It requires that a person devote his days, from early in the morning until the evening, to hard work involving physical and mental exertion.

Not only the relatively brief endeavors (such as building a house) or professional specializations (like guarding) whose success depends on Divine involvement and help, but also – and especially – the endeavor that is most characteristic of the human condition, and the most demanding: making a living.
Psalm 127: The Difference Between “In Vain” and “Tranquility”
Part 4
Rabbi Elchanan Samet
The classical commentators, along with most modern scholars, understand the word “shena” as though it ended with a ‘heh’ instead of an ‘alef’ – in other words, “sleep." This interpretation serves to link this phrase with the preceding stanza, which spoke about people who arise early in the morning and settle to sleep late, all because of their work. Thus the verse depicts a contrasting picture of God granting to “His beloved” the “sleep” that they need. However, these commentators introduce new difficulties – ideological and exegetical ones - into understanding the verse and the psalm.
Psalm 127: The Difference Between “In Vain” and “Tranquility”
Part 5
Rabbi Elchanan Samet
A new interpretation of the word “shena” means the honor that God gives His beloved. In the context of the psalm, this should be understood as the success bestowed upon the efforts of God's beloved, in that he enjoys the fruits of his actions.

Thus it follows that this difficult clause to understand is the key to the psalm, for it sets up a positive antithesis to the whole first part of the psalm. This clause clarifies that the lack of success described in stanzas 1-3 stems from the fact that the active characters in these three stanzas are not the beloved of God, and do not deserve that God should bestow success upon their efforts.
Psalm 127: The Difference Between “In Vain” and “Tranquility”
Part 6
Rabbi Elchanan Samet
This psalm, with its two halves, deals with the fundamental values of man's life, with his most basic existential needs: a roof over his head, a city to defend him from enemies, and food for the subsistence of himself and his family. The family is the crown of all the other values mentioned before it, and they all constitute conditions and preparations for its establishment. This is because family is not merely a necessary aid to the survival of its members, but rather, with the establishment of a family, a person realizes his most basic human mission: to emerge from his solitariness and give rise to progeny who will perpetuate his existence over the course of the generations.

Our psalm in its entirety describes adult life from the building of a house and attaining a livelihood, to the siring of children and their reaching adulthood, when they can already assist their father.
What Does the Story of Yosef Come to Teach Us?
Rabbi Elchanan Samet
What is the subject of the story of Yosef and his brothers, and what does it come to teach us? in order to address this question, we examine the schematic structure of this long story, such that we will be able to discern at a glance its major parts and their interrelationship. Through this examination, we learn about the beginning of the exile, and the significance of the Torah's use of the words "these are the generations" in sefer Bereishit. We also notice that the story of Yosef and his brothers is a variation on one of the central themes of the Torah as a whole: sin – punishment – teshuva – redemption. All of these components in this biblical process turn, in our story, on the value of family unity and responsibility for its continued existence.
Yehuda's Monologue: Reading Between the Lines
Rabbi Elchanan Samet
A “Rashomon” is a situation in which a specific event is described by a number of people with contradicting narratives. Can we find examples of "Rashomon," or at least something similar, within the Chumash? This is unlikely, as the events are written by the omniscient God, Whose version of any story needs no verification. However, when the narrative itself omits its objective description of events, providing them only through the mouths of the biblical characters, then we may speak of "Rashomon" even in the Chumash. By studying the story of Yosef we can see if we perhaps may categorize this drama as Rashomon. Only here, the conflict arises between the narrative itself and one of the characters.

Yehuda's report to Yosef of the brothers' discussion with their father upon their return from Egypt deviates somewhat from the Torah's account in last week's parasha. By carefully examining the second part of Yehuda's monologue, we can identify these changes and determine the reason behind them.
Seventy Souls
Rabbi Elchanan Samet
The list of the seventy souls who accompany Yaakov to Egypt represents a celebratory climax to the story of Yosef and his brothers, and is located at an important point in the development of the plot – in between the news transmitted to Yaakov to the effect that his son Yosef is still alive and the actual meeting between them in Egypt. At the same time, this list represents the "watershed" in the history of Yaakov's family, dividing between what happens to the family in Canaan and their experiences in Egypt. The sensitive reader therefore recognizes that this list is a point of elevation in the story, an emotional expression of the story's themes and messages.

There are also aspects of the list that are hidden from those who suffice with a cursory review of its names and numbers. Within our list there are hints of important issues pertaining to the family of our forefathers and the future of the Jewish nation. There are also difficulties and contradictions that require explanation.

The article with a general impression of the list and its purpose, followed by a closer look at some of its details.
"They Are Mine, Efraim and Menashe:" The Meaning of Yaakov's Two Flashbacks
Rabbi Elchanan Samet
Yaakov is on his deathbed. His eyes can no longer see. His actions, on the other hand, are characterized by lucidity: he looks at things that physical eyes cannot see, a hidden future and a forgotten past.

The scene where Yaakov exchanges his hands - placing the right hand upon the head of Efraim, Yosef's younger son, and the left upon the head of Menashe, the elder - illustrates this contrast between his weakened physical state and his lucid prophetic consciousness. Unable to see Yosef's sons with his eyes ("And Yisrael saw Yosef's sons, and he said: Who are these?"), he nevertheless knows with certainty where he wants to place his right hand. The dialogue between him and his son is a slightly ironic illustration of the fact that the sight of the elderly, blind father is better than that of his younger, clear-sighted son.

As stated, the "narrative present" of this story is fragmented: memories of the past and images of the future penetrate the present, shaping Yaakov's consciousness and his actions in our story. And so the boundaries between past, present and future are blurred.

What logical connection runs between the flashback utterances of Yaakov? Why is he now reminded of these events from the distant past - decades ago - and what does he mean to express by mentioning them now, in his words to Yosef?

Through an analysis of this episode as well as the flashback narratives, we can understand that Yaakov knew that at this late stage of his life his light had begun to shine, and after all his suffering he suddenly merited an expansion of his family, from the direction of this beloved and lost branch: from Yosef, Rachel's son. Only then did Yaakov give final expression to his emotions: both to his profound sorrow over the death of Rachel, who had died on the way at a young age, and to the contradiction this event engendered in his consciousness - a problem to which he had reacted with silence until now, when its solution was suddenly revealed to him in a wondrous new reality.
The Double Birth of Moshe
Rabbi Elchanan Samet
Why was it necessary for Moshe to pass from his biological, Jewish mother to an adoptive Egyptian mother? Why did this adoptive mother have to be the daughter of Pharaoh? Why was it necessary for Moshe – future savior of Israel – to be "reborn" in the unique circumstances described in our parasha? Through a close reading of the story we can understand the necessity of this experience, allowing Moshe to emerge as the leader of the Jewish nation who will ultimately guide them out of Egypt to freedom.
Two Promises: One Fulfilled, One Not Yet Fulfilled (6:3)
Rabbi Elchanan Samet
Endless commentaries have attempted to explain the verse “And I appeared to Avraham, to Yitzchak and to Yaakov as Kel-Shakkai, but My name YKVK I did not make known to them.", but its mystery has not yet been solved. A "simple" reading would seem to suggest that this Divine statement reveals some of God's different names, with a distinction being made between two periods: to the forefathers God revealed Himself by the name "Kel-Shakkai," but He was not known to them as YKVK. Now, on the other hand, with the time drawing close for redemption, God reveals Himself to Moshe with this latter name – as we see at the beginning of the utterance, in verse 2: "I am YKVK."

This explanation presents a great difficulty: the name YKVK (the "Tetragrammaton,") appears more than a hundred times in Sefer Bereishit, The name is used not only in the narrative, but also in the language of various speakers – including God's own utterances to both Avraham and Yaakov.

A close analysis of the text leads to the understading that there is a connection between each of these names and the nature of the promise that is associated specifically with that name. What God promised to the forefathers when He appeared to them as Kel-Shakkai – that He would multiply their seed greatly – He has already fulfilled; what remains now to be fulfilled is the other aspect of the promise to the forefathers, and the fulfillment of that aspect – the promise of the land – is the main subject of the rest of the speech.
The War Against Amalek
Rabbi Elchanan Samet
In what way was Amalek so much worse than any of Israel's other enemies? What was the significance of Moshe keeping his hands raised throughout the war? Through an examination of the text we can understand that Amalek's war was, instead, the calculated plan of a nation coming to disrupt and thwart God's plan concerning the nation of Israel. We can also learn about two different models of leadership- the model of Moshe as a representative of God and that of Yehoshua, as the natural future leader of the next generation.

Moshe and his staff change from being tools to accomplish God's great and overt miracles, and instead become means of expressing the hidden Divine providence that acts within the natural reality. Thus it is specifically this natural war that turns into an exceptional educational opportunity to mold the religious consciousness of this generation, already used to miracles. God's hand works not only in great miracles that are visible to all, but also guides the world in its everyday activities and provides for each individual and nation in accordance with its needs and its actions.
The Tenth Commandment: "You Shall Not Covet"
Rabbi Elchanan Samet
What is the reason for the prohibition "You shall not covet ... nor shall you desire..." that comes to limit man's thoughts and feelings even when they do not find external, practical expression? This article explores some prevalent interpretations that attempt to answer this question, focusing on the danger to the coveter himself rather than to those around him.
The Ark of the Covenant
Rabbi Elchanan Samet
What is the purpose of the Ark of the Covenant? Through a textual analysis in Parshat Teruma, it is clear that the Ark (containing the Tablets of Testimony) and the Ark's covering (with the keruvim from between which God spoke to Moshe) represents the very heart of the Mishkan, The Ark also represents God's revelation to His nation as recorded upon the tablets of stone- thus the Ark expresses the mutual connection between God and Israel.
The Incense Altar
Rabbi Elchanan Samet
Although the incense altar is to be grouped with the other "vessels of service," there is something special about it that sit aside from them and requires that it be placed in a kind of appendix adjacent to the main command. Early and later commentators alike have sought this unique quality of the incense altar, and their conclusions may be categorized in two groups, each of which can be further subdivided into two. Some point to a characteristic that diminishes the importance of the incense altar in relation to the other vessels of the Mishkan, or one that diminishes the significance of the mitzva of incense in relation to the other services performed in the Mishkan. Others relate the uniqueness of the incense altar to its added significance, or to the special significance of the service of the incense.
Shabbat and the Mishkan
Rabbi Elchanan Samet
Between the seemingly concluding command about the Mishkan in Parshat Ki-Tisa and the debacle of the Golden Calf, there is a short section of six verses (31:12-17) containing the mitzva of Shabbat. What is the reason for the appearance of this mitzva here? Through an analysis of the various commandments relating to Shabbat, we can understand the placement of these verses, highlighting the relationship between the Mishkan and Shabbat. The conclusion of the command to build the Mishkan teaches that Shabbat, too – like the Mishkan – is a sign of the mutual covenant between God and Israel.
The "Tent of Meeting" and the "Tent of Service" and the Double Role of the Kohanim
Rabbi Elchanan Samet
Why is the fulfillment of God's command for sanctifying the Kohanim not described in its entirety within Sefer Shemot, and rather waits until the seven days of inauguration in Sefer Vayikra? Through an examination of the text we can understand the dual nature of both the Mishkan and the Kohanim.
Sin Offering and Guilt Offering - For Which Sins?
Rabbi Elchanan Samet
For which sins are we obligated to bring a sin offering (chatat)? The answer to this is given four times in Parshat Vayikra. Through a close examination of the text, we can understand the similarities and differences between the various cases that require a sin offering, and the nature of these differences.
Laws of Animals: The impure and the pure that can and cannot be eaten
Rabbi Elchanan Samet
What is the significance of the order in which the impure animals are presented in Parshat Shemini? Through a close examination of the structure and content of the text, we can answer this question by understanding the various natures of impurity in animals.
The Prohibition of Marrying Sisters
Rabbi Elchanan Samet
The prohibition against marrying sisters is among the long list of forbidden relations included in Vayikra chapter 18. What is the nature of this prohibition? How can we explain Yaakov’s marriage to two sisters? An analysis of the text leads to a discussion of this prohibition and the various ways of understanding its applicability.
Rounding of the Numbers of the Censes of Bnei Yisrael
Rabbi Elchanan Samet
What is the Torah's system for transmitting these numerical data? Does the Torah round to hundreds, to tens, or not at all? This article addresses this question through an examination of the censes listed throughout Sefer Bamidbar.
The Census of the Leviim and the Number of Firstborn
Rabbi Elchanan Samet
The census of the Leviim raises a number of questions, particularly regarding the population of the tribe of Levi- why is it considerably smaller when compared to the populations of the other tribes? Through a close examination of the text and commentaries, this article attempts to answer this question.
Moshe, Aharon, Miriam and the "Kushite Woman"
Rabbi Elchanan Samet
What is the subject of the story of Moshe, Aharon, Miriam and the "Kushite Woman" that concludes our parasha? The story contains so many elements that it becomes difficult to decide which is the most important, and what the parasha is teaching us.

What is the main message of the story, creating a common denominator for all the diverse elements included in it?

Through a close examination of the text, as well as its division into two halves, allows us to contrast various elements of the story, and come to understand the change of status in the sibling triangle, demonstrating the positive effect of the punishment on Aharon and Miriam's perception of their brother Moshe.