Rabbi Ezra Bick

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Eliyahu Between Two Mountains
Rabbi Ezra Bick
תאריך פרסום: תשסט | |
Eliyahu's triumph at Mount Carmel is followed immediately by the mystery and shadows of Mount Chorev. What is the connection between them, and what is the point of the story?
Tamid
Rabbi Ezra Bick
Why does the commandment regarding the daily burnt offering appear before the Mishkan is built? What is the relationship between the daily offering in Parashat Tetzaveh and the episode in Parashat Pinchas?
Raising Cain and Hevel
Rabbi Ezra Bick
What do we learn from the story of Cain and Hevel? Is it the story of the first murder in history, or of conflict and competition between men? What does Hevel's name signify? Why wasn't Cain's offering accepted? Was Cain evil? Why was Cain exiled?
Unity and Individualism
Rabbi Ezra Bick
What was the sin of the builders of the Tower of Bavel? What could be wrong with unity? How does confusing mankind with languages solve the problem? What is the meaning of God's response? And what is the connection between the Tower of Bavel and the selection of Avraham?
Sarai and Hagar
Rabbi Ezra Bick
Sarai offers her maid-servant Hagar to Avram. What motivates her offer? What is she afraid of? His lesson will compare Sarai's offer with Rachel offering Bilhah to Yaakov. What was the result of Avram's marriage to Hagar? Why is Sarai angry at Avram? Why does she mistreat Hagar?
Avraham and the Angels
Rabbi Ezra Bick
What is the significance of God's direct revelation to Avraham? And what is the significance of the revelation of angels? What was the change Avraham underwent after the Covenant of Circumcision? How is this change reflected in the subsequent stories?
When Rivkah Met Yitzhak
Rabbi Ezra Bick
Yitzhak's character is sometimes portrayed as passive. Is this a correct portrayal? This class will explore Yitzchak's character through the story of his meeting with Rivkah.
The Blindness of Yitzhak
Rabbi Ezra Bick
Who is Isaac? Why, despite his seemingly passive nature, is he named as one of the patriarchs?
Liberating the Spirit of the Israelites
Rabbi Ezra Bick
The first two chapters of Parashat Va'era are disruptive to the narrative sequence. Several times, God tells Moshe (and Aharon) that they are to go to Pharaoh and take the Children of Israel out of Egypt. While Moshe seems reluctant, the triple repetition of descriptions that seem identical is unclear.
What?!
Parashat Beshalah
Rabbi Ezra Bick
The manna symbolizes emunah and faith in God; this essential connection is mirrored in the link between the manna and Shabbat. The quail signifies something different, and the distinction between the manna and the quail is the key to understanding the parasha.
The Leviim and the Firstborn
Rabbi Ezra Bick
Why is the census described twice, and both times in great detail? Why aren't the Levites included in the census, while Moshe's orders not to include them only appear after the census? Why were the Levites given to Aharon, and only then said to replace the firstborns? Why were Moshe and Aharon's descendants mentioned separately?
Completing the Mahane
Rabbi Ezra Bick
Parashat Naso elaborates on four different mitzvot. What is the significance of the placement of these mitzvot among the stories of Bemidbar? Sending the impure from the camp is part of the creation of a camp worthy of God's Divine Presence. Apparently Sotah and Nazir, and even the Guilt Offering for Abuse of Sanctified Property, address the social ramifications of this theme. The Camp is a spiritual, as well as physical, entity. As such, it must remain pure, and focused on its purpose and objective - enabling God to dwell within His nation.
Aliya
Rabbi Ezra Bick
The root עלה - 'alah' - is used frequently in the stories of the Spies and the Ma'apilim. The meaning of the biblical verb transcends the physical or geographical - and indicates a determined and deliberate effort. The argument between Moshe, Yehoshua, and Caleb with the spies and Ma'apilim focuses on the concept of "Aliya." In order to succeed in performing God's command, one must muster their might and act with determination despite the odds and visible reality.
The Election of the Tribe of Levi
Rabbi Ezra Bick
The story of Korah ends with the flowering of Aharon's staff. The story is immediately followed by God's commandment to the Priests and Levites. Apparently the flowering of the staff was not only an indication of Aharon's position, but of God's choice of the entire tribe of Levi. Why does this choice require reinforcement? Apparently Aharon's special task stems from his tribe, and the unique role of the tribe stems from the nation. Kedusha belongs to the group as a whole, but each component plays a different role to enhance and support kedusha.
Bilam and Balak
Rabbi Ezra Bick
This lesson will focus on the dialogue between Balak and Bilam throughout the parasha, which frames the story. Balak presses Bilam to curse Israel, and Bilam insists that he will only do as God commands. The message of this episode emphasizes the difference between Balak's beliefs in the power of magic, and the Torah's belief in God, which is represented by Bilam, who experienced both worlds, and demonstrates which prevails.
Families
Rabbi Ezra Bick
The key to understanding the unique nature of Parashat Pinhas is the significance of the families in this census. The families are emphasized throughout the counting process.
Moshe and Midyan
Rabbi Ezra Bick
The war against Midian is described while Bnei Yisrael are preparing to enter the land, while the logical placement of the story is immediately after the story of Ba'al Pe'or. This lesson will explore the significance of this episode in its present context, and its significance to the leadership tasks assigned to Moshe.
Atoning for Impurity?
Rabbi Ezra Bick | 15 minutes
Parshat Metzora focuses on tzaraat, an extremely severe type of tum'a, with a detailed purification process. By seeing what the Metzora (the affected person) undergoes to remove, we can understand what he is removing and what the significance is of “kappara” (atonement) in a case which is apparently beyond one's control.
Parashat Ekev
Rabbi Ezra Bick
Life in Eretz Yisrael can lead to the illusion that one has the power and resources to guarantee one's continued welfare. To prevent that illusion, we are required to remember the affliction of being without a physical basis for food, even when we had food. There is no real basis for existence other than "the utterances of the mouth of God."
Implications of the Akeida: Part 1 - Ethics and Obedience
Rabbi Ezra Bick | 33 minutes
This first part of a series about the philosophical implications of the Akeida considers the ethical implications of Avraham’s choice. How should one act when religious dictates seem to clash with an ethical violation? Does God command something because it is good, or is it good because God commands it? This shiur explores these ideas as they relate to the challenge of Akeidat Yitzhak and looks at midrash and the approach of Kirkegaard to further develop this topic.
Implications of the Akeida: Part 2- Human Knowledge of the Good
Rabbi Ezra Bick | 35 minutes
In the second part of this series, we challenge and reject the notion that Abraham forfeits the ethical in order to obey God, or that it is impossible for man to come to know the ethical or moral truth of his own accord. On the contrary, we argue that there is an independent idea of “good" that man can indeed come to know, and that God also does not command the impossible or the unethical.
Implications of the Akeida: Part 3 - Yihud Hashem
Rabbi Ezra Bick | 33 minutes
In part 3 of this series, we ponder the idea that the same God who is all powerful and involved in the universe is also a God who is ethical, despite the idea that something is not good merely because it is commanded; rather, God abides, as it were, by ethical considerations. The obligation of “yichud Hashem” – “Unifying God”—is developed and expanded beyond what we may previously have thought it to include.
Implications of the Akeida - Part 4: Prophetic and Religious Challenges of the Akeida
Rabbi Ezra Bick | 32 minutes
In this fourth instalment of the Akeida series, we discuss the nature of prophecy, the limits of Ahavat Hashem (the commandment to love God), and the goals of the Torah. We examine the Rambam’s point of view as we wonder about the challenge inherent in the Akeida. Is this episode a challenge for Avraham, for God (as it were), or for the rest of the world?
Implications of the Akeida: Part 5 - Potential, Intent, Action
Rabbi Ezra Bick | 32 minutes
In the fifth instalment of the series, we focus on another philosophical perspective-- that of Hasdai Crescas. Why does evil take place? And is there value in concrete actions in developing one’s personality? Does personality determine one’s actions? Does being brave mean that one will successfully meet challenges, or cam one become brave through the process of confronting challenges?
Kayin: Ambition and Supremacy
Rabbi Ezra Bick
תאריך פרסום: תש"ע | |
The pshat of the story of Cain and Hevel is deliberately ambiguous, and the midrashim make numerous attempts at filling in the details of the story to give us a clearer picture. This shiur explores the story more deeply by examining the characters and names of Cain and Hevel, and tells the story in quite a different way - it is a lesson in societal living, human nature, responsibility, and what it means to be part of Jewish destiny.
Darosh Darash
Rabbi Ezra Bick
In the immediate aftermath of the deaths of Nadav and Avihu there is a puzzling vague incident involving Moshe and Aharon regarding eating of sacrifices. What is happening in the story and what are the reasons behind it? By closely examining the story we can understand it in a new light, and also appreciate its application to the relationship between God and Am Yisrael.
How to Save Israel
Rabbi Ezra Bick
Why is Moshe so reluctant to speak to the Jewish people while they were enslaved in Egypt, and begin the process of the exodus? Moshe understands that his task entails more than merely informing the Jewish people that they are about to leave Egypt, but rather he must free the Jewish people from the psychological state of enslavement and dependency that they have sunk to. By closely examining the text as a whole, we can understand how every part of the exodus is meant to encourage that inner process of spiritual liberation within the Jewish nation.
Representing God or Representing Israel
Rabbi Ezra Bick
The ten plagues are divided into two parshiot - the first seven in parshat Va'era and the last three in parshat Bo. Is this merely a division of convenience, or is there an important distinction between these two groups of plagues? By closely examining the text surrounding each of the final three plagues, one can gain an understanding of the shift in Moshe's mission. God wants Moshe's personal involvement, and he switches Moshe's role from the representative of the Jewish people, speaking in God's name, to the representative of God Himself.
Taharat HaMetzora
Rabbi Ezra Bick
What does the status "tamei" imply? By closely examining the purification process of the metzora, we notice direct parallels with the atonement process on Yom Kippur, and identify three distinct stages in the purification of a metzora - kappara, tahara, and chinuch. Through a close reading of the text we can understand that tum'a is a state which interferes and prevents the relationship of a man with the sacred, with kedusha, and with God.
Shavuot
Rabbi Ezra Bick | 14 minutes
According to our tradition, the Torah was given on the 6th of Sivan, the day on which we observe the holiday of Shavuot, but only received by Am Yisrael on the 7th of Sivan. By celebrating Shavuot on the day of the giving of the Torah rather than on the day of its reception (which we essentially celebrate every day when we learn Torah) we reconnect our Torah with the voice of God.
Completing the Machane (Audio)
Rabbi Ezra Bick | 12 minutes
How do the four "halakhic" sections that appear in Parashat Naso fit with the rest of the parasha, which deals with completing the construction of the Israelite encampment and, by extension, establishing a spiritually wholesome Jewish society?
Aliya (Audio)
Rabbi Ezra Bick | 14 minutes
The root עלה - 'alah' - is used frequently in the stories of the Spies and the Ma'apilim. The meaning of the biblical verb transcends the physical or geographical - and indicates a determined and deliberate effort. The argument between Moshe, Yehoshua, and Caleb with the spies and Ma'apilim focuses on the concept of "Aliya." In order to succeed in performing God's command, one must muster their might and act with determination despite the odds and visible reality.
Ramban on Yitro: Hearing God's Voice at Har Sinai
Rabbi Ezra Bick | 36 minutes
We examine Ramban’s comments on verse 9, wherein God tells Moshe that He will come in the “thickness of cloud” so that the people will hear God speaking to Moshe and believe in Moshe forever. What was the purpose of God speaking to Moshe in front of Bnei Yisrael? Why was it insufficient for Moshe to receive all of the Torah without Bnei Yisrael present? And why was some content experienced this way, and not all? Experiencing a shared prophetic experience adds a meaningful dimension to the acceptance of the Torah and to the appreciation of prophecy.
Why is Para Aduma Called "Chuka"?
Rabbi Ezra Bick | 36 minutes
We examine the commentary of Ramban on the beginning of Parashat Hukkat about the strange and perplexing aspects of the “Para Aduma” ritual. We explore ideas in the words of Ramban about the nature of tum’a, the relationship between the Written and Oral Torah, and explanations for the apparent anomalous sacrificing outside the Mikdash, fraught with the dangers of crossing the fine line between Avodat Hashem and Avoda Zara in this setting. Ramban argues that tum’a is life being overcome by sin, and through the Para Aduma ritual, one drives out sin by reconnecting with God, the Source of purity.
Bilam and the Daughters of Moav
Rabbi Ezra Bick | 38 minutes
Though "no other prophet like Moshe arose among Bnei Yisrael", a Talmudic saying suggests that a prophet parallel to Moshe arose among the other nations: Bilam ben Be’or, who appears in our parasha. Could it be that Bilam, whose donkey sees more than he does, really be much of a prophet? Ramban contends that Bilam was not a prophet at all. In this shiur, we explore Ramban's ideas about who Bilam really is and what is truly going on in the story of Bilam.
Bilam and Balak (Audio)
Rabbi Ezra Bick | 12 minutes
This lesson will focus on the dialogue between Balak and Bilam throughout the parasha, which frames the story. Balak presses Bilam to curse Israel, and Bilam insists that he will only do as God commands. The message of this episode emphasizes the difference between Balak's beliefs in the power of magic, and the Torah's belief in God, which is represented by Bilam, who experienced both worlds, and demonstrates which prevails.
Why Kill Midyan and Spare Moav?
Ramban on Parshat Pinchas
Rabbi Ezra Bick | 37 minutes
God tell Moshe to fight the Midianites, but the sin of Ba’al Pe’or occurred with the daughters of Moav. Furthermore, God specifically says not to attack Moav! Ramban considers and critically evaluates varying approaches: Is the sin of planning and concocting worse than carrying something out- were the Midians merely using the Moavite women as their weapon of choice? Was Moav to be saved because of future righteous descendants? Was motivation a factor- Moav involved out of fear, and Midian out of malice? Is there a difference between attacking borders and attacking people’s souls? Is God’s exclusion of Moav related to this story, or to the covenant between Lot and Avraham?
Ramban on Matot Masei - Cities and Name Changes
Rabbi Ezra Bick
תאריך פרסום: תשס"ט | | 32 minutes
We examine exegetical comments by Ramban on two different pesukim in Mattot- Mas’ei. First, we look at something strange in the lists of cities, formerly in Sihon’s kingdom, which were settled by the people of Reuven. After two names of such cities, the Torah states that the names were changed. Were they changed from idolatrous names? If so, why aren’t the new names recorded, and why are only two cities singled out? Ramban, disagreeing with Rashi, has another explanation: the cities had their former names (from the time of Moav) restored. What is the significance of this? And is the command to inherit the land and settle it a practical sequencing suggestion, or is it one of the mitzvot?
God Gave the Land of Moav to the Moabites
Ramban on Parshat Devarim
Rabbi Ezra Bick | 37 minutes
Perek Bet (Chapter Two) of the Book of Devarim starts with Moshe summarizing the voyages of Bnei Yisrael in the desert. As his narrative reaches the point where Bnei Yisrael come close to other nations who are blocking the way, some strange and seemingly contradictory phrases appear. At first it sounds like Bnei Yisrael turn away and avoid attack out of fear, and then the narrative states that they did not attack Moav or Edom because the Lands of Moav and Edom were designated as such by God. What is going on here? We turn to Ramban for insight into these passages.
Families (Audio)
Rabbi Ezra Bick | 12 minutes
The key to understanding the unique nature of Parashat Pinhas is the significance of the families in this census. The families are emphasized throughout the counting process.
Moshe and Midyan (Audio)
Rabbi Ezra Bick | 17 minutes
The war against Midian is described while Bnei Yisrael are preparing to enter the land, while the logical placement of the story is immediately after the story of Ba'al Pe'or. This lesson will explore the significance of this episode in its present context, and its significance to the leadership tasks assigned to Moshe.
Ramban on Rosh HaShana: What is the Secret of the Terua?
Rabbi Ezra Bick | 30 minutes
In the Torah, the holy day we call “Rosh HaShana” is referred to as “Yom Terua” and “Zikhron Terua”- a “Day of Loud Blasts” and a “Remembrance of Loud Blasts.” What does remembrance mean here? Ramban notes that “zikaron” means “to bring something to the fore,” suggesting that this is a day of bringing the Shofar to the fore. Ramban also, however, continues and says that blowing the shofar will facilitate a remembrance before God. The mitzvah of Shofar is compared and contrasted with the mitzvah of constructing silver trumpets. Ramban connects the loud blasts of the “terua” with war, which is connected to judgement. This is a day of judgement, but through the terua enveloped by the tekia (evocative of the short, simple, sound of the breath of the individual), we can accept God’s judgement but symbolically arouse remembrance, thereby tempering the strict judgement with mercy.
The Renewed Covenant
Rabbi Ezra Bick
Ramban on Parshat Ki Tavo
Rabbi Ezra Bick | 30 minutes
Parashat Ki Tavo features a ceremony with the list of curses at Mount Gerizim and Eival. Ramban seeks to explain the meaning of “yakim” in the final statement in the list which exhorts the people to “establish” the words of the Torah, to do them. Rashi sees “yakim” here to mean “fulfill”—Bnei Yisrael must accept the entire Torah to fulfil it. Ramban, however, views that as superfluous: Bnei Yisrael had already accepted the Torah at Sinai! Rather, the exhortation here is to acknowledge the mitzvoth in one’s heart and accept them as true in one’s own eyes, and to accept the concept of reward and punishment. Ramban brings other interpretations of the word "yakim", and we find a beautiful expression of the internal "upholding" in the Hagbah ritual as part of the synagogue Torah reading ritual today.
Ramban on Parshat Nitzavim - Transcending Free Will
Rabbi Ezra Bick |
In this shiur, we examine a famous, yet perplexing comment by Ramban on the description of the teshuva process detailed in Parashat Nitzavim. After the people repent and return to God, and God returns them to the Land of Israel, God will “circumcise the heart” of the people so that they will each follow God with full heart and soul. What does this phrase mean, and why does this stage appear AFTER the teshuva process? To answer this question, more questions arise as we explore concepts of desire, free will, moral vs. metaphysical perfection, and the true meaning of complete teshuva.

Ramban posits that in the messianic era, it will be human nature to do good, without having to fight a simultaneous conflicting desire. But will there be any desire? What would it mean to be human without free will? Free will is a morally ideal state, but does it come at the expense of a metaphysically ideal state? Ramban’s vision of the future involves a state resulting from true teshuva: not only resolving to DO good, but to BECOME good. Once one becomes good, it is not as possible to choose to do evil, or to desire to do evil. The diminishing of conflicting desires comes from becoming good, and becoming close to God in a world with a greater manifestation of God’s presence.
Ramban on Shoftim - Does Jewish Society Exist in Chutz LaAretz?
Rabbi Ezra Bick | 12 minutes
This shiur looks at the mitzva of setting up courts as it appears in Parashat Shoftim. The Torah presents the setting up of courts as a sequential next step after settling in the Land of Israel, and commands people to follow the instructions of the judges and kohanim. Ramban distinguishes between the mitzva’s application in the land as opposed to elsewhere, during the exile. Are we commanded to set up courts in Jewish communities outside of Israel? One would expect that the rule of law is important anywhere. But in the Land of Israel, especially with the Mikdash at the center and the central court adjacent to it, the full potential of the Jewish community can be realized, and the courts can be set up as a firmly established institution, as opposed to an ad hoc basis.
Commitment to God
Rabbi Ezra Bick
Much of the content of Parashat Nitzavim, relating to the message of sin and punishment, seems to have been covered already last week in Parashat Ki Tavo. In what way does Parashat Nitzavim break new ground, and what can we learn from this about the nature of our covenant with God?
Commitment to God (Audio)
Rabbi Ezra Bick | 15 minutes
Much of the content of Parashat Nitzavim, relating to the message of sin and punishment, seems to have been covered already last week in Parashat Ki Tavo. In what way does Parashat Nitzavim break new ground, and what can we learn from this about the nature of our covenant with God?
Ramban on Parshat Haazinu - The History of the Jewish People
Rabbi Ezra Bick | 36 minutes
Ramban’s comments on verse 26 of Chapter 32 have a great deal of meaning in terms of understanding Jewish History. Ramban focuses on the word af’eihem, which, he argues, is a compound word meaning “However, where are they”? The verse comes in the midst of the Song of Haazinu, at a point where Israel has abandoned God. God is angered and the people are to be punished with exile.

God has “initially” proposed that there is to be no remnant or memory amongst the nations. But what does this mean? Ramban posits, 500 years before political nationalism and the Zionist movement, that the meaning of the verse is that the Jews will not have their own national identity while they are dispersed among the nations. According to the attribute of strict judgement, this fate should have been eternal. As it is, the Ramban believes that the “merit of the forefathers” (Zekhut Avot) has been all used up in Exile. But for the sake of God’s Great Name—for the sake of Kiddush HaShem- the lack of Jewish political status and national identity will not last forever, and the song conveys that the Jewish people will be a nation again.

Other biblical and midrashic sources are used to delve further into the ideas about the reasons for creation of humanity and the meaning of Kiddush HaShem.
Ramban on Haazinu: Exile - and Zionism?
Rabbi Ezra Bick
Raising Cain and Hevel [audio]
Rabbi Ezra Bick | 16 minutes
What do we learn from the story of Cain and Hevel? Is it the story of the first murder in history, or of conflict and competition between men? What does Hevel's name signify? Why wasn't Cain's offering accepted? Was Cain evil? Why was Cain exiled?
Midrash and Peshat - Why Was Yitzhak Blind?
Rabbi Ezra Bick | 58 minutes
Why did Yitzhak love Esav more than Yaakov? Many midrashim grapple with this question, attempting to understand Yitzhak's reasoning behind his favoritism. Through a close examination of a number of these midrashim, we can try to understand the deeper meaning of each midrash and what it reveals about the spiritual psychology of Yitzhak.
Dividing the Berakhot
Rabbi Ezra Bick
The question of why Yitzchak wanted to give Esav the berakhot (blessings) is one of the most widely discussed by commentators on Bereishit. This article approaches this question by providing insight into the different world views experienced by Ytizchak and Rivka, and their vastly different character traits, which serves as the reasoning behind Yitzchak wanting to bless Esav, and Rivka ultimately plotting to steal the blessing for Yaakov.
Ramban on Lekh Lekha: Fathers and Children - Maaseh Avot Siman LaBanim
Rabbi Ezra Bick | 32 minutes
In this week's shiur, we introduce and explore Ramban's interpretation of Chazal's comment that everything that happened in the stories of the Avot (forefathers), serve as a "siman" for the sons. What does "siman" mean? Ramban views this statement as saying that the actions of the forefathers affect future generations in a metaphysical way, such that future generations play out some aspect of the forefathers' actions and journeys, for better or for worse. But what about the Torah's concept that the "sins of the fathers shall not be visited on the sons"? Is there a real difference between punishments and "consequences"?
Ramban on Vayeira - Sedom and Pilegesh baGiv'a
Rabbi Ezra Bick | 36 minutes
Ramban has a lengthy comment comparing the story of Sodom to the story of the Concubine at Giveah. This shiur explores those parallels and raises questions about the various parties involved. Beyond the specific elements that are unique to both stories, they each involve a corrupt society. In the case of Sodom, God destroys the city, but in the case of Giveah, the rest of the tribes band together to wage war against Binyamin. But was this the right thing to do? Did they properly consult with God? When a society has a problem within it, it is the responsibility of that society to fix it. The story about Giveah is a tragedy wherein none of the survivors are blameless. Before embarking on something as severe as civil war, the parties involved must seriously and carefully determine whether it is something that God wants.
Ramban on Chayyei Sara: The Burial of Sarah in Eretz Yisrael - the Location of the Cave of Makhpela
Rabbi Ezra Bick | 35 minutes
In the story of Avraham buying the burial plot for Sarah in Hebron, why does one of the verses state that Hebron is located in the Land of Canaan?

Ramban notes that some view this detail as emphasizing that the forefathers were buried in Eretz Yisrael - a place ofgreater kedusha than outside Israel. In Ramban's opinion, though, the Torah is not contrasting Canaan to "Chutz La'Aretz" (outside of the Land of Israel), but rather highlighting that Avraham was buying a plot in Canaan as opposed to the Land of Pelishtim. Avraham chooses a place that is in the hills - the heartland of the future Land of Israel.
Ramban on Toldot: Did the Avot Keep the Torah?
Rabbi Ezra Bick | 32 minutes
God promises to Yitzhak and give the Land to his descendants because Avraham kept God's commandments. - The Torah does not use only one word, but rather says that Avraham kept God's "mishmeret", "mitzvot", "chukim", and "torot." What does all this mean? Some commentators explain that the forefathers kept the entire Torah before it was given, but Ramban points out various actions of the forefathers which would have violated some commandments in the Torah. Ramban explains that they kept the entire Torah, but only in the Land of Israel, where there is intrinsic value in keeping the mitzvot even when they are not yet officially binding commandments.
What Is the Story of Shimshon Doing in Sefer Shoftim?
Rabbi Ezra Bick |
Why does the Shimshon story exist? None of the other stories in the book of Shoftim have extended birth stories and such long accounts.The story of Shimshon does not seem to fit into the usual pattern. What messages can we glean from the story? The Tanakh is interested in portraying the raw power of unrestrained freedom, but Shimshon's extreme lack of control leads the story - and his power- to spiral into chaos. Shimshon's task is to arouse the spirit of freedom in Bnei Yisrael. He neglects the onus of curbing his power and channeling it within constraints. The spirit of freedom is a good thing, but everyone has the responsibility of restraint while cultivating freedom and power.
Ramban on Vayishlach: The Massacre in Shechem
Rabbi Ezra Bick | 40 minutes
How Could the Sons of Yaakov Do What They Did at Shechem?

Working with the assumption that the sons of Yaakov were generally righteous, Ramban asks how they could possibly kill a horde of ostensibly innocent people in Shechem, or even act deceptively with Shechem's deal in the first place. To answer this question, Ramban examines what was happening in the story and raises a number of possibilities. He points out that what Shechem did was against Torah law, but also against the law of the Land (and the Seven Noahide Laws)-- but nobody in his town was bringing him to justice. Did that make the rest liable to the death penalty, too? Where the sons of Yaakov seeking to exact justice, or revenge? Were there acts justified, or did they make a horrible mistake, even if they had good intentions? Or was Yaakov's reaction the one that was flawed?
Beit-El
Rabbi Ezra Bick
Why does Yaakov journey to Beit El? Why does he receive the promise of the land there again? What is the connection between the two revelations at Beit El? A close examination of the narrative reveals that the purpose of the second revelation is to remind us of the earlier one, which has been continued now as though there were no interruption, and that is why Yaakov reconfirms the name of the place. The whole purpose of the story is to bring us, literally, to the point where we left off at the beginning of Parashat Toldot. We are back at "the place He spoke to him."
Yaakov and Yehuda
Rabbi Ezra Bick
Why is Yehuda considered the leader of the brothers? The answer to this question will give us a key to understanding the trait of leadership in general, and why the tribe of Yehuda is the tribe of kingship.
Parshat Vayeshev - Yehuda's Story
Rabbi Ezra Bick | 33 minutes
Most of the parasha is about Yosef, but in the middle is a story about Yehuda. Why does this story appear as an interruption in the middle of the Yosef stories?

The story of Yehuda in Tamar serves as a turning point for Yehuda’s role in the Yosef stories. The major element that changes in the stories of Yosef and his brothers is Yehuda. Tamar is a crucial catalyst for Yehuda’s transformation.
Ramban on Parshat Miketz - But We are Guilty For Our Brother
Rabbi Ezra Bick | 31 minutes
When the brothers are accused of being spies and one is held hostage in Egypt until the return of the others, their reaction is to see this as punishment for their cruelty to Yosef many years before. They recall that they ignored his pleading to them from the pit. Apparently, they view their passive cruelty as justifying a greater punishment than the sale itself!

We compare their view with Ramban’s ideas about the relative value of intentions, personality, and actions as they relate to Avraham’s test during Akeidat Yitzhak, and compare Avraham at the Akeida with the story and transformation of the brothers.
Ramban on Vayeshev - "And Yaakov Settled as a Stranger"
Rabbi Ezra Bick |
This shiur focuses on Ramban’s comments on the first pasuk in the parasha. Though Esav settled in his inheritance, Yaakov lived as a stranger in the land, like his forefathers. Avraham’s phrase is “Ger toshav” – foreign resident. Why does the text say this? What does it mean to be a “ger” in the land? And why is it important that this is so for Avraham and Yaakov?
The Twilight Years
Rabbi Ezra Bick
there is an exact point in parashat Vayigash where Yaakov is finally transformed, almost "reborn," as it were.  That point is found at the end of verse 45,27 – Vatechi ruach Yaakov Avihem" – the spirit of Yaakov their father was revived. This is especially noticeable by the change of Yaakov’s name to Yisrael in the following verse. The significance of the sudden change in Yaakov's name is irresistible, and nearly all commentators who remarked on it interpret it to mean that Yaakov's personality was transformed, with the name Yaakov referring to a lower, diminished level, and the name Yisrael signifying the higher, inspired manifestation of Yaakov, nor merely the individual with his personal problems, but the av, the protagonist of Jewish history, the divinely inspired manifestation of Jewish destiny itself.

The news of Yosef restores Yaakov's spirit and he rises to the status of Yisrael, one who will contend with his destiny, with man and with God.  He sets out for Egypt thinking that there is indeed a need to contend with what is waiting for him there, and he is planning to assume once again the leadership of the emerging am yisrael.  The fact that Egypt is exile does not imply that there is no need for struggle and leadership.  But God informs him that that is not what will be.  The experience of Egypt is indeed one of passivity, of suffering, and not one of reaction.  This is not true only of the period of servitude, but becomes true immediately when they arrive.  The house of Yaakov is a ward of the state, provided for by Yosef from the king's stores, totally dependent on royal favor, and hence it is not a total surprise that eventually they fall into servitude.

There is still a delayed role for Yaakov to play, seventeen years after he descends to Egypt, and that is the giving of the blessings.  These are not about the sojourn in Egypt and do not effect it; they are about the distant future.  But it is Yaakov's final role as an av, as the greatest of the avot, and not surprisingly, he will be consistently called Yisrael.
From Egypt to Canaan
Rabbi Ezra Bick
One of the clear sub-themes of our parasha is the contrast and tension between the land of Egypt and the land of Canaan. This is clear from the theme which connects the beginning and the end of the parasha - Yaakov's request that he be buried not in Egypt but in Canaan. Yaakov not only addresses this request to Yosef, but asks him to swear as well; later, on his deathbed, he charges his other children with the task of bringing his body to Canaan. The Torah then records at length the trip to Canaan and the burial in the Cave of Makhpela. Why was this so important to Yaakov? An examination of the texts reveals the reason behind Yaakov’s insistence on the place of his burial, which also relates to the status of Ephraim and Menashe as full tribes, and teaches us about the importance of Jewish identity in exile.
From Egyptian Prince to Israelite Redeemer
Rabbi Ezra Bick
It is a commonplace of rabbinic commentary that Bereishit is the story of individuals - the avot - and Shemot is the story of a people.

Obviously, there is one outstanding personality in Sefer Shemot; however, while Bereishit can be fairly characterized as the history of individuals, it would not be correct to say that the central theme of Shemot is the life-story of Moshe. Nonetheless, as we examine the stories in Parshat Shemot, we see that there can be no question that the individual personality of Moshe is an important focus of the story of the exodus, as it is a crucial link in the development of the people of Israel.
The Confrontation of Moshe and Pharaoh
Rabbi Ezra Bick
Starting with this plague of locust, we find a noticeable stress on the comings and goings of Moshe, beyond merely as a necessary detail to explain where he is.  It seems as though the coming before Pharaoh, and the leaving his presence, is an independent focus of the story, without reference to what happens or is spoken during the encounter.

The nature of the parasha break of Bo is clear - starting with this plague of locust, God is telling Moshe that the confrontation with Pharaoh is to be a personal one - he is to go to face Pharaoh directly and engage in a test of wills with him.  The verbal content of Moshe's speeches is now secondary in importance to the actual personal appearance that he must make. Moshe is to overcome Pharaoh on the personal level. Why is this necessary?

God sends Moshe to battle Pharaoh so that Moshe should experience first-hand the clash of titans, the battle of God's word against the vainglory of human power, of emperors and tyrants.  This is qualitatively different than merely observing the battle from the side-lines, as the Egyptians and the Jews were doing.  God wants Moshe's personal involvement, and he switches Moshe's role from the representative of the Jewish people, speaking in God's name, to the representative of God Himself.

This is the moment when Moshe becomes more than a leader.  This is when he begins to become "ish ha-elokim," who will bring the Torah down from the mountain.
Parshat HaShavua Parshat Vayigash - Groups of Sons
Rabbi Ezra Bick | 34 minutes
Parashat Vayigash lists the seventy souls who came to Egypt with Yaakov. What is the significant difference between this list and the one in Parashat Vayishlach? One detail that jumps out is that one refers to Yaakov and the other one mentions Yisrael. But is there more than that? We examine the list of Esav's descendants, as well as the names for other family groupings (such as "Yehuda and his brothers") and find meaning in these distinctions.
Parashat Vaera - Moshe the Liberator
Rabbi Ezra Bick | 30 minutes
Parashat Vaera is notorious for the confusion at the beginning - there is blatant repetition of the command to tell Pharaoh the message, and Moshe's complaint. We compare our parasha to the previous Parasha- Parashat Shemot, to look at Moshe's two missions. Moshe appears to believe he has two missions: one to Pharaoh and one to the Jews. What are these different missions? Is God only concerned with the mission to Pharaoh?

Moshe wishes to uplift the spirit of Bnei Yisrael, but is mistaken in his approach: Moshe's mission to Bnei Yisrael will be completed through his mission to Pharaoh. Rather than by oratory, Bnei Yisrael will be liberated by God as the collapse of Egypt and the breaking of their yoke of slavery occurs before their eyes, in a way that is drawn-out enough to transform the way they see themselves.
Epilogue
Rabbi Ezra Bick
It seems as though the four commands that follow in the short section of the immediate epilogue to asseret hadibrot - idolatry, the earthen altar, the prohibition of cutting the stones of the stone altar, and the prohibition of stairs to ascend the altar - are introduced as somehow being engendered by "you have seen that I have spoken to you from the heaven." The question is - why? What is the connection between these verses and the experience of witnessing the revelation of Sinai?

An exploration of these four commandments leads to a deeper understanding of their important addition to the experience of the Revelation at Sinai – highlighting both the opportunity and the responsibility brought about by the newly- formed relationship between God and the Jewish people.
God, the Angel, and the Jews
Rabbi Ezra Bick
Generally speaking, when we come across a reference to angels in the Torah, we do not necessarily have to engage in an extensive "pshat" investigation. In most cases, the intention of the verse is to basically refer to God, perhaps with the added import that it is a relatively indirect action of God. The word "malakh" means "agent" and angels are heavenly agents for God, closely associated with Him.

In Parshat Mishpatim, however, we have a case where the immediate pshat of the reference to an angel is not to associate him with God, but to distinguish him from God. An action takes place with an angel, and because the angel is NOT God, certain consequences are in place. This forces us to pay much more attention to the pshat of what the angel is meant to signify, and why an action of an angel is different than one of God.
Parashat HaShavua Tetzaveh - What is the Korban Tamid Doing Here?
Rabbi Ezra Bick | 27 minutes
Teruma is about how to build the mishkan. But what is Parashat Tetzave about? When we look at the parasha, ninety percent is about the Kohanim. These parashot form a dual whole about the construction of the Mikdash as a working building.
Close to the end of this week's parsha, the Torah sums up. But then there is a description of the Korban Tamid - the Daily Sacrifice, in a passage which is basically identical to one Parashat Pinhas. Why are there two identical sections about the Tamid, and what is it doing here in the Book of Shemot, instead of Vayikra or Bemidbar? The placement and unique aspect of giving of the Tamid at the opening of the Tent of Meeting in our parasha relates to a purpose of the Mishkan (And Mikdash): developing a relationship with God so that God will dwell within our midst.
Resurrection: Eliyahu and Elisha
Rabbi Ezra Bick | Hour and 11 minutes
Eliyahu and Elisha both perform miraculous resurrections, in episodes that seem to be parallel to each other. This lecture examines the similarities and differences between the stories, through which we can gain a much deeper understanding into the unique characters of Eliyahu and Elisha.
Parashat HaShavua Vayikra - What is a Korban?
Rabbi Ezra Bick | 39 minutes
The Book of Vayikra centers around Korbanot (offerings) and the service of the Beit HaMikdash. In this shiur, we will discuss an idea about what a korban is, based on the pesukim of Parashat Vayikra (which is totally centered around korbanot. Does korban mean sacrifice- relinquishing something? Does it mean "coming close" to God? What does a "korban" mean when it refers to blood? What about a korban brings man close to God?
A Quick Look at Rambam on Moshe's Initial Stages of Prophecy
Rabbi Ezra Bick | 9 minutes
Moshe's early life has 3 main stories. Most commentators see these stories as highlighting Moshe’s caring, responsibility, and leadership ability. The Rambam, though, sees these stories as relating to the levels of prophecy.

We also take a quick look at a midrash about Yitro, Bilam, and Iyov as advisors to Pharoah.
Shemot - A Quick Look at Midrashim on the Selection of Moshe
Rabbi Ezra Bick | 13 minutes
We take a quick look at some of the midrashim at the beginning of Parashat Shemot that explain why Moshe "got the job" as leader of Bnei Yisrael. A personal approach is that the various stories highlight the elements involved in his dedication: his identification with his people, observation, and commitment to justice, and identifying with the side of the weak and a commitment to save them. A number of midrashim, though, begins with the story of shepherding sheep. Why?
Erev Shabbat Parshat Va-eira Excerpt - A Quick Look at Moshe's Lineage
Rabbi Ezra Bick | 5 minutes
What accounts for the apparently repetitive geneaological list in the Parsha? The list here provides context, and a message about how Moshe's approach must recognize his rootedness in Bnei Yisrael. One needs to be rooted in the people one is trying to help.
A Quick Look at Parshat Bo - The Hardened Heart
Rabbi Ezra Bick | 9 minutes
We begin with a comment by the Sefat Emet on the beginning of the Parsha about the hardening of Pharaoh's heart. What message to the Jewish People is conveyed by God saying that Pharaoh's resistance comes from God making it difficult?

The Sefat Emet points out that difficulties like this one crop up all the time. But with true desire and effort, we can overcome.
Erev Shabbat BeShalach - A Quick Look at the Splitting of the Sea
Rabbi Ezra Bick | 13 minutes
At the beginning of the parsha is a pasuk describing Moshe taking the bones of Yosef along as Bnei Yisrael were leaving Egypt. The placement of this pasuk is seemingly strange. We examine a midrash that emphasizes this as a crucial component of the Splitting of the Sea miracle. The juxtaposition of Yosef's bones and Moshe at the Splitting of the Sea brings to mind parallels and insights about Yosef's life in Egypt and the Splitting of the Sea.
A Quick Look at Parshat Yitro - Moshe's Sons and Yitro's Visit
Rabbi Ezra Bick | 15 minutes
We look at the names of Moshe's sons and their significance in the stories of Moshe, with some midrashic takes on Pharaoh wanting to kill Moshe.

We also have a look at Yitro's visit and his reaction to hearing about the miracles in Egypt and at the Splitting of the Sea. Is he happy, or does his skin crawl at the news - or both?
Parshat Mishpatim - Some Short Thoughts on Compromise and Naaseh Ve-Nishma
Rabbi Ezra Bick | 20 minutes
The Chida, in a homiletical comment to Parashat Mishpatim, sees the parsha full of laws about man and his fellow as highlighting the importance of compromise and the value of peace.

At the end of the parasha, Moshe presents the covenant with Bnei Yisrael, where they say "Na'aseh ve-nishma" - "We will do and we will listen."

We would have expected to see this phrase in the previous parasha, before the description of the Revelation at Sinai. We examine a relevant midrash.
The Mishkan was Built from Voluntary Donations
Rabbi Ezra Bick | 11 minutes
The first verse in Parashat Teruma indicates that the Mishkan was built from voluntary donations. The ambiguity in the phrasing allows us to ask about the instructions: are you giving your heart, or is your heart giving you?

What is being given is generosity, and that is what the Mishkan is really made out of: aside from the physical materials, the real substance is the will of the giver-- appropriate for a place where people come to bring offerings to God.
A Quick Look at Vaeira - Moshe's Announcement and Bnei Yisrael's Responses
Rabbi Ezra Bick | 7 minutes
The parsha begins with Bnei Yisrael not listening to Moshe. What happened? Bnei Yisrael were first excited, and then, after Moshe speaks to Pharaoh again, they do not listen out of “shortness of spirit.” What does this mean? What accounts for this change?
Short Thoughts on Esther's Call for a Fast
Rabbi Ezra Bick | 4 minutes
What does it mean to collect everyone who is found in Shushan (for Esther’s fast)? Shushan was metropolis hub where people came as individuals. People were not “from” Shushan- it was not a hometown for many. Esther wanted the Jewish people to emerge from their bubbles and fast as a community. Only as a community can we emerge from a communal crisis.
Erev Shabbat Parshat Ki Tisa - A Census Prohibition
Rabbi Ezra Bick | 14 minutes
Parashat Ki Tisa has an unusual set of te’amim (cantillation notes) at the beginning of the instructions relating to conducting a census of Bnei Yisrael. We look at the meaning of the Divine command and prohibition, and ask why King David mistakenly thought he could conduct a census without penalty.
A Quick Look at Vayakhel - Pekudei
Rabbi Ezra Bick | 11 minutes
Most of the parsha is about the Mishkan, describing what is actually done to build the Mishkan, after the previous parshiyyot listed the detailed instructions. In the beginning of our parsha is a section with a few pesukim that repeat the prohibition to do melakha on Shabbat -also paralleling the previous parsha. We take a closer look at this section.
The Aftermath of the Sin of the Golden Calf
Rabbi Ezra Bick
This article studies the aftermath of the Sin of the Golden Calf - how Moshe, on the one hand, tries to amend the disastrous situation engendered by the sin of the eigel (a situation which originally leads God to propose the destruction of the Jewish nation), and on the other hand, God's response to Moshe's efforts. In so doing, we can begin to understand why the Sages viewed the chet ha-eigel as a watershed in Jewish spiritual history, and how post-eigel history differs from pre-eigel history.
Erev Shabbat Parshat Ki Tavo - Short Thoughts
Rabbi Ezra Bick | 5 minutes
We take a look at the ceremony of the bessings and curses to take place at Mounts Gerizim and Eval, and consider the significance of having separate mountains for blessings vs. curses.
Erev Shabbat Parshat Nitzavim-Vayelekh - Short Thoughts
Rabbi Ezra Bick | 7 minutes
As in Ki Tavo, Parashat Nitzavim contains a brit of sorts as well as a tochecha (rebuke) of sorts. Commentators point out that there is a significant difference in that Nitzavim has an abrupt shift from the previous parshiyyot -from second person plural to second person singular. What does this mean? One may be highlighting the role of the individual - but which parsha does this?
Erev Shabbat Parshat Pinchas - Pinchas, Yehoshua, and Bnot Tzlofchad
Rabbi Ezra Bick | 20 minutes
A few personalities are prominent in Parashat Pinhas: Pinhas, Yehoshua, and Bnot Tzlofchad. We examine different opinions of the meaning of God establishing a "Brit Shalom" - "covenant of peace" with Pinhas. Was this a correcction for a problematic trait, or a badge of honor for orchestrating peace between Bnei Yisrael and God?

We take a look at a midrash about the elders' response to Yehoshua as Moshe's successor: Moshe shines like the sun,but Yehoshua shines like the moon. Is this a negative reflection of Yehoshua or a negative reflection on others, seeing that Yehoshua, a more "regular" person than Moshe, was nevertheless able to reach enormous heights through his dedication and hard work?

Finally, we look at the example of the Daughters of Tzlofchad, as well as other women in the desert generation (according to the midrash), who exemplified love and dedication to God and to the Land of Israel, who "fixed the breach in the fence" in the relationship between God and Israel.
Short Thoughts on Shabbat Bahaalotcha - Travelling by the Direction of God
Rabbi Ezra Bick | 7 minutes
Our parasha describes Bnei Yisrael preparing to go to the Land of Israel, detailing procedure of encamping and moving with the different tribal positions and trumpets. What does it mean to travel "by the direction of God"?

Later on in the Parsha, the Torah describes Moshe as “raising” the Leviim as a sacrifice to consecrate them as Leviim. What did it mean? Many commentaries look at this act as part of the miraculous atmosphere of the Divine Service in the desert.
Erev Shabbat Shelach - Midrashim on Yehoshua's Name, the Spies, and the Symbolism of Techelet
Rabbi Ezra Bick | 25 minutes
This week's parasha deals with Moshe sending spies to scout out the Land of Israel. Among them is Moshe’s disciple, whose name Moshe changes from Hoshea to Yehoshua.

The name "Yehoshua Bin Nun" is different from every other name in that it has "Bin" instead of "Ben" to denote "son of".Why is it Yehoshua Bin Nun and not |Ben Nun?" The Chatam Sofer provides an explanation.

We also look at some midrashim about Yehoshua's name and about the spies, the Land of Israel and Lashon Hara.

We then move to a midrash about tzitzit. How does the techelet color symbolically serve as a reminder of God and the mitzvoth?
Short Thoughts on Parshat Emor - Special Warnings for Kohanim
Rabbi Ezra Bick | 5 minutes
In Parashat Emor, the Kohanim are enjoined not to to shave their beards or strip their hair or making cuts in their skin. But all of these laws were prohibited to non-Kohanim as well. Why is this mentioned specifically about Kohanim?

Respect for Kohanim is to come from their actions, not from cuts on their skin or head.
Erev Shabbat Parshat Tzav - Encouraging Aharon about Korbanot
Rabbi Ezra Bick | 13 minutes
Why is it necessary to command Aharon with such apparent urgency? Could this be a form of special encouragement to encourage people to bring korbanot? But if so, why would it be directed at the Kohamim?

Delving into this question about offering allows us to appreciate the monetary challenges of bringing an offering. But is that, something that seems to be more of a challenge for non-Kohanim, really what’s going on here? Or is it about a very different type of challenge for Aharon?
Vayikra and Being Humble
Rabbi Ezra Bick | 9 minutes
The Book of Vayikra opens with God calling to Moshe, but the letter Alef at the end of the word Vayikra is written as a small Alef. The traditional approach to the small Alef here is that it points to the modesty of Moshe - a slight irony in the midst of God's honoring Moshe. Here we will give a different explanation by the Ohel Yisrael: is it about Moshe’s humility, or about God’s (so to speak) tzimtzum -"minimizing" Himself in order to facilitate Moshe's relationship with God?
Short Thoughts on Bamidbar - The Census and the Small Tribe of Levi
Rabbi Ezra Bick | 6 minutes
Bemidbar details a census of Bnei Yisrael and a separate one for the Leviim. Commentators notice that by far the smallest of the tribes is Levi. Why is that? We look at a few explanations, some relating to the experience of enslavement in Egypt.

One opinion is that the Book of Shemot mentions that as Israel was oppressed, they multiplied - but Levi was not enslaved. Another opinion is that a higher spiritual level is usually associated with a rarer commodity, or with less material success. Or perhaps it was a favor to the Tribe of Levi so that they could be sustained with limited space and resources allocated to them.
Hanukka and the Book of Ezra
Rabbi Ezra Bick | 8 minutes
Years before the events of Hanukka, the end of Kislev was nevertheless a time of religious observance during the time of Ezra. Dismayed by the high assimilation rates of the Jewish communities returning to Israel, Ezra calls a fast. The twentieth of Kislev and the following days constitute an assembly of teshuva. During the time of the founding of the Second Beit HaMikdash, the period that we know as the dates of Hanukka - were dedicated to national repentance and renewal, an important element of the Hanukka story as well.
Short Thoughts about Yaakov and the Angel
Rabbi Ezra Bick | 10 minutes
Parashat Vayishlach tells of Yaakov's struggle with a man all night - the famous struggle of Yaakov with the angel. At the end, the angel asks Yaakov to send him off because the dawn is breaking. What is the importance of the breaking dawn? We take a deeper look at a related midrash about angels, which highlights the idea that everything has its moment and purpose.
Yaakov wanted to Dwell in Peace
Rabbi Ezra Bick | 10 minutes
A famous comment of Rashi cites a phrase of Hazal which said that Yaakov wanted to live in peace, but immediately suffered hardship of the troubles of Yosef. What are Hazal trying to say, and what was yYaakov thinking? Did he want to retire? If so, was that a reason to suffer? Is the Torah against tzaddikim living in prosperity?
The Brothers were Astonished
Rabbi Ezra Bick | 8 minutes
When Yosef reveals his true identity to his brothers in Egypt, his brothers are speechless -"The brothers could not anwer him because they were astonished." Rashi quotes Hazal, who find a message from this about the Day of Judgment at the end of our lives.
Short Thoughts on Vayechi - Hushim son of Dan and Me'arat HaMachpela
Rabbi Ezra Bick | 8 minutes
Yaakov dies and is buried in Canaan. The Egyptians have a mourning ceremony for him, and then his body is brought to Me'arat haMakhpela. We will have a look at a midrash about Dan's son Hushim, and gain an interesting perspective on taking initiative.
Behaalotekha - Moshe's Modesty vs. Avraham's Modesty
Rabbi Ezra Bick |
When his brother and sister are coming to criticize Moshe, The Torah nevertheless says that he was more modest than any one else on the face of the earth. A midrash states that he was more modest than any man aside from the forefathers -but another statement by Hazal says the opposite.

We compare Moshe to Avraham, and consider different aspects of humility.
The Sin of the Spies - Kalev's Different Spirit and the Punishment for the Sin of the Spies
Rabbi Ezra Bick | 14 minutes
In the aftermath of the Sin of the Spies, God says that because Calev had a different spirit and followed God, he will enter the Land of Israel.

Why isn’t Yehoshua mentioned? What does a "different spirit" mean? Did Calev have a more difficult time than Yehoshua in following the path of God? Was his "different spirit" different from the other spies, or different from Yehoshua?

We also look at the matter of the punishment for the Sin of the Spies: why should it be one year for each day? Shouldn't the punishment fit the crime? Or was there sin in the trip itself?
Short Thoughts on Korach - What Did He Take?
Rabbi Ezra Bick | 12 minutes
The parasha begins with a statement that Korah "took" - but there is no direct object, and "took" is a transitive verb. What did Korach take? He took himself outside of the comunity, in order to stew and plot.
The Deaths in the Plague of Baal Peor - Hesed in the Midst of Din
Rabbi Ezra Bick | 12 minutes
After the sin of Ba'al Pe'or, there is a plague that kills many of Bnei Yisrael. In the pasuk about the number of those who died in the plague, the Torah's phrasing is unusual. This brings us to examine the concept of a plague in the Torah. We look at the principles of Divine intervention in cases of plagues in the Torah, including that of Pesach Mitzrayim and Makkat Bekhorot. We find that even when there's din- strict judgment, there is also Divine hessed - lovingkindness.
Short Thoughts on Pinchas - Zeal
Rabbi Ezra Bick | 21 minutes
Parashat Pinchas opens with the bracha given by God to Pinchas for his zealotry on behalf of God. What is the definition of kanaut - zeal - in the Torah? We examine the challenge posed by Zimri, which Pinchas thwarted. We gain insight into the meaning of the "covenant of peace" and the difference between zeal and people involved in court activities.

Then we look at another zealot, one who says “I have been zealous for God”- Eliyahu. Hazal associates this non-normative trait with Pinhas.and view them as exemplifying two sides of zealotry. We examine the similarities and differences berween Eliyahu and Pinhas and consider the better and worse aspects of zeal.
Short Thoughts on Matot - Masei - Moshe's Log Book and the Spoils from the War with Midian
Rabbi Ezra Bick | 15 minutes
We look at the introduction the list of the encampments of Bnei Yisrael during the desert journey. The first pasuk has the phrase "in the hand of Moshe and Aharon." What is the role of Moshe in the encampments? Surely it is not Moshe who is taking Bnei Yisrael through the desert, but God! Moshe is the writing the log book.

We move back to Parashat Matot and look at the spoils episode after the War with Midian.
Short Thoughts on Nitzavim - The Eternal Words
Rabbi Ezra Bick | 6 minutes
This year, Nitzavim is the parsha read on the Shabbat right before Rosh HaShana. There is an interesting repetition of “today" in this parasha. It is a reminder that the covenant is eternal -not merely timeless, but relevant for each of us, every day.
Short Thoughts on Ki Tavo - Rebuke without Consolation?
Rabbi Ezra Bick | 5 minutes
Most of Parshat Ki Tavo is composed of the Tokhekha -the rebuke and the curses detailing what will happen if Bnei Yisrael do not keep the Divine Covenant. In many ways, the rebuke in this parsha is less harsh than the rebuke in Behukotai, but in Behukotai (in the book of Vayikra) there is also consolation at the end. In our parsha, there is no consolation – though next week’s parsha does contain consolation.

Is there some meaning and educational or religious purpose in the division of the parshiyyot such that our parsha ends in the midst of despair? Perhaps the answer is connected to the time of year wherein this Parsha is read. A situation wherein we contemplate the dire situation for a while, and then receive a glimmer of hope, can be a catalyst for teshuva and growth.
Haktara
Rabbi Ezra Bick
Bringing a sacrifice has two distinct halakhic goals, zrikat hadam (throwing the blood), and hekter eivarim (burning the flesh). It seems that the haktarat Haeivarim is the most important part of bringing a sacrifice. What is “haktara”? What is its spiritual significance?
Bo - Miracles
Rabbi Ezra Bick | 10 minutes
Parashat Bo begins with God announcing that the miracles will heretofore be increased. Our discussion centers around the importance of the people opening their eyes to miracles.
The Holy Constitution
Rabbi Ezra Bick
Through a close examination of the text of Parshiot Achrei-Mot and Kedoshim, we can notice that the structure of the social constitution outlined in the parshiot is twofold, divided between the two parshiot. Acharei Mot contains the negative prohibitions of arayot (sexual transgressions), and Kedoshim contains the positive social practices which are meant to characterize Jewish society.
The Symbolism of Sukkot
Rabbi Ezra Bick
There are two distinct mitzvot associated with Sukkot, with no immediately apparent connection
between them: the obligation to live in a sukka, a temporary booth, and an obligation to "take" four special species (and shake them).

Why does God want us to remember that we dwelled in booths when He took us out of Egypt? What is important about remembering the desert experience in general? What is the meaning of the enigmatic four species? And how does Shmini Atzeret fit in?

The additional joy of Sukkot derives directly from the fact that the entire holiday is an experience of being
"before God," in God's presence. Normally, this is associated with being in the Temple in Jerusalem. But on Sukkot we discover the possibility of being in God's presence anywhere, even the desert.
Implications of the Akeida Part 6: The Sefat Emet on Yir'a vs. Ahava
Rabbi Ezra Bick | 31 minutes
We will begin by reflecting, evaluating, and developing an idea found in the commentary of the Sefat Emet to the story of the Akeida. Why does the Torah mention that Avraham saw the place from afar? The Sefat Emet's answer is that the distance is not geographical, but rather refers to the gap between Avrham’s own inner commitment, understanding, and attachment and the thing he was about to do. There is a tension between loving God and fearing God. Avraham, the prime example of one who worships God out of love, is ultimately praised at the end of this episode because it is now clear that he fears God, too.

A thought-provoking explanation of the view that God never wanted Avraham to offer Yitzhak as a sacrifice. is that Avraham was nevertheless meant to think that God was asking him to do it.

Knowing that the strand of ahava (love) and yira (fear) are sometimes contradictory on a psychological level will help us commit ourselves to both – to do what we know is right - as we are "made in the Divine Image," but also to subject ourselves to the will of the Master of the Universe.
Implications of the Akeida Part 7: Human Sacrifice
Rabbi Ezra Bick | 34 minutes
We will look at a midrash with a different approach to what we saw last time in the Sefat Emet. The midrash looks at a verse from the Book of Yirmiahu (Jeremiah), wherein the prophet castigates the people for offering human sacrifices. The midrash takes each word as an allusion to different parts of Tanakh where people find justification to offer human sacrifices.

Are there values so important that they would take precedence over everything else, even one’s family? Or are there things in one’s personal life that are so valuable that you should never relinquish them? In the story of Akeidat Yitzhak, is the willingness to offer a human sacrifice demanded for the sake of God’s name?
Implications of the Akeida Part 8: Supernatural Transcendence
Rabbi Ezra Bick | 30 minutes
In this shiur we look at some more comments by the Sefat Emet. Why does the Torah mention that Avraham “saw the place from afar?” The Sefat Emet explains that we are not dealing geographical distances, but with inner contemplation. Would Avraham be able to pass the test? And why does God test Avraham?

The word for “test” – nisa – can also mean miracle or mast. God raises Avraham up, as Avraham accomplishes the extraordinary – the supernatural ability to transcend natural devotion to fulfill God’s command. The Sefat Emet sees Avraham’s extraordinary leap as the basis for God’s mercy toward the Jewish people, ensuring the miraculous continuity of the nation.
Implications of the Akeida Part 9: Moral Ambiguity and Competing Values
Rabbi Ezra Bick | 33 minutes
In this shiur, we examine a strange midrash whose implications are not entirely clear. In the midrash, the Accusing Angel goads Avraham, trying to prevent him from continuing with his task. He appeals to human emotion, saying that even if Avraham can withstand this impossible test – it is just a precursor to other, even more challenging tests. He also argues that Avraham will bear full responsibility for his actions, which will have no benefit to anyone: “Tomorrow, God will say that you are a murderer and completely guilty.” The angel tells Yitzhak (who ostensibly agrees to cooperate with Avraham’s plan) that if he dies, apart from Sarah being heartbroken at having her son stolen away, Yishmael will inherit the special things Sarah labored to give to Yitzhak. At this point, according to the midrash, Yitzhak asks his father“where are the sheep for slaughter” as a plea for mercy.

What is this argument, and why is this the climax? Is the prospect of losing material items to be viewed as more horrible than the prospect of theft or killing?

Ultimately, rational ethics are more complicated in real life. When removed from the abstract, in the messiness of life, values are complicated and can clash in unexpected ways.
Implications of the Akeida Part 10: Mei HaShiloach and the Obscured Vision
Rabbi Ezra Bick | 30 minutes
In this shiur, we will discuss comments by the Mei HaShiloach on the Akeida – different from anything we have seen thus far. What was the big test of the Akeida? In the face of radical uncertainty, the challenge for Avraham was to eliminate personal bias or consideration from affecting his decision.

According to the Mei HaShiloach, Avraham was unsure whether it was really God’s command to sacrifice his son – he had an unclear prophetic vision. He spent three days neutralizing his feelings to arrive at an objective stance. He had to completely negate his feelings for his son to determine what God was commanding.

At times it can be difficult to know what to do – when mercy will lead to cruelty, and when harshness will lead to goodness. When in doubt, it is better to be wrong, but merciful – because that is the essence of the Divine.
Implications of the Akeida Part 11: Abarbanel on Yitzhak's Transformation
Rabbi Ezra Bick | 31 minutes
In this final instalment of the Akeida shiurim, we will examine some comments of the Abarbanel on the Akeida. Are tests for the benefit of the “tester” or the “testee”? What possible benefit can come from the Akeida? God cannot benefit, as He is all-knowing. Avraham does not stand to gain, either. But there is a third party involved in this story: the main focus of the story is Yitzhak. And Yitzhak will change dramatically.

Abarbanel suggests that each of the forefathers has a life-defining experiences that develops an important spiritual quality. Yitzhak, as a miracle child, may have been a little coddled. The trauma of Akeidat Yitzhak provides him with necessary toughness to enrich his personality. It provides him with the realization that life demands choices.
Ramban on Vaera: The Hardening of Pharoah's Heart
Rabbi Ezra Bick | 27 minutes
In Parashat Vaera, God informs Moshe that it is not going to be an easy process before Pharaoh lets Bnei Yisrael out. But then God adds “And I will harden his heart.” Why? Is God taking away Pharaoh’s free will? One opinion is that God is closing the doors to teshuva as a punishment for the evil Pharaoh did to Bnei Yisrael. Ramban explains that God is hardening Pharaoh’s heart to allow him to withstand the plagues – which serve as important political and theological signs from God. God is not taking away his free will. On the contrary, acting properly out of fear or pain is not enough. God hardens Pharaoh’s heart to allow Pharaoh to make his own choices – perhaps paving the way for him to truly repent if he so desires.
Ramban on Vayechi: BeCharvi u-veKashti - With My Sword and Bow
Rabbi Ezra Bick | 33 minutes
We will examine Ramban’s comments to the verse about the special grant from Yaakov to Yosef. Is this grant referring to the city of Shechem, or to an extra portion in general? And why does Yaakov describe himself as having taken it with his sword and bow, especially when Yaakov had been very angry at his sons for using the sword against Shechem? Is the sword and bow literal, metaphorical or both?

Ramban assumes that Yaakov refers to a double portion for Yosef - and that the reference to the sword is a hint to the future of Bnei Yisrael for when they conquer the Land. The Land of Israel must be conquered naturally, but with the help God, Who remembers the merit of the forefathers.
Ramban on Bo: HaChodesh HaZeh Lachem - This Month is for You
Rabbi Ezra Bick | 36 minutes
Parashat Bo features the first mitzvah given to the Nation of Israel: that of sanctifying the months. Ramban explains that the Torah is teaching us that the Jewish people should count the months from this month of redemption in order to remember God’s miracles for us, and that the Torah purposely does not use names for months or days – so that as we count, we remember God’s wonders. Why, then, do we use the Babylonian month names for the “Jewish calendar” today?

Ramban points us to a verse from Yirmiahu, which seems to suggest that the redemption from Babylonia will surpass that of the Exodus from Egypt. Is that really a justification for changing the calendar? And how can we say that anything erases the Exodus?

The exodus from the Babylonian exile does not negate the Exodus from Egypt – it extends it with the amazing realization that God, after exiling Israel, is willing to redeem us again.
Ramban on Teruma: The Mishkan and the Divine Presence
Rabbi Ezra Bick | 35 minutes
In his introduction to Parashat Teruma Ramban focuses on introducing the concept of the Mishkan and its placement in the Torah immediately after Parashat Mishpatim. Ramban seeks to explain the concept of why there is a need for a “Divine dwelling place” – what is the purpose of the Mishkan? He gives an interpretive summary of Parashat Yitro and Parashat Mishpatim, emphasizing that the Jewish people had received some mitzvot and had pre-emptively accepted all future mitzvot. They are now ready to be a special nation and to experience the Divine Presence in their midst.
Ramban on Mishpatim: "Justice Belongs to God"
Rabbi Ezra Bick | 34 minutes
We will look at a comment of the Ramban on a pasuk that does not exist, but first we will look at one that does. We begin with the verse about the indentured servant who does not wish to leave his master. He is to be taken before judges in order to continue his arrangements – but the judges are referred to as “Elohim.” Why is this word used? The judges are God’s agents, as it were – but are they more than that? We find some interesting philosophical questions and insights about interplay between the fallibility or infallibility of judges – and God, the ultimate Judge.
Ramban on Beshallach: Tze'aka - Crying Out
Rabbi Ezra Bick | 37 minutes
We will look at two different comments by Ramban on two different verses relating to the word “tza’ak” – to cry out. Bnei Yisrael were on the banks of the sea, on the cusp of freedom, when they saw Egyptians chasing them. Fearful, they cried out. What does “cry out” mean here, though?

There seems to be a contradiction. On the one hand, they are crying out to God – isn’t prayer a good thing? But on the other hand, they seem to accuse Moshe of leading them to the sea to die. What is going on here?

One possibility is that different groups had different reactions – different attitudes and different types of “cries.” Sadly, though, there can be a psychologically reality wherein people blame the person in the lower position. They may think “God is good, but his servant is messing things up.” That may be why the Torah emphasizes that, at the splitting of the Sea, the people “believed in God and in his servant, Moshe.”
"The Divine Presence Within Israel is a Need of the People" - "Shechina BeYisrael Tzorech Hediot"
Rabbi Ezra Bick | 36 minutes
We will be looking at a short section that is one of Ramban's most important comments in his entire commentary on the Torah. In a break from the usual, we will explore one of his comments that he categorizes as sod - the hidden, underlying meaning of the text. What does it mean that God took Israel out of Egypt so that He would dwell in their midst? Is the Exodus necessary for God to dwell in Israel's midst? Is it a conditional statement? Is dwelling in Israel's midst the purpose of the Exodus? Who benefits, and why is God's presence within Israel so crucial?

As we consider different responses to these questions, we gain insight into Ramban's approach to both peshat and Kabbalistic sod perspectives on the relationship between God and Israel.
Ramban on Tetzaveh - The Shechinah within Israel
Rabbi Ezra Bick | 36 minutes
In this shiur, we examine one of the most important comments in Ramban's commentary to the Torah. What does it mean that God took Israel out of Egypt to dwell in their midst? Was the construction of the Mishkan really the purpose of the Exodus? Why would this be, and what does this mean? Is the Divine Presence dwelling in the midst of the nation for the purpose of God, Israel, or the other nations - or some combination thereof?
Ramban on Ki Tisa - The Holy Half Shekel
Rabbi Ezra Bick | 24 minutes
What is the "Holy Shekel" mentioned by the Torah? Is it a known monetary unit, or has Moshe invented it? If it is known, why is it described, and if it is new, why is it not clarified? What is "holy" about the half-shekel? Is the shekel intrinsically holy, or does the holiness refer to its potential to be elevated to a holy status?
Ramban on Vayakhel Pekudei
Rabbi Ezra Bick | 34 minutes
What qualities are we looking for in artisans who would build the Mishkan? We would think craftsmanship -but did the Israelite Mishkan artisans have any training, or were they inspired by God with a spirit of voluntarism and goodwill?

We are looking for spiritual qualities to build a physical mishakan for for spiritual purpose. Why was Betzalel the best? He was the most singled out because he had the best spiritual qualities-always tasked with the jobs with the highest spiritual import, beause he had the wisdom, insight, and understanding for this spiritual endeavor.
Ramban on Parshat Naso - Your Individual Task
Rabbi Ezra Bick | 34 minutes
In Parashat Naso, we encounter a census and the delineation of various divisions of the responsibilities of the Kohanim who are to dissassemble, carry, and reassemble the Mishkan on the nation's journey through the wilderness. Ramban comments on the special mention of the family of Merari among the Kohanim, who are charged with a special task. We can all seek to remember to work on knowing our mission and destiny to fulfill our tasks to our best abilities within our own lives.
Ramban on Parshat Behaalotecha - Pesach Sheni
Rabbi Ezra Bick | 29 minutes
In this parsha, we encounter the mitzva of Pesach Sheni. But the question arises: isn't Pesach Sheni only relevant in the Land of Israel, when the Pesach sacrifice can be brought in the Beit HaMikdash?

Pesach Sheni is still significant in the desert, and its emphasis on the centrality of Pesach is important for the formation of national memories.
Ramban on Shelach: Who Sent the Spies and Why?
Rabbi Ezra Bick | 35 minutes
We examine the question of motivation of the Jews, Moshe and God in sending the spies. The questionis framed by discrepancies between the accounts in Bemidbar and Devarim.

Was it wrong to want to investigate scout out the land? Was God merely enabling them? Were they asking for military preparation purposes or for a general feeling of encouragement?

Ramban seems to think that sending the spies was initially a good thing. What accounts for the negative portrayal of the request to scout out the land in Devarim? The attitudes may have changed- at the beginning, the people had the right mindset, but then something shifted.
Ramban on Vayikra - Appeasement and Atonement
Rabbi Ezra Bick | 34 minutes
What is the meaning of certain sacrifices? We examine Ramban's comments about some of the korbanot at the beginning of Vayikra, and we find ideas about sin as corrupting and mikdash (and Yom Kuppor). as curing. Are sacrifices (and shabbat) for "appeasement" or "finding favor"? Participation in the ritual is about both curing onesself and developing a personal relationship with God.
Ramban on Tzav - Derech Eretz
Rabbi Ezra Bick | 33 minutes
Our focus in this shiur is the terumat ha-deshen - when kohen takes the ashes out from the altar, mentioned in Chapter 6 of Vayikra. The Torah then states that the Kohen changes clothes. Is this an obligation or proper behavior - and is there really a difference? Do we have an obligation to do the right thing; the proper thing?
Ramban on Tazria - Ki HaDavar Nes
Rabbi Ezra Bick | 34 minutes
The Torah mentions different types of tzaraat, and Ramban expresses surprise and confusion at the mention of tzaraat of clothing and of houses: he says it does not exist - that there no natural phenomenon of the sort. Is this a completely hypothetical Halacha?
Ramban on Acharei Mot Kedoshim - Sa'ir LaAzazel
Rabbi Ezra Bick | 32 minutes
We look at the two goats - one "to God" and one "to Azazel." They appear as part of the Yom Kippur service. Ramban sees this as a sensitive topic, with elements that can be confused with avoda zara. Ramban takes pains to say that it is not a sacrifice, though it may represent the sins of Israel.
Ramban on Parshat Emor - Mikraei Kodesh
Rabbi Ezra Bick | 33 minutes
Our focus today is Parashat HaMoadot - the section about the festivals. Ramban asks what does “mikraei kodesh” mean? These are, quite literally, callings of holiness -holy convocations. We look at the passage in Nehemya about commemorating the day we know today as Rosh Hashana - the people are instructed to eat, drink sweet drinks, and be happy.

We consider: how does one sanctify a day?
Ramban on Behar Bechukotai
Rabbi Ezra Bick | 32 minutes
In this shiur, we will focus on the blessings and the curses of the Rebuke section at the end of Vayikra: if people will do good, God will get rid of the wild animals in the land. Ramban quotes a midrash to discuss the meaning of limiting or eradicating wild animals from the land. Why does he focus on a miraculous description? It transmits a message that the nature of sin invites death – by wild animals, in this case.

In the Ramban's view, there is a relationship between land, creation and sin – our surroundings reflect our spiritual state.
Ramban on Bamidbar: "Tifkedu Otam" - Remembrance and Supervision
Rabbi Ezra Bick | 38 minutes
The book of Bemidbar begins with a census – a Divine command to count. Ramban discusses what the word used for count - "pakad" actually means- to actively remember and supervise.

We explore the meaning of a census and why it is generally forbidden and severely limited. The finite and infinite clash. The notion of counting is limiting, minimizing, whereas the Jewish people are in process of increasing, expanding.
What do we learn from Yaacov's encounter with Eisav?
Rabbi Ezra Bick | 37 minutes
The shiur examines midrashim that use the story of Yaacov's meeting with Eisav to extrapolate lessons about the relationship between the Jewish people and the nations of the world.