Rabbi Gad Eldad
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“For the God of my father has been my aid and saved me from Pharaoh’s sword”
Rabbi Gad EldadWe would expect that when God entrusts Moshe with the mission of bringing Bnei Yisrael out of Egypt, it will feel like a perfect fit. As the figure who made the first move in saving Bnei Yisrael from the Egyptians, it seems only natural that Moshe should be the one to complete the task.
So why does Moshe try to evade his mission?
Through a close examination of the story of Moshe, as well as a comparison between Moshe and Yosef’s life stories, we can reach a deeper understanding as to the nature of Moshe’s initial refusal of his mission.
“Why Do You Ask My Name?”
Rabbi Gad EldadCommentators throughout the ages have struggled to understand the meaning of the exchange of Divine Names at the beginning of parshat Vaera, and the significance of God’s choice to use one Name rather than another during the period of the forefathers. Another difficulty pertains to the content of this declaration, since the same message had already been conveyed to Moshe at the burning bush. What new message is God telling him now?
A close examination of the text reveals a deeper understanding of the Divine names, indicating a new concept of the relations between God and His creatures. As Am Yisrael take their first steps as a nation, God takes the opportunity to direct and guide His world in this special relationship.
“And with a strong hand he will drive them out of his land”
Rabbi Gad EldadGod’s initial plan for the Exodus, as outlined to Moshe, did not go exactly as foretold. The nation did indeed accept and believe Moshe’s message, but their level of cooperation was lower than God’s words might have led us to expect. The text makes it clear that Moshe and Aharon entered alone to speak with Pharaoh, unaccompanied by the elders. Pharaoh’s answer to them is likewise formulated in the second person, as he speaks about the nation in the third person. In fact, the story of the Exodus is characterized by passivity on the part of Bnei Yisrael throughout. Since it would seem that the initial plan had intended otherwise, we must try to understand what changed, and why.
Through an examination of the text as well as verses in Yechezkel, we learn that as a response to the nation’s unwillingness to cooperate, God declares that from this point onwards, He will lead the process unilaterally. In view of the inability on the part of the people to rise to the occasion and choose courageously the option that God offers them, God does not rely on their contribution for His guidance of history. They cry for Divine aid, but then observe the events unfolding before them as onlookers, failing to grasp their role and responsibility.
“Listen to me; I will give you counsel, and may God be with you”
Rabbi Gad EldadOn his visit to Moshe and Bnei Yisrael at their encampment in the wilderness, Yitro observes Moshe’s daily routine as the nation’s sole judge. He offers a suggestion aimed at increasing efficiency and ensuring that Moshe will not end up collapsing under this impossible burden. At the beginning of Sefer Bamidbar, with the Israelite camp organizing itself to journey on, we suddenly encounter another dialogue between Moshe and his father-in-law. The appearance of this unit in Sefer Bamidbar is a source of perplexity among the commentators. If Yitro had already gone home in Sefer Shemot, then how is it that we encounter this scene in Sefer Bamidbar, with Moshe trying to deter him from leaving?
“For Judgment Belongs to God”
Rabbi Gad EldadWe find a number of variable terms in the legal presentation of the laws of the Torah. Sometimes the command is addressed in the second person; at other times it is formulated in the third person. In addition, sometimes the term elohim refers to the judges, while in other instances it refers to God or to a spiritual entity. What is the nature of these differences? Through an exploration of the text we can reach a deep understanding of the laws based on these linguistic inconsistencies, and about the meaning of the term elohim as it relates to judgement.
“And You Shall Make a Menora of Pure Gold”
Rabbi Gad EldadThe command concerning the menorah in Parshat Teruma seems to be out of place, and linguistically difficult. The command is addressed throughout in the second person singular, to Moshe, including the conclusion, which describes the purpose of the vessel – up to and including the making of the lamps. The instruction to light the lamps, however, is formulated in the third person (“he shall light…”). Through a close analysis of the text we can learn about the unique dual nature of the Kohen as both a servant of God and a representative of Bnei Yisrael.
“That They Not Bear Iniquity and Die”
Rabbi Gad EldadIn Parshat Tetzaveh, the Torah lists the priestly garments. However, it is immediately apparent that the tzitz and the pants are missing from this list. Why the Torah omits these items from the list at the beginning of the parshat and only mentions them later? Through a close analysis of the text, we learn about the dual purpose that the garments serve- the garment itself enhances the glory and majesty of the Kohen Gadol. However, it is the additional details that imbue the garments with their “holy” character. This leads us to an understanding that the pants and tzitz specifically are not priestly garments like the others, but rather are part of the very definition of the Kohen standing before God. The pants represent the pedestal or base of the Kohen’s journey into the sanctified realm, while the tzitz is its crowning glory.
“What is man, that You should remember him, and a mortal, that You should count him?”
Rabbi Gad EldadParshat Ki-Tisa begins with the description of a census of Bnei Yisrael, which was carried out by means of the half-shekel. Up until now, the subject has been the construction of the Mishkan, along with its vessels and related matters. It is not clear how the census has anything to do with this. In addition, the commentators are divided as to whether the command conveyed here is applicable to future generations, or whether it is limited to a one-time census. Through a close examination of the text, we can understand that the point is not the census, but rather the atonement money that is collected by means of the census and which is used in the Mishkan. Atonement money prompted by the heart and ransom of the soul are two dimensions that nourish one another, jointly purifying man and bringing him closer to God.
“Let Them Make Themselves a Sanctuary, That I Might Dwell in its Midst”
Rabbi Gad EldadOne of the most conspicuous examples of repetition in the Torah is found in the section devoted to the Mishkan. Following the detailed list of commands in the Parashot of Teruma and Tetzaveh, instead of simply noting, “And the people did as Moshe had commanded,” we find all the details of the construction repeated over again. In this article, we will examine the sin of the golden calf, which is recorded in between the commands concerning the Mishkan and their fulfillment, and its results and ramifications, with a view to explaining this phenomenon.
“But Do Not Rebel Against the Lord”
Rabbi Gad EldadOf the complaints that had a significant impact on the history of Am Yisrael, the sin of the spies stands out prominently. As a result of this sin, it was decreed that the entire generation would die in the desert instead of reaching the Promised Land.Why could God not have found some punishment that would leave room for recovery and moving on, along with recognition of the sin and atonement for it?
We find a real crisis in the people’s faith in God-- a lack of confidence so profound that even the spontaneous initiative of the ma’apilim, who realize the gravity of their sin and propose proceeding anyway to Eretz Yisrael, cannot repair the damage.
Translated by Kaeren Fish
The Conclusion of Sefer Bamidbar
Rabbi Gad EldadSefer Bamidbar concludes with a verse that reads:These are the commandments and the judgments which the Lord commanded by the hand of Moshe to Bnei Yisrael in the plains of Moav by the Jordan near Yericho. (Bamidbar 36:13). But which commandments is this verse referring to? We examine the inner structure of the passages in the nearby parshiyyot, and we compare the closing of Bamidbar with that of Vayikra. What we find is an important message about the inheritance of the "two and a half tribes" who settle on the eastern side of the Jordan River.
Translated by Kaeren Fish
“The Daughters of Tzelofchad Speak Rightly”?!
Rabbi Gad EldadThe appeal by the daughters of Tzelofchad to Moshe arouses empathy in the casual reader who is glad when they receive a positive response. The daughters of Tzelofchad belong to a venerable list of figures who, faced with the letter of the law that was to their detriment, did not resign themselves but rather took up their fight – and won.
However, a comparative review of the different situations reveals a more accurate perspective of how the Torah directs us to view them.
Translated by Kaeren Fish
Why was Adam Prohibited from Eating from the Tree of Knowledge?
Rabbi Gad EldadWhy was the Tree of Knowledge forbidden? Was humanity meant to be no different from the animals, with no special intellect? We shall attempt to seek an answer to this question within the plain text itself.
Fascinating linguistic parallels allude to a connection between eating manna in the desert and eating from the Tree of Knowledge. The Torah offers an alternative or substitute for the fruit of the Tree of Knowledge, in the form of the manna.
The gap between these two types of eating teaches us that knowledge is not merely a neutral item of consumption that comes to satisfy an intellectual desire. It must be acquired on a moral platform, with an understanding of its place in the life of the human race, with all its risks and opportunities.
“And We Shall Make for Ourselves a Name” – Why Not?
Rabbi Gad EldadThe story of the Tower of Bavel is one of the great mysteries of the Torah. The initiative of the human race at the time seems, on the face of it, innocuous enough, and the reader finds it difficult to understand why God viewed it as so evil that He saw fit to thwart their plan.
We examine some commentators and analyze the tet itself to find insights into what is happening here.
Ultimately, the name of the place will commemorate for all time what God did there, rather than the initiative of the builders, such that the quest of the human race to “make for themselves a name” by building the tower and the city fails entirely.
“Let There be No Strife, I Pray You, Between Me and You” – Avraham’s Separation from Lot
Rabbi Gad EldadAvraham wandered to the land of Canaan at the command of God. Since he remained childless, he may have considered the possibility that his nephew Lot, who was accompanying him on his journey, would inherit him. But during the period that Avraham was in Egypt, Lot was exposed to a new way of life that captured his heart.
And God Remembered Avraham, and He Sent Lot” – Behind the Scenes of the Rescue in Sedom
Rabbi Gad EldadEven though God had already decided to destroy the cities of the Plain, He reveals His intentions to Avraham before He actually executes His plan. Once Avraham hears about the plan, a discussion develops between him and God about the necessity of executing the punishment. Lot, Avraham's nephew and a newcomer to Sodom, is not mentioned in this dialogue. Why not? And what does Avraham's argument accomplish?
“And if a stranger sojourn with you in your land, you shall not do him wrong" - The Purchase of Me'arat Ha-Machpela
Rabbi Gad EldadWhen Avraham seeks to purchase the Cave of Makhpela as a burial plot for Sarah, Efron, one of the sons of Chet, offers it to Avraham for free. Avraham refuses, and when he pays the full amount that Efron then suggests, the Torah has an unusually long description of this transaction. Why? We would do well to address the question of why in light of a broad perspective on the story.
Why does Efron offer the land for free? The Torah does not provide us with any information about the relationship between Avraham and the sons of Chet prior to Sarah's passing. Despite the absence of information concerning previous connections between them, Avraham is immediately referred to by the sons of Chet as "a mighty prince." What can possibly stand behind such a designation?
These designations are a cunning way to exploit Avraham's distress. It would seem that just as we are commanded to learn from the boldness and strength of our forefathers' faith in standing resolutely on their path, we are no less supposed to distance ourselves from the actions of those who stood opposite them and made their lives difficult.
The Three Stories of the Matriarchs Taken to the King
Rabbi Gad EldadIn Parashat Toldot, we encounter for the third time one of the patriarchs wishing to settle in a new place - where he introduces his wife as his sister, but the king finds out and confronts him. The first and second stories involve Avraham. The second and third stories both take place in Gerar. From this perspective, the middle story is the link that connects all three stories, and it is indeed the most detailed of them.
Why did Avraham use the "sister-wife" subterfuge a second time, even though it did not work in Egypt? Was he in the wrong? Was Avimelekh innocent? What is his true character? And why is the plague on his house mentioned only at the very end? Did Avimelekh's full obedience to God's command stem from genuine integrity and morality, or from coercion?
Vayetze: The Hidden Struggle Between Yaakov and Lavan
Rabbi Gad Eldad“The God of Abraham, and the God of Nachor, the God of their Father, Judge Between Us”
After Yaakov flees from Lavan with his family, Lavan catches up to him and they confront each other. But is this confrontation merely an argument of two people airing their respective grievances, or is it a religious conflict - a clash of cultures and values?
Vayishlach: “I Am God Almighty” – How God Introduces Himself
Rabbi Gad EldadYaakov was the first of the patriarchs to whom God introduces Himself immediately whenHe first speaks with him, as is customary among people. Why is it that the expected behavior becomes, in our case, the exception? And why is it that the multiple times that God introduces Himself to Yaakov occur in the context of Yaakov's journeys?
We will see that these two points are intertwined.
Vayeshev: The Fulfillment of the Decree of Bondage in Egypt
Rabbi Gad EldadIn our parasha, we encounter the tense relationships that developed in the house of Yaakov. The members of Yaakov's family eventually find themselves moving from Canaan to Egypt, and from there the story progresses to servitude and slavery that continues for centuries. Avraham had already been warned about this enslavement in the Brit Bein Ha-Betarim.
At first glance, these appear to be two parallel processes, without any connection between them; they simply meet at the end. In this study, we will attempt to demonstrate that in the course of the narrative, which seemingly advances through human actions, Scripture indicates that God is tracking the events for the purpose of ensuring that the story will conclude with the fulfillment of His promise.
Miketz: Was Reuven a "foolish oldest son"?
Rabbi Gad EldadWhy does Reuven offer for Yaakov to sacrifice his two sons if something happens to Binyamin - especialy when Reuven has four sons, not two? How is his statement connected to the Yehuda and Tamar story? Is Reuven trying to implicate Yehuda for his role in the selling of Yosef?
And what lessons is the Torah teaching us about the role of the firstborn?
Yosef Reveals His Identity
Rabbi Gad EldadThe story of Yosef and his brothers takes a surprising turn when Yosef reveals himself to his brothers. Just when it seems that Yosef wishes to permanently cut himself off from his brothers, and when he manages to get his hands on Binyamin, he finally reveals his identity, and everything appears to work out well. What did Yosef see at this time to make this sharp turn? And why did his brothers later fear that he would seek revenge after Yaakov's death?
The Bible creates a parallel between he passage at the end of the book in which Yosef's dreams are fulfilled and the passage in which he reveals his identity, and seeks to hint that the story of Yosef and his brother is a drama of errors. The brothers erred in their false suspicion of Yosef, while Yosef erred in his maintaining an estranged attitude for such a long time. He should have ended that earlier, thereby sparing everyone, and especially his father, unnecessary grief.
Yaakov’s “Vision of the End of Days"
Rabbi Gad EldadIn our parasha, we read about Yaakov's desire, before passing away from this world, to reveal to his sons what awaits them at the end of days. This initiative sparks our interest because it is something new. Over the course of the book of Bereishit, we have witnessed the mantle of leadership being transferred from Avraham to Yitzchak and from Yitzchak to Yaakov. But on no occasion did a father see a need to reveal to his son what would happen with him at the end of days.Yaakov's conduct is exceptional, and we must try to understand his motive. Examining the transitional events in his life and in the lives of his forefathers will provide us with clues.