Rabbi Yaakov Medan
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These are the Names of the Children of Israel – Names and Numbers
Parashat Vayigash
Rabbi Yaakov MedanParashat Vayigash counts Yaakov's sons who descend to Egypt. 69 people are named; why, then, does the Torah state that 70 of Yaakov's descendants went to Egypt? Additionally, women are rarely mentioned in the list - is it possible that no daughters were born to the House of Yaakov? And how did Yehuda's family grow so fast in such a short amount of time? Apparently the number 70 is not realistic. The number is symbolic, and its purpose is to compare the descendants to Egypt with the settlers of the land and the nations of the world.
Yitro
Parashat Yitro
Rabbi Yaakov MedanWhy did Yitro come to the camp? Was his advice to Moshe sage? Did Moshe follow his advice? When did Yitro arrive at the camp, and when did the parallel episodes of appointing elders and judges occur? Why was the punishment of the sinners at Kivrot Ha-Ta’ava so severe, and what is the difference between the requests for meat in Beha’alotekha and in Shelah?
Murdering with Guile
Rabbi Yaakov MedanTo which murderer is the Torah referring when it states “you shall take him from My altar to die”? Chazal’s interpretation included only one who murders intentionally with premeditation, as opposed to one who murders accidentally. The verses, however, include a third type of murderer who is a composite of the first two types. He murders intentionally, but pretends to have done so unknowingly. It is concerning this murderer that the Torah commands that he be removed from the place of his refuge, from the 'altar,' and put to death. Examples exist throughout the biblical text, from Cain who murders Hevel, through Yoav ben Tzeruya’s murder of Avner, Amasa and Uriya, to Yishmael ben Netanya who murders Gedaliya ben Achikam.
Concerning the Mishkan
Rabbi Yaakov MedanThe terms used to describe the Mishkan have specific meanings. Mikdash is another word for the Holy Ark; Mishkan refers to the fabrics covering the Mishkan; and the Ohel is the topmost goatskin covers. Placing the goatskins above the fabric coverings is symbolic of the Mishkan as a reflection of the relationship between God and Am Yisrael, as described in Shir Hashirim. This article discusses the symbolism of the structure, and the lengthiness of the Torah’s description of the measurements of the Mishkan.
The Mission of the Spies
Rabbi Yaakov MedanWhat was the reason Moshe was not permitted to enter the Promised Land? Was it the Sin of the Spies, Mei Meriva, or perhaps neither?
The Snake's Sin and Its Punishment
Rabbi Yaakov MedanWhat was the snake's sin? Hazal and the commentators offered a variety of answers to this problem, including among others: the snake incited Chava; he spoke lashon hara; he seduced Chava; and more. The snake's sin is the source of many of the laws of the inciter (mesit), in particular, we do not search for the merit of the inciter, and he is punished without warning. Apparently the difference between the punishment of man and snake points to the preference of man, who was created "in God's image," to the animal kingdom.
"Then Shall I Bring Upon the Nations a Clear Language"
Rabbi Yaakov MedanWhy did God choose Avraham? The midrash offers two explanations. The story of the furnace parallels the story of Chanania, Mishael and Azaria, and the story about destroying the idols is taken from Gideon. The two parallels points to a broader connection between Avraham and these characters, and about the sin of Nimrod and The Generation of Disunity (Dor Hapalaga).
The Covenant Between the Parts
Rabbi Yaakov MedanWhy did God decree that the descendants of Avraham will be exiled to Egypt? Shmuel believes Avraham's sin was a lack of emunah, while Rabbi Abahu and Rabbi Yohanan said the punishment was given due to another sin. This controversy mirrors their criticism of Avraham in the War of the Kings, and the nature and purpose of the Covenant between the Pieces.
The Way of God and the Way of Righteousness and Justice
Rabbi Yaakov MedanWhat is the relationship between Emunah and Chessed in Avraham's spiritual world? This lesson discusses the Covenant of Circumcision, Avraham's hospitality toward the angels, Avraham's argument about Sodom, and Akeidat Yitzchak in an attempt to answer this question.
Ketura
Rabbi Yaakov MedanWhy did Avraham marry Ketura? The answer might be the key to understanding the relationship between Yitzchak and Avraham's other sons. Who will inherit the land of Israel?
Esav's Merit
Rabbi Yaakov MedanDespite Chazal's general hostility toward Esav, they benefitted him with one great deed: his respect for his father Yitzchak. What is the significance of this mitzvah? Apparently Esav refrained from killing Yaakov only out of respect toward his father. Yaakov's sons did not have the same respect for their father, which nearly cost Yosef his life. And what is the difference between Esav and King David?
Beit-El
Rabbi Yaakov MedanHow did Yaakov's ladder look? How was it structured, where did it stand, and where was the middle of the ladder?
"Anyone Who Says That Reuven Sinned..."
Rabbi Yaakov MedanMany interpretations were offered to explain the nature of Reuven's sin with Bilhah. This lesson will explore Reuven's sin punishment, and repentance, in light of the prophecy of Hosea ben Be'eri, a descendant of Reuven.
Yosef and Yehuda
Rabbi Yaakov MedanThis lesson explores the similarities and differences between Yosef and Yehuda, the two outstanding sons of Yaakov, each destined to bear Mashiah.
Rachel's Death and Burial
Rabbi Yaakov MedanWhere was Rachel buried? Why is she the one crying for her children, and why does God answer her prayers? The answers to these questions leads us on a fascinating journey that begins with the Yosef and Binyamin (from the birth of Binyamin and the selling of Yosef through the Concubine on Givah, the destruction of Shiloh, and the exile of the ten tribes), continues with the civil wars throughout the generations (from the selling of Yoself through the murder of Gedalia to the destruction of the Second Temple and the Bar Kokhva Revolt). Rachel's prayer for Binyamin in the merit of her selflessness for him, and her prayer for Yosef and for all of Israel in the merit of her ability to conquer her natural jealousy toward her sister - these prayers have stood by Israel throughout the generations.
"They were fruitful and increased greatly and multiplied and became mighty"
Rabbi Yaakov MedanHow long was the exile in Egypt? 420 years, or 210 years? How many generations passed between the descent to Egypt and the redemption? How is it possible that 70 people descended to Egypt, and 600,000 emerged?
"I Shall Harden Pharaoh's Heart"
Rabbi Yaakov MedanHow can Pharaoh be punished if God hardened his heart? How can he be accused of his sin? How did God harden the hearts of Sihon and the Canaanite kings?
"This Month Shall Be For You..." – Jewish Dates
Rabbi Yaakov MedanThe Torah commands that the days of the week are counted to lead up to Shabbat, and the months and years from the Exodus. Today this is uncommon; instead we refer to months by Persian and Babylonian names, and years by the creation of the earth. Perhaps the time has come to return to Jewish reference of months and years?
The Wanderings of Bnei Yisrael in the Desert
Rabbi Yaakov MedanA review of various biblical sources indicates that the wanderings of Bnei Yisrael in the wilderness had additional significance, aside from the need to circumvent the land of the Pelishtim and the punishment decreed on the nation as result of the sin of the spies. These sources mainly point to the wilderness as a place with no means of subsistence. It is there that Bnei Yisrael learn that it is God Who feeds and sustains them. This lesson discusses the wandering in the desert as depicted in the prophecy of Amos, who describes the trek entirely from a social perspective, in terms of justice and righteousness.
Introduction - Daniel
Rabbi Yaakov MedanThe beginning of Sefer Daniel dates back to the Exile of Yehoyakim – the first Exile of Yehuda. Yehoyakim’s father Yoshiyahu was the final independent ruler of Yehuda and after his death a power struggle began between Egypt and Babylon. The date at the beginning of the book is reconciled with the dates in other books and the description of Yehoyakim’s demise is reconciled with description of his death and burial in Jerusalem.
Daniel and his Companions in the Court of the King of Babylon
Rabbi Yaakov MedanDaniel and his three companions go into exile in Babylon at the end of Yehoyakim’s reign. The Babylonian attempt to assimilate them by giving them Babylonian names is confronted by their adherence to a pre-Halakhik decree to abstain from Babylonian food – even if technically permissible. Their challenge is compared to Yoseph’s challenge. While in a foreign land, he fought assimilation by refusing the seduction of Potiphar’s wife. Taking part in food and wine of the gentiles - like in the instance of Ba’al Pe’or or in the instance of Ahashverosh’s party - led to disastrous results. If eating the food was indeed not permissible, the improved health of the four boys might be explained as a spiritual result of their abstention.
The First Dream and Its Interpretation (Part 1)
Rabbi Yaakov MedanThe verb that is used to describe Pharaoh when he has an uninterpreted dream is contrasted with the verb used to describe Nevukhadnetzar when he forgets his dream. The commentators debate Daniel’s status as a prophet. This leads to a broader question of prophecy versus prophetic dreams. A prophetic dream includes inner thoughts and subjective interpretations – even when it includes God's word. Prophecy, on the other hand, is solely God's word (although delivered in a style unique to the individual prophet involved), with no mixture of human thoughts.
The First Dream and Its Interpretation (Part 2)
Rabbi Yaakov MedanDaniel’s ability to determine and interpret Nevukhadnetzar's dream stems from Divine inspiration and is not mundane psychological proficiency. Both Daniel and Yoseph use Divine inspiration – a combination of faith and intelligence – to interpret the dreams. Prophecy was not an option for them as they both operated in foreign lands, removed from the sanctity and prophetic spirit of Eretz Yisrael.
The First Dream and Its Interpretation (Part 3)
Rabbi Yaakov MedanWhile Pharaoh’s dreams are a detail in the main story line of Yoseph’s rise to power, the story in Sefer Daniel stresses that God’s interest in communicating with Nevukhadnetzar is the primary purpose of his dreams. Nonetheless, since Nevukhadnetzar is such a sinful person, God cannot communicate with him, and therefore the dream is forgotten and Daniel is necessary. Daniel thanks God both for the content of Nevukhadnetzar’s dream and for revealing it to Daniel. God’s knowledge of man’s secrets is viewed differently by Iyov, who believes this reality damns man to fail in judgement before God – and by David as expressed in Tehillim, who views the knowledge as an opportunity for man to do better.
The First Dream
Rabbi Yaakov MedanAccording to the conventional interpretation by the Sages, the Four Kingdoms refer to Babylon, Persia/Medes, Greece, and Rome. Later interpretations extend Rome into Christianity, while others combine Rome with Greece, allowing the fourth kingdom to be Yishma’el - Islam. These interpretations assume that the prophecy ends with a Jewish kingdom in the end of the days and therefore must span throughout human history. An alternative interpretation suggests that the four kingdoms are Babylon, Persia/Medes, Alexander the Great, and the Diadochi kingdom which comprises the Ptolemy and the Selucids, and the dream extends itself to the kingdom of the Hashmona’im. Many prophecies deviate from their initial intentions due to man’s deviation from God’s path, and are destined to be fulfilled in the future.
The Golden Idol
Part 1
Rabbi Yaakov MedanIn order to override the conclusion of his dream regarding the transience of the Babylonian kingdom, Nevukhadnetzar constructs a golden idol. He believes that if all bow down to the idol, he will eternalize the Babylonian kingdom. The refusal of only three Jews is thus viewed as a threat to this plan, just as Mordekhai’s refusal to bow to Haman was viewed as a threat. Their refusal to bow to the idol leads them to be cast into the fiery furnace just as Avraham was cast into the furnace of Nimrod many years earlier according to the Sages. The first king of Babylon, Nimrod, and his tower that rose to the heavens, are compared to Nevukhadnetzar, the current king, and his gold idol that rose sixty cubits high.
The Golden Idol (continued)
Part 2
Rabbi Yaakov MedanBoth in the time of Nimrod and in the time of Nevukhadnetzar, the collective behavior was not an expression of unity, but rather of the tyrannical reign of a single man, who thought for everyone. In both instances the ruler’s plan was successfully challenged by individuals with love and fear of God. Informing to authorities is the type of Lashon Hara that leads to torture and death and is therefore comparable to the three cardinal sins. Three types of miracles exist: a miracle cloaked in nature that remains hidden; a miracle that alters nature – such as the miracle of the three in Nevukhadnetzar’s furnace; and a miracle where God himself intervenes and also defeats the enemy as was the miracle that Avraham merited.
On Kiddush Hashem and Self-Sacrifice - Part 1
Part 1
Rabbi Yaakov MedanHananya, Misha’el and Azariya’s behavior becomes the model for generations to come, of sacrificing one’s life rather than betraying one’s faith in God. If their action was necessary, why were they the only Jews to do so? If it was unnecessary, why was their action justified? Was the golden idol a form of idol worship or a tribute to the king? Does the obligation to give up one’s life in order to sanctify God’s name include an obligation to be tortured?
On Kiddush Ha-Shem and Self-Sacrifice - Part 2
Rabbi Yaakov MedanPotential solutions for understanding Hananya, Misha’el and Azarya’s actions in contrast with the general behavior of the Jews at their time include: the permissibility as an act of piety to give up one’s life even if no obligation exists; the obligation to give up one’s life if the action is part of a decree to destroy one’s faith even if the action itself is not idol worship; and the obligation of leaders to give up their lives for an action that can be perceived as idol worship. The permissibility to give up one’s life if the idol worship is for the ruler’s honor and not a question of faith as Mordekhai did in the case of Haman is up for debate amongst the Sages both in the book of Daniel, and in the case of Mordekhai.
On Kiddush Hashem and Self-Sacrifice - Part 3
Part 3
Rabbi Yaakov MedanThe question raised by the Midrash ha-Gadol in the name of R. Natan concerning the disagreement between Yehezkel and Hananya, Misha’el, and Azarya is an existential question for all generations. Yehezkel argued that refusing to bow before the idol, Hananya, Misha’el, and Azarya were endangering the existence of Am Yisrael in exile. While it may be permissible for them to endanger themselves and even to give up their lives for Kiddush Hashem, what license did they have to endanger the existence of the entire nation? Is it conceivable that the prohibition of idolatry in the case of three individuals could be more important than the existence of Klal Yisrael?
Nevukhadnetzar's Second Dream
Part 1
Rabbi Yaakov MedanNevukhadnetzar’s second dream seems easy to interpret. The special skill needed by Daniel, that Nevukhadnetzar’s other servants lacked, was the courage to say the harsh message to the king. Nevukhadnetzar’s arrogance demanded humiliation. The legitimacy and correctness of Daniel’s advice to him to give charity is questionable. Twelve months later, once the charity ceases and Nevukhadnetzar’s arrogance is still in place, as is seen by his rooftop statement, the punishment is carried out. His rooftop show of arrogance raises an association to David’s rooftop arrogance prior to his sin with Bat Sheva.
Nevukhadnetzar's Second Dream (continued)
Part 2
Rabbi Yaakov MedanThe parable of the great tree in Nevukhadnetzar’s dream and his predicted fall is compared to the fall of previous empires of Assyria and Egypt. There are several ways of understanding Nevukhadnetzar’s punishment to live with the beasts: losing his mind and acting like a beast; a storm wind carried him far away from humanity and he lived with the beasts; he started to act like an animal and was cast out of his palace; he was imprisoned by his wife who took over his kingdom; he developed a terrible illness for several years.
The Vision of the Four Beasts
Rabbi Yaakov MedanThe Sages and many commentators are in agreement that the four beasts in Daniel’s dream parallel the four kingdoms described in Nevukhadnetzar’s dream. An alternative interpretation suggest that that the first three beasts are parables for Nevukhadnetzar - the lion, his son Evil Merodakh - the bear, and his son Belshatzar – the final king of Babylon - represented by the leopard. The fourth beast represents the kingdom of Persia and the ten horns of the beast represent the ten successive rulers of Persia. The new horn that sprouts and uproots the existing one represents Alexander the Great and the Greek Empire.
The He-Goat
Rabbi Yaakov MedanIn contrast with the beasts of prey seen in Daniel’s previous dream, Daniel sees a ram and a he-goat. In contrast with the previous dream, the nations represented by the animals are mentioned explicitly: the ram represents Persia, which possesses great forces and quantities of weapons, and the he-goat represents Macedonia-Greece which possesses speed and flexibility to adapt itself to any situation. Daniel sees that 2300 years is the time of the final redemption, and various interpretations exists as to when that time will arrive. An alternative interpretation suggests that the number 2300 corresponds with the number of daily offerings which were not sacrificed during the Greek occupation of the Beit HaMikdash until the successful rebellion of the Hashmonaim.
The Writing on the Wall
Rabbi Yaakov MedanOpinions vary regarding the precise chronology of the Babylonian dynasty. The kingdom of Babylon is limited to seventy years when no such limitation existed with any previous empire. Belshatzar’s pride and confidence leads him to drink out of the vessels of the Beit HaMikdash. This is similar to the Sages’s description of Ahashverosh’s behavior. Koresh’s desire to send the vessels of the Beit HaMikdash with the Jews back to Israel may have stemmed from a desire to remove the vessels that brought about Belshatzar’s downfall. Daryavesh’s age of sixty two when he assumes the throne of the empire means his birth corresponds with the first time Nevukhadnetzar first entered the Beit HaMikdash.
In the Lions' Den - Part 1
Rabbi Yaakov MedanThe phenomenon of Anti-Semitism did not exist during the first Beit HaMikdash period. The Babylonian conquest of Yehuda was part of a regional struggle, and not aimed specifically at the Jewish faith. The rise of Anti-Semitism during the Second Beit HaMikdash period may relate to the fact that the Jewish Nation was the first nation to be exiled and still retain its national spirit. Its people, as Daniel and his companions demonstrate, were shown to be courageous and talented. This was a threatening phenomenon, which might have given rise to hatred.
In the Lions' Den - Part 2
Rabbi Yaakov MedanSefer Daniel and Megillat Esther reveal the importance of the "Constitution" in Media and Persia - a status that supersedes even the authority of the king. Positions vary on the justification of Daniel risking his life for the value of praying to God. Daniel establishes the practice to pray towards Jerusalem. Daniel being thrown into the pit of the lions can be compared to Yosef being thrown into the pit with snakes and scorpions and to Shimshon and David who defeat a lion in combat.
Daniel's Prayer
Part 1
Rabbi Yaakov MedanIn the first year of Daryavesh the Mede, Daniel seems to think that the seventy years of exile are complete. Only 52 years have transpired since the destruction of Jerusalem. According to an opinion stated in the Gemara, which is the opinion of most commentators, Daniel was mistaken. It is hard to imagine an eighteen year mistake over a seventy year period. Instead, Daniel’s calculation corresponds to seventy years from Nevukhadnetzar’s rise to power. Yirmiyahu predicted that only a heartfelt prayer with a true, profound seeking of God, coupled with the passing of seventy years, would bring the redemption. This was the significance of Daniel’s prayer.
Daniel's Prayer (continued)
Part 2
Rabbi Yaakov MedanAn assumption is made that Daniel’s prayer in chapter 9, a prayer that was necessary in order to bring redemption, was uttered at the time when prayer was prohibited with punishment of death in chapter 6. In Daniel’s prayer, a confession and acceptance of Divine judgment is followed by his supplication. Gavriel the angel relates to Daniel a time of ‘seventy weeks’. The Sages and commentators interpret this to mean a time period of 490 years between the destruction of the two Batei Mikdash. There are several difficulties with this approach and alternative suggestions are raised, but the ultimate meaning remains a mystery.
The Final Vision (Part 1)
Rabbi Yaakov MedanChapter 10 is dated to the third year of Koresh. The descriptions of Koresh in Yeshayahu and in Ezra imply that he showed kindness towards the Jews and acted as God's emissary. Daniel’s mourning and the angel’s message to Daniel seem to lead to a conclusion that after giving permission to build the Beit HaMikdash, Koresh suspended this permission. Daniel’s vision takes place on the 24th of the month. The 24th of the month comes up repeatedly throughout prophecies in the period of the building of the second Beit HaMikdash.
The Final Vision (Part 2)
Rabbi Yaakov MedanThe revelation of God or an angel leaves an impact both on those viewing the revelation and those in the vicinity of the revelation. The angel prophesied four Persian kings – five including Koresh – until the fall of the empire to Alexander the Great and the Greeks. Various attempts are made to reconcile this prophecy with the Sages, who talk of three Persian kings, and with conventional historical research, which talks of ten. The vision Daniel sees describes in minute detail and with great accuracy, the history of Greek rule in Eretz Yisrael. After Alexander the Great, the split of his kingdom into Ptolemy in the south and Seleucus in the North leads to many battles in Eretz Yisrael and ultimately to an internal rift and a spiritual struggle within the Jewish Nation.
The Final Vision (Part 3)
Rabbi Yaakov MedanThe Greek empire - the mixed clay and iron feet in Nevukhadnetzar’s dream and the main focus of Daniel’s visions - was the first empire to wage an all-out war against observance of the Torah and its commandments. There was a need for a detailed, precise vision to last for many generations to provide the spiritual support needed to withstand the Greek decrees. Daniel and his companions were men who preceded their time, establishing the principle of giving up one's life for sanctification of God's Name by observing and upholding the covenant of the Torah and its commandments. Daniel’s vision determines that the struggle for Jewish independence will depend upon the successful struggle for observance of the Torah.
On the Resurrection of the Dead - Part 1
Rabbi Yaakov MedanVague allusions to the resurrection of the dead exist in the Torah. More substantial ones are found in Yeshayahu and Yehezkel. Daniel is the first to mention the resurrection explicitly. The Torah’s war against murder and human sacrifice may be the reason the Torah hid the concept of resurrection in the fear that it might minimize the severity of these sins. However, sacrificing one’s life to sanctify God’s Name that Daniel and his companions introduce in advance of the religious wars waged against the Jews by the Greek empire necessitated the stressing of this concept. The resurrection and other principles of faith that were not existent in an immediate reality needed to be transferred in Oral Law and not in the Torah.
On the Resurrection of the Dead - Part 2
Rabbi Yaakov MedanThe importance of the faith in the resurrection of the dead is stressed by the Sages and the Rambam. God’s original plan was for man to live eternally. The serpent/Satan interfered with this plan by encouraging sin in the world, thus introducing death at first and subsequently the significant truncation of the length of man’s life. Failing to believe in the resurrection of the dead is equated with believing that the serpent/Satan was victorious over God. Is the resurrection of the dead a reward for the righteous or an awakening for a great day of judgement for all – righteous and wicked?
On the Resurrection of the Dead - Part 3
Rabbi Yaakov MedanThe Rambam posits that the ultimate punishment for the wicked is ceasing to exist like an animal. The Ramban disagrees and believes that the ultimate punishment is eternal suffering. The Rambam posits that the ultimate reward is a non-corporeal existence in the World to Come. The Ramban disagrees and believes that the ultimate reward is the resurrection of the dead and living a corporeal existence in the World to Come. The various stages of judgement of the soul and the judgement’s relationship to the World to Come and the resurrection of the dead are evaluated in great detail.
Conclusion - Daniel
Rabbi Yaakov MedanA chronological summary of all of the chapters in Sefer Daniel.
The Miracle of the Oil and the History of Chanuka
Rabbi Yaakov MedanThe Talmud asks: “What is Chanuka?” One is immediately struck with the strangeness of the opening question: is it possible that the questioner had not heard of this festival? And the answer is even more puzzling: is there nothing more to be said about Chanuka than the story of the miracle concerning the oil? What about the great and no less miraculous military victory? Why is there no mention of the reinstatement of Israelite sovereignty "for more than two hundred years" (as the Rambam teaches in Hilkhot Chanuka 3:1)? Why does the Gemara see fit to emphasize specifically the miracle of the oil? We propose three solutions to the questions posed above.
The Tzitz
Rabbi Yaakov MedanWhat is the role of the tzitz? In this article, Rabbi Yaakov Medan explains that the tzitz comes to bring about God's favorable acceptance of the sacrifices, even if mishaps occurred while they were being offered. Referencing Biblical and Talmudic sources, Rabbi Medan lists the specific types of sins for which the tzitz atones - for the altar and for the ritually impure sacrifices brought upon it, as well as for the impudence and brazenness that led to the desecration of God's name at the altar with a false oath.
The Census and the Plague
Rabbi Yaakov MedanThis article discusses the role of the half-shekel as an atonement for the census taken of Am Yisrael. We also explore the story of the census and its subsequent plague during the time of King David, whereby Chazal say that the plague broke out as a punishment for the people's failure to demand that the Temple be built. Examining this event as well as Haman's decree threatening Israel's annihilation during the time of Achashverosh can shed light on the purpose of the half-shekel as a reminder to God of the silver sockets in the wall of the Temple, therefore providing atonement for their sins.
Shabbat
Rabbi Yaakov MedanShabbat plays a central role in Jewish life. By examining the different aspects of Shabbat mentioned in the Torah and specifically its juxtaposition to the building of the mishkan in this week's parsha, we can get a clear picture of what this day is all about.
By the Virtue of Righteous Women
Rabbi Yaakov MedanAs learned in the laws of Pesach, women participated in the miracle of Pesach in an active manner, and not merely as “people who were redeemed”. How were women connected to the deliverance of Israel? As we can see by examining the text, although Moshe was the key figure in the exodus from Egypt, Moshe’s actions were undoubtedly influenced by those righteous women who surrounded him from the moment of his birth – righteous women by whose virtue the people of Israel were delivered.
“Who Passed Over the Houses of the Children of Israel”
Rabbi Yaakov MedanDid God smite the Egyptian firstborns on His own, or through an angel? What does it mean that God passed over the houses of Israel? A simple reading of the text suggests that God’s “passing over” means that He refrained from taking action. When God smote the firstborn of Egypt, He refrained from harming the firstborn of Israel. However, we may actually suggest that God passed over them in the sense that His Shekhina hovered over them. The act of destruction He handed over to an agent, But God was not prepared to hand over to an agent the task of protecting His firstborn son, Israel.
"This Month Shall Be For You..." – Jewish Dates (Audio)
Rabbi Yaakov Medan | 18 minutesThe Torah commands that the days of the week are counted to lead up to Shabbat, and the months and years from the Exodus. Today this is uncommon; instead we refer to months by Persian and Babylonian names, and years by the creation of the earth. Perhaps the time has come to return to Jewish reference of months and years?
"I Shall Harden Pharaoh's Heart" (Audio)
Rabbi Yaakov Medan | 12 minutesWhat does it mean when God "hardens the heart" of a sinner in the Tanakh - as He did to Pharaoh in Egypt - and how can a person be held accountable for his sins in such a case?
The Mission of the Spies [audio]
Rabbi Yaakov Medanתאריך פרסום: תשע"ו | | 16 minutes
The details of the story of the spies in Parashat Shelachare notoriously difficult to understand. How can we make sense of the episode's various incongruities and shed light on Moshe's role in this historic disaster?
The Oral Law and the Secret of "Eikha"
Rabbi Yaakov MedanMoshe in the Torah, Yishayahu in the Prophets, and Yirmiyahu in the Writings, all express their amazement at the situation and fate of the nation of Israel using the same expression - "eikha" - and our Sages teach that this is no coincidence. The three questions are connected to one another, and they share a single answer. By closely examining the qualities of Moshe as a leader and of Bnei Yisrael as a nation in the desert, we learn the importance of connecting the Written Law with the Oral Law, the Torah of speech, which are the threads that will join Moshe and Bnei Yisrael anew into a single entity.
Gedalya ben Ahikam and the Return to Zion
Rabbi Yaakov MedanUnity or Tyranny
Rabbi Yaakov MedanThe Meaning of Yosef's Estrangement
Rabbi Yaakov MedanMany commentators discuss Yosef's estrangement from his brothers and the great severity with which he treats them up until them moment when he reveals his identity. This issue leads naturally to another question: why did Yosef not send word to his father, the moment that he rose to his elevated position in Egypt, telling him that he was still alive? Why did he allow his father to suffer such profound anguish and mourning for his son for an additional nine years? Through a close examination of the narrative, we can see Yosef's estrangement from his brothers as arising from his desire to test their repentance for the sin of having sold him, and that the brothers' actions - and particularly those of the two leaders, Reuven and Yehuda - are influenced and dictated by the sin of selling Yosef and the need to atone for it. Our impression is that the ultimate structure of the family and the fate of the brothers depends on their repentance being accepted. We also learn about the nature of dreams and Yosef's understanding of his dreams as Divine messages of spiritual leadership and spiritual responsibility.
"HaTikva" Then and Now
Rabbi Yaakov MedanThe prophet Yechezkel speaks about an exiled nation mired in despair; they are thus compared to corpses that are not only lifeless but whose flesh and skin have decomposed and whose bones have been scattered. "Ha-Tikva" likewise describes a nation in exile, but the soul of this nation is alive and its eyes look towards Zion. Hope has another aspect to it, as expressed in the words of Iyov. Elements from Tanakh are compared to their references in HaTikva and to other Jewish sources about hope for the return to Zion.
The Agricultural and Historical Significance of Sefirat HaOmer
Rabbi Yaakov Medan
The Festival of Freedom, which commemorates the unique historical event of the Exodus, must coincide with the start of the annual agricultural season - the harvest. What is the connection between the two?
It is somewhat puzzling that while the Torah speaks directly of both aspects of Pesach - agricultural and historical - it focuses solely on the agricultural significance of Sefirat Ha-Omer and Shavuot. In fact, it is the Sages who calculate that Matan Torah took place on the selfsame day that we are commanded to offer the shtei ha- lechem. Why does the Torah not mention the historical significance of the day at all?
While it is true that there is no direct mention of Shavuot as the commemoration of the revelation at Sinai, the connection is very strongly hinted at in the verses by the use of Sefirat Ha-Omer as the link between Pesach and Shavuot, as will be explained.
Translated by Zev Jacobson
Redemption in Megillat Ruth
Rabbi Yaakov MedanIn Megillat Ruth there is a meeting between the House of Yehuda and the family of Lot. he punishment exacted of Yehuda is similar to that which befalls both Lot and Elimelekh. The tie that binds these cases is that in all three stories there is almost a total loss of family, but at the last minute a solution is found through the act of yibbum.
The theme uniting the three is the resurrection of the name of the dead on his property. This is redemption, and this is the goal of the House of David – to reestablish the People of Israel on its land.
When Were the 3 Days of Preparation for Matan Torah?
Rabbi Yaakov MedanThe date of the giving of the Torah is not stated explicitly in the Torah, and its connection with the festival of Shavuot requires some clarification.
To Whom Did God Speak at Sinai?
Rabbi Yaakov MedanThe Torah is ambiguous about the question of whether the Revelation at Mount Sinai was only to Moshe – "Lo, I come to you in a thick cloud, that the people may hear when I speak with you and believe you forever" (Shemot 19:9) – or to the entire people – "For on the third day the Lord will come down in the sight of all the people upon Mount Sinai" (Shemot 19:11).
Another question arises as well: Did the glory of God reach the foot of the mountain, down to the Israelite camp – "And Mount Sinai smoked in every part, because the Lord descended upon it in fire, and the smoke of it ascended like the smoke of a furnace, and the whole mountain quaked greatly" (Shemot 19:18) – or did God's glory rest only on the top of the mountain – "And the Lord came down upon Mount Sinai, on the top of the mountain, and the Lord called Moshe up to the top of the mount; and Moshe went up" (Shemot 19:20)? Furthermore, if all the people stood at the foot of the mountain, to where did the priests ascend after the sweeping warning not to go up the mountain or even touch its perimeter?
Translated by David Strauss
The Inauguration of the Temple on Sukkot
Rabbi Yaakov MedanKing Shlomo inaugurated the First Temple on the festival of Sukkot. It appears that the timing of the event was not coincidental, but rather the result of Shlomo’s intentional planning. Why?
We find a few possible inspiring factors from the rest of Tanakh, such as that of Hakhel, the Clouds of Glory, and the inauguration of the Mishkan (around the time of Pesach). We then discuss the inauguration of the Second and future Temples.
It appears that Shlomo arranged that the Temple inauguration would coincide with the festival of Sukkot in order to emphasize the Temple’s role in bringing the entire world to belief in God via Am Yisrael.
The Sukkot Celebrated By Those Who Returned To Zion From The Babylonian Exile
Rabbi Yaakov MedanThere are two important novelties in the festival of Sukkot celebrated by those who returned from the Babylonian exile. First, it seems that they were hearing of the mitzva of the festival of Sukkot for the first time in their lives. How could that be?
The second novelty is the Biblical comment that since the days of Yehoshua bin Nun the festival of Sukkot had not been celebrated in such a grand manner. Is it true that the people of Israel did not celebrate the festival of Sukkot in such an embellished way during the days of David, Shelomo, and the other righteous kings? What was special about the sukkot that were erected in the days of Ezra and Nechemya?
It may be suggested that the novelty in the celebration of Sukkot in the days of Nechemya lies in the unique intensity of the way the festival was celebrated.
When the people of Israel dwell in Jerusalem across from the Temple, when they occupy themselves with the Torah and accept it upon themselves anew – as they had done at Mount Sinai – the Shekhina rests around them and upon them.
The Allowance Granted to Noach and His Descendants to Eat Meat
Rabbi Yaakov MedanAfter the flood, Noach is given permission to eat meat. Does this represent a step forward or a step back in human spiritual evolution? How do the new rules of eating meat relate to the sacrificial service and to the covering of blood after ritual slaughter?
The Rescue of Lot and His Daughters
Rabbi Yaakov MedanThis article examines the parallels between the story of Lot and the Exodus from Egypt. What does Pesach, which will eventually be given to Israel alone, have to do with Lot, the ancestor of the nations of Moav and Ammon? A close analysis of these texts and the story of Lot and his daughters attempts to answer this question.
Did Yaakov Deal Justly With Lavan?
Rabbi Yaakov MedanThis article examines the agreement about the division of the sheep that followed the last six years of Yaakov's working for Lavan. According to the simple understanding, Yaakov handled the agreement with cunning that bordered on dishonesty. Was forcing the flock to give birth to young of Yaakov's chosen colors a just way to carry out the agreement between the two parties? It seems that the answer to this question depends on how we understand the agreement between Lavan and Yaakov.