Covenant
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What Type of Relationship is a Brit?
Rabbi Dr. Joshua Bermanתאריך פרסום: תשס"ט | |
The Tanakh uses many paradigms to describe the relationship between Hashem and Am Yisrael, among them Av, Ro'eh, and Melekh. But just what does it mean that Hashem is a "brit partner" with us? In this shiur we will see how the Torah patterned our relationship with Hashem after a special type of relationship that existed between kings in the ancient world: the relationship of a vassal king to a soveriegn king, in a way that sheds new light on our Avodat Hashem.
The Two Great Covenants: Sinai and Moab
Rabbi Dr. Daniel Tropperתאריך פרסום: תשע"ג | |
The covenant between G-d and Israel is a basic underpinning of the Jewish tradition. The Torah contains two covenants: one immediately after the exodus, and one immediately preceding entering the Land of Israel. Why is the covenant repeated twice? What can we learn from a comparison of the two? And what is the relationship between these covenants and the covenant with Abraham?
The Difference Between "Roni Akara" and "Aniya So'ara"
Haftarot: Noah
Rabbi Mosheh LichtensteinInfertility symbolizes the lack of hope for a better future, even if the present reality is tolerable, while desolation represents present suffering with the hope of a better future.
The Rainbow
Rabbi Amnon BazakWhat is the significance of the sign of a rainbow in a cloud? What links the Covenant of the Rainbow and the Covenant of Circumcision, and what differentiates the two covenants?
Two Covenants to Preserve the World
Rabbi Elchanan SametThe biblical text implies that God created a covenant with the world when it was created. This covenant is implied in the two reasons for saving Noah from the flood the necessity of preserving a remnant of Creation based on God's first covenant with it, and the reward appropriate for the righteous man of the generation - which are reflected in the two components of God's revelations to Noah. If a covenant with the world already exists, why is there a need for another covenant after the flood? What does the rainbow covenant change or add?
Mishpatim: The Covenant at Sinai (Audio)
Rabbi Chanoch Waxman | 13 minutesThis shiur examines the placement of the formalistic “brit” sprinkling of the blood story as it is juxtaposed with Moshe's spiritual mountain ascent. What is the meaning of this juxtaposition? The combination of the two stories, each of which highlights a different side of the religious experience, suggests that legalism does not conflict with spirituality.
Battling Empires and Battling Devils: Shmuel, Rav Chiya and Rebbi Yitzchak
Chazal's Preambles to Megillat Esther: Part 1
Rabbi Moshe Taragin | 17 minutesThis short series looks at Chazal’s introductions to the Book of Esther. What is the real miracle of Purim? Although Israel has betrayed God and are exiled from their land—God will not abandon them. Purim is a template for Jewish History, and contains the first real instance of antisemitism. But just as the commemorations of Purim will never be abolished, the Jewish people will never be destroyed, and the covenant will never be nullified.
"For God is Not a Man" (Audio)
Rabbi Chanoch Waxman |Parshat Balak appears to interrupt the flow of Sefer Bemidbar. Why does it belong in the Torah? This shiur explores the significance of the parallels between Parshat Balak and the Akeida story, and reveals that Parshat Balak and its placement at a momentous point in Bemidbar send an important message about God, Israel, sacrifices, and the Covenant (Brit).
"By What Shall I Know:" Question and Covenant (Audio)
Rabbi Chanoch Waxman | 24 minutesThe "Covenant Between the Pieces" contains a positive promise, but it also describes a great deal of suffering. Is suffering necessary to the Divine Covenant? Does Abraham's possible questioning justify significant affliction for his descendants? An analysis of the story of Hagar, Sarah's Egyptian maidservant, helps to illuminate matters.
Of Angels, Pillars and Brothers (Audio)
Rabbi Chanoch Waxman | 25 minutesThe end of the Parshat Vayetzeh contains significant motifs that parallel the beginning of the parsha. This structure highlights a contrast between Yaakov at the beginning of the Parsha and the person he becomes at the end. Yaakov’s interaction with Lavan shows him the problematic road which he had been following. By the end of the process, Yaakov separates himself physically and psychologically from Lavan.
The Covenant of Love between God and Israel (Audio)
Prof. Jonathan Grossman | 14 minutesThis shiur discusses the nature of the covenant as expressed in Parashat Eikev. What is the meaning behind the aparent emphasis of the juxtaposition of the wicked and idolatrous nations and the promise to the forefathers?
The Covenant of Arvot Moav- Audio
Prof. Jonathan Grossman | 12 minutesMoshe speaks of Bnei Yisrael being singled out “on this day” and commands them to set up stones and an altar at Mount Ebal upon entering the Land of Israel. Why does Moshe speak of sealing a covenant on the steppes of Moab, to be completed in the Land of Israel? Shouldn’t the covenant at Sinai suffice?
Israel's Return and God's Return (Audio)
Prof. Jonathan Grossman | 12 minutesWhy is parashat Nitzavim juxtaposed to a lengthy section of curses? Our parasha is a direct continuation of last parsha’s covenant, albeit providing another aspect. A novel element—teshuva—is presented here, even though it apparently deviates from the legal norms of a total and eternal commitment expressed in the forging of a covenant.
Introduction to Kabalat Shabbat
Kabalat Shabbat (Part 1)
Rabbi Avi BaumolThe dual nature of Shabbat is presented: Universal - stemming from the creation of the world - and national - stemming from the Exodus from Egypt and the covenant between God and the Jewish People. This dual nature will be evaluated throughout the Mizmorim of Kabalat Shabbat.
Mizmorim 96 and 98
Kabbalat Shabbat (Part 2)
Rabbi Avi BaumolA comparison between Mizmors 96 and 98 mirror the two aspects of Shabbat previously described. Mizmor 96 calls out to the world and to nature to praise God while Mizmor 98 calls out to praise ‘our’ God for the salvation he has brought to the Jewish Nation.
What is a "Covenant"?
Rabbi Dr. Joshua Bermanתאריך פרסום: תשסט | | 59 minutes
What is a covenant? How does it describe our relationship with God? What does it mean that God is a "brit partner" with us? Using archeological findings from the ancient Near East, Rabbi Josh Berman shows how the Torah patterned our relationship with God after a special type of covenant that existed between kings in the ancient world - the relationship of a vassal king to a sovereign king. Examining our relationship with God from this perspective allows us to appreciate the unique covenant based on loyalty and gratitude that each of us as individuals has with God.
A Closer Look at Kiddush
Rabbi David Fohrman |Rabbi Fohrman offers a deeper insight into the seemingly boring and repetitious nature of the text of our Shabbat morning kiddush. Over and over, the text discusses "keeping" shabbat, holiness, and a covenant - but why? Want to see more videos like this? Check out https://www.alephbeta.org/
The Chiastic Structure of Vayikra Chapter 20
Rabbi Menachem Leibtagתאריך פרסום: תש"ע | |
The chiastic structure is a tool used to understand the meaning of a chapter of Tanakh in much greater depth. This lecture illustrates how this method creates order within verses that appear random and superfluous, and then examines Vayikra Chapter 20 by applying the chiastic structure in order to gain an appreciation about what it means to be representing God through sanctity.
"The Words of the Covenant" in the Prophecy of Yirmiyahu
Rabbi David SabatoIn Yirmiyahu's three part prophecy in chapter 11, he relates to the historic covenants at Sinai and at Arvot Moav. He challenges the people to keep the covenant which was attempted during Yoshiyahu’s reign. In this regard, Yirmiyahu differed from the prophetess Hulda by expressing hope in Yoshiyahu’s ability to repair and save the covenant. But the days of Yoshiyahu’s reign ended with the realization that his upheaval did not succeed in penetrating deeply and did not succeed in creating a real change. With the arrival of Yehoyakim’s reign it becomes apparent to the initially optimistic Yirmiyahu that the covenant will not be repaired and the fate of the people is sealed to the extent that Yirmiyahu is forbidden to pray on behalf of the people.
Can the People Keep the Covenant?
Rabbi David SabatoRedemption: Return, Rebuilding and a New Covenant
Rabbi David SabatoEnding Liberty and Breaking the Covenant
Rabbi David SabatoOf Concealed and Revealed
Rabbi Chanoch Waxman |Verse 28, the final verse of Chapter 29 in Devarim states that "that which is concealed is for God, and that which is revealed is for us and for our children – to follow the words of the Torah." What is meant by “concealed things”? What are revealed? To untangle this perplexing verse, we examine the wider context in which it appears: The people are gathered to be brought into a “covenant and a curse” before entering the Land of Israel. The curses mentioned within beg for a comparison with the curses to be recited at Mount Eival (Eibal), as well as to the story of Akhan in the Book of Yehoshua. We are then able to uncover fundamental notions of corporate responsibility and partnership in Parashat Nitzavim.
The Curse of Concealed Sins
Rabbi Chanoch WaxmanThe Rainbow in a Cloud: A Weapon in its Case
Rabbi David SilverbergSymbolism of the Rainbow: Diversity of Creation and God's Glory
Rabbi David SilverbergBecause Avraham Kept the Covenant - Yitzhak Inherits?
Rabbi Aytan KaddenNa'aseh Ve'nishma & Sefer Habrit: What Did We Know & When?
Rabbi Moshe Shulmanתאריך פרסום: תשעד | |
Every year on Shavuot we talk about the significance of the fact that when Bnei Yisrael were offered the Torah, they said "Na'aseh venishma" - "we will do and we will listen." Why are we so enthralled by this, and are we really so enthralled by the acceptance of the Torah before even knowning what the Torah said?
When did Bnei Yisrael make this declaration - before the Torah was given, afterward, or something else? From where does the "gvura" of this declaration come from? And what does was the "Sefer haBrit" that came up in the Covenant of the Basins?
The Two Consecrations of Moshe
Prof. Jonathan GrossmanAt the beginning of our parsha we read of Moshe's appointment as God's agent to secure the release of the Hebrew slaves from Egypt. All the elements that we would expect to find in such a consecration are present: the problem of slavery, Moshe's task, and the ultimate goal - redemption. However, this entire section seems superfluous - Moshe was already appointed as God's messenger at the burning bush! What need is there for a second consecration?
A deeper analysis reveals that each consecration carries a unique purpose in Moshe’s inauguration as the redeemer of Israel. Only at the beginning of Parshat Vaera can God disclose to His chosen messenger the second factor of the redemption, the national-historical element. After Moshe senses and identifies totally with the plight of Bnei Yisrael, he is prepared to learn about the national redemption, the redemption that sets this nation apart from the rest of the world.
Malachi 1-2
Matan Al Haperek
Rabbi David SabatoMalachi is the last of the prophets of the Second Temple, and he ends the sequence of prophecy in the Tanakh. His time period is not mentioned explicitly in the book, but based on his prophecies it appears that he prophesied after Chaggai and Zechariah, while the Temple was standing, close to the time of Ezra and Nechemia. Malachi’s identity is not clear, his father’s name is not mentioned, and even the name “Malachi” may only be a description of the prophet as a messenger (malach). Malachi’s prophecies reflect the reality of his time, when the Temple was already built, but the services in it were neglected. The central purpose of the Temple was not realized, and respect for the Temple went down in the eyes of both the people and the priests. Central to his prophecies is his debate with the priests, and his criticism of their attitude to the Temple. An additional problem which arises in the prophecies of Malachi is the trend of the people to divorce the Israeli women and intermarry, which is mentioned in the book of Ezra as well. The concept of covenant is important to the book- between the nation and God, the covenant of the Levites, and the covenant between man and wife.
Erev Shabbat Parshat Nitzavim-Vayelekh - Short Thoughts
Rabbi Ezra Bick | 7 minutesAs 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?
What is the "Covenant of Peace" Promised to Pinchas?
Rabbi David SilverbergThe Torah of Man
Rabbi Dr. Yoel Bin NunSefer Devarim describes a shift in Bnei Yisrael’s view of leadership, going from a nation that is dependent on miracles and tests, to one that is constant and stable. The beginning of Parshat Devarim represents this transition to a new situation: obeying God involves observing the covenant, the covenant of Torah from Sinai, which is the fixed and eternal mode of God’s leadership of the nation.
Sefer Vayikra: Archaeology
Nachliel Selavan | 19 minutesThis is an analysis of the Archaeology of the Sefer Vayikra by Nachliel Selavan.
Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.