Garden of Eden
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Paradise Regained: The Return to Gan Eden in Shir HaShirim
Dr. Yael Zieglerתאריך פרסום: תשע"ב | |
How does Shir ha-Shirim (the Song of Songs) help us relate to our relationship with God? Can human relationships contribute to a deepening of our relationship with the Divine? We examine the motif of the Garden of Eden within Shir ha-Shirim and look at the story of Gan Eden in Bereisheet along with references from other books to Gan Eden to appreciate how Shir Hashirim relates to, and attempts to repair, what happened in Gan Eden.
Religious Sin, Ethical Sin and the Punishment of Exile
Prof. Jonathan GrossmanThis article compares the sins of Adam and Cain; and suggests that Adam’s sin is a prototype for religious sin; while Cain’s sin is a prototype for moral sin.
A Return to the Garden of Eden
Rabbi Amnon BazakThere are many similarities between the Mishkan and the creation of the universe. What is the significance of this comparison?
Noah in the Garden of Eden
Rabbi Alex Israel | 38 minutesParashat Noah is famous for the flood story, but this shiur focuses on the final story of Noah: the strange story of his drunkenness. Why did Noah deliberately plant a vineyard? Comparing this story with other stories bearing similar thematic and linguistic elements, such as the Garden of Eden, allows us to gain insight into Noah’s state of mind and character.
Yeshayahu & Yerushalayim - Paradise Regained
Shani Taragin |In this class, Mrs. Taragin analyzes the poetic nature of Yeshayahu's prophecies, and draws parallels between his words and those of various texts across Tanach. Yeshayahu tried to urge the people, through his lyrical wording of God's messages, to return to the ideal state of the world, as we see with Adam in Gan Eden.
Angels In the Tabernacle? Part I
Rabbi David Fohrman |The keruvim appear in three different places in the Mishkan. The meaning and significance of the keruvim are explored through a comparison to the original keruvim, who guarded the Garden of Eden after the expulsion of Adam and Eve. Want to see more videos like this? Check out https://www.alephbeta.org/
Walking With God
Rabbi David Fohrman |In this week's parsha, the Torah suggests to us that if we follow God's will, we will be rewarded with walking with God - with the same language as the Garden of Eden. Rabbi Fohrman speaks this week about the loving, joyful moment of togetherness with God. Want to see more videos like this? Check out https://www.alephbeta.org/
Inside the Divine Chariot: Deciphering the Book of Yechezkel
Rabbi Yitzchak Twerskyתאריך פרסום: תשע"ד | |
This shiur begins with the Ma’ase Merkava (the Chariot Vision), and takes a broad look at the entire book of Yehezkel, noticing Yehezkel’s distinctive style in dealing with the destruction of the Beit HaMikdash in his prophecies, such as that of the “double prophecy” wherein Yehezkel provides the prophetic content twice: first allegory and then exposition. Emerging from this study is a recurring image of the Garden of Eden, a comparison between the Kohen Gadol and Adam HaRishon, the destruction of the Beit HaMikdash and the expulsion from the Garden of Eden, and a message of sadness and consolation about the departure and return of the Divine Presence.
Prophecies to Tzor
Dr. Tova GanzelTyre was an economic and cultural power throughout the duration of the Israelite kingdom. This was the source of various problems: including the introduction of idolatry in the times of Shlomo and Ahav and the causing problems regarding Shabbat observance in Nehemya’s days. There were periods when positive ties prevailed between Israel and Tyre, including the building of David’s house by emissaries from Tyre and Hiram’s assistance in building the Temple.
While Jerusalem was conquered by the Babylonians, Tyre withstood the siege throughout the period of the Babylonian empire. The steadfastness of Tyre in contrast with the destruction of the Temple served to compound the psychological difficulty facing the inhabitants of Jerusalem: now, God’s status in the eyes of the nations had fallen even more. Not only had the god of the Babylonians seemingly prevailed over the God of Israel, but there seemed to be a different god that watched over Tyre that was even stronger than the Babylonian power. In effect, Nevukhadnetzar’s conquest of Jerusalem proved to the nations what they had wanted to demonstrate, namely, the weakness of the God of Israel. This religious challenge, and the desecration of God’s Name among the nations, are apparently the reason for the length and vehemence of the prophecy to Tyre. Tyre – which, from the earliest history of the Israelite monarchy maintained commercial ties with it – has grown arrogant to the point where it has presumed itself above the Lord God of Israel.
Yehezkel’s prophecy to Tyre and to Sidon ends with the ingathering of Israel in its land. This does not appear to be an after-thought to the prophecy, but rather an essential component, a conclusion that completes the prophecies of destruction to the nations. Sanctification of God’s Name in the eyes of the nation begins with their downfall, but it will not be open and clear until God gathers up His nation.
Prophecies to Egypt
Dr. Tova GanzelEgypt’s long-term stability in the region, its geographic proximity, and its historic connection with Israel form the foundation of Yehezkel’s prophecies to this country. The prophet points an accusing finger at Egypt in three areas:
The first and most central accusation, common to Tzor and Egypt, is the sin of arrogance towards God. The kings of Tzor and of Egypt attribute their successes to themselves. They pride themselves on their successes, boast about them, and scorn the God of Israel. However, the prophet assures Egypt that even when the Temple is in ruins and God’s nation is exiled, it is God Who determines the fate of all nations, including Egypt, and its king.
This was a period when Egypt hoped to become a superpower with influence beyond the region, following the fall of Assyria and prior to Babylon reaching its zenith. Therefore, Egypt encouraged Tzidkiyahu to rebel against Babylon which ultimately brought upon the downfall of Yehuda. Yehezkel’s prophecies put an end to the possibility of an Egyptian empire, not only in the worldly realm, but also from the Divine perspective. From now onwards, as in the past, Egypt will be a “lowly kingdom,” not an empire.
Finally, Egypt is accused of the religious harlotry that infiltrated Israel.
The Garden of Eden in the Torah
Dr. Yael Zieglerתאריך פרסום: תשס"ז | | 31 minutes
The Torah begins with an idyllic, harmonious description of the creation of life in the Garden of Eden.
Why is Gan Eden not a central feature of the rest of Torah? Why is there no attempt of people to find it? Only Lot seems to search for it.In fact, the major personalities do seek it, but it is no longer called “Eden:” life in Eretz Yisrael is meant to recreate the Garden of Eden, but with a major difference: no easy irrigation source(a deliberate contrast with Egypt and Mesopotamia). We must recognize our dependence on God and cultivate a dynamic relationship. The goal of the Torah is to return to the harmony of the Garden of Eden in the Land of Israel, where life of blossoming and blessing is dependent on commitment to God.
The Image of the Snake - Between Gan Eden, the Exodus and the Entering of Eretz Yisrael
Rabbi Dov Berkovitsתאריך פרסום: תשע"ה | |
The image of the snake addresses fundamental issues of free will, good and evil, life and death. We will explore the richness of the text in the Gan Eden story and in the appearances of the snake in the formative events that shaped the spirit of Bnei Yisrael to deepen our understanding of the Torah's approach to the challenge of being human.
Searching for Eden
Rabbi Ben-Tzion SpitzThe Nation’s Revival
Dr. Tova GanzelAfter describing the change in the status of the people at the time of redemption, Yehezkel states that at that time the land will flourish and produce trees and bountiful, better fruit than any other land, like the utopic Garden of Eden. This completes the circle of his prophecies to the nations in which the Garden of Eden is used to describe Egypt and Tyre.
If we track the appearance of the root Darash – To Seek - throughout the book of Yehezkel we find that in the past, God’s relations with His people were in crisis, and the seeking of God by the people during the years of destruction received a negative response. With regard to the future, there is a transformation in the use of the verb in which God seeks out His people.
Could Sedom Become the Garden of Eden?
Rabbi David SilverbergWhat Paradise Means to Lot
Rabbi David SilverbergIn the Garden
Rabbi Yaakov BeasleyTo understand properly how Adam and Chava erred and the purpose of narrating this failure for eternity, we cannot begin with the dialogue between the serpent and Chava in Chapter 3. We must also include what occurs in Chapter 2, from the creation of the Garden and the rivers within it, the placing of man in the Garden and his charge, the naming of the animals, and the creation of woman.
Chapter 2 plays an important role in understanding the penalties that Hashem metes out to the participants of the sin. Each punishment reflects the reversal of the idyllic situation that previously existed. In unlocking the meaning of our narrative, we must play close attention to this structure.
Noach – To Be A Man of the Earth
Rabbi Yaakov BeasleyHow did Noah, filled with the hopes of his generation, descend so rapidly to the state of shame and dishonor that marks his final appearance in the Torah? In order to answer our questions, we will rely on literary allusions and connections to other stories to decipher the cryptic answers encoded within the text in front of us.
In direct opposition to God's wish to repopulate the desolate earth, Noach chooses to refrain from bringing new life forth. Instead, he chose to avoid his destiny, to drown himself in his own handiwork.
The Structure of the Mishkan
Rabbi Meir SpiegelmanWhat is the goal of the Mishkan? An analysis of the text suggests that the Mishkan’s purpose is twofold: the Mishkan represents a permanent continuation of the Revelation at Sinai, as well as a meeting place between God and Israel.
Ki Tavo: In the Garden of Eden
Rabbi Jay KelmanWhy 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.