The Land of Israel - Inheritance

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1. By What Right Does Israel Inherit the Land?

   Dr. Mordechai Sabato

   Parashat Eikev represents a in between the two parts of the commandments speech, with Va-etchanan on one side, and Re'eh through Ki-Tavo on the other. In our parasha, Moshe halts his list of commandments and discusses some other subjects. One of them (chapter 9) is the question: by what right does Israel inherit the land? The importance of this question is apparent in the style of the introduction to the chapter: "Hear, Israel." This expression occurs in four other places in the Sefer, each time as the introduction to a subject of major importance. This shiur will examine the structure and significance of this chapter.

2. A Perfect Murder: Navot's Vineyard

   Rabbi Alex Israel

   Though it is completely clear from the beginning of the storyline that Ahav is legally powerless to commandeer Navot's vineyard - a significant statement regarding the autonomy of the common citizen in ancient Israel - the outcome after Izevel's ruthless plan displays the helplessness and vulnerability of the simple Jewish farmer. While the story describes Ahav as passive and ignorant of Izevel's plan and Izevel as the mastermind, Eliyahu makes it clear that Ahav is fully implicated in the murder. Ahav succeeds in taking Navot's ethical stand and grotesquely twisting it into an egotistical gesture of greed and as king he cannot absolve himself by claiming ignorance, all the more so when the pointers were rather obvious.

3. The Concluding Chapters of Yehezkel

   Dr. Tova Ganzel

   The first part of Chapter 45 deals with the division of the land among the tribes of Israel. But the division here is fundamentally different to that familiar to us: the one dating to the period when the land was originally settled. This new division apparently serves two different purposes. First, the placement of the Levite inheritance between the inheritance of the other tribes and the Temple is meant to prevent the Temple from being defiled. In addition, this new arrangement will prevent the office-bearers from being dependent, to some extent, on the people – a situation which in the past had led to the misuse of the leaders’ power.

   There are some significant discrepancies between the laws that Yehezkel sets down and the laws of the Torah, specifically in the area of Korbanot. It is difficult to characterize all the differences between the sacrifices set down in the Torah and those we encounter in Yechezkel’s prophecy. However, the changes to the sacrifices listed in Yechezkel should be viewed as part of a broader totality of change, including a new order of leadership with the aim of preventing a repetition of the catastrophe of the departure of the Divine Presence and the subsequent destruction of the Temple.

   The changes extend from the Temple itself to Jerusalem and to the other parts of the country: the city becomes shared by all the tribes of Israel, and the land is divided among the tribes in an egalitarian manner. This redivision of the inheritances will help to reduce antagonism among the tribes, and perhaps help to prevent oppression and theft, since these, too, were among the reasons for God’s departure from the Temple in the past.

   Chapter 47 offers a surprising turning-point in the vision of the future Temple. The prophet speaks here neither of the structure nor of the order of service, but rather describes a wondrous stream that emerges from the entrance to God’s House and flows all the way to the Arava. Although Yechezkel has distanced the people from anything connected to the Temple, now he is also creating a Divine connection with the people that has never existed before.

   The wondrous river that appears at the end of the Sefer seems to be a way of bringing the Sanctuary into the very midst of the people more than ever before: through connecting with the miraculous abundance and healing forces of the river, powers not found in the usual course of nature.

   It turns out that in order to heal the people, the prophet foresees a fissure in the regular order of nature. Beyond purification - a  necessary condition for the revival of the people in the future - there will also be possible forms of healing that pass through the Sanctuary, but that do not require the people to approach.

   Now we see that the healing properties of the river in fact have the wondrous ability to repair the flaws that caused the Destruction. The distancing of the people from the Temple turns out to be a physical measure that does not reflect any spiritual distancing: God connects the people to the Temple by means of the river that flows from the very midst of the House, notwithstanding the geographical distance.

   So it turns out that ultimately the bond between God and His people is not only renewed unilaterally by God; but the entire nation is part of the process as they are nourished, by the river from the Temple, more directly than ever before.

4. 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. 

5. The Daughters of Tzelofhad

   Rabbanit Dr. Michal Tikochinsky

6. Yehoshua 15-16

   Matan Al Haperek

   Matan Al HaPerek - Neta Shapira

   These chapters describe the inheritance of the tribes of Yehuda and the children of Yosef (Menashe and Ephraim), as well as the story of Achsah, daughter of Calev. The length and style of the description teaches us about the relationship between the respective tribes and the progressing stages of the Land’s division. 

7. 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.