Rebuke - Tokhaha
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Rebuke
Rabbi Alex Israel | 38 minutesThis parasha has a symmetrical- perhaps chiastic – structure. It is framed by pesukim that emphasize the separation from foreign nations and forbidden relationships and practices. This shiur looks at how the structure highlights and interacts with the content of the parasha, and looks at the meaning of the mitzvah of tokheha- rebuke- which is also highlighted by a “frame” of “Ani Hashem”.
Exile, the Land in Desolation and the Land Lying Fallow
Rabbanit Sharon RimonThe description of exile in the curses section of Parshat Bechukotai emphasizes the desolation of the land of Israel. We can understand that the desolation of the land is part of the punishment for the nation, but possibly also contains within it a promise to the nation - that the Land of Israel is destined specifically for them. Additionally, there seems to be a strong correlation between the desolation of the land during the years of exile and the laws of the Shmitta year.
The Torah's Response to Calamity
Rabbi Yair KahnThe end of the tokhacha - the section of Parshat Behukotai describing the curses that will befall Israel if they do not follow God's laws - contains curses far harsher than what seems justified. What is the explanation for this, and what does this tell us about the true purpose of divine punishment?
The Torah's Response to Calamity (Audio)
Rabbi Yair Kahn | 15 minutesThe end of the tokheha - the section of Parshat Behukotai describing the curses that will befall Israel if they do not follow God's laws - contains curses far harsher than what seems justified. What is the explanation for this, and what does this tell us about the true purpose of divine punishment?
The Harmony of Shemitta
Rabbi Dr. Avraham WalfishHow does the seemingly anti-climactic final chapter of Parshat Bechukotai fit into the larger context of Sefer Vayikra? By examining the end of the book we can notice that Chapter 27 concludes the book of Vayikra by weaving together the two main themes of the book: (a) the sanctity derived from the indwelling divine Presence, symbolized and embodied by the Sanctuary, and (b) the sanctity of the Israelite individual and community, embodied in all walks of life, but achieving its chief expression in the way in which Israel realizes the sanctities of space and time.
The Harmony of Shemitta (Audio)
Rabbi Dr. Avraham Walfish | 13 minutesHow does the seemingly anti-climactic final chapter of Parshat Bechukotai fit into the larger context of Sefer Vayikra? By examining the end of the book we can notice that Chapter 27 concludes the book of Vayikra by weaving together the two main themes of the book: (a) the sanctity derived from the indwelling divine Presence, symbolized and embodied by the Sanctuary, and (b) the sanctity of the Israelite individual and community, embodied in all walks of life, but achieving its chief expression in the way in which Israel realizes the sanctities of space and time.
The Biblical Background for the Nation’s Sins
Dr. Tova GanzelThe prophetic message in Yehezkel chapter 6 is that at this point in time, the nation is being punished for the deeds depicted in Vayikra 26. What they are suffering now is what was defined in Vayikra as the punishment for those sins. The verses of rebuke in Vayikra are linked to the situation in Yehezkel’s prophecy by describing the people’s sins with the same expressions that appear in Sefer Vayikra. These expressions are not common in Tanakh; therefore their very mention causes the warnings and punishments set down in Sefer Vayikra to echo in the ears of Yehezkel’s listeners.
However, there seems to be more of a link between our prophecy and Sefer Vayikra – this time, on a more optimistic note. Chapter 26 of Sefer Vayikra makes mention of God’s covenant with His people right after the rebuke for their unspeakable deeds. Even when the nation’s actions causes a rift between itself and God, the covenant forged between them will stand the nation in good stead and protect them, even in the most difficult times.
You Comfort Me in Vain
A Clarification of the Connection Between Pesach and the 9th of Av
Rabbi Elyakim KrumbeinThe Midrash comments that Pessah and the 9th of Av always fall on the same day of the week.
The Pesach of Egypt was not an ideal sacrifice. The true festival lay ahead, in the future, in Eretz Yisrael. What was required of the nation in Egypt was a demonstration of faith in that future despite the difficult conditions that existed in Egypt. The combination of the maror and the Pesach declares that faith in the future is victorious over the depression of the present; it is indeed possible to taste the redemption in the very grains of the maror.
Eating maror in the Beit HaMikdash was meant to help us identify with the heroic faith of our forefathers in Egypt, which attained its justification and its realization in the celebration of the Pessah in the Mikdash. But after the Beit Hamikdah was destroyed, the grand celebration of Pessah appears to have been a passing euphoria; the Pessah of Egypt - observance of the mitzvot under difficult conditions - became the dominant situation for all generations. For the weary nation of Israel only absolute redemption can justify the old understanding of Pesach in Egypt - as a road-sign for the future. At this stage the Pesach of Egypt appears as nothing more than yet another example of the gloomy scenario which plays itself over and over - a perverted observance of the beautiful Torah which exists only in the dreams of seers. The maror was supposed to be the basis for the Pessah sacrifice, but Tish'a be-Av gives it a new perspective: the sacrifice has disappeared, but the maror remains.
The Blessing and the Curse, and the List of the "Cursed"
Rabbi Amnon BazakWhat were the "blessing" and "curse" that were given on Mt. Gerizim? Are they the list of "cursed" mentioned at the beginning of Parshat Ki-Tavo, or the rebuke and rewards listed at the end? What is the relationship between these two similar passages? Does the obligation for observing the commandments arise only from the reward received for observing them and the punishment for their desecration?
The Covenant of Moav
Rabbi Yair KahnWhat are the fundamental ideas that underpin the blessing and curse sections of Parashat Ki Tavo, and how can we make organizational sense of these sections in light of these ideas? By exploring these questions we learn about the relationship between God and Israel and its sanctity and holiness, and the importance that the Torah places on economic prosperity, but only as a means to enable Israel to realize its destiny as a holy people and an earthly representative of malkhut Hashem.
The Covenant of Moav (Audio)
Rabbi Yair Kahn | 13 minutesWhat are the fundamental ideas that underpin the blessing and curse sections of Parashat Ki Tavo, and how can we make organizational sense of these sections in light of these ideas? By exploring these questions we learn about the relationship between God and Israel and its sanctity and holiness, and the importance that the Torah places on economic prosperity, but only as a means to enable Israel to realize its destiny as a holy people and an earthly representative of malkhut Hashem.
Returning to Egypt by Ship
Dr. Mordechai SabatoIt's How You Say It - The Final Rebuke of Moshe Rabbeinu
Rabbi David Milston | Hour and 11 minutesThe Torah commands us to rebuke someone who is acting in a wrong manner. However, delivering such rebuke can be challenging and counterproductive. As parents and educators, how can our rebukes be productive and helpful and not harmful? We turn to Moshe during his last speech to Israel prior to entering the land as the model of successful and productive rebuke, learning from the various tactics he employs and applying them to our own lives.
Amos 1-2 - Matan Al HaPerek
Rabbi David SabatoAmos's prophecies emphasize the moral wrongs of the corrupt society in the Kingdom of Israel. He warns that the punishment for this terrible societal behavior will be the destruction of the Kingdom of Israel. The first two chapters of Amos contain a structured list of prophecies of rebuke directed at various other nations: Damascus, Gaza, Edom, Ammon, Moav and Yehuda. Each "stanza" has a similar opening and refrain: "For three sins...and for four, I will not reverse it..." which then describes the fourth, most egregious sin, which God will not forgive. This litany of sins of the nations comes to a final crescendo with a prophecy of rebuke for the sins of the Kingdom of Israel. This prophetic rebuke, the longest and most detailed, is revealed to be the purpose and "punch-line" of the prophetic section beginning in Chapter 1.
In the study guide you will find guided questions as well as a discussion of the text as well as an appendix about the earthquake.
Hoshea 4-6 - Matan Al HaPerek
Rabbi David SabatoPerek 4 begins the second unit in Sefer Hoshea (perakim 4-14), which mostly deals with the
moral sins of the people and their leaders. These sins are rooted in the fact that the people
have forgotten God – “for there is no knowledge of God in the land”.Like perek 4, perek 5 begins with a call to hear a harsh accusation; however this accusation is
not against the people, but rather against the leadership alone – the priests, the princes and
the “house of the king."Na'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?
Hoshea 12-14 - Matan Al HaPerek
Rabbi David SabatoCentral to the prophecy of rebuke which appears in Chapter 12 are fraud and deception, which characterize the people’s actions in Hoshea’s time. Throughout the perek, scenes from the life of Yaakov Avinu serve as background and basis for the rebuke of his descendants.
The rebuke in Chapter 13 is mostly devoted to an attack on the worship of the golden calves in the kingdom of Israel.
The book of Hoshea ends with a prophecy of consolation. There is a sense of progression moving from the failed earlier attempts at repentance to the people's more sincere, effective repentance followed by God’s responsiveness.
Yosef's Dreams and Prophecies of Rebuke
Rabbi David SilverbergThose Who Trample Upon the Destitute
Rabbi David SilverbergErev 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?
Short Thoughts on Ki Tavo - Rebuke without Consolation?
Rabbi Ezra Bick | 5 minutesMost of Parshat Ki Tavo is composed of the Tokhekha -the rebuke and the curses detailing what will happen if Bnei Yisrael do not keep the Divine Covenant. In many ways, the rebuke in this parsha is less harsh than the rebuke in Behukotai, but in Behukotai (in the book of Vayikra) there is also consolation at the end. In our parsha, there is no consolation – though next week’s parsha does contain consolation.
Is there some meaning and educational or religious purpose in the division of the parshiyyot such that our parsha ends in the midst of despair? Perhaps the answer is connected to the time of year wherein this Parsha is read. A situation wherein we contemplate the dire situation for a while, and then receive a glimmer of hope, can be a catalyst for teshuva and growth.
Bechukotai: A Proper Ending
Rabbi Jay KelmanThe "Supplement" to Ma'amad Har Sinai
Prof. Jonathan GrossmanParshiot Behar and Bechukotai contain a supplement to the covenant at Sinai, which, alongside the deep, spiritual motivation and voluntarism associated with entering into a covenant with the Almighty, adds the reward and punishment, which both encourage and threaten, seeking to preserve the integrity of this special covenant. If parashat Mishpatim presents the side of "ahavat Hashem," parashat Bechukotai adds "yir'at Hashem," without which the covenant is not complete.
Bechukotai: The Pursued with no Pursuer
Rabbi Shlomo Dov RosenHaggai Redoubles His Efforts
Rabbi Tzvi SinenskyHaggai once again exhorts the community to remain committed to the building process. Although they had obeyed his first prophecy, they had apparently become discouraged yet again. The prophet conveys a similar message, if one more specifically directed at the Shivat Tziyyon period: Although things might presently appear grim, ultimately a transformation will occur, and the Second Temple’s glory will outstrip even that of the First.
By comparing the present reality to the Exodus from Egypt, Haggai reinforces just how radical is the transformation he anticipates. During the period of the Jewish enslavement in Egypt, the notion that the impoverished slave nation would suddenly take possession of their captors’ riches would have seemed utterly implausible. Much the same, argues Haggai implicitly, may be said for the metamorphosis he foresees.
There is, then, a straightforward literary structure to Sefer Haggai. The simplicity of the book’s design mirrors the directness of the prophet’s message. Anxiety about agricultural yield increases the peoples’ motivation to follow Haggai’s charge. Haggai’s succeeds in ultimately setting the reconstruction project back on its footing. By single-mindedly urging the people again and again to focus on one task, he ultimately achieves what he sets out to accomplish.
Can There Be a Third Destruction? A Reading of the Curses in Light of Ramban’s Commentary
Rabbi Dr. Yoel Bin NunRamban’s commentary on the Torah features systematically historical exegesis. We shall examine a few citations that demonstrate this point and then focus more closely on the curses in our parasha and their implications for us.
Ramban presents his unique exegetical approach: the rebuke in Vayikra is a prophecy concerning the destruction of the First Temple, while the rebuke in Devarim foretells the destruction of the Second Temple. The most important implication of Ramban’s interpretation is that there can be no third destruction. After the ingathering of the exiles described in Parashat Nitzavim, there may be terrible suffering – as foretold in the song of Haazinu – but there is no room for a third destruction, as the Torah offers no third set of curses.
Eikha: Theology and Human Suffering (Part II)
Shiur #06
Dr. Yael ZieglerEikha’s presentation of this complexity produces a jarring but magnificent portrait of humans who struggle mightily to balance fidelity to God with recognition of a cruel and unjust world. To the extent that Eikha provides a theodicy, we can discern it in the literary artistry of the book. Eikha incorporates numerous linguistic parallels to Devarim 28, a chapter commonly termed a “tokhacha,” which establishes a covenant between God and His nation.
By entwining expressions from the covenant into Eikha’s literary construct, the book imposes responsibility upon Israel for these events, in her failure to uphold her end of the bargain.
Why Would God Curse His People?
Parshat Bechukotai
Rabbi David Fohrman |In this week's parsha, the Torah presents a stark choice: follow God and live, or abandon Him and die. Does this just reinforce God as a terrifying deity, or is there something more here? Through an analysis of language and a comparison to the Garden of Eden, Rabbi Fohrman shows us how we "choosing life" will show us the way to cling to God.
If you enjoyed this video, please visit AlephBeta.org to watch more.Ramban on Behar Bechukotai
Rabbi Ezra Bick | 32 minutesIn this shiur, we will focus on the blessings and the curses of the Rebuke section at the end of Vayikra: if people will do good, God will get rid of the wild animals in the land. Ramban quotes a midrash to discuss the meaning of limiting or eradicating wild animals from the land. Why does he focus on a miraculous description? It transmits a message that the nature of sin invites death – by wild animals, in this case.
In the Ramban's view, there is a relationship between land, creation and sin – our surroundings reflect our spiritual state.
Parshat Vaetchanan - The Punishment of Moshe (As Told by Moshe)
Rabbi Chanoch Waxman | 35 minutesWe will be looking at Moshe’s account of his own sin. It begins as a relatively standard speech of Moshe in Devarim about doing mitzvot in the Promised Land. But then
we encounter a surprise- Moshe says "God became angry at me on your behalf- and said hat I would not cross Jordan into the Land." Is he really assigning blame to the people? Why would he do something that seems so strange? When we examine the story of Mei Meriva in Bemidbar, we are further perplexed- how can he blame the people? What is the function and purpose in Devarim for doing so?
A historical mizmor in Tehillim sheds some light on what is happening. Moshe gives reproof for the sins of Bnei Yisrael. The purpose is to say"look at what we have lost!" to deter them from sinning in the future, and so that they will better appreciate what the stakes are.
Self-punishment
Rabbi Ben-Tzion SpitzAnd Now For the Dark Side...
Avidan Freedman