Returning to the Land of Israel
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Rachel Weeping for Her Children
Rabbi David SabatoThis unique prophecy exalts the figure of Rachel and has been a source of inspiration for future generations. It has engraved the image of a loving and compassionate mother on the consciousness of the exiled and tormented people for thousands of years.
Yaakov's lack of reconciliation with the loss of Yosef expresses his inner recognition that Yosef is alive. This is the principle alluded to by Rachel's continuous bitter weeping. Her non-stop weeping and refusal to be comforted testify to a similar cognition: Deep inside, Rachel knows and feels that her children will one day return to their land. This weeping is not a weeping of despair but a weeping meant to stir up the mercies of Heaven for her children and return them to their land. Just as Yaakov merited to be comforted and to see his lost son, so too Rachel is promised that her weeping will have an effect, and in the end her children will return to their land.
In contrast, the second part of the prophecy describes a return of a different kind. Here, the son is active in the process; Ephraim's desire to return is what drives the wheels of salvation. Indeed, here too there is parental love for a lost son, but this is a father's love for his son, which symbolizes God's love for Israel.
The difference between the two parts stands out in the root "shov." In the first part, it appears twice and denotes the children's return to the land as a result of Rachel's weeping. In contrast, in the second part, it appears three times and describes Ephraim's repentance, which will bring about his salvation.
The Abominations of their Fathers
Part 1
Dr. Tova GanzelThis chapter illustrates the cyclical process of history going back to the slavery in Egypt: Am Yisrael violates God’s laws and as a result is deemed unworthy of redemption – even survival. But nonetheless the nation is restored to its land to prevent God’s Name from being desecrated in the eyes of the nations. The desecration of God’s Name lies not only in the actual transgression of His laws, but also by how this betrayal is perceived by the nations. Thus the repair of this desecration – the sanctification of God’s Name – must likewise also be “before the nations”: through the ingathering of Am Yisrael from the places to which they have been scattered.
The commandment of Shabbat enjoys a place of honor in Sefer Yehezkel. What makes Yehezkel’s attitude towards Shabbat special is not that he mentions more often than the other prophets, but that he views Shabbat as a sign and symbol – not of the Creation of the world - but of the special sanctity of Israel.
The testimony offered by the Shabbat that “I am the Lord your God” – is a concept unique to Yehezkel; there is no parallel to it elsewhere in the Torah. This accentuates the importance of Shabbat: through its observance, the nation not only expresses its sanctity, but also testifies to and calls to consciousness the fact that the Lord is their God. Conversely, the breach of Shabbat is testimony to the distance between the nation and their God. This ultimately led to the defiling of the Temple and its Destruction.
Yaakov and Yosef, Rachel and Israel: Weeping for the Exiled and Hope for Return
Rabbi David SabatoRedemption: Return, Rebuilding and a New Covenant
Rabbi David SabatoBuying a Field before Destruction - Is God Sending a Contradictory Message?
Rabbi David SabatoThe Role of the Watchmen in Shir Hashirim
Rabbi Moshe Taraginתאריך פרסום: תשע"ה | |
The watchmen appear in Shir HaShirim at two extremely dramatic, pivotal moments. At these critical moments they are not passive bystanders, but actually intervene. What is their role? We delve into these two passages, looking at the text as well as comments of Hazal. These two seemingly similar narrative are foils for each other and serve as metaphors for vastly different periods in Jewish History. The dramatic literary devices can help us appreciate lessons about exile, return to the Land, our relationship with God, and of the missed – and renewed - opportunities of Jewish History.
Ancestral Land
Rabbi Ben-Tzion SpitzThe Weeping of Yosef and Yirmiyahu
Rabbi David SilverbergBechukotai: Coming Home
Rabbi Jay KelmanDoves of a Mother and Doves of the Return to Zion
Rabbi David Silverberg“When You Come into the Land”
Rabbi Aharon Lichtensteinתאריך פרסום: תשס"ח |
When God planted a garden in Eden, this was not just a grove of trees, but rather laying the foundations of the world. We are commanded in the Land of Israel to develop agriculture and plant trees, not only to fulfill mitzvot like orla or neta revai, but also to the build the nation and to ensure its viability. Just as God constructs the entire world on the basis of the planting of trees, we are commanded to plant trees in the Land of Israel, so that there will be a healthy economy and strong society in the Land of Israel.
Based on a Shiur by Harav Aharon Lichtenstein zt"l (Adapted by Lavi Bigman and translated by David Strauss)
Acharei Mot - Kedoshim and Yom HaAtzmaut
Rabbi Shlomo Dov RosenThe Teshuva Revolution
Part 2
Rabbi Tzvi SinenskyConsistent with the transition detailed from a Temple-based Judaism to a Torah-centered lifestyle, the emphasis in this chapter is decidedly not on the Temple service. Many, if not all, of the practices omitted in this chapter bear significant connections to the Temple service. Ezra’s revolution, which seeks to reimagine Jewish life in the aftermath of the destruction of the First Commonwealth, envisions an observance of the holidays that does not revolve around the sacrificial service.
Putting Esther and Nehemya together, it appears that repairing the Jewish People’s social fabric was a major point of emphasis for both post-exilic communities. It is almost as if Tanakh implies that Jews of Persia and Israel sought to “undo” the sins of previous generations, in which the wealthy trampled upon the poor and there were irreparable divisions between the different classes of society. Both Esther and Nehemya worked to create greater unity by emphasizing the importance of generosity at times of communal celebration, so that no one would feel excluded.
The extraordinary moment of solidarity around the celebration of Sukkot – with all the difficulties it raises regarding contemporary observance of that holiday - coupled with the dramatic impact of the Torah reading ceremony just a few days earlier, combines to make the events of Nehemya chapter eight some of the most climactic known to biblical history.
V'Zot Habracha: Looking Towards the Future
Rabbi David Fohrman |With this week's video, Rabbi Fohrman finishes the series of parsha videos by giving us a look at the Torah's vision of what happens after the text of the Torah officially ends, and reminds us that we today are a critical part of the timeline in Jewish history.
If you enjoyed this video, please visit AlephBeta.org to watch more.Surviving the Exile and Returning to Eretz Yisrael
The Structure & Story of Book IV (90-106)
Dr. Beni Gesundheit | Hour and 13 minutesOverview of Mizmorim 101-106, Focus on Mizmor 102
How do we transition between exile, rehabilitation and revival in Eretz Yisrael? What are the stages in the redemptive process?
Mizmor 101 describes the return of King David, 102 the return of the Jewish people from the Exile and Mizmorim 103-104 praise Hashem for these developments. Chapters 105-106 give a historical review resulting in the prayer at the end of Book IV to return from the Exile. Contextual interpretation will be used to help unlock the psychological and philosophical world of Mizmor 102.
Thesis (105) - Antithesis (106) – Synthesis (107): Historical Responsibility
The Structure & Story of Book IV (90-106)
Dr. Beni Gesundheit | Hour and 11 minutesMizmorim 105-107
What can we learn from the connection between 2 historical overviews (105-106) and giving thanks for salvation (107)? What does this relationship, which is also the bridge between Books IV and V, come to teach us?
Mizmorim 105-106, which close Book IV, present 2 historical reviews. Mizmor 105, the thesis, contains God’s blessed leadership for the people. Mizmor 106, the antithesis, focuses on the people’s disobedience which results in the Exile and their prayer to return to Zion at the end of Book IV. Mizmor 107, the synthesis which opens Book V, is filled with thanks by 4 groups of people saved from difficult situations and their return from the Exile after they called upon God. Contextual interpretation will explore the interface between the mizmorim at the end of Book IV and the beginning of Book V which request for and begin to describe the realization of the dream of redemption and revival in Eretz Yisrael. With these insights at the end of the chapter, Mizmor 107 serves as a meaningful opening for Book V, which will be discussed in the next lecture.
When You Call Out My Name, You Know That Wherever I Am, I’ll Come Running
The Structure & Story of Book V (107-150)
Dr. Beni Gesundheit | Hour and 17 minutesStructure & Story of Book V - Opening Mizmor 107 - Structure & Context & Intertext
How can contextual interpretation be used to help our understanding of Mizmor 107, its opening of Book V and its recitation on Yom HaAtzmaut and Yom Yerushalayim?
Book V details the vision and the program for the revival of the Jewish people in Israel in various steps which will deepen the connection to the land, Jewish history and the people. Jews of the Diaspora and all nations will eventually be part of this process under King David’s leadership. Three Hallel units appear in Book V (113-118, 135-136; 145-150) with similar but different messages; they provide the structure of the narrative of Book V.
Mizmor 107 is the ideal opening for this process, as we shall see from analysis of its text, context and intertext. Therefore, it was chosen to be recited also on Yom HaAtzmaut and Yom Yerushalayim.
Consolation, Redemption, Return: Tanakh's Climactic Message
Dr. Yael Zieglerתאריך פרסום: 2022 | | Hour and 7 minutes
In this shiur, we will offer a birds-eye view of some of Tanakh's complex books to uncover its optimistic message of consolation, redemption, and return to the land. we’ll be comparing the resurrection of Israel against other fallen nations, and see how throughout the Tanakh (notably - Psalms, Isaiah and Trei Assar), there are prophecies of redemption and resurrection; Especially in the darkest hours.
Dedicated by Janice Bitansky in memory of her parents, Israel and Yetra Goldberg