Sequencing

Found 12 Search results

  1. There is no Earlier and Later in the Torah - Is This True?

    Rabbi Dr. Avraham Walfish

    תאריך פרסום: תשס"ט | |

    It is well established that biblical narrative frequently departs from the chronological order of the events it is describing. This principle was first enunciated by Talmudic sages in the well-known, "there is no earlier and later in the Torah". However, classic commentators such as Rashi, Ibn Ezra, and Ramban sharply debated the proper application of this principle and the textual conditions which warrant its utilization. In this lecture we will survey many of the better-known and some of the lesser-known instances in which this principle has been employed, and in each case we will examine its legitimacy, its necessity, and its ramifications.

  2. Parshat Vayakhel- Pekudei

    Rabbi Jonathan Snowbell | 29 minutes

    Why are the parshiot of Teruma-Tetzveh repeated while the actual building of the mishkan took place in parshiot Vayakhel-Pekudei? Wouldn't it suffice to just state that Moshe built the mishkan as God commanded? An analysis of these questions contributes to an exploration of the dual nature of the mishkan and a deeper understanding of the nature of the relationship between Am Yisrael and Hashem. 

  3. Parshat Tzav

    Rabbi Chanoch Waxman | 34 minutes

    The section of korbanot in the parshiyot of Vayikra and Tzav seems to interrupt the story of the mishkan. It is placed in between the setting up process of the mishkan at the end of Sefer Shemot, and the miluim - the completion of the mishkan in chapter 8 of Sefer Vayikra. Why does the Torah structure the order this way? By exploring the purpose of the mishkan as a representation of the spiritual experience at Mt. Sinai, we can learn about an individual's direct relationship with Hashem, uninhibited by mediators or objects. 

  4. Parshat Tzav

    Dr. Mordechai Sabato

    The sacrifices are listed both in Parshat Vayikra, and again in Parshat Tzav - but in a different order. Why? When we closely examine the wording of the two parshiyot, It seems that Parashat Tzav presents a fundamentally different perspective on korbanot from that of Parashat Vayikra.  Vayikra offers the individual the opportunity to offer a sacrifice, while Parashat Tzav opens with the constant flame on the altar and the regular daily sacrifice, which express the altar's serving as a representation of the presence of the Shekhina. Therefore, the Torah teaches that the institution of sacrifices is more than just an opportunity offered to the people; it constitutes an essential part of the Mishkan, expressing the constant residence of the Shekhina among the Jewish people.

  5. You Shall Dwell in the Land in Security

    Rabbi Yair Kahn

    The Torah begins the parsha with the laws of Shmitta, noting that they were given at Har Sinai. This prompts the commentators to ask the famous question: “Mah inyan shemitta etzel Har Sinai?” Why is shemitta found alongside Har Sinai? By examining the nature of the laws of shemitta and yovel, we can understand that they describe a religious ideal of human faith reciprocated by divine providence. They contain a promise of a relationship between God and Am Yisrael. Shemitta and yovel are more than just commandments – they are a context for attaining the blessings of the covenant of Sinai. 

  6. The Juxtaposition of Parashot in Vayelekh and their Significance [audio]

    Rabbi Nathaniel Helfgot | 16 minutes

    What can the order and content of the various sections of Parashat Vayelekh teach us about the complementary roles of routine and novelty in our relationship with God? We examine the peculiarity of Hakhel, raise questions and attempt to answer them, such as: why is it only mentioned in Sefer Devarim, and why does everyone have to attend? We look at Hakhel as a reenactment of the Revelation at Har Sinai, view the tasks of the Leviim as an extension of Ki Tisa, and examine the appointment of Yehoshua. We explore connections between Parashat Vayelekh and the story of Eliyahu at Mount Carmel and his return to Mount Sinai (Horev), along with the command to appoint Elisha. Messages about leadership and cohesion of Am Yisrael emerge.

  7. Avraham and Lot: Divided by a Pause or a Gaping Chasm?

    Rabbi David Silverberg

  8. The Dividing Line Between the Prophet of Shaul and the Prophets of David

    Shani Taragin | 5 minutes

    We open Chapter 17, which tells the famous story of David and Goliat. But why is it that neither King Shaul nor his army general, Avner, know who David is? He was serving Shaul in the previous chapter!

    Some suggest that these chapters depict the story of the rise David, and that chronology is not the top priority in terms of the sequencing of these stories. 

  9. Yaakov's Travels: Shechem After Beit El

  10. Chronology and Tithing Yaakov's Sons

    Rabbi David Silverberg

  11. R. Avraham ibn Ezra

    Part 2

    Dr. Avigail Rock

    Ibn Ezra describes his commentary as “the book of the straight,” - a reference to following the way of peshat. Ibn Ezra explains the work as a commentary based on the fundamentals of grammar, language, and stylistic sensitivity and conforming to the requirements of logic and reason.

    Ibn Ezra declares that he is not obligated to previous commentaries, referring both to Midrashic sources and the commentaries of his predecessors.  However, in his commentaries to the halakhic part of the Torah, Ibn Ezra sees himself as bound to the Sages’ exegesis.

    Similarly, Ibn Ezra distinguishes between two types of Midrashic sources: tradition and speculation.  The Ibn Ezra feels compelled to accept a tradition but not an interpretation that they concocted of their own accord.

     

    Ibn Ezra formulates a consistent set of linguistic and grammatical rules in his commentary:

    • The formulation of rules which are adequate for all circumstances. For example he explains the word "Na" as always meaning "now".
    • The meaninglessness of trivial changes; the verse uses synonyms frequently, and there need be no justification for interchanging them. Similarly, there is no reason necessary for variations in spelling. This is applied to differences between the Ten Commandments in Shemot vs. Devarim.
    • The verse will often use a word to refer to multiple items, even though it appears in the text only once.
    • The Torah is written generally according to chronological sequence. Despite this, sometimes there are some divergences from chronological sequence.
    • The juxtaposition of the passages in the halakhic sections of the Torah is significant, not a capricious sequence of laws.

  12. Moshe's Successor and the Laws of Musaf and Tamid

    Rabbi David Silverberg