Shabbat

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The Ten Dibrot
Prof. Jonathan Grossman
What are the differences between the Ten Commandments in Yitro and the Ten Commandments in Va'ethanan? This lesson focuses on the differences in the mitzva of Shabbat, while noting the dual nature of Shabbat as a commemoration of the creation and a commemoration of the Exodus.
The Ten Commandments
Rabbi Yehuda Rock
The Torah refers to the 'ten' commandments on the two stone tablets - but the division and identification is not explicit. This lesson will offer three divisions based on the Mesorah, and a fourth suggestion for dividing the commandments into ten.
Of Space and Time (Audio)
Rabbi Chanoch Waxman |
This shiur explores Sefer Vayikra's unique presentation of the Moadim. One may have thought that the various offerings (korbanot) would be central, but that is not the case. Rather, the Moadim highlight the opportunity to encounter God, which is what Vayikra is really about. Just as the Tent of Meeting is an example of sacred space, the Moadim are about sacred time.
Between Sabbath and Sanctuary (Audio)
Rabbi Chanoch Waxman | 18 minutes
This shiur explores the striking “shabbat” motif in Vayikra's presentation of the Shemitta year (as opposed to the Shemitta laws in other books), in Parshat Behar and in the punishment section in Bechukotai, and reveals how the Seventh Year expands on and fuses together the themes of “holiness of time” and “holiness of space.”
"Each and Every Month, and Each and Every Shabbat" (Audio)
Rabbi Amnon Bazak | 15 minutes
What constitutes the special status of Rosh Chodesh? This shiur compares the festival sacrifices in Parshat Pinchas with "Parshat ha-Moadot" in Sefer Vayikra. Looking at references to Rosh Chodesh mentioned together with Shabbat throughout Tanakh and focusing on the distinct aspects of the Shabbat sacrifices will shed light on the unique nature of Rosh Chodesh and its aspects which relate to Shabbat and Moed.
"Each and Every Month, and Each and Every Shabbat"
Rabbi Amnon Bazak
Parashat Pinchas and Parasht Emor include Shabbat and Rosh Hodesh in the list of festivals. Shabbat and Rosh Hodesh are also appointed a special Musaf sacrifice, just like other festivals. Apparently, Shabbat should be considered a sanctified day and a day of rest despite the fact that technically it is not a holiday. The unique Musaf sacrifice offered on Shabbat indicates a unique status among the festivals. In contrast, Rosh Hodesh is not considered "Mikra Kodesh" - a sanctified day - but is nonetheless included in the list of festivals. The status of Rosh Hodesh is therefore somewhere between that of Shabbat and a regular day.
"'Zakhor' And 'Shamor' Were Uttered As One Word"
Rabbi Dr. Yoel Bin Nun
Shabbat in the Ten Commandments in Shmot is linked to the Creation, but elsewhere in Shmot Shabbat is linked to the Exodus from Egypt. Shabbat in the Ten Commandments in Devarim is linked to the Exodus, and introduces new innovations. The central innovation is the presentation of the Exodus as the absolute source for the commandment of Shabbat.
The Ten Dibrot (audio)
Prof. Jonathan Grossman | 13 minutes
This shiur compares the Ten Commandments as they appear in Devarim with their form in Sefer Shemot. Most significantly, there appears to be an entirely different explanation for the commandment of Shabbat. Is Moshe in his "repetition" deviating from the original commandments from the Revelation at Sinai? Why is he quoting from parashat Mishpatim instead of from parashat Yitro? What is the purpose of the disparity between Shemot and Devarim?
Introduction to Kabalat Shabbat
Kabalat Shabbat (Part 1)
Rabbi Avi Baumol
The dual nature of Shabbat is presented: Universal - stemming from the creation of the world - and national - stemming from the Exodus from Egypt and the covenant between God and the Jewish People. This dual nature will be evaluated throughout the Mizmorim of Kabalat Shabbat.
Mizmorim 96 and 98
Kabbalat Shabbat (Part 2)
Rabbi Avi Baumol
A comparison between Mizmors 96 and 98 mirror the two aspects of Shabbat previously described. Mizmor 96 calls out to the world and to nature to praise God while Mizmor 98 calls out to praise ‘our’ God for the salvation he has brought to the Jewish Nation.
Mizmor 97
Kabalat Shabbat (Part 3)
Rabbi Avi Baumol
The progression of the praising of God is noted: from the universal natural, to the nations of the world and ultimately culminating with the righteous people in the world praising God for the coming of the day of Judgement. God’s victory over the idol gods is evaluated.
Mizmor 99
Kabalat Shabbat (Part 4)
Rabbi Avi Baumol
Mizmor 99 focuses on God’s relationship with the Jewish Nation. The Mizmor is divided into three sections based on the word holiness. Through an analysis of the concept of holiness we can begin to appreciate the reason it acts as the crucial link in this Mizmor.
Mizmor 95
Kabalat Shabbat (Part 5)
Rabbi Avi Baumol
Mizmor 95, the introductory Mizmor to Kabalat Shabbat, combines the universal desire to praise God, with God's demand for reciprocity from His Nation in keeping His commandments. This mirrors the desire for spirituality on Shabbat with the rigorous demands of keeping Shabbat.
Mizmor 92
Kabalat Shabbat (Part 6)
Rabbi Avi Baumol
The first section of Mizmor 92 discusses praising God, and the blossoming of evil. The significance of a brief middle section of four words is discussed. The third section discusses the fleeting nature of the wicked and the eternal righteous as they praise God, and the connection to Shabbat.
A Closer Look at Kiddush
Rabbi David Fohrman |
Rabbi Fohrman offers a deeper insight into the seemingly boring and repetitious nature of the text of our Shabbat morning kiddush. Over and over, the text discusses "keeping" shabbat, holiness, and a covenant - but why? Want to see more videos like this? Check out https://www.alephbeta.org/
God In Space, God In Time
Rabbi David Fohrman |
What does bringing God into this world through space and through time mean? Time and space are the two realms in which we explore our connection with God. Want to see more videos like this? Check out https://www.alephbeta.org/
Shabbat
Rabbi Yaakov Medan
Shabbat plays a central role in Jewish life. By examining the different aspects of Shabbat mentioned in the Torah and specifically its juxtaposition to the building of the mishkan in this week's parsha, we can get a clear picture of what this day is all about.
Macharat Hashabbat: Holiness and Time in Sefer Vayikra
Rabbi Chanoch Waxman
תאריך פרסום: תש"ע | |
What does the phrase "macharat hashabbat" mean? Many commentaries attempt to answer this question, which has important implications regarding the observance date of the holiday of Shavuot. However, by carefully examining the texts in Vayikra, we gain an understanding of the connection between Shavuot and the concept of Shabbat, signifying dependency on Hashem. We also gain deeper insights into the two aspects of meeting with Hashem - both in place and time.
The Problem of Macharat HaShabbat
Rabbi Chanoch Waxman | 36 minutes
What does the term Macharat HaShabbat mean? Many classical commentaries deal with this famous question, which holds practical implications for the counting of the omer and the holiday of Shavuot. By comparing the korban haomer with the episode of the manna in the desert, we can learn about Shabbat and our constant dependency on God.
An Epic View of Jewish Holidays
Parashat Emor
Rabbi David Fohrman |
Parashat Emor outlines the holidays, with two major interruptions: the laws of the omer offering, and the agricultural laws of pe'ah and leket. Why do these two pieces invade the laws of holidays, and what does that teach us about the epic Biblical approach to holidays? Want to see more videos like this? Check out https://www.alephbeta.org/
Between Sabbath and Sanctuary
Rabbi Chanoch Waxman
This shiur explores the striking “shabbat” motif in Vayikra's presentation of the Shemitta year (as opposed to the Shemitta laws in other books), in Parshat Behar and in the punishment section in Bechukotai, and reveals how the Seventh Year expands on and fuses together the themes of “holiness of time” and “holiness of space.”
Sanctified Time
Prof. Jonathan Grossman
Parshat Emor deals with the sanctity of time, and with the important distinction between Shabbat and the rest of the festivals.
The Parasha of the Festivals: Its Structure and Significance
Rabbi Elchanan Samet
The section dealing with the festivals in Parshat Emor raises a number of questions: What is the connection between Shabbat and the other festivals? Why does the Torah mention the commandments of leket and pe'ah in the middle of this section? Why is there a double conclusion for Sukkot? We can answer these questions by examining the structure of the parsha and its division into two parallel sections.
Of Space and Time
Rabbi Chanoch Waxman
This shiur explores Sefer Vayikra's unique presentation of the Moadim. One may have thought that the various offerings (korbanot) would be central, but that is not the case. Rather, the Moadim highlight the opportunity to encounter God, which is what Vayikra is really about. Just as the Tent of Meeting is an example of sacred space, the Moadim are about sacred time.
The Shmita Year and its Connection to Shavuot and Har Sinai
Rabbi Menachem Leibtag
תאריך פרסום: תשע"ד | |
What is the first real Shabbat of the Jewish people? And how does it connect to the Omer, to the brit at Har Sinai, to Shavuot, and to the Shemitta cycle? We begin by examining the meaning of “omer” by looking at the texts in which the word appears. After placing the test of the “manna” into the timeframe of Bnei Yisrael’s journey from Egypt to Har Sinai, what emerges is a crucial tool for the nation’s development and relationship with God, which is later symbolized and commemorated in rituals which are now ever more meaningful-- especially now that we understand more about the agriculture of the Land of Israel.
The Chiastic Structure of Vayikra Chapter 20
Rabbi Menachem Leibtag
תאריך פרסום: תש"ע | |
The chiastic structure is a tool used to understand the meaning of a chapter of Tanakh in much greater depth. This lecture illustrates how this method creates order within verses that appear random and superfluous, and then examines Vayikra Chapter 20 by applying the chiastic structure in order to gain an appreciation about what it means to be representing God through sanctity.
The Torah: The Birthplace of the Idea of Equality
Rabbi Dr. Joshua Berman | 58 minutes
When comparing societal law in the Torah to that of other ancient Near East codes, one can notice that the Torah is far more advanced in the area of societal equality than the surrounding cultures during that time. This lecture examines economic law, political vision, and societal norms in the Torah and highlights the Torah as a blueprint for a society that is far less hierarchical and stratified, and much more egalitarian and just.
Shabbat in the Book of Yirmiyahu
Rabbi David Sabato
In this unique prophecy, Yirmiyahu discusses the breach of the covenant of Shabbat. While the Torah and other prophecies connect immorality with the destruction of Jerusalem, Yirmiyahu stresses the importance of the observation of Shabbat as a condition for the people's continued existence in their country due to its nature as a national covenant with a most public nature. This prophecy is compared the prophecy in chapter 7, as well as to the prophecies of the other prophets regarding Shabbat.
Were Mussaf Sacrifices Offered in the Desert?
Rabbi Yehuda Rock
Were Mussaf sacrifices offered in the desert? The well-known opinion of the Ramban states that the mussaf (additional) sacrifices, which are listed in our parasha, were not offered in the desert; they were instituted only at the time when Bnei Yisrael entered the land. In this shiur we shall examine this view and propose an approach according to which the mussaf sacrifices were indeed offered, but in a manner that was different from the custom fixed for future generations - with a focus on the integration of God in our lives.
“Temidim in their order, and Musafim according to their laws”
Doron Chitiz
Yirmiyahu 17-18
Rabbi David Sabato
Perek 17 opens with harsh criticism given to the people of Yehuda who, in contrast to other nations who will one day forgo their foreign worship (16:9), have let idol worship become an intrinsic part of their identity (1-4). The perek's next section includes a series of psalms and reflections surrounding the topic of belief in God and divine justice (5-18). In the third and most central section of the perek (19-27), Yirmiyahu is commanded to publicize a prophecy about the city's failure to properly observe Shabbat by the gates of Yerushalayim.

Perek 18 opens with a prophetic parable: Yirmiyahu is commanded to go to a potter's shop and wait for the continuation of God's message. The prophecy recieved in the potter's shop is comprised of a parable (1-4) and its explanation (5-12) relating to the ethics of divine decrees. The perek continues with Yirmiyahu's personal struggle with those who vehemently object to his prophecies. As we saw in perek 11 regarding his enemies from Anatot, here too the unbearable harrassment and persecutin incite Yirmiyahu to beg God not to forgive the nation's sins.
Yeshayahu 58-60 - Matan Al HaPerek
Rabbi David Sabato
Chapter 58 deals with the question of the nature of Fast Days, and ends with the ideal characteristics of Shabbat.

Chapter 59 describes the redemption as God's kindness toward humanity, whose sins are responsible for the state of the "Hidden Face" of God.

Chapter 60 depicts a bright, spectacular image of redemption, at whose center stands Zion, shining with a precious light.
The Idea of Shabbat in the Book of Yechezkel
Dr. Tova Ganzel | Hour and 8 minutes
What is the status of Shabbat observance during the destruction of the Beit Hamikdash and the Babylonian exile? This shiur traces the records of Shabbat observance in the Tanakh, and particularly in the book of Yechezkel, and highlights the crucial nature of Shabbat - its desecration ultimately lead to the destruction, and its observance signifies the eternal relationship between God and Israel.
Shabbat and Teshuva
Rabbi David Silverberg
Remembering Shabbat- Commentary and Halacha
Dr. Baruch Alster | Hour and 4 minutes
The mitzva of Shabbat is portrayed in both the ten commandments listed in sefer Shemot and in sefer Devarim- with a slight difference in wording. The medieval commentaries attempt to resolve this difference through a variety of explanations which shape their opinions of the very nature and essence of Shabbat. Through a discussion of these various opinions we learn about the proper method of interpreting not only the mitzva of Shabbat but also the rest of the Torah itself.
Vayishlach and Motzaei Shabbat
Rabbi David Silverberg
A Quick Look at Vayakhel - Pekudei
Rabbi Ezra Bick | 11 minutes
Most of the parsha is about the Mishkan, describing what is actually done to build the Mishkan, after the previous parshiyyot listed the detailed instructions. In the beginning of our parsha is a section with a few pesukim that repeat the prohibition to do melakha on Shabbat -also paralleling the previous parsha. We take a closer look at this section.
Shabbat and the Mishkan
Rabbi Elchanan Samet
Between the seemingly concluding command about the Mishkan in Parshat Ki-Tisa and the debacle of the Golden Calf, there is a short section of six verses (31:12-17) containing the mitzva of Shabbat. What is the reason for the appearance of this mitzva here? Through an analysis of the various commandments relating to Shabbat, we can understand the placement of these verses, highlighting the relationship between the Mishkan and Shabbat. The conclusion of the command to build the Mishkan teaches that Shabbat, too – like the Mishkan – is a sign of the mutual covenant between God and Israel.
The Sabbath: First Day Or Last?
Rabbi Jonathan Sacks
There is one marked difference between the account of God’s instruction to build the Sanctuary, and Moses instruction to the people. In the first case, the command of the Sabbath appears at the end, after the details of the construction. In the second, it appears at the beginning, before the details. Why so? Through a close examination of the text we can learn about the Mishkan and Shabbat as symbolic prototypes of the building of a society in carefully calibrated order and harmony.

This article is part of the Covenant & Conversation series.

To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
Awe of Parents and Shabbat Observance: Appreciation and and Optimism
Rabbi David Silverberg
Behar: The Price of Tea in China
Rabbi Elli Fischer
Behar: Idolatry, Shabbat, and the Mikdash
Rabbi David Silverberg
The Oath
Rabbi Tzvi Sinensky
Nechemia chapter 10, perhaps the climax of the nation’s renewed commitment to Torah, summarizes the binding oath accepted by the community.

In many instances, the oath seems to supersede the obligations that are set forth explicitly in the Torah. The commentators struggle with a fundamental question: to what extent was the oath a renewed commitment to the ancient laws of the Torah, albeit with some novel interpretations, and to what extent are these new, proto-Rabbinic laws? As we have seen, it is most likely that our chapter presents a mix of the two views. On any view, our chapter – and, indeed, the entire period of Shivat Tzion – exemplifies a careful balance between commitment to tradition and an understanding that specific commandments require additional emphasis or even innovation at particular moments in history.
The End of Nehemya
Rabbi Tzvi Sinensky
Chapter 11 reports that a tenth of the Jewish population of Judea was selected by lottery to live in Jerusalem, with an eye toward ensuring the city’s ongoing security. The Jerusalem lottery was a random, rather than Divine, mechanism for determining who was to live in the holy city, consistent with the tenor of desacralization running throughout the period of Shivat Tzion.

The celebratory dedication of Jerusalem’s walls closely resembles the celebration in the third chapter of Ezra. Buried among the many similarities, however, is a basic difference. In Nehemya, the joy is unmitigated. In Ezra it is muted by the sobbing of those who had witnessed the First Temple’s grandeur. Thus, Nehemya is to be viewed as having brought Ezra’s work to a point of greater completion.

Nehemya’s final chapter neatly summarizes many of his major concerns throughout his tenure in Judea, and it brings his story full circle. The differences between the events of Nehemya chapter 1 and chapter 13 neatly capture the enormity of the governor’s achievements. At the book’s opening, there is an existential crisis. The walls of Jerusalem are burnt to the ground, and the community’s survival is far from assured. By the end, the wall has been completed and the community’s safety secured. Nehemya has turned his attention to matters of ethics, the Temple, and religious practice. However, for all his accomplishments and efforts, Nehemya concludes his sefer with his work incomplete. The battle for the hearts and minds of the people was destined to continue in Sefer Malakhi, a work written some years following Ezra and Nehemya’s careers.
Rashbam and Ibn Ezra
Rabbi Dr. Martin Lockshin
תאריך פרסום: 5777 | | Hour
Beginning with biographical sketches, we compare and contrast, Ibn Ezra and Rashbam, two Torah commentators who claim to look for the plain meaning of the text. Both are interested peshat at a time when others aren’t, but they are two very different people from different contexts and milieus. Their methods and comments can often be remarkably similar, but the differences are telling. We delve into the question of what peshat is. Do they both see "peshat" as the highest value in their Torah commentary, or is something else going on? We will look at some fascinating examples that highlight their respective methodologies.
What Sabbath Is All About
Parshat Emor
Rabbi David Fohrman |
In our Torah reading for holidays, we not only recite the laws of holidays, we include shabbat, and oddest of all, some laws about sacrificing animals. What do all these laws have to do with one another? In this video, Rabbi Fohrman makes a fascinating argument about how Shabbat works and shows that there are shabbatot in different realms.

If you enjoyed this video, please visit AlephBeta.org to watch more.
Why Does Land Have To Rest?
Parshat Behar
Rabbi David Fohrman |
We talked last week about seeing shabbat in different worlds. But how do we understand, conceptually, what this means? In this week's video, we look at Pesach, Shmita and Yovel and ask, where do we see Shabbat, and why does it matter?

If you enjoyed this video, please visit AlephBeta.org to watch more.
The First Tablets and the Second Tablets - The Differences Between Mishpatim and Ki-Tisa
Rabbi Dr. Yoel Bin Nun
In this shiur, we will compare and contrast a number of parallel passages in Parshiyot Misphpatim and Ki Tisa, focusing on the differences resulting from the sin of the golden calf, which took place in the interim.
Parshat Behar Part 1: Shemitah & Shabbat
Shani Taragin | 33 minutes
This podcast relates to the beginning of Parshat Behar, discussing the connection between Har Sinai, Shmitta, Yovel, and Shabbat, and their significance in our relationship with God.

Courtesy of www.tanachstudy.com
And There was Evening and There was Morning- The dispute between Rashbam and ibn Ezra about Shabbat
Rabbi Dr. Martin Lockshin | Hour and 3 minutes
This lecture discusses Rashbam’s controversial comment on the phrase “vayehi erev vayehi boker” [“and there was evening, and there was morning”] and Ibn Ezra’s vehement opposition to this commentary. Through a close textual analysis we explore the concept of a day in the Bible and in Judaism, and also reach a deeper perspective of the significance of interpreting a biblical text.

Click here for a downloadable audio version of this lecture
How Tefilat Shabbat Illuminates the Meaning of Vayechulu and Veshamru
Rabbi David Fohrman | Hour and 16 minutes
Two of the best known pieces of Biblical text that deal with the idea of Shabbat are the “Vayechulu” passage in Breishit, and the “Veshamru” passage in Exodus. We say them every week as part of the texts of Kiddush Friday night and Shabbat day. And yet a great many puzzles haunt us about these texts. Why would an all powerful God need to rest? If God finished creating everything at the end of the Sixth Day, why does Vayechulu also tell us that He ‘finished’ on the Seventh Day? ~~In this talk, Rabbi David Fohrman makes the case that the amidah of the Sabbath prayers contains text that is designed as a commentary on these two crucial texts - and that this ‘prayer-commentary’ opens up our understanding of both Shabbat, and the Biblical texts that describe it, in profound ways.
The Labor of Thinking
Rabbi Ben-Tzion Spitz
The Sin of Missed Opportunities
Rabbi Ben-Tzion Spitz
Holy Time-Out, Holy Time-in
Avidan Freedman