Exile and Redemption

נמצאו 20 תוצאות חיפוש

1. Multiple Reflections Upon the Fast of Tammuz

   Rabbi Dr. Aharon Adler

   תאריך פרסום: תשע"ג | |

   Turning to the book of Zekharya, we begin with a question posed to the prophet: are the fast days still to be in place after the exile? An ambiguous and lengthy answer ends with the response that they will be transformed into days of joy. Conspicuously absent in the answer is a time frame. To better understand what is going on, we explore what happened on the day commemorated by the “fast of the fourth month.” Excerpts from poetry of Ibn Gabirol, among other sources, contribute to a richer picture of what the fast day is about.

2. What is Redemption?

   Rabbi Alex Israel | 41 דקות

   This shiur looks at Ramban’s introduction to Sefer Shemot, which allows us to begin to look at Sefer Shemot with a bird’s eye view of the whole book. A macro- look at the themes throughout the book makes the Sefer make more sense, as we see that the story of Sefer Shemot—the Book of Exile and Redemption-- is the development of a relationship with God, the Jewish raison d’etre.  

3. The Exiles In Babylon

   Rabbi David Sabato

   In the interim period between the exile of Yekhonya and the exile of Yehuda in the days of Tzidkiyahu, a complex situation was created in which there were two Jewish centers: one in Bavel, which included the elite of Jerusalem, and one in Jerusalem, where the poorest of the people of the land remained. There is a king in both centers: Yehoyakhin in Bavel and Tzidkiyahu in Jerusalem. This complex situation raised the question of the status of each center and the relationship between them.

   One perception arises in Bavel among the elders of Israel who come to Yehezkel thinking that the covenant between God and Israel has been annulled and that they should now integrate themselves among the nations.

   In contrast stands the opposite position, expressed primarily in the words of the false prophets, which views the exile as a temporary and fleeting event that will come to a close in the near future.

   Yirmiyahu proposes a third possibility, one that is different and more complex. Yirmiyahu argues that the exile is not a passing event, but rather a significant one. It is a long and extended process for which preparation is necessary. The people must settle into it and build upon it, while knowing that its goal is the return to Eretz Yisrael. Exile is a necessary condition for redemption. However, for the first time, Yirmiyahu also expresses the idea that will accompany exiled Jews for thousands of years – identification with the country in which they are found.

   Historically, the complex picture that Yirmiyahu tried to fix in the nation's consciousness in the exile was not always successfully absorbed. Sometimes, Jews became overly settled in their lands and over-emphasized seeking the peace of exile; occasionally, they strongly opposed their country and preached rebellion. 

4. Babylonian Exile: Fleeting or Enduring?

   Rabbi David Sabato

5. Yeshayahu 35-39 - Matan Al HaPerek

   Rabbi David Sabato

    Chapter 35 vividly depicts the journey of the exiles back to Zion. The Chapter is replete with different expressions of joy, and is dotted with happy descriptions of the blossoming of the desert and the flowing of its waters, as well as the healing of human wounds.

   Chapters 36-39 are parallel to Chapters 18-20 of II Kings (Melakhim Bet), with only very minor differences (which we will not be discussing in this article). We will focus on the additions that occur in the Book of Yeshayahu and not in Melakhim Bet:Hizkiyahu's expression of thanks after his recuperation (38, 9-20).

6. Yeshayahu 50-51 - Matan Al HaPerek

   Rabbi David Sabato

   Chapters 50-51 emphasize God's commitment to the redemption of Israel, and contrast the responsibility placed on Israel not to delay the time of redemption.

7. Yeshayahu 52-53 - Matan Al HaPerek

   Rabbi David Sabato

   Chapter 52 describes the future redemption as a redemption that is grander than the Exodus from Egypt. Chapter 5 discusses the "Servant of God" and despicts the transformation of his status and of the attitude of the Nations toward him.

8. Ramban on Parshat Haazinu - The History of the Jewish People

   Rabbi Ezra Bick | 36 דקות

   Ramban’s comments on verse 26 of Chapter 32 have a great deal of meaning in terms of understanding Jewish History. Ramban focuses on the word af’eihem, which, he argues, is a compound word meaning “However, where are they”? The verse comes in the midst of the Song of Haazinu, at a point where Israel has abandoned God. God is angered and the people are to be punished with exile.

   God has “initially” proposed that there is to be no remnant or memory amongst the nations. But what does this mean? Ramban posits, 500 years before political nationalism and the Zionist movement, that the meaning of the verse is that the Jews will not have their own national identity while they are dispersed among the nations. According to the attribute of strict judgement, this fate should have been eternal. As it is, the Ramban believes that the “merit of the forefathers” (Zekhut Avot) has been all used up in Exile.  But for the sake of God’s Great Name—for the sake of Kiddush HaShem- the lack of Jewish political status and national identity will not last forever, and the song conveys that the Jewish people will be a nation again.

   Other biblical and midrashic sources are used to delve further into the ideas about the reasons for creation of humanity and the meaning of Kiddush HaShem.

9. Ramban on Haazinu: Exile - and Zionism?

   Rabbi Ezra Bick

10. The Role of the Watchmen in Shir Hashirim

    Rabbi Moshe Taragin

    תאריך 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. 

11. Shemot - Purpose and Nature of Exile

    Rabbi Jonathan Snowbell | 20 שעות

    Parashat Shemot makes us think of many issues of galut and geula (exile and redemption). -What is the nature and purpose of this exile? Is it a punishment for the selling of Yosef? But how would this explain God telling Avraham that his descendants would be enslaved for hundreds of years, after which they would leave triumphantly?

    Should we really be asking why the exile happened, or what our response should be - what behavior or changes should exile prompt?

     

12. "HaTikva" Then and Now

    Rabbi Yaakov Medan

    The prophet Yechezkel speaks about an exiled nation mired in despair; they are thus compared to corpses that are not only lifeless but whose flesh and skin have decomposed and whose bones have been scattered. "Ha-Tikva" likewise describes a nation in exile, but the soul of this nation is alive and its eyes look towards Zion.  Hope has another aspect to it, as expressed in the words of Iyov. Elements from Tanakh are compared to their references in HaTikva and to other Jewish sources about hope for the return to Zion.

13. A Psalm for Independence Day

    Rabbi Dr. Yoel Bin Nun

    The first Chief Rabbis of the State of Israel, Rav Herzog and Rav Uziel, along with several other important rabbinical figures, selected chapter 107 of Tehillim for recitation on Yom Ha-atzmaut (Israel Independence Day). This prophetic psalm is composed with a view towards the future (“God’s redeemed shall declare…”); it is indeed well suited to the day, as it speaks of the ingathering of the exiles, to which we are witness in our generation and of which Yom Ha-atzmaut is the principal symbol.

    We examine this exciting psalm in detail.

     

    Translated by Kaeren Fish

14. The Testimony of the Song

    Rabbi Dr. Yoel Bin Nun

    The song of Haazinu (Devarim 32:1-43) should be as familiar and habitual to us as is the recitation of Shema.[1] It is meant to serve as a witness – but what it is that this song testifies to? The song is a unique prophetic testimony given to Moshe to teach the people during the final days of his life, and it describes the history that will unfold after his death.

    Does the concept of exile exist in Haazinu? The model of “destruction, exile, and redemption” stands at the heart of the covenant of the curses (Devarim 28-30), but Haazinu is built on a different model: that of distress and salvation.

15. Ramban on Bo: HaChodesh HaZeh Lachem - This Month is for You

    Rabbi Ezra Bick | 36 דקות

    Parashat Bo features the first mitzvah given to the Nation of Israel: that of sanctifying the months. Ramban explains that the Torah is teaching us that the Jewish people should count the months from this month of redemption in order to remember God’s miracles for us, and that the Torah purposely does not use names for months or days – so that as we count, we remember God’s wonders.  Why, then, do we use the Babylonian month names for the “Jewish calendar” today?

    Ramban points us to a verse from Yirmiahu, which seems to suggest that the redemption from Babylonia will surpass that of the Exodus from Egypt. Is that really a justification for changing the calendar? And how can we say that anything erases the Exodus?

    The exodus from the Babylonian exile does not negate the Exodus from Egypt – it extends it with the amazing realization that God, after exiling Israel, is willing to redeem us again. 

16. Are We Waiting for Mashiach or is He Waiting for Us? Two Models of Redemption

    Rabbi Alex Israel | שעה ו- 6 דקות

    Sefer Vayikra and Devarim offer two variant paradigms of Redemption. We shall apply these to the Egyptian Exile, and to the exiles that followed, and relate to our current state of play; are we currently in Exile or Redemption?

     

17. Singing with Asaf: Facing Destruction and Preparing to Build the Future Temple

    The Structure & Story of Books books II (42-72) & III (73-89)

    Dr. Beni Gesundheit | שעה ו- 8 דקות

    Second Asaf Collection A2 (73-83) and Mizmor 72

    The second Asaf collection paints a depressing picture of the destruction of the Temple, the exile of the Jews and the victory of their enemies. How could these mizmorim have been put to music and even be called songs?

    The second Asaf collection A2 (73-83) remembers King David (72) and the history of the Jewish people in order to face the destruction and the exile. Influenced by Megilat Eicha and the prophet Isaiah, Asaf builds new hope for the future as reflected in Books IV and V.   

18. God’s Creation Restored: Reflections on Good and Evil, the Righteous and the Wicked, Success and Failure

    The Structure & Story of Book IV (90-106)

    Dr. Beni Gesundheit | שעה ו- 12 דקות

    Mizmor 92: The Shabbat Mizmor and the First Unit of Book IV as a response to Mizmor 89

    It is obvious from the header of this Mizmor, why it was chosen as the song of the day for Shabbat. But how does its content fit into the overall narrative and messages of Book IV?

    Mizmor 92 has an outstanding poetic structure, rich contextual and intertextual connections which contribute substantially to its messages. Mizmor 92 informs us of the rehabilitation of the generation who returns from the exile. Mizmorim 90-94, starting off with Moshe’s prayer (Mizmor 90), is a literary unit that provides a response to Mizmor 89. Contextual interpretation aids in developing the story of Book IV.

19. Surviving the Exile and Returning to Eretz Yisrael

    The Structure & Story of Book IV (90-106)

    Dr. Beni Gesundheit | שעה ו- 13 דקות

    Overview 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.

20. Shir HaHshirim: Returning to the Vineyard

    Rabbi Moshe Taragin

    תאריך פרסום: 2022 | | שעה ו- 5 דקות

    In this lecture, we’ll delve into the contrast between vineyards throughout the sefer of Shir Hashirim and its implications on the depths of our relationship with God. We’ll see how Shir Hashirim teaches a valuable lesson on the importance of redemption and how to become worthy of one.