Moshe

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Falling Water: Moshe's Transgression and Akiva's Transformation
Rabbi Michael Hattin
תאריך פרסום: תשע"ב | |
The Israelites are standing at the cusp of the entrance to the Land of Israel, and we are faced with a tragic story in which Moshe and Aharon receive the message that they will not enter the Land. What is Moshe’s indiscretion in the “rock and water” story in Hukkat? In searching for a response, we examine related narratives involving water, rock, and ideas of transformation found in the Bible and in the story of Rabbi Akiva’s transformation from shepherd to Torah giant.
The Differences Between Devarim and Earlier Accounts
Prof. Jonathan Grossman
There are a number of differences between the stories in Devarim and the descriptions of the same events in earlier books. This article addresses two cases: Yitro's advice regarding the judicial system, and the Sin of the Spies. The different descriptions are an archetype for two types of distinctions: historical and tendentious.
Moshe's Prayer – Before or After the Sin of the Golden Calf?
Rabbi Amnon Bazak
After the sin of the Golden Calf, Moshe prays and asks God to forgive Bnei Yisrael. According to Parashat Ki Tisa, Moshe prayed before he descended from the mountain. However, according to Parashat Eikev, Moshe prayed after he descended, saw the Golden Calf, broke the tablets and climbed the mountain a second time. When did Moshe pray? Why does the Torah describe this event in two different ways? Did God really contemplate destroying the nation altogether?
Torah and Song, Heaven and Earth
Rabbi Amnon Bazak
What is the Torah which Moshe is commanded to write? Is it the entire Torah, or only part of the Torah? What is the "song"? Why does God command Moshe to appoint both Torah and Song as witnesses for Bnei Yisrael? Why is one or the other insufficient? And why does Moshe add two additional witnesses - heaven and earth?
Moshe's Leadership and the Transition of Generations
Rabbi Mosheh Lichtenstein
One of the central dilemmas in Avodat Hashem is the constant tension between abstraction and illustration. This lesson discusses the implications of this tension in the second half of the book of Bemidbar, in light of the Red Heifer.
The Inauguration
Rabbi Yair Kahn
This lesson discusses two issues: 1. The significance of the Midian War in light of the detailed description of the loot gathered after the battle; 2. The reason half the tribe of Menashe was added to Gad and Reuven, after they requested land on the eastern side of the Jordan (the Transjordan).
The Two Consecrations of Moshe
Prof. Jonathan Grossman
Why is Moshe sent on his mission to Egypt twice? The second consecration includes a new and important element: God's covenant with the forefathers. The covenant is mentioned here, and not previously, because of the change in Moshe's attitude toward the redemption of Bnei Yisrael. He now understands that the reasons behind the redemption involve more than morality: they are embedded in a historical - national covenant.
The Thirteen Attributes of Mercy
Prof. Jonathan Grossman
Why, in the midst of the discussion about the future of Am Yisrael, do Moshe and God engage in a private discussion the Thirteen Attributes? The discussion between Moshe and God seeks to reinitiate the Covenant between the Pieces which was broken by the nation in the Sin of the Golden Calf.
The Ideological Foundations of the Sin of the Golden Calf
Rabbi Amnon Bazak
How could have Bnei Yisrael performed the Sin of the Golden Calf immediately after receiving the Torah? A look at the description of God's chariot shows that the cherubs are in fact oxen. Aharon had intended on bringing the Divine Presence down to earth after Moshe had disappeared; but the nation misunderstood his intentions, and believed the calf was a replacement for God. The same mistake was made, hundreds of years later, by Yerovam.
The Sin of Moshe and Aharon
Prof. Jonathan Grossman
What was the sin of Moshe and Aharon at Mei Meriva? This lesson suggests an explanation based on the comparison to Parashat Beshalah in particular, and the nation's complaints about water in general.
The Zeal of Moshe, Nadav and Avihu, and Pinhas
Prof. Jonathan Grossman
There is a striking resemblance between the sin of Baal Peor and the sin of the Golden Calf. In both cases, the sin (which involves idolatry and prohibited sexual activity) follows a major public revelation; both sins are followed by a plague; and in both cases the leader - Moshe or Pinchas - commits a zealous act to stop the plague. The similarities also highlight the contrast between the two episodes, and Moshe's inactivity is emphasized in light of Pinchas's action. An additional link to Nadav and Avihu's actions at the inauguration of the Mishkan demonstrates the boundaries of zealousness and the distinction between appropriate and inappropriate zealous acts.
Divine Command and Human Initiative OR Why Does Matot Begin With the Laws of Women's Vows?
Prof. Jonathan Grossman
The sin of Baal Peor, Pinchas’s act, and the commandment to battle Midian – are separated from the actual Midian War by six seemingly unrelated episodes: The census; Zelophehad’s daughters; God’s command that Moshe should go up to Har ha-Avarim; the appointment of Yehoshua; the supplementary (musaf) sacrifices; and the vows of woman and girls. These six episodes can be divided into three pairs, with one common theme: the tension between human initiative and Divine command. The episodes can all be linked to the sin of Baal Peor, and this tension is prevalent in the Midian War as well.
The Episode of Reuven and Gad
Rabbi Amnon Bazak
The episode involving the tribes of Gad and Reuven is written in great detail. The conditions to receiving the land in the Transjordan are repeated twice. What is the purpose of the lengthy description? Why are the conditions repeated twice? What is the relationship between this story and the description in Devarim?
Shmuel's Consecration Prophecy
Chapter 6
Rabbi Amnon Bazak
Chapter 3 describes Shmuel's dedication as a prophet. This lesson will discuss the unique way in which Shmuel is called to duty, Eli's role, and the revolution in the availability of God's word among his nation.
Yitro
Parashat Yitro
Rabbi Yaakov Medan
Why did Yitro come to the camp? Was his advice to Moshe sage? Did Moshe follow his advice? When did Yitro arrive at the camp, and when did the parallel episodes of appointing elders and judges occur? Why was the punishment of the sinners at Kivrot Ha-Ta’ava so severe, and what is the difference between the requests for meat in Beha’alotekha and in Shelah?
Zealousness for Moshe
Prof. Jonathan Grossman
Why was the episode of Kivrot Ha-Taava; Moshe’s breaking point? What is the essential difference between this episode and all of the other complaints of Bnei Yisrael?
Moshe vs. "the Lustful": Leadership in Crisis
Rabbi Elchanan Samet
An analysis of the episodes of the Mitonenim (the complainers) and the Mitavim (those who desired meat) clarifies the essence of the complaints, and examines the solution God offers: the seventy elders and the prophecy of Eldad and Medad.
The Mission of the Spies
Rabbi Yaakov Medan
What was the reason Moshe was not permitted to enter the Promised Land? Was it the Sin of the Spies, Mei Meriva, or perhaps neither?
Parashat Chukat - A Watershed in Sefer Bamidbar
Rabbi Elchanan Samet
The events described in Parashat Chukat occurred on the fortieth year of Bnei Yisael's journey through the desert. The nation at this point in history comprised of the children of those who sinned in the Sin of the Spies. This fact sheds new light on their complaints.
"This is the Blessing with Which Moshe Blessed..."
Rabbi Amnon Bazak
The parasha opens with Moshe's farewell address to Bnei Yisrael and his blessings to the tribes. The blessings of the tribes of Levi and Yosef are disproportionately longer than the others. Why are these two specific tribes given a longer blessing?
Israel Under Shmuel's Leadership
Chapter 7
Rabbi Amnon Bazak
Chapter 7 is the only chapter in the Book of Shmuel which describes Shmuel as leader of the entire nation. This lesson examines Shmuel's leadership, and discusses whether Shmuel was able to amend the faults of Eli's reign.
Presentation of Mordekhai and Esther in Chapter 2
Chapter 2
Prof. Jonathan Grossman
The midrash links the expositions introducing Mordekhai and Moshe, and Shaul and David. The text demonstrates that Mordekhai was chosen by God to save Am Yisreal. This article discusses the reason Esther is told to hide her identity, and whether Esther wanted to become queen.
Revelation to Avraham vs. Revelation to Moshe
Rabbi Dr. Tamir Granot
God's revelation to Moshe after the sin of the Golden Calf parallels God's revelation to Avraham in the beginning of Parashat Vayera. The comparison positions Moshe in a similar status to Avraham: both are forefathers of the nation, and the two revelations relate to the prophet's prayer for a sinning public who is about to be destroyed. Perhaps their ability to pray is the reason God chooses to make them fathers and leaders of the nation.
The Prophet in Prayer
Sharón Rimón
What exactly does God reveal to Avraham before the destruction of Sodom? Why does God feel the need to reveal His plans to Avraham? Does God tell him He is going to destroy Sodom, or is he only informed that God is planning on judging Sodom? What is the purpose of the prophet? How is his role expressed in the prayers of Moshe and Jeremiah?
The Mishkan of God and the Mikdash of Shlomo
Haftarot: Teruma
Rabbi Mosheh Lichtenstein
Shlomo forgoes the voluntary system upon which the Mishkan was constructed, and builds the Temple using a taxation system, thus forcing the nation to participate in the construction of the Temple. Why? What is the advantage of this system? What are the disadvantages? How did his decision affect the status of the Temple? The midrash blames Shlomo for his haughtiness, but also commends him for knowing how to redirect his emotions to building the house of God.
Anticipating Trouble with its Remedy
Haftarot: Beha-alotekha
Rabbi Mosheh Lichtenstein
The haftara from Zekharya, with its message about rebuilding in the aftermath of severe fall, and the rehabilitation of the people through the spiritual leadership of a priest and a political leader, fill the needs bubbling beneath the surface of our parasha. In addition to the menorah and the status of the High Priest as leader, there is also a connection between the rest of the haftara and the reality that first appears in Parashat Beha'alotekha and continues through the entire length of the book of Bamidbar.
Yirmiyahu and Moshe - Two Models of Prophecy
Haftarot: Pinhas
Rabbi Mosheh Lichtenstein
The haftara describes Jeremiah's initiation as a prophet. This lesson compares Jeremiah's initiation with Moshe's consecration. Moshe refuses his appointment, while Jeremiah requests reinforcement. The different reactions stem from the different roles they are expected to fill.
Yehoshua
Haftarot: VeZot HaBerakha
Rabbi Mosheh Lichtenstein
This chapter describes the reinforcement and fortification of Yehoshua's leadership, following Moshe's unique leadership. The haftara is The verse "You shall meditate on it day and night links the haftara with Simhat Torah. As a leader, Yehoshua was unable to enhance the depth of Torah, but he reinforces the ongoing existential link to Torah by urging the people to study daily, even if briefly. Simhat Torah as well is not only for the great scholars, but for the masses who participate in the weekly reading.
"I Shall Harden Pharaoh's Heart"
Rabbi Yaakov Medan
How can Pharaoh be punished if God hardened his heart? How can he be accused of his sin? How did God harden the hearts of Sihon and the Canaanite kings?
Liberating the Spirit of the Israelites
Rabbi Ezra Bick
The first two chapters of Parashat Va'era are disruptive to the narrative sequence. Several times, God tells Moshe (and Aharon) that they are to go to Pharaoh and take the Children of Israel out of Egypt. While Moshe seems reluctant, the triple repetition of descriptions that seem identical is unclear.
The Appointment of Moshe
Parashat Va'era
Rabbi Chanoch Waxman
Early in Parashat Va’era God commands Moshe to rescue Bnei Yisrael from Egypt. However, Moshe was already consecrated for this mission once, by the Burning Bush. What is the significance of this duality? Why is there a need for two consecrations? An analysis of each episode reveals the different reasons for saving the Children of Israel; each consecration focuses on another aspect of redemption.
Parashat Yitro
Prof. Jonathan Grossman
"When the horn ("yovel") sounds long, they shall ascend the mountain." What is the sounds that permits the nation to ascent onto the mountain that was previously forbidden to touch? After the divine presence had descended, the nation was meant to climb the mountain and meet God’s presence “face to face.” But the nation was scared and requested continued mediation from Moshe. While the fear of God is positive, there is a spiritual price to pay for preventing the direct encounter with God.
The Leviim and the Firstborn
Rabbi Ezra Bick
Why is the census described twice, and both times in great detail? Why aren't the Levites included in the census, while Moshe's orders not to include them only appear after the census? Why were the Levites given to Aharon, and only then said to replace the firstborns? Why were Moshe and Aharon's descendants mentioned separately?
Moshe and Hovav
Prof. Jonathan Grossman
Why does the Torah document Moshe's request that Hovav join the nation on their journey to Canaan? Why is this offer inserted in the center of the preparations for the journey? Why isn't Hovav's answer recorded?
Of Lusts and Laments
Rabbi Chanoch Waxman
Moshe's response to the "mitavim" - the people who desired meat - differs from his previous reactions to the sins and complaints of Bnei Yisrael. What's the reason for his changed attitude? Is there a connection between the sin of "those who desired meat" and the departure of Yitro?
Aliya
Rabbi Ezra Bick
The root עלה - 'alah' - is used frequently in the stories of the Spies and the Ma'apilim. The meaning of the biblical verb transcends the physical or geographical - and indicates a determined and deliberate effort. The argument between Moshe, Yehoshua, and Caleb with the spies and Ma'apilim focuses on the concept of "Aliya." In order to succeed in performing God's command, one must muster their might and act with determination despite the odds and visible reality.
Two Complaints of the Nation, and the Re-Appointment of Aharon
Prof. Jonathan Grossman
Parashat Korah raises some questions regarding the order of the various complaints. This article offers an analysis of the complaints and challenges of Bnei Yisrael.
Bnei Yisrael - the New Generation
Rabbi Amnon Bazak
Why is Moshe and Aaron’s response to the complaint at Mei Meriva different than their response to other complaints? Apparently Moshe and Aharon had expected the Second Generation to act differently than the generation they had led out of Egypt. God responds to the complaint by sending snakes to attack the nation, and as a solution commands the creation of the Bronze Serpent. Bnei Yisrael eventually learn to believe in God, and finally act independently of their leaders, when they sing the Song of the Well, and conquer the land of Sihon.
The Story of Ba'al Pe'or and Pinchas's Act
Rabbi Yehuda Rock
This parasha describes a grave moral deterioration, when the nation succumbs to their desires and engage in forbidden sexual relations. The leaders of the nation are at the forefront of the sin, but while God commands that the leadership be killed, Moshe only kills those who are engaged in the sinful act. Pinchas fulfills the divine edict by killing one of the leaders of the nation when he has relations publicly. His act is therefore not an act of personal zealousness, but rather a fulfillment of the divine command.
Were the Daughters of Zelophehad Early Jewish Feminists
Rabbi Elchanan Samet
Was the request made by Zelophehad's daughters based in feminist values? An analysis of the parasha shows that their request had nothing to do with feminism, but stemmed from their desire to "make a name" for their father. However, God's response does touch on the issue of equality.
Moshe and Midyan
Rabbi Ezra Bick
The war against Midian is described while Bnei Yisrael are preparing to enter the land, while the logical placement of the story is immediately after the story of Ba'al Pe'or. This lesson will explore the significance of this episode in its present context, and its significance to the leadership tasks assigned to Moshe.
Moshe's Speech to Gad and Reuven - Justified Rebuke or a Misunderstanding?
Rabbi Elchanan Samet
Moshe's harsh response to the tribes of Gad and Reuven, and their response to Moshe, raise the following question: was there a misunderstanding between Moshe and the two tribes, or did the tribes change their mind in light of Moshe's harsh response?
The Birth of a Nation: The Framing Statements of Moshe's Blessing
Dr. Mordechai Sabato
In this parasha, Moshe blesses the nation before his death. In his blessing, Moshe addresses each of the tribes (with the exception of Shimon). In this sense, Moshe's blessing resembles the blessings that Yaakov bestowed upon his sons before his passing. The similarity between Moshe's blessings and those of Yaakov is easily discernible in several of their details, as well. This article explores the differences between the two blessings.
The Well Scene: A Betrothal
Dr. Yael Ziegler
This shiur follows the theme of a man from a foreign land meeting a woman at a well, and their meeting resulting in marriage. We will explore the unique qualities of each story. Ruth and Boaz do not meet at a well, but their unusual meeting does lead to marriage. What makes the story unique is that the female protagonist in the story is from a foreign land, instead of the man, and she is the true heroine of the story.
God's Presence in the Mikdash and the Mishkan
Haftarot: Pekudei
Rabbi Mosheh Lichtenstein
There is an essential distinction between God's presence in the Mikdash and in the Mishkan. In the Mishkan no human intervention is necessary to promote the Shekhina, while in the Mikdash the Divine Presence is dependent on the actions of the nation. What is the reason behind this distinction? Does it stem from a different spiritual status? From a different divine leadership? Or perhaps from the approach of the present leadership (Moshe vs. Shlomo)?
The River and the Redeemer (Audio)
Rabbi Chanoch Waxman | 12 minutes
The Torah tells the story of Moshe's infancy in detail, yet skips his formative years and moves straight to his adulthood stories of rescuing others from injustice. This shiur explores the significance of Moshe’s infancy narrative, emphasizing the textual and symbolic connections between Moshe's Israelite birth mother and his Egyptian adoptive mother (Pharaoh's daughter).
The Appointment of Moshe (Audio)
Rabbi Chanoch Waxman | 21 minutes
God’s mission and Moshe’s response from the Burning Bush appear to be briefly repeated in Parashat Va'era. The “second” mission responds to the problematic outcome of the first mission, but why are two parts necessary for the redemption? A textual comparison of the two missions reveals two distinct aspects of God’s redemption of the Israelites: compassionate empathy, and fulfilling the Covenant of the Forefathers (Brit Avot).
God's Power
Rabbi Alex Israel | 35 minutes
This parasha seems to starts out with a grand statement but then fizzles out, pausing to list geneology, and then repeats Moshe's worry about his speech impediment. Upon closer examination, we see that the parasha's chiastic structure emphasizes the transformation of Moshe's mission from a political role to that of “emissary of God” (Sheliach Hashem).
Ruth and Boaz at the Well: Betrothal Scenes and their Meaning
Part 4
Dr. Yael Ziegler |
This shiur examines the Biblical type-scene of the well as a meeting place for future spouses, with a view to analyzing the form of the scene appearing in Ruth. Through a comparison of common and missing elements among the Biblical “well-meetings”, the character traits of the personalities in the various stories are revealed.
Chapter 1: The Transition of Leadership
Rabbi Michael Hattin
Who is Yehoshua, the protagonist of our Book? This lesson examines Yehoshua’s character through his appearances in the formative events in the life of the nation, his name, and his role in the completion of the Torah. These serve as background for Yehoshua’s appointed role, and for God’s encouragement “"be strong and courageous."
Chapter 2: The Sending of the Spies to Yericho
Rabbi Michael Hattin
In this lesson, we will begin to consider Yehoshua's sending of spies to Yericho in advance of its capture, comparing and contrasting Yehoshua's spies, with those sent by his mentor Moshe almost four decades earlier, as described in Sefer Bemidbar/Numbers Chapters 13 and 14.
Crossing the Yarden - The Theme of Passage
Rabbi Michael Hattin
This lesson compares the crossing of the Yarden with its most obvious parallel, the crossing of Yam Suf. In both incidents the crossing is not merely physical but existential - crossing into freedom leaving the slave masters of Egypt behind for good and forty years later crossing out of the nomadic lives of the wilderness into the settled life of Eretz Yisrael. Similarly, Avraham and Yaakov cross waters marking significant changes in their lives. While many similarities exist between the crossing of Yam Suf and the Yarden, the many differences between the two episodes highlight the stage of development the nation is in during each episode.
Revisiting the Yarden Crossing
Rabbi Michael Hattin
In direct contrast to the convention of the wilderness, in which the Pillar of Cloud and Ark always precede the people to their destination, here the Pillar of Cloud has in fact disappeared completely and the Ark remained temporarily behind, to indicate to the people that settling Canaan will require a higher level of involvement on their part. They have not been guided to the banks of the Jordan only to maintain the helpless object status that characterized them at Yam Suf. Here, they must complete the process of their liberation by demonstrating direction, resolve, and enterprise. Therefore, they must pass before the Ark.
The Angel of the Lord and the Battle of Yericho
Rabbi Michael Hattin
This lesson will discuss the appearance of God’s angel on the eve of the conquest wars. Yehoshua’s discussion with the angel will be compared to Moshe’s revelation in the Burning Bush, including the command to both to remove their shoes. The sanctity of the land that Yehoshua stands on - Eretz Canaan - demands that despite the upcoming warfare, the people and their victorious armies must never lose site of the land's sanctity, of a man's inherent worth, of the vision of a better world in which warfare is outdated and killing obsolete.
The Fall of Yericho
Rabbi Michael Hattin
This lesson considers the strategy employed for Yericho's capture, and the extremely harsh 'ban' proclaimed by Yehoshua against its spoils. The story of Yericho is Israel's first encounter on the battlefield with the Canaanites. After circling the stout ramparts of Yericho for seven consecutive days, the walls of the city came crashing down. We will discuss the encirclement of the city, the motif of the number seven throughout the bible, and its application in the conquest of Yericho.
Chapter 23:Yehoshua Addresses the People
Rabbi Michael Hattin
The final two chapters of Sefer Yehoshua constitute Yehoshua's parting words to the people of Israel. There are two discrete addresses contained in these chapters, the last offered at a great assembly of the people at Shechem, and ours communicated to the people at an unnamed location. In both, Yehoshua employs the oratorical conventions of encouragement and warning, inspiration and rebuke. God's providential care of the people is recalled, His unwillingness to brook their disloyalty evoked. This lesson will explore the similarities of Yehoshua’s address to Moshe’s parting speech.
Mishpatim: The Covenant at Sinai (Audio)
Rabbi Chanoch Waxman | 13 minutes
This shiur examines the placement of the formalistic “brit” sprinkling of the blood story as it is juxtaposed with Moshe's spiritual mountain ascent. What is the meaning of this juxtaposition? The combination of the two stories, each of which highlights a different side of the religious experience, suggests that legalism does not conflict with spirituality.
Each Man His Fire Pan: On The Deaths of Nadav and Avihu (Audio)
Rabbi Chanoch Waxman |
This shiur looks at the tragic death of Nadav and Avihu, and explores possible explanations for their death. More than merely straying into the precinct at the wrong time, it seems that they may have had fatal misconceptions what it means to function as a priest, and that they had fundamentally misunderstood the connection between coming close and attention to the Divine command.
Of Lusts and Laments (Audio)
Rabbi Chanoch Waxman |
Why is Moshe in such a crisis over the complaint of Bnei Yisrael? Bnei Yisrael have complained or misbehaved before, but this time Moshe says to God that the burden is too heavy and wishes to die. Examining this episode in context and looking at Yitro’s arrival in Shemot help to shed light on the situation.
Of Sticks and Stones
Rabbi Chanoch Waxman | 30 minutes
How did Moshe and Aharon fail to sanctify God at Mei Meriva, and why are they not permitted to enter the Land of Israel? We will gain insight into these matters by viewing our Parsha in its larger context of BeMidbar, and comparing the "stick" in our Parsha with Aharon's flowering stick in Parshat Korach and with the stick in the Parshat Beshalach.
"A Possession Before the Lord" (Audio)
Rabbi Chanoch Waxman | 32 minutes
Why is Moshe so upset at the tribes of Reuben and Gad for asking for land east of the Jordan River - land suitable for their many cattle? Is their request worse than the "Sin of the Spies"? To understand Moshe's anguish, we must examine parallels in the story of Abraham and Lot, their cattle conflicts, and Lot's vision of Sedom as fertile and resembling Egypt.
The Ceremony of the Stones
Rabbi Chanoch Waxman | 33 minutes
What is the purpose and significance of the plastered stones and rough altar to be set up upon entry to the land? Comparing the ceremony at Mount Gerizim and Mount Ebal with the ceremony of the Covenant at Sinai, and reviewing Abraham's altars and his Covenant with God upon his entry to the Land reveals that the command in our Parsha is intrinsically connected to both.
This Nation Will Rise Up [audio]
Rabbi Yair Kahn | 13 minutes
Near the end of Moshe's life, God tells Moshe that coming generations will stray after deities of other nations. What is the source of Moshe's inner strength after his preventative attempts have apparently failed? Moshe has religious humility—and recognizes our inability to fully comprehend the Divine plan. Cognizant of the power of free will, still in his role as teacher, he warns the people as another preventative measure.
Settling the Lands East of the Jordan
Rabbi Michael Hattin
Moshe eventually agrees to settle the Eastern Bank of the Jordan River. The Eastern Tribes later build an altar on the Eastern Bank of the Jordan River, nearly inciting civil war in order to bridge the gap. The splitting of the tribe of Menashe is an attempt to maintain a connection between the peoples on the two sides of the Jordan.
Hope and Defeat - Moshe's Supplication
Rav Yaacov Steinman
After the victory over Sihon and Og, Moshe beseeches God to allow him to enter Eretz Yisrael, in the hopes that being part of the victory might change his fate. God’s negative answer to Moshe signifies to the nation as a whole that our moral relationship with God will determine the outcome of history and not the winds of fate.
A Possession Before the Lord (Bamidbar 32:22)
Rabbi Chanoch Waxman
The request of Bnei Gad and Reuven positions them outside of the Promised Land, outside of God's plan for the historical future of His people, and even outside of the heritage of Avraham. Moshe’s counter-offer depends on the the loyalty Bnei Gad and Reuven promise their brothers, as well as loyalty to the land of their brothers, and to God.
Seeing God or Being Seen By God
Rabbi Elyakim Krumbein
Who is being seen during the Temple pilgrimage sacrifices—God or the members of Bnei Yisrael? The grammar and vocalization of the phrasing is strange and unclear. This tension is explored by examining momentous instances in Tanakh where there is a phrase relating to "seeing God's face"—such as the place of the Akeida and where Yaakov wrestles with the mysterious figure.
The Rise of Pinchas
Rabbi Chanoch Waxman
Pinhas’s zealous and extra judiciary act opposes Moshe’s way of leadership and the justice Moshe attempted to enact in the sin of Ba’al Pe’or. Pinhas’s action is sanctioned by God because of the gravity of the situation. Eliyahu acts out of zeal and can no longer continue to be God’s messenger.
Remembering Sinai
Rabbi Yair Kahn
The threefold repetition of Ma’amad Har Sinai in Moshe’s speech stresses the centrality and complexity of that event. One central message is that Moshe is the facilitator in the transfer of the Torah to the nation. Both the Ramban and the Kuzari place Ma’amad Har Sinai as a central theological pillar.
Zealousness for Moshe (Audio)
Prof. Jonathan Grossman | 14 minutes
How is the story of Miriam's leprosy related to the preceding story of the seventy elders? Stylistic elements unite the two stories, but most prominent is the pressing issue which links them both: the nature of Moshe's prophecy. Examining the two stories together as two perspectives (and defenses) for one novel situation allows us to better appreciate the challenges, tensions, and messages about prophecy, leadership, and Moshe's prophetic leadership.
Eliyahu on Mount Carmel (Part 4)
Eliyahu's Preparations for the Descent of God's Fire (Part 3)
Rabbi Elchanan Samet
Eliyahu builds the altar with twelve stones, and his actions are reminiscent of the altar that Moshe constructed at Sinai. Moshe created a covenant between the nation and God concerning the commandments of the Torah, while Eliyahu created a covenant concerning the recognition and acceptance of God. The reference to Ya’akov-Yisrael is meant to create a dividing line between the twelve tribes of Israel and the foreign elements that are threatening the unity and uniqueness of the nation.
Eliyahu in Horev (Part 3)
The Double Revelation of God's Angel to Eliyahu (Part 2)
Rabbi Elchanan Samet
Eliyahu flees from his mission and from his nation. Against his will, Eliyahu’s legs carry him to the wilderness, to the exact spot where the historical foundations of the nation lie – Mount Horev. Mount Horev is meant to remind Eliyahu of Israel's merit before God, for having accepted His Torah at this mountain and having entered into a covenant with Him. Does Eliyahu accept this lesson?
Eliyahu in Horev (Part 3)
The Double Revelation of God's Angel to Eliyahu (Part 3)
Rabbi Elchanan Samet
The narrative draws a clear parallel between Eliyahu and Moshe after the Sin of the Golden Calf at Horev. Eliyahu is expected to examine the ways of Moshe. Even when the prophet comes to convey stern reproof, when he is with God his task is to be a spokesperson for Israel's defense. Eliyahu, in contrast, has the opposite intention.
Eliyahu in Horev (Part 4)
"He Announced Rebuke at Sinai, and Judgments of Vengeance at Horev"
Rabbi Elchanan Samet
God asks Eliyahu “why are you here?” The question can be interpreted to mean: why are you here in the desert away from the nation? Or, according to another possible interpretation: Why are you here at Horev, where Moshe asked for mercy for the nation, when you come with the opposite intention? According to both interpretations, Eliyahu holds fast to his point of view, disregarding the events on Mount Carmel as passing. Not only is he unable to ask for mercy for the nation, he also asks for the nation to be punished.
Moshe's Face
Rabbi Alex Israel | 45 minutes
Moshe ascends higher than any other prophet so much so that he needs to veil the radiance of his face after his Divine encounters. But it is scary to imagine a political leader being masked. Can the role of the prophetic, “superhuman” teacher be balanced with that of a very human leader, one who must bear with the flaws and foibles of his people?
Meat vs. Spirit
Rabbi Alex Israel | 40 minutes
Chapter 11 in Bemidbar relays the story of Kivrot ha-taava. How many stories are in the chapter? Three main questions are explored: Why does the structure of this parsha mix together two stories? Why is Moshe in such a crisis? And what is the significance of the story of the 70 Elders at this juncture?
A Portrait of Yehoshua Bin Nun
Rabbi Yitzchak Etshalom |
We will study the relevant passages introducing us to Yehoshua, discerning the reason for his Divine selection as Moshe Rabbenu's successor and the primary challenges he faced as he assumed the reins of leadership of B'nei Yisrael. This session will serve as an introduction to the study of Nevi'im Rishonim - the "historic" books of the Prophets.
The Storm (Part 4)
Eliyahu's Journey to His Place of Ascent (II)
Rabbi Elchanan Samet
Eliyahu is commanded to pass through Beit El and Yeriho in order to part from the Bnei Ha’Nevi’im. The reader, Elisha and the Bnei Ha’Nevi’im know that Eliyahu is departing today but it is spoken as a secret. Eliyahu's journey is the inverse of the journey of conquest of the land in the days of Yehoshua. In the same place where Bnei Yisrael readied themselves for the conquest of the land, on the plains of Yeriho – right there Eliyahu departs from Am Yisrael and from Eretz Yisrael.
The Storm (Part 9)
The Dialogue on the Other Side of the Jordan (II)
Rabbi Elchanan Samet
Elisha requests Eliyahu's recognition of him as his successor, although it is clear to both of them that Elisha is different from his master, and is not prepared to negate himself. What he wants is for Eliyahu's spirit to rest upon him in addition to his own, independent spirit. If God opens Elisha's eyes and shows him the vision of Eliyahu's ascent to heaven, alive, with the understanding that Eliyahu's mission is not yet complete, and that his path in this world must be continued, with a softening of the way – then he will be Eliyahu's heir and successor. If Elisha does not merit this, then it will be clear that God does not desire for Elisha to be Eliyahu's successor. It will be clear that the special attributes of this disciple are independent and not a continuation of those of his master.
The Storm (Part 13)
Eliyahu Lives On (I)
Rabbi Elchanan Samet
Did Eliyahu die or not? The literal text implies that there was no physical death and he ascended with his body to the heavens. However, man, in his human, bodily state cannot cross the barrier into the heavenly world as God discussed with Moshe during the revelation at Horev. Various approaches are suggested by the commentators.
Gideon's Challenge
Rabbi Michael Hattin
Gideon's attempt to evade the mission given to him by the angel of God is reminiscent of Moshe's conduct at the Sneh. Gideon's unexpected appointment as leader of the people of Israel is not extended by God unconditionally. He will first have to prove his fitness for the noble task by demonstrating fortitude and faith, by publicly proclaiming his opposition to the corrupt values and corrosive belief system then current among his own people. While Gideon successfully completes the task, he shows himself to have been insidiously infected by the penchant of Ba'al's adherents for seeking signs before proceeding to battle the enemy.
The Beit HaMikdash
Rabbi Alex Israel
The Mikdash is much larger than the Mishkan and is filled with a disproportionate number of vessels in comparison to the Mishkan. The dating of the commencement of the building of the Mikdash to Yetziat Mitzrayim defines the Mikdash as the pinnacle of the redemption of Egypt. The Cherubs and the windows have a unique role in the Mikdash. The different systems for counting the months of the year are evaluated.
The Dedication of the Mikdash
Rabbi Alex Israel
The Dedication of the Mikdash, the dedication of the Mishkan and Matan Torah at Sinai, the three foundational national events of collective revelation are linked together. This chapter raise several issues rearding the Mikdash:
- The Mikdash as a place of prayer and a conduit for all prayer, from near or far
- Is the Mikdash a place for God or a place for man?
- The place of the non-Jew in the Mikdash
The dedication concludes with God's promise that his sanctity dwelling in the Mikdash is conditional on keeping the Mitzvot.
Sefer Devarim, the Most ‘Misunderstood’ Book of the Bible
Rabbi Menachem Leibtag
תאריך פרסום: תשסט | |
What is the purpose of Sefer Devarim? Rabbi Menachem Leibtag challenges the popular assumption that Sefer Devarim is a ‘review’ of the rest of Chumash, and proves that, in fact, Sefer Devarim is a crucial ending to the Chumash. By examining the progression from Sefer Shmot all the way to Devarim, we can see that Devarim is not a historical review; rather it details how Am Yisrael must become a nation representing God, utilizing a whole new set of laws, once they enter the land of Israel.
Moshe's Struggle to Attain Forgiveness after the Golden Calf
Rabbi Dr. Daniel Tropper
תאריך פרסום: תשסט | |
Why did Moshe Rabbeinu break the luhot habrit? Rabbi Daniel Tropper explores this question through the analysis of related midrashim, and explains Moshe's role of reconciling God and Am Yisrael following the sin of the Golden Calf. Through a close reading of the story one can reach a new understanding of Moshe's strategic actions and powerful leadership skills as he defends his nation and mends the broken relationship between God and Am Yisrael.
What is a "Covenant"?
Rabbi Dr. Joshua Berman
תאריך פרסום: תשסט | | 59 minutes
What is a covenant? How does it describe our relationship with God? What does it mean that God is a "brit partner" with us? Using archeological findings from the ancient Near East, Rabbi Josh Berman shows how the Torah patterned our relationship with God after a special type of covenant that existed between kings in the ancient world - the relationship of a vassal king to a sovereign king. Examining our relationship with God from this perspective allows us to appreciate the unique covenant based on loyalty and gratitude that each of us as individuals has with God.
Prophet in Distress
Rabbi Alex Israel
Eliyahu had orchestrated a three-year drought that had brought the nation to its knees. This had culminated in the decisive religious contest at Mt. Carmel that had exposed the falsity of the Baal, bringing king and country to proclaim faith in God alone. It had been an excruciating process, with Eliyahu living in exile for three years. Indeed, he had succeeding in turning the king around. But now the entire project, this huge educational endeavor, lay shattered, in ruins. It was not Izevel's death threat alone. Izevel's confidence highlighted the understanding that she was in control, and that the transformation of national priorities would be a more arduous, complex, and protracted process. All of this leads to Eliyahu's feeling of dejection and his rejection of his role as a prophet. Unlike Moshe, he is unable to be zealous towards the sinner but to invoke God's mercy on the nation as a whole.
The Golden Calf - Ibn Ezra and Ramban
Rabbi Chanoch Waxman
תאריך פרסום: 2008 | | 37 minutes
How is it possible that Am Yisrael committed the sin of the Golden Calf so soon after receiving the Torah? This shiur presents the opinions of Ibn Ezra and Ramban, who offer answers to this question from two different perspectives. Rabbi Waxman merges these two answers and sheds light on the episode of the sin of the Golden Calf, and on the role of Moshe as both the leader of Am Yisrael and as the intermediary between them and God.
The Census and the Plague
Rabbi Yaakov Medan
This article discusses the role of the half-shekel as an atonement for the census taken of Am Yisrael. We also explore the story of the census and its subsequent plague during the time of King David, whereby Chazal say that the plague broke out as a punishment for the people's failure to demand that the Temple be built. Examining this event as well as Haman's decree threatening Israel's annihilation during the time of Achashverosh can shed light on the purpose of the half-shekel as a reminder to God of the silver sockets in the wall of the Temple, therefore providing atonement for their sins.
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.
Introduction to Sefer Vayikra
Dr. Mordechai Sabato
The book of Vayikra opens with a discussion of thee voluntary sacrifices - olah, mincha, and shelamim. By closely examining the message of these sacrifices, we can see how the three different voluntary sacrifices express all the basic emotions felt by an individual standing before his Creator.
The Turning Point of Sefer Bamidbar
Rabbi Yair Kahn
תאריך פרסום: תש"ע | |
What is the turning point in Sefer Bamidbar? Although there could be various answers to that question, by exploring the story of Korach from a new angle we can notice its key role in shaping the rest of the book. The story teaches us about the role of the Kohanim within the nation, and what it means for every person to have their own mikdash within them.
What Does Aaron Teach Us About Loss?
Rabbi David Fohrman |
After the sudden death of Nadav and Avihu, Aaron's two sons, Moses argues with Aaron's remaining sons regarding a sacrifice they have brought. What is the argument fundamentally about, and what does the episode teach us about overcoming loss?

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Parshat Shemini
Rabbi Chanoch Waxman | 36 minutes
Why is the Torah unclear about the cause of the deaths of Nadav and Avihu? What is the reason for God's harsh reaction? How are we to understand the tragic event? Examining the story within its larger context provides answers to these questions, and teaches us about the function of the Kohanim as facilitators of God's presence in the world.
Darosh Darash
Rabbi Ezra Bick
In the immediate aftermath of the deaths of Nadav and Avihu there is a puzzling vague incident involving Moshe and Aharon regarding eating of sacrifices. What is happening in the story and what are the reasons behind it? By closely examining the story we can understand it in a new light, and also appreciate its application to the relationship between God and Am Yisrael.
How to Save Israel
Rabbi Ezra Bick
Why is Moshe so reluctant to speak to the Jewish people while they were enslaved in Egypt, and begin the process of the exodus? Moshe understands that his task entails more than merely informing the Jewish people that they are about to leave Egypt, but rather he must free the Jewish people from the psychological state of enslavement and dependency that they have sunk to. By closely examining the text as a whole, we can understand how every part of the exodus is meant to encourage that inner process of spiritual liberation within the Jewish nation.
Representing God or Representing Israel
Rabbi Ezra Bick
The ten plagues are divided into two parshiot - the first seven in parshat Va'era and the last three in parshat Bo. Is this merely a division of convenience, or is there an important distinction between these two groups of plagues? By closely examining the text surrounding each of the final three plagues, one can gain an understanding of the shift in Moshe's mission. God wants Moshe's personal involvement, and he switches Moshe's role from the representative of the Jewish people, speaking in God's name, to the representative of God Himself.
The Young Moshe
Rabbi Mosheh Lichtenstein
Moshe's young adult life in Midyan is a mystery to us. The Torah does not tell us very much about Moshe's life there; the next mention of his life is when he returns to Egypt at the age of eighty. Why is the Torah strangely silent about all those years of Moshe's life, mid-narrative? The lack of noteworthy events is itself an event - one of withdrawal and seclusion. Moshe's disappearance and silence following his escape to Midyan tell us that he secluded himself in a crisis of morality and justice. It is only following this seclusion that Moshe is able to be extracted from his solitary existence and returned to the sphere of action on the historical-national level.
Two Groups of Plagues: The Difference Between Va'era and Bo
Rabbi Mosheh Lichtenstein
The division of the plagues between Parshat Va'era and Parshat Bo is very significant, representing the different goals of each set of plagues. In Parshat Va'era, the struggle between Moshe and Pharaoh relates to the recognition of God, and it is toward this objective that the plagues are directed. In Parshat Bo, on the other hand, the goal of the plagues is to take Israel out of Egypt. By examining these two goals alongside the haftarot of the two parshiot, we can understand these distinctions in a much deeper way, and appreciate the destiny of Israel as a nation that it will not be utterly destroyed, but rather that it will survive as God's people.
By the Virtue of Righteous Women
Rabbi Yaakov Medan
As learned in the laws of Pesach, women participated in the miracle of Pesach in an active manner, and not merely as “people who were redeemed”. How were women connected to the deliverance of Israel? As we can see by examining the text, although Moshe was the key figure in the exodus from Egypt, Moshe’s actions were undoubtedly influenced by those righteous women who surrounded him from the moment of his birth – righteous women by whose virtue the people of Israel were delivered.
The River and the Redeemer
Rabbi Chanoch Waxman
The Torah tells the story of Moshe's infancy in detail, yet skips his formative years and moves straight to his adulthood stories of rescuing others from injustice. This shiur explores the significance of Moshe’s infancy narrative, emphasizing the textual and symbolic connections between Moshe's Israelite birth mother and his Egyptian adoptive mother (Pharaoh's daughter).
Moshe: National Leader and Divine Representative
Rabbi Yair Kahn
The story of the beginning of Moshe's leadership in the beginning of sefer Shemot seems to be interrupted by the list of the family lineage of Moshe and Aharon, which seems entirely out of place. However, a close examination of the verses in question will reveal a sharp difference regarding the role of Moshe Rabbeinu, as described at the beginning and the end of the chapter, and Moshe's lineage is critical specifically for the role described at the end. By noticing these differences we can gain a new understanding about Moshe's leadership and his unique role as the representative of God.
Why Did Moshe Mislead Pharaoh?
Rabbi Elchanan Samet
Why did God command Moshe to purposely mislead Pharaoh by requesting that he free the nation of Israel for only three days? Many explanations are suggested, some within the category of apologetic commentary, and another interpretation dealing with the nature of negotiation.
The Exodus from Egypt as a Social Revolution
Rabbi Meir Lichtenstein
תאריך פרסום: תש"ע | |
Why is the Exodus a cornerstone of our identity as Jews? What was so important about the transformation that Am Yisrael underwent during the Exodus and in the desert? By going back to the stories in Sefer Bereishit and examining the nature of society, we can see many examples of what it means to be a self-sufficient civilization, disconnected from God, morals, and ethical principles. The experience of the Exodus is meant to teach us how to revolutionize a society, and how to build a civilization while simultaneously always standing before God.
Who is Targeted by the Theological Display of the Plagues in Egypt?
Dr. Brachi Elitzur
Moshe must lead the nation in a process of building faith in God, and the means that was chosen in order to fulfill this theological mission is Pharaoh. Pharaoh's starting point, his stubbornness, and his refusal to view the wonders that are occurring before his very eyes as proof of the existence of a God who rules over creation, are what make him a perfect model for the building of the nation's faith, layer by layer. Pharaoh's gradual acknowledgment of God leads to a parallel process of the building of faith amongst his spectators - Am Yisrael.
"I Shall Harden Pharaoh's Heart" (Audio)
Rabbi Yaakov Medan | 12 minutes
What does it mean when God "hardens the heart" of a sinner in the Tanakh - as He did to Pharaoh in Egypt - and how can a person be held accountable for his sins in such a case?
Parshat Va'era
Rabbi Menachem Leibtag
According to the popular Midrash, Bnei Yisrael had fallen to the 49th level of "tumah" (spiritual impurity) in Egypt. However, there appears to be no foundation for this criticism in either Parshat Shmot or Va'eyra. What is the basis for this harsh condemnation? By exploring the verses serving as the biblical source for this Midrashic censure, we can enhance our understanding of several difficult psukim in Parshat Va'eyra, and also arrive at a better perception of the nature of Moshe Rabeinu's "shlichut" (mission) to take Bnei Yisrael out of Egypt.
God's Speech of Salvation
Rabbi Elchanan Samet
At the beginning of Parshat Vaera there is an interruption in the narrative of the Exodus process, and God delivers a speech. By closely examining this speech - by dividing it into two parts and noticing structural and chiastic parallels, we learn that this speech was meant to elevate Moshe's mission from a personal-ethical mission to a national- historical one.
Parshat Bo
Rabbi Menachem Leibtag
Already four hundred years before the Exodus, Pessah was celebrated in the city of Sdom! According to Rashi, Lot baked matzot, because his guests arrived on Pesach. At first glance, this statement seems rather absurd, for what possible meaning could there be in commemorating an event which had not yet taken place! While examining the purpose and significance of the Korban Pesach, we uncover the fundamental biblical theme of "Yom Hashem". This theme helps us understand the relationship between the destruction of Sdom and the process of Yetziat Mitzraim.
The Three Signs and the Ten Plagues
Rabbi Meir Spiegelman
During the plagues of blood and boils there is a collaboration between Moshe and Aharon, and there is some repetition in the command and fulfillment. It seems like these two plagues are two of the signs that God gave to Moshe - the blood and the leprosy. Indeed, these two plagues introduce new groupings of plagues, allowing for the possibility that there were twelve plagues rather than ten.
The Personal Dimension of Yirmiyahu’s Prophecy
Part I
Rabbi David Sabato
Yirmiyahu stands out among the prophets with the descriptions of the deep involvement of his personal life with his prophecies. There is no other prophet whose prophecies are described as inseparably connected to the prophet's personal life as those of Yirmiyahu.

Embedded among Yirmiyahu's chapters of prophecy are his personal prayers, in which he pours out his supplications before God and reveals his doubts and troubles. A tension exists between Yirmiyahu the prophet, who is not permitted to cry in front of the people, because this would contradict his standing and his mission, and Yirmiyahu the representative of his people, who identifies with their grief and suffering and secretly weeps with them day and night. On the one hand he transmits God’s prophecies of destruction. On the other hand he attempts to rip up the decree of evil through his prayers. On numerous occasions God halts his prayers, but not because of a deficiency in Yirmiyahu, but because of the nation's inability to repent.
The Prophetic Purpose of Sefer Yehoshua
Rabbi Menachem Leibtag |
Did Yehoshua fulfill God's command to capture the land promised to Am Yisrael? Through an analysis of the promise that God made to Yehoshua and to Moshe we learn about the acceptance of the covenant, and about Sefer Yehoshua as a book of prophecy rather than of history.

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The Three Books of Bamidbar
Rabbi Yair Kahn
According to Chazal, the section of this week's parasha beginning with "vayehi b'nesoa ha'aron" serves to split the entire book of Bamidbar into three independent books. What is the meaning of this statement, and which roles do each of the "fragments" of the book of Bamidbar play? By answering this question we can learn about the goal of Sefer Bamidbar - containing a profound truth about the essence of Am Yisrael, their relationship to God, and the fulfillment of their destiny.
The Three Books of Bamidbar (Audio)
Rabbi Yair Kahn | 15 minutes
According to Chazal, the section of this week's parasha beginning with "vayehi b'nesoa ha'aron" serves to split the entire book of Bamidbar into three independent books. What is the meaning of this statement, and which roles do each of the "fragments" of the book of Bamidbar play? By answering this question we can learn about the goal of Sefer Bamidbar - containing a profound truth about the essence of Am Yisrael, their relationship to God, and the fulfillment of their destiny.
Parshat Shelah
Rabbi Alex Israel | 31 minutes
In the story of the Sin of the Spies, It seems as though Calev is the only active defender of the land, as Yehoshua only joins him many verses later, in a much more passive way. What may explain this? By closely examining the story we can learn about the personalities of Calev and Yehoshua, where they each derive their strength to stand in the face of adversity, and about different forms of leadership.
Yirmiyahu’s Prophecy of Consecration
Rabbi David Sabato
The consecration prophecy of Yirmiyahu is compared to the opening prophecies of Yishayahu and Moshe. What does this consecration prophecy teach about Yirmiyahu and his prophecies in general and what is the significance of the fact that God chose the prophet "from the womb"?
Moshe vs. the Rebels: A Challenge on Two Fronts
Rabbi Elchanan Samet
Parshat Korach combines two stories that are unrelated to each other: the complaints of Korach on one hand, and the complaints of Datan and Aviram on the other. Are these really two different stories, or just one story occurring in two places? This article deals with this question and with other difficulties through content and other literary devices.
Where Korach was Right, and Where He Was Dead Wrong
Avidan Freedman
What's More Important than God?
Avidan Freedman
The Entire Nation is Holy (Audio)
Rabbi Yair Kahn | 14 minutes
Despite Korach's rebellious intentions, he had a legitimate complaint. How can we answer Korach's charge that "the entire nation is holy"? By examining the ideas of sanctity and kehuna, we can learn about the borders that must be set in order to truly achieve a nation of holiness.
The Entire Nation is Holy
Rabbi Yair Kahn
Despite Korach's rebellious intentions, he had a legitimate complaint. How can we answer Korach's charge that "the entire nation is holy"? By examining the ideas of sanctity and kehuna, we can learn about the borders that must be set in order to truly achieve a nation of holiness.
The Second Generation of the Desert
HaTanakh.com Staff
Talk is Cheap
Rabbi Ben-Tzion Spitz
The "Waters of Contention"
Rabbi Elchanan Samet
Why didn't Moshe and Aharon merit to bring Am Yisrael into the land of Israel? This article attempts to answer this question by examining the contrast between the nation who left Egypt and journeyed through the desert, and the new generation ready to enter the land of Israel. Were Moshe and Aharon suitable to lead the new generation?
Parshat Pinchas - Of Zealotry and Idolatry
Rabbi Chanoch Waxman
תאריך פרסום: תש"ע | | 37 minutes
How are we to evaluate Pinhas’s zealous actions and reconcile Moshe’s concern and God’s reward? How are we to approach zealotry in general? We begin by looking at various explanations of Pinhas’s conduct, and continue on to look at zealotry elsewhere in Tanakh – the story of Eldad and Meidad and Yehoshua’s zealous kin’a for Moshe, and the story of Eliyahu and the aftermath of Mount Carmel. We find a fascinating parallel between that story of Eliyahu, the zealous prophet and the story of Moshe, the anti-zealot, during the aftermath of the Sin of the Golden Calf.
Benei Yisrael: The New Generation [audio]
Rabbi Amnon Bazak
תאריך פרסום: תשע"ו | | 14 minutes
What is the meaning of Moshe and Aharon's silent reaction to the nation's complaint at Mei Meriva, and what does this tell us about the nation's evolving relationship with God at the time?
The Mission of the Spies [audio]
Rabbi Yaakov Medan
תאריך פרסום: תשע"ו | | 16 minutes
The details of the story of the spies in Parashat Shelachare notoriously difficult to understand. How can we make sense of the episode's various incongruities and shed light on Moshe's role in this historic disaster?
The Episode of the Cushite Woman
Rabbi Amnon Bazak
תאריך פרסום: תשע"ו | | 15 minutes
What is the true nature of the complaint of Miriam and Aharon about Moshe, and how can we understand Moshe's reaction to this complaint?
Not Without Cause Have I Done
Dr. Tova Ganzel
The prophet begins by describing the famine that will befall the city; then the wild animals that will pass through the land, followed by the sword, and finally, the pestilence. Describing these imminent afflictions raises the question of whether any righteous people will survive the onslaught. And if so, might their families also be saved in their merit, as in similar situations described in the Torah?

The prophetic response to this question is that if indeed there are any righteous individuals to be found in the city, they alone will be saved. The inhabitants of Jerusalem will not be saved by virtue of the righteous present there. Through the comparison to Noah, the anticipated Destruction seems even more devastating than the Flood. Noah saved his entire family, but now even that possibility does not exist.

Ultimately, there are some survivors of the destruction of Jerusalem. But they are left alive not by virtue of the righteous individuals, but because of God’s desire that the terrible actions and the resulting punishment of the inhabitants of the city be made known.
The Power of Honoring
Rabbi Ben-Tzion Spitz
When Did Moshe Pass the Mantle of Leadership to Yehoshua?
Rabbi Elchanan Samet
The commandement for Moshe to ascend Mt. Avarim and to die there appears in parshat Pinchas. However, quite a few months and events transpire between Parashat Pinchas and the parashot of Ha'azinu and Ve-Zot Ha-Berakha, where Moshe is commanded once again to ascend Mt. Avarim to die, and he does so. It is therefore impossible that at this very early stage, with many very important tasks still awaiting Moshe, he would be told that his time has come to die, before completing his life's mission. What, then, is the point of the verses? The article explores various exegetical approaches, and suggests that this commandment is referring to the future, and is mentioned here within the context of Yehoshua's appointment.
Parshat Pinchas - A New Leader
Rabbi Alex Israel | 38 minutes
God commands Moshe to ascend a mountain to view the Land which he will not enter. Moshe asks that God appoint a leader to continue after Moshe’s death so that Bnei Yisrael will not be like sheep without a shepherd. Why does this need to come from Moshe’s initiative? How could it be that Bnei Yisrael would be without a leader? We examine various commentator’s perspectives on this episode. Is this a way of continuing Moshe’s relevance? Or is this a painful reminder that Moshe will not be entering the Land? Moshe’s response exemplifies his positive vision of the future. We examine the strange wording of Moshe’s request and God’s response. Linguistic ties to the episode of Korah provide us with a reminder of the type of leadership Bnei Yisrael will need -one of checks and balances-, and the challenge of transferring leadership from Moshe.
The Oral Law and the Secret of "Eikha"
Rabbi Yaakov Medan
Moshe in the Torah, Yishayahu in the Prophets, and Yirmiyahu in the Writings, all express their amazement at the situation and fate of the nation of Israel using the same expression - "eikha" - and our Sages teach that this is no coincidence. The three questions are connected to one another, and they share a single answer. By closely examining the qualities of Moshe as a leader and of Bnei Yisrael as a nation in the desert, we learn the importance of connecting the Written Law with the Oral Law, the Torah of speech, which are the threads that will join Moshe and Bnei Yisrael anew into a single entity.
'Eikha' and the Oral Law
HaTanakh.com Staff
Moshe and Midyan (Audio)
Rabbi Ezra Bick | 17 minutes
The war against Midian is described while Bnei Yisrael are preparing to enter the land, while the logical placement of the story is immediately after the story of Ba'al Pe'or. This lesson will explore the significance of this episode in its present context, and its significance to the leadership tasks assigned to Moshe.
Moshe's Interpretation of the Torah
Rabbi Yair Kahn
In Moshe's review of the events that occurred to the people of Israel in the wilderness beginning in Parshat Devarim, he seems to forget the exact nature of several incidents. Were these discrepancies simply the result of Moshe's faulty memory, or was some other factor at work here? By closely examining the incidents, we notice that Moshe tries to instill within the people a deep conviction that is critical for successfully settling Canaan.
Moshe's Interpretation of the Torah (Audio)
Rabbi Yair Kahn | 16 minutes
In Moshe's review of the events that occurred to the people of Israel in the wilderness beginning in Parshat Devarim, he seems to forget the exact nature of several incidents. Were these discrepancies simply the result of Moshe's faulty memory, or was some other factor at work here? By closely examining the incidents, we notice that Moshe tries to instill within the people a deep conviction that is critical for successfully settling Canaan.
Remembering Sinai (Audio)
Rabbi Yair Kahn | 13 minutes
The threefold repetition of Ma’amad Har Sinai in Moshe’s speech stresses the centrality and complexity of that event. One central message is that Moshe is the facilitator in the transfer of the Torah to the nation. Both the Ramban and the Kuzari place Ma’amad Har Sinai as a central theological pillar.
Moshe - Tanakh Profiles
Rabbi Jonathan Mishkin
Moshe
HaTanakh.com Staff
He Who Answered Moshe at Horev
HaTanakh.com Staff
Commitment to God
Rabbi Ezra Bick
Much of the content of Parashat Nitzavim, relating to the message of sin and punishment, seems to have been covered already last week in Parashat Ki Tavo. In what way does Parashat Nitzavim break new ground, and what can we learn from this about the nature of our covenant with God?
Commitment to God (Audio)
Rabbi Ezra Bick | 15 minutes
Much of the content of Parashat Nitzavim, relating to the message of sin and punishment, seems to have been covered already last week in Parashat Ki Tavo. In what way does Parashat Nitzavim break new ground, and what can we learn from this about the nature of our covenant with God?
He Who Answered Yehoshua
HaTanakh.com Staff
To Separate and to Start Again: Moshe Redeems Israel after the Golden Calf
Rabbi Dr. Daniel Tropper
תאריך פרסום: תשע"ה | |
The Golden Calf was the cardinal transgression of the Israelites after the redemption from Egypt. The chances of reconciliation between Hashem and the people seemed hopeless. Yet Moshe Rabbenu by a series of clever and dedicated actions succeeded in bringing about a reconciliation. The shiur will discuss how he did it.

We will study the parsha of the Golden Calf from beginning to end, analyzing midrashim and examining the various nuances and details in the texts. We find the greatness of Moshe coming out in ways that we may not have realized before—as he guides the people of Israel through a successful teshuva process, achieving new spiritual heights in a unique relationship with God.
It's How You Say It - The Final Rebuke of Moshe Rabbeinu
Rabbi David Milston | Hour and 11 minutes
The 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.
The 'Real' Story of the Exodus - Why the Book is Better than the Movie
Rabbi Menachem Leibtag |
There are many questions we can ask about the Exodus story. For example, why didn't Moshe tell Pharaoh the truth about where the nation of Israel wanted to go? What was Pharaoh afraid of? This shiur offers an in-depth reading of the Exodus story, and a different perspective which clarifies the inconsistencies in the story, suggesting that perhaps the problem isn't convincing Pharaoh to let Israel go, rather it is convincing Israel to leave.
Tehillim Book 4 - The Roadmap of Jewish History
Rabbi Yitzchak Twersky
תאריך פרסום: תשע"ה | | Hour and 10 minutes
In this shiur we examine what the fourth section of Tehillim is all about. Along the way, we discuss why we don’t mention Moshe in the Haggada on seder night and we gain insights into the readings of Kabbalat Shabbat. We follow the premise that the five books of Tehillim parallel the five books of the Torah.
Composition of the Torah according to Tanakh and Jewish Tradition
Part 1
Rabbi Amnon Bazak
The term "Torah,” and even "Sefer Torah,” appears many times in Tanakh, but in most cases, the plain meaning of the text is not referring to the Five Books of the Torah. The word "Torah" actually has multiple meanings in Tanakh, and only in some instances does the word refer to a written text.
Noah vs. Moshe: Isolationism or Involvement
Rabbi David Silverberg
Moshe vs. Noah: Humility vs. Haughtiness
Rabbi David Silverberg
The Sins of Biblical Figures
Part 1 - Introduction
Rabbi Amnon Bazak
A plain reading of the text shows that it is difficult to find any flawless figures: the forefathers, Moshe, the kings and the prophets all display human complexity. In many instances they make mistakes and even sin; in some instances they are described as committing major transgressions. We must ask, first, whether the plain text accords with Chazal's teachings concerning the greatness of our biblical ancestors, and second, how we are to understand the complex picture of the biblical heroes that emerges from a peshat-oriented reading of the text.
Paran
Gilad
Midian (in Moav)
Heshbon
EGYPT
Kadesh Barnea
Jordan River
Mount Gerizim
Mount Eval
Bashan
Edrei
Beit Hayeshimot
Divon
Yaazer
Mount Nebo
Yahatz
Kedemoth
Nahal Arnon
Moses: A Biography - From a “Hiding Face” to “Face to Face”
Rabbi Alex Israel |
What is unique about Moshe Rabbeinu? When we examine the character of Moshe we can notice a unique dichotomy – he was the greatest prophet who ever lived, while also was the leader and judge of the Jewish people in the desert. How do these two characteristics fit together? How was he able to be a prophet, separated from the people, while also be an advocate for them and live among them as well? By examining various texts describing Moshe’s experience and personality, we can learn how Moshe indeed successfully mastered both roles simultaneously, which made him the ultimate leader of the Jewish nation.
The Double Birth of Moshe
Rabbi Elchanan Samet
Why was it necessary for Moshe to pass from his biological, Jewish mother to an adoptive Egyptian mother? Why did this adoptive mother have to be the daughter of Pharaoh? Why was it necessary for Moshe – future savior of Israel – to be "reborn" in the unique circumstances described in our parasha? Through a close reading of the story we can understand the necessity of this experience, allowing Moshe to emerge as the leader of the Jewish nation who will ultimately guide them out of Egypt to freedom.
From Egyptian Prince to Israelite Redeemer
Rabbi Ezra Bick
It is a commonplace of rabbinic commentary that Bereishit is the story of individuals - the avot - and Shemot is the story of a people.

Obviously, there is one outstanding personality in Sefer Shemot; however, while Bereishit can be fairly characterized as the history of individuals, it would not be correct to say that the central theme of Shemot is the life-story of Moshe. Nonetheless, as we examine the stories in Parshat Shemot, we see that there can be no question that the individual personality of Moshe is an important focus of the story of the exodus, as it is a crucial link in the development of the people of Israel.
Two Chapters - Two Perspectives
Rabbi Dr. Tamir Granot
The transition from Chapter 1 to Chapter 2 of sefer Shemot is the change from a general, historiographical overview to a personal, biographical one.

We may describe the same chronicle on two different levels. On one hand, the national process; on the other hand, we see the private story of Moshe. The descriptions parallel and complement one another. Each contains that which the other fails to convey. Here lies the crux of the introduction to Sefer Shemot: the realization that both chapters are taking place at the same time, in parallel; that these are not events that are following one another, but rather occurring simultaneously – this changes our understanding of the relationship between slavery and redemption, between anguish and salvation.
Tzippora
Rabbanit Sharon Rimon
Why does Moshe agree to stay with Yitro in Midyan, and to marry his daughter Tzippora? Is his settling in Midyan motivated solely by his fear of Pharaoh's sword? What is the meaning of his being cut off from Bnei Yisrael for such a lengthy period?

Through a close examination of the text we learn that Tzippora’s connection with Moshe expresses the special spiritual bond between Moshe and Yitro, a bond that nurtured spiritual growth (for both of them).

It is Tzippora who underlines, through her actions, the importance of the covenant between God and Israel, as an essential element in redemption. It is also she who is prepared to pay a personal price – to separate from her husband – in order that he will be able to "meet God," and to fulfill his mission.
The Confrontation of Moshe and Pharaoh
Rabbi Ezra Bick
Starting with this plague of locust, we find a noticeable stress on the comings and goings of Moshe, beyond merely as a necessary detail to explain where he is.  It seems as though the coming before Pharaoh, and the leaving his presence, is an independent focus of the story, without reference to what happens or is spoken during the encounter.

The nature of the parasha break of Bo is clear - starting with this plague of locust, God is telling Moshe that the confrontation with Pharaoh is to be a personal one - he is to go to face Pharaoh directly and engage in a test of wills with him.  The verbal content of Moshe's speeches is now secondary in importance to the actual personal appearance that he must make. Moshe is to overcome Pharaoh on the personal level. Why is this necessary?

God sends Moshe to battle Pharaoh so that Moshe should experience first-hand the clash of titans, the battle of God's word against the vainglory of human power, of emperors and tyrants.  This is qualitatively different than merely observing the battle from the side-lines, as the Egyptians and the Jews were doing.  God wants Moshe's personal involvement, and he switches Moshe's role from the representative of the Jewish people, speaking in God's name, to the representative of God Himself.

This is the moment when Moshe becomes more than a leader.  This is when he begins to become "ish ha-elokim," who will bring the Torah down from the mountain.
Parashat Vaera - Moshe the Liberator
Rabbi Ezra Bick | 30 minutes
Parashat Vaera is notorious for the confusion at the beginning - there is blatant repetition of the command to tell Pharaoh the message, and Moshe's complaint. We compare our parasha to the previous Parasha- Parashat Shemot, to look at Moshe's two missions. Moshe appears to believe he has two missions: one to Pharaoh and one to the Jews. What are these different missions? Is God only concerned with the mission to Pharaoh?

Moshe wishes to uplift the spirit of Bnei Yisrael, but is mistaken in his approach: Moshe's mission to Bnei Yisrael will be completed through his mission to Pharaoh. Rather than by oratory, Bnei Yisrael will be liberated by God as the collapse of Egypt and the breaking of their yoke of slavery occurs before their eyes, in a way that is drawn-out enough to transform the way they see themselves.
"And He Prostrated Himself, and He Kissed Him"
Dr. Brachi Elitzur
The ambiguous expression surrounding the reunion between Moshe and his father-in-law as described in Parshat Yitro allows for two different understandings of who it is who prostrates himself and kisses the other. The dual meaning indicates a mutual covenant between the two men, and represents Yitro’s acceptance into the Jewish nation.
A Quick Look at Rambam on Moshe's Initial Stages of Prophecy
Rabbi Ezra Bick | 9 minutes
Moshe's early life has 3 main stories. Most commentators see these stories as highlighting Moshe’s caring, responsibility, and leadership ability. The Rambam, though, sees these stories as relating to the levels of prophecy.

We also take a quick look at a midrash about Yitro, Bilam, and Iyov as advisors to Pharoah.
Shemot - A Quick Look at Midrashim on the Selection of Moshe
Rabbi Ezra Bick | 13 minutes
We take a quick look at some of the midrashim at the beginning of Parashat Shemot that explain why Moshe "got the job" as leader of Bnei Yisrael. A personal approach is that the various stories highlight the elements involved in his dedication: his identification with his people, observation, and commitment to justice, and identifying with the side of the weak and a commitment to save them. A number of midrashim, though, begins with the story of shepherding sheep. Why?
Erev Shabbat Parshat Va-eira Excerpt - A Quick Look at Moshe's Lineage
Rabbi Ezra Bick | 5 minutes
What accounts for the apparently repetitive geneaological list in the Parsha? The list here provides context, and a message about how Moshe's approach must recognize his rootedness in Bnei Yisrael. One needs to be rooted in the people one is trying to help.
Erev Shabbat Bo - Pharaoh's Thoughts on Freeing Bnei Yisrael
Rabbi Moshe Morris | 15 minutes
When Pharaoh contemplates releasing Bnei Yisrael, he asks who will go. When Moshe responds that all will go to serve God for their festival, Pharaoh responds that the end result will be evil. Is this some hint of understanding Bnei Yisrael's unique relationship with God? We consider what Pharoah was really saying about the nature of reality, and we consider different aspects of God's name. We look for a precedent for Bnei Yisrael's success by looking at blood in the Torah.
Moshe's Evolving Leadership and Legacy
Rabbi Moshe Aberman | 16 minutes
Alongside the evolvement of the nation is the story of the evolvement of Moshe, the initially reluctant recipient of leadership. God promises Moshe at Sinai that his interpretation, given as part of the Oral Torah- will continue alongside God’s word in the Written Torah. Moshe grows one step further- becoming part and parcel of the Torah.
The Aftermath of the Sin of the Golden Calf
Rabbi Ezra Bick
This article studies the aftermath of the Sin of the Golden Calf - how Moshe, on the one hand, tries to amend the disastrous situation engendered by the sin of the eigel (a situation which originally leads God to propose the destruction of the Jewish nation), and on the other hand, God's response to Moshe's efforts. In so doing, we can begin to understand why the Sages viewed the chet ha-eigel as a watershed in Jewish spiritual history, and how post-eigel history differs from pre-eigel history.
What is a Religious Personality?
Rabbi Joseph B. Soloveitchik | 12 minutes
The Rav expounds on Bnei Yisrael’s complaint about leaving the “pot of meat” in Egypt. They are about to stone Moshe and Aharon- but then they experience the “glory of the Shekhina” and their attitude changes from a rebellious mood into one of religious tremor. How did that happen?

A Recording of Rav Soloveitchik on Behaalotekha
"For the skin of his face shone"
Rabbi Amnon Bazak
Twice in our Parshat Ki-Tisa, Moshe descends from Mount Sinai: he brings down the first set of tablets prior to the sin of the Golden Calf and then the second set following the sin. The two descents differ in many respects, one of the most prominent differences being that on his second descent, the text notes that Moshe's face shone. Unquestionably, this is a dramatic change for Moshe's image and his standing in the eyes of the nation. From this point onwards, whatever Moshe conveyed to the nation in God's Name would be obeyed, in fear of and in deference to the sight of his shining face. But why does this change take place specifically upon his second descent from the mountain? Through a close examination of the text, we can understand that the radiance of Moshe's face was actually a result of the sin, and that had the sin not taken place, this phenomenon would not have occurred at all.
Moshe's Family
Rabbi Amnon Bazak
One of the most mysterious subjects in the Torah concerns Moshe's family. There is nothing strange about the fact that the text talks about this great leader of Am Yisrael more than it does about any other person. But it is specifically in light of the extensive documentation of his leadership career that the lack of details about the members of his family, and the mystery surrounding the very little that we are told, stands out even more starkly. Through a close analysis of the text we attempt to explore what we are told about Tzippora, Gershom, and Eliezer, and perhaps also attain an understanding of why the discussion of these characters is so sparse and brief.
Behaalotekha - Moshe's Modesty vs. Avraham's Modesty
Rabbi Ezra Bick |
When his brother and sister are coming to criticize Moshe, The Torah nevertheless says that he was more modest than any one else on the face of the earth. A midrash states that he was more modest than any man aside from the forefathers -but another statement by Hazal says the opposite.

We compare Moshe to Avraham, and consider different aspects of humility.
Midian
Vaera: Approaching Bnei Yisrael
Rabbi Jonathan Snowbell | 18 minutes
The bush is engulfed in flames, but not burnt. This marvel appears to be a test of sorts - it is only after Moshe stops and sees this vision that God begins to speak to him. Can Moshe see an "impossible" vision? Optimism and the ability to visualize the seemingly impossible may prove crucial to Moshe's mission and how he relates to the developing events, and to Bnei Yisrael.
Three Incidents of Moshe's Anger
Rabbi David Silverberg
Tazria-Metzora: Joy in Children
Rabbi Jay Kelman
Shmini: Comforting Cousins
Rabbi Jay Kelman
Tzav: Please Take Out the Garbage
Rabbi Jay Kelman
“When You Come into the Land”
Rabbi Aharon Lichtenstein
תאריך 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)
Don't Respond Rashly: Moshe's Measured Approach to the Blasphemer
Rabbi David Silverberg
Mount Sinai (1)
Mount Sinai (2)
Mount Sinai (3)
Mount Sinai (4)
Mount Sinai (5)
Mount Sinai (6)
Moshe and the Giving of the Torah
Rabbi Yair Kahn
Immediately prior to the Asseret Ha-dibbrot (Ten Commandments), an enigmatic dialogue is recorded (19:21-25). God orders Moshe to warn the nation not to attempt to catch a glimpse of God. Moshe argues that this is unnecessary, since Mt. Sinai was already placed out of limits to Am Yisrael (the Jewish People). Nevertheless, God overrules Moshe and insists that the nation be warned. Moshe complies and warns the people. Suddenly, directly following this warning, while Moshe is still among the people, Am Yisrael experience revelation. Some obvious questions arise. Why did God insist on repeating the warning to the people? What is so significant about this strange debate that it is recorded in the Torah? Is there any connection between this warning or debate and the mass revelation that followed?
Moshe Hid His Face, For He Was Afraid to Look at God
Rabbi Aharon Lichtenstein
Both Moshe and Bnei Yisrael recoiled when they encountered God. Was this fear or awe? An examination reveals this question to be pertinent to our lives as well.

Based on a sicha of Harav Aharon Lichtenstein zt”l (adapted by Shaul Barth and translated by Kaeren Fish)
Moshe, Aharon, Miriam and the "Kushite Woman"
Rabbi Elchanan Samet
What is the subject of the story of Moshe, Aharon, Miriam and the "Kushite Woman" that concludes our parasha? The story contains so many elements that it becomes difficult to decide which is the most important, and what the parasha is teaching us.

What is the main message of the story, creating a common denominator for all the diverse elements included in it?

Through a close examination of the text, as well as its division into two halves, allows us to contrast various elements of the story, and come to understand the change of status in the sibling triangle, demonstrating the positive effect of the punishment on Aharon and Miriam's perception of their brother Moshe.
Did Moshe Hear Miriam and Aharon Talking about Him?
Rabbi David Silverberg
The Episode of the Cushite Woman
Rabbi Amnon Bazak
The Torah attaches great importance to the brief narrative concerning the Cushite woman, going so far as to exhort, "Remember that which the Lord your God did to Miriam, on the way, when you came out of Egypt". This narrative raises a number of difficulties:

Who is this Cushite woman who is the subject of the conversation between Miriam and Aharon, and what is the problem that they are discussing? What is the connection between the two complaints that Miriam and Aharon raise against Moshe? Why is Miriam more dominant in the first verse, while in the second verse, “they said” - collectively? Further on in the narrative, we encounter more questions: Why is only Miriam punished? And why specifically with tzara'at?

Through an examination of the text, we understand the purpose of this episode- teaching us about the greatness of Moshe, about the severity of lashon ha-ra, and the praiseworthy example set by Aharon and Miriam, who are not ashamed to acknowledge their sin and to recognize their mistake.
Separating From Foreign Wives
Rabbi Tzvi Sinensky
Ezra’s response to the news of intermarriage is at once severe and passive. His actions seem conflicted. The success of the initiative is similarly mixed. At first glance, it appears to be a remarkable triumph. Upon closer examination, however, the people’s commitment appears lukewarm. The fact that Nehemya was repeatedly required to confront the sin implies that Ezra had failed to truly solve the problem.

Ezra was a different type of leader than Nehemya. Whereas Nehemya was a forceful political personality deeply grounded in Torah values, Ezra was first and foremost a brilliant, dedicated scholar. Ezra was not, in essence, a man of action. Only when prodded does Ezra rise to the occasion and move mountains to profoundly shape his community.

The parallels to the Revelation at Sinai teach despite the fact that the community has sinned, repentance creates the possibility of renewed covenantal commitment. Shivat Tzion represents a time of renewed commitment to our relationship with God.
Introduction to Nehemya
Rabbi Tzvi Sinensky
A cursory glance at the book of Nehemya makes it clear that many of the concerns encountered in Ezra remain relevant in Nehemya: the arrival of a new leader on the scene; opposition from the indigenous population; the importance and challenges of construction; censuses of the olim; and mass ignorance and repentance.

While both Ezra and Nehemya arrive under grave circumstances – each travels to Jerusalem at great personal sacrifice to guide a struggling community – there are a number of obvious differences between the two.

Upon hearing the news of the state of Jerusalem Nehemya launches into prayer. Nehemya, much more so than Ezra, laces his tefilla with rich allusions to prior Torah texts and personalities. The Jewish community was rudderless, lacking in leadership and direction, and unable to provide basic security for its residents. The only way he would feel secure in making his request from the king was by first invoking some of his outstanding predecessors throughout Jewish history: Moshe, Aaron, David, and Shlomo.
Nehemya Wards Off his Enemies
Rabbi Tzvi Sinensky
Prophecy is on the wane. In this transitional moment, the book of Nehemya invokes the term “navi” in both ambiguous and shifting ways. Prophecy still exists, but it casts a far shorter shadow than in earlier ages.

During the time of the patriarchs and Moshe, prophecy certainly existed. Indeed, Moshe himself was the greatest of prophets. Nonetheless, Moshe’s primary mode of leadership was not necessarily exercised in the way of the later prophets. The same may be said of the patriarchs. Similarly, as the Biblical period ebbs away, prophecy continues to exist, but no longer represents a major mode of Jewish leadership. It is appropriate, therefore, that just as the earliest usages of navi are unclear, so too in Ezra-Nehemya, we find ambiguous usages of the word that gradually transition away from prophecy.

While divine reward and punishment still figure heavily in Ezra-Nehemya, Sanbalat and Tovia’s concern for tarnishing Nehemya’s reputation has a strikingly modern ring to it; they wished to embroil him in scandal. As before, here too we find evidence that the transition to a post-prophetic period is well underway.
Harsher Criticism
Rabbi Tzvi Sinensky
Echoing the covenant of peace forged with Pinhas, and especially Moshe’s blessings before his death, in this passage Malakhi castigates the priests for their shortcomings not in regard to their role in the sacrificial service, but as Torah teachers. In contrast to a previous era, in which the Levites observed the covenant and feared the Almighty, they have now “turned out of the way of that course.”

The emphasis on the priests’ lapses as halakhic decisors, although to a degree rooted in earlier Biblical passages, sounds strikingly post-prophetic. All this betokens a clear transition in leadership from priest as primarily focused on the Temple service to one also centered on Torah education.

In light of the centrality of the familial metaphor, it may be that the dialogue between God and the nation is the perfect organizing principle. Constructed as a series of tense exchanges between quarrelling but loving spouses, the discussion motif offers a realistic snapshot of a marital relationship and is therefore particularly apt.
Rashi
Part 1
Dr. Avigail Rock
It is impossible to exaggerate Rashi’s importance in shaping the worldview of the Jewish People; it may be said that after Tanakh and Talmud, Rashi’s commentaries are next in line in terms of their influence. Rashi’s commentary on the Torah is the point of departure and the foundation of many of the biblical commentators who come after him.

While the character of Rashi’s parshanut on Tanakh was oriented towards peshat, the simple meaning of the text, it was also influenced by the need to contend with Christian claims, at a time when Christian scholars of that faith were attempting to wrestle with biblical passages on the basis of peshat. We may also find polemical content in Rashi’s commentary as he contends with Christian biblical exegesis.

Rashi sees himself, above all, as a champion of peshat, However, Rashi adds that in his commentary he will integrate certain midrashim which are harmonious with the syntactic structure of the verse, only if the additional details which are found in the midrashim dovetail with the context and sequence of the verses.
Rashi
Part 2
Dr. Avigail Rock
Rashi’s commentary is composed, for the most part, of adapted midrashim. What motivates Rashi to turn to midrashim that apparently do not explicate the peshat?
- A difficulty in the verses that has no reconciliation with the peshat.
- The Torah does not speak in the human vernacular. Rashi adopts R. Akiva’s approach, according to which every word has meaning and significance. Therefore, one should be precise with biblical language, and even when the reader has no difficulty understanding the verses, one may derive information from some extraneous element in the text.
- Maintaining the internal logic and sequence of the text by filling in lacunae.
- When the verse and its midrash constitute excellent opportunities to transmit a spiritual or ethical message, Rashi cites the midrash even though there is no exegetical need for it.
Rambam on Moshe at Mei Meriva
Rabbi Shlomo Dov Rosen
Netziv on Mei Meriva - Different Leadership Models for the Desert and Eretz Yisrael
Rabbi David Silverberg
Moshe's Staff at Mei Meriva
Rabbi David Silverberg
Moshe Confronts Korah: Pragmatic Humility and Covenantal Attitudes
Rabbi Jonathan Snowbell | 18 minutes
This week, we examine the challenge of Korah. Though (in Parashat Behaalotekha) Moshe himself expressed a positive view about the entire nation being on a plane in which they could receive prophecy, he is able to see through Korach's claim of the entire nation being holy, without a need for Moshe. Moshe, though humble, sees Korach's ulterior motives - he wants a chunk of the leadership status for himself.

We turn to the book of Yirmiahu for an insight into the renewal of the covenant in future times: though God established the covenant with Israel when they came out of Egypt, at that time they were like children in their relationship with God, as he "led them by the hand" out of Egypt. In future times, they will not need constant, overt, reassurances that God is present - they will all "know God" in their more adult phase of the relationship with God.
The Daughters of Tzelofhad
Rabbanit Dr. Michal Tikochinsky
Yehoshua vs. Pinhas as Moshe's Successor: Shepherd vs. Savior
Rabbi Shlomo Dov Rosen
Moshe Began to Explain
Rabbanit Dr. Michal Tikochinsky
Forty Days and Forty Nights
Rabbanit Dr. Michal Tikochinsky
Parashat Devarim and the Nature of Blessing
Rabbi Shlomo Dov Rosen
VaEtchanan: The People and Moshe
Rabbi Jay Kelman
Moshe's Wisdom
Rabbi David Silverberg
Moshe’s Blessing to the Jewish People
Rabbi Dr. Yoel Bin Nun
Parashat Vezot Haberakha is Moshe’s farewell to the Jewish People. In Devarim 33, he invokes God, then blesses each tribe or pair of tribes in turn, then gives a general blessing. However, the precise transition is unclear.
Bamidbar: Who Cares About Genealogy?
Rabbi David Fohrman |
In Parshat Bamidbar, we read a genealogy of the families of the nation of Israel - but isn't that kind of boring? In this video, we get a closer insight into some strange verses about Aaron's family, and Rabbi Fohrman gives us insight into what it truly means to be a teacher.

If you enjoyed this video, please visit AlephBeta.org to watch more.
Korach: Can We Change God's Mind?
Rabbi David Fohrman |
In this week's parsha video, Rabbi Fohrman points to two fascinating stories which seem to have contradictory lessons about the way we interact with God. These stories force us to ask a theological question: what impact, if any, can we have on God? Is it possible for us to influence God?

If you enjoyed this video, please visit AlephBeta.org to watch more.
Pinchas: What Does It Mean To Be Zealous For God?
Rabbi David Fohrman |
The midrash tells us that Pinchas, the title character of this parsha, and Eliyahu, the prophet of Kings, are one and the same. In this week's parsha video, Rabbi Fohrman compares these two characters and asks, what does it mean to be zealous for God?

If you enjoyed this video, please visit AlephBeta.org to watch more.
Ki Tisa: Epilogue
Rabbi David Fohrman |
In this audio epilogue to Ki Tisa: Moses's Benevolent Chutzpah, we explore the story of Noach and the flood, the other instance of God threatening to destroy the world. Rabbi Fohrman compares the two stories and the two protagonists, Moshe and Noach, and asks us what it truly means to be a man of God.

If you enjoyed this video, please visit AlephBeta.org to watch more.
Parshat Behaalotecha - Moshe's Crisis
Rabbi Chanoch Waxman | 35 minutes
In this shiur, we examine a conversation surrounding Kivrot HaTaava – Moshe’s dialogue of crisis with God. Why Is moshe in crisis? Are Bnei Yisrael demonstrating a rejection of Sinai and the spiritual message of the manna? We find the leitmotifs of "flesh and spirit" both here and in Parashat Noah, and it is not a good thing. And is Moshe really questioning God's ability to feed the voluminous nation? What is really going on?
The Hands of Moshe: Towards a Phenomenology of Faith
Rabbi Chanoch Waxman | Hour and 9 minutes
This shiur provides a reading of the story of the battle with Amalek found in Chapter 17 of Sefer Shemot. It attempts to develop a novel understanding of the story in light of a parallel between the story and another battle story, that of Keriyat Yam Suf, found earlier in the parsha. In doing so, the shiur also attempts to provide insight into the meaning of "emuna" in Sefer Shemot.

Sponsored by Daniel Ginsburg in Memory of his grandfather הרב אברהם מרדכי בן הרב שמואל אלחנן and his uncle חיים בן הרב אברהם מרדכי, who both dedicated themselves to educating the next generation of Jewish leaders.
Mei Meriva
Rabbi Yehuda Rock
What was the sin that led to Moshe and Aharon's exclusion from entering the land? Apparently their leadership failure was apparent in the Sin of the Spies, but they were given another chance to prove they were the appropriate leaders to bring the nation to the Promised Land. The second chance presented itself in the story of the Waters of Meriva, but their second failure sealed their sentence.
וַיֵּ֥לֶךְ אִ֖ישׁ מִבֵּ֣ית לֵוִ֑י וַיִּקַּ֖ח אֶת־בַּת־לֵוִֽי׃
Exodus 2, verse 1
וַיְהִ֣י ׀ בַּיָּמִ֣ים הָהֵ֗ם וַיִּגְדַּ֤ל מֹשֶׁה֙ וַיֵּצֵ֣א אֶל־אֶחָ֔יו וַיַּ֖רְא בְּסִבְלֹתָ֑ם וַיַּרְא֙ אִ֣ישׁ מִצְרִ֔י מַכֶּ֥ה אִישׁ־עִבְרִ֖י מֵאֶחָֽיו׃
Exodus 2, verse 11
וַיִּשְׁמַ֤ע פַּרְעֹה֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וַיְבַקֵּ֖שׁ לַהֲרֹ֣ג אֶת־מֹשֶׁ֑ה וַיִּבְרַ֤ח מֹשֶׁה֙ מִפְּנֵ֣י פַרְעֹ֔ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־מִדְיָ֖ן וַיֵּ֥שֶׁב עַֽל־הַבְּאֵֽר׃
Exodus 2, verse 15
וּמֹשֶׁ֗ה הָיָ֥ה רֹעֶ֛ה אֶת־צֹ֛אן יִתְר֥וֹ חֹתְנ֖וֹ כֹּהֵ֣ן מִדְיָ֑ן וַיִּנְהַ֤ג אֶת־הַצֹּאן֙ אַחַ֣ר הַמִּדְבָּ֔ר וַיָּבֹ֛א אֶל־הַ֥ר הָאֱלֹהִ֖ים חֹרֵֽבָה׃
Exodus 3, verse 1
וַיֵּ֨לֶךְ מֹשֶׁ֜ה וַיָּ֣שָׁב ׀ אֶל־יֶ֣תֶר חֹֽתְנ֗וֹ וַיֹּ֤אמֶר לוֹ֙ אֵ֣לְכָה נָּ֗א וְאָשׁ֙וּבָה֙ אֶל־אַחַ֣י אֲשֶׁר־בְּמִצְרַ֔יִם וְאֶרְאֶ֖ה הַעוֹדָ֣ם חַיִּ֑ים וַיֹּ֧אמֶר יִתְר֛וֹ לְמֹשֶׁ֖ה לֵ֥ךְ לְשָׁלֽוֹם׃
Exodus 4, verse 18
וַיֹּ֤אמֶר יְהוָה֙ אֶֽל־אַהֲרֹ֔ן לֵ֛ךְ לִקְרַ֥את מֹשֶׁ֖ה הַמִּדְבָּ֑רָה וַיֵּ֗לֶךְ וַֽיִּפְגְּשֵׁ֛הוּ בְּהַ֥ר הָאֱלֹהִ֖ים וַיִּשַּׁק־לֽוֹ׃
Exodus 4, verse 27
וְאַחַ֗ר בָּ֚אוּ מֹשֶׁ֣ה וְאַהֲרֹ֔ן וַיֹּאמְר֖וּ אֶל־פַּרְעֹ֑ה כֹּֽה־אָמַ֤ר יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל שַׁלַּח֙ אֶת־עַמִּ֔י וְיָחֹ֥גּוּ לִ֖י בַּמִּדְבָּֽר׃
Exodus 5, verse 1
וַיָּ֧שָׁב מֹשֶׁ֛ה אֶל־יְהוָ֖ה וַיֹּאמַ֑ר אֲדֹנָ֗י לָמָ֤ה הֲרֵעֹ֙תָה֙ לָעָ֣ם הַזֶּ֔ה לָ֥מָּה זֶּ֖ה שְׁלַחְתָּֽנִי׃
Exodus 5, verse 22
וַיְדַבֵּ֥ר אֱלֹהִ֖ים אֶל־מֹשֶׁ֑ה וַיֹּ֥אמֶר אֵלָ֖יו אֲנִ֥י יְהוָֽה׃
Exodus 6, verse 2
וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה ע֣וֹד נֶ֤גַע אֶחָד֙ אָבִ֤יא עַל־פַּרְעֹה֙ וְעַל־מִצְרַ֔יִם אַֽחֲרֵי־כֵ֕ן יְשַׁלַּ֥ח אֶתְכֶ֖ם מִזֶּ֑ה כְּשַׁ֨לְּח֔וֹ כָּלָ֕ה גָּרֵ֛שׁ יְגָרֵ֥שׁ אֶתְכֶ֖ם מִזֶּֽה׃
Exodus 11, verse 1
וַיְהִ֗י בְּשַׁלַּ֣ח פַּרְעֹה֮ אֶת־הָעָם֒ וְלֹא־נָחָ֣ם אֱלֹהִ֗ים דֶּ֚רֶךְ אֶ֣רֶץ פְּלִשְׁתִּ֔ים כִּ֥י קָר֖וֹב ה֑וּא כִּ֣י ׀ אָמַ֣ר אֱלֹהִ֗ים פֶּֽן־יִנָּחֵ֥ם הָעָ֛ם בִּרְאֹתָ֥ם מִלְחָמָ֖ה וְשָׁ֥בוּ מִצְרָֽיְמָה׃
Exodus 13, verse 17
וַיַּסַּ֨ע מֹשֶׁ֤ה אֶת־יִשְׂרָאֵל֙ מִיַּם־ס֔וּף וַיֵּצְא֖וּ אֶל־מִדְבַּר־שׁ֑וּר וַיֵּלְכ֧וּ שְׁלֹֽשֶׁת־יָמִ֛ים בַּמִּדְבָּ֖ר וְלֹא־מָ֥צְאוּ מָֽיִם׃
Exodus 15, verse 22
וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
Exodus 16, verse 11
וַ֠יִּסְעוּ כָּל־עֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל מִמִּדְבַּר־סִ֛ין לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְהוָ֑ה וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ים וְאֵ֥ין מַ֖יִם לִשְׁתֹּ֥ת הָעָֽם׃
Exodus 17, verse 1
וַיָּבֹ֖א עֲמָלֵ֑ק וַיִּלָּ֥חֶם עִם־יִשְׂרָאֵ֖ל בִּרְפִידִֽם׃
Exodus 17, verse 8
וַיִּשְׁמַ֞ע יִתְר֨וֹ כֹהֵ֤ן מִדְיָן֙ חֹתֵ֣ן מֹשֶׁ֔ה אֵת֩ כָּל־אֲשֶׁ֨ר עָשָׂ֤ה אֱלֹהִים֙ לְמֹשֶׁ֔ה וּלְיִשְׂרָאֵ֖ל עַמּ֑וֹ כִּֽי־הוֹצִ֧יא יְהוָ֛ה אֶת־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃
Exodus 18, verse 1
בַּחֹ֙דֶשׁ֙ הַשְּׁלִישִׁ֔י לְצֵ֥את בְּנֵי־יִשְׂרָאֵ֖ל מֵאֶ֣רֶץ מִצְרָ֑יִם בַּיּ֣וֹם הַזֶּ֔ה בָּ֖אוּ מִדְבַּ֥ר סִינָֽי׃
Exodus 19, verse 1
וְאֶל־מֹשֶׁ֨ה אָמַ֜ר עֲלֵ֣ה אֶל־יְהוָ֗ה אַתָּה֙ וְאַהֲרֹן֙ נָדָ֣ב וַאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וְהִשְׁתַּחֲוִיתֶ֖ם מֵרָחֹֽק׃
Exodus 24, verse 1
וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה עֲלֵ֥ה אֵלַ֛י הָהָ֖רָה וֶהְיֵה־שָׁ֑ם וְאֶתְּנָ֨ה לְךָ֜ אֶת־לֻחֹ֣ת הָאֶ֗בֶן וְהַתּוֹרָה֙ וְהַמִּצְוָ֔ה אֲשֶׁ֥ר כָּתַ֖בְתִּי לְהוֹרֹתָֽם׃
Exodus 24, verse 12
וַיִּתֵּ֣ן אֶל־מֹשֶׁ֗ה כְּכַלֹּתוֹ֙ לְדַבֵּ֤ר אִתּוֹ֙ בְּהַ֣ר סִינַ֔י שְׁנֵ֖י לֻחֹ֣ת הָעֵדֻ֑ת לֻחֹ֣ת אֶ֔בֶן כְּתֻבִ֖ים בְּאֶצְבַּ֥ע אֱלֹהִֽים׃
Exodus 31, verse 18
וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
Exodus 40, verse 1
כֹּֽה־אָמַ֨ר יְהוָ֜ה לָעָ֣ם הַזֶּ֗ה כֵּ֤ן אָֽהֲבוּ֙ לָנ֔וּעַ רַגְלֵיהֶ֖ם לֹ֣א חָשָׂ֑כוּ וַיהוָה֙ לֹ֣א רָצָ֔ם עַתָּה֙ יִזְכֹּ֣ר עֲוֺנָ֔ם וְיִפְקֹ֖ד חַטֹּאתָֽם׃ (ס)
Jeremiah 14, verse 10
שִׁמְעוּ־נָ֕א אֵ֥ת אֲשֶׁר־יְהוָ֖ה אֹמֵ֑ר ק֚וּם רִ֣יב אֶת־הֶהָרִ֔ים וְתִשְׁמַ֥עְנָה הַגְּבָע֖וֹת קוֹלֶֽךָ׃
Micah 6, verse 1
וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
Leviticus 8, verse 1
יְהוָ֣ה מָ֭לָךְ יִרְגְּז֣וּ עַמִּ֑ים יֹשֵׁ֥ב כְּ֝רוּבִ֗ים תָּנ֥וּט הָאָֽרֶץ׃
Psalms 99, verse 1
וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־יְהוָ֗ה לָמָ֤ה הֲרֵעֹ֙תָ֙ לְעַבְדֶּ֔ךָ וְלָ֛מָּה לֹא־מָצָ֥תִי חֵ֖ן בְּעֵינֶ֑יךָ לָשׂ֗וּם אֶת־מַשָּׂ֛א כָּל־הָעָ֥ם הַזֶּ֖ה עָלָֽי׃
Numbers 11, verse 11
וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַהֲרֹן֙ בְּמֹשֶׁ֔ה עַל־אֹד֛וֹת הָאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח׃
Numbers 12, verse 1
וַיִּקַּ֣ח קֹ֔רַח בֶּן־יִצְהָ֥ר בֶּן־קְהָ֖ת בֶּן־לֵוִ֑י וְדָתָ֨ן וַאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן׃
Numbers 16, verse 1
וְלֹא־הָ֥יָה מַ֖יִם לָעֵדָ֑ה וַיִּקָּ֣הֲל֔וּ עַל־מֹשֶׁ֖ה וְעַֽל־אַהֲרֹֽן׃
Numbers 20, verse 2
וַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ס֔וּף לִסְבֹ֖ב אֶת־אֶ֣רֶץ אֱד֑וֹם וַתִּקְצַ֥ר נֶֽפֶשׁ־הָעָ֖ם בַּדָּֽרֶךְ׃
Numbers 21, verse 4
וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה עֲלֵ֛ה אֶל־הַ֥ר הָעֲבָרִ֖ים הַזֶּ֑ה וּרְאֵה֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֥י יִשְׂרָאֵֽל׃
Numbers 27, verse 12
וָאֶתְחַנַּ֖ן אֶל־יְהוָ֑ה בָּעֵ֥ת הַהִ֖וא לֵאמֹֽר׃
Deuteronomy 3, verse 23
וַיְדַבֵּ֤ר יְהוָה֙ אֶל־מֹשֶׁ֔ה בְּעֶ֛צֶם הַיּ֥וֹם הַזֶּ֖ה לֵאמֹֽר׃
Deuteronomy 32, verse 48