Dr. Yael Ziegler

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Paradise Regained: The Return to Gan Eden in Shir HaShirim
Dr. Yael Ziegler
תאריך פרסום: תשע"ב | |
How does Shir ha-Shirim (the Song of Songs) help us relate to our relationship with God? Can human relationships contribute to a deepening of our relationship with the Divine? We examine the motif of the Garden of Eden within Shir ha-Shirim and look at the story of Gan Eden in Bereisheet along with references from other books to Gan Eden to appreciate how Shir Hashirim relates to, and attempts to repair, what happened in Gan Eden.
Poetry, Passion and Politics: Who is David HaMelekh?
Dr. Yael Ziegler
תאריך פרסום: תשע"ג | |
The biblical story of David is lengthy and multifaceted. While his complex personality sometimes reveals contradictions, the final assessment of David in the book of Kings is that of an unparalleled leader, who is presented as the model for successful kingship. In this shiur, we will examine the nature of David’s leadership. What makes David the ideal king in the Bible, against whom all other kings are measured? We will also explore the general question of biblical leadership: Which qualities are necessary for great leadership and how can we discern them in the biblical portrayal of David?
Why Was this Megilla Written?
Introduction to Ruth
Dr. Yael Ziegler
What can we learn from the Book of Ruth? Is the purpose of Ruth to teach us about chessed? Or perhaps to clarify David's ancestry, and the fact that he descended from Moab? This lesson will show that Ruth discusses the generosity required to create the dynasty of the House of David, and inaugurate a monarchy free of corruption, which is worthy of leading the Nation of Israel.
Megillat Ruth and the Book of Shoftim: Part I
Dr. Yael Ziegler
The story of Ruth takes place during the Era of Judges. The Book of Judges describes a lack of leadership which leads to spiritual, moral, and social deterioration. The Book of Ruth presents Boaz as a worthy leader from the Tribe of Judah - foreshadowing the appropriate dynasty for monarchy as a solution to the problems presented in the Book of Judges.
Megillat Ruth and the Book of Shoftim: Part II
Dr. Yael Ziegler
A comparison of the book of Shoftim (particularly the story of the Concubine at Giv'ah) and the story of Ruth reveals that the two seem like opposing texts: in the Book of Judges people are stingy, self - centered, detached and unhelpful to each other. This society leads to chaos and civil wars. In the Book of Ruth, kindness, generosity, and compassion rule. This society leads to a harmonious existence, and the possibility of a foundation for a united monarchy.
The Roots of Megillat Ruth: Lot and Avraham
Dr. Yael Ziegler
Ruth the Moabite if s descendant of Lot, who chose to separate from Abraham and move to Sodom. While he escaped the fate of Sodom, his family adopted the faulty Sodomite sexual and moral culture. While Ruth is a descendant of Moab, she chooses to join the nation of Israel, offering a tikkun to Lot’s actions, and to the rampant immorality of the Israeli nation in the era of Judges.
The Days of the Judging of the Judges
Dr. Yael Ziegler
The Book of Ruth references the era of the Judges – but to which judge, specifically, is the book referring? Midrashic text make various suggestions (Ehud and Shamgar; Devorah and Barak; Ivzan), which highlight the difference and similarity between Ruth and stories from the Book of Judges. Comparing and contrasting these stories creates important insights about the characters, values, and objectives of the Book of Ruth.
The Family of Elimelekh: The Good, the Bad and the Sinful
Dr. Yael Ziegler
Elimelekh’s family descends to Moab, and the quick deterioration until the death of Mahalon and Kilyon raises the question whether this is the punishment to a sin. We will raise a number of possibilities regarding the sin of the family: abandoning the land; greediness; marrying foreign women; and following the ways of the Moabites.
What's in a Name?
Dr. Yael Ziegler
Names of biblical characters are often an integral part of the story. This lesson will explore the meaning of names in the Book of Ruth: Elimelekh, Mahalon, and Kilyon, Naomi and Ruth.
Naomi: The Wife of Elimelekh
Dr. Yael Ziegler
Why did Naomi survive her husband and sons? Was her survival a form of punishment, or does it attest to her righteousness? Textual analysis shows that Naomi was never integrated into Moab, and probably never involved in the initial decision to leave Bethlehem. Nonetheless, her character is presented with a degree of ambivalence, both in the biblical narrative and in midrashic texts.
Ruth and Conversion
Dr. Yael Ziegler
When did Ruth join the Jewish people? Was she converted before she married Makhlon? Or only after she joined Naomi? Does her devotion to Naomi stem from her love for Naomi, or her devotion to the Jewish people? Ruth’s oath, taken in God’s name, expresses her belief that her journey with Naomi is the will of God.
Naomi's Arrival in Bethlehem
Dr. Yael Ziegler
This lesson will discuss Naomi’s character, based on the biblical and midrashic texts. What is the attitude of the people of Bethlehem toward Naomi when she returns home? What is Naomi’s attitude toward God? What is the significance of using the name “El Shaddai”?
Introducing the Hero: Who is Boaz Part I
Dr. Yael Ziegler
The introduction to the character of Boaz highlights his relationship to Elimelekh, and the fact that he is a “Gibor chayil” – an important, moral, and ethical man, creating hope for positive change.
Introducing the Hero: Who is Boaz Part II
Dr. Yael Ziegler
Boaz’s first words in the book are “Hashem imachem” – “God be with you.” This introduction describes Boaz’s deep religious conviction. Why does Boaz arrive in the field in the first place? Perhaps the purpose of his visit is to examine whether his workers are maintaining Torah laws in the field? His treatment of Ruth is surprising – Boaz is the first to acknowledge her presence, while the people of Bethlehem and the reapers ignore her. Boaz’s behavior is a symbolic correction of prevalent behavior in the era of Judges.
Ruth the Moavite in the Fields of Bethlehem
Dr. Yael Ziegler
Ruth goes out to find a field where she can gather grain. From Naomi’s instructions and Boaz’s reassurance the reader understands what Ruth was facing in her search for a field, how she might have been treated in other fields, and how she was treated in Boaz’s field before his arrival and intervention.
Boaz Welcomes Ruth to Bethlehem
Dr. Yael Ziegler
Boaz emphasizes Ruth's unique behavior, blesses her, and promises that God will repay her kindness. Why is Boaz so overtly supportive of Ruth? Was it her unique behavior that made him want to be giving and kind toward her? Was he expressing a type of fatherly concern? Or did he feel obligated to guide and direct her in the process of acceptance to Am Yisrael?
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.
Ruth and Chana: Mothers in Israel
Dr. Yael Ziegler
This lesson compares Ruth and Hannah, the two perfect mothers, and Yael, Deborah and Sisra's mother, who represent a distortion of motherhood. Ruth and Hannah introduce motherly compassion as a model, and the results are Shmuel, who anoints kings, and David, who creates the dynasty of monarchy in Israel.
The Problem of Sustenance
Dr. Yael Ziegler
Ruth collects in Boaz's field; she manages to collect and eipha of barley. This is ten times the amount needed to sustain an adult. The enormous amount was collected under Boaz's instructions. Boaz introduces Ruth as his respected guest, and ensures that everyone in the field knows that he is her patron and protector. Boaz offers Ruth much more than she needs for sheer survival; he contributes to her honor, respect, importance, and acceptance. How does Boaz regard Naomi? Why does he treat her the way he does?
Eikha: A Historical Introduction
Part 1
Dr. Yael Ziegler | 48 minutes
Eikha depicts a grieving process. It does not contain historical dates - because its relevance exceeds its own particular historical context of the churban. Nevertheless, a historical context is crucial to understanding Eikha. This introductory shiur explores how four biblical/historical events helped shape problematic attitudes leading to the disaster of the churban.
Eikha and the Power of Biblical Poetry
Part 2
Dr. Yael Ziegler | 37 minutes
This second shiur in the Eikha series, drawing from academic literature, provides a basic introduction to Biblical poetry in general: the purposes and styles, with examples from Eikha and elsewhere in the Bible. Different types of imagery, metre, and structural styles (especially the acrostic and chiasm) are demonstrated in vivid examples from Eikha.
Eikha Chapter 1
Part 3
Dr. Yael Ziegler | 54 minutes
The third shiur in this series explores Perek Alef (Chapter One), which is comprised of two halves. The first involves an objective narrator; the second is a first person collective perspective. The first, more accusing tone, appears to be the prophet's (God's perspective), and the second describes Jerusalem's grappling with grief and sorrow.
Eikha Chapter 2
Part 4
Dr. Yael Ziegler | 51 minutes
While Perek Alef is characterized by the deafening silence at the aftermath of the churban, Perek Bet takes a retrospective look at the horror of the churban as it unfolded. Like the first chapter, Chapter two is divided into two halves - but this time, the part representing collective Jerusalem has difficulty admitting any sense of culpability; instead, there is a sense of an accusation against God.
Eikha Chapter 3 (Part A)
Part 5
Dr. Yael Ziegler | 50 minutes
This shiur looks at the first part of Chapter 3 (Perek Gimmel). Chapter three is unique, with a tripartite division, and is the central chapter in Eikha. Unlike the first two chapters, the perspective portrated is that of an individual. Chapter 3 does not depict the churban, but does explore theological issues, perhaps from the personal perspective of Yirmiahu.
Eikha: Chapter Three (Part B)
Part 6
Dr. Yael Ziegler | 50 minutes
This second part of Chapter Three traces the development of the individual as he re-discovers and re-connects with himself, his community, and his God. There is a transition from “I” to “we”. Although his situation itself doesn't change, the individual is changed. He finds purpose again, and sees himself as part of destiny instead of merely fate.
Eikha Chapter 4
Part 7
Dr. Yael Ziegler | 51 minutes
Unlike Chapter Three, there is no personal “I” voice in Chapter Four. The fourth chapter reveals the overarching chiastic structure in the book of Eikha, as it mirrors the structure and motif, and theological approach of Chapter Two, reflecting the feeling of injustice - that children are suffering for the sins of the leaders.
Eikha Chapter 5
Part 8
Dr. Yael Ziegler | 41 minutes
This shiur analyzes Chapter Five and summarizes the significance of the structural and theological implications of the entire book. The peripheral chapters reflect an approach of examining sins. The inner chapters portray the suffering of the innocent. The central chapter grapples with living in a world we cannot understand, stating that there is a greater purpose, and that God is not capricious. Chapter Five shows more hope and progress, as the grieving community seeks a renewed relationship with God.
Midrash Eikha Rabbah
Part 9
Dr. Yael Ziegler | 55 minutes
This shiur is about Eikha Rabba, one of the earliest compilations of midrashim. Chazal read Eikha as speaking to their own situation - the aftermath of the second Churban. Chazal succeed magnificently in transforming Megillat Eikha from a book of mourning into one that provides consolation, hope, and restoration of dignity.
Megillath Ruth: Paradigm of Kindness and Mother of Kingship
Part 1
Dr. Yael Ziegler |
This series will look at Ruth in its Biblical contexts. The end of the Megilla lists the lineage of King David, who is Ruth's progeny. Is monarchy a biblical ideal? Ruth exemplifies chesed, and often goes far beyond what we would expect from regular people. It provides a hope of counteracting the danger of tyranny which often comes with monarchy by ensuring that David is genetically pre-disposed to extreme chesed and unselfishness.
In Those Days There was No King in Israel: Ruth as Remedy for the Book of Judges
Part 2
Dr. Yael Ziegler |
This shiur provides an overview of Sefer Shoftim. While Megillat Ruth is set in the days of the Shoftim, it cannot be part of the same book, as Ruth is the complete antithesis of Shoftim. Shoftim, full of corruption, moves in a downward spiral toward societal and religious breakdown, and Ruth, replete with leadership and chesed, moves toward righteous monarchy.
Ruth and Orpah, Abraham and Lot: The Power of Choices
Part 3
Dr. Yael Ziegler |
Why are Chazal extremely critical of Orpa? Looking back at Lot’s separation from Avraham, we see that catastrophe followed Lot’s decision to live in cruel Sedom. Orpa, his descendant, returns to a corrupt and immoral society. Ruth chooses to return to Avraham’s path from which Lot broke away, and she becomes the vehicle to bring the Israelites back to the way of Avraham.
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.
Ruth and Boaz in the Goren: Realizing One's Destiny
Part 5
Dr. Yael Ziegler |
Key words and motifs in the story of Ruth and Boaz are compared with two earlier Biblical stories: the story of Lot and his daughters (Ruth’s ancestors) and the story of Yehuda and Tamar (ancestors of Boaz). The story of Ruth and Boaz Ruth and Boaz is a tikkun for these earlier stories, as they subvert Naomi's plan.
Shimshon, David and Boaz: Passion and Restraint
Part 6
Dr. Yael Ziegler |
David, the royal progeny of Ruth, and Shimshon, the last shofet in Shoftim, have some striking similarities. Comparing the two, and examining the critical differences separating the king from the failed tribal champion, highlights the importance of Ruth and Boaz in serving as an antidote to the problematic period of Shoftim.
Ruth's Kindness as a Model for Monarchy
Dr. Yael Ziegler |
The extreme kindness demonstrated by Ruth is almost self-effacing, and cannot be used as a model emulated by regular people. What, then, is the purpose of this book?

Ruth is the matriarch of the dynasty of David. The nature of monarchy can lead to the king's misuse of his power to promote his own interests, at the expense of the nation. Extreme kindness, chessed, and concern for others, can protect the king from corruption. Ruth presents a model that can defend a king from his own strength, and ensure that the king channels his powers for the good of the nation.
The Rebirth of Hope
Dr. Yael Ziegler
Naomi's surprise at Ruth's success in bringing home food from gleaning leads to suspicion in Ruth's behavior. Ruth's revelation that Boaz was responsible for her success gives new hope to Naomi. Ruth and Boaz are paralleled as two characters that embody selfless kindness to others.
Ruth the Moavite
Dr. Yael Ziegler
A contrast exists between the Midrash's portrayal of Ruth's inborn modesty and the simple reading of the text which portrays Ruth's learning process with regard to modesty. Naomi embraces Ruth as a partner. Ruth and Naomi deal with two challenges of survival: the short-term one of obtaining food and the long-term one of continuity of progeny.
Naomi, Tamar, and Lot's Daughters: Continuity at All Cost
Dr. Yael Ziegler
God - through Boaz - is the provider of food and children. Naomi's plan to seduce Boaz is beneficial for Ruth and for herself. The immodest plan that Naomi develops is based on the biblical precedents of the daughters of Lot with Lot - the progenitors of Ruth - and Tamar with Yehuda - the progenitors of Boaz.
An Immodest Proposal
Dr. Yael Ziegler
Naomi crafts a plan for Ruth to seduce Boaz in contrast with the reputation that Ruth is attempting to develop for herself. Despite the temptation, Boaz chooses to control his desires and asks "Who are you?" thereby identifying Ruth as a person, and thus acting differently than Lot and Yehudah.
Boaz's Extraordinary Restraint
Dr. Yael Ziegler
Boaz demonstrates the ability to avoid temptation, in contrast with Shimshon, who succumbs to temptation. Shimshon squanders the opportunity to save the nation in the era of the Judges. Boaz's restraint leads the nation out of the darkness of the Era of the Judges, enabling the establishment of the House Of David.
I am Ruth: Self-Identity and Transformation
Dr. Yael Ziegler
The relationship between Ruth and Boaz is based on mutual fulfillment of responsibilities and not on love. Ruth crafts Naomi and Boaz's words together in order to confidently claim that Boaz is her redeemer. The veracity of Boaz's claim that there is a growing public of appreciation of Ruth is discussed.
Ruth's Redemption
Dr. Yael Ziegler
Ruth's request for Boaz to act as a redeemer may be a request to buy the family land or a request for marriage. The personal redemption of Ruth alludes more deeply to the national redemption from the chaos of the Judges period to the stability of the Monarchy of King David and to the future redemption.
Ruth: The Woman of Valor
Dr. Yael Ziegler
Ruth, who is called a woman of valor is compared to the Woman of Valor in Proverbs 31. Boaz's desire to keep Ruth's visit a secret is intended to protect Ruth's reputation, to prevent the desecration of God's name or to protect Boaz's reputation. The practical and symbolic nature of Boaz's gift of six barleys is evaluated.
Ruth and Naomi: Resolution
Dr. Yael Ziegler
In Ruth and Naomi's final conversation, Naomi expresses cautious faith in a quick resolution. Boaz's inquiry "Who are you?" actually means "What are you? Married or single?" Ruth alters Boaz's words in order to bridge between Naomi and Boaz foreshadowing King David bridging between the tribes of Judah and Benjamin.
Boaz and Ploni Almoni
Dr. Yael Ziegler
Who is the main character of the book – Ruth or Naomi? Elimelech and Naomi deal with the problems of famine and children in ways that represent the era of the Judges, while Ruth and Boaz's solutions represent a new way. The potential redeemer is nameless because he refuses to establish his deceased relative's name.
A Matter of Law: Elimelekh's Field
Dr. Yael Ziegler
Boaz convenes a public transaction at the gate of the city. Naomi's field might have been sold before leaving for Moav or upon her return. It appears that her land is being sold at the present time. Boaz makes a questionable link between the sale of the field to the marriage to Ruth.
Perpetuating the Name: The Levirate Marriage
Dr. Yael Ziegler
While no legal link exists, Boaz links the buying of the land to the marriage of Ruth in order to maintain the name of the deceased – by producing a child who will inherit the land. The end of the book of Judges is full of nameless characters. Boaz maintaining names sends the Nation to its Davidic destiny.
Boaz: If the Shoe Fits
Dr. Yael Ziegler
The significance of the Narrator's parenthetical remark is examined. The removal of the shoe might be an act of property transaction, symbolic of a spiritual state or a legal symbol in a transaction against the spirit of the law. The identity of the owner of the shoe is debated but the text appears to be purposefully ambiguous.
Redemption, Acquisitions, and Blessings
Dr. Yael Ziegler
The Go'el refuses to redeem, leading to his abrupt removal from the story. The term Go'el now refers to Boaz. The use of the term "kana" in relation to marrying Ruth parallels the term for redemption, and relates to God's redemption in the Exodus. This lesson examines the poetic structure and content of the people's blessing to Boaz.
A Blessing on Both Your Houses: Rachel and Leah
Dr. Yael Ziegler
Elimelekh's abandonment of his personal and national house and Ruth and Naomi's homelessness come full circle with Ruth entering Boaz's house. In the book of Judges the national house is threatened with collapse. Ruth is likened to Rachel and Leah who together symbolize unity. Her union with Boaz will establish David's kingdom, which will unify the Nation.
Naomi's Child: The Movement toward Kingship
Dr. Yael Ziegler
In Ruth and Naomi's struggle for food and progeny, God gives both through his agent Boaz. The story is filled throughout with blessings symbolizing the end of the accursed era of the Judges and the ushering in of the blessed Davidic dynasty. Boaz and Ruth disappear from the narrative leaving only Naomi's character.
Linguistic Mirroring
A Harmonious Story, Part I
Dr. Yael Ziegler
The structure of Ruth is a chiastic one. Repetition of key words and phrases is one of many linguistic techniques used. Boaz and Ruth's shared trait of kindness stages them as the main characters. Ruth as the initiator and Boaz completing the task come together to create the Davidic dynasty.
Actions and Rewards
A Harmonious Story, Part II
Dr. Yael Ziegler
Ruth’s decision to accompany Naomi to Bethlehem does not produce the expected negative results. Ruth's determined kindness devotion to Naomi ultimately lead her to receive kind treatment from Boaz. The tragedy at the outset is resolved and the harmonious nature of the book paves way for the Monarchy of King David.
Lot's Separation from Abraham and Ruth's Return
Dr. Yael Ziegler
תאריך פרסום: תשסט | |
The book of Shoftim ends on a dark and ominous note, describing an immoral and corrupt society that deserves destruction. Through the midrashic depictions of both Ruth and Orpah in Megillat Ruth, and comparison to the characters of Avraham and Lot in Genesis 13, Dr. Yael Ziegler explains that Ruth is the person who ultimately saves the Jewish nation from their corruption, single-handedly leading them into a better era. Using classical commentaries, Ziegler describes the path of morality and kindness depicted by Avraham, as opposed to Lot's cruel and immoral path. Ruth makes a conscious decision to return the nation from Lot's path, down which they had strayed throughout the book of Shoftim, back to Avraham's path of righteousness, thereby instilling modesty and kindness back into Am Yisrael.
Levirate Marriage in Megillat Ruth
Dr. Yael Ziegler
Ruth and Boaz's union is not a Levirate Marriage, but Levirate Marriages are alluded to many times and share a common theme to Boaz's redemption of Ruth. The union, at a great personal cost, establishes an heir for the deceased and cares for a widow who due to her Moavite ancestry is deemed commonly as unsuitable.
Gideon and Saul: The Search for the Ideal King
Dr. Yael Ziegler
תאריך פרסום: תש"ע | |
Is having a king a positive or negative situation? What type of person is fit to be a king? By exploring the characters of Gideon and Shaul we can learn an important message as to the crucial qualities of a successful king of the Jewish nation, and the reasons why they did not succeed as ideal leaders, but rather laid the groundwork for the successful kings that followed them.
Eikhah and Eikhah Rabbah: Different Responses to the Hurban
Dr. Yael Ziegler
תאריך פרסום: תש"ע | |
Focusing on the books of Eikhah and Eikhah Rabbah, this lecture highlights the differences between Megillat Eikhah and midashic work of Eikhah Rabbah - the destruction of the Beit Hamikdash as portrayed by Chazal. By examining the differences between the books we understand that Chazal's goal in Eikhah Rabbah is to help the nation contend with the destruction and with future tragedies as well.
Mother Without a Name: The Story of Samson's Birth
Dr. Yael Ziegler
תאריך פרסום: תשע"ד | |
Why is Shimshon the last major shofet in the book of Shoftim before a state of apparent anarchy? His story, which spans several chapters, begins with a detailed and wondrous tale of the announcement of his impending birth by a malakh. A close reading of this first chapter in the “Shimshon saga”, with comparisons to similar “barren women” stories, sheds light onto why and how great potential was wasted.
The Theology of Eikha
Dr. Yael Ziegler
Human Suffering in Eikha
Dr. Yael Ziegler
The Structure of the Book of Eikha
Dr. Yael Ziegler
The Garden of Eden in the Torah
Dr. Yael Ziegler
תאריך פרסום: תשס"ז | | 31 minutes
The Torah begins with an idyllic, harmonious description of the creation of life in the Garden of Eden.
Why is Gan Eden not a central feature of the rest of Torah? Why is there no attempt of people to find it? Only Lot seems to search for it.

In fact, the major personalities do seek it, but it is no longer called “Eden:” life in Eretz Yisrael is meant to recreate the Garden of Eden, but with a major difference: no easy irrigation source(a deliberate contrast with Egypt and Mesopotamia). We must recognize our dependence on God and cultivate a dynamic relationship. The goal of the Torah is to return to the harmony of the Garden of Eden in the Land of Israel, where life of blossoming and blessing is dependent on commitment to God.
Mirror Characters in the Bible: The Case of Samson and David
Dr. Yael Ziegler | Hour and 8 minutes
There is a phenomenon of "mirror characters" in Tanakh - characters with many similar actions, personality traits, and characteristics, and often the Tanakh will go out of its way to use similar linguistic styles in order to highlight these similarities. Often examining these similarities also serves to highlight the differences between the two characters- including their successes and failures. This shiur focuses on the characters of David and Shimshon, highlighting the major similarities between them, and the similar choices they make, but also the crucial differences. By examining these differences we learn about the importance of channeling one's powers and strengths only towards productive, meaningful actions and national goals.
Two Ways to Praise God - Mizmor 145
Dr. Yael Ziegler |
What is the importance of Mizmor 145 (Ashrei) that warrants our recitation of it three times a day? This shiur offers a close examination of this Psalm, analyzing its structure and composition that profoundly affect the deeper understanding of the Psalm itself. By gaining a closer appreciation of the text, one can understand God's interaction with man, and the desire to cultivate a connection in which man and God are involved in a reciprocal relationship.
Saul‘s Two Deaths: Of Philistines and Amalekites
Dr. Yael Ziegler
תאריך פרסום: תשע"ה | |
The Tanakh does not present a birth story, yet Shaul has two different death stories. The united Book of Shmuel, the two stories of Shaul’s death appear one right after the other. Why do we have this elaborate retelling, and why is there such a focus on Shaul’s death? How are we to account for the diverging narratives? The key to understanding these stories is that more than explaining how he dies—they hint at why he dies: Israelite monarchy is meant to develop a correct relationship with God and with the people, and also to uproot Amalekite values. Shaul fails at both of these two goals.
The Unique Traits of the House of Rachel
Dr. Yael Ziegler | Hour and 6 minutes
The Sages describe the "Children of Rachel" as having certain traits, and if one is born into a family with certain gifts - one is meant to use those gifts and character traits responsibly and for good purposes. Otherwise, there are dangers of corruption. In this shiur, we look at various prominent stories of descendants of Rachel throughout Tanakh (such as Yosef, Shaul, Esther and Mordechai) and examine their challenges and successes. Certain patterns come out (such as leadership and the motif of clothing), but ultimately it is the individual who chooses to use these traits properly or not. The various stories of the Children of Rachel can offer a formula of leadership and survival in the Diaspora - and to find God beneath the surface.
The Journeys of Avraham and Yaakov and the Purpose of Conquering the Land
Dr. Yael Ziegler | 30 minutes
In many ways, Yaakov's journey in Canaan is very similar to Avraham's journey. But Yaakov seems to stay in Shechem for too long. Why does Yaakov stay in Shechem? By comparing the stories of Yaakov's and Avraham's journeys, and noting echoes in the Book of Yehoshua, we gain insight into the purpose of inheriting the Land of Israel: it is not only to develop a national homeland, but to disseminate a national idea-- the Divine mission of the People of Israel.
Avram in Egypt, Yaakov in Haran, and the Exodus from Egypt
Dr. Yael Ziegler
תאריך פרסום: תשס"ז | | 31 minutes
This shiur looks at events in Bereisheet leading up to the Exodus from Egypt, in attempt to understand how these stories impact upon the message of Yetziat Mitzrayim - and the ideas of exodus and redemption. We focus on two stories: Avraham's descent to Egypt, and Yaakov in the House of Lavan. We find linguistic and thematic connections to the story of the enslavement in and exodus from Egypt. These stories highlight the added challenge of leaving places of natural material wealth and fertility to return to the Land of Israel, where fertility, water, and resources are dependent on God.
Yitro and Amalek
Dr. Yael Ziegler | 33 minutes
When does Yitro arrive? When does the meeting with Moshe take place? What was it that he heard that motivated him to see Moshe? And where does this meeting fit in chronologically- before or after Ma’amad Har Sinai? Why is it recorded here? There are astoundingly strong linguistic parallels between the Yitro and the Amalek story that precedes it. We look at these mirror image parallels, as well as the story of Yael and Sisra to see that the nearby nations are not monolithic when it comes to choices about the knowledge of God and the attitude toward Bnei Yisrael.
Parashat Acharei Mot - Kedoshim - The Yom Kippur Teshuva Service
Dr. Yael Ziegler | 33 minutes
Parashat Acharei Mot is NOT about Yom HaKippurim, though the ritual described is to take place on that day. Rather, it is the avoda of teshuva, performed on the day seen as the culmination of the teshuva process. We will try to understand the idea behind the avoda of teshuva. What is the central feature of teshuva that takes place in the Beit haMikdash, when the kohen determines that Israel is in need of some sort of avoda of teshuva? We look at the two types of teshuva in Rav Soloveichik's thought, ponder why there is a reference to the Nadav and Avihu story, and consider how one can ennoble a sinful past.
Structure and Meaning of Sefer Shemot
Dr. Yael Ziegler | 36 minutes
This shiur looks at some of the broader themes in Sefer Shemot, the story of Bnei Yisrael’s development into a nation. Why was the nation created? What was the purpose of the idea of a nation with a special relationship with God? The Book of Shemot can be divided into three broad sections, but how do the stories between the Song at the Sea and Mount Sinai fit into these categories? We return to some of the motifs in the first section of Shemot in order to answer our questions.

The story of Yitro serves as Shemot’s finale to the universalist goal of the Exodus story—that Egypt will recognize God. The rest of Shemot – the Giving of the Torah and the setting up of the Mishkan – begins to fulfill the other goal of the Exodus story: helping the People of Israel cultivate their own recognition of and relationship with God.
A Calamity Upon Your House: The Betrayal of David’s Sons
Dr. Yael Ziegler | Hour and 6 minutes
King David stayed back from leading Bnei Yisrael into battle against Amon, went for a stroll on his rooftop and it was all downhill from there. In an act of sexual violation and bloodshed, David's whole life turns around. His punishment comes in the same manner, sexual violations and bloodshed, through his children. David in his greatness not only accepts his punishment, but welcomes it until the end of his life. He recognized the power he may have abused as a king and lost a part of his inner moral compass, making some very passive decisions, until the very end where Natan Hanavi and Batsheva convey the message that it's time to step up and appoint Shelomo as the heir to the throne.
Does Sefer Tehillim Tell a Story?
Dr. Yael Ziegler | Hour and 17 minutes
Does Sefer Tehillim tell a story? We usually think of Tehillim as a randomly arranged anthology of poetry describing personal religious experiences, and the individual chapters are completely separate from one another. However, a close analysis of Sefer Tehillim reveals that the structure of the mizmorim is in fact deliberate, and we can notice a clear narrative emerging throughout the book.
Ruth and Boaz: Mirror Characters
Dr. Yael Ziegler
Ruth’s generosity reverses the downward spiral of the megilla’s narrative and launches its arduous movement toward resolution. Ruth, however, cannot act independently. Everything she ultimately offers Naomi (food, children) is given to her by Boaz, who is also portrayed as a paragon of generosity. If the first critical shift in the book is initiated by Ruth, its final pivot is completed by Boaz. It may be most accurate to conclude that the success of the narrative rests upon the coming together of this couple.

Ruth and Boaz’s marriage represents the conjoining of two similar personalities, whose traits are ideal for producing both the personal solution for Naomi’s tragedy and the national solution for the self-centered, miserly, and slothful society during the period of the judges. In order to convey the similarity between Boaz and Ruth and highlight the important traits that they share, the Book of Ruth presents several linguistic parallels between these characters.
Three Forms of Redemption in Megillat Ruth
Dr. Yael Ziegler
In the fateful nighttime encounter on the threshing floor, Boaz is startled to find someone lying at his feet:

And he said, “Who are you?” And she replied, “I am Ruth, your maidservant. Spread your wings (khenafekha) over your maidservant, for you are a redeemer.” And [Boaz] said, “…And now, even though truly I am a go’el, there is a go’el who is closer than I. Lie here tonight and in the morning, if the redeemer shall redeem you, good, but if he shall not desire to redeem you, I myself shall redeem you, I swear by God. Lie until the morning.” (Ruth 3:9-13)

What is the meaning of Ruth’s request that Boaz spread his wings over her, and her statement that Boaz is a redeemer? Targum, Rashi, Ibn Ezra, and Ramban assume that Ruth’s request for Boaz to spread his kanaf over her is a request for marriage.

Nevertheless, it is less clear what Ruth means when she states plainly, “For you are the go’el.” In what way does this relate to Ruth’s previous request? Is it also a bid for marriage, which Ruth terms her redemption, or does this refer to Boaz’s ostensible duty to buy Naomi’s property?
Our Father, Our King: The Difference Between Shirat Hayam and Shirat Ha’azinu
Dr. Yael Ziegler
תאריך פרסום: 5777 | | Hour
We will be looking at the two major songs of the Torah - Shirat HaYam- the Song at the Sea, and Shirat Haazinu - the song of dire warnings before Moshe's death. These songs are strikingly different - from their respective literary tones to the way they are recorded on the parchment of the Torah scrolls, and yet each of them are viewed as a national anthem of Am Yisrael. Somehow, these songs are intriguingly linked. We explore how each song represents a different situation and paradigm, and a important aspect of the relationship between God and His nation.
Wells, Journeys, and Marriages: Hidden Patterns in Biblical Stories
Dr. Yael Ziegler | Hour and 10 minutes
The well betrothal scene is a common type scene in the Tanakh. Through a careful examination of each betrothal scene in light of the others, we can identify each of their unique features in order to more deeply understand each of the stories, the identities of the characters, and the legacy that emerges.

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Introduction to Eikha
Shiur #01
Dr. Yael Ziegler
תאריך פרסום: 5778 |
In this series on Eikha, we will examine broad themes, such as theodicy, false prophets, national sinning, and human suffering, but we will also engage in a close reading of the text. While drawing on academic sources and methodology, my interpretative framework is rooted deeply in the world of Torah learning. I hope that this reading will yield a stimulating understanding of the book, and that it will illustrate how biblical poetry works and how it offers its readers spiritual insights and wisdom.

In this introductory class, I will raise some of the technical questions that arise with respect to the book of Eikha. The book’s title, its author, its unity, and its date of composition are all subject to dispute. After presenting a brief overview of various approaches to each of these issues, I will explain the approach that I will adopt in this series in addressing each of these subjects.
Historical Introduction: Part I – The Exile of the Northern Kingdom
Shiur #02
Dr. Yael Ziegler
תאריך פרסום: 5778 |
Eikha commemorates the climactic calamity of the Tanakh: the destruction of the First Temple and Jerusalem. Yet It does not attempt to relate a prose account of Jerusalem’s fall or Babylon’s conquest and cruelty. Eikha lacks narrative, dates, and identified persons. Nevertheless, to contextualize the book and understand its surface meaning, we must address its historical background.

I will briefly review the major historical events, as recorded both in the Tanakh and in external sources, pausing to examine three events that I believe most deeply impact upon Judah, Jerusalem, and the book of Eikha. The events that I will consider are the exile of the Northern Kingdom in 722 BCE, Sennacherib’s failed military campaign to conquer Jerusalem in 701 BCE, and King Josiah’s shocking death in 609 BCE. Each of these events impacts significantly upon biblical history and the Judean kingdom and in some way constitutes the theological backdrop of the book of Eikha.
Historical Introduction, Part II – Sennacherib’s Campaign and the Failed Siege of Jerusalem
Shiur #03
Dr. Yael Ziegler
תאריך פרסום: 5778 |
The extraordinary deliverance of Jerusalem from the Assyrian army forms an important historical backdrop to the book of Eikha. An episode that began as an inspiring manifestation of God’s miraculous intervention to save Jerusalem developed in a catastrophic direction. Drawing the wrong conclusions in the aftermath of this astounding incident, the nation became complacent in their overconfidence in the city’s sacred status. A stark contrast to their assumptions and belief, the destruction of Jerusalem left a shocked populace in its wake, their physical and ideological world in tatters.
Historical Introduction, Part III - Josiah’s Death
Shiur #04
Dr. Yael Ziegler
תאריך פרסום: 5778 |
The reign of Ashurbanipal, the last powerful king of the mighty Assyrian Empire, marked both the pinnacle of the Assyrian Empire’s power and the beginning of its decline. Josiah reigned as king of Judah during the period of Assyria’s deterioration and downfall. Significantly, biblical accounts describing Josiah’s reign focus primarily on his personal religious transformation and the way in which it affected his national policies. The nation likely concluded that the two were connected. To understand the repercussions of this, we will examine Josiah’s life and reign.

Rabbinic sources suggest that the kernel of the book of Eikha begins to emerge in the aftermath of Josiah’s death, which is devastating to the nation. Various ways of dealing with the problem of theodicy ensue, and some different approaches can be found in the book of Eikha. Josiah’s death marks the beginning of the theological crisis and the first attempts to struggle with the complex questions that arise in the wake of unexplained human suffering.
Eikha: Theology and Human Suffering (Part II)
Shiur #06
Dr. Yael Ziegler
Eikha’s presentation of this complexity produces a jarring but magnificent portrait of humans who struggle mightily to balance fidelity to God with recognition of a cruel and unjust world. To the extent that Eikha provides a theodicy, we can discern it in the literary artistry of the book. Eikha incorporates numerous linguistic parallels to Devarim 28, a chapter commonly termed a “tokhacha,” which establishes a covenant between God and His nation.

By entwining expressions from the covenant into Eikha’s literary construct, the book imposes responsibility upon Israel for these events, in her failure to uphold her end of the bargain.
Eikha: Theology and Human Suffering (Part I)
Shiur #05
Dr. Yael Ziegler
Eikha views God in a variety of ways, at times going so far as to depict God as either indifferent or hostile to Israel – even as Israel’s enemy. Before examining Eikha’s view of God, we must ask: To what extent does Jewish tradition regard such extreme depictions as legitimate? After all, is not reverence a prerequisite for and a central element of the relationship with God? And if so, does reverence preclude the ability to react negatively to God’s deeds, to question bitterly God’s inscrutable designs?
Biblical Poetry and the Book of Eikha (Part I)
Shiur #07
Dr. Yael Ziegler
A sustained expression of anguish and woe, Eikha, like many compositions designed to convey human emotions, is a book of poetry, not prose. Designed to impact upon the reader’s passions, poetry offers the reader an emotional experience rather than a cognitive one, feelings rather than narrative. Prose aims to inform, but poetry seeks to have an effect.

Due to the dense and terse nature of Eikha’s poetry, it is especially important to examine its techniques. A myriad of details convey the book’s themes, emotions, and theology. To understand this delicately-crafted poetic composition, we must pay careful attention to its details – its verbal nuances, sounds, rhythm and imagery.

I will bring several examples from different categories of poetic techniques to illustrate the manner in which they contribute to conveying the themes and theology of the book. As we progress through our study of the book, I will examine these poetic features as they arise.
Biblical Poetry and the Book of Eikha (Part I)
Shiur #08
Dr. Yael Ziegler
In this class, we will continue to examine the meaning that emerges from poetic features of the book of Eikha.

The myriad voices in Eikha call attention to the absence of God’s voice, which never appears. Divine silence allows this book to focus exclusively on its portrayal of the human tragedy, and on the manner in which people grapple with suffering. At the same time, God’s reticence appears deliberate, indicating His ire and punishment. The absence of communication suggests that God punitively “hides His face,” choosing to retreat from contact with His nation (e.g. Devarim 31:17-18). Silence communicates God’s unmitigated anger, His deliberate decision to withdraw into stony seclusion.
Eikha: Chapter 1
Shiur #09
Dr. Yael Ziegler
The opening of the book of Eikha reveals a melancholic scene. Formerly a bustling metropolis, Jerusalem is desolate; the sound of the priests mourning and the young women grieving eerily echo in the abandoned city.

Eikha’s initial chapter attempts to grasp the reason for this calamity.

Erratic movement between one notion and its opposite illustrates the chapter’s frenzied churn of emotions. Jerusalem is shattered. It is no wonder that this chapter fluctuates wildly between perceptions, experiences, and emotions.

Nevertheless, the acrostic structure allows for a measure of order and even progression in this chapter. Indeed, we will see that the chapter moves steadily towards assuming responsibility for the events, towards admission of sin, which will allow Jerusalem to make sense of the roiling madness that has engulfed her.
Eikha: Chapter 1 (continued)
Shiur #10
Dr. Yael Ziegler
Although Eikha lacks actual comfort, in recalling the greatness of this city, the initial verse makes the present situation slightly more bearable. It allows the inhabitants to retain a sense of self-worth and may even provide the reader with a flash of hope, however miniscule.

This opening verse does not consciously foster optimism. Its primary intention is to utilize the contrast between past and present to magnify Jerusalem’s improbable plummet. Nevertheless, by recalling Jerusalem’s past, the book offers a snippet of dignity – miniscule, but perhaps sufficient to allow biblical readers to glimpse a modicum of hope in the undercurrents of the book.
Parashat Pinhas and the Primacy of Counting in the Book of Bemidbar
Dr. Yael Ziegler | 34 minutes
At the beginning of Parashat Pinhas is the second Divine command to count Bnei Yisrael (the first at beginning of Bemidbar).) This event has far more importance than just counting the people. It becomes the name for the book: the Sages' name for the book of Bemidbar is"The Book of Counting" - the Sages – see it as the essence of the book.

We examin various suggested reasons for God's command to count Bnei Yisrael, and we note that the second counting has a major difference in the reasons for counting from that of the first census: we find military vs. inheritance to explain the disparities.
Parshat Shemot Part 1: Israel in Egypt: Enslavement and Genocide
Dr. Yael Ziegler | 36 minutes
This podcast starts Sefer shemot with the story of the beginning of enslavemet and Pharaoh’s terrible decree against Bnei Yisrael. A close examination of the text reveals the shift from Avraham’s family into the nation of Israel.

Courtesy of www.tanachstudy.com
Parshat Shemot Part 2: Moshe: Birth and Maturation
Dr. Yael Ziegler | 35 minutes
Shemot perek 2 introduces us to Moshe and his maturation from a young child to an adult. We see him grappling with the immorality he witnesses, and striving to forge a sense of identity as a universal arbiter of justice.

Courtesy of www.tanachstudy.com
Eikha: Chapter 1 (Continued 1)
Shiur #11
Dr. Yael Ziegler
Picking up the theme of loneliness from the previous verse, this verse emphasizes the haunting absence of comforters. Tears remain undried on Jerusalem’s face; emptied of her inhabitants, the city lacks community or consolers. Loved ones have abandoned her; friends betray her.

Throughout these two verses we pick up on the themes of friends, betrayals, exile, and hints at the slavery in Egypt. In requesting that God see her afflictions, Jerusalem endeavors to enlist the compassionate God who redeemed His nation from Egypt and returned them to the land of their forefathers. The echoes of Egypt may sound ominous, but they also allude to God’s eternal promise, His assurance of divine commitment. Evoking the Egyptian exile at this early stage of the Babylonian exile hints to the possibility of redemption and offers a quiet message of hope.
Parshat Shemot Part 3: Delivering Israel from Slavery: Moshe Encounters God
Dr. Yael Ziegler | 33 minutes
This podcast discusses the commissioning of Moshe as a messenger of God. We learn why Moshe was selected and we address fundamental questions about our relationship with God.

Courtesy of www.tanachstudy.com
Parshat Shemot Part 4: Moshe’s Objections and God’s Answers and Signs
Dr. Yael Ziegler | 35 minutes
This podcast discusses the verses describing Moshes objections to God’s mission, and God’s responses. We also see an overview of the events that will transpire leading up to Am Yisrael leaving Egypt.

Courtesy of www.tanachstudy.com
Eikha: Chapter 1 (continued 2)
Shiur #12
Dr. Yael Ziegler
After a brief glance at the exiles in verse 3, we will soon return our attention to Jerusalem, but not immediately. First, we experience the eerie loneliness of the journey back to Jerusalem.
Parshat Shemot Part 5: Moshe’s Refusal and Divine Anger: The Beginning of Moshe’s Journey
Dr. Yael Ziegler | 35 minutes
This podcast describes the final sign that God offers Moshe, and the difference between this sign and the previous ones, and Moshe’s subsequent arguments. We also explore the cryptic circumcision of Tzipporah’s son and the various interpretations that attempt to explain the nature of this incident.

Courtesy of www.tanachstudy.com
Parshat Shemot Part 6: Moshe and Aaron's First Meeting with Pharaoh: Disaster and Despair
Dr. Yael Ziegler | 36 minutes
This final podcast of Parshat Shemot describes the initial stages of Moshe’s mission- the meeting between Moshe and Aharon, the exhibition of the signs, and their clash with Pharaoh and the nation.

Courtesy of www.tanachstudy.com
Parshat Vaera Part 1: God Sends Moshe to Israel: A Historic and Religious Mission
Dr. Yael Ziegler | 29 minutes
This podcast discusses the beginning of Parshat Vaera, describing the two new aspects of Moshe’s mission and suggesting that perhaps the process of redemption is not only to free the Nation of Israel from slavery, but to change their mindset as well.

Courtesy of www.tanachstudy.com
Parshat Vaera Part 2: Moshe's Hesitation and the Genealogy of the Tribe of Levi
Dr. Yael Ziegler | 33 minutes
This section of verses describes Moshe grappling with the religious aspect of his new mission as the representative of God, and his hesitations associated with this important task.

Courtesy of www.tanachstudy.com
Parshat Vaera Part 3: Aaron and Moshe Come Before Pharaoh: The Staff and the Snake
Dr. Yael Ziegler | 26 minutes
The beginning of Chapter 7 describes God’s response to Moshe’s objections. This podcast discusses this discourse, as well as the purpose behind the staff stick as a prelude to the plagues.

Courtesy of www.tanachstudy.com
Parshat Vaera Part 4: The Plague of Blood
Dr. Yael Ziegler | 35 minutes
This podcast introduces the plague narrative, and discusses the nature of the hardening of Pharaoh’s heart and its results. It then describes the first plague, blood, and its symbolism and significance.

Courtesy of www.tanachstudy.com
Eikha: Chapter 1 (continued)
Shiur #13
Dr. Yael Ziegler
For the second time (see also verse 3), Eikha turns its attention to the sights outside of Jerusalem, to the far-flung places where her inhabitants have gone. Bemoaning the depletion of the city’s glory, the verse does not specify what exactly constituted the city’s former glory.
Parshat Vaera Part 5: The Plagues of Frogs, Lice and the Mixed Multitude
Dr. Yael Ziegler | 37 minutes
These verses discuss the plagues of frogs, lice and mixed multitude. What exactly were these plagues and what were their effects on Egypt and Pharaoh? This podcast closely examines the text and classical commentaries to provide answers to these questions.

Courtesy of www.tanachstudy.com
Parshat Vaera Part 6: The Plagues of Pestilence, Boils and Hail
Dr. Yael Ziegler | 39 minutes
This podcast deals with the plagues of pestilence, boils and hail, detailing how each serves its own purpose within the structure of the plagues narrative.

Courtesy of www.tanachstudy.com
Parshat Bo Part 1: The Plague of Locusts
Dr. Yael Ziegler | 33 minutes
This podcast discusses the plague of locusts and its resulting shift of power between Pharaoh and Moshe. We also discuss purpose of the plague narrative and their purpose and impact on the Nation of Israel.

Courtesy of www.tanachstudy.com
Parshat Bo Part 2: The Plague of Darkness
Dr. Yael Ziegler | 28 minutes
This podcast discusses the plague of darkness and its symbolism as the precursor to the ultimate light of freedom. It also discusses the last three plagues as a representation of the end of Egyptian culture.

Courtesy of www.tanachstudy.com
Parshat Bo Part 3: Preparing for the Final Plague and the Commandments to Israel
Dr. Yael Ziegler | 33 minutes
Why is there a pause in the plague narrative in chapters 11-12? An examination of the text and classical commentaries reveals the purpose of the commandments listed in these verses and the symbols of freedom that they represent.

Courtesy of www.tanachstudy.com
Parshat Bo Part 4: The Paschal Lamb: In Egypt and for Future Generations
Dr. Yael Ziegler | 36 minutes
This podcast discusses Pesach Mitzrayim and Pesach Dorot, as well as the commandment of the Korban Pesach, all of which are meant to help Bnei Yisrael define their relationship with God and separate themselves from Egyptian culture.

Courtesy of www.tanachstudy.com
Parshat Bo Part 5: The Plague of the Firstborn and Leaving Egypt
Dr. Yael Ziegler | 36 minutes
This section of verses describes the commandment and implementation of the preparations for the Plague of the Firstborn and the subsequent departure from Egypt. This podcast discusses the focus on blood in this section, symbolizing birth rather than death, and symbolizing the rejection of Egyptian worship and the acceptance of the worship of God.

Courtesy of www.tanachstudy.com
Eikha: Chapter 1 (continued)
Shiur #14
Dr. Yael Ziegler
Eikha 1:8: The haunting portrait of suffering abruptly gives way to harsh accusation: “Jerusalem surely sinned!” Until now, Jerusalem’s misery inclines the reader to empathize with her suffering. The tone shifts sharply here as the narrator points an accusatory finger at Jerusalem.
Parshat Bo Part 6: Circumcision, Firstborn Animals, Hametz and Matza and the Children's Questions
Dr. Yael Ziegler | 38 minutes
This podcast concludes Parshat Bo, and discusses the verses that serve as an addendum to the previous section of the preparation for the departure from Egypt. This section describes the mitzvot commemorating the Exodus, which are meant to instill in us an understanding of the value of the Jewish nation and our relationship with God.

Courtesy of www.tanachstudy.com
Eikha: Chapter 1 (continued)
Shiur #15
Dr. Yael Ziegler
Eikha 1:9: Continuing the portrait of Jerusalem’s moral impurity, this verse contains a powerful metaphor of a sullied city, whose moral impurities are visible to all.
Parshat Beshalach Part 3: Splitting the Sea
Dr. Yael Ziegler | 36 minutes
This podcast describes the miracle of the splitting of the sea, and also discusses the roles and purpose of the pillar of cloud and pillar of fire.

Courtesy of www.tanachstudy.com
Parshat Beshalach Part 4: Song of the Sea
Dr. Yael Ziegler | 43 minutes
This podcast discusses Shirat Hayam, the song which Bnei Yisrael sang as a praise to God following the miracle of the splitting of the sea. A close examination of the structure and text of the song reveals the true purpose of the Exodus and prepares Bnei Yisrael for their upcoming role as servants of God.

Courtesy of www.tanachstudy.com
Pharaohs & Kings: The Glory of Ancient Egypt & Israel's National Aspirations
Dr. Yael Ziegler | Hour and 1 minutes
Why has the Exodus from Egypt become the formative story which is constantly referenced throughout the rest of Tanakh? What is so special about this experience? Through an examination of ancient Egypt and its society and kingship, we notice the significant differences between Israel and Egypt and learn about Israel’s unique relationship with God as forged through the Exodus.

Courtesy of www.tanachstudy.com
Eikha: Chapter 1 (continued)
Shiur #16
Dr. Yael Ziegler
Jerusalem has fallen silent and, without missing a beat, the narrator resumes his tale. In response to Jerusalem’s brief, but poignant disruption in verse 9 (“Look, God, at my affliction, for the enemy is exalted!”), the narrator focuses his attention first upon Jerusalem’s enemy and then upon her suffering.
Eikha: Chapter 1 (continued)
Shiur #17
Dr. Yael Ziegler
In the first part of chapter 1, we observed Jerusalem from the outside, judging and censuring her. When Jerusalem begins to speak, she springs to life, sharing the depths of her pain. We no longer regard her with disapproval; instead, we are party to her agony, experiencing it alongside her. In Jerusalem’s direct plea to the passersby, “Look and see! Is there any pain like my pain?” she appeals also to us, the readers, eliciting our attention and giving us pause to consider her suffering.
Eikha: Chapter 1 (continued)
Shiur #18
Dr. Yael Ziegler
Verse 16 concludes the first stage of Jerusalem’s first person account with a description of Jerusalem’s weeping eyes. In verse 17 The narrator enters to fill Jerusalem’s silence.
Eikha: Chapter 1 (continued)
Shiur #19
Dr. Yael Ziegler

Jerusalem resumes her narration following the narrator’s interjection, which appears to have triggered a remarkable transformation. In proclaiming God’s righteousness, Jerusalem now assumes responsibility for the situation, shamefacedly admitting that she has rebelled against God’s word.

Following this admission, Jerusalem turns to address the nations, entreating them to employ their hearing and sight: to hear her words and see her sons and daughters who have gone into captivity. To what end does Jerusalem turn to the nations? Why is she so determined that the nations become participants in her tragedy?
Chapter 1: In Summation
Shiur #20
Dr. Yael Ziegler
Although its alphabetic structure suggests order, the first chapter of Eikha is thematically haphazard. The chapter flings about a myriad of topics, including: Jerusalem’s tears, the exile of her population, the groans and sorrow of the suffering, the success and mockery of the enemies, the desecration of the Temple, the starvation of the population, and the inescapable, ever-looming certainty of death.
Eikha: Chapter 2
Shiur #21
Dr. Yael Ziegler
Chapter 2 opens by offering the reader eyewitness access to the obliteration of the city.
Chapter 2 Part I: The Narrator’s Account of Jerusalem’s Destruction
Shiur #22
Dr. Yael Ziegler
To describe the assault on the city, the narrator harnesses several tools of verbal artistry. Most prominently, as noted, synonyms shape the narrative. God’s purposeful destruction is the subject of nearly every sentence in the first eight verses of the chapter.
Eikha 2:2
Shiur #23
Dr. Yael Ziegler
While the previous verse had a vertical movement, which directs the reader’s gaze up (clouds, heaven, God) and down (Zion, earth, God’s footstool), this verse offers us a horizontal landscape of destruction. God swallows, demolishes, and profanes a broad swathe of Judah: houses and fortresses, kingdom, and officers. The verse moves from the common habitations to those protected by fortresses. It also contains the first indication of the special attention that this chapter gives to the destruction of the royal elite of the city: “[God] profaned the kingdom and her officers.”
Eikha Chapter 2 (continued)
Shiur #24
Dr. Yael Ziegler
God comes into focus, bow in right hand, poised to smite Israel. A powerful, invincible foe – God is twice designated enemy in this verse, followed by a third in the following verse – God carefully arranges and unleashes devastation. The same right hand from the previous verse, formerly taut and held in a willfully inactive posture, now releases and swings into controlled action, smiting Jerusalem’s precious inhabitants.
Eikha Chapter 2 (continued)
Shiur #25
Dr. Yael Ziegler
In its use of the word garden in this obscure metaphor, Eikha 2:6 subtly alludes to the disastrous end of the original story in which humankind resided in its idyllic Garden, a story that anticipates and foreshadows the destruction of the Temple.
Eikha Chapter 2 (continued)
Shiur #26
Dr. Yael Ziegler
Jerusalem’s destruction does not result in her demise, nor does it return her to her natural state as an inanimate city of stones and material, lacking personality and vitality. By preserving Jerusalem’s human persona, even as she mourns and ceases to function effectively, the city continues to exist. Her walls and ramparts remain as alive in destruction as they were in their heyday. Thus, Israel can retain its emotional attachment to its vibrant city, despite the fact that the city lies in ruins.

if the city still breathes, then so does Israel, whose immutability remains connected to that of her eternal city. The city’s continued existence ultimately serves as a basis for Israel’s continued existence, boosting the nation’s hopes and aspirations to rebuild the city.
Eikha Chapter 2 (continued)
Shiur #27
Dr. Yael Ziegler
After eight active verses of destruction, God begins to recede into the background. The physical city has been obliterated, Jerusalem’s gates sunk deeply into the ground, her defensive fortifications annihilated. Having completed His task, God issues one final blow, shattering the locks of the city, rendering her exposed and defenseless. God exits the scene, abandoning Jerusalem to her fate, with no further instruction. The verse closes by focusing our attention upon the loss of direction or guidance for the nation. Bereft of political leadership, religious instruction, or prophetic visions, Jerusalem’s inhabitants appear rudderless and disoriented.
Eikha Chapter 2 (continued)
Shiur #28
Dr. Yael Ziegler
The second part of this chapter shifts noticeably from an objective, detached third-person description of a ravaged city to a first-person description of human casualties. Jerusalem now tells the story not of ravaged buildings, but of human victims, of the brokenness of her nation.
Eikha Chapter 2 (continued)
Shiur #29
Dr. Yael Ziegler
The narrator steps in to fill the hollow chasm carved out by Jerusalem’s silence. Speaking directly to Jerusalem, the narrator presents a series of rhetorical questions. Will I bear witness to Jerusalem’s suffering? Can anything be compared to Jerusalem’s pain? Is there anything that can console the ruined city? The answer implied by these rhetorical questions is a resounding no. These events seem unprecedented, the suffering incomparable. A barrage of rhetorical questions conveys the narrator’s profound sense of helplessness, his inability to provide consolation or a path to recovery.
Eikha Chapter 2 (continued)
Shiur #30
Dr. Yael Ziegler

As Jerusalem persists in her muteness, the narrator fills the silence by peering outward, scrutinizing the surroundings for reactions to Jerusalem’s downfall. Some scholars read these verses as the narrator’s continued (futile) search for someone who can heal Jerusalem. More likely, the narrator looks outward because he cannot bear to look inward at the frightful sights that pervade the ruined city.

Two remarkably parallel verses direct our gaze away from Jerusalem’s populace to observe how outsiders respond to her wretched state. Each of these verses name a different group (passersby and enemies), noting their physical non-verbal gestures (clapping, whistling, head-wagging, teeth-gnashing), followed by a direct citation of their speech.
Eikha Chapter 2 (continued)
Shiur #31
Dr. Yael Ziegler
Having completed his panoramic exploration of those who stand outside of Jerusalem, the narrator’s attention finally rests on God, the actual architect of these events.
Eikha Chapter 2 (continued)
Shiur #32
Dr. Yael Ziegler
The narrator has achieved his aim, and Jerusalem at last resumes her speech. Tears are absent and the tone of her response is more outrage than supplication, but Jerusalem finally summons up her energy to address God: “Look God and see! To whom have You done this?” Hostile words, unyielding in their steely fury, these words are not designed to elicit divine sympathy but to express Jerusalem’s anger at the atrocities in her midst. Jerusalem’s pent-up pain surges and overflows, bursting forth with a harsh indictment generated by unadulterated horror. She demands that God witness the ghastly sights, remonstrates with Him over the death of helpless children and religious leaders. Yet, Jerusalem’s aim is not merely for God to recognize the grim reality. Instead, she hurls these sights at God as an accusation (“To whom have You done this?”), implicitly challenging God regarding the way that He runs His world.
Chapter Two: In Summation
Shiur #33
Dr. Yael Ziegler
In this concluding article for chapters 1 and 2 of Eicha we explore the thematic, linguistic, and technical/structural similarities, which suggest a strong connection between both chapters.
Eicha's Hidden Messages of Consolation
Tanach Study
Dr. Yael Ziegler | 58 minutes
Is there any consolation in the book of Eicha? At first glance, the book of Eicha does not seem to contain any messages of strength or recovery from the devastation of the destruction of Jerusalem. However, upon a deeper analysis of the language in the book, we find hidden allusions that contain within them elements of consolation. Through an examination of the past, present, and future in the Megilla, we find the secret to Am Yisrael’s survival.

Courtesy of www.tanachstudy.com
David's Sons: Punishment, Repentance and Redemption
Dr. Yael Ziegler | Hour and 1 minutes
This lecture presents the incident of David and Batsheva as the turning point in David’s life, representing a collapse in his career and personal life which had been so successful prior to this event. Through a close examination of the text we learn to appreciate the character and leadership of David, as well as the power of teshuva.

Click here for a downloadable audio version of this lecture
Face to Face with God: Moshe on Har Sinai
Dr. Yael Ziegler | 54 minutes
This lecture discusses the relationship the “panim el panim” relationship that Moshe had with God, and what it means to have that kind of relationship. We then explore this concept of “panim el panim” and in what ways we are able to re-create this experience and continue it throughout later generations.

Courtesy of www.tanachstudy.com
Moshe: Birth of a Leader
Dr. Yael Ziegler | Hour and 5 minutes
Who was Moshe? Why was he chosen as a leader? This lecture weaves together midrashim, parshanim, and close attention to the literary reading of the text itself to see if we can get some deeper insights into the story of Moshe, and to understand how his early life experiences helped shape his future as a leader.

Courtesy of www.tanachstudy.com
Parshat Behar
Dr. Yael Ziegler | 5 minutes
Why do the mitzvot of Shmitta and Yovel appear at the end of Sefer Vayikra? What is the significance of their placement? By exploring this question we can gain a deeper understanding into the nature of Sefer Vayikra.
Yiftah and Shemuel: The Power of Speech
Dr. Yael Ziegler | Hour and 3 minutes
The Tanakh often presents us with similar characters who at their core have similar kinds of personalities, but their spiritual lives wind up taking very different directions. The Tanakh, in presenting these kinds of characters, and Chazal, in picking up on these “mirror characters” are offering a distinction between a person’s fate and their destiny. The deciding factor is not the fate that they are born with, but the destiny that they choose. This lecture explores the similarities and differences between the figures of Yiftach and Shmuel.
Moshe and Joshua: Transmitting Leadership
Dr. Yael Ziegler | Hour
In this shiur, we will focus on the character of Joshua and the daunting task of assuming the mantle of leadership following the death of Israel's great leader, Moses. Which of Joshua's traits prepare him for leadership? What are some of the difficulties that he faces and how does he overcome them during his career? What are the similarities and differences between Moses' leadership and that of Joshua? In examining these questions, we will acquire a deeper understanding of both of these eminent biblical figures and address the challenge of transmitting leadership.
Consolation, Redemption, Return: Tanakh's Climactic Message
Dr. Yael Ziegler
תאריך פרסום: 2022 | | Hour and 7 minutes
In this shiur, we will offer a birds-eye view of some of Tanakh's complex books to uncover its optimistic message of consolation, redemption, and return to the land. we’ll be comparing the resurrection of Israel against other fallen nations, and see how throughout the Tanakh (notably - Psalms, Isaiah and Trei Assar), there are prophecies of redemption and resurrection; Especially in the darkest hours.

Dedicated by Janice Bitansky in memory of her parents, Israel and Yetra Goldberg
Yetziat Mitzrayim in Isaiah: A New Redemption
Dr. Yael Ziegler
תאריך פרסום: 2023 | | Hour and 5 minutes
The story of the Exodus from Egypt is woven into the prophecies of consolation in the Book of Isaiah, both as a way of comparing and contrasting between them. To understand the nature of these linguistic and thematic allusions and their theological message, we will explore the historical context of Isaiah's prophecies of consolation and compare it to the foundational story of Israel leaving Egypt.

Dedicated in memory of Tom Weisz, z'l, Moshe Meir ben Avraham haKohen v'Rivka Rachel by his wife, Shelli and family. His dedication to Torah learning remains our inspiration