Rabbi Amnon Bazak

Found 255 Search results

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?
"And the field; and the cave therein; were upheld unto Avraham for a possession..."
Rabbi Amnon Bazak
The Torah places tremendous importance on the acquisition of land in Eretz Yisrael. Whenever such a transaction is mentioned; it is described in great detail; all the minutiae scrupulously recorded. What is the significance of this focus? Why is there a special emphasis on Jerusalem; Shechem; Hebron; and Samaria?
"There Is None So Wise and Knowing As You"
Rabbi Amnon Bazak
All the dreams associated with Joseph come in pairs; Joseph dreamed two dreams, the butler and the baker's dreams complement each other, and Pharaoh dreams two dreams. The development of the dreams lies in the contrast of each pair, and the three pairs can be viewed as one system. The two initial pairs prepare Joseph for his meetings with Pharaoh, and provided him with the ability to interpret Pharaoh's dreams.
A Return to the Garden of Eden
Rabbi Amnon Bazak
There are many similarities between the Mishkan and the creation of the universe. What is the significance of this comparison?
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 Two Functions of the Parokhet
Rabbi Amnon Bazak
There are several discrepancies between the commandment to build the Mishkan in Parashat Teruma, and the implementation in Parashat Vayakhel and Pekudei. This lesson will discuss the contradictions and distinctions between the two descriptions of the Parokhet (the screen), and show how they relate to the its various functions.
The Sin of Nadav and Avihu and the Animals Prohibited for Consumption
Rabbi Amnon Bazak
The sin of Nadav and Avihu is followed by dietary laws. Is there a relationship between the two? What is the way to achieve the correct balance in Avodat Hashem based on Parashat Shemini?
The Value of Man
Rabbi Amnon Bazak
The laws of Erkhin at the end of Vayikra discuss the value of human beings, animals, homes, and fields. The value is generally set based on specific information, aside from man whose value is based on age and gender alone. This lesson discusses the problems of assigning value to human beings, and attempts to understand the criteria for setting these values.
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?
The Character of Chana (part 1)
Chapter 1
Rabbi Amnon Bazak
Hannah's powerful character is at the center of the first story in the Book of Shmuel. Hannah copes with emunah and extraordinary strength of character with extreme difficulties, while forging new paths toward Avodat Hashem.
Chana's Prayer
Chapter 3
Rabbi Amnon Bazak
The structure and content of Tefillat Chana uncovers various problems with attributing the authorship of this prayer to Chana. This lesson will resolve these difficulties in the context of a greater challenge: the incompatibility between psalms and their titles.
Shmuel in Contrast to the Sons of Eli
Chapter 4
Rabbi Amnon Bazak
The structure of the paragraph highlights the difference between Shmuel, who grows into a positive character, contrasted with the deterioration of Eli's sons' Chofni and Pinchas. In addition to this contrast, the paragraph achieves an additional goal: it divides the sins committed by Eli's sons into two parts, which express two different concepts.
The Prophecy of the Man of God
Chapter 5
Rabbi Amnon Bazak
After expanding on the theme of Eli's sons, a prophet comes to Eli to warn him of the disastrous ramifications of his sons' actions. This lesson will focus on the details of the prophecy and its realization.
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.
The Rainbow
Rabbi Amnon Bazak
What is the significance of the sign of a rainbow in a cloud? What links the Covenant of the Rainbow and the Covenant of Circumcision, and what differentiates the two covenants?
Avraham and the Idols: A Midrashic Reflection of a Biblical Story
Rabbi Amnon Bazak
This lesson will examine the famous midrash about Avraham breaking his father’s idols. The analysis will use the literary analogy to the biblical story of Gideon, to explain that the purpose of the midrash is to clarify why God chose Avraham. Is the biblical assessment of Gideon and Avraham similar?
Avraham and the Angels
Rabbi Amnon Bazak
"And God appeared to him" - why? What is the relationship between God's revelation and the revelation of the angels? This lesson explores Rashbam's unique approach, and the connection between the two revelations: the promise of a son and the destruction of Sodom.
The Differences Between Avraham and Yitzchak
Rabbi Amnon Bazak
Yitzchak’s character is often viewed as parallel to Avraham, as depicted in Midrash Hagadol: “All things that happened to Avraham – happened to Yitzchak.” The midrash indicates that there is no innovation by Yitzchak, whose strength is primarily in maintaining and stabilizing the path that his father had forged. Is this indeed a correct reading of the text? Perhaps the many points of comparison highlight the differences between these two characters, and emphasize Yitzchak’s unique personality.
Yaakov's Ladder
Rabbi Amnon Bazak
When Yaakov departs for Haran, God appears to him in a dream and makes several promises. Yaakov is hesitant about the fulfillment of one of the promises, and makes a vow for reinforcement. Why was Yaakov unsure? How does the ladder in his dream relate to his fears?
Shimon and Levi in Shekhem
Rabbi Amnon Bazak
The rape and abduction of Deena and murder of the entire city of Shechem raises a number of moral issues; however; the Torah is vague about its evaluation of the retribution. This article attempts to evaluate Shechem’s actions in light of the biblical text; in comparison with other similar biblical stories.
Yehuda and Tamar
Rabbi Amnon Bazak
Yehuda prevents his brothers from killing Yosef; but suggests that they sell him instead. How does the Torah evaluate his actions? What is the relationship between the selling of Yosef and the story of Er; Onan; Shela and Tamar? What lesson is learned from this episode about taking responsibility and white lies?
Yosef's Teshuva
Rabbi Amnon Bazak
The second half of the book of Genesis describes the Teshuva process of Yaakov’s sons. The first to repent is Reuven; who had tried to prevent the selling of Yosef; and by this atone for his act with Bilhah. Next; Yehuda atones for his actions in the Tamar incident; and goes so far as to offer himself in exchange for Benjamin. Finally; all of the brothers atone for the sin of selling Yosef by proclaiming “we are guilty.” Yosef also undergoes a process of Teshuva; by purchasing land from the Egyptians; and by concealing his brothers’ sin from his father.
The Law of Piggul: The Plain Meaning and the Halakhic Midrash
Rabbi Amnon Bazak
Chazal's interpretation of the law of Piggul differs from the biblical text. This lesson will explain Chazal's authority to contradict the Torah, in order to emphasize the spiritual significance of korbanot over the physical.
The Person, the Garment, and the House
Rabbi Amnon Bazak
The structure of the section in the Torah devoted to leprous sores, which begins in our parasha and concludes in Parashat Metzora, gives rise to an obvious question concerning the order of the topics addressed. This article explores two possible explanations for the central focus on the garments throughout the text.
The Repeated List of Forbidden Sexual Relations
Rabbi Amnon Bazak
Why does the Torah repeat the list of prohibited sexual relations twice? This lesson explains why the episodes discussing prohibited relations belong to two different spheres - the sphere of purity and impurity, and the sphere of sanctification and secular. This distinction clarifies the difference in content and formulation.
Why Are the Laws of the Nazir and the Sota Juxtaposed?
Rabbi Amnon Bazak
Why did the Torah position the episodes of Nazir and Sotah in proximity to the sanctification of the Levites? Apparently the Torah wishes to compare the sanctity of the Nazir to that of the Levites, indicating that anyone can achieve sanctity similar to that of the priests. The Sotah, on the other hand, is contrasted with the Nazir. This contrast is highlighted by details such as the prohibition to cut the Nazir’s hair, the commandment to cut the hair of the High Priest, and the letting down of the Soah’s hair. The hair is a Nezer – a crown – and the attitude toward this ornament changes based on the relative sanctity of the individual.
"You Shall Not Explore After Your Heart and After Your Eyes..."
Rabbi Amnon Bazak
What is the relationship between the mitzvah of tzitzit and the Sin of the Spies that precedes it? What links these two episodes with the previous ones – the travels of the camp, Moshe and Hovav, and the complaints about the manna? The tzitzit reminds Bnei Yisrael that they need to put their trust in God. The Sin of the Spies stemmed from a simplistic perception of reality, instead of a spiritual one. The sin might also relate to Moshe’s request of Hovav: “Please, do not leave us… you shall be our eyes.”
"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?
The Defeat at the Hands of the Pelishtim and the Death of Eli (I)
Chapter 4 (Part I)
Rabbi Amnon Bazak
Chapter 4 describes one of the worst defeats Israel has known in the biblical era. The reason for the downfall remains vague: the text does not mention an explicit sin deserving of such a defeat. In fact, the text seems to imply that the nation acted appropriately when they turned to God's Ark. Why, then, did they suffer such a great defeat?
The Defeat at the Hands of the Pelishtim and the Death of Eli (II)
Chapter 4 (Part II)
Rabbi Amnon Bazak
The epilogue to chapter 4 discusses the death of Pinhas's wife during the birth of Ikhabod. This story is a supplement to the nation's defeat in their battle against the Philistines, emphasizing the messages of the entire chapter.
The Ark of God in Peleshet
Chapter 5
Rabbi Amnon Bazak
While Israel's defeat to the Philistines was a divine punishment, the Philistines perceived their victory as a testimony to their own strength, and victory over the God of Israel, whom they believe to be personified by the Ark. Chapter 5 refutes this claim.
The Ark's Return to Israel
Chapter 6
Rabbi Amnon Bazak
After various trials and tribulations the Philistines decide to return the Ark to Israel. This happy event turns tragic when thousands of Israelites die. This lesson will discuss the events of the Ark and the surprising sin of Bnei Yisrael.
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.
Give us a King I
Chapter 8 (Part I)
Rabbi Amnon Bazak
Chapter 8 describes one of the most dramatic events in the bible: the nation's request for a king. Despite the fact that the laws of the king are discussed in the Torah, God and Shmuel are both negative about the request. This lesson will analyze the reason for the negative reactions to the nation's request, and discuss whether monarchy is positive or negative.
Give us a King II
Chapter 8 (Part II)
Rabbi Amnon Bazak
After the nation requested a king, Shmuel is sent to explain the dangers of monarchy. Shmuel's outlook on the future of the nation is grim. Does his description express a legitimate reality? What does Shmuel wish to achieve with this description? Which rhetorical elements does he use to get his point across?
First Encounter with Shaul (I)
Chapter 9 (Part I)
Rabbi Amnon Bazak
In chapter 9 we are introduced to the character of Shaul, in a long story of Shaul's search for his father's donkeys. What is the purpose of this story? A look at the story reveals significant insights into Shaul's nature and whether he is an appropriate choice for the first king of Israel.
First Encounter with Shaul (II)
Chapter 9 (Part II)
Rabbi Amnon Bazak
This lesson explores Shmuel and Shaul's first meeting. This meeting is accompanied by a variety of surprising elements, including serendipity and secrecy.
First Encounter with Shaul (III)
Chapter 9 (Part III)
Rabbi Amnon Bazak
This lesson will discuss the discrepancies between chapters 8 and 9 regarding the monarchy, a central dilemma that affects the entire book. The 'Breuer’s Aspects Theory' is introduced to resolve discrepancies in general and to explain these discrepancies in the context of the monarchy.
The Signs given to Shaul (I)
Chapter 10 (Part I)
Rabbi Amnon Bazak
Shmuel sends Shaul on a journey to find three signs, which will establish the idea of anointing him as king. What is the purpose of these signs? What is the meaning of the saying "Is Shaul also among the prophets?" Why didn't Shaul tell his uncle about his inauguration?
The Signs given to Shaul (II)
Chapter 10 (Part II)
Rabbi Amnon Bazak
The story of Shaul's coronation raises a variety of difficulties: why did Shmuel use a lottery? Why is Shaul being so humble despite his knowledge that he will be chosen? Why didn't Shmuel inform Shaul of the ceremony?
The War against Ammon (I)
Chapter 11 (Part I)
Rabbi Amnon Bazak
Nahash the Ammonite attacked the people of Yavesh Gilad; without Shaul's intervention, the people of Yavesh Gilad would have had to surrender in shame. Why? Why didn't the nation come to their aid? Why does Shaul have to take drastic measures to gather the nation? What is the significance of the parallels between this story and the story of the concubine at Giv'ah?
The War against Ammon (II)
Chapter 11 (Part II)
Rabbi Amnon Bazak
After Shaul was anointed as king in chapter 10, Nahash the Ammonite attacked Yavesh Gilad in chapter 11, and no one turns to Shaul for help. Shaul returns from tending to the cattle, and only hears about the events by accident. How can chapter 11 possible have happened after chapter 10?
Shmuel's Farewell Speech
Chapter 12
Rabbi Amnon Bazak
Shmuel's farewell speech from the nation is touching both in content and style, but filled with linguistic and grammatical difficulties. This lesson will explore the significance of these difficulties, and the significance of Shmuel's sign of rain during the famine.
The First War against Pelishtim (I)
Chapter 13-14 (Part I)
Rabbi Amnon Bazak
"Saul reigned one year; and when he had reigned two years over Israel," - What is the meaning of this verse? This lesson will discuss the revolt against the Philistines, led by Shaul and Jonathan, and explain the lessons derived from this battle, which is without precedent with regard to the gap between the fighting forces.
The First War against Pelishtim (II)
Chapters 13-14 (Part II)
Rabbi Amnon Bazak
Shaul's impatience to wait for Shmuel costs him the monarchy. Why was Shmuel delayed until the last minute? Which biblical event is paralleled in this narrative, and what is the significance of the parallel?
First War against Pelishtim (III)
Chapters 13-14 (Part III)
Rabbi Amnon Bazak
Shaul's passiveness in the battle is contrasted with Jonathan's activism, when Jonathan seeks a sign that God approves of his actions. This lesson will discuss whether the sign is based on a logical analysis, and whether Jonathan's actions were a transgression of the prohibition of divination.
First War against Pelishtim (IV)
Chapters 13-14 (Part IV)
Rabbi Amnon Bazak
The description of Shaul's failure and Jonathan's success is accompanied by a parallel between these characters and the character of Gideon. This lesson will explore the parallel and its significance.
The First War against Pelishtim (V)
Chapters 13-14 (Part V)
Rabbi Amnon Bazak
Toward the conclusion of the battle with the Philistines, Shaul makes the nation take an oath that they will fast. Was Shaul right? Did Jonathan act appropriately? What can we learn from the conclusion of the war?
Shaul's War against Amalek (I)
Chapter 15 (Part I)
Rabbi Amnon Bazak
The mitzvah to destroy Amalek raises a number of moral issues: why were Bnei Yisrael commanded to destroy Amalek? Why does Shaul turn to the Keini and ask that they separate themselves from Amalek? Why was keeping Aggag alive such a terrible sin?
Shaul's War against Amalek (II)
Chapter 15 (Part II)
Rabbi Amnon Bazak
After understanding the reasons behind Shaul's decision to keep Aggag alive, we must try and understand why the sin was so severe. This lesson will explore the essential reasoning behind the commandment to destroy property in certain wars, and the problem with ignoring this commandment.
Shaul's War against Amalek (III)
Chapter 15 (Part III)
Rabbi Amnon Bazak
In conclusion of our discussion regarding the war against Amalek will discuss two central questions: a - Who owned the coat that was torn at the end of the story, and why is the text ambiguous about the owner of the coat? b - What is the relationship between the defeat against the Philistines and the loss of Shaul's monarchy?
David's anointment As King
Chapter 16 (Part I)
Rabbi Amnon Bazak
In the course of David's anointment, Shmuel is reprimanded twice by God. This lesson discusses Shmuel's behavior, and the means by which God educates Shmuel about divine providence.
The Evil Spirit that Fell Upon Shaul
Chapter 16 (Part II)
Rabbi Amnon Bazak
The bad spirit that possesses Shaul ultimately brings David to his home. This lesson discusses the divine providence that led David to Shaul, and the change David underwent after Shmuel anointed him as king.
David and Golyat (II)
Chapter 17 (Part II)
Rabbi Amnon Bazak
This lesson will continue the discussion regarding David and Golyat. We will point out the literary contrast between David and Shaul, and the contrast between David and Golyat, and the similarity between Golyat and Shaul's logic.
David and Golyat (III)
Chapter 17 (Part III)
Rabbi Amnon Bazak
This lesson will conclude the discussion about David and Golyat, and analyze the discrepancies between chapters 16 and 17. We will focus on the reason Shaul doesn't recognize David, despite the fact that he was his musician and squire.
David in Shaul's House (I)
Chapter 18 (Part I)
Rabbi Amnon Bazak
After the battle between David and Golyat, Shaul begins to resent David. What is the reason behind this hostility? Was Shaul correct in thinking that the women's song expresses an appreciation of David? How did hostility become fear and trepidation?
David in Shaul's House (II)
Chapter 18 (Part II)
Rabbi Amnon Bazak
After Shaul committed to marry his daughter to anyone who defeats Golyat, he has to live up to his commitment to David. Does Shaul act appropriately? What is the nature of the unique relationship between Michal and David?
David's Flight (I)
Chapter 19 (Part I)
Rabbi Amnon Bazak
Shaul's attempts to harm David escalate over time. How does David cope with the new reality? What is the significance of Michal's use of the teraphim and the goatskin pillow when she helps David escape from Shaul?
David's Flight (II)
Chapter 19 (Part II)
Rabbi Amnon Bazak
When David escapes to Shmuel, a comical situation occurs: Shaul's messengers’ prophesied against their will, and eventually Shaul does as well. What is the significance of this episode? What can it teach us about Shaul and Shmuel? What links Shmuel and Eliyahu?
The Relationship Between Yonatan and David
Chapter 20 (Part I)
Rabbi Amnon Bazak
Reading chapter 20 after chapter 19 presents significant difficulties. Why is Jonathan surprised when David tells him Shaul is trying to kill him? How is David expected to participate in the Rosh Chodesh feast, when he has just escaped from Shaul's men by the skin of his teeth?
The Arrows
Chapter 20 (Part II)
Rabbi Amnon Bazak
This lesson continues to explore the development of David and Jonathan's relationship, in order to understand Shaul's intentions toward David. We will discuss why the arrow signal was necessary, when ultimately David and Jonathan were going to meet regardless of the signal.
David in Nov
Chapter 21
Rabbi Amnon Bazak
David escapes to Ahimelekh in Nov and receives assistance. Ultimately Ahimelekh and his family are executed. What is David's responsibility toward the killing of the Priests of Nov? Was he punished?
David and his Men against Shaul and his Men
Chapter 22 (Part I)
Rabbi Amnon Bazak
The story of Nov is interrupted by the description of David's journey to Moav with his family. Are the two episodes linked? How does the text connect David's men with Shaul's monarchy?
The Killing of the Priests of Nov
Chapter 22 (Part II)
Rabbi Amnon Bazak
This lesson will discuss the conclusion of the tragic episode of the killing of the Nov priests. Their death was caused directly by Doeg the Edomite, but various other circles were linked with the murder indirectly.
The Keila Affair
Chapter 23 (PART I)
Rabbi Amnon Bazak
The Keila story expresses David's devotion to saving the nation, but also raises questions about David's methods. What did David have to ask God twice? Why didn't he receive accurate questions to his answers?
David Between the Wilderness of Zif and Ein-Gedi
Chapter 23 (Part II)
Rabbi Amnon Bazak
In the final meeting of David and Jonathan, Jonathan expresses his vision of becoming David's second in command. What happened to Jonathan's vision? Why did the people of Zif assist Shaul, and how did Shaul cope with the dramatic test with which he was faced?
Shaul in the cave
Chapter 24
Rabbi Amnon Bazak
Shaul is caught by David and his men while hiding in the cave. Why does David tear Shaul's coat, and why does he regret doing so later? What is the Mashal ha-Kadmoni (Proverb of the Ancient)? What is the significance of this meeting between David and Shaul?
Naval the Carmelite (Part I)
Chapter 25 (I)
Rabbi Amnon Bazak
The text describes David's request of Naval, and Naval's rejection. Was David's request justified, or was Naval correct? How does the text evaluate David's request, and Naval's response?
Naval the Carmelite (Part II)
Chapter 25 (II)
Rabbi Amnon Bazak
After Naval refuses the request by David's servants, David wishes to harm Naval. Was David correct? How does the text evaluate David's actions? How does Abigail convince David to change his mind?
Naval the Carmelite (Part III)
Chapter 25 (III)
Rabbi Amnon Bazak
This lesson will conclude the story of David and Naval. Why did Abigail save David from sinning? What is the meaning of Naval's response to Abigail? Why does the story conclude by recounting the relationship between David and his wives?
Shaul in David's Hands a Second Time (I)
Chapter 26 (Part I)
Rabbi Amnon Bazak
In chapter 36, once again David is presented with the opportunity to kill Shaul, but avoids harming him. Once again, they speak, and reconcile. What is the meaning of this story, which seems like a repetition of chapter 24?
Shaul in David's Hands a Second Time (II)
Chapter 26 (Part II)
Rabbi Amnon Bazak
This lesson will continue to explore David and Avishai's infiltration of Shaul's camp. What is the reason behind the argument between David and Avishai? Why does David claim that one who chases him forces him into idolatry?
The Tziklag Period
Chapter 27
Rabbi Amnon Bazak
David escapes to Philistine territory, for the second time, and receives Ziklag from Akhish King of Gat. Ziklag becomes David's base for acting against the wandering tribes in the south. How does the text evaluate David's actions? Was he correct to not leave anyone alive? Was his loyalty to Akhish misplaced?
Shaul in Ein-Dor (I)
Chapter 28 (Part I)
Rabbi Amnon Bazak
Shaul seeks God's advice, but God refuses to answer him. Why does Shaul turn to the witch? How did the Witch of Ein Dor and Shaul know that the ghost they raised was Shmuel? This lesson discusses the first part of the dramatic story at Ein Dor, on the eve of Shaul's death.
Shaul in Ein-Dor (II)
Chapter 28 (Part II)
Rabbi Amnon Bazak
This lesson completes our discussion of Shaul and the fortune teller. Why did Shmuel appear before Shaul? Why do Shaul and his men argue about whether they should eat? Was it really the Witch of Ein Dor who conjured up Shmuel ghost?
David in the Camp of Plishtim
Chapter 29
Rabbi Amnon Bazak
Akhish King of Gat agrees to join forces with David, but the Philistines reject him. Why did David's plan fail? Was he correct in letting Akhish think that they would fight side by side? Why aren't chapter 28-29 written in chronological order?
David and the Amaleki Troop
Chapter 30
Rabbi Amnon Bazak
Upon his return from the Philistine camp, David discovers that Amalek has taken the Israelite camp, and taken the women and children. Why did David deserve such grief? Why did he defeat Amalek? What is the relationship between David's morality and Amalek's immorality?
The Death of Shaul
Chapter 31
Rabbi Amnon Bazak
Shaul embarks on his final battle, knowing he is going to his death. This lesson will discuss Shaul's bravery, burial, and the relationship between the two.
David and the Amaleki Lad
Chapter 1 (I)
Rabbi Amnon Bazak
Chapter 1 of Shmuel II is a direct continuation of the final chapter of Shmuel I. This lesson will discuss the significance of the Amalekite's description of Shaul's death. We will compare the story of the Amalekite with the portrayal of the biblical text, and assess David's reaction and his attitude toward the Amalekite.
David's Lamentation Over Shaul and Yonatan
Chapter 1 (II)
Rabbi Amnon Bazak
This lesson discusses David's eulogy of Shaul and Jonathan. We will analyze the content, design and expressions throughout the eulogy.
The First Split of the Kingdom
Chapter 2 (I)
Rabbi Amnon Bazak
Chapter 2 discusses the first period of David’s monarchy over Judah in Hebron. Why was David’s first order of business to turn to the people of Yavesh Gilad? Who is to blame for the division of Israel into two monarchies – with Ish Boshet ruling over Israel and David ruling over Judah?
The Battle by the Pool in Giv'on (Part I)
Chapter 2 (II)
Rabbi Amnon Bazak
The battle at the pool in Givon between Avner ben Ner's men and those of Yoav ben Zeruya, ends with the defeat of Avner, but Yoav also suffers losses. Who is responsible for the bloodshed? And what was the purpose of the battle in Givon?
The Battle by the Pool in Giv'on (Part II) - The Sons of David in Hebron
Chapter 2 (III) Chapter 3 (I)
Rabbi Amnon Bazak
This lesson will complete our study of the battle at the pool in Givon, and examine what could be derived from the story about Asael and Avner. We will also discuss the list of David's sons, born in Hebron, and examine the riddle of Kilav's disappearance from the battles of inheritance in the house of David.
Avner Crosses Over To David's Camp
Chapter 3 (II)
Rabbi Amnon Bazak
Avner ben Ner gets into trouble with Ish Boshet regarding Ritzpah bat Aya, and deserts his camp and joins David. What is the reason behind the disagreement? Why does David ask that Shaul, Michal's daughter, is returned to him? Was taking Michal from Palti ben Layish the correct thing to do?
Yoav Kills Avner
Chapter 3 (III)
Rabbi Amnon Bazak
Avner's attempt to unify the kingdom fails when he is killed by Yoav. What is the attitude projected by the narrative toward this episode? How does David react?
The Difference Between David and Yoav
Chapter 3 (IV)
Rabbi Amnon Bazak
Does David carry any responsibility for Avner's murder? Why did David allow Yoav to remain in his position as commander of his army, and what was the price he paid for doing so?
The Killing of Ish Boshet (Part I)
Chapter 4
Rabbi Amnon Bazak
Why do Rehav and Ba'ana kill Ish Boshet? How does their action relate to the fact that they are from Be'erot? How does the surprising version of the Septuagint to verse 7 shed new light on the story?
The Killing of Ish Boshet (Part II) - The Anointing of David as King of Israel
Chapter 4 Chapter 5 (I)
Rabbi Amnon Bazak
Why did David have Rehav and Ba'anah's fingers and toes cut off? Why did Rehav and Ba'ana think David would react differently to the death of Ish Boshet? The second part of the lesson will discuss the first verses in chapter 5, which describe David's coronation as king of all of Israel.
The Conquest of Jerusalem
Chapter 5 (II)
Rabbi Amnon Bazak
After David is accepted as king of all of Israel, he turns to the task of conquering Yevus/Jerusalem, in order to make the city into his capital. Why does David choose Jerusalem? What is the meaning of the unclear verses regarding the blind and the lame? And what is the "pipe"?
The Solidification of David's Kingdom
Chapter 5 (III)
Rabbi Amnon Bazak
Chapter 5 describes the establishment of David's kingdom through an interesting literary structure. This lesson will explore the structure, discuss the significance of the earlier battles against the Philistines, and the riddle of David's earlier children in Jerusalem.
The Uzza Affair
Chapter 6 (I)
Rabbi Amnon Bazak
Bringing the Ark (Aron) to Jerusalem seemed like a necessary step, but nonetheless the attempt ends in the tragic death of Uzah. What were the circumstances of his death, and in what way was David involved? What cause the various errors that accompanied this episode?
The Transfer of the Ark and Mikhal's Laughter
Chapter 6 (II)
Rabbi Amnon Bazak
How did David correct the problems that arose when the Aron was first brought to Jerusalem? Why did Michal laugh at David, and why did David respond so harshly? Why didn't Michal have a child until the day she died?
Natan's Vision: Why Didn't David Build the Temple
Chapter 7 (I)
Rabbi Amnon Bazak
This chapter is one of the most significant chapters in prophetic writings. This lesson will discuss one of the major themes in the chapter: Why didn't David built the Temple? And what is the relationship between Nathan's vision and David's statement in Divrei ha-Yamim (Chronicles), that he did not build the Temple because he had shed blood, and was a man of war?
Natan's Vision: The Everlasting Kingdom of the House of David
Chapter 7 (II)
Rabbi Amnon Bazak
God rejects David's request to build the Temple, but promises him an eternal monarchy over the nation of Israel. Is there a relationship between the two issues? Is eternal monarchy conditional? How did David respond to Nathan's vision?
David's Wars (Part I)
Chapter 8
Rabbi Amnon Bazak
After Nathan's vision, David leads a series of military victories over surrounding nations. What is the relationship between this chapter and the previous one, which begins with the words "And it came to pass, when the king dwelt in his house, and God had given him rest from all his enemies round" (7:1)? Why did David treat Moab with particular cruelty? Why did David "Hough all the chariot horses," and how does this action differentiate him from Shaul?
David's Wars (Part II)
Chapter 8
Rabbi Amnon Bazak
Shmuel and Divrei ha-Yamim approach the question of David's part in the construction of the Temple differently. What is the reason for this difference, and how is it expressed in our chapter? And why do conclusion verses appear in the middle of the chapter?
David and Mefiboshet
Chapter 9
Rabbi Amnon Bazak
This chapter opens the saga of Ziva and Mefiboshet. Later in the book we discover the depths of the complicated relationship between these two men. Who is at fault? Are the Can the roots of the conflict be found in our chapter?
David and the Delegation of Comforters Sent to Ammon
Chapter 10 (I)
Rabbi Amnon Bazak
David's good will gesture of sending comforters to the King of Ammon ends with the humiliation of the delegation. What is the spiritual significance of their humiliation?
The Two Wars Against Ammon and Aram
Chapter 10 (II)
Rabbi Amnon Bazak
After the humiliation of David's delegation, David and Yoav go to war against Ammon and their ally, Aram. What differentiates between the two wars? And how do the events in this chapter relate to the story of David and Bat Sheva?
David and Bat-Sheva (Part I)
Chapter 11
Rabbi Amnon Bazak
The story of David and Bat Sheva is one of the most difficult events in biblical narrative. What is the key to understanding David's devastating sin? Is there a relationship between his sin and the war described in the previous chapter? Why did Uriah refuse to go to his home?
David and Bat-Sheva (Part II)
Chapter 11
Rabbi Amnon Bazak
This lesson will continue to explore the story of David and Bat Sheva, and David sending Uriah the Hittite to his death. Did Yoav perform David's command as he was commanded? Was he loyal to David? And what is David's single credit in the story?
The Poor Man's Lamb
Chapter 12 (I)
Rabbi Amnon Bazak
Why did Nathan need a parable in order to inform David of his sin?
Punishment and Repentance
Chapter 12 (II)
Rabbi Amnon Bazak
This lesson discusses David’s punishments for his sin. Why didn’t David lose his kingship over a sin that seems much more severe than Shaul’s? How does David’s behavior after the loss of his son reflect on his character?
The Attitudes of Chazal and the Rishonim Toward the Episode of David and Bat-Sheva
Chapter 12 (III)
Rabbi Amnon Bazak
This lesson will deviate from the study of the biblical text, and present prevalent interpretations of the story of David and Bat Sheva among Chazal and Rishonim.
The End of the War With Ammon and a Summary of the Unit
Chapter 12 (IV)
Rabbi Amnon Bazak
The conquest of Rabbat Bnei Ammon is an epilogue to the story of David and Bat Sheva. Following the analysis of this story we will summarize the episodes starting from David’s kingship over the tribe of Yehuda, through the story of David and Bat Sheva.
The Story of Amnon and Tamar (Part I)
Chapter 13 (I)
Rabbi Amnon Bazak
The story of Amnon and Tamar opens a long list of tragedies that befall David after his sin with Bat Sheva. This lesson examines the story of Tamar’s rape, and discusses the questions raised by the story.
The Story of Amnon and Tamar (Part II)
Chapter 13 (II)
Rabbi Amnon Bazak
This lesson will continue to explore the story of Amnon and Tamar, and discuss the significance of the literary parallels between this story and two episodes in the book of Bereisheet.
The Murder of Amnon
Chapter 13 (III)
Rabbi Amnon Bazak
How did Avshalom manage to trick David? In what ways does the text draw a parallel between Avshalom and Amnon? What was the main effect of this episode on David?
The Woman from Tekoa
Chapter 14 (I)
Rabbi Amnon Bazak
The parable of the woman from Tekoa leads David to return Avshalom to Jerusalem. This lesson will examine the rhetorical elements used by the Tekoite woman to reinforce her words, and discuss the vague statement she made after receiving David’s approval. Does the meaning of the parable correlate with the parable?
Avshalom in Jerusalem
Chapter 14 (II)
Rabbi Amnon Bazak
The biblical text describes Avshalom’s unique beauty at length. What is the purpose of this lengthiness? Why does this description interrupt the story of Avshalom settling in Jerusalem? How did Avshalom force Yoav to bring him before David? Was his decision wise?
Avshalom's Rebellion (Part I)
Chapter 15 (I)
Rabbi Amnon Bazak
The chapter begins with preparations for Avshalom’s rebellion, and later describes the uprising and David’s swift response. This lesson will examine both camps, and study the surprising link between David’s escape from Jerusalem and the Book of Ruth.
Avshalom's Rebellion (Part II)
Chapter 15 (II)
Rabbi Amnon Bazak
While David was running away from Jerusalem, the city was finally awarded religious status. What brought about this change? And how does David cope with Avshalom’s uprising?
David, Tziva and Shim'i Ben Gera
Chapter 16 (I)
Rabbi Amnon Bazak
This chapter includes the second episode in the complex relationship between David, Ziva, and Mefiboshet. Why did David fail to deliver fair judgement? What links Mefiboshet’s relationship with David and his relationship with his father, Jonathan? How does this episode relate to Shimi ben Gera cursing David?
Chushai and Achitofel
Chapter 16 (II)
Rabbi Amnon Bazak
Hushai ha-Erki was sent to Avshalom in order to prevent Ahitofel’s plan. What means did Hushai use? Why did Ahitofel tell Avshalom to sleep with his father’s mistresses? And why was Hushai silent, instead of negating Ahitofel’s advice?
Chushai's Counsel
Chapter 17 (I)
Rabbi Amnon Bazak
In a brilliant speech, Hushai successfully thwarts Ahitofel’s well-crafted plan. How did Hushai achieve this end? How is this episode similar to the story of Rehavam receiving advice at the start of Yerovam’s uprising?
David Crosses the Jordan
Chapter 17 (II)
Rabbi Amnon Bazak
Despite the acceptance of Hushai’s plan, David flees toward the Jordan River. What is the meaning of his actions? Who assists David, and what is the symbolic significance of this assistance?
The Death of Avshalom
Chapter 18 (I)
Rabbi Amnon Bazak
David embarks on the final battle against Avshalom full of trepidation about his son’s future. How does the text critique David? How was Avshalom put to death, and why specifically in this way?
The Report About the Death of Avshalom
Chapter 18 (II)
Rabbi Amnon Bazak
David waits in anticipation to hear about his son’s fate. The news arrives in an unexpected way. What is the purpose of describing the event in this way?
David's Reaction to Avshalom's Death
Chapter 19 (I)
Rabbi Amnon Bazak
David mourns Avshalom in a manner that is unprecedented in the biblical text, and Yoav ben Zeruya reprimands him for his behavior.
The Return of Shim'i and Tziva
Chapter 19 (II)
Rabbi Amnon Bazak
On his way back to Jerusalem, David meets Shimi ben Gera, who begs David for his life. Does David really forgive his evil behavior? If so, why?
The Beginning of the Rebellion of Sheva Ben Bikhri
Chapter 19 (III) Chapter 20 (I)
Rabbi Amnon Bazak
On his return to Jerusalem David meets Jonathan’s son Mefiboshet, who offers his own explanation to the events. Was David’s decision regarding Mefiboshet’s field correct?
The Rebellion of Sheva Ben Bikhri (continuation)
Chapter 20 (II)
Rabbi Amnon Bazak
David send Amasa ben Yeter, his new General, to suppress the uprising of Sheva ben Bikhri, but Amasa fails in his mission to enlist David’s supporters. What are the reasons for his failure? Did Yoav do the right thing when he killed him?
The Conclusion of Sheva Ben Bikhri's Rebellion
Chapter 20 (III)
Rabbi Amnon Bazak
The uprising of Sheva ben Bikhri was overpowered thanks to the wisdom of the woman from Avel Mehola. How was her wisdom expressed? What connects her to two other biblical wise women – the woman from Tekoa, and the woman from Tevetz?
David and the Giv'onites
Chapter 21 (I)
Rabbi Amnon Bazak
Three years of famine plagued Israel because of Shaul's actions against the Givonim. What was Shaul's reason for harming the Givonim? Why do the Givonim want to kill seven of Shaul's descendants? Was David correct in allowing them to do so?
The Wars Fought Against the Sons of the Giant
Chapter 21 (II)
Rabbi Amnon Bazak
The end of chapter 25 describes David's battles with the giants. Who are the giants? Who are David's warriors who battled them? And who killed Goliath?
The Song of David
Chapter 22
Rabbi Amnon Bazak
In his song, David describes the hand of God, which accompanied him throughout his life and helped him succeed in his wars and battleד. David thanks God, and reinforces the educational message that walking in the path of God leads to success. The song reappears in Psalm 18. This lesson will compare the two songs.
David's Last Words and David's Warriors
Chapter 23
Rabbi Amnon Bazak
Were there really only 37 warriors? What is the purpose of David's final words? How many unique groups were included among David's Mighty Warriors? Why did the thirty-seventh warrior disappear?
The Sin Involving the Census
Chapter 24 (I)
Rabbi Amnon Bazak
The final chapter in Sefer Shmuel discusses David's sin in counting the people. Why was taking a census such a severe sin? Why did David fail? How did he react after the sin, and how does his reaction characterize his leadership?
The Punishment
Chapter 24 (II)
Rabbi Amnon Bazak
After David admits his sin, he is asked to select one of three punishments. Did David choose the correct punishment? Why did the plague not end after three days?
The Acquisition of the Threshing Floor
Chapter 24 (III)
Rabbi Amnon Bazak
The biblical text describes in great detail the purchase of the granary of Arvena the Yevusite. What is the reason for this lengthiness? And what is the reason for the parallels drawn between this story and Avraham's purchase of the Makhpela cave?
Aravna's Threshing Floor and the Selection of Jerusalem
Chapter 24 (IV)
Rabbi Amnon Bazak
Why is the purchase of the granary of Arvana the Yevusite paralleled to the Akeida? Why was this story chosen to end Sefer Shmuel?
"And Chanoch Walked With the Lord"
Rabbi Amnon Bazak
Among the various characters in Parashat Bereisheet, the Torah briefly mentions the mysterious Chanoch son of Yered. Chanoch is clearly a unique personality, who was said to "walk with God." What is the meaning of the verse "And Chanoch walked with the Lord, and was no more, for the Lord took him"? Why did the Lord take him? Why was Chanoch's life shorter than other men of his generation? And what is the significance of the brief episode about Chanoch? This lesson links four central characters in the beginning of Sefer Bereisheet - Adam, Chanoch, Noah, and Avraham - and questions man's place before God, and his position in the world.
Rivka
Rabbi Amnon Bazak
This lesson explores the meeting between Rivkah and Avraham's servant, and the parallels between Rivkah and Avraham, which highlight Rivkah's unique personality.
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 Sanctity of the Nation of Israel in Sefer Devarim
Rabbi Amnon Bazak
Why are obligatory sacrifices not mentioned in Devarim? Apparently there is an essential distinction between atonement in Vayikra and atonement in Devarim. In Vayikra the essence of sanctity stems from the Mishkan, and the nation's atonement is achieved through the work of the Kohanim. In Devarim, the essence of Kedusha is embodied by the nation; the sins of Am Yisrael are forgiven through prayer and teshuva.
Atonement in Sefer Vayikra and in Sefer Devarim
Rabbi Amnon Bazak
Bnei Yisrael are told, for the first time, that God will choose a place for the dwelling of the Divine Presence, where they can bring their gifts to God. The list of gifts is repeated over and over, which raises the question: why does the Torah mention the voluntary sacrifices (Olah and Shelamim; Tithes; vows; etc.) but omit the obligatory sacrifices? Devarim seems in general to ignore obligatory sacrifices. The reason might offer perspective on the distinction between Vayikra and Devarim.
Cities of Refuge and Cities of Flight
Rabbi Amnon Bazak
What is the nature of the Cities of Refuge? Parashat Masei seems to imply that they have a legal function: defending a murderer until he is accused or acquitted, and punishing him with exile if the killing is deemed unintentional. However, Parashat Shoftim seems to describe the cities of refuge as protective, intended to protect the killer from the blood avenger. Is the blood avenger permitted to kill the accidental killer? Are the two episodes discussing the same killer? What are the differences, and what is the reason behind them?
Who is Represented by the Egla Arufa?
Rabbi Amnon Bazak
The laws of Egla Arufa raises a number of questions: what does the unusual law symbolize? How does the ceremony atone for the mysterious murder? These and other questions will be explored in the following lesson.
"Great Stones" and "Whole Stones"
Parashat Ki Tavo
Rabbi Amnon Bazak
Moshe commands Bnei Yisrael to erect large stones and write the Torah upon them when they have entered into the Promised Land. He also commands them to sacrifice burnt offerings and peace offerings on an altar. How does the Torah link the two commandments? What is the significance of writing the Torah on stones? Did Joshua perform the commands exactly as the Torah describes them?
"Each and Every Month, and Each and Every Shabbat" (Audio)
Rabbi Amnon Bazak | 15 minutes
What constitutes the special status of Rosh Chodesh? This shiur compares the festival sacrifices in Parshat Pinchas with "Parshat ha-Moadot" in Sefer Vayikra. Looking at references to Rosh Chodesh mentioned together with Shabbat throughout Tanakh and focusing on the distinct aspects of the Shabbat sacrifices will shed light on the unique nature of Rosh Chodesh and its aspects which relate to Shabbat and Moed.
The Sin of the Spies, the Sin of the Nation and Moshe's Punishment
Rabbi Amnon Bazak | 12 minutes
Devarim, a speech to the nation from Moshe's perspective, is different in style than the rest of the Torah. Discrepancies between the story of the Sin of the Spies as presented in Bemidbar and Moshe's re-telling of the events in Parshat Devarim reveal a message specific to the generation entering the Land: They learn about themselves, as well as about the consequences to their leader and the generation that wandered the desert.
Pshat and Drash in the Law of Lashes
Rabbi Amnon Bazak | 12 minutes
In a number of cases of crime and punishment, the Oral Law seems to contradict the literal, plain meaning of the text. This shiur focuses on three cases dealing with lashes, whose literal law differs from Oral Law. What accounts for the discrepancies? Chazal seek to apply the Torah's law fully while also protecting human dignity.
"Each and Every Month, and Each and Every Shabbat"
Rabbi Amnon Bazak
Parashat Pinchas and Parasht Emor include Shabbat and Rosh Hodesh in the list of festivals. Shabbat and Rosh Hodesh are also appointed a special Musaf sacrifice, just like other festivals. Apparently, Shabbat should be considered a sanctified day and a day of rest despite the fact that technically it is not a holiday. The unique Musaf sacrifice offered on Shabbat indicates a unique status among the festivals. In contrast, Rosh Hodesh is not considered "Mikra Kodesh" - a sanctified day - but is nonetheless included in the list of festivals. The status of Rosh Hodesh is therefore somewhere between that of Shabbat and a regular day.
"At That Time Hashem Distinguished the Tribe of Levi"
Rabbi Amnon Bazak
The selection of the Leviim includes two aspects: Secondary assistance to the primary servers of God – the Kohanim - and primary servers of God on the basis of their actions at the sin of the Golden Calf. The second aspect is prominent in the description of the Leviim in the Book of Devarim, despite the fact that it has no practical implication.
The Character of Chana (part II)
Chana's Vow
Rabbi Amnon Bazak
Hannah's powerful character is at the center of the first story in the Book of Shmuel. Hannah copes with emunah and extraordinary strength of character with extreme difficulties, while forging new paths toward Avodat Hashem.
David and Golyat (I)
Chapter 17 (Part I)
Rabbi Amnon Bazak
This lesson will discuss the beginning of the battle with Goliath. We will analyze the strange conduct of this battle, Shaul's response, the relationship between David and his siblings, and the significance of this relationship to the story.
Torah and Song, Heaven and Earth (Audio)
Rabbi Amnon Bazak | 15 minutes
As the people of Israel prepare to enter into the land, Moshe appoints a series of metaphorical witnesses to the covenant between God and Israel, and all that it entails. What are these pairs of "witnesses" and what deeper meaning does each one signify?
The Unique Perspective of Parashat Behar
Rabbi Amnon Bazak
What links Shmitta with Mt. Sinai? This lesson will discuss the unique perspective of Parashat Behar on a number of mitzvot that are also discussed elsewhere in the Torah.
Literal and Exegetical Understandings of the Law of Lashes
Rabbi Amnon Bazak
The lashes is the focal point of a discussion regarding the difference between Peshat and Derash. According to the text - one who sins receives lashes, and the number of lashes is left to the discretion of the judicial system, as long as they do not exceed forty. Halakhah, however, limited lashes to sins against God, and limited the number of lashes to 39. The changes preserve the honor of one who receives lashed, and prevents even accidental damage.
The Uniqueness of the Korban Pesach
Rabbi Amnon Bazak
What is the nature of the Korban Pessah? Is it a sacrifice or perhaps a festive meal? If it is considered a sacrifice, what type of sacrifice is it? Why does it need to be eaten quickly? By examining this korban, we can learn about its unique dual nature representing the presence of God.
The Law of the Blasphemer
Rabbi Amnon Bazak
The story of the blasphemer raises numerous questions: why does the Torah place this story within the chapters dealing with laws and commandments? Why does this story include seemingly irrelevant laws of damages? The snwer to these questions can be learned through the Torah's emphasis on the blasphemer being 'the son of an Egyptian man', and the unique sanctity of Israel.
The Law of the Blasphemer (Audio)
Rabbi Amnon Bazak | 13 minutes
The story of the blasphemer raises numerous questions: why does the Torah place this story within the chapters dealing with laws and commandments? Why does this story include seemingly irrelevant laws of damages? The answer to these questions can be learned through the Torah's emphasis on the blasphemer being 'the son of an Egyptian man', and the unique sanctity of Israel.
Balak and Bil'am
Rabbi Amnon Bazak
What is the main message of the parsha, which seemingly does not deal with the narrative of Am Yisrael at all? By examining the various episodes in the parsha we notice the characteristic that Balak and Bilam have in common – the stubbornness that prevents them from perceiving and acknowledging God's control of the world.
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 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?
God's Voice Speaking from Amidst the Fire
Rabbi Amnon Bazak
תאריך פרסום: תשע"ו | | 12 minutes
What is the meaning of the central role of fire and sound in the three descriptions of the Revelation at Sinai in Sefer Devarim?
The Simplicity of David's Teshuva
Rabbi Amnon Bazak
"Which I Will Tell You" – When?
Rabbi Amnon Bazak
Atonement in Sefer Vayikra and in Sefer Devarim
Rabbi Amnon Bazak | 12 minutes
What is at the heart of the differences in perspective on the sacrificial offerings between Sefer Vayikra and Sefer Devarim, and what can this teach us about two distinct types of sanctity that the Torah presents?
Parshat Shoftim - Who is Represented by the Egla Arufa?
Rabbi Amnon Bazak | 8 minutes
It is clear that the breaking of the heifer's neck in the egla arufa ritual is a highly symbolic act. But what does each of the elements of this seemingly arcane ritual represent?
Literal and Exegetical Understandings of the Law of Lashes [audio]
Rabbi Amnon Bazak | 13 minutes
The law of lashes is the focal point of a discussion regarding the difference between Peshat and Derash. According to the text - one who sins receives lashes, and the number of lashes is left to the discretion of the judicial system, as long as they do not exceed forty. Halakha, however, limited lashes to sins against God, and limited the number of lashes to 39. The changes preserve the honor of one who receives lashed, and prevents even accidental damage.
The Blessing and the Curse, and the List of the "Cursed"
Rabbi Amnon Bazak
What were the "blessing" and "curse" that were given on Mt. Gerizim? Are they the list of "cursed" mentioned at the beginning of Parshat Ki-Tavo, or the rebuke and rewards listed at the end? What is the relationship between these two similar passages? Does the obligation for observing the commandments arise only from the reward received for observing them and the punishment for their desecration?
The Power of Prayer
Rabbi Amnon Bazak
Fundamental Issues in the Study of Tanakh
Introduction
Rabbi Amnon Bazak
The return to in-depth study of the plain text of Tanakh has brought in its wake new challenges: the response to complex questions raised by Tanakh study – both in its own right, and in relation to various discoveries that have been made in the last few centuries. The aim of this series is to summarize the approach that has been consolidated over the past generation among serious Orthodox Tanakh scholars who are also well-versed in the realm of academic biblical scholarship. The essence of this approach is faith in the sanctity of the Books of Tanakh and their Divine origin, and the belief that with this faith we are able to examine the questions raised by biblical criticism; to determine which of its claims necessitate fresh insights in Torah, and to distinguish them from those which stem from a world-view alien to traditional belief and whose conclusions are not necessitated by the evidence.

The following topics will be discussed in this series:
- The authorship of the Torah
- The existence of verses in the Torah that appear to be written at a later date than that ascribed to them by Jewish tradition
- The phenomenon of contradictions and repetitions in biblical verses, and reviews the "documentary hypothesis"
- The composition of the Books of the Prophets and Writings
- Topics related to archaeological discoveries of recent generations
- The precise wording of the biblical text
- The fundamental question of the study of Tanakh on the plain, or literal, level (peshat)
- The proper attitude towards the complex description of central characters in Tanakh and the descriptions of their misdeeds that arise from the plain reading of the text
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.
Composition of the Torah according to Tanakh and Jewish Tradition
Part 2
Rabbi Amnon Bazak
From the description that appears in the Torah itself and in the Books of the Prophets, there is no way of knowing how, when, and by whom the Five Books of the Torah were committed to writing and transmitted to the Jewish People. However, in the later books the picture changes somewhat, and we find explicit mention of the existence of a "Book of the Torah" that is more extensive than just the book of Devarim. This Torah is clearly identified with "God's Torah" in Nehemia, when the Jewish people commits, at the ceremony of the covenant, "to follow God's Torah, which was given by the hand of Moshe, God's servant."
Composition of the Torah according to Tanakh and Jewish Tradition
Part 3
Rabbi Amnon Bazak
There are two main approaches to understanding the way in which Moshe wrote the Torah. According to one approach, exemplified by certain midrashim and the Ramban, God dictated the Torah to Moshe, word for word, and Moshe served merely as a scribe, having no influence on a single word in the Torah. The other approach appears in the works of medieval Ashkenazi commentators such as Rashbam, R. Yosef Bechor Shor and R. Yehuda he-Chassid, as well collections of midrashim such as Lekach Tov and Sekhel Tov. It can be summarized in a general way as follows: God conveyed the contents of the Torah, and authorized Moshe to formulate at least some of the text in his own style, or to arrange the materials as he saw fit.
Verses Added to the Torah at a Later Date: The Phenomenon and its Ramifications
Part 1
Rabbi Amnon Bazak
Rabbi Avraham Ibn Ezra (and similarly other medieval commentators) maintained that throughout the Torah there are verses which, like the final verses of Devarim, were written after Moshe's death, either by Yehoshua or by one of the other prophets. Rabbi Yosef ben Eliezer explains that this in no way contradicts our faith, since the entire text was written through prophecy, and it therefore makes no difference whether a certain verse was written by Moshe or by a different prophet.

It would seem, therefore, that according to the Ibn Ezra, the Torah was not given as a fixed text with no possibility of future additions. Even after the Torah was completed by Moshe, it was still open to some limited degree, and in instances where it was of great importance to add certain comments into the text, as clarification or to add depth of meaning, the prophets were not prevented from introducing them.
Verses Added to the Torah at a Later Date: The Phenomenon and its Ramifications
Part 2
Rabbi Amnon Bazak
There are three instances where Rabbi Yehuda he-Chasid attributes verses of the Torah to the Men of the Great Assembly. While some claim that these writings are a forgery and the publications of these writings aroused great controversy, there is much evidence to the contrary and these writings represents a school of thought amongst his students.

It should be pointed out that Rabbi Yehuda he-Chasid’s approach is far more extreme than the approach of Ibn Ezra. The most startling aspect of these latter sources is that while Ibn Ezra wrote his view in very cautious and concealed language, the pietists in Germany expressed the same ideas quite openly and explicitly, and even in places where suggesting such interpretations was not the only way of addressing a textual problem. We may therefore state that the assertion that there are later verses in the Torah, based on an objective look at the simple, literal text, has support in the view of some medieval commentators, who did not regard this view as representing any contradiction or denial of faith in the Divine origin of the Torah.
The Rainbow and Brit Mila
Rabbi Amnon Bazak
The Difference between Sodom and Jerusalem
Rabbi Amnon Bazak
Verses Added to the Torah at a Later Date: The Phenomenon and its Ramifications
Part 3
Rabbi Amnon Bazak
Among the medieval commentators there are two different approaches concerning the verses that appear to have been added at a later time. The more widely accepted approach attributes them to Moshe, who wrote them in a spirit of prophetic foresight. The other approach, advocated by Ibn Ezra and some of the sages of Germany, maintained that the Torah contains verses that were added by prophets at a later stage.
Verses Added to the Torah at a Later Date: The Phenomenon and its Ramifications
Part 4
Rabbi Amnon Bazak
Certain places mentioned in the Torah are called by names that are only given to them many years after the death of Moshe. Spinoza claimed that such examples indicated that the Torah as a whole was written at a much later date than is traditionally assumed. Medieval commentators make several suggestions to solve this question.

In modern times Yehuda Elitzur suggested a different approach. In many places the Torah alludes to the fact that the division of the land existed and was known in general form from ancient times, going back to the blessings of Yaakov. Therefore, the familiarity of the writer of the Torah with the division of the land, which would only occur later on, cannot serve as proof of later authorship of the Torah, since the division of the land is frequently presented as ancient knowledge.
Duplication and Contradiction
Part 1
Rabbi Amnon Bazak
The awareness that the Torah contains many instances of duplication, as well as contradictions between different sources, has always existed. Chazal address these phenomena in many places, and note them. Many contradictions have been debated over the generations and various explanations have been proposed. However, in many instances the solutions are less than satisfactory, since they interpret the text in a manner that does not sit well with the plain meaning; one who seeks to understand the literal meaning of the text has trouble reconciling the various explanations with the plain meaning. Additionally, it is necessary to address this phenomenon from a broader and more all-encompassing perspective and not merely answer each case individually.

An overview of Documentary Hypothesis, a theory that views the authorship of the Torah as a combination of different sources, is presented. According to this theory, the Torah is neither Divine, nor authored by Moshe.
Duplication and Contradiction
Part 2 - Historical Claims of Documentary Hypothesis
Rabbi Amnon Bazak
The prevalent view in academic circles, has been that the major part of the Book of Devarim was written in the 7^th century B.C.E., as part of the battle waged by Chizkiyahu and Yoshiyahu for centralized ritual worship. This assertion is based mainly on the argument that Devarim is the only Book of the Torah which speaks of the selection of a single location for Divine service, and rejects worship outside of this location. A series of questions and proofs are brought against this theory, leading to the conclusion that the central argument for the claim of late authorship of Devarim has multiple and serious flaws.
Duplication and Contradiction
Part 3 - Historical Claims of Documentary Hypothesis and Linguistic Layers of the Tanakh
Rabbi Amnon Bazak
Another argument that is central to Wellhausen's approach, and which was contested by many in the previous generation is the dating of the Priestly source to the Second Temple Period.

In terms of subject matter, it is difficult to understand why the Priestly source, which includes major sections of Shemot and Bamidbar and almost all of Vayikra, would include laws that have no connection with the Second Temple Period.

In light of archaeological finds from the ancient Near East, it became clear that phenomena such as a multitude of ceremonies and sacrifices existed even hundreds of years prior to Israel's entry into the land.

In general, the study of the development of biblical Hebrew provides a very strong indication that the Chumash predates not only the later Books of Tanakh, but also the Books of the Prophets. This is shown most strongly when we contrast the language of the Chumash with the Books of the Prophets where, despite the general similarity between them, we find a number of motifs that appear exclusively in one but not the other.

The absence of common expressions from the Torah, found in the Books of the Prophets and variant spellings of the same words would suggest that the Torah’s Hebrew is a more ancient stage of the language than that which is found in the Books of the Prophets. Had some parts of the Torah been written from the period of the monarchy onwards, there would be no reason for these discrepancies.
Duplication and Contradiction
Part 4 - Breuer's Aspects Theory
Rabbi Amnon Bazak
A revolution in the attitude of Jews who believe in the unity of the Torah towards the research by biblical scholars was brought about by Rav Mordekhai Breuer who developed the "aspects approach.” The principal innovation of the approach was to acknowledge and utilize the claims of the documentary hypothesis which saw the Torah as made up of multiple and frequently contradictory texts, while maintaining that these differences and contradictions were nevertheless Divinely authored and intended, rather than a combination by a later editor of multiple human authors and traditions.
Duplication and Contradiction
Part 5 - Breuer's Aspects Theory
Rabbi Amnon Bazak
Rav Breuer’s fundamental insight should be seen as highlighting the Torah's tendency to express the complexity of various concepts and narratives through repetition, ambiguity, and contradiction.

In light of this, there is no need to appeal to the "aspects approach" when discussing the contradictions between Devarim and other parts of the Torah, for it would be unwarranted to expect that a story told from an objective standpoint would be identical to a subjective account offered by someone who was part of that story.
Duplication and Contradiction
Part 6 - Three Themes Unique to Sefer Devarim
Rabbi Amnon Bazak
Devarim has a special nature with its idiosyncratic style and unique ideas. Moshe, in his speeches, treats identical topics found in Devarim and in the other books of the Torah with different emphases utilizing specific themes. This provides a convincing response to the questions raised by Biblical scholars from de Witte onwards regarding the disparities between Devarim and other books of the Torah.

The expression "remember that you were a slave in the land of Egypt", which occurs five times over the course of Devarim, is a motif that reflects the emphasis in Moshe's speech on the moral dimension of the commandments, in contrast – or in addition – to the religious aspect that is emphasized in the other books of the Torah. Moshe delivers his speeches as the nation is about to cross the Jordan and enter the land, undergoing a great transformation from a nomadic people to a nation living in its own land. For this reason, Moshe regards it as essential to emphasize the social aspect of the commandments, as a fundamental condition to sustain Israel’s presence in the land for the coming generations.

Moshe's speeches are the only sources in the Torah that treat the relationship between God and Israel from a perspective of love and the reciprocal command for Israel to love God. Only in the Land of Israel can the relationship between God and Israel reach a level that may properly be called "love." For this reason, it is just prior to entry into the land that Moshe permits himself to mention this concept to describe the bond between God and the nation.

The phenomenon of the sanctity of Israel appears so prominently in Devarim. It would seem that on the eve of the entry into the land, Moshe describes a utopian reality – the ideal situation of Israel. The whole nation was indeed supposed to be imbued with the same sanctity as that of the kohanim, but only if Israel were truly deserving of their status as a holy nation. This question – of whether Israel merit God’s benevolence and designation as a holy nation – is one of the central themes of Moshe's speeches throughout Devarim. On the one hand, he asserts that the people are indeed holy. On the other hand, this vision itself hints strongly that this holiness is not automatic; rather, it is contingent upon observance of the commandments. This idea, too, recurs in Moshe's speeches on the eve of the entry into the land.
Duplication and Contradiction
Part 7 - The Roots of the Aspects Approach
Rabbi Amnon Bazak
Although Rav Breuer was the first to apply his method in a consistent and specific manner, the roots of his approach are firmly rooted in generations of Jewish philosophy.
Duplication and Contradiction
Part 8 - Bias in the Writing of Tanakh?
Rabbi Amnon Bazak
Despite making identical use of the same literary tools, the most fundamental difference between the documentary hypothesis and the aspects approach concerns the question of whether the Torah is of Divine origin or a human creation.

Only by reading the Biblical text on its own terms can its messages be appreciated, and that searching for agendas behind the text ends up obscuring far more than it illuminates.

The tendency of biblical critics to view biblical narratives as agenda driven leads them to ignore the possibility that this profound and complex story was written in order to teach the important lessons that it contains, preferring the assumption that it was created by people who sought to further their own views by disseminating it. Subservience to the assumption of bias in Tanakh is not only mistaken in its own right, but also problematic insofar as it leads one to ignore the messages arising from the narrative, such that Bible study loses all independent value.
Authorship of the Books of the Prophets and Writings
Part 1
Rabbi Amnon Bazak
The questions concerning the authorship of the Books of the prophets are less critical and sensitive than the question of the authorship of the Torah. With regard to the Torah, very few medieval commentators – and sometimes even then only through allusion – speak of the existence of verses added at a later date, while in relation to the Books of the Prophets and the Writings many commentators have no objection to stating openly that a certain verse was added by the redactor. Such a position can be supported by the well known beraita in Bava Batra which claimed that most of these books did indeed have redactors who could well have added clarifications as necessary, as any faithful editor would do.

The impression arising from many sources is that the beraita in Bava Batra does not represent a tradition that was accepted unanimously, and that there are authorities who differed – both in later sources among Chazal, and also amongst medieval commentators.
Authorship of the Books of the Prophets and Writings
Part 2
Rabbi Amnon Bazak
A fundamental difference of opinion exists between the secular, critical view of Tanakh, and the religious view. If a person believes that the Tanakh possesses sanctity and that the prophet receives his messages from God through prophecy and Divine inspiration, then he will obviously regard as illegitimate the view that a prophet is simply an eloquent and insightful member of the general population with no real ability to discern the future. Such a position represents a denial of the whole concept of prophecy, regardless of one's position on the question of whether Sefer Yishayahu is a single work or two separate ones brought together. It was this, then, that caused the great controversy concerning the existence of a second prophet prophesying the prophecies from chapter 40 of Yishyahu and onwards.
Authorship of the Books of the Prophets and Writings
Part 3
Rabbi Amnon Bazak
Internal contradictions within the appointment of Shaul as king and the crossing of the Jordan in the time of Yehoshua are examined. Bible critics over the generations have raised suggestions as to how the various verses represent different sources, without any such division successfully solving the issue. Here, too, it seems that the aspects approach may be utilized to show how the text endeavors, by means of overlapping descriptions, to convey the different aspects of the story.

These examples demonstrate that the "aspects approach" represents an effective and practical way of understanding textual difficulties in the Books of the Prophets, just as it is in explaining similar difficulties that arise in the Torah itself.
Tanakh and Archaeology
Part 1 - Introduction
Rabbi Amnon Bazak
The relations between Tanakh and archaeology have undergone many changes since the study of the antiquities of Eretz Yisrael began in the 19^th century. At the beginning of the 20^th century, religious scholars introduced what became a central endeavor in the field: they sought, by means of archaeological findings, to demonstrate the authenticity of biblical narratives and thereby to disprove the documentary hypothesis. The assumption guiding these scholars was that the Tanakh should be treated as a historical source which can serve to explain archaeological findings, and whose own authenticity may in turn be demonstrated by the fieldwork.

To what extent do the questions arising from archaeological research interest someone who believes in the authenticity and reliability of the biblical account?
Tanakh and Archaeology
Part 2 - From Ahav Onwards
Rabbi Amnon Bazak
The relative abundance of archaeological discoveries dating from the time of King Ahav and onwards do generally accord with the textual account, and therefore even scholars who do not assume the authenticity of the Biblical account acknowledge the basic reliability of the Tanakh’s historical descriptions from this period onwards.
Tanakh and Archaeology
Part 3 - The Era of the Forefathers
Rabbi Amnon Bazak
The stories of the forefathers in and of themselves cannot be proved or disproved from an archaeological point of view. The main discussion in this regard therefore centers on the surrounding reality depicted in these narratives. The theme common to those who deny the reliability of the Torah's account of the era of the forefathers is that the Torah's description displays elements of anachronism, the projection of various phenomena dating from a later period to the period of the forefathers. Their claim is that these accounts in the Torah use facts and information which do not belong to the era that is described.

Anachronistic claims regarding the domestication of camels, names of locations in the narratives and the appearance of ethnic groups are examined and refuted.
Tanakh and Archaeology
Part 4 - The Era of the Forefathers (continued)
Rabbi Amnon Bazak
Many social and legal phenomena described in Sefer Bereishit conform to what we know today about the laws and practices of various peoples in the ancient Near East – even though the Torah, given at a later time, explicitly forbade some of these practices. The presentation of the forefathers as people who were active within a socio-legal framework that partly contravened the Torah, proves the familiarity of Sefer Bereishit with the world within which its characters functioned. It is also testimony to the authenticity and honesty of the biblical account, which makes no pretense of presenting the forefathers as operating in accordance with the laws of the Torah, which came later.
Tanakh and Archaeology
Part 5 - The Exodus
Rabbi Amnon Bazak
Until recently, doubts as to the veracity of the story of the exodus were rejected out of hand by most biblical scholars in Israel for two reasons:
1. The unlikeliness that a people would invent a tradition of subjugation at the very outset of their existence.
2. The many mentions of the Exodus from Egypt in the Bible as a central event in the life of the nation.
Nevertheless, the arguments that are raised against the veracity of the Biblical story of the Exodus and deny the servitude in Egypt are based on various claims of lack of evidence and instances of anachronism.

It must be emphasized that theories based on a lack of evidence must be treated with much reservation. As to the absence of any mention of the exodus in Egyptian records, we must take into account that kings of the ancient world, including the pharaohs, used to construct monuments glorifying their victories and achievements, not their defeats and failures.

In the case of the exodus there is proof that the narrator possesses extensive knowledge about the details of the period in question, and especially the sort of details that changed in later times. Had the biblical account indeed been written only in the 7^th century B.C.E, it hardly seems likely that the narrator could integrate such precise details of Egyptian reality some six hundred years prior to his or her own time.
Tanakh and Archaeology
Part 6 - Yehoshua and the Conquest of the Land of Israel
Rabbi Amnon Bazak
The conquest of the land of Israel is described at length in Sefer Yehoshua, and the conventional view, based on a superficial reading of the text, is that the process was completed in a short time, as was the subsequent process of the settlement of the tribes of Israel. This view was accepted among archaeologists of the previous generation. However, more recent developments have made clear that the approach that treats the conquest and settlement of the land as a uniform, quick phenomenon, contradicts the archaeological findings in several respects.

These more recent findings offer support for the picture created by a more comprehensive and careful reading of the biblical account of the settlement of the land in which while there is a literary aim to describe a short process attributed entirely to Yehoshua, but in fact other descriptions in the Bible show that it was a lengthy process.

The archeological theories surrounding Jericho and Ai are examined.
Tanakh and Archaeology
Part 7 - The Era of Settlement
Rabbi Amnon Bazak
All scholars working in the field of biblical archaeology recognize the existence of a significant process of settlement in the central mountainous region of Eretz Yisrael, starting from the 13^th century B.C.E., as manifest in the establishment of hundreds of small points of settlement bearing a unique character. The main controversy among archaeologists concerns the question of the identity of these new settlers. The minimalist school maintains that what became known as Am Yisrael was actually formed out of a collection of local nomadic groups who abandoned their villages on the coastal plain or in the Negev, and settled in these new areas.
Tanakh and Archaeology
Part 8 - The Unified Kingdom
Rabbi Amnon Bazak
All agree that in Eretz Yisrael during the period of the monarchy (referred to by archaeologists as the Iron Age II), there was a real upheaval, with a new culture growing upon the ruins of the Canaanite cities. The classic view of biblical archaeology connected this phenomenon with David and Shlomo, whose political and economic power is attested to in Tanakh. However, in recent years this evidence has been rejected by some scholars from the “Lox Chronolgy” school of thought.
Tanakh and Archaeology
Part 9 - The Unified Kingdom (continued)
Rabbi Amnon Bazak
Between 2007 and 2012, excavations were undertaken at Khirbet Qeiyafa in the Ela Valley, discovering the ruins of a large fortified city surrounded by an impressive casemate wall. Burned pits of olives discovered on-site and sent for carbon 14-testing led to the dating of the city to the early 10^th century B.C.E. – the period of David. In addition, further discoveries have shown that the city was unquestionably an Israelite – not Philistine – habitation.

The existence of a Judean city of this size attests to the fact that the wave of urbanization characterizing the transition to the Iron Age II did in fact occur at the beginning of the unified kingdom, and that at the time of David's monarchy, fortified cities already existed in Judea.

These new findings have had a significant impact, and the supporters of the "low chronology" have been hard-pressed to explain them.

At the same time, the question of why more artifacts from the period of the unified kingdom have not been discovered to date in Jerusalem must be addressed. It is reasonable to assume that this phenomenon is the result of Jerusalem having undergone continuous construction from the Middle Bronze Age up until modern times, such that it is difficult to find artifacts from the Bronze and Iron Ages. It is relatively easy to find artifacts from destroyed layers of cities, and this explains why findings testifying to the destruction of the Second Temple have been discovered. By contrast, no buildings whatsoever have been found from the Persian or early Hellenistic periods, even though no-one questions the existence of the city during these times.

Throughout Sefer Shmuel, we find many descriptions of wars, including their geographical and strategic aspects, attesting to a high level of proficiency in this material on the part of the author. It is very difficult to propose that an author during a later period could have provided these descriptions of events, field conditions, and roads which were sometimes far removed from the areas where these books are assumed to have been written.

The fundamental argument of adherents of the "low chronology" is that the narratives about David were created at a later time, with a view to glorifying the founder of the dynasty. This approach utterly ignores the simple fact that there is no character who is criticized so closely and sharply in Tanakh as David. Why would anyone seeking to glorify the royal house of David and Shlomo want to describe all the difficult and complex episodes involving its first two kings? To date, no satisfactory explanation has been offered for this phenomenon.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 1
Rabbi Amnon Bazak
From time immemorial, great care has been taken concerning the precise transmission of the text of the Tanakh, which has been regarded as having the utmost importance.

Chazal were altogether proficient with the entirety of the biblical text, as we may deduce from the corpus of midrashim, in which verses from throughout the Tanakh are treated. In addition, the Sages also concerned themselves with the clarification of the precise text of the Tanakh, and many sources testify to the tremendous care taken concerning textual details.

It is clear that, in general, Chazal worked with a single textual version that they all shared. Nevertheless, this does not mean that there was a single textual version that was agreed upon absolutely in all its details, as can be gathered from various sources in Chazal.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 2 - The Text of the Tanakh during the Period of Chazal
Rabbi Amnon Bazak
From various sources it can be concluded that during the time of Chazal the version of the Tanakh was for the most part fixed and uniform, but in some instances there arose questions of textual variants, and where such details as plene (Maleh) or defective (Hasser) spelling were concerned there was a lack of clarity, which became more pronounced during the period of the Amoraim.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 3 - The Version of Chazal and the Masora Version
Rabbi Amnon Bazak
The Masoretes lived between the 8^th and 10^th centuries, and sought to establish a uniform version of the text that would be accepted, from that point onwards, in all Jewish communities.The Masora text was preserved with great accuracy and meticulousness by means of various devices.

In general, the Masora version of the text continues the version used by Chazal, nevertheless, it should be noted that in dozens of instances the Masora version differs from the text used by Chazal, and sometimes these differences are substantial. A clear awareness of the many discrepancies between the Masoretic version of Tanakh and the version used and cited by Chazal existed amongst authorities and commentators through the ages.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 4 - Keri u-Khetiv
Rabbi Amnon Bazak
There are examples of the keri u-khetiv phenomenon that indicate the possibility of linguistic errors and grammatical updates, but there are also instances of 'keri u-khetiv' which appear to indicate the existence of different textual versions, reflecting discrepancies between different manuscripts.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 5 - Development of the Masoretic Text
Rabbi Amnon Bazak
The Masoretic version is indeed accepted as authoritative, but since the Tanakh is such a remarkably complex work, including tens of thousands of details - letters, vowels, cantillation marks, etc. - in many instances the general acceptance of an authoritative version was not sufficient for it to be implemented with perfect accuracy throughout the Jewish Diaspora.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 6 - Textual Witnesses and Textual Amendments
Rabbi Amnon Bazak
The Masoretic text is the most complete and most accurate extant testimony for the Tanakh, nevertheless, there are many other ancient textual witnesses, which contain numerous instances of different versions of words or verses. The first group consists of the ancient Hebrew textual witnesses, first and foremost among them the Dead Sea Scrolls. Until the discovery of these scrolls, many biblical scholars had dismissed the significance of the Masoretic text owing to its relatively late appearance. The scrolls brought about a change in attitude, since they demonstrated that the Masora preserved a tradition that was older by a millennium or more, and that had been passed down meticulously.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 7 - Textual Amendments
Rabbi Amnon Bazak
An examination of several proposals to amend the biblical text shows that while the amendment might make sense on a superficial level, they miss various literary messages in the text. Therefore, the greatest degree of caution must be exercised in this area.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 8 - Linguistic Phenomena in the Biblical Text
Rabbi Amnon Bazak
Classical commentators raise different exegetical possibilities that seem to resemble proposals for emending the text. However, they do so within the framework of commentary on the existing text, with an awareness of the various linguistic phenomena that characterize Biblical literature rather than proposing emendations to a text they view as corrupt. Two such phenomena are the exchangeability of similar letters and letter or words that should be read as though repeated.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 9 - Summary
Rabbi Amnon Bazak
With all due caution, both from a religious perspective and in terms of textual analysis, we are left with R. David Zvi Hoffmann's assertion that the biblical text in our possession is not perfect. Thus, while we uphold the exegetical effort to maintain the Masoretic version, we do not rule out categorically the possibility of textual emendations. It is important to emphasize that even where the commentators find no way of explaining the Masoretic text, the proposals of textual emendations, nevertheless, remain nothing more than suggestions or hypotheses. Thus, the mandate of the student is not to "decide," and our logic is not always able to substantiate a decision.
Tanakh and Literature of the Ancient Near East
Part 1 - The Torah and Legal Systems of the Ancient Near East
Rabbi Amnon Bazak
The discoveries in the study of the Ancient Near East, that included certain similarities between the laws of the Torah and other legal systems among the nations of the Ancient Near East, produced two opposite reactions. Some viewed these data as confirmation of the validity of the biblical account and a blow to Biblical Criticism. Others claimed that if the laws of the Torah were in fact based on these other laws, it offers support for the view that the Torah laws are of human origin. However, the existence of systems of law that preceded the Torah is a fact that the Torah itself mentions explicitly. Moreover, the formulation of some of the commandments of the Torah indicates that these laws are based on previous knowledge assumed to be familiar to those receiving the Torah. The Torah is not formulated as a book that builds an entire system of laws and judgments from the very foundations up; rather, it is a book that adds layers onto an existing basis.
Tanakh and Literature of the Ancient Near East
Part 2 - The Torah and Legal Systems of the Ancient Near East (continued)
Rabbi Amnon Bazak
On this basis of some of the major features that distinguish the law of the Torah from the laws of the Ancient Near East we may conclude that the Torah does indeed display awareness of the existence of other ancient codes of law, and perhaps even specific laws. However, even in instances where there is a clear connection between the two systems, the Torah is not a replica of existing laws. On the contrary, the Torah adopts those laws that conform with the dictates of morality and uprightness, while altering radically some of the basic principles upon which those laws are based and their foundation in limited human perceptions of justice. From the Divine point of view of the Torah, there is an emphasis on the value of life, on individual responsibility, etc., in contrast to the principles arising from the other systems of laws. The Torah represents, even in the social sphere, a wondrous legal structure based on social justice, supporting and illustrating Moshe's declaration, "What nation is there so great, that has statutes and judgments so righteous as all this Torah, which I set before you today?"
Tanakh and Literature of the Ancient Near East
Part 3 - The Narratives in Sefer Bereishit and their Parallels in Ancient Near Eastern Literature
Rabbi Amnon Bazak
Some argue that the great similarity between the stories in Breishit to stories in sources that are unquestionably more ancient, may serve to substantiate the authenticity of those stories. On the other hand, others argued that the biblical story was simply a duplication of the earlier Mesopotamian tradition.

However, the contrasts between the stories point to the fundamental differences between the pagan and the monotheistic worldviews, and demonstrate the superior moral message of the Torah’s story over that of the pagan story. The fact that the traditions of the great flood and creation were familiar to the nations of the Ancient Near East presents no difficulty, and there is no reason that the Torah should refrain from recording it just because it was already well-known. It is specifically the comparison of the messages arising from the respective descriptions that strengthens the distinction between them.
Sara's Laughter
Rabbi Amnon Bazak
A Righteous Man in Zo'ar
Rabbi Amnon Bazak
Peshat and Derash – Midrash Aggada
Part 1 - Introduction and the Attitude of the Geonim to Midrash
Rabbi Amnon Bazak
What are the definitions of Peshat are Derash? Which of the two is the central way of interpreting the Torah? What was the attitude of the Geonim to Midrash?
Peshat and Derash – Midrash Aggada
Part 2 - Peshat Commentators in France - Rashi and Rav Yosef Kara
Rabbi Amnon Bazak
Rashi often incorporates midrashim in his biblical commentary. He was the first commentator to draw a clear distinction between commentary on the level of peshat, and teachings on the level of derash. Rashi represented a turning point: he awarded extensive attention to the plain meaning of the text in his commentaries on Tanakh. However, Rashi himself was aware that his exegesis was not the "last word" in the realm of peshat; he acknowledged that if he had time he should indeed compose new commentaries
Peshat and Derash – Midrash Aggada
Part 3 - Peshat Commentators in France - Rashbam
Rabbi Amnon Bazak
Both Rashbam and R. Yosef Kara base their opinions on the teaching of Chazal that “the text never departs from its plain meaning,” but they understand this statement in different ways. According to R. Yosef Kara, it is a testament to the superiority of peshat over derash, while according to Rashbam it is simply a stamp of legitimacy granted to study of the peshat. In addition, while R. Yosef Kara regards the derash as separate from the text, according to Rashbam it represents a central level of the text itself in keeping with the principle of polysemy established by Rashi, his grandfather. In any event, both commentators share a fundamental approach that draws a distinction between peshat and derash, and views the study of peshat as a legitimate realm of study in its own right.
Peshat and Derash – Midrash Aggada
Part 4 - Peshat Commentators in Spain and in Provence - Ibn Ezra and Ramban
Rabbi Amnon Bazak
According to the Ibn Ezra, the Torah can be interpreted in a myriad of ways, and throughout his commentary, there are many instances where he rejects an interpretation that represents derash. In addition, Ramban was more consistent than any other commentator in distinguishing between peshat and derash.
Peshat and Derash – Midrash Aggada
Part 5 - Peshat Commentators in Spain and in Provence - Radak
Rabbi Amnon Bazak
Radak, the greatest of the Provencal commentators, cites many midrashim, however, he too notes the need to draw a distinction between peshat and derash, and rejects midrashic interpretations that do not match the plain meaning of the text.
Peshat and Derash – Midrash Aggada
Part 6 - The Rambam and his son, Rabbi Avraham
Rabbi Amnon Bazak
Rabbi Avraham, son of the Rambam, in the footsteps of his father, joins the prevailing spirit of the medieval commentators in explaining the text in accordance with its plain meaning, maintaining a clear separation between peshat and derash. He divides midrashim into five categories, maintaining that most belong to the category of lyrical or metaphorical interpretation of verses. He emphasizes that those midrashei Chazal which do not pertain to principles of faith or to matters of halakha, are not to be regarded as binding tradition that must be accepted. He draws a distinction between those midrashim that flow from reasoned consideration of the verse, and those whose intention is not to explain the meaning of the verse but rather to use it as a springboard to teach a different lesson. Concerning midrashim – whose interpretation of verses are 'logical suggestions' – Rabbi Avraham emphasizes that the teachings are not to be considered as binding, received tradition.
Peshat and Midrash Halakha
Part 1 - Introduction
Rabbi Amnon Bazak
The conventional approach among the commentators is thus that all of Chazal's interpretations are halakhically binding, but they do not void the validity of the peshat reading of the text.

However, the Ibn Ezra is of the belief that when the midrash halakha contradicts the plain meaning of the verse, it should not be regarded as an interpretation of the verse, but rather as an already-known law relying upon the verse only as asmakhta. In the realm of exegesis, the peshat is the only way of understanding the text, but when it comes to halakha, the Oral Law is binding – even where it does match the plain meaning. The source and authority of the halakha do not arise from the verse, but rather from the oral tradition.
Peshat and Midrash Halakha
Part 2 - Midrashei Halakha that Contradict the Peshat
Rabbi Amnon Bazak
In instances where there is a blatant contradiction between the peshat and midrash halakha, Ibn Ezra systematically interprets the verses in accordance with the midrash. However, other commentators, including the Rashbam and the Vilna Gaon, maintain the distinction between peshat and derash – even in matters of halakha.

Rashbam maintained that the principle of polysemy, of multiple valid interpretations of the text, is relevant even in these instances. He emphasizes that the laws derived from seeming superfluities in the text are the “essence” – and by this he would seem to be saying that the midrashic teaching is binding, in practical, halakhic terms, but nevertheless the plain sense of the verse still has its value and role.
Peshat and Midrash Halakha
Part 3 - Rabbinic Interpretations that Contradict the Peshat
Rabbi Amnon Bazak
If the literal text indeed suggests one understanding, why do Chazal not rule in accordance with it? If, on the other hand, it is Chazal’s interpretation that is binding in any case, what is the status and value of the peshat understanding?

With regard to “an eye for an eye,” the Rambam seems to contradict himself: in Moreh Nevukhim he writes that the plain meaning of the text is that the offender's eye is actually to be put out, while in Mishneh Torah he writes that Chazal's conclusion that the reference is to monetary restitution is "implicit in the Written Law."

If the former is true, and monetary restitution for an eye is not an oral law passed down from Moshe, but rather derived by Chazal, it is possible to raise the possibility that at some stage the law of "an eye for an eye" was indeed practiced in accordance with the literal interpretation, and only later did Chazal rule that the reference is to monetary restitution. If we accept this possibility, then there is room to ask why, at some stage, Chazal moved away from the plain meaning of the text and interpreted the verses in such a way that the punishment imposed is monetary rather than physical.
Peshat and Midrash Halakha
Part 4 - Rabbinic Interpretations that Contradict the Peshat (cont.)
Rabbi Amnon Bazak
The changing understanding of “an eye for an eye” can be explained as follows: during the biblical period there was no compunction about severing limbs as a form of corporal punishment, and hence it is possible that "an eye for an eye" was indeed followed literally at that time. However, as the generations progressed, it seems that in light of moral norms it was no longer possible to arrive at a practical ruling that someone who had maimed his fellow had to have his own limb removed, and for this reason the Sanhedrin used its authority to interpret the verses in a different way, with the faith that this was God's will and that the Torah had permitted this change from the outset.
Peshat and Midrash Halakha
Part 5 - Rabbinic Interpretations that Contradict the Peshat (cont.)
Rabbi Amnon Bazak
Chazal taught that "from the day after the Shabbat" means "from the day after the festival". Chazal's interpretation was accepted by all of the commentators, but it is difficult to ignore the fact that this understanding seems somewhat forced. It is possible to say that when Chazal declared that "from the day after the Shabbat" means "from the day after the festival,” they did not mean this as an interpretation of the verse in Vayikra; rather, they meant it as a halakhic ruling, by virtue of the authority of the Sanhedrin to decide the beginning of the count on a particular date, although the Torah makes no such stipulation.
Peshat and Midrash Halakha
Part 6 - Contradictions between Different Parshiot
Rabbi Amnon Bazak
Chazal interpret even the verses in Shemot and in Devarim, which speak of the Hebrew slave serving "forever," as meaning "until the Jubilee." This is not meant as an interpretation of the word "forever" (olam), but rather as an interpretation of the parshiot in the Torah as a whole which deal with the topic, each of which expresses an independent value or ideal, and which together must be synthesized into a single coherent instruction on the practical halakhic level. This can be viewed as a model for many instances of contradiction between peshat and midrash halakha.
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.
The Sins of Biblical Figures
Part 2
Rabbi Amnon Bazak
Two fundamental approaches exist regarding three incidents involving Avraham: one maintains that the plain reading of the text suggests that the acts in question were wrong – perhaps even serious sins – and are recorded with a view to instructing the readers how not to behave. The other view seeks to cast their actions in a positive light and regards them as a model for emulation.

Those who seek a favorable interpretation of all questionable actions of biblical characters rely, as one of their central sources, on a well-known discussion in Massekhet Shabbat (55b-56b) which lists six figures who seem, according to the plain text, to have committed various transgressions – some of them extremely serious ones. In each case, Rabbi Shmuel bar Nachmani teaches, in the name of Rabbi Yonatan, that "anyone who says that so-and-so sinned, is simply mistaken."
The Sins of Biblical Figures
Part 3 - David
Rabbi Amnon Bazak
The episode of David and Batsheva illustrates the dilemma of the sins of Biblical figures in all its intensity and complexity. A plain reading of the chapter arouses great perplexity concerning David, the king chosen by God to establish the eternal royal house of Israel. How are we to reconcile God's positive attitude towards His chosen King throughout the grand sweep of the David narratives, with the straightforward meaning of the verses in chapters 11 and 12 on the other?

While opinions exist both in Chazal and amongst the medieval commentators that minimize David’s sin, those seeking to address this complex story on the plain level of the text are not deviating from the path of Chazal and of the great Jewish scholars of previous generations; on the contrary, they are continuing the central view amongst Chazal and the path adopted by many of the medieval commentators.
The Sins of Biblical Figures
Part 4
Rabbi Amnon Bazak
Since the earliest times, there have been two main approaches to understanding the sins and errors of biblical heroes: one takes the straightforward meaning of the text as its starting point, while the other proceeds from the fundamental assumption that such negative actions cannot be attributed to such great figures.

Paradoxically, what the religious opponents of the peshat approach and the secular Bible critics share in common is an inability to accept that the Tanakh could depict its heroes as complex individuals whose greatness exists alongside their fallibility. It is a more religiously enriching message, for it accepts human complexity in the lives of Biblical heroes, and maintains the integrity and unity of the Biblical text.
"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.
The "Ascending and Descending" Offering
Rabbi Amnon Bazak
At the beginning of chapter 5 in Parshat Vayikra, the Torah discusses specific sins that are subject to the law of what Chazal refer to as the "ascending and descending offering" (korban oleh ve-yored). In these cases, the Torah takes into consideration the financial situation of the sinner and determines his obligation accordingly.

What are the circumstance of the sins for which the Torah permits a poor person to bring a more modest offering, a situation which has no parallel in the case of other transgressions? According to the simple meaning of the text, this provision applies in three cases, all set forth in the first four verses of chapter 5.

What is so special about these three particular situations? Why does the Torah provide special consideration for the poor specifically in these instances? In order to answer this question, we must first understand what these cases actually entail. This is not a simple task, since the interpretation of these verses generally accepted among Chazal does not, for the most part, follow the simple meaning of the text. We shall therefore first attempt to understand the simple level of the text, and afterwards try to understand why the Torah shows special consideration here.
The Entry of the Kohen Gadol into the Kodesh Kodashim
Rabbi Amnon Bazak
Parashat Acharei-Mot begins with the procedure of the Kohen Gadol's entry into the Kodesh Kodashim. It is introduced with a warning to the Kohen Gadol lest he treat the occasion with less than the required awe and dignity. Then the Torah sets forth the way in which the Kohen Gadol is to enter: the sacrifices that he must bring for himself, the goats which he must take from Bnei Yisrael, the special garments that he is to wear, and a detailed order of service, including bringing a censer of burning coals with incense into the Kodesh Kodashim.

What is the connection between the order of service as set forth here and the "death of the two sons of Aharon, when they drew near to God, and they died"?

Through an examination of the text, we can understand that the tikkun for the sin of Nadav and Avihu is the integration of the private religious experience of the Kohen Gadol with a sense of connection to the people and his identity and role as their emissary. The Kohen Gadol's right to enter the Kodesh Kodashim and to experience the uplifting and sanctity of this proximity to the Divine Presence arises not from his personal status, but rather from his role as the representative of Am Yisrael.
"Olam Chesed Yibaneh" - A Comparison of Ruth and Iyov
Rabbi Amnon Bazak
Megillat Ruth stands out: this wonderful story is completely brought about through the actions of man without any involvement of God - neither in speech nor in action. What is the message that Megillat Ruth is coming to express?

We will compare Megillat Ruth to the book of Iyov, which has many similar details to the story of Naomi. With this comparison as our background, we will be able to distinguish the essential difference between them.
The Status of the Tribe of Levi
Rabbi Amnon Bazak
Parshat Bamidbar reflects two different aspects of the selection of the Levi’im. The first selection, described in chapter 1, arises from the sanctity of the tribe of Levi as a whole, as it was sanctified for God's service in the wake of the sin of the golden calf. According to the other perspective, as reflected in chapter 3, the source of the holiness of the Levi’im is actually the prior selection of the firstborn; the Levi’im are simply the replacement for the firstborn. Through a close analysis of the text we can understand the nature of the differences in these perspectives, and understand the unique role of the Levi’im.
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.
Sukkot and the Attribute of Justice
Rabbi Amnon Bazak
If we compare the way in which the festivals in the month of Tishrei are treated by the Torah and by Chazal, we arrive at an interesting observation: the impression one gets from the Torah's description is of days of joy and happiness, in apparent contrast to the dimension of justice so strongly emphasized by Chazal. Through an analysis of the holiday of Sukkot, we can understand the central motif of the prayers for rain, which occupies an important position in the Sukkot ritual.
The Nature of Shemini Atzeret
Rabbi Amnon Bazak
Through an analysis of the texts pertaining to the festivals, we can uncover the nature of Shemini Atzeret, the significance of Simchat Torah, and the conceptual link between them.
Pesach and Sukkot, the Mishkan and the Mikdash
Rabbi Amnon Bazak
We find in the Torah two distinct calendar systems.  On the one hand, the Torah explicitly establishes that the year begins with the month of Nissan: "This month shall be for you the first of the months; it is for you the first of the months of the year" (Shemot 12:1).

The occasion of Yom Kippur, though, marks the "new year" of the yovel (Vayikra 25:9-10).  And yet, the Torah also speaks of the festival of Sukkot as occurring "when the year ends" (Exodus 23:16), and requires conducting the hakhel ceremony "at the end of seven years, at the time of the shemitta year, on the festival of Sukkot" (Deuteronomy 31:10).

What exactly is the nature of this calendar, and how does it relate to the calendar that begins with Nissan?  How can we view the festival of Sukkot as marking the end of the year, if Yom Kippur signifies the beginning of the year?  This point also bears relevance regarding the relationship between the Mishkan and the Beit Ha-Mikdash.

The dedication of the Mishkan took place on the first of Nissan –the onset of the "historical" new year (Shemot 40:17).  The dedication of the Temple, by contrast, took place in the month of Tishrei, during the festival of Sukkot (I Melakhim 8:1-2,65). How might this be explained?

The Mishkan and the Mikdash express different perspectives with regard to Am Yisrael's position in the world.  The Mishkan represents a temporary condition. The Beit Ha-Mikdash expresses stability.
The meaning of the word "Torah"
Rabbi Amnon Bazak
Who wrote the Torah?
Rabbi Amnon Bazak
Author of the last verses of the Torah
Rabbi Amnon Bazak
Authorship of Devarim
Rabbi Amnon Bazak
Writing of the Torah and the book of Prophets
Rabbi Amnon Bazak
Breuer’s Aspects Theory part 1
Rabbi Amnon Bazak
Breuer’s Aspects Theory part 2
Rabbi Amnon Bazak
Themes Unique to Sefer Devarim
Rabbi Amnon Bazak
Authorship of Sefer Yishayahu
Rabbi Amnon Bazak
Tanakh and Archaeology
Rabbi Amnon Bazak
Archaeology and the Era of the Forefathers
Rabbi Amnon Bazak
Archaeology and the Exodus from Egypt
Rabbi Amnon Bazak
Archaeology and the Era of Settlement
Rabbi Amnon Bazak
Archaeology and United Kingdom of David and Shlomo
Rabbi Amnon Bazak
Archaeology and David
Rabbi Amnon Bazak
Rashi and Rav Yosef Kara
Rabbi Amnon Bazak
Ibn Ezra and Ramban
Rabbi Amnon Bazak
Rabbi Avraham - son of the Rambam
Rabbi Amnon Bazak
An eye for an eye
Rabbi Amnon Bazak
"from the day after the Shabbat"
Rabbi Amnon Bazak
The Sins of Biblical Figures
Rabbi Amnon Bazak