Shabbat

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"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.
A Closer Look at Kiddush
Rabbi David Fohrman |
Rabbi Fohrman offers a deeper insight into the seemingly boring and repetitious nature of the text of our Shabbat morning kiddush. Over and over, the text discusses "keeping" shabbat, holiness, and a covenant - but why? Want to see more videos like this? Check out https://www.alephbeta.org/
God In Space, God In Time
Rabbi David Fohrman |
What does bringing God into this world through space and through time mean? Time and space are the two realms in which we explore our connection with God. Want to see more videos like this? Check out https://www.alephbeta.org/
Shabbat
Rabbi Yaakov Medan
Shabbat plays a central role in Jewish life. By examining the different aspects of Shabbat mentioned in the Torah and specifically its juxtaposition to the building of the mishkan in this week's parsha, we can get a clear picture of what this day is all about.
Macharat Hashabbat: Holiness and Time in Sefer Vayikra
Rabbi Chanoch Waxman
תאריך פרסום: תש"ע | |
What does the phrase "macharat hashabbat" mean? Many commentaries attempt to answer this question, which has important implications regarding the observance date of the holiday of Shavuot. However, by carefully examining the texts in Vayikra, we gain an understanding of the connection between Shavuot and the concept of Shabbat, signifying dependency on Hashem. We also gain deeper insights into the two aspects of meeting with Hashem - both in place and time.
The Problem of Macharat HaShabbat
Rabbi Chanoch Waxman | 36 minutes
What does the term Macharat HaShabbat mean? Many classical commentaries deal with this famous question, which holds practical implications for the counting of the omer and the holiday of Shavuot. By comparing the korban haomer with the episode of the manna in the desert, we can learn about Shabbat and our constant dependency on God.
An Epic View of Jewish Holidays
Parashat Emor
Rabbi David Fohrman |
Parashat Emor outlines the holidays, with two major interruptions: the laws of the omer offering, and the agricultural laws of pe'ah and leket. Why do these two pieces invade the laws of holidays, and what does that teach us about the epic Biblical approach to holidays? Want to see more videos like this? Check out https://www.alephbeta.org/
Between Sabbath and Sanctuary
Rabbi Chanoch Waxman
This shiur explores the striking “shabbat” motif in Vayikra's presentation of the Shemitta year (as opposed to the Shemitta laws in other books), in Parshat Behar and in the punishment section in Bechukotai, and reveals how the Seventh Year expands on and fuses together the themes of “holiness of time” and “holiness of space.”
Sanctified Time
Prof. Jonathan Grossman
Parshat Emor deals with the sanctity of time, and with the important distinction between Shabbat and the rest of the festivals.
The Parasha of the Festivals: Its Structure and Significance
Rabbi Elchanan Samet
The section dealing with the festivals in Parshat Emor raises a number of questions: What is the connection between Shabbat and the other festivals? Why does the Torah mention the commandments of leket and pe'ah in the middle of this section? Why is there a double conclusion for Sukkot? We can answer these questions by examining the structure of the parsha and its division into two parallel sections.
Of Space and Time
Rabbi Chanoch Waxman
This shiur explores Sefer Vayikra's unique presentation of the Moadim. One may have thought that the various offerings (korbanot) would be central, but that is not the case. Rather, the Moadim highlight the opportunity to encounter God, which is what Vayikra is really about. Just as the Tent of Meeting is an example of sacred space, the Moadim are about sacred time.
The Chiastic Structure of Vayikra Chapter 20
Rabbi Menachem Leibtag
תאריך פרסום: תש"ע | |
The chiastic structure is a tool used to understand the meaning of a chapter of Tanakh in much greater depth. This lecture illustrates how this method creates order within verses that appear random and superfluous, and then examines Vayikra Chapter 20 by applying the chiastic structure in order to gain an appreciation about what it means to be representing God through sanctity.
The Torah: The Birthplace of the Idea of Equality
Rabbi Dr. Joshua Berman | 58 minutes
When comparing societal law in the Torah to that of other ancient Near East codes, one can notice that the Torah is far more advanced in the area of societal equality than the surrounding cultures during that time. This lecture examines economic law, political vision, and societal norms in the Torah and highlights the Torah as a blueprint for a society that is far less hierarchical and stratified, and much more egalitarian and just.
Were Mussaf Sacrifices Offered in the Desert?
Rabbi Yehuda Rock
Were Mussaf sacrifices offered in the desert? The well-known opinion of the Ramban states that the mussaf (additional) sacrifices, which are listed in our parasha, were not offered in the desert; they were instituted only at the time when Bnei Yisrael entered the land. In this shiur we shall examine this view and propose an approach according to which the mussaf sacrifices were indeed offered, but in a manner that was different from the custom fixed for future generations - with a focus on the integration of God in our lives.
Remembrance of the Revelation at Mount Sinai in Moshe's Speech
Rabbi Dr. Tamir Granot
According to Moshe's speech in Parshat Va'etchanan, the primary significance of Ma'amad Har Sinai is God's direct revelation to Israel. However, the description of Ma'amad Har Sinai in Sefer Shemot focuses on Israel's belief in Moshe as a true prophet. By closely examining the two instances of revelation, one can see that the purpose of the speech in Devarim was to establish the faith for all generations even when individuals and the community as a whole do not experience a revelation as had occurred during the exodus from Egypt or at Mount Sinai. From here it follows that faith in the book of Devarim rests on the foundations of prophecy, memory, and story, and not on unmediated experience.
Yirmiyahu 17-18
Rabbi David Sabato
Perek 17 opens with harsh criticism given to the people of Yehuda who, in contrast to other nations who will one day forgo their foreign worship (16:9), have let idol worship become an intrinsic part of their identity (1-4). The perek's next section includes a series of psalms and reflections surrounding the topic of belief in God and divine justice (5-18). In the third and most central section of the perek (19-27), Yirmiyahu is commanded to publicize a prophecy about the city's failure to properly observe Shabbat by the gates of Yerushalayim.

Perek 18 opens with a prophetic parable: Yirmiyahu is commanded to go to a potter's shop and wait for the continuation of God's message. The prophecy recieved in the potter's shop is comprised of a parable (1-4) and its explanation (5-12) relating to the ethics of divine decrees. The perek continues with Yirmiyahu's personal struggle with those who vehemently object to his prophecies. As we saw in perek 11 regarding his enemies from Anatot, here too the unbearable harrassment and persecutin incite Yirmiyahu to beg God not to forgive the nation's sins.
The Idea of Shabbat in the Book of Yechezkel
Dr. Tova Ganzel | Hour and 8 minutes
What is the status of Shabbat observance during the destruction of the Beit Hamikdash and the Babylonian exile? This shiur traces the records of Shabbat observance in the Tanakh, and particularly in the book of Yechezkel, and highlights the crucial nature of Shabbat - its desecration ultimately lead to the destruction, and its observance signifies the eternal relationship between God and Israel.
Shabbat and Teshuva
Rabbi David Silverberg
Remembering Shabbat- Commentary and Halacha
Dr. Baruch Alster | Hour and 4 minutes
The mitzva of Shabbat is portrayed in both the ten commandments listed in sefer Shemot and in sefer Devarim- with a slight difference in wording. The medieval commentaries attempt to resolve this difference through a variety of explanations which shape their opinions of the very nature and essence of Shabbat. Through a discussion of these various opinions we learn about the proper method of interpreting not only the mitzva of Shabbat but also the rest of the Torah itself.
A Quick Look at Vayakhel - Pekudei
Rabbi Ezra Bick | 11 minutes
Most of the parsha is about the Mishkan, describing what is actually done to build the Mishkan, after the previous parshiyyot listed the detailed instructions. In the beginning of our parsha is a section with a few pesukim that repeat the prohibition to do melakha on Shabbat -also paralleling the previous parsha. We take a closer look at this section.
Shabbat and the Mishkan
Rabbi Elchanan Samet
Between the seemingly concluding command about the Mishkan in Parshat Ki-Tisa and the debacle of the Golden Calf, there is a short section of six verses (31:12-17) containing the mitzva of Shabbat. What is the reason for the appearance of this mitzva here? Through an analysis of the various commandments relating to Shabbat, we can understand the placement of these verses, highlighting the relationship between the Mishkan and Shabbat. The conclusion of the command to build the Mishkan teaches that Shabbat, too – like the Mishkan – is a sign of the mutual covenant between God and Israel.
The Sabbath: First Day Or Last?
Rabbi Jonathan Sacks
There is one marked difference between the account of God’s instruction to build the Sanctuary, and Moses instruction to the people. In the first case, the command of the Sabbath appears at the end, after the details of the construction. In the second, it appears at the beginning, before the details. Why so? Through a close examination of the text we can learn about the Mishkan and Shabbat as symbolic prototypes of the building of a society in carefully calibrated order and harmony.

This article is part of the Covenant & Conversation series.

To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
Awe of Parents and Shabbat Observance: Appreciation and and Optimism
Rabbi David Silverberg
The Ten Commandments: Twelve Prohibitions
Rabbi Dr. Yoel Bin Nun
How many prohibitions are there in the Ten Commandments? Most people mistakenly believe that there are seven prohibitions. We explore the idea that there are six prohibitions in the first and second tablets, making up twelve. We explore the significance of the "six" and "twelve" numerical structures here and elsewhere in the Torah, and examine the differences between the first and second Tablets.
Ramban on Bo: HaChodesh HaZeh Lachem - This Month is for You
Rabbi Ezra Bick | 36 minutes
Parashat Bo features the first mitzvah given to the Nation of Israel: that of sanctifying the months. Ramban explains that the Torah is teaching us that the Jewish people should count the months from this month of redemption in order to remember God’s miracles for us, and that the Torah purposely does not use names for months or days – so that as we count, we remember God’s wonders. Why, then, do we use the Babylonian month names for the “Jewish calendar” today?

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

The exodus from the Babylonian exile does not negate the Exodus from Egypt – it extends it with the amazing realization that God, after exiling Israel, is willing to redeem us again.
What Sabbath Is All About
Parshat Emor
Rabbi David Fohrman |
In our Torah reading for holidays, we not only recite the laws of holidays, we include shabbat, and oddest of all, some laws about sacrificing animals. What do all these laws have to do with one another? In this video, Rabbi Fohrman makes a fascinating argument about how Shabbat works and shows that there are shabbatot in different realms.

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

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

Click here for a downloadable audio version of this lecture
God’s Creation Restored: Reflections on Good and Evil, the Righteous and the Wicked, Success and Failure
The Structure & Story of Book IV (90-106)
Dr. Beni Gesundheit | Hour and 12 minutes
Mizmor 92: The Shabbat Mizmor and the First Unit of Book IV as a response to Mizmor 89

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

Mizmor 92 has an outstanding poetic structure, rich contextual and intertextual connections which contribute substantially to its messages. Mizmor 92 informs us of the rehabilitation of the generation who returns from the exile. Mizmorim 90-94, starting off with Moshe’s prayer (Mizmor 90), is a literary unit that provides a response to Mizmor 89. Contextual interpretation aids in developing the story of Book IV.
וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם׃
Genesis 2, verse 1
וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
Exodus 16, verse 11
זָכ֛וֹר֩ אֶת־י֥֨וֹם הַשַּׁבָּ֖֜ת לְקַדְּשֽׁ֗וֹ
Exodus 20, verse 8
שֵׁ֤שֶׁת יָמִים֙ תַּעֲשֶׂ֣ה מַעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָתְךָ֖ וְהַגֵּֽר׃
Exodus 23, verse 12
וַיֹּ֥אמֶר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
Exodus 31, verse 12
שְׁמָ֨ר־לְךָ֔ אֵ֛ת אֲשֶׁ֥ר אָנֹכִ֖י מְצַוְּךָ֣ הַיּ֑וֹם הִנְנִ֧י גֹרֵ֣שׁ מִפָּנֶ֗יךָ אֶת־הָאֱמֹרִי֙ וְהַֽכְּנַעֲנִ֔י וְהַחִתִּי֙ וְהַפְּרִזִּ֔י וְהַחִוִּ֖י וְהַיְבוּסִֽי׃
Exodus 34, verse 11
וַיַּקְהֵ֣ל מֹשֶׁ֗ה אֶֽת־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה לַעֲשֹׂ֥ת אֹתָֽם׃
Exodus 35, verse 1
אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
Leviticus 19, verse 3
אֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑אוּ אֲנִ֖י יְהוָֽה׃
Leviticus 19, verse 30
וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
Leviticus 23, verse 1
וְלָקַחְתָּ֣ סֹ֔לֶת וְאָפִיתָ֣ אֹתָ֔הּ שְׁתֵּ֥ים עֶשְׂרֵ֖ה חַלּ֑וֹת שְׁנֵי֙ עֶשְׂרֹנִ֔ים יִהְיֶ֖ה הַֽחַלָּ֥ה הָאֶחָֽת׃
Leviticus 24, verse 5
מִזְמ֥וֹר שִׁ֗יר לְי֣וֹם הַשַּׁבָּֽת׃
Psalms 92, verse 1
וַיִּהְי֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל בַּמִּדְבָּ֑ר וַֽיִּמְצְא֗וּ אִ֛ישׁ מְקֹשֵׁ֥שׁ עֵצִ֖ים בְּי֥וֹם הַשַּׁבָּֽת׃
Numbers 15, verse 32
וּבְיוֹם֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֧לֶת מִנְחָ֛ה בְּלוּלָ֥ה בַשֶּׁ֖מֶן וְנִסְכּֽוֹ׃
Numbers 28, verse 9
אָֽנֹכִי֙ יְהוָ֣ה אֱלֹהֶ֔יךָ אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֣֥ית עֲבָדִֽ֑ים׃
Deuteronomy 5, verse 6