מה מאפיין את משליו של יחזקאל? ומדוע יחזקאל מתאר גפן שרופה שאין לה סיכוי לעשות פרי?

The discussion in Parashat Beha’alotekha concerning the trumpets opens the door to an understanding of the sounding of the shofar on Rosh Ha-shana.

 According to one opinion in the Gemara, at the end of Rosh Ha-shana, the unit discussing the trumpets serves as the model from which we deduce the laws of sounding the shofar on Rosh Ha-shana.

The Gemara in Rosh Ha-shana 34b cites Rabba's famous words:

"Rabba said:

The Holy One, blessed be He, said:

Declare before Me, on Rosh Ha-shana, the malkhuyot, zikhoronot, and shofarot.

What is the reason for Yishmael's expulsion? Why did God agree to Sarah's demand? Numerous responses have been proposed, ranging from sinful behavior on the part of Yishmael, to the currently popular metaphysical doctrine that the chosen nation can be formed only through the process of "choosing," the pushing aside or purging of one of two possible heirs.

Verse 28, the final verse of Chapter 29 in Devarim states that "that which is concealed is for God, and that which is revealed is for us and for our children – to follow the words of the Torah." What is meant by “concealed things”? What are revealed? To untangle this perplexing verse, we examine the wider context in which it appears: The people are gathered to be brought into a “covenant and a curse” before entering the Land of Israel. What are the parameters and details of this covenant with the curse attached for violators?

 If Haazinu is not a prediction of future exile and redemption, then what is this song, and why is this song needed? Why must it be so readily available for people to remember throughout the ages?  Is it another exile and redemption cycle? Or does the Song of Haazinu present a different paradigm – one entirely within the Land of Israel?

David, the last of the Ushpizin, is brave and daring. He volunteers to answer Goliath’s challenge, and kills the giant to protect Israel. David narrowly escapes Shaul many times, but David will not lay a hand against him. He rescues the town of Keila at great personal risk and then makes his escape. David strives for fairness in interpersonal dealings. He is angered when Naval refuses to compensate his men who have worked guarding Naval’s property. He insists that spoils from the battle be shared equally among those who fight and those who stay behind.

The Torah presents the setting up of courts as a sequential next step after settling in the Land of Israel, and commands people to follow the instructions of the judges and kohanim.

Ramban distinguishes between the mitzva’s application in the land as opposed to elsewhere, during the exile. Are we commanded to set up courts in Jewish communities outside of Israel?

Parashat Nitzavim includes a detailed description of a future communal teshuva process. After the people repent and return to God, and God returns them to the Land of Israel, God will “circumcise the heart” of the people so that they will each follow God with full heart and soul. What does this phrase mean, and why does this stage appear AFTER the teshuva process? 

Ramban posits that in the messianic era, it will be human nature to do good, without having to fight a simultaneous conflicting desire. 

David is Israel's second king, warrior, politician, psalmist, founder of the dynasty of Judean kings. The story of his career is the most detailed and exciting of all Biblical characters. David is introduced three times in the Book of Shmuel Alef. Following Shaul's failure in his battle against Amalek, the prophet Shmuel appears in David's home town of Beit Lehem (Bethlehem) to anoint a successor. God directs him to Yishai's youngest son, David, who remains silent and passive in this episode.

"בֶּן אָדָם מָה הַמָּשָׁל הַזֶּה לָכֶם עַל אַדְמַת יִשְׂרָאֵל לֵאמֹר יַאַרְכוּ הַיָּמִים וְאָבַד כָּל חָזוֹן" (יחזקאל י"ב, כב)