Found 53 Search results

  1. The Two Dimensions of Yom Kippur

    Prof. Jonathan Grossman

    What is "mikra kodesh"? Why is the parasha of Yom Kippur written is dual form? What is the relationship between Yom Kippur in and outside of the Mishkan? What is the relationship between Yom Kippur and Shavuot?

  2. The Marriage of Israel and the Holy One, Blessed Be He

    Haftarot: Shavuot

    Rabbi Mosheh Lichtenstein

    Are the restrictions placed on the study of Ma'aseh Merkava based in the fear from error, or due to the immodesty of the subject? Does Ma'aseh Merkava relate to God's eminence, or to His relationship with Am Yisrael? Why is it permissible to read about God's chariot in public on Shavuot?

  3. 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. 

  4. Parshat Emor

    Rabbi Jonathan Snowbell | 29 minutes

    There are three main instances in the Torah where we are commanded to count towards a particular event: counting seven days in the process from impurity to purity, counting 50 years to yovel, and counting the omer (in our parsha). By examining these three mitzvot we can understand the beauty and uniqueness of the mitzvah of counting, whereby the Torah teaches us important lessons by involving us not only in the ultimate goal but in the process as well. 

  5. 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. 

  6. 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

  7. Four Mitzvot of Counting

    Rabbi Elchanan Samet

    Are all the instances of counting in the Torah similar? What are the differences between each  commandment to count, and what are the significances of these differences? 

  8. Shavuot

    Rabbi Ezra Bick | 14 minutes

    According to our tradition, the Torah was given on the 6th of Sivan, the day on which we observe the holiday of Shavuot, but only received by Am Yisrael on the 7th of Sivan. By celebrating Shavuot on the day of the giving of the Torah rather than on the day of its reception (which we essentially celebrate every day when we learn Torah) we reconnect our Torah with the voice of God. 

  9. The Shmita Year and its Connection to Shavuot and Har Sinai

    Rabbi Menachem Leibtag

    תאריך פרסום: תשע"ד | |

    What is the first real Shabbat of the Jewish people? And how does it connect to the Omer, to the brit at Har Sinai, to Shavuot, and to the Shemitta cycle? We begin by examining the meaning of “omer” by looking at the texts in which the word appears. After placing the test of the “manna” into the timeframe of Bnei Yisrael’s journey from Egypt to Har Sinai, what emerges is a crucial tool for the nation’s development and relationship with God, which is later symbolized and commemorated in rituals which are now ever more meaningful-- especially now that we understand more about the agriculture of the Land of Israel.

  10. Shavuot and Matan Torah

    Rabbi Menachem Leibtag

    Why does the Torah purposely obscure the date of Matan Torah (and therefore the date of the holiday of Shavuot)? By answering this question we can gain a deeper understanding of our relationship with Torah and the covenant with God - the essence of our daily existence. 

  11. Study Questions for Tikun Leil Shavuot

    Rabbi Menachem Leibtag

    On Shavuot night, the study of Torah takes on an added dimension, as we mark the anniversary of Matan Torah. This includes not only the minhag of learning throughout the night, but also HOW we learn. In other words, our learning should be more ACTIVE than passive. Towards this end, I have opted this week to write questions for self study, as opposed to a regular ('spoon fed') shiur in the hope that they will facilitate a more active manner of learning.

    So, in case you are looking for a 'structured' learning program for Shavuot night, with or without a chavruta, I am sending out some 'preparation questions' which deal with Shavuot and Matan Torah.

  12. Megillat Ruth - Structure and Overview

    Rabbi Dr. Yehoshua Reiss

    The Book of Ruth describes the transition from starvation and death, described in the first five verses of the book, to the hope and redemption of the final five verses describing the generations leading to the birth of David, King of Israel. The main theme of the storyline is driven by acts of hessed (kindness), leading toward redemption performed by the antagonists of the story. 

  13. The Three Books of Bamidbar

    Rabbi Yair Kahn

    According to Chazal, the section of this week's parasha beginning with "vayehi b'nesoa ha'aron" serves to split the entire book of Bamidbar into three independent books. What is the meaning of this statement, and which roles do each of the "fragments" of the book of Bamidbar play? By answering this question we can learn about the goal of Sefer Bamidbar - containing a profound truth about the essence of Am Yisrael, their relationship to God, and the fulfillment of their destiny.

  14. The Three Books of Bamidbar (Audio)

    Rabbi Yair Kahn | 15 minutes

    According to Chazal, the section of this week's parasha beginning with "vayehi b'nesoa ha'aron" serves to split the entire book of Bamidbar into three independent books. What is the meaning of this statement, and which roles do each of the "fragments" of the book of Bamidbar play? By answering this question we can learn about the goal of Sefer Bamidbar - containing a profound truth about the essence of Am Yisrael, their relationship to God, and the fulfillment of their destiny.

  15. The Chariot and the Journeys of God's Glory

    Dr. Tova Ganzel

    At the beginning of his book, Yehezkel describes how "the heavens were opened and I saw visions of God." Chapter 1, described by Chazal as the "ma'aseh merkava" is one of the most difficult chapters to understand in all of Tanakh.

    This Divine vision, which appears at the very outset of the book, holds the key to understanding one of the central prophetic messages of the book. The recollection of this vision accompanies Yehezkel's prophecy throughout the rest of the book. In these visions, God's glory is borne in a chariot, which indicates motion. The upshot of all these visions is that God's glory has departed from the Temple.

    Even in Yehezkel's pre-Destruction prophecies the glory of God has already departed from the Temple and the Divine Presence is no longer within the city of Jerusalem. Therefore, during the six first years of Yehezkel's prophecy – from the time he began to prophesy until the destruction of the Temple – there is no call to the nation as a whole to mend its ways and to repent. The fate of Jerusalem has already been sealed; the Temple is defiled and desecrated, and the city will not be purified until God has poured out His wrath in its midst.

    Where is God's glory is to be found during the years of the Destruction? Does God's glory wander with the people to Babylon, or does it remain in the Land of Israel, outside Jerusalem, waiting for the people to return?

    Yehezkel emphasizes that even though this is the first time that God's glory has departed – indeed the Temple lies in ruins – nevertheless the same Divine vision will return and once again dwell in the future Temple. The nation need not fear that the departure of God's glory from the Temple means the departure of His glory from the nation.

    God’s Presence in the Temple cannot be assumed to be unconditional; God will not allow His Presence to dwell there if the nation causes the Temple to be defiled. But even though the nation refuses to accept the message of the prophets and fails to repent, even after the destruction of the Temple, God will never abandon His people.

  16. The Spiritual Process of the Holidays

    Rabbi Eliezer Melamed

  17. 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.

  18. Na'aseh Ve'nishma & Sefer Habrit: What Did We Know & When?

    Rabbi Moshe Shulman

    תאריך פרסום: תשעד | |

    Every year on Shavuot we talk about the significance of the fact that when Bnei Yisrael were offered the Torah, they said "Na'aseh venishma" - "we will do and we will listen." Why are we so enthralled by this, and are we really so enthralled by the acceptance of the Torah before even knowning what the Torah said?

     When did Bnei Yisrael make this declaration - before the Torah was given, afterward, or something else?  From where does the "gvura" of this declaration come from? And what does was the "Sefer haBrit" that came up in the Covenant of the Basins?


  19. Parashat HaShavua Emor - Regalim

    Rabbi Jonathan Snowbell

    תאריך פרסום: תשע"ו | | 23 minutes

    The festivals mentioned in the Torah are central and multifaceted, mentioned a number of times in key places. In our parasha, Parashat Emor, the element at the forefront appears to be the unique mitzvot of every moed(holiday). This shiur attempts to tie in that unique commandment of each regel to the element that seems to be missing from our parasha: how Am Yisrael relate to the Mikdash on the regalim. 

  20. The Laws of Sacrifices

    Rabbi Dr. Yoel Bin Nun

    What is the role of the Kohen when it comes to bringing sacrifices? Through a close examination of the text we can understand the goal of the Kohanim as the teachers of Am Yisrael, and how this relates to the holidays of Pesach and Shavuot. 

  21. Rav Medan: Sefirat HaOmer, Matan Torah, and the Yovel Year

    Rabbi David Silverberg

  22. The Counting of the 'Omer'

    Dr. Zvi Shimon

    The period between the beginning of Passover and 'Shavuot' (Pentecost) is a period of counting. Every evening, Jews count the days and weeks that have passed since the first day of Passover. This counting is called the 'Sefirat HaOmer' - the counting of the 'omer.' 

    Before analyzing the nature of this connection between Passover and Shavuot and the significance of the counting of the omer, we will first probe some of the laws relating to the counting of the omer and their textual sources.

    Why do we count forty-nine days between the offering of the omer and the bread offering? The commentators offer different explanations.

  23. The Agricultural and Historical Significance of Sefirat HaOmer

    Rabbi Yaakov Medan

    The Festival of Freedom, which commemorates the unique historical event of the Exodus, must coincide with the start of the annual agricultural season - the harvest. What is the connection between the two?

    It is somewhat puzzling that while the Torah speaks directly of both aspects of Pesach - agricultural and historical - it focuses solely on the agricultural significance of Sefirat Ha-Omer and Shavuot. In fact, it is the Sages who calculate that Matan Torah took place on the selfsame day that we are commanded to offer the shtei ha- lechem. Why does the Torah not mention the historical significance of the day at all?

    While it is true that there is no direct mention of Shavuot as the commemoration of the revelation at Sinai, the connection is very strongly hinted at in the verses by the use of Sefirat Ha-Omer as the link between Pesach and Shavuot, as will be explained.


    Translated by Zev Jacobson

  24. "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.

  25. The Night at the Threshing Floor: Uncovering the Motives of Naomi, Ruth and Boaz

    Dr. Mordechai Sabato

    The unique quality of Megillat Ruth stems from the fact that the problem arising from Ruth's remarkable loyalty to Naomi was overcome by Boaz's extraordinary strength. Boaz understood that he must not allow Ruth's kindness towards Naomi to fade into the dark of night at the threshing floor.  In a rare demonstration of profound understanding of the soul of another, Boaz recognized the purity of Ruth's motives, and thus blessed her, rather than cursing her.

    Why did Naomi send Ruth to the threshing floor in a way that could negatively reflect on Ruth, herself, and Boaz? What were Naomi's motives and objectives, and does the Tanakh approve of Naomi's plan?  We compare Megillat Ruth's challenges and tests of character with other stories in Tanakh to appreciate the pivotal moment of the Megilla.


    Translated by David Silverberg


  26. Shavuot: A New Holiday

    Rabbi Jay Kelman

  27. Leket, Peah, and Shavuot

    Rabbi David Silverberg

  28. Helping the Needy While Preparing the Omer for Shavuot

    Rabbi David Silverberg

  29. Shavuot: Learning to Say No

    Rabbi Elyakim Krumbein

    When studying the Biblical text, one common tool used to uncover the intention of the verses is locating the “keyword” for a particular section. Can we identify a keyword for the Ten Commandments that stand at the heart of the Sinaitic covenant? It seems to me that the most striking candidate is the Hebrew word “Lo,” “You shall not.”

    The message behind all these negative commandments – in the Torah in general and in the Ten Commandments in particular – may be found in the last Commandment, the strange prohibition of “You shall not covet,” which is so different from all the other nine Commandments. Why was this one included? 

    The Torah wishes to reveal its general understanding of the idea of “Lo,” “You shall not” or “No.” In addition to teaching us to accept authority, it expects us to try to emulate our Maker, and learn to say “No.”

  30. The Meaning of Shavuot and its Unique Offering

    Rabbi Dr. Yoel Bin Nun

    While Pesach and Shavuot are linked by the counting of the Omer, they differ radically in their relationship to chametz and matza: on Pesach chametz is forbidden and matza is compulsory, while on Shavuot we offer two loaves of chametz.  How are we to understand this?  A proper explanation of the significance of chametz and matza, analyzing the various sources that appear in the Torah, shows that these are all details of a complete, unified system.

  31. Rashi on Emor: Festivals and Fields

    Rabbi Jonathan Snowbell | 19 minutes

    We discuss Rashi on Parashat Emor.  One of Rashi’s comments touches upon the question of where our focus must be- on the Beit HaMikdash or on the foundation of a good society? In the midst of Parshat haMoadim (the section about the agricultural festivals), a  law about reaping fields reappears. Peah is an agricultural mitzva, and helping the poor is important, but what is this mitzva doing here? What accounts for the repetition after it appears in PArashat Kedoshim? What is the significance of its placement in the midst of the regalim (Pilgrimage Festivals)?

  32. "Lest You Forget What You Have Seen"

    Rabbi Aharon Lichtenstein

    Beyond the power of the experience itself, the receiving of the Torah was also a crucial formative stage for the Jewish people, playing a central role in the very emergence of the Jewish people as a nation.  Moshe refers to the day of ma'amad Har Sinai as "Yom ha-kahal, the day of the assembly" (Devarim 9:10, 10:4, 18:16).  While this phrase could be taken to mean simply "a day on which the assembly was gathered together," it seems that in this context it means far more than that.  It was a day when the Jewish people grew into an assembly. 


    Based on a sicha by Harav Aharon Lichtenstein (Adapted by Rabbi Dov Karoll)

  33. Accepting the Torah – Then and Now

    Rabbi Aharon Lichtenstein

    In Parashat Yitro, in the preparations for receiving the Torah, we are told that Moshe came to the people and they all said, “All that God has said – we shall do” (19:8). In parashat Mishpatim, as they are about to enter into the covenant of the basins, we are told: “He took the Book of the Covenant and read it to the people, and all the people said: All that God has spoken – we shall do and we shall obey” (24:7).

    We may ask what happened in between, and what brought about such a revolutionary change in such a short time that Bnei Yisrael were able to declare, “Na’aseh ve-nishma," rather than merely promising, “Na’aseh”? 

    What was added in Mishpatim, and what facilitated the transition from “na’aseh” to “na’aseh ve-nishma,” was threefold: first, the purely religious aspect of the revelation at Sinai, including its experiential and personal dimension; second – and no less important – the involvement in study and the deepening knowledge of Torah; and third, Torah experience and knowledge implemented on both the personal and societal levels.

    [Based on a Sicha by Harav Aharon Lichtenstein (summarized by Shaul Barth with Reuven Ziegler and translated by Kaeren Fish)]

  34. Two Essential Lessons Before Receiving the Torah

    Rabbi Yehuda Amital

    Two incidents appear in Parashat Yitro before the account of the giving of the Torah, yet their actual chronology is nonetheless unclear:  the arrival of Yitro, Moshe's father-in-law (Shemot 18:1-12); and Yitro's critique and improvement of the judicial system (Shemot 18:12-27).

    There is a classical dispute about whether these incidents occurred prior to the giving of the Torah, or whether they really happened after the giving of the Torah, and are for some reason written out of place.  

     Why do we need to hear of Am Yisrael's having a system of justice even before the giving of the Torah? In order to impress upon us that there is a morality, a basic system of right and wrong, even before the giving of formal commandments. 


    Based on a sicha by Harav Yehuda Amital (summarized by Ramon Widmonte)

  35. The Shofar of Sinai

    Prof. Jonathan Grossman

    "And it happened on the third day in the morning, there was thundering and lightning and a heavy cloud upon the mountain, and THE SOUND OF A SHOFAR WAS VERY LOUD, and the whole nation in the camp trembled ... and the sound of the shofar grew louder and louder."

    Throughout this shofar blast, which is becoming increasingly louder and stronger, the Shekhina is upon the mountain. If during this time it is forbidden for the people to ascend the mountain - or even to touch its very edge - then how are we to understand God's words, "When the shofar sounds long, they shall ascend the mountain?"

    The nation is fearful of the shofar blasts and the fire, and therefore they move away from the site. At the same time they ask Moshe to intercede between God and themselves. During the long blast of the shofar the nation was indeed supposed to ascend the mountain and hear God's words directly, but because of their fright at the loud noise and great fire, Moshe alone ended up ascending alone to "the cloud where God was."


    Translated by Kaeren Fish

  36. Bemidbar - "Hefker" like the Wilderness

    Rabbi David Silverberg

  37. When Were the 3 Days of Preparation for Matan Torah?

    Rabbi Yaakov Medan

    The date of the giving of the Torah is not stated explicitly in the Torah, and its connection with the festival of Shavuot requires some clarification.

  38. "Examine it Through and Through - For All is Contained Therein"

    Rabbi Jonathan Mishkin

    What is so special about the Aseret Ha-dibrot? Why have they captured the imagination of generations of Jews who insist on their transcendent nature? Are the thirteen verses in question holier than other parts of the Torah?

  39. God's Descent unto Mt. Sinai

    Rabbi Avraham Shama

    Following the approach pioneered by Rav Mordechai Breuer, I would like two examine "shtei bechinot" (roughly meaning two aspects) in the Torah's description of God's descent on Mount Sinai (Shemot 19). If we examine the verses carefully, we will see that there are actually two accounts of this event, each containing different instructions to the Jewish People.

    The first account appears in verses 10-19 (the actual descent is described in verse 18); the second account is in verses 20-25 (the actual descent is described in verse 20). (It would help at this point to have a Tanakh open in front of you.) In the following shiur, I will try to distinguish between the two descriptions and their meanings, and then to try to explain the connection between the two descriptions.

  40. A Desert Gift

    Rabbi Moshe Taragin

    The blazing provision of Torah certainly highlights both its transcendence as well as the terror seized the audience at Har Sinai. The ambience of Matan Torah – at least as portrayed by Parashat Yitro – is dominated by billowing mountains; the mountain was transformed into a terrifying furnace.

    However, the symbolism of desert and the manner in which this climate contributed to Matan Torah is far less obvious. The Midrash equates the three, suggesting that the wilderness and dunes reflected an essential facet of Har Sinai. In fact, the pivotal role of a desert environment is already established by the  Biblical text in Bamidbar 21:18. What special aspects of Torah does a desert setting demonstrate?


  41. Moshe and the Giving of the Torah

    Rabbi Yair Kahn

    Immediately prior to the Asseret Ha-dibbrot (Ten Commandments), an enigmatic dialogue is recorded (19:21-25).  God orders Moshe to warn the nation not to attempt to catch a glimpse of God.  Moshe argues that this is unnecessary, since Mt. Sinai was already placed out of limits to Am Yisrael (the Jewish People).  Nevertheless, God overrules Moshe and insists that the nation be warned.  Moshe complies and warns the people.  Suddenly, directly following this warning, while Moshe is still among the people, Am Yisrael experience revelation.  Some obvious questions arise.  Why did God insist on repeating the warning to the people? What is so significant about this strange debate that it is recorded in the Torah? Is there any connection between this warning or debate and the mass revelation that followed?


  42. To Whom Did God Speak at Sinai?

    Rabbi Yaakov Medan

    The Torah is ambiguous about the question of whether the Revelation at Mount Sinai was only to Moshe – "Lo, I come to you in a thick cloud, that the people may hear when I speak with you and believe you forever" (Shemot 19:9) – or to the entire people – "For on the third day the Lord will come down in the sight of all the people upon Mount Sinai" (Shemot 19:11).

    Another question arises as well: Did the glory of God reach the foot of the mountain, down to the Israelite camp – "And Mount Sinai smoked in every part, because the Lord descended upon it in fire, and the smoke of it ascended like the smoke of a furnace, and the whole mountain quaked greatly" (Shemot 19:18) – or did God's glory rest only on the top of the mountain – "And the Lord came down upon Mount Sinai, on the top of the mountain, and the Lord called Moshe up to the top of the mount; and Moshe went up" (Shemot 19:20)? Furthermore, if all the people stood at the foot of the mountain, to where did the priests ascend after the sweeping warning not to go up the mountain or even touch its perimeter?


    Translated by David Strauss

  43. And All the People Saw the Sounds

    Rabbi Itamar Eldar

    What does the Torah mean by the paradoxical statement that “all the people saw the sounds” at Sinai? We shall explore the writings of the Sefat Emet, Degel Machane Ephraim, R Yosef Gikatilla and the Nazir to understand the interplay between seeing and hearing, objective and subjective, humility and infinity.


    Translated by David Strauss

  44. Moshe Hid His Face, For He Was Afraid to Look at God

    Rabbi Aharon Lichtenstein

    Both Moshe and Bnei Yisrael recoiled when they encountered God. Was this fear or awe? An examination reveals this question to be pertinent to our lives as well.


    Based on a sicha of Harav Aharon Lichtenstein zt”l  (adapted by Shaul Barth and translated by Kaeren Fish)

  45. Matan Torah - Parshat Yitro

    Rabbi Menachem Leibtag

    Parshat Yitro describes the historic event of Matan Torah, but the manner in which it does so is not as simple as meets the eye. This shiur contains two parts:

    Part I serves as a general introduction to the methodology of analyzing the 'structure' of parshiot to find their 'theme'.

    Part II discusses the significance of the Torah's PRESENTATION of the events that take place when the Torah is given at Har Sinai.

  46. Ruth and Boaz: Mirror Characters

    Dr. Yael Ziegler

    Ruth’s generosity reverses the downward spiral of the megilla’s narrative and launches its arduous movement toward resolution. Ruth, however, cannot act independently. Everything she ultimately offers Naomi (food, children) is given to her by Boaz, who is also portrayed as a paragon of generosity. If the first critical shift in the book is initiated by Ruth, its final pivot is completed by Boaz. It may be most accurate to conclude that the success of the narrative rests upon the coming together of this couple.

    Ruth and Boaz’s marriage represents the conjoining of two similar personalities, whose traits are ideal for producing both the personal solution for Naomi’s tragedy and the national solution for the self-centered, miserly, and slothful society during the period of the judges. In order to convey the similarity between Boaz and Ruth and highlight the important traits that they share, the Book of Ruth presents several linguistic parallels between these characters.

  47. Three Forms of Redemption in Megillat Ruth

    Dr. Yael Ziegler

    In the fateful nighttime encounter on the threshing floor, Boaz is startled to find someone lying at his feet:


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


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

    Nevertheless, it is less clear what Ruth means when she states plainly, “For you are the go’el.” In what way does this relate to Ruth’s previous request? Is it also a bid for marriage, which Ruth terms her redemption, or does this refer to Boaz’s ostensible duty to buy Naomi’s property?



  48. Shavuot: Messianic Origins

    Rabbi Jay Kelman

  49. Ruth and Boaz: Models of Commitment

    Rabbi David Silverberg

  50. Primordial Wisdom

    Rabbi Shlomo Dov Rosen

  51. The "Gap" in the Torah's Description of Shavuot

    Rabbi Jonathan Snowbell

  52. Meaning of the Omer, Counting, and Shavuot

    Rabbi Yehuda Rock

    תאריך פרסום: 5777 | | Hour and 5 minutes

    Was Shavuot the same time as Matan Torah? It is supposed to be the 50th day- after the first day of Pesach. Shavuot did not always take place on a fixed date – when calendar wasn’t fixed, the day could vary, just as the number of days in the preceding months could vary. In the Torah, Shavuot is always described in agricultural terms - the only regel (pilgrimage holiday) not to be explicitly linked with a historical commemoration. Did Hazal (the Rabbinic Sages) simply decide to link Shavuot with the Giving of the Torah, or are there strong hints within the Torah as well? If so, why are they not explicitly linked? What can we understand - and what are we meant to appreciate about Shavuot from the way the Torah describes the commandments surrounding Shavuot?


  53. Tikkun Leil Shavuot – Strengthen or Repair?

    Rabbanit Dr. Michal Tikochinsky