Rabbi Dr. Tamir Granot

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"These Are the Words…"
Rabbi Dr. Tamir Granot
Three elements emphasize the uniqueness of Sefer Devarim in the context of the Torah: it is a speech; the contents are, to a large extent, a repetition; and the author of the book was Moshe, instead of God. Abarbanel believes Moshe wrote the book by God’s command. Reb Tzadok wrote that Devarim is the start of the Oral Torah – a reflection of God’s Torah in man’s creation. Devarim turns God’s past revelation into an ongoing, present day fact.
Yaakov's Blessing
Rabbi Dr. Tamir Granot
Yaakov's blessings to his sons are at the center of Parashat Vayechi. What is the status of Yaakov's blessings to his sons? Are they a wish or a prayer, a division of labor, or a prophecy?
The Story of Creation
Rabbi Dr. Tamir Granot
This lesson will examine the structure and order of the creation. Through close attention to the words and phrases used in each stage of creation, we can better understand the purpose of creation. What does the description teach us about the status of man, and hierarchy between man and the animal kingdom?
What Changed After the Flood?
Rabbi Dr. Tamir Granot
After the flood there is a need for a new world order. This order is described at the beginning of chapter 9, where the Torah describes a new hierarchy between animals and people, and new parameters for the relationship among people. This lesson will explore the new order, and examine the status of plant life, animals, and people in the new world.
Revelation to Avraham vs. Revelation to Moshe
Rabbi Dr. Tamir Granot
God's revelation to Moshe after the sin of the Golden Calf parallels God's revelation to Avraham in the beginning of Parashat Vayera. The comparison positions Moshe in a similar status to Avraham: both are forefathers of the nation, and the two revelations relate to the prophet's prayer for a sinning public who is about to be destroyed. Perhaps their ability to pray is the reason God chooses to make them fathers and leaders of the nation.
"Do Not Take a Wife from the Daughters of the Canaanites"
Rabbi Dr. Tamir Granot
The story about finding a wife for Yitzchak seems simple, but the Torah describes it in great length, both in a detailed description of the events and in lengthy monologues. What can we learn from the long repetition? Why does Avraham want his son to marry a woman from Haran, and not from Canaan?
The Number of Plagues in Egypt
Rabbi Dr. Tamir Granot
There is a Tannaitic dispute in the Pesach Haggada regarding the number of plagues that were inflicted on the Egyptians. Is this merely an informative question, or is it a fundamental question regarding the number of plagues and its significance? Where does the "ten" come from regarding the ten plagues? How does the book of Psalms count and describe the plagues? Why are the plagues divided into groups of three? Is there a natural connection between the second and third plagues?
God's Staff
Rabbi Dr. Tamir Granot
What does Moshe's staff symbolize? What is its role in every instance it is mentioned? What is the internal division of the plagues that God brought upon Egypt, and what is the role of the staff in each of these sections? What is the role of the staff during the splitting of the sea? By examining the role of the staff in these instances, one can learn that it expresses the recognition that Moshe's leadership and his actions are all driven by God.
The Differences Between Kalev and Yehoshua in the Story of the Spies
Rabbi Dr. Tamir Granot
In the story of the Sin of the Spies, why did Yehoshua remain silent at first in response to the comments of the meraglim, while Kalev responded forcefully? This article highlights the differences in personality between Kalev and Yehoshua, and teaches us about different approaches to leadership and reliance on God.
A Commentary on Bilam's Prophecies
Rabbi Dr. Tamir Granot
How many parables did Bilam deliver? What is the context of each prophecy and what is the relationship between them? Through a close examination of the text we can answer these questions and notice Bilam's transformation occurring throughout the prophecies.
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.
“You Shall Make For Yourself an Ark of Wood”
Rabbi Dr. Tamir Granot
A crucial difference between Sefer Devarim and Sefer Shemot is the mention of the wooden ark that was created for the second tablets in Sefer Devarim. The explanation for this has to do with the “immanent” nature of Sefer Shemot against the “transcendental” nature of Sefer Devarim. This explains why the Mishkan and Ohel Moed are not mentioned in Sefer Devarim - because the main goal of the covenant in Devarim is the keeping of the mitzvot, and not the dwelling of the Divine Presence as it is in Sefer Shemot.
Atoning Before God
Rabbi Dr. Tamir Granot
“The Kohanim, the Levi’im”
Rabbi Dr. Tamir Granot
Parshat Shoftim details the system of authority and public administration, whereby we learn that the king is commanded to be subservient both to the Torah and to the Kohanim and the Levi’im who are authorized to interpret it. The term “the Kohanim, the Levi’im” in Sefer Devarim is not a synonym for “the Kohanim” in the other Sefarim. Any levi may become a kohen; however, only those who serve in the Sanctuary are actually considered Kohanim. The term “the Kohanim, the Levi’im” indicates the authority and the rights bestowed on some of the Levi’im, who minister in the Sanctuary and who serve as teachers and leaders. The term “kohen” describes the role of ministering, rather than indicating family genealogy. According to Sefer Devarim the Levi’im were chosen because of their actions. When Moshe saw the people worshipping the Golden Calf, he declared, “Whoever is for God – come to me” – i.e., who is ready to serve God and to act as His agents. Only the Levi’im gathered to him, voluntarily; the other tribes did not. The Levi’im fulfilled, by their actions, the condition of being “full of eagerness,” and demonstrated, at the critical moment, their profound desire and readiness to be God’s servants, even where this required great self-sacrifice. The selection of the Tribe of Levi, then, is not dictated from Above, and is not an expression of family affiliation or unique natural qualities. Rather, it is the result of the Tribe of Levi volunteering itself for God.
"That This Song May Answer Before Them Forever"
Rabbi Dr. Tamir Granot
Some of the most fundamental elements of our historiosophy are missing from the poem of Haazinu. A concise Jewish history which contains no covenant, which involves no choice between good and evil, no exile and no repentance, seems very strange. It appears that the song of Haazinu is describing history from a deterministic view - the inevitability of sin and the punishment that will follow. Why does the song present a view of history so radically different than the one with which we are familiar?
Three Different Blessings
Rabbi Dr. Tamir Granot
This shiur examines the three blessings that Yaakov receives: From Yitzhak when he impersonates Esav, from Yitzhak when he leaves for Haran, and from God in the ladder dream. What is the significance of each of these separate blessings?

Through an examination of these blessings, we learn that they continue the blessings to Avraham, and particularly the two covenants: the Covenant Between the Parts, and the Covenant of Circumcision. The general significance of this understanding is that the blessing and selection of Avraham are passed on in their entirety, with all their components, to Yaakov. And each blessing relates to a different one of God's Names, since each Divine Name reflects a different aspect of Divine manifestation in the world.
The Dream of the Ladder
Rabbi Dr. Tamir Granot
This shiur compares God's promises to Yaakov in his dream, to Yaakov's oath in response to the dream. It seems that Yaakov fails to make the connection between the individual promise and the general one. His oath is that of a man in trouble, who prays for deliverance and for success on his way.

Yaakov's deviations from God's promises obviously arouse our surprise: why does Yaakov have a problem with accepting the Divine promise in full? Even more problematically – why does Yaakov need to make a promise, given to him directly from God by prophecy, into a conditional oath? Clearly, a person who is in trouble promises to bring a sacrifice, etc., because he cannot be assured of God's help. But surely someone who has received God's word has no need for all of this?!

It seems that these questions require that we re-think the essence of Yaakov's dream. By fulfilling his promise and oath, Yaakov makes God – for all future generations – not only the God of the Land of Israel, but also the God of Am Yisrael, wherever they may find themselves.
"Power of Judgment" – Shimon and Levi in Shekhem
Rabbi Dr. Tamir Granot
It seems that our central problem in assessing the Torah's position with regard to the deed of Shimon and Levi, is the tension that arises between the story here and Yaakov's words to them at the end of his life.

From the point of view of Yaakov: if his criticism is indeed so fearsome and it is based on morality, why did he not voice his views at the time of the incident, or immediately thereafter?

From the point of view of the Torah: how does the Torah judge the actions of Shimon and Levi, and how are we to view them?

Through a close examination of the story of Dina, we are forced to re-examine this principal dilemma - the contradiction that arises between the narrative itself, with all its aspects, and Yaakov's blessing – or, more accurately, his curse – to Shimon and Levi. We propose that the solution be sought by paying attention to the respective locations of the two different evaluations of the act and its significance.
Yosef: Dreamer and Interpreter
Rabbi Dr. Tamir Granot
How did Yosef succeed in interpreting Pharaoh's dreams? What is the key to their interpretation? By noticing the discrepancies between Pharaoh's original dreams and the versions he recounts to Yosef, we understand the way in which Yosef utilizes these differences to prove his great wisdom to Pharaoh. We also notice that Pharaoh's dreams resulted in a transformative process for Yosef by shedding light on his own dreams.
Template of the Diaspora
Rabbi Dr. Tamir Granot
The Torah devotes some fourteen verses in chapter 47 to a description of Yosef's economic stewardship of Egypt during the years of famine: he purchases tracts of land - and eventually also the people — as servants to Pharaoh, he oversees a resettlement project, etc. We could read the Torah (and in particular, the end of Sefer Bereishit) quite well without this section about Yosef; it is not regarded as a dominant element in our traditional collective perception of Sefer Bereishit and the history of Israel. What is the Torah's point in telling us this story in such painstaking detail?

Through a more thorough examination of the passage in question, against the background of its location and the adjacent sections, may lead us to a different conclusion as to the purpose of the documentation of Yosef's activities in Egypt.

The famine in Egypt, thanks to Yosef's astute analysis and planning, is actually a source of blessing for Ya'akov's family; in the wake of this period the family indeed turns into a national group: "God planned it for the good, in order to bring it about this day that the lives of many people should be saved." Yosef's actions are a central factor in this process, and thus his leadership becomes the basis for the physical creation of Am Yisrael.
Yaakov's Blessing
Rabbi Dr. Tamir Granot
The Torah refers to Yaakov's speeches on his deathbed as "blessings": "This is what their father told them, and he blessed them – each according to his blessing, he blessed them," and they do indeed give the impression of being blessings. But the concept of "blessing" is itself somewhat opaque; the question is, what exactly is the status of Yaakov's blessings, and what was Yaakov's intention in blessing his children?

A blessing can be a wish or prayer. On the other hand, it may also be a sort of division of inheritance or roles. Another possibility is to perceive Yaakov's words here as a sort of prophecy or Divinely-inspired vision. Indeed, at the outset Yaakov says: "Gather yourselves and I shall tell you what will befall you at the end of days."

By examining some key aspects of the content of Yaakov's blessings we can glean some insights into their status and intention.
Two Chapters - Two Perspectives
Rabbi Dr. Tamir Granot
The transition from Chapter 1 to Chapter 2 of sefer Shemot is the change from a general, historiographical overview to a personal, biographical one.

We may describe the same chronicle on two different levels. On one hand, the national process; on the other hand, we see the private story of Moshe. The descriptions parallel and complement one another. Each contains that which the other fails to convey. Here lies the crux of the introduction to Sefer Shemot: the realization that both chapters are taking place at the same time, in parallel; that these are not events that are following one another, but rather occurring simultaneously – this changes our understanding of the relationship between slavery and redemption, between anguish and salvation.
Pillar of Fire, Pillar of Cloud
Rabbi Dr. Tamir Granot
How does God reveal Himself in the world? In this shiur we shall examine this manner of Divine immanence which comes to the world through concretization of God through some entity or phenomenon. We shall also try to propose new interpretations of a number of well-known biblical events that have at their center a revelation of God's glory.
The Revelation of God's Glory upon the Altar, and the Deaths of Nadav and Avihu
Rabbi Dr. Tamir Granot
This article focuses on the description of the dedication of the copper altar and its function, as well as the nature of God’s revelation in the Mishkan. Our investigation of these subjects will help us answer some famous questions arising from Parashat Shemini- the sin and punishment of Nadav and Avihu.
The Commandments of the Covenant
Rabbi Dr. Tamir Granot
After God is revealed to Moshe for the second time on Mount Sinai, He reveals His attributes of mercy and tells Moshe that He has forgiven the nation of Israel completely. God informs Moshe that He is renewing His covenant with them, and adds a list of commandments – some related to the prohibition of idolatry, others related to Shabbat and the pilgrim festivals. Part of this list looks very similar to Parashat Mishpatim, where the lengthy collection of "judgments" (mishpatim) is followed by an appendix of "ritual" laws, including Shabbat, pilgrim festivals, meat and milk, etc. The resemblance between these two parshiyot extends beyond their content; they are also similar in their style and language.

Hence, we need to understand why God repeats an entire body of mitzvot that has already been conveyed – and recently, too. Furthermore, what is the significance of the slight differences between the two versions?

Through a comparison between the two units, we can understand the dual nature of these laws, and the necessity of renewing the covenant following the sin of the Golden Calf.
The Structure of the Book of Vayikra, and Its Divisions
Rabbi Dr. Tamir Granot
The Book of Vayikra differs from the other Books of the Torah in that most of it contains no narrative or moral exhortation, but rather pure halakha. Only twice in the Sefer do narratives appear, breaking the continuity of the laws. The multiplicity of details sometimes leads us to a feeling of not being able to see the woods for the trees, and it is therefore instructive to pause for an overview of the Book, divided into clearly defined units, so as to consider its structure and division, and thereby its substance and purpose as well.