This week we have an audio drash from Rabbi Shlomo Riskin, who had his term reinstated by the Chief Rabbinate.
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Monday, June 29, 2015
Balak
Numbers 22:2−25:9
This week we have an audio drash from Rabbi Shlomo Riskin, who had his term reinstated by the Chief Rabbinate.
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This week we have an audio drash from Rabbi Shlomo Riskin, who had his term reinstated by the Chief Rabbinate.
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Monday, June 22, 2015
Chukat
Numbers 19:1−22:1
By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
Imperceptibly, the Torah has skimmed over nearly 40 years of wandering in the wilderness. The generation of the Exodus has expired, and the generation of the wilderness has taken its place. Two beloved leaders of the Exodus generation–Miriam and Aharon–were taken from them. A new reality crystallizes: this will be the generation that will conquer and settle the Land of Israel, and will establish a society based upon the Torah.
The wilderness generation will fight many wars. Their parents had fought only once against Amalek in Refidim (Exodus 17:8-16). And when they themselves are faced with the threat of war against Edom, they are constrained to withdraw:
And Edom refused to allow Israel to cross his border, and Israel turned away from him (Numbers 20:21).
But now, on the edge of the land of Edom, the new generation of the Children of Israel are about to encounter their first war:
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Facing Long-Standing Foes
Several commentators identify the Canaanites with whom the Israelites fought as the nation of Amalek, continuing the Israelites struggle against their age-old enemy.
By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
The wilderness generation will fight many wars. Their parents had fought only once against Amalek in Refidim (Exodus 17:8-16). And when they themselves are faced with the threat of war against Edom, they are constrained to withdraw:
And Edom refused to allow Israel to cross his border, and Israel turned away from him (Numbers 20:21).
But now, on the edge of the land of Edom, the new generation of the Children of Israel are about to encounter their first war:
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Monday, June 15, 2015
Korach
Numbers 16:1−18:32
By Rabbi Marc Penner, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
The rebellion of Korach and his followers brings out a side of Moshe Rabbeinu (our teacher) that has not yet been seen. Moshe’s role is usually that of caring shepherd and intercessor for Klal Yisrael (congregation of Israel) when they sin. On their journey from Mitzrayim (Egypt) to Eretz Yisrael (land of Israel), Moshe always pleads with Hashem to be understanding and merciful, to forgive the offenses committed against Him.
Now, however, Moshe’s attitude seems to change. When Korach questions his authority, Moshe seeks only justice! Why, asks Rabbeinu Bachya (14th-century Spain), does Moshe respond differently than he did by the sin of the golden calf and the sin of the spies, when God’s supremacy was challenged?
It is possible that Moshe is more protective of his own honor than of Hashem’s?
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Causing Crisis
Korah's rebellion was unforgivable because he created disunity among the Jewish people.
By Rabbi Marc Penner, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
The rebellion of Korach and his followers brings out a side of Moshe Rabbeinu (our teacher) that has not yet been seen. Moshe’s role is usually that of caring shepherd and intercessor for Klal Yisrael (congregation of Israel) when they sin. On their journey from Mitzrayim (Egypt) to Eretz Yisrael (land of Israel), Moshe always pleads with Hashem to be understanding and merciful, to forgive the offenses committed against Him.
Now, however, Moshe’s attitude seems to change. When Korach questions his authority, Moshe seeks only justice! Why, asks Rabbeinu Bachya (14th-century Spain), does Moshe respond differently than he did by the sin of the golden calf and the sin of the spies, when God’s supremacy was challenged?
It is possible that Moshe is more protective of his own honor than of Hashem’s?
Continue reading.
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Monday, June 8, 2015
Sh'lach
Numbers 13:1−15:41
By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
After the tragic incident of the scouts (Meraglim), as a consequence of which the generation of the Exodus is sentenced to live out the rest of its existence in the wilderness, we learn of the Mekoshesh, the one who collected wood on the Shabbat day:
"And the Children of Israel were in the desert, and they found a man who collected wood on the Shabbat day. And those who found him collecting wood bought him [close] to Moshe and to Aharon and to all the congregation. And they placed him in the jail, because it was not explained what should be done to him" (Numbers 15:32-34).
Rashi, quoting the Talmud (Sanhedrin 41a), says that the Mekoshesh was warned by witnesses, yet he ignored them and continued collecting wood. Although it was known that a Shabbat desecrator is sentenced to death, thus far the manner of execution had not been taught. Hashem instructs them to stone him, and the sentence is carried out.
Many details of this incident are shrouded in mystery:
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Sticks And Stoned
The person who gathered wood on Shabbat in Parashat Shlah violated the atmosphere of tranquility, essential to experiencing the full spirituality of Shabbat.
By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
After the tragic incident of the scouts (Meraglim), as a consequence of which the generation of the Exodus is sentenced to live out the rest of its existence in the wilderness, we learn of the Mekoshesh, the one who collected wood on the Shabbat day:
"And the Children of Israel were in the desert, and they found a man who collected wood on the Shabbat day. And those who found him collecting wood bought him [close] to Moshe and to Aharon and to all the congregation. And they placed him in the jail, because it was not explained what should be done to him" (Numbers 15:32-34).
Rashi, quoting the Talmud (Sanhedrin 41a), says that the Mekoshesh was warned by witnesses, yet he ignored them and continued collecting wood. Although it was known that a Shabbat desecrator is sentenced to death, thus far the manner of execution had not been taught. Hashem instructs them to stone him, and the sentence is carried out.
Many details of this incident are shrouded in mystery:
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Monday, June 1, 2015
B’ha’alotkha
Numbers 8:1-12:16
By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
In the aftermath of a national calamity, we try to reconstruct the events that led to the tragedy. We try to locate the turning point, in the belief that there was a precise moment at which, had we been aware, we might have prevented the catastrophe.
To be sure, the Children of Israel were sentenced to die in the desert because of the sin of the scouts (Meraglim), as we will read in Parshat Shlah Lekha. However, the first signs of dissolution emerge in B’ha’alotkha.
The verses, “And it was, when the ark set forward, that Moshe said, ‘Rise up, Hashem, and let Your enemies be scattered, and let them that hate You flee before You.’ And when it rested, he said, ‘Return Hashem to the myriads and thousands of Israel.’” are set off with two inverted letters–n’oon to mark the end of the idyllic condition described at the beginning of the book of Bamidbar (ch. 1-10)–the order, purposefulness and unity–and the onset of deterioration:
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How The Trouble Began
The Israelites' troubles, and indeed our own troubles, begin when we turn away from God.
By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
In the aftermath of a national calamity, we try to reconstruct the events that led to the tragedy. We try to locate the turning point, in the belief that there was a precise moment at which, had we been aware, we might have prevented the catastrophe.
To be sure, the Children of Israel were sentenced to die in the desert because of the sin of the scouts (Meraglim), as we will read in Parshat Shlah Lekha. However, the first signs of dissolution emerge in B’ha’alotkha.
The verses, “And it was, when the ark set forward, that Moshe said, ‘Rise up, Hashem, and let Your enemies be scattered, and let them that hate You flee before You.’ And when it rested, he said, ‘Return Hashem to the myriads and thousands of Israel.’” are set off with two inverted letters–n’oon to mark the end of the idyllic condition described at the beginning of the book of Bamidbar (ch. 1-10)–the order, purposefulness and unity–and the onset of deterioration:
Continue reading.
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Monday, May 25, 2015
Naso
Numbers 4:21−7:89
By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
The G-d-centric, Torah-centric, Mishkan (Tabernacle)-centric Israelite camp described in the opening section of the Book of B’midbar [Numbers] is ordered, sanctified and serene. A census of the population is taken. The tribe of Levi is counted separately, and their holy tasks in the Mishkan are assigned:
All those that were numbered, whom Moshe and Aharon and the princes of Israel counted of the Levites according to their families and according to their fathers’ houses; from thirty years old and upward, until fifty years old, all those who come to perform service to a service (avodat avodah) and the service of carrying in the Tent of Meeting. Their accounts were 8,580. According to the word of Hashem through Moshe did he appoint them, each one to his service and to his burden, and those that were numbered constituted that which Hashem had commanded Moshe (Bamidbar 4:46-49).
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By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
The Service Of Song
The duty of the Levites to accompany the Tabernacle service with music and song reminds us to serve God with joy.
The G-d-centric, Torah-centric, Mishkan (Tabernacle)-centric Israelite camp described in the opening section of the Book of B’midbar [Numbers] is ordered, sanctified and serene. A census of the population is taken. The tribe of Levi is counted separately, and their holy tasks in the Mishkan are assigned:
All those that were numbered, whom Moshe and Aharon and the princes of Israel counted of the Levites according to their families and according to their fathers’ houses; from thirty years old and upward, until fifty years old, all those who come to perform service to a service (avodat avodah) and the service of carrying in the Tent of Meeting. Their accounts were 8,580. According to the word of Hashem through Moshe did he appoint them, each one to his service and to his burden, and those that were numbered constituted that which Hashem had commanded Moshe (Bamidbar 4:46-49).
Continue reading.
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Monday, May 18, 2015
B'midbar
Numbers 1:1−4:20
By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
It is surprising that the sometimes tumultuous book of B’midbar commences with such a prosaic passage as the taking of a census:
And Hashem spoke to Moshe in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month, in the second year of their coming out from the land of Egypt, saying: Take a census of all the congregation of the Children of Israel by their families, by their fathers’ houses, with the number of names, every male by their head count (B’midbar 1:1-2).
Censuses, here and later (chapter 26), give this book its Rabbinic name Pekudim (accounts), and its English name (based on the Septuagint), Numbers. Nevertheless, when we look ahead to what will transpire in this book–the conflicts, the rebellions, the instabilities and the crushing disappointments–we are struck by the uncharacteristic placidity of its opening section, discussing the census and the careful ordering of the encampments.
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Questioning Chronology
The lack of chronological order in Parashat B'midbar allows expressions of God's love for Israel to precede the trials and tribulations of desert wandering.
By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
It is surprising that the sometimes tumultuous book of B’midbar commences with such a prosaic passage as the taking of a census:
And Hashem spoke to Moshe in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month, in the second year of their coming out from the land of Egypt, saying: Take a census of all the congregation of the Children of Israel by their families, by their fathers’ houses, with the number of names, every male by their head count (B’midbar 1:1-2).
Censuses, here and later (chapter 26), give this book its Rabbinic name Pekudim (accounts), and its English name (based on the Septuagint), Numbers. Nevertheless, when we look ahead to what will transpire in this book–the conflicts, the rebellions, the instabilities and the crushing disappointments–we are struck by the uncharacteristic placidity of its opening section, discussing the census and the careful ordering of the encampments.
Continue reading.
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