Miracles
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Shemesh b'Givon Dom: Unraveling a Biblical Riddle
Rabbi Yitzchak Etshalomתאריך פרסום: תשע"ג | |
This famous declaration/Tefillah uttered by Yehoshua presents a literary challenge, due to internal contradictions and an unexpected choice of words. By observing several similar phenomena in the canon, we will offer a solution with surprising implications.
The Hand of Moshe and the Hand of God
Rabbi Chanoch Waxman | 33 minutesDo Moshe’s hands really determine the battle outcome? This shiur offers a three part comparison among the events Amalek War, Masa u-Meriva, and Yam Suf. The people have a crisis of faith –will God save them again? At Yam Suf, the people were supposed to passively watch, but when they have to act, will they also recognize God’s Hand?
Of Divine Tests and a Knowing Heart (Audio)
Rabbi Chanoch Waxman | 31 minutesIs the manna a practical necessity? Or a miraculous sustenance? If it is a Divine test, what is the purpose of such a test, and of possible affliction? Uncomfortable parallels with Egyptian affliction of the Israelites arise. The paradigm of the "Divine Test"—the Akeida, is also examined. Grappling with these issues results in highlighting the important connection between commandments and communal memory.
The Golden Idol (continued)
Part 2
Rabbi Yaakov MedanBoth in the time of Nimrod and in the time of Nevukhadnetzar, the collective behavior was not an expression of unity, but rather of the tyrannical reign of a single man, who thought for everyone. In both instances the ruler’s plan was successfully challenged by individuals with love and fear of God. Informing to authorities is the type of Lashon Hara that leads to torture and death and is therefore comparable to the three cardinal sins. Three types of miracles exist: a miracle cloaked in nature that remains hidden; a miracle that alters nature – such as the miracle of the three in Nevukhadnetzar’s furnace; and a miracle where God himself intervenes and also defeats the enemy as was the miracle that Avraham merited.
In the Lions' Den - Part 2
Rabbi Yaakov MedanSefer Daniel and Megillat Esther reveal the importance of the "Constitution" in Media and Persia - a status that supersedes even the authority of the king. Positions vary on the justification of Daniel risking his life for the value of praying to God. Daniel establishes the practice to pray towards Jerusalem. Daniel being thrown into the pit of the lions can be compared to Yosef being thrown into the pit with snakes and scorpions and to Shimshon and David who defeat a lion in combat.
Introduction
Rabbi Elchanan SametSefer Melakhim dedicates two literary sections to the activities of two prophets. Eliyahu and Elisha perform many miracles and Elisha is Eliyahu’s successor. Eliyahu begins his prophecy when the Kingdom of Israel was politically stable, but had reached new spiritual lows. Eliyahu and Elisha seem to perform their miracles without an explicit command from God. A Divine message can be delivered orally or through action – even an action that is not explicitly commanded by God. At times God may not accept the independent action of a prophet. Other times God may help the prophet preform a miracle, even if God is not in complete agreement with the prophet’s action. The majority of prophetic actions preformed without an explicit command reflect the Divine will, and achieve the objective of the prophet’s mission.
The Drought (part 3)
Eliyahu's Experiences During the Drought: ֠For What Purpose Are They Recorded?
Rabbi Elchanan SametThe first verse of Chapter 17 begins the three years of drought and the first verse of Chapter 18 begins the end of the drought. From Chapter 18 one can deduce various results of the famine. However, Chapter 17 describes three separate stories involving Eliyahu during that drought, which, aside from their chronological link with the drought, raise many questions as to their placement in this chapter.
The Drought (part 5)
The Widow in Tzarfat
Rabbi Elchanan SametEliyahu’s move to Tzarfat symbolizes a continuation of the argument between God and Eliyahu that began at Nahal Kerit. The move brings Eliyahu in contact with a poor widow who, together with her son, is about to die of hunger. They are the ones appointed by God to sustain Eliyahu, so that he may be exposed to their misery, and their misery should affect him directly. Perhaps this encounter will teach Eliyahu about the magnitude of the anguish that he has brought upon his people, and will lead him to pray for mercy on their behalf.
The Drought (part 6)
The Widow in Tzarfat (part II)
Rabbi Elchanan SametEliyahu chooses a miraculous existence of survival for himself despite the suffering of others, who do not have miracles to sustain them, rather than rescind his decree of drought.
The Drought (part 7)
The Widow in Tzarfat (part III)
Rabbi Elchanan SametThe suffering of the widow, expressed in her climatic monologue, and Eliyahu's need to share her food in a way that causes him discomfort, finally lead the prophet to express self doubt in his position, and a wish that God would soon send rain. Nevertheless, he is not yet ready to cancel his vow.
The Drought (part 8)
Eliyahu Revives the Widow of Tzarfat's Son
Rabbi Elchanan SametEliyahu's conditions of survival in the widow's home are not a solution, in the context of the broader story, but rather an obstacle to the flow and progression of the narrative. A crisis will have to occur to interrupt Eliyahu's continued peaceful stay. The death of the widow’s son will lead to Eliyahu's banishment from her house.
The Drought (part 10)
Eliyahu Revives the Widow of Tzarfat's Son (part III)
Rabbi Elchanan SametThe preferential conditions that Eliyau has enjoyed for the last year have now expired - and therefore the widow and her son are no longer different from anyone else suffering the effects of the drought. Eliyahu’s decree is the cause - directly or indirectly - of famine and death. Against his will, Eliyahu is becoming party to the suffering of the drought. Eliyahu's call to God testifies that he is not ready to recognize the claim represented by the death of the widow's son as a continuation of God's argument with him. He maintains his regular position, requesting for himself and those around him the right to a preferential existence. His request is therefore not accepted. His initial call to God is not heard, and the widow's son is not revived.
The Drought (part 11)
Eliyahu Revives the Widow of Tzarfat's Son (part IV)
Rabbi Elchanan SametWhen his first cry is not answered, Eliyahu turns towards the boy, to stretch out over him; this signifies his change in perception. Two changes are noted in comparing Eliyahu’s two prayers. In the first he questions God, while in the second he pleas to God. In the first, his focus remains on himself and in the second he focuses on the boy. His prayer that the boy's life be restored reveals that Eliyahu is ready to agree to the return of the rain. However, still needs an external command to push him in this direction.
The Drought (part 12)
Eliyahu Revives the Widow of Tzarfat's Son (part V)
Rabbi Elchanan SametUp until this point, Eliyahu only represented God’s trait of strict justice. After Eliyahu resurrects the woman's dead son for the child's own sake the true man of God is revealed – one who represents God's trait of compassion in the world, and performs miracles through this trait. The widow’s praise for Eliyahu as messenger of God's word is a type of Divine assent to what seems to be Eliyahu's new path: he now represents God both in strict justice and in mercy and compassion. The symmetrical structure of the story highlights Eliyahu’s second prayer as the climax of the story.
The Drought (part 13)
Eliyahu Revives the Widow of Tzarfat's Son (part VI)
Rabbi Elchanan SametAn inverse relationship exists between the literary structure of the story of Eliyahu’s initial arrival in Tzarfat and the story of the revival of the child. This relationship represents a progression between the two diametrically opposed stories.
Eliyahu on His Way to Appear Before Ahav
Part 2
Rabbi Elchanan SametEliyahu’s meeting with Ovadya prior to meeting Ahav is intended to show Ahav that Eliyahu is not capitulating to Ahav, and strengthen the God fearing presence of Ovadya in Ahav’s house. Eliyahu’s miraculous disappearance over the past years makes Ovadya think that Eliyahu’s intention is to provoke Ahav and to continue his disappearance.
Eliyahu on His Way to Appear before Ahav
Part 3
Rabbi Elchanan SametA subtle criticism of Ovadya is apparent in Eliyahu’s claim that Ahav – not he – is Ovadya’s master. Ovadya insists that his life-risking activity - not cowardice – leave him in Ahav’s service and unworthy of a punishment of death. The literary structure of Ovadya’s speech to Eliyahu sheds light on the apparent repetitiveness of his words.
Eliyahu on His Way to Appear Before Ahav
Part 4
Rabbi Elchanan SametWhy does the text eternalize Ovadyahu's mistake and record his speech in such detail? Ovadyahu's emotional speech is a condemnation of Eliyahu and his approach. It expresses how Eliyahu was perceived by the righteous people of his generation. The parallels that exist between Ovadya’s speech and Eliyahu’s experiences during the drought magnify the destructiveness of Eliyahu’s decree. Eliyahu has chosen the path conflict followed by cutting off contact. Ovadyahu has chosen precisely the opposite path: a path of brave cooperation with the wicked king in an attempt to influence from the inside.
Eliyahu on Mount Carmel (Part 4)
Eliyahu's Preparations for the Descent of God's Fire (Part 4)
Rabbi Elchanan SametThe trench is meant to collect the water that is poured upon the altar, but it also represents the demarcation of the place of the altar in God's Name. It is for this reason that the digging of the trench is mentioned immediately after erecting the altar in God's Name. The purpose of pouring water multiple times on the altar is to involve as many people as possible to make it clear that the miracle was real and not a deceit.
Eliyahu on Mount Carmel (Part 5)
Eliyahu's Prayer (Part 4)
Rabbi Elchanan SametContent, style and structure come together to emphasize that the verse describing the descent of the fire of God to Eliyahu’s Altar is the climax of the gathering at Mount Carmel.
Chanukah's Biblical Roots- Part II
Rabbi Menachem LeibtagWhy was the 25th of the ninth month chosen for the foundation (and re-dedication) of the Second Temple, and why did the holiday of Chanukah continue after the destruction of the Second Temple? As we explore these questions, we find that they are related to stories of much earlier and much later- a midrash about Adam haRishon and the miracle of the Chanukah story, as well as a miracle in the time of the first Temple. What emerges is an enduring message of the importance of hope in a time of darkness.
Yitro: Standing in Awe
Rabbi Dr. Avraham Walfishתאריך פרסום: תשס"ו | | 45 minutes
Parashat Beshallah and Yitro share a rare feature: for both parshiyyot, some have the custom to stand during one of the aliyyot during the Torah reading. These sections, Song at the Sea and the Giving of the Torah, are two of the most significant in Moshe’s career and in the development of the people of Israel. Examining these stories together presents a picture of the Israelites’ transition into a permanent relationship with God.
Three Years of Drought; Three Miracles
Rabbi Alex IsraelIs God commanding Eliyahu his loyal servant - to decree a drought, or is Eliyahu - more zealous than God himself - issuing a decree that God agrees to? As each year of drought passes, each scene describes an intensification of the famine alongside a miracle involving Eliyahu. If Eliyahu has decreed a famine in his zeal for God, the progression in the chapter expresses God's desire for Eliyahu to express some compassion and to rescind the decree. If Eliyahu was operating on God's command, the progression describes the development of Eliyahu as a prophet during the famine period.
Elisha – Prophet of Miracles
Rabbi Alex IsraelElisha is constantly performing miracles. His miracles span from practical assistance to individuals or small groups, to operating at the national level, alongside kings and armies. The miracle with the widow and the oil - whose children are on the verge of being sold into slavery - is reminiscent of and sharply contrasted to Eliyahu's miracle with the widow in Zarfat. Eliyahu and Elisha may differ in educational philosophy: What is the more effective educational method: the stick or the carrot, confrontation or encouragement? The difference between the two might be a function of the times in which they live and serve. In Eliyahu's period, under the reign of Ahav, Israel enjoy economic prosperity, wielding international power. Elisha's era, in contrast, is characterized by Aram's devastating oppression of the Northern kingdom. When the nation is under siege, what is required is support, inspiration and encouragement.
A Floating Axe Head and a Blind Army
Rabbi Alex IsraelWhy do the Bnei Ha'Nevi'im seak a new place to live? Could it be that the departure of Geihazi with the problems associated with him open the doors to new students to join Elisha?
Wars are characterized by aggression and domination. The king of Aram sought to use his superior firepower to bludgeon Elisha into submission. In contrast, Elisha's way is not the path of confrontation, but rather the provision of food and drink, hospitality, kindness, and humanity. Ultimately, this makes a deeper impression than war.
Commemorating the Exodus from Egypt
Rabbi Michael HattinIn Jewish history, certainly in Biblical history, the defining moment is the Exodus from Egypt. It is this passage from slavery to liberation that marks the birth of the nation of Israel and heralds their entry onto the stage of world history. For that reason, the pivotal episode is writ large and often upon the pages of Jewish tradition. By exploring the many ceremonies and rituals commemorating the Exodus, we can learn about its more fundamental goal of describing God's relationship to the world – His power, His knowledge and His involvement, and about the power of mitzvot in general as the pivotal elements in guiding our lives towards moral meaning and spiritual substance.
Sanheriv’s Siege of Jerusalem
Rabbi Alex IsraelHizkiyahu takes advantage of a gap in Assyrian rule and joins Egypt and Babylon in rebellion against Assyria. He fortifies Jerusalem and channels water into the walled city, while cutting off the water supply outside of the city. However, the new Assyrian king Sanheriv fights back, destroying 46 fortified cities in Yehuda, and sets his sights on Jerusalem. Sanheriv sends emissaries to Jerusalem to deflate the moral of the people and encourage them to surrender while boasting that God cannot stop him. After Yishayahu first prophecy sends Sanheriv away temporarily, Sanheriv returns to Jerusalem once again. This time Hizkiyahu prays to God and miraculously the entire Assyrian army is killed in one night. This description has an indirect corroboration in Assyrian historical documents that describe the war against Hizkiyahu in a manner which is jarringly inconsistent with other battles. This miracle led to the concept of Jerusalem's invincibility, a concept that the prophet Yirmiyahu could not change when he prophesied its destruction over a century later.
Tests of Faith
Rabbi Alex IsraelHizkiyahu's prayer in the face of a prophecy from Yishayahu of his impending death and the reversal of this prophecy to extend his life and his reign for 15 more years makes Hizkiyahu a paragon of faith. Conversely his dealings with Berodakh Baladan, King of Babylon, are criticized harshly by Yishyahu. Divrei Hayamim paints a picture of arrogance and pride as leading to Hizkiyahu's illness and perhaps the censure he received for his dealings with the Babylonian King. Melakhim seems to be critical of putting faith in other nations and forming alliances as a rejection of faith in God.
These two stories lead to a broader discussion within Hizkiyahu's character and in general of proactiveness versus faith in God. The Sages criticize Hizkiyahu for chanelling the waters of Gihon into the city and for utilizing the Book of Remedies as expressing a lack of faith. Are these criticisms justified?
Menorah and Oil Miracles in Tanakh
Elisheva BraunerMiracles in the Book of Joshua
Dr. Ruth Walfish | Hour and 8 minutesThe book of Yehoshua is the point of transfer from a miraculous supernatural existence that Bnei Yisrael experienced in their years of sojourn through the desert to a more mundane, natural existence in the Land of Israel. This lecture points to a number of parallel events that occurred in both the desert and in the beginning of the book of Yehoshua, and draws comparisons between them, illustrating this gradual transition from the supernatural to mundane.
Vaera - Miracles and Prophecy
Rabbi Jonathan Snowbellתאריך פרסום: תשס"ט | | 18 minutes
What is a miracle? What is a prophecy? Both come up very strongly in this parasha. We look at some big ideas relating to these topics, and consider what elements of a nevua are crucial to our ability to accept and believe it. What are the purposes of miracles and prophecies? Accuracy, preciseness and relevancy are key.
Bo - Miracles
Rabbi Ezra Bick | 10 minutesParashat Bo begins with God announcing that the miracles will heretofore be increased. Our discussion centers around the importance of the people opening their eyes to miracles.
R. Yosef Bekhor Shor
Dr. Avigail RockR. Yosef of Orléans, (northern France) was a 12th-century exegete who has become known through the generation as Ri Bekhor Shor. He was a Tosafist, a student of Rabbeinu Tam, and he was influenced mainly by Rashi’s commentary and the commentaries of Mahari Kara and the Rashbam. Like his predecessors Mahari Kara and Rashbam, he was a member of the peshat school. It appears that Ri Bekhor Shor forges a path that is a middle way between Rashi and the pursuers of the peshat. These are his major exegetical principles:
- Ri Bekhor Shor aims to explain the verses without non-biblical information; however, when the derash is appropriate for explaining the peshat and for the general context of verses, or when one may explain it as being in keeping with biblical reality, he will not hesitate to bring a midrash.
- The Torah does not provide superfluous information. All information provided is in fact essential.
- Verses should be explained within their specific context, a reverse method to the foreshadowing principle of Rashbam.
- Verses should be explained based on understanding the state of mind of the human actors.
- Verses should be explained according to the reality of the biblical era.
- God directs the world in a natural way as much as possible, and the use made of miracles is the absolute minimum.
- An expansive and consistent approach to the question of the reasons of mitzvot.
- In the Peshat vs. Halakha discussion, Ri Bekhor Shor is closer to Rashi’s approach with exception in which he explains the verses according to a Peshat that differs from Halakha.
- A tendency to counteract Christian interpretations of the Torah.
The Torah of Man
Rabbi Dr. Yoel Bin NunSefer Devarim describes a shift in Bnei Yisrael’s view of leadership, going from a nation that is dependent on miracles and tests, to one that is constant and stable. The beginning of Parshat Devarim represents this transition to a new situation: obeying God involves observing the covenant, the covenant of Torah from Sinai, which is the fixed and eternal mode of God’s leadership of the nation.
Implications of the Akeida Part 8: Supernatural Transcendence
Rabbi Ezra Bick | 30 minutesIn this shiur we look at some more comments by the Sefat Emet. Why does the Torah mention that Avraham “saw the place from afar?” The Sefat Emet explains that we are not dealing geographical distances, but with inner contemplation. Would Avraham be able to pass the test? And why does God test Avraham?
The word for “test” – nisa – can also mean miracle or mast. God raises Avraham up, as Avraham accomplishes the extraordinary – the supernatural ability to transcend natural devotion to fulfill God’s command. The Sefat Emet sees Avraham’s extraordinary leap as the basis for God’s mercy toward the Jewish people, ensuring the miraculous continuity of the nation.
A Miracle Within a Miracle
Rabbanit Dr. Michal Tikochinsky