Redemption
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Roni Akara
Haftarot: Ki Tetze
Rabbi Mosheh LichtensteinIn this haftara, the prophet copes with the desperation and absence of hope for the future, which are created in the reality of exile. The literary device used to describe this state is the metaphor of infertility. The comfort of the present reality does not alleviate the distress of their future futility as a nation. The prophet offers comfort by making the future redemption more tangible. The haftara ends with God's promise that the covenant will always be valid, and never reconsidered.
"Sos Assis ba-Hashem"
Haftarot: Nitzavim - Vayelekh
Rabbi Mosheh Lichtenstein"Sos Assis" is the height of comfort in the Sheva Denechemta prophecies, and all of the book of Isaiah. Am Yisrael is analogous to an energetic and vital bride, who is heading toward her groom. The redemption is a byproduct of uniting God and his nation, instead of the essence of the prophecy.
Redemption as Creation
Haftarot: Bereisheet
Rabbi Mosheh LichtensteinThe haftara of Bereisheet provides another perspective on creation, according to which God, and not man, is at the center of creation. God's honor is provided as a reason for the redemption of Am Yisrael, and the prophet explains how the fear and awe of God relate to the nation's punishment. The haftara describes the redemption as a renewed creation.
The Difference Between "Roni Akara" and "Aniya So'ara"
Haftarot: Noah
Rabbi Mosheh LichtensteinInfertility symbolizes the lack of hope for a better future, even if the present reality is tolerable, while desolation represents present suffering with the hope of a better future.
Fear Not For I Am With You
Haftarot: Lekh Lekha
Rabbi Mosheh LichtensteinThe prophet emphasizes God's ability and desire to redeem His nation, both because of their significance, and because of the covenant of the Forefathers.
Idolatry and Hedonism
Haftarot: Shemot
Rabbi Mosheh LichtensteinThe first part of the haftara discusses the idolatry practiced by Bnei Yisrael, while the second half claims that the greater sin of the nation is hedonism.
"I Have Formed You; You Are My Servant"
Haftarot: Vayikra
Rabbi Mosheh LichtensteinThe prophet describes the relationship between God and Am Yisrael in terms of a servant and master. Sacrifices are therefore necessary to enable the servant to stand before his master. The reason behind the redemption in the haftara is God's responsibility toward the nation as a master, who is obligated to care for his servants. The haftara ends with the prophet mocking idolaters who create their statues, and emphasizes God's role as a creator.
Wall or Doors
Haftarot: Shabbat Hanuka
Rabbi Mosheh LichtensteinAfter speaking out against the nations who have disrupted the lives of those who have returned to Zion, the prophet turns to the Jewish nation and explains that the nature of the redemption will be determined by them.
On Sin and Redemption
Haftarot: Para
Rabbi Mosheh LichtensteinWhen the sins of Am Yisrael are compared to the impurity of the menstruating woman, this is a positive metaphor. It indicates that the sin stems from human nature, and that it is a passing state. The comparison to impurity that stems from contact with death is worse: this impurity is more complicated to shed, and seems to be related to moral corruption. However, just as the Red Heifer has the power to overcome impurity despite our inability to reverse death, so sinners who seemingly have no hope of atonement can be purified by God. The haftara discusses redemption that does not stem from teshuva - and notes that this form of redemption cannot be complete.
Torah and Song, and the Redemption of Am Yisrael
Prof. Jonathan GrossmanBoth the song and the Torah are referred to as "witnesses" that attest to God's covenant with Am Yisrael. Why is a witness in addition to the Torah required? In fact, the Torah itself, in Parashat Nitzavim, spells out the exact same process of punishment and redemption, making the need for this Song superfluous! This article explains the necessity of two different types of testimonials.
Ruth and Boaz in the Goren: Realizing One's Destiny
Part 5
Dr. Yael Ziegler |Key words and motifs in the story of Ruth and Boaz are compared with two earlier Biblical stories: the story of Lot and his daughters (Ruth’s ancestors) and the story of Yehuda and Tamar (ancestors of Boaz). The story of Ruth and Boaz Ruth and Boaz is a tikkun for these earlier stories, as they subvert Naomi's plan.
But My Covenant I Shall Establish With Yitzchak (Audio)
Rabbi Chanoch Waxman | 24 minutesAfter the birth of Yitzchak comes the expulsion of Yishmael, which contains elements of a "danger and rescue" journey as well as parallels to Akeidat Yitzchak. But what type of redemption is present in each of these stories? While one appears as more of a natural redemption, the other is a dramatic reversal.
Ruth's Redemption
Dr. Yael ZieglerRuth's request for Boaz to act as a redeemer may be a request to buy the family land or a request for marriage. The personal redemption of Ruth alludes more deeply to the national redemption from the chaos of the Judges period to the stability of the Monarchy of King David and to the future redemption.
Redemption, Acquisitions, and Blessings
Dr. Yael ZieglerThe Go'el refuses to redeem, leading to his abrupt removal from the story. The term Go'el now refers to Boaz. The use of the term "kana" in relation to marrying Ruth parallels the term for redemption, and relates to God's redemption in the Exodus. This lesson examines the poetic structure and content of the people's blessing to Boaz.
Levirate Marriage in Megillat Ruth
Dr. Yael ZieglerRuth and Boaz's union is not a Levirate Marriage, but Levirate Marriages are alluded to many times and share a common theme to Boaz's redemption of Ruth. The union, at a great personal cost, establishes an heir for the deceased and cares for a widow who due to her Moavite ancestry is deemed commonly as unsuitable.
Choosing to be Redeemed
Rabbi Dr. Yehuda BrandesOne of the values embedded in the many commandments that commemorate Yetziat Mitzrayim, is the education toward choosing to be included in those who view themselves as redeemed, and not among those who grumble and complain.
Redemption: Return, Rebuilding and a New Covenant
Rabbi David SabatoYeshayahu 31-32 - Matan Al HaPerek
Rabbi David SabatoThe harsh rebuke regarding the nation’s dependence on Egyptian aid mentioned in the previous perek, is highlighted from a different angle in this perek as well (1-3): dependence on Egyptian military prowess, symbolized by its infamous horses and chariots. The second half of the perek (4-9) discusses the flip side of this situation: If the nation trusts in God instead of Egypt, Yerushalayim will be saved and the Assyrians will be destroyed in a miraculous, Divine victory.
Yeshayahu 42-43 - Matan Al HaPerek
Rabbi David SabatoChapters 42-43 and afterward are made up of short prophetic speeches that deal with the redemption of the People, their special relationship with God, and their national and universal destiny as a "Light Unto the Nations."
Chapter 42 opens with a description of the Servant of God and ends by turning to Him. In the middle verses, the inhabitants of the ends of the earth are called to sing to God of valor. Chapter 43 opens with a heralding of the Redemption. After that, God calls the nations of the world to Judgment, as the People of Israel serve as witnesses to God's acts of salvation in history.
Yeshayahu 58-60 - Matan Al HaPerek
Rabbi David SabatoChapter 58 deals with the question of the nature of Fast Days, and ends with the ideal characteristics of Shabbat.
Chapter 59 describes the redemption as God's kindness toward humanity, whose sins are responsible for the state of the "Hidden Face" of God.
Chapter 60 depicts a bright, spectacular image of redemption, at whose center stands Zion, shining with a precious light.
To Separate and to Start Again: Moshe Redeems Israel after the Golden Calf
Rabbi Dr. Daniel Tropperתאריך פרסום: תשע"ה | |
The Golden Calf was the cardinal transgression of the Israelites after the redemption from Egypt. The chances of reconciliation between Hashem and the people seemed hopeless. Yet Moshe Rabbenu by a series of clever and dedicated actions succeeded in bringing about a reconciliation. The shiur will discuss how he did it.
We will study the parsha of the Golden Calf from beginning to end, analyzing midrashim and examining the various nuances and details in the texts. We find the greatness of Moshe coming out in ways that we may not have realized before—as he guides the people of Israel through a successful teshuva process, achieving new spiritual heights in a unique relationship with God.
The Vision of the Dry Bones
Dr. Tova GanzelGod’s status and His power stand at the center of Yehezkel's prophecy. The nation’s past, present and future is clarified by its relationship with God. Indeed, from the prophet's perspective it is altogether possible that not a single survivor of the nation will remain. Therefore, for the observer of the vision of the dry bones the outcome is not clear. The prophet therefore has no indication as to the future of these dry bones based on prior knowledge or principles such as the covenant, the merit of the forefathers, desecration of God’s Name, or the like. The answer will depend only on God’s own decision.
The description in the book of Yirmitahu of human bones that are strewn outside of their graves expresses more than just the great number of deaths during the years of siege and destruction. The withholding of burial dishonors the dead, and the removal of bones from their burial place likewise shows contempt. In light of this, Yehezkel’s encounter with a valley full of bones may testify to the disgrace of the people, and not necessarily to its future revival. How will the situation develop? That depends entirely on God.
What unfolds is a slow process of rebirth that is realized in stages. Whether the description in the book of Yehezkel is of an actual occurrence or an allegory, it is clear that in the Jewish national consciousness, this prophecy remains timeless. For our generation, seeing the establishment and prospering of the State of Israel after the horror of the Holocaust, this consciousness of the redemption being bound together with the vision of dry bones is greatly amplified.
The Future of the Kingdom of Israel
Dr. Tova GanzelThe future unification of the exiles of Israel with the exiles of Yehuda is a rather surprising prophecy. Up until now, Yechezkel has not mentioned the exiles of Israel. This arose from the fact that as, as far as we know, the exiles of Israel, unlike the exiles of Yehuda, did not live in exile as a community with a separate, independent identity. The prevailing philosophy among them was the pagan world-view which assumed that as well as obeying the local administration, exiled groups would also show loyalty to the local deity. Therefore, this prophecy concerning the reunification of the kingdom of Israel with the kingdom of Yehuda is both a notable and significant development.
Thus, it appears that the prophecy of the Dry Bones earlier in the chapter refers to the Kingdom of Israel. The 150 years that have passed since the exile of the Kingdom of Israel are not proof of their annihilation, and the nation receives a Divine promise of Divine revival.
Our prophetic unit concludes with Yehezkel conveying the promise that the revival of the people, in all its various manifestations – Land of Israel, leadership, covenant, and the Beit HaMikdash - will be eternal.
The Concluding Chapters of Yehezkel
Dr. Tova GanzelThe first part of Chapter 45 deals with the division of the land among the tribes of Israel. But the division here is fundamentally different to that familiar to us: the one dating to the period when the land was originally settled. This new division apparently serves two different purposes. First, the placement of the Levite inheritance between the inheritance of the other tribes and the Temple is meant to prevent the Temple from being defiled. In addition, this new arrangement will prevent the office-bearers from being dependent, to some extent, on the people – a situation which in the past had led to the misuse of the leaders’ power.
There are some significant discrepancies between the laws that Yehezkel sets down and the laws of the Torah, specifically in the area of Korbanot. It is difficult to characterize all the differences between the sacrifices set down in the Torah and those we encounter in Yechezkel’s prophecy. However, the changes to the sacrifices listed in Yechezkel should be viewed as part of a broader totality of change, including a new order of leadership with the aim of preventing a repetition of the catastrophe of the departure of the Divine Presence and the subsequent destruction of the Temple.
The changes extend from the Temple itself to Jerusalem and to the other parts of the country: the city becomes shared by all the tribes of Israel, and the land is divided among the tribes in an egalitarian manner. This redivision of the inheritances will help to reduce antagonism among the tribes, and perhaps help to prevent oppression and theft, since these, too, were among the reasons for God’s departure from the Temple in the past.
Chapter 47 offers a surprising turning-point in the vision of the future Temple. The prophet speaks here neither of the structure nor of the order of service, but rather describes a wondrous stream that emerges from the entrance to God’s House and flows all the way to the Arava. Although Yechezkel has distanced the people from anything connected to the Temple, now he is also creating a Divine connection with the people that has never existed before.
The wondrous river that appears at the end of the Sefer seems to be a way of bringing the Sanctuary into the very midst of the people more than ever before: through connecting with the miraculous abundance and healing forces of the river, powers not found in the usual course of nature.
It turns out that in order to heal the people, the prophet foresees a fissure in the regular order of nature. Beyond purification - a necessary condition for the revival of the people in the future - there will also be possible forms of healing that pass through the Sanctuary, but that do not require the people to approach.
Now we see that the healing properties of the river in fact have the wondrous ability to repair the flaws that caused the Destruction. The distancing of the people from the Temple turns out to be a physical measure that does not reflect any spiritual distancing: God connects the people to the Temple by means of the river that flows from the very midst of the House, notwithstanding the geographical distance.
So it turns out that ultimately the bond between God and His people is not only renewed unilaterally by God; but the entire nation is part of the process as they are nourished, by the river from the Temple, more directly than ever before.
Prophecies of Redemption in Isaiah, Jeremiah and Ezekiel
Dr. Tova Ganzel | Hour and 4 minutesThe prophecies of redemption of Yehezkel, Yirmiyahu and Yeshayahu each have unique characteristics that define them, influenced by their context - both time and place- within which they were said. By closely examining these prophecies we can understand each of their unique content and appreciate the historical context that lies in the background of each of these prophecies.
The Abarbanel's Commentary to the Story of the Exodus
Dr. Avigail Rockתאריך פרסום: תשע"ג | |
In this shiur, we take a look at Abarbanel's commentary to the Exodus and to other stories of geula - redemption. We begin by detailing Abarbanel's background and perspective, and then delve into aspects of his unique commentary. How does his fascinating background and worldview permeate his writings?
The Matza Mystery - The Meaning of the Command to Eat Matza Prior to the Exodus
Rabbi Yair Kahnתאריך פרסום: תשע"ג | |
Sefer Shemot describes how Bnei Yisrael baked matza as they were being rushed out of Egypt because they didn't have time to wait for the leavening process in bread. But there was already a law about matza that appeared in the instructions before the Pesach in Egypt. - that Bnei Yisrael were to eat the lamb with matza and maror. Why are Bnei Yisrael commanded to eat matza for Pesach Mitzrayim-- what is the symbolism for the matza before Bnei Yisrael left in haste? We find clues in earlier chapters in Shemot as well as in the Brit Bein HaBetarim (Covenant Between the Parts) that present the matza as paralleling two different parts of the exodus. Multiple aspects of the matza experience are important in commemorating the Exodus, as the matza may symbolize the enslavement, oppression (innuy), and redemption.
Parashat Bo: From Passive to Active
Rabbi Alex Israel | 32 minutesParashat Bo takes an exciting twist: we finally see Bnei Yisrael act. Egypt now knows that God is sovereign and Bnei Yisrael are almost ready to go. Throughout the process, Bnei Yisrael have been marignialized, but suddenly they are asked to do something: they are to prepare for The Plague of the Firstborn, and are given a set of instructions to prepare for the Pesach ritual in Egypt- a Pesach characterized by anticipation and tension rather than remembrance of future generations.
Suddenly Bnei Yisrael turn from passive to active. This is a dramatic shift- and why is it here? Why are Bnei Yisrael commanded to act?
Did they need this? We explore various possibilities and suggest that they need to bring themselves into a different state in order to make themselves worthy of coming out of Eypt - and worthy of redemption - in an absolute way.Shemot - Redemption and Change
Rabbi Jonathan Snowbell | 17 minutesThe Israelite slaves have no reason to think that things will change any time soon, and yet there is a change in the seemingly natural course of events. God has the power to bring an empire to its knees. In this shiur, we contemplate the redemption process. Though it is hard to break out of patterns, a message of geula - redemption - is that things can change, no matter how unlikely it seems.
Redemption in Megillat Ruth
Rabbi Yaakov MedanIn Megillat Ruth there is a meeting between the House of Yehuda and the family of Lot. he punishment exacted of Yehuda is similar to that which befalls both Lot and Elimelekh. The tie that binds these cases is that in all three stories there is almost a total loss of family, but at the last minute a solution is found through the act of yibbum.
The theme uniting the three is the resurrection of the name of the dead on his property. This is redemption, and this is the goal of the House of David – to reestablish the People of Israel on its land.
Three Forms of Redemption in Megillat Ruth
Dr. Yael ZieglerIn 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?
A Retrospective
Rabbi Tzvi SinenskyConflicting proofs exist as to whether the books of Ezra and Nehemya are one book or two. The preponderance of evidence inclines toward the position that they are a unified work. The differences noted center on Ezra and Nehemya’s distinct leadership styles, one religious and the other political - two contrasting modes of leadership that are crucial in the post prophetic era.
While similarities to the rest of Tanakh are abound in the books of Shivat Tzion, still, there are significant departures from the rest of Tanakh.
The omnipresent temptation of idolatry has been overtaken by the allure of intermarriage.
The post-prophetic period will feature uncharted territory for a Jewish community that had been led by monarchs and prophets for as long as they could remember. As opposed to the prophets’ black-and-white, explicit directives, the Shivat Tzion community must learn to embrace ambiguity.
The contemporary messages of the works of Shivat Tzion include:
- There are multiple legitimate models of Jewish leadership.
- At times leadership demands clinging to core principles, even if at great risk.
- Redemption, in Shivat Tzion as today, is not an all-or-nothing proposition. Shivat Tzion interweaves idealism and realism. We must celebrate partial victories, even as the work remains dauntingly incomplete.
- National rituals and shared memory are keys to Jewish survival.
- Education is the key that unlocks Jewish commitment and continuity.
- Politics are unpleasant, but are necessary and not inherently evil.
- No matter the challenges, we remain God’s beloved.
As an Ox Licks
Rabbanit Dr. Michal TikochinskyAre We Waiting for Mashiach or is He Waiting for Us? Two Models of Redemption
Rabbi Alex Israel | Hour and 6 minutesSefer Vayikra and Devarim offer two variant paradigms of Redemption. We shall apply these to the Egyptian Exile, and to the exiles that followed, and relate to our current state of play; are we currently in Exile or Redemption?
A certain man of the house of Levi went …
Rabbanit Dr. Michal TikochinskyTehillim as a Religious Journey: Where Do We Go From Here?
Summary and concluding remarks
Dr. Beni Gesundheit | Hour and 11 minutesThroughout this course of 30 lectures, we have learned how use of contextual interpretation adds to the multi-layered and relevant messages of Tehillim to each of us as individuals, as part of the Jewish people and as citizens of the world, from the early days of Jewish history through the current redemption. Today’s final class will include concluding remarks by Rabbi Dr. Beni Gesundheit and others responsible for the 929 English project, Torah in Motion and additional sponsors who enabled this wonderful opportunity to teach. And finally, there will be some surprises for all attendees.
May we all continue to say Halleluya for many years to come!
Consolation, Redemption, Return: Tanakh's Climactic Message
Dr. Yael Zieglerתאריך פרסום: 2022 | | Hour and 7 minutes
In this shiur, we will offer a birds-eye view of some of Tanakh's complex books to uncover its optimistic message of consolation, redemption, and return to the land. we’ll be comparing the resurrection of Israel against other fallen nations, and see how throughout the Tanakh (notably - Psalms, Isaiah and Trei Assar), there are prophecies of redemption and resurrection; Especially in the darkest hours.
Dedicated by Janice Bitansky in memory of her parents, Israel and Yetra Goldberg