The Exile: What it Takes for Israel to Re-accept the Torah

All Citizens in Israel

From V’samachta B’chagecha, p. 6

From V’samachta B’chagecha, p. 6

If Like Sons, If Like Servants

Avraham’s Mistake

From Shirat Hageula, p. 17-18

Many have discussed the nature of Avraham’s sin of asking, “How will I know [my progeny will inherit the Land]”? Avraham speculated whether his children would succeed in handling the gift of the Land in a way that they would live an independent national life in it.

“… And Joy for Those with Straight Hearts”

Return, Except for You?

from Aroch Siach, Yamim Nora’im p. 134-5

from Aroch Siach, Yamim Nora’im p. 134-5

Great Shofar, Weak Sound

based on Aroch Siach, Yamim Noraim, p. 106

based on Aroch Siach, Yamim Noraim, p. 106

Two Types of Shabbatot

from Shirat Hageula, p. 34-36

from Shirat Hageula, p. 34-36

The Content of Slavery and the Content of Kingdom

Part II

The soul of a Jew is connected to the idea of malchut, of not being in need.

The Content of Slavery and the Content of Kingdom

part I

The Seder night is accompanied by songs of freedom, greatness, and malchut, which form a contrast to the situation we could have sunk into had we remained in Egypt, as permanent slaves in the “house of slaves.” We set an atmosphere of “All Jews are the sons of kings” (Shabbat 67a) and “are fit to be kings” (Horiyot 13a).

Down to the Earth and Up to the Sky

Yom Kippur, the holiest of days, has two diametrically opposed halachot. There is a strict requirement to “afflict” ourselves. On the other hand, Chazal relate great importance to eating on the day before it. R. Yehoshua ben Chananya tried to learn from the pasuk, “You [Moshe] are going to lie with your fathers, and the nation will get up and act licentiously” (Devarim 31:16) that there is resurrection of the dead (it can be read, with difficulty, that Moshe will get up) and that Hashem knows what will happen in the future. He settles at the end that the pasuk proves only the latter, but why would one consider to read the pasuk referring to resurrection, which seems to “abuse” the pasuk? Yom Kippur, the holiest of days, has two diametrically opposed halachot. There is a strict requirement to “afflict” ourselves. On the other hand, Chazal relate great importance to eating on the day before it. R. Yehoshua ben Chananya tried to learn from the pasuk, “You [Moshe] are going to lie with your fathers, and the nation will get up and act licentiously” (Devarim 31:16) that there is resurrection of the dead (it can be read, with difficulty, that Moshe will get up) and that Hashem knows what will happen in the future. He settles at the end that the pasuk proves only the latter, but why would one consider to read the pasuk referring to resurrection, which seems to “abuse” the pasuk?

See and Sanctify

“This month is for you the ‘head’ of months, the first of the months of the year it shall be for you” (Shemot 12:2). The Mechilta (Bo 1) comments on this: Moshe had trouble telling when the new month was considered to have come … until Hashem showed him the moon as it was renewed and said to him: “See the moon when it is like this and sanctify it.” The nations of the world count from Tishrei; Israel counts from Nisan. We have a tradition that Nisan is the month of liberation: “In Nisan they were liberated; in Nisan, they are destined to be liberated” (Rosh Hashana 11a).

A Day of Light

On the first day of creation, Hashem created light. “Hashem called the light day …” (Bereishit 1:4). The midrash (Rabba 3:8) understands that this refers to the actions of the righteous. “… and He called the darkness night” – this refers to the actions of the wicked. “… day one” – this refers to the one special day that Hashem gave – namely, Yom Kippur.

Three Related Eichas

Shabbat Chazon brings a palpable sadness which finds expression in the haftara: “Your Land is desolate, your cities burnt by fire, from your land strangers eat opposite you, and there is desolation, like that which was overturned by strangers” (Yeshaya 1:7). While there is no explicit parallel in the parasha, Chazal saw an implied one. Moshe criticized the people of his time with the famous word eicha (how?), which we also find in the haftara and, of course, on Tisha B’av: Moshe complained: “How can I bear alone your burden, your load, and your quarrels” (Devarim 1:12). Eicha Rabba (1:1) says that this is a sign of three stages of eicha pronouncements, like a noblewoman who had three attendants who saw her at different stages: one when she was in a calm state (corresponding to Moshe), one while in a dangerous state (Yeshaya), and one in utter disgrace (Yirmiya).

From Slavery to Liberation

We have always, in times of national success and of national lowliness, celebrated Pesach as the holiday of freedom, in commemoration of the exodus from Egypt. This includes times in which it did not appear that anything was left of that freedom, when the affliction was strong and our nation was drowning in baths of blood prepared by the nations of the world. Even then, celebrating behind sealed windows and drawn blinds, we still continued to teach our children how we were slaves and how Hashem extricated us with a strong and outstretched hand.

Ze Hayom Asa Hashem

On Yom H'atzmaut & Yerushalayim

On Yom H'atzmaut & Yerushalayim

Through Your Blood Shall You Live

Three Introductions for Pesach

Yonah ben Amitai

Earth – Where Time is Measured