Rabbi Mosheh Lichtenstein

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What's in a name - the transition from Avram to Avraham
Rabbi Mosheh Lichtenstein
תאריך פרסום: תשס"ט | |
What are Chazal trying to tell us when they say it is wrong to call Avraham Avinu by his former name, “Avram”? We view the name-change moment as the transition between Part A and Part B in the life of Avraham. We examine the content and structure of Avraham's stories and ask: what does Avram do as opposed to Avraham, and vice versa? What aspects of his life and approaches are reflected by his respective names?
The Drama of Rachav
Rabbi Mosheh Lichtenstein
תאריך פרסום: תשע"ב | |
Who is Rahav? Why does she help the Israelite spies? And why is it is necessary to mention her occupation? Our assumption is that the information is necessary for the story, and that more than merely explaining military techniques, we can learn something deeper about the human interaction between Rahav and the spies. Haza”l’s comments on Rahav’s background and our close reading of chapter 2 in the book of Yehoshua help us to discover how she may have come to be who she was at the critical moment where we meet her in the Biblical text. Our analysis of Rahav’s personality and her interaction with the spies leads us to explore topics such as societal alienation, corruption and contrasting values, and other biblical female models of self-sacrifice.
The Difference Between Haftarat Nahamu and Haftarat Ekev
Haftarot: Ekev/Nahamu
Rabbi Mosheh Lichtenstein
The nation's suffering is intensified due to the length of the exile, and the feeling that God has abandoned them. The prophet encourages the nation by reminding them of the stable elements in their relationship with God: The fact that God relates to them as a parent, and views them as children; the fact that God vies them as a precious treasure; and the parable to a divorced wife to whom God continues to be loyal. The prophet later claims that God has not forgotten His nation, but the nation has shown that they are not ready for redemption.
Shabbat Nahamu
Haftarot: Vaethanan
Rabbi Mosheh Lichtenstein
Tisha B'Av has a dual nature of mourning and teshuva. Appropriately, we seek comfort on this day from a dual message of consolation and a call for teshuva. Immediately after Tisha B'Av we begin the process of the seven haftarot of consolation, which are followed by a reading of chapters relating to teshuva.
"O You Afflicted, Tossed with Tempest, Not Comforted"
Haftarot: Re'eh
Rabbi Mosheh Lichtenstein
The haftara focuses on material consolation, previously ignored in chapters offering comfort to the exiled nation. While previous prophecies emphasized that redemption is based on the connection between God and Israel, but never conditioned on Israel's actions, this haftara introduces a new principle - redemption through repentance; when man mends his ways he will be redeemed.
The Difference Between Haftarat Shoftim and "Nahamu"
Haftarot: Shoftim/Nahamu
Rabbi Mosheh Lichtenstein
There are many parallels between the haftara of Shoftim and the haftara of Shabbat Nahamu. The repetition is part of the emotional process of being comforted. This haftara offers a detailed account of the fears and concerns of Bnei Yisrael that were mentioned in general terms in the previous haftara - "Nahamu." The prophet focuses on fear as a problem in itself.
Roni Akara
Haftarot: Ki Tetze
Rabbi Mosheh Lichtenstein
In 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.
"Kumi Ori"
Haftarot: Ki Tavo
Rabbi Mosheh Lichtenstein
This haftara describes the replacement of the natural illumination of the world with divine-spiritual light - the light of God. The change will affect the righteous and the entire nation, as well as the attitude of other nations toward Am Yisrael, when everyone will be focused on recognizing God as the light of the world.
"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 Lichtenstein
The 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 Lichtenstein
Infertility 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 Lichtenstein
The 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 Lichtenstein
The 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.
Nothing is Nearer than Him
Haftarot: Yitro
Rabbi Mosheh Lichtenstein
God’s exaltation is beyond all measure; how then can He act within the confines of the world He created? God's transcendence stands in contradiction to His involvement in our material world. Yeshayahu’s message is that wherever we find a description of God’s exaltation, we also find a description of His providence.
"I Have Formed You; You Are My Servant"
Haftarot: Vayikra
Rabbi Mosheh Lichtenstein
The 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.
Moshe's Leadership and the Transition of Generations
Rabbi Mosheh Lichtenstein
One of the central dilemmas in Avodat Hashem is the constant tension between abstraction and illustration. This lesson discusses the implications of this tension in the second half of the book of Bemidbar, in light of the Red Heifer.
"He Is A Holy Man of God"
Haftarot: Vayera
Rabbi Mosheh Lichtenstein
Elisha's problematic conduct is amended under the instruction of the Shunammite woman.
The Difference Between Individual Style and Common Values
Haftarot: Hayei Sarah
Rabbi Mosheh Lichtenstein
The messages that stem from the story of selecting an heir for David - whether Adoniah or Shlomo - is that the moral legacy is the only one that will survive over time.
"Rejoice With Trembling"
Haftarot: Toldot
Rabbi Mosheh Lichtenstein
The bible presents two models for the relationship between man and God. One parallels the relationship between a servant and his master, and the other is an intimate and loving relationship. The service of God is meant to include both models.
"He Is Faithful With Holy Ones"
Haftarot: Vayetzeh
Rabbi Mosheh Lichtenstein
The prophet speaks out against the nation's lack of loyalty, and uses Yaakov as an example of complete loyalty to God.
Esav As a Brother; Esav As the Other
Haftarot: Va'yishlah
Rabbi Mosheh Lichtenstein
There is a duality in the attitude of the Torah and prophets toward Esau. On the one hand; Esau is viewed as sinfully proud and falsely self-confident nation; and on the other; Esau is viewed as a brother to the nation of Israel; who denies the bond and attempts to take the place of his brother.
"Because They Sold The Righteous For Silver"
Haftarot: Vayeshev
Rabbi Mosheh Lichtenstein
The nation turns to idolatry for two reasons: seeking spirituality and seeking pleasure. Amos rebukes the nation for their hedonism, and explains that the flaws in interpersonal relationships are also a flaw in our relationship with God.
Wall or Doors
Haftarot: Shabbat Hanuka
Rabbi Mosheh Lichtenstein
After 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.
The Unity of Israel
Haftarot: Vayigash
Rabbi Mosheh Lichtenstein
The prophet promises that Israel will remain one united and undivided nation. What will be the nature of this unity?
Double Danger
Haftarot: Va'yehi
Rabbi Mosheh Lichtenstein
The king possesses a unique personal status, but is also a national figure. David's deathbed instructions to Shlomo are examined based on both elements.
"And They Shall Know That I Am The Lord" - The Seven Plagues in Parashat Va'era
Haftarot: Va'era
Rabbi Mosheh Lichtenstein
The parasha and haftara both point to a dual purpose for the plagues. One purpose is Pharaoh's recognition of God, and the second is Pharaoh's recognition that God intervenes in the natural world.
The Destruction of the Egyptian Kingdom: The Difference Between Va'era and Bo
Haftarot: Bo
Rabbi Mosheh Lichtenstein
The haftara describes the heavy price Egypt stands to pay for its sins and for the enslavement, in parallel to the plagues in Parashat Bo, which cause real damage to the Egyptian kingdom.
The Blessed Volunteers
Haftarot: Beshalah
Rabbi Mosheh Lichtenstein
The message of the war led by Devorah and Barak is the responsibility of the minority, who break through the indifference and decide to act.
An Egalitarian Obligatory Contribution
Haftarot: Shekalim
Rabbi Mosheh Lichtenstein
Yoash suggests that funds be collected for the Temple through the priests. Why does he think this is the best way, and why does the system later change, and the money collected in a box directly in the Temple? The system is reminiscent to the Half Shekel contribution, and the anonymity enables a degree of equality in the nation's participation in the Temple. This prevents donors to contribute only in order to enhance their social status.
The Mishkan of God and the Mikdash of Shlomo
Haftarot: Teruma
Rabbi Mosheh Lichtenstein
Shlomo forgoes the voluntary system upon which the Mishkan was constructed, and builds the Temple using a taxation system, thus forcing the nation to participate in the construction of the Temple. Why? What is the advantage of this system? What are the disadvantages? How did his decision affect the status of the Temple? The midrash blames Shlomo for his haughtiness, but also commends him for knowing how to redirect his emotions to building the house of God.
Shaul and Amalek
Haftarot: Zakhor
Rabbi Mosheh Lichtenstein
The imperative to destroy Amalek has to follow the divine directive. By sparing the sheep, Shaul inserts personal considerations into the fulfillment of the commandment. He also runs the risk of desecrating God's name, because one might assume that the nation waged war against Amalek only for the loot they gained. Shaul believes wholeheartedly that he has observed God's commandment; he fails to understand that by giving in to the nation who requests the cattle he has failed as a king and leader. Generations later Mordekhai amends this error by avoiding the loot that is offered to the Jews.
On Sin and Redemption
Haftarot: Para
Rabbi Mosheh Lichtenstein
When 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.
Renewal of the Covenant and the Question of the Nesi'ut
Haftarot: Hahodesh
Rabbi Mosheh Lichtenstein
The sacrifices described in Ezekiel are the gifts brought by the Tribe Leaders, and the Pessah sacrifice. The inauguration of the Mishkan initiates its holy status, and the Pessah sacrifice initiates the holy status of Am Yisrael. The second part of the haftara discusses the status of the Nasi - the monarch - who is responsible for bringing sacrifices to the Temple. The monarch parallels the priest - the monarch represents the nation in the Temple, while the priests represents the interest of the Divine.
Shir Ha-Shirim
Rabbi Mosheh Lichtenstein
In Shir Hashirim, the woman attempts to reach her beloved too early, and fails to determine when the time is ripe for the relationship to blossom. This lesson demonstrates this theme in two elements in the book - the function of time and literary imagery - as expressed by the man and woman in Shir Hashirim.
Walking Between Fire and Snow
Haftarot: Shemini
Rabbi Mosheh Lichtenstein
The haftara discusses the physical expression of contact with holiness, while contrasting the description with the sin of Nadav and Avihu. Nadav and Avihu act rashly because they cannot contain their love for God, but their actions ignore the need to fear God. David similarly sins when he fails to balance his extreme happiness when bringing the Holy Ark to Jerusalem with feelings of yira'h - fear of the Divine. David corrects his actions the second time when he brings the Ark, when he combines dancing before God with sacrifices, while Uzah treats the Ark as a piece of furniture that needs to be protected, without proper respect for the holy vessel.
"And I Will Bring Back the Captivity of My People of Israel"
Haftarot: Kedoshim
Rabbi Mosheh Lichtenstein
The haftarot in Ezekiel and Amos relate to the list of prohibited relations described in Aharei Mot - Kedoshim. The haftarot introduce an additional perspective: while Am Yisrael might perform terrible sins, they still differ from the other nations due to their covenant with God, who will never destroy or abandon His nation.
Renewal of Relations
Haftarot: Emor
Rabbi Mosheh Lichtenstein
The haftara in Ezekiel discusses halakhic details of the work of the kohanim in the Temple. Some of the halakhot that relate to the High Priest in the Torah are described by Ezekiel as relating to all priests. This might be perceived as a consolation for the nation's fear that their relationship with God will never return to the way it used to be. Ezekiel's description indicates that the kedusha in the third Temple will be greater than before, by describing the function of regular priests in similar terms to the High Priest.
Nothing Happens By Chance
Haftarot: Behukotai
Rabbi Mosheh Lichtenstein
The haftara of Behukotai reinforces the need to trust in God despite the troubles experienced by the nation, in two ways: 1. The trust in providence as opposed to chance and human causality; and 2. The importance of trust in God in times of crisis. These two messages make this prophecy an appropriate choice for the parasha of rebuke.
The Crisis and the Consolation
Haftarot: Bemidbar
Rabbi Mosheh Lichtenstein
Hosea is the first prophet to speak about the exile; he therefore needs to convey the message of an everlasting relationship between God and His nation. A similar need arises in Sefer Bemidbar: while the nation sins severely, the book also includes commandments that enable atonement, and others that attest to the fact that the nation will indeed inherit the Promised Land. The Sin of the Spies is founded on the desire to live easily, without great effort, while the trials and tribulations of the desert convey the opposite message, and allow the nation to start anew.
The Marriage of Israel and the Holy One, Blessed Be He
Haftarot: Shavuot
Rabbi Mosheh Lichtenstein
Are the restrictions placed on the study of Ma'aseh Merkava based in the fear from error, or due to the immodesty of the subject? Does Ma'aseh Merkava relate to God's eminence, or to His relationship with Am Yisrael? Why is it permissible to read about God's chariot in public on Shavuot?
The Naziriteship of Shimshon
Haftarot: Naso
Rabbi Mosheh Lichtenstein
Manoah and his wife appear to be passive characters, which don't even pray to God to resolve their infertility. On the other hand, Shimshon is a described as energetic, passionate, and impulsive. His nazirite is meant to channel these qualities to a positive place. Parashat Naso presents the nazirite as a mitzvah that leads to kedusha, while the haftara emphasizes the problems that stem from becoming a nazir.
Anticipating Trouble with its Remedy
Haftarot: Beha-alotekha
Rabbi Mosheh Lichtenstein
The haftara from Zekharya, with its message about rebuilding in the aftermath of severe fall, and the rehabilitation of the people through the spiritual leadership of a priest and a political leader, fill the needs bubbling beneath the surface of our parasha. In addition to the menorah and the status of the High Priest as leader, there is also a connection between the rest of the haftara and the reality that first appears in Parashat Beha'alotekha and continues through the entire length of the book of Bamidbar.
The Character of Rahav
Haftarot: Shelah
Rabbi Mosheh Lichtenstein
Rahav becomes a prostitute when she is a little girl, due to her family's circumstances. The senior authorities in Jericho all take advantage of her. When the king asks her to give up the spies, she counters the act of a prostitute - giving up one's values for money - with values of hessed and dedication for the greater good. Rahav chooses to join in the ways of Am Yisrael, and according to the midrash ultimately converts to Judaism.
Requesting a King
Haftarot: Korah
Rabbi Mosheh Lichtenstein
Why does the nation ask for a king? When is a judge preferable to a king, and when is a king the better option? The nation requests a king when Shmuel is the leader, and he believes his leadership is preferable to the leadership of a king. Shmuel presents the spiritual dangers of monarchy and a world that is less sensitive to God's intervention.
The Right Man at the Wrong Time
Haftarot: Hukat
Rabbi Mosheh Lichtenstein
Yiftah of Gilad is described between the era of saviors and the era of leadership. Yiftah could become a savior, having won the war for Israel, but he desired to be a leader - which is beyond his reach. He demonstrates this desire by taking a frivolous oath. Instead of finding a way to nullify the oath and spare his daughter, he stubbornly decides to see it through. This lack of willingness to compromise is inappropriate for a leader in times of peace.
What Does the Lord Require of You
Haftarot: Balak
Rabbi Mosheh Lichtenstein
Micah's prophecy emphasizes the dependency on God and man's spiritual status as determining factors in our relationship with God. Balak understood the significance of the spiritual factor, and summons Bilam to assist him. Bilam's offerings do not express internal spirituality, but rather an attempt to appease God using magic. Micah objects to sacrifices that are not accompanied by a deep spiritual feeling, acknowledgement of our dependency on God, actions of righteousness and justice, and appreciation toward the Divine.
Yirmiyahu and Moshe - Two Models of Prophecy
Haftarot: Pinhas
Rabbi Mosheh Lichtenstein
The haftara describes Jeremiah's initiation as a prophet. This lesson compares Jeremiah's initiation with Moshe's consecration. Moshe refuses his appointment, while Jeremiah requests reinforcement. The different reactions stem from the different roles they are expected to fill.
Complimentary Reproaches
Haftarot: Matot - Masei
Rabbi Mosheh Lichtenstein
This lesson compares Yeshayahu and Yirmiyahu's prophecies of calamity. Yeshayahu's main concern is moral corruption, while in Yirmiyahu's time the nation is threatened by its enemies and feels the need for spiritual leadership, and instead of seeking out God and His prophets they choose to turn to idolatry. Yeshayahu deals directly with the nation, while Yirmiyahu's claims mainly target the leadership. Yirmiyahu believes idolatry is a betrayal of God.
Hannah's Child
Haftarot: The First Day of Rosh Hashana
Rabbi Mosheh Lichtenstein
The haftara of Rosh Hashana relates the story of Hannah and the birth of Shmuel. Sarah, Rachel and Hannah were all infertile, and according to the midrash they all had babies on Rosh Hashana. They all made the ultimate sacrifice for a greater cause. Sarah and Rachel took in another wife for their husbands, and Hannah sacrificed the very son she had prayed for. The secret of merit on Rosh Hashana is giving up personal dreams and aspirations for the ultimate goal of serving God.
"I will surely have mercy on him"
Haftarot: The Second Day of Rosh Hashana
Rabbi Mosheh Lichtenstein
On the first day of Rosh Hashana we read of the desired model - inscription for good life by virtue of man's righteousness. However, not everyone merits; therefore, on the second day of Rosh Hashana the haftara emphasizes inscription for a good and peaceful life even if a person is unworthy. The haftara for the first day teaches us what meritorious conduct is; the haftara for the second day offers us the consolation that even if we lack that conduct, God will treat us graciously and with compassion.
Return, O Israel
Haftarot: Shabbat Shuva
Rabbi Mosheh Lichtenstein
What is the significance of the placement of the haftara of Shabbat Shuva and "Dirshu Hashem" in the wake of the Sheva Denechemta? What type of teshuva is referred to in the haftara "Shuva Yisrael"? Is it different from the type of teshuva discussed in "Dirshu Hashem"? What do the verses from Yoel add to the verses in Hosea?
Yehoshua
Haftarot: VeZot HaBerakha
Rabbi Mosheh Lichtenstein
This chapter describes the reinforcement and fortification of Yehoshua's leadership, following Moshe's unique leadership. The haftara is The verse "You shall meditate on it day and night links the haftara with Simhat Torah. As a leader, Yehoshua was unable to enhance the depth of Torah, but he reinforces the ongoing existential link to Torah by urging the people to study daily, even if briefly. Simhat Torah as well is not only for the great scholars, but for the masses who participate in the weekly reading.
Repentance and Atonement: The Haftara of Yom Kippur
Haftarot: Yom Kippur
Rabbi Mosheh Lichtenstein
Does the haftara of Yom Kippur teach us about repentance or atonement? This lesson examines the terms teshuva and kappara, while highlighting the connection between these concepts and mitzvot between Man and His Fellow as opposed to mitzvot between man and God.
The War of Gog and Magog
Haftarot: Chol Hamoed Sukkot
Rabbi Mosheh Lichtenstein
What is the relationship between the description of the war of Gog and Magog in Zachariah, which is read on the first day of Sukkot, and the description of the same Armageddon war in Ezekiel, which is read on Shabbat Hol Hamoed? What was the sin of Gog?
Slavery
Rabbi Mosheh Lichtenstein
Yirmiyahu does not dwell on the damning social issues of his generation; instead he focuses on idolatry and battles against those who leave God. What, then, is the reason behind the prophecy relating to slavery? This haftara demonstrates how the social issue of slavery is a sin against God: taking slaves is a flagrant violation of the unique covenant relating to slavery, and this is the reason behind the severe punishment.
The Mishkan and the Mikdash
Haftarot: Vayak'hel
Rabbi Mosheh Lichtenstein
This haftara discusses the building of the Temple. Comparing the haftara with the parasha highlights the differences between the Mishkan and the Mikdash. The walls of the Mishkan envelop the keilim, while in the Mikdash the structure seems to be the essence. The building itself seems to emanate symbolism and spiritual meaning. The Mishkan transmits simplicity and intimacy, while the Mikdash emanates power and grandeur. The Mishkan is internal, and focused on Am Yisrael. The Mikdash is focused outwardly, on the entire world and all the nations.
God's Presence in the Mikdash and the Mishkan
Haftarot: Pekudei
Rabbi Mosheh Lichtenstein
There is an essential distinction between God's presence in the Mikdash and in the Mishkan. In the Mishkan no human intervention is necessary to promote the Shekhina, while in the Mikdash the Divine Presence is dependent on the actions of the nation. What is the reason behind this distinction? Does it stem from a different spiritual status? From a different divine leadership? Or perhaps from the approach of the present leadership (Moshe vs. Shlomo)?
"The Great and Dreadful Day of the Lord"
Haftarot: Shabbat Hagadol
Rabbi Mosheh Lichtenstein
Our haftara concludes the books of prophets, and should be viewed in relation to a broader historical context. The prophet is speaking to future generations who will not have prophets to turn to. Moshe concludes the era of the written Torah, and Malakhi concludes the era of prophecy. Both warn the nation of the spiritual dangers that lie ahead, and emphasize the eternal connection between God and His nation, despite their sins.
Tazria - Metzora
Haftarot: Tazria - Metzora
Rabbi Mosheh Lichtenstein
Four stories about lepers appear in the books of the prophets. Three of the stories relate to Elisha (Na'aman, Gehazi, the Four Lepers). Why is Elisha the only prophet who meets with lepers and is involved with leprosy? What is the connections between leprosy and the war with Aram?
Shabbat Hazon
Haftarot - Devarim/Shabbat Hazon
Rabbi Mosheh Lichtenstein
The word "Eikha" in the haftara connects the chapter to Megillat Eikha, which is read on Tisha B'Av. Was Eikha written with the purpose of convincing people to do Teshuva, or was it written as a book of lamentations, with the purpose of lamenting the destruction? A similar question can be posed regarding the haftara - is it focused on mourning, or reproach?
The Young Moshe
Rabbi Mosheh Lichtenstein
Moshe's young adult life in Midyan is a mystery to us. The Torah does not tell us very much about Moshe's life there; the next mention of his life is when he returns to Egypt at the age of eighty. Why is the Torah strangely silent about all those years of Moshe's life, mid-narrative? The lack of noteworthy events is itself an event - one of withdrawal and seclusion. Moshe's disappearance and silence following his escape to Midyan tell us that he secluded himself in a crisis of morality and justice. It is only following this seclusion that Moshe is able to be extracted from his solitary existence and returned to the sphere of action on the historical-national level.
Two Groups of Plagues: The Difference Between Va'era and Bo
Rabbi Mosheh Lichtenstein
The division of the plagues between Parshat Va'era and Parshat Bo is very significant, representing the different goals of each set of plagues. In Parshat Va'era, the struggle between Moshe and Pharaoh relates to the recognition of God, and it is toward this objective that the plagues are directed. In Parshat Bo, on the other hand, the goal of the plagues is to take Israel out of Egypt. By examining these two goals alongside the haftarot of the two parshiot, we can understand these distinctions in a much deeper way, and appreciate the destiny of Israel as a nation that it will not be utterly destroyed, but rather that it will survive as God's people.
Minor Figures, Major Transformations - the Subtle Revolution in Sefer Shoftim
Rabbi Mosheh Lichtenstein
תאריך פרסום: תשע"ד | |
The leaders at the beginning of the book of Shoftim seem to be successful and exemplary, but as the book goes on, the leaders seem to be increasingly problematic. And why are there only two leaders- - both of whom do both great and reprehensible things- discussed in the second half of the book? To respond to these questions, we turn to Haza”l who provide interesting directions as we consider the context of the times, the structure and the chronology of the book.
Sin and the Metaphor of Impurity
Rabbi Mosheh Lichtenstein
Relationships Revealed - Rachel, Leah and the "Dudaim" Episode
Rabbi Mosheh Lichtenstein | 56 minutes
By examining the story of the "dudaim", we notice Yaakov's complex familial relationships: the parent-child relationships of Leah and her children, and the husband-wife relationship of Yaakov and Rachel. While Rachel and Leah may have thought that these relationships may be bartered and exchanged, the "dudaim" story teaches us that in fact this is not the case.
Hannah and Self-Sacrifice
Rabbi Mosheh Lichtenstein
The Love of a Father
Rabbi Mosheh Lichtenstein
Sefer Yonah - Everyman's Teshuva
Rabbi Mosheh Lichtenstein
תאריך פרסום: תשע"ה | |
Rabbi Mosheh Lichtenstein analyzes the “pshat“ storyline of Sefer Yona and brings midrashic sources, too, to tease out the big ideas about teshuva that come to the fore in this short book. What is the nature of teshuva? What is teshuva all about? What is considered legitimate teshuva and what is not? A pattern of teshuva of some sort, Divine salvation, and a dialogue between God and Yona ensues. Yona may yearn for strict judgment, but God takes account of human fallibility and tempers justice with mercy. On Yom Kippur afternoon, we plead for God to have mercy regardless of whether our teshuva is human and flawed, or objectively ideal.
Mordechai and Esther
Rabbi Mosheh Lichtenstein | Hour and 8 minutes
What makes Purim a special yom tov and why is it a day of festivity and celebration? Why is Purim unique as opposed to other days of Jewish salvation? Why is the megilla called Megillat Esther and not Megillat Mordechai? A close examination of the Purim story within its historical context provides answers to these questions, by understanding Purim as a celebration of the renewal of the covenant between Israel and God.
Two Reasons for Reading Zekharya’s Vision as the Haftara of Shabbat Chanuka
Rabbi Mosheh Lichtenstein
What is the connection between Chanuka and the passage from Sefer Zekharya read as the haftara on Shabbat Chanuka? This article closely examines the text of the haftara and highlights a number of key connections between the two time periods relating to the choice of Jewish identity over cultural assimilation, and the potential for redemption yet ultimately settling for an incomplete realization of the goal.
The Drama of Ruth
Rabbi Mosheh Lichtenstein
תאריך פרסום: תשע"ו | | Hour and 7 minutes
The Book of Ruth opens with a situation of dire straits: Boaz leaves the Land because of despair, and Naomi cannot rebuild when she returns. The actions and interactions of Ruth and Boaz, however, serve as a model of true soulmates who embody the deepest, highest level of chessed (kindness). These relationships transcend merely helping an older lady or a poor maiden.

As we examine these relationships, parallels from Iyov, the mitzva of Yibum and the story of Yehuda and Tamar further highlight the significance of the personalities in Ruth.
The Achievement of Yitzchak Avinu
Rabbi Mosheh Lichtenstein
תאריך פרסום: תשע"ג | |
Aside from the fact that he is Avraham’s son and Yaakov’s father, what do we view as Yitzhak’s achievement that grants him the stature of being an “Av” (forefather)? To answer this, we have to turn to Bereisheet Chapter 26, where the events of Yitzhak’s life really begin. We examine the strong references to and parallels with Avraham’s life, and discover the differences that provide Yitzhak with his unique character traits and talents.
The Double Helix- From Lemech to Noach
Rabbi Mosheh Lichtenstein | Hour and 6 minutes
What can we learn from the character and story of Lemech? Through an examination of the episode of Lemech as well as the generations preceding and following him, we learn about purpose of man in the world. We also reveal a discussion about our relationship with the past and with the future, and about the delicate balance between living within nature and the development of technology.
Haftarat Para and Parshat Ki Tisa
Rabbi Mosheh Lichtenstein | 23 minutes
Parashat Para deals with the issue of tum’at met. The Haftara goes an additional step to compare sin to tuma (impurity) and uses the metaphor of tuma and tahara to relate to the sins and purification process of Bnei Yisrael. Interestingly, the beginning of the haftara relates not to tumat met, but to nidda. We compare the two types of impurity found in Vayikra and Bemidbar. We end with a message of hope that relates to the regular Parasha (Ki Tisa)-about the rehabilitation of the relationship between God and Israel after the Sin of the Golden Calf.
Crying at Night: An Analysis of Megillat Eikhah
Rabbi Mosheh Lichtenstein | Hour and 10 minutes
This shiur will focus on the structure of Megillat Eikhah and its two major themes.

The Megilla's five chapters are similar in terms of their structure and outline, all of the verses in every chapter are organized alphabetically in sequence. The exception to the rule is

the fifth chapter which isn't organized alphabetically in contrast to the structure of the rest of the megilla.

We will attempt to explore this anomaly and explain why the megilla is structured in this manner.

Sponsored by The Gontownik Family in memory of Abraham and Zina Gontownik, Chaya Gontownik, and Sidney Gontownik
The Rise and Fall of King Solomon
Rabbi Mosheh Lichtenstein
תאריך פרסום: 2022 | | Hour and 12 minutes
We will delve into the episode of King Solomon's construction of pagan altars, exploring the question of what went wrong when the builder of the Mikdash erected these altars a few years after completing Beit Hamikdash. While the question itself is straightforward, the answers and theories surrounding it are complex. This shiur aims to understand Shlomo's motivation and propose the underlying dynamics that led to his grave error.

Sponsored by Shelli Weisz in memory of Tom Weisz, z”l, Moshe Meir ben Avraham haKohen by his loving family. His love of Torah learning remains our inspiration
Paradigms of Geulah
Rabbi Mosheh Lichtenstein
תאריך פרסום: 2023 | | Hour and 12 minutes
In this lecture, we will explore the various facets of redemption that appear throughout the Tanakh, with a particular focus on the portrayals by different prophets, each emphasizing different aspects of the people's relationship with God. Additionally, a fundamental question about the process of redemption will be addressed: Is repentance needed to attain redemption?

Dedicated by Ruth M. Shane in memory of her mother, Sarah Poliakoff Shane חיה שרה בת חיים רפאל והענא גיטל, and her aunt, Bess Poliakoff Krivitsky פעשא בת חיים רפאל והענא גיטל who were חובבי תורה and devoted to the Land of Israel and her children
From Av Hamon Goyim to Arami Oved Avi: The Patriarchs’ Relationships with Surrounding Non-Jewish Society
Rabbi Mosheh Lichtenstein | Hour and 9 minutes
Am Yisrael has 3 Patriarchs not merely as a biographical fact but because they fulfil a unique role and express a different approach to the challenges that they (and we) face. Thus, their relationships with surrounding society – a central motif throughout sefer Bereishit and Jewish History - present us with several paradigms for interaction with non-Jewish neighbors and nations. We focus mainly on Avraham and Yitzhak, and as we shall see, each of them has a distinct approach which is a function of their differing spiritual and personal qualities, their respective roles in building the Jewish nation and the changing circumstances which they confront.

Dedicated by Ruth M. Shane in memory of her mother, Sarah Poliakoff Shane חיה שרה בת חיים רפאל והענא גיטל, and her aunt, Bess Poliakoff Krivitsky פעשא בת חיים רפאל והענא גיטל who were חובבי תורה and devoted to the Land of Israel and her children.