Widow

Found 12 Search results

  1. The Drought (part 5)

    The Widow in Tzarfat

    Rabbi Elchanan Samet

    Eliyahu’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.

  2. The Drought (part 6)

    The Widow in Tzarfat (part II)

    Rabbi Elchanan Samet

    Eliyahu 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.

  3. The Drought (part 7)

    The Widow in Tzarfat (part III)

    Rabbi Elchanan Samet

    The 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.

  4. The Drought (part 8)

    Eliyahu Revives the Widow of Tzarfat's Son

    Rabbi Elchanan Samet

    Eliyahu'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.

  5. The Drought (part 10)

    Eliyahu Revives the Widow of Tzarfat's Son (part III)

    Rabbi Elchanan Samet

    The 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.

  6. The Drought (part 11)

    Eliyahu Revives the Widow of Tzarfat's Son (part IV)

    Rabbi Elchanan Samet

    When 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.

  7. The Shunamite Woman: Out-of-Touch Aristocrat?

    Rabbi David Silverberg

  8. Haftarat Vayera: the Widow and the Oil

    Rabbi David Silverberg

  9. Vayera and its Haftara: Creditors and Sodom, Avraham and the Shunamite

    Rabbi David Silverberg

  10. Vision and Details

    Rabbi Jonathan Sacks

    Parshat Mishpatim takes us through a bewildering transition. Until now in Shemot we have been carried along by the sweep and drama of the narrative: the Israelites’ enslavement, their hope for freedom, the plagues, Pharaoh’s obstinacy, their escape into the desert, the crossing of the Red Sea, the journey to Mount Sinai and the great covenant with God.

    Suddenly, now, we find ourselves faced with a different kind of literature altogether: a law code covering a bewildering variety of topics, from responsibility for damages to protection of property, to laws of justice, to Shabbat and the festivals. Why here? Why not continue the story, leading up to the next great drama, the sin of the golden calf? Why interrupt the flow? And what does this have to do with leadership?

    Through an examination of some of the laws in Parshat Mishpatim, we understand the necessity of both law and historical narrative. Neither historical events nor abstract ideals – not even the broad principles of the Ten Commandments – are sufficient to sustain a society in the long run. Hence the remarkable project of the Torah: to translate historical experience into detailed legislation, so that the Israelites would live what they had learned on a daily basis, weaving it into the very texture of their social life. In the parsha of Mishpatim, vision becomes detail, and narrative becomes law.

     

    This lecture is part of the Covenant & Conversation series.

    To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.

  11. Vision and Details (Audio)

    Rabbi Jonathan Sacks | 8 minutes

    Parshat Mishpatim takes us through a bewildering transition. Until now in Shemot we have been carried along by the sweep and drama of the narrative: the Israelites’ enslavement, their hope for freedom, the plagues, Pharaoh’s obstinacy, their escape into the desert, the crossing of the Red Sea, the journey to Mount Sinai and the great covenant with God.

    Suddenly, now, we find ourselves faced with a different kind of literature altogether: a law code covering a bewildering variety of topics, from responsibility for damages to protection of property, to laws of justice, to Shabbat and the festivals. Why here? Why not continue the story, leading up to the next great drama, the sin of the golden calf? Why interrupt the flow? And what does this have to do with leadership?

    Through an examination of some of the laws in Parshat Mishpatim, we understand the necessity of both law and historical narrative. Neither historical events nor abstract ideals – not even the broad principles of the Ten Commandments – are sufficient to sustain a society in the long run. Hence the remarkable project of the Torah: to translate historical experience into detailed legislation, so that the Israelites would live what they had learned on a daily basis, weaving it into the very texture of their social life. In the parsha of Mishpatim, vision becomes detail, and narrative becomes law.

     

    This lecture is part of the Covenant & Conversation series.

    To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.

  12. Rashi

    Part 4 - The Moral and Educational Philosophy of Rashi (II)

    Dr. Avigail Rock

    In his commentaries, Rashi displays great sensitivity towards the people in society who are indigent or powerless, who have no defenders.  This compassion for the disadvantaged is expressed in numerous ways.

    Rashi expresses great affection for the forebears of Israel, the Patriarchs, the Matriarchs, and the Twelve Tribes. This regard is expressed in two areas.  The first is an attempt to minimize — to the level of obscuring the very progression of the biblical text — the negative traits or acts which are attributed in Scripture to Israel’s forebears and its role models. The second is the glorification of acts that seem to be insignificant.