Defilement of the Land

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1. Exile, the Land in Desolation and the Land Lying Fallow

   Rabbanit Sharon Rimon

   The description of exile in the curses section of Parshat Bechukotai emphasizes the desolation of the land of Israel. We can understand that the desolation of the land is part of the punishment for the nation, but possibly also contains within it a promise to the nation - that the Land of Israel is destined specifically for them. Additionally, there seems to be a strong correlation between the desolation of the land during the years of exile and the laws of the Shmitta year. 

2. The Harmony of Shemitta

   Rabbi Dr. Avraham Walfish

   How does the seemingly anti-climactic final chapter of Parshat Bechukotai fit into the larger context of Sefer Vayikra? By examining the end of the book we can notice that Chapter 27 concludes the book of Vayikra by weaving together the two main themes of the book: (a) the sanctity derived from the indwelling divine Presence, symbolized and embodied by the Sanctuary, and (b) the sanctity of the Israelite individual and community, embodied in all walks of life, but achieving its chief expression in the way in which Israel realizes the sanctities of space and time.

3. The Harmony of Shemitta (Audio)

   Rabbi Dr. Avraham Walfish | 13 minutes

   How does the seemingly anti-climactic final chapter of Parshat Bechukotai fit into the larger context of Sefer Vayikra? By examining the end of the book we can notice that Chapter 27 concludes the book of Vayikra by weaving together the two main themes of the book: (a) the sanctity derived from the indwelling divine Presence, symbolized and embodied by the Sanctuary, and (b) the sanctity of the Israelite individual and community, embodied in all walks of life, but achieving its chief expression in the way in which Israel realizes the sanctities of space and time.

4. "Shall He Return to her Again?" - A Collection of Prophecies of Repentance

   Rabbi David Sabato

   In chapter 3, Yirmiyahu presents a prophecy that portrays the difficulty inherent in the repentance of the Jewish People through a parable. Israel is compared to a woman who has left her husband – God - for other men - idols. Such a woman is halakhically forbidden to return to her first husband and that sin pollutes and defiles the Land of Israel. Can Israel possibly return to God?

5. "The Temple of the Lord, Are These"

   Rabbi David Sabato

   Yirmiyahu addresses the "lying words" regarding the Temple's intrinsic holiness and inability to be destroyed. The people's misconception regarding the role of the Temple led them to think that they could continue to sin without repercussions. Further discussed is the connection between this chapter and the prophecy in chapter 3 regarding the Ark and the destruction of Shilo, as well as the contrast with the prophecies of Yishayahu regarding Jerusalem.

6. Shabbat in the Book of Yirmiyahu

   Rabbi David Sabato

   In this unique prophecy, Yirmiyahu discusses the breach of the covenant of Shabbat. While the Torah and other prophecies connect immorality with the destruction of Jerusalem, Yirmiyahu stresses the importance of the observation of Shabbat as a condition for the people's continued existence in their country due to its nature as a national covenant with a most public nature. This prophecy is compared the prophecy in chapter 7, as well as to the prophecies of the other prophets regarding Shabbat. 

7. The Chariot and the Journeys of God's Glory

   Dr. Tova Ganzel

   At the beginning of his book, Yehezkel describes how "the heavens were opened and I saw visions of God." Chapter 1, described by Chazal as the "ma'aseh merkava" is one of the most difficult chapters to understand in all of Tanakh.

   This Divine vision, which appears at the very outset of the book, holds the key to understanding one of the central prophetic messages of the book. The recollection of this vision accompanies Yehezkel's prophecy throughout the rest of the book. In these visions, God's glory is borne in a chariot, which indicates motion. The upshot of all these visions is that God's glory has departed from the Temple.

   Even in Yehezkel's pre-Destruction prophecies the glory of God has already departed from the Temple and the Divine Presence is no longer within the city of Jerusalem. Therefore, during the six first years of Yehezkel's prophecy – from the time he began to prophesy until the destruction of the Temple – there is no call to the nation as a whole to mend its ways and to repent. The fate of Jerusalem has already been sealed; the Temple is defiled and desecrated, and the city will not be purified until God has poured out His wrath in its midst.

   Where is God's glory is to be found during the years of the Destruction? Does God's glory wander with the people to Babylon, or does it remain in the Land of Israel, outside Jerusalem, waiting for the people to return?

   Yehezkel emphasizes that even though this is the first time that God's glory has departed – indeed the Temple lies in ruins – nevertheless the same Divine vision will return and once again dwell in the future Temple. The nation need not fear that the departure of God's glory from the Temple means the departure of His glory from the nation.

   God’s Presence in the Temple cannot be assumed to be unconditional; God will not allow His Presence to dwell there if the nation causes the Temple to be defiled. But even though the nation refuses to accept the message of the prophets and fails to repent, even after the destruction of the Temple, God will never abandon His people.

8. The Deeds of the People in the Temple

   Part 2

   Dr. Tova Ganzel

   The consequence foretold in Sefer Devarim for idolatry is exile. Along with this message, Yehezkel’s prophecy again emphasizes that these acts by the people have caused the defilement of the nation, the land, and the Temple – a result not mentioned in Sefer Devarim but in Sefer Vayikra. However, there is a quantitative difference: in Vayikra, only two verses speak of idolatry as causing defilement of the people and of the Temple, while in Sefer Yehezkel this issue appears in no less than thirty verses. The necessity of repeatedly emphasizing this matter during Yehezkel’s time is understandable bearing in mind the constant presence of false prophets, who continued to insist that the Temple would not be destroyed.

    

   Yehezkel’s descriptions of the varieties of idolatry committed by the people deliberately follows the style employed in Sefer Devarim in the commands and warnings not to follow the deeds of the nations and not to serve their gods. This technique lends additional validity to Yehezkel’s prophecies about the sins – particularly about the punishment that God will bring. In addition, the nation’s sin is amplified through a broad generalization of all the different types of idolatry and their enumeration together in Chapter 8. In this way the prophet underlines the prophetic message that he is conveying: the sins of the people have included idolatry, and this represents justification for the imminent destruction and exile.

9. A Repentance Conundrum

   HaTanakh.com Staff

10. Parshat Haazinu - God's Children

    Rabbi Alex Israel | 36 minutes

    The Song of Haazinu is to serve as a witness for future generations. It tells a historical tale of Bnei Yisrael. But what story does Haazinu tell? This shiur sets out to follow through the story line and point out some interesting features, and then make some philosophical comments and spiritual insights.

    Many of the classical commentaries seem to present the Song of Haazinu as the ultimate story of the Jewish people- a story of exile and redemption, outlining the future of Jewish History. But is this indeed so? Rabbi Dr. Yoel Bin Nun and Rav Elhanan Samet point out that the song makes no reference to exile or to leaving the land. 

     If this is not a prediction of future exile and redemption, then what is this song, and why is this song needed? Why must it be so readily available for people to remember throughout the ages?  Is it another exile and redemption cycle? Or does the Song of Haazinu present a different paradigm – one entirely within the Land of Israel?

11. Why are There Stories in the Torah?

    Dr. Baruch Alster

    תאריך פרסום: תשע"ה | |

    Rashi's first comment on the Torah famously asks why the Torah begins with creation and not with the mitzvot. In essence, he is dealing with the question of the Torah's genre - is it a history book or a legal text? This question is dealt with by other parshanim as well. In this lesson, we will compare three approaches - those of Rashi, Rashbam, and Ramban. We will see that each of the later parshanim saw the question as a dichotomy - the Torah is either law or narrative, while Rashi's view is more complex.

12. Morality in Sexual Relations and the Land, Impurity and Sanctity

    Rabbanit Sharon Rimon

    The prohibited sexual relations listed in Parshat Achrei-Mot are extremely grave offenses. By closely examining the text, we can understand that they lead to both the defilement of man and the defilement of the land, therefore the Torah emphasizes the severity of the sins several times throughout the parsha. 

13. Acharei Mot - Kedoshim and Yom HaAtzmaut

    Rabbi Shlomo Dov Rosen

14. And Now For the Dark Side...

    Avidan Freedman