Moshe's Consecration

נמצאו 11 תוצאות חיפוש

1. The Two Consecrations of Moshe

   Prof. Jonathan Grossman

   Why is Moshe sent on his mission to Egypt twice? The second consecration includes a new and important element: God's covenant with the forefathers. The covenant is mentioned here, and not previously, because of the change in Moshe's attitude toward the redemption of Bnei Yisrael. He now understands that the reasons behind the redemption involve more than morality: they are embedded in a historical - national covenant.

2. 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.

3. The Appointment of Moshe

   Parashat Va'era

   Rabbi Chanoch Waxman

   Early in Parashat Va’era God commands Moshe to rescue Bnei Yisrael from Egypt. However, Moshe was already consecrated for this mission once, by the Burning Bush. What is the significance of this duality? Why is there a need for two consecrations? An analysis of each episode reveals the different reasons for saving the Children of Israel; each consecration focuses on another aspect of redemption.

4. Yirmiyahu’s Prophecy of Consecration

   Rabbi David Sabato

   The consecration prophecy of Yirmiyahu is compared to the opening prophecies of Yishayahu and Moshe. What does this consecration prophecy teach about Yirmiyahu and his prophecies in general and what is the significance of the fact that God chose the prophet "from the womb"?

5. Yirmiyahu’s Prophecy of Consecration - The Visions

   Rabbi David Sabato

   Despite the similarities between the vison of the almond rod and the vision of the boiling pot, there is a striking difference between the two visions. In the vision of the pot, the calamity is explicitly stated in the words of God, and even the direction from which it will come is explicitly noted. In the vision of the almond tree rod, on the other hand, the impending calamity is not explicitly mentioned. Indeed, references to God’s “haste” in fulfilling His Word appears later in Yirmiyahu's prophecies and allows for interpretation in two directions. It falls upon Yirmiyahu to identify in his prophecies of doom not only the catastrophe, but also the good that is concealed within them as the foundation for rebuilding.

   Additionally, it falls upon Yirmiyahu to stand firm and fearlessly proclaim the words of God; at the same time, God will strengthen him and protect him from those who wish to harm him. The threat and the encouragement highlighted in these verses were meant to prepare Yirmiyahu for the difficult trials that he would be forced to undergo over the course of his prophetic mission – real mortal danger and acute suicidal thoughts.

6. The Two Consecrations of Moshe

   Prof. Jonathan Grossman

   At the beginning of our parsha we read of Moshe's appointment as God's agent to secure the release of the Hebrew slaves from Egypt. All the elements that we would expect to find in such a consecration are present: the problem of slavery, Moshe's task, and the ultimate goal - redemption. However, this entire section seems superfluous - Moshe was already appointed as God's messenger at the burning bush! What need is there for a second consecration?

   A deeper analysis reveals that each consecration carries a unique purpose in Moshe’s inauguration as the redeemer of Israel. Only at the beginning of Parshat Vaera can God disclose to His chosen messenger the second factor of the redemption, the national-historical element. After Moshe senses and identifies totally with the plight of Bnei Yisrael, he is prepared to learn about the national redemption, the redemption that sets this nation apart from the rest of the world.

7. Two Promises: One Fulfilled, One Not Yet Fulfilled (6:3)

   Rabbi Elchanan Samet

   Endless commentaries have attempted to explain the verse “And I appeared to Avraham, to Yitzchak and to Yaakov as Kel-Shakkai, but My name YKVK I did not make known to them.", but its mystery has not yet been solved. A "simple" reading would seem to suggest that this Divine statement reveals some of God's different names, with a distinction being made between two periods: to the forefathers God revealed Himself by the name "Kel-Shakkai," but He was not known to them as YKVK. Now, on the other hand, with the time drawing close for redemption, God reveals Himself to Moshe with this latter name – as we see at the beginning of the utterance, in verse 2: "I am YKVK."

   This explanation presents a great difficulty: the name YKVK (the "Tetragrammaton,") appears more than a hundred times in Sefer Bereishit, The name is used not only in the narrative, but also in the language of various speakers – including God's own utterances to both Avraham and Yaakov. 

   A close analysis of the text leads to the understading that there is a connection between each of these names and the nature of the promise that is associated specifically with that name. What God promised to the forefathers when He appeared to them as Kel-Shakkai – that He would multiply their seed greatly – He has already fulfilled; what remains now to be fulfilled is the other aspect of the promise to the forefathers, and the fulfillment of that aspect – the promise of the land – is the main subject of the rest of the speech.

8. “Why Do You Ask My Name?”

   Rabbi Gad Eldad

   Commentators throughout the ages have struggled to understand the meaning of the exchange of Divine Names at the beginning of parshat Vaera, and the significance of God’s choice to use one Name rather than another during the period of the forefathers. Another difficulty pertains to the content of this declaration, since the same message had already been conveyed to Moshe at the burning bush. What new message is God telling him now?

   A close examination of the text reveals a deeper understanding of the Divine names, indicating a new concept of the relations between God and His creatures. As Am Yisrael take their first steps as a nation, God takes the opportunity to direct and guide His world in this special relationship.

9. Parshat Shemot Part 4: Moshe’s Objections and God’s Answers and Signs

   Dr. Yael Ziegler | 35 דקות

   This podcast discusses the verses describing Moshes objections to God’s mission, and God’s responses. We also see an overview of the events that will transpire leading up to Am Yisrael leaving Egypt. 

   Courtesy of www.tanachstudy.com

10. The Covenant of Circumcision and the Covenant Between the Pieces

    Rabbi Dr. Yoel Bin Nun

    Some of the words and phrases in the opening verses of Parashat Va'era are taken from the covenant of circumcision, while others are taken from the covenant of the pieces. What is the significance of this? A close analysis of the text reveals that the beginning of Moshe’s mission marks the point at which Avraham's two covenants join into a single covenant of the exodus from Egypt.

11. Parshat Shemot Part 5: Moshe’s Refusal and Divine Anger: The Beginning of Moshe’s Journey

    Dr. Yael Ziegler | 35 דקות

    This podcast describes the final sign that God offers Moshe, and the difference between this sign and the previous ones, and Moshe’s subsequent arguments. We also explore the cryptic circumcision of Tzipporah’s son and the various interpretations that attempt to explain the nature of this incident. 

    Courtesy of www.tanachstudy.com