1) The Torah passage discusses the laws of shemittah, the sabbatical year of rest for the land of Israel that is commanded in the Torah.
2) Ramban and other commentators note that shemittah is uniquely described as being taught at Mount Sinai, and that its laws are described in great detail in the Torah text unlike some other commandments.
3) Ramban and others reference a mystical tradition connecting shemittah to secrets about the cycles of creation and the duration of the world. This tradition is only hinted at in the Torah and explained more fully in extra-biblical Jewish texts.
Parashat b’haalotcha 5775 the seven books Rabbi Ari Kahn
1) Some rabbis, including Rashi, believed that the book of Numbers is actually comprised of three separate books rather than one.
2) The second "book" within Numbers consists of only two verses that describe Moses calling for God to scatter Israel's enemies as the Ark of the Covenant moves, leading to the conquest of Israel. However, this conquest did not actually occur.
3) These two verses represent what should have happened - the triumphant march and conquest of Israel led by Moses and the Ark. But tragically, Moses died before reaching Israel, and the story described in the two verses was never fully written.
1) The document discusses the Jewish holiday of Rosh Hashanah, where lowly man is called to participate in God's coronation as King. While this gives man significance, the chasm between man and God remains vast.
2) During prayers on Rosh Hashanah, Jews ask God to relate to them as a loving parent rather than as servants. Rabbi Akiva argued this, saying Jews are called God's children, not servants.
3) This past year in Israel, Jews felt united and cared for one another during tragedy, acting with compassion like a family. The author hopes this unity leads God to treat Jews with love and forgiveness like a parent on Rosh Hashanah.
This document lists various Haggadah publications from different years and locations, including Prague in 1526, Amsterdam in 1695, Hungary in 1924, Chicago in 1879, Germany in 1927 and 1923, Israel, the USA in 1944, and Poland in 1939. It also mentions artists Arthur Szyk from Poland in 1939 and Leon David from Israel who contributed to Haggadah publications in various years from the 1920s through the 1980s.
B’midbar 5775 the theory of conservation of holiness Rabbi Ari Kahn
1) Originally, the firstborn sons of each Israelite family were dedicated to divine service after being spared in Egypt. However, they forfeited this role after leading improper worship of the golden calf.
2) The Levites, who defended God during this event, were then given the role and holiness of the firstborn. Despite losing their original role, the firstborn retained a vestige of their previous holiness.
3) There is a theory that holiness comes from God and is not destroyed, only transferred. When the firstborn were no longer worthy, their holiness was transferred to the Levites. Both groups then maintained some level of holiness from that point forward.
This essay discusses three models of leadership exhibited in the story of the Exodus. Moshe doubted his abilities as a leader but reluctantly took on the role with God's persuasion. Aaron had charisma and public speaking skills but could not stand up to an angry mob during the Golden Calf incident. Nachshon was a brave and impulsive leader who jumped first into danger, but his nephews Nadav and Avihu misused this trait and were killed for improperly offering sacrifices. The essay examines these figures to draw lessons about effective leadership styles.
1) The Torah passage discusses the laws of shemittah, the sabbatical year of rest for the land of Israel that is commanded in the Torah.
2) Ramban and other commentators note that shemittah is uniquely described as being taught at Mount Sinai, and that its laws are described in great detail in the Torah text unlike some other commandments.
3) Ramban and others reference a mystical tradition connecting shemittah to secrets about the cycles of creation and the duration of the world. This tradition is only hinted at in the Torah and explained more fully in extra-biblical Jewish texts.
Parashat b’haalotcha 5775 the seven books Rabbi Ari Kahn
1) Some rabbis, including Rashi, believed that the book of Numbers is actually comprised of three separate books rather than one.
2) The second "book" within Numbers consists of only two verses that describe Moses calling for God to scatter Israel's enemies as the Ark of the Covenant moves, leading to the conquest of Israel. However, this conquest did not actually occur.
3) These two verses represent what should have happened - the triumphant march and conquest of Israel led by Moses and the Ark. But tragically, Moses died before reaching Israel, and the story described in the two verses was never fully written.
1) The document discusses the Jewish holiday of Rosh Hashanah, where lowly man is called to participate in God's coronation as King. While this gives man significance, the chasm between man and God remains vast.
2) During prayers on Rosh Hashanah, Jews ask God to relate to them as a loving parent rather than as servants. Rabbi Akiva argued this, saying Jews are called God's children, not servants.
3) This past year in Israel, Jews felt united and cared for one another during tragedy, acting with compassion like a family. The author hopes this unity leads God to treat Jews with love and forgiveness like a parent on Rosh Hashanah.
This document lists various Haggadah publications from different years and locations, including Prague in 1526, Amsterdam in 1695, Hungary in 1924, Chicago in 1879, Germany in 1927 and 1923, Israel, the USA in 1944, and Poland in 1939. It also mentions artists Arthur Szyk from Poland in 1939 and Leon David from Israel who contributed to Haggadah publications in various years from the 1920s through the 1980s.
B’midbar 5775 the theory of conservation of holiness Rabbi Ari Kahn
1) Originally, the firstborn sons of each Israelite family were dedicated to divine service after being spared in Egypt. However, they forfeited this role after leading improper worship of the golden calf.
2) The Levites, who defended God during this event, were then given the role and holiness of the firstborn. Despite losing their original role, the firstborn retained a vestige of their previous holiness.
3) There is a theory that holiness comes from God and is not destroyed, only transferred. When the firstborn were no longer worthy, their holiness was transferred to the Levites. Both groups then maintained some level of holiness from that point forward.
This essay discusses three models of leadership exhibited in the story of the Exodus. Moshe doubted his abilities as a leader but reluctantly took on the role with God's persuasion. Aaron had charisma and public speaking skills but could not stand up to an angry mob during the Golden Calf incident. Nachshon was a brave and impulsive leader who jumped first into danger, but his nephews Nadav and Avihu misused this trait and were killed for improperly offering sacrifices. The essay examines these figures to draw lessons about effective leadership styles.
This document discusses the concept of liminality and how it relates to the Jewish holidays. It explores how Jacob's vision of the ladder between heaven and earth represents a liminal state, while the lesson he learns from it is preliminal in nature. The Sukkot holiday commemorates God's protection of the Israelites in the desert wilderness without borders, and the command to build a sukkah creates boundaries and absolutes, representing the antithesis of the postmodern state of constant liminality. While Jews create boundaries, they also have responsibility for those within and beyond the borders, as Sukkot involves bringing offerings for the entire family of mankind.
sources for this lecture - http://www.yutorah.org/lectures/lecture.cfm/884434/Rabbi%20Ari%20Kahn/The%20Ten%20Days%20of%20Teshuva
Hebrew version - http://www.yutorah.org/lectures/lecture.cfm/884435/rabbi-ari-kahn/%d7%a2%d7%a9%d7%a8%d7%aa-%d7%99%d7%9e%d7%99-%d7%aa%d7%a9%d7%95%d7%91%d7%94/
This document provides an index of sources for the Echoes of Eden series. It lists the volumes in the series and the books of the Bible that are referenced in each volume. It then provides a detailed list of Bible passages along with the volumes and pages where each passage is discussed. The index allows readers to easily locate where certain Bible passages are analyzed across the different volumes in the series.
Parashat Hukat 5775 Déjà vu – all over again?Rabbi Ari Kahn
Moshe fails to appreciate important differences between the current complaints of the Israelites and complaints of past generations. While previous generations lamented leaving Egypt and questioned God's presence, the new generation pines for the fruits of the Promised Land and acknowledges God's involvement in their lives. Moshe mistakenly attributes the mindset of earlier generations to the current one. By responding to perceived echoes of the past rather than listening to what the people actually say, Moshe misses an opportunity to sanctify God in their eyes. Moshe is punished along with Aharon for this failure to recognize the growth in faith of the new generation.
Parashat korah 5775 the jealous kind editedRabbi Ari Kahn
Korah was a Levite from an important family who was jealous that his cousin Aaron had been appointed high priest instead of him. Korah believed this was unfair since Aaron had been complicit in the sin of the golden calf. Korah's jealousy drove him to rebel against Moses and Aaron's leadership. He questioned their authority and holiness despite the fact that God had appointed them as leaders. Korah's rebellion led to his death when the ground opened and swallowed him and his followers. His children, however, sided with Moses and Aaron and went on to serve honorably.
Parashat sh’lach 5775 A Divine Rendezvous Rabbi Ari Kahn
This document summarizes and analyzes the biblical story of the twelve spies sent by Moses to scout the land of Canaan. It discusses the differing perspectives of the spies in their reports about whether the land was conquerable. It suggests that the tribe of Ephraim, led by Joshua, took it upon themselves to conquer the land after being punished for the spies' negative report, but they were massacred because they tried without God's approval. The key lesson is that God must be involved for events like the modern return to Israel to succeed, as with Joshua and Caleb's understanding during the original conquest.
The document discusses the Torah's perspective on asceticism and spiritual seeking. It explains that while seeking holiness is admirable, pagan forms of asceticism that rely on sensory deprivation and altered states are misguided. The Torah presents an alternative model of asceticism in the form of the Nazir, who voluntarily takes on restrictions but must also bring a sin offering at the end to acknowledge God created the world to be enjoyed. The document argues Judaism does not support denying earthly pleasures but finding holiness through properly experiencing God's beautiful creation.
1) The document discusses the connection between the laws of Shmittah (the sabbatical year of land rest in Israel) and Mount Sinai. When the Jews received the Torah at Mount Sinai, they achieved unity of purpose and responsibility for their shared destiny as a people.
2) The laws of Shmittah are meant to reinforce this unity by preventing social divisions through mandating that the land and its produce belong to all Jews equally in the sabbatical year. However, modern interpretations and applications of Shmittah laws have led to divisions between religious Jews.
3) The document laments that today, Shmittah observance runs counter to the spirit of unity it is meant
1) The double use of the verb "emor" in the first verse of Parshat Emor is unusual and emphasizes that Moses must speak to the Kohanim in a way that will ensure the message is understood.
2) Rashi explains this is a warning for adults regarding children, though the Talmudic source discusses cases where adults actively cause children to sin.
3) The conclusion is the verse warns against corrupting children and causing them to sin, which poses a spiritual risk to both the child and adult, rather than just educating children.
This document discusses the Torah portions of Tazria and Metzora which deal with various physical afflictions including leprosy. While these conditions have physical aspects, the Torah prescribes spiritual responses and separation from holy places like the Temple. Leprosy required the most extreme separation. Rabbinic tradition associates leprosy with gossip, so the leper must undergo a ritual to return to society and the Temple in steps. A key part of the ritual involves two birds, which the Talmud explains symbolize the excessive chatter that caused the leprosy. Unlike the popular view of a "freebird" as constantly wandering, the Torah sees true freedom as the ability to change and return home to God
Parashat ki tisa – purim 5775 knowing tomorrow Rabbi Ari Kahn
This document discusses how the Israelites' desire to create a god at Mount Sinai after Moses disappeared echoes the original sin of Adam and Eve in the Garden of Eden, where they desired godlike knowledge. It draws parallels between the Israelites' impatience and lack of faith at Sinai and the nation of Amalek's emphasis on immediate gratification over the future. The document argues that Aaron used delaying tactics like those Moses used against Amalek to combat the mob's rash behavior. It concludes by connecting these events to the story of Purim, where Esther ensured the battle against Haman, a descendant of Amalek, would continue beyond the day he decreed for genocide, combating Amalek
Parashat terumah 5775 the view from above Rabbi Ari Kahn
1) The document discusses the transition between Parashat Mishpatim and Parashat Terumah, noting how the latter shifts focus from building society to building a structure for God's service.
2) It draws connections between Moshe's vision atop Mount Sinai prior to receiving instructions for the Mishkan and Yaakov's vision of the ladder between heaven and earth, where he vowed to build a Temple.
3) The key idea is that both the Torah and the Mishkan/Temple represent and require unity among the Jewish people; without unity, the divine presence cannot dwell among them.
This document provides a summary of audio lectures and essays relating to the Torah portion of Parshat B'shalach by Rabbi Ari Kahn. It includes links to 7 audio lectures covering topics like Pharaoh's responses to the plagues, doubt, faith and prayer, crossing the Red Sea, purification, and lessons along the way. It also includes links to 5 written essays with topics such as taking the long way around, moving from logic to metaphor, the 11th plague, not learning from lessons, and Jewish laws. The document collects and organizes Rabbi Ari Kahn's teachings on Parshat B'shalach across multiple audio and written formats.
Parashat b’shalach 5775 winds of salvation Rabbi Ari Kahn
1) The Israelites had just gained freedom from Egyptian slavery but found themselves trapped between the approaching Egyptian army and the sea.
2) A strong east wind blew all night, splitting the sea and allowing the Israelites to cross on dry land without getting wet.
3) The Egyptians pursued the Israelites into the sea, but then the waters returned and drowned the entire Egyptian army, demonstrating God's overt intervention to punish the Egyptians after the Israelites' salvation appeared natural.
Pharaoh refused to let all the Israelites leave Egypt to worship God for three days in the wilderness. He argued that only men should go and women and children should stay behind. However, Moses insisted that everyone, including women and children, must be allowed to leave. Pharaoh prioritized maintaining social hierarchy and his own power over ending the plagues. In contrast, Moses and Judaism place the greatest importance on children. The Passover Seder focuses on educating children about the Exodus and making them feel part of the story.
1) The passage discusses three models of leadership found in the Torah portion Va'era: Moses, Aaron, and Nachshon.
2) Moses was reluctant to lead but was competent, while Aaron was charismatic but non-confrontational. Nachshon led by example and was brave but lacked self-restraint.
3) The passage argues that Moses' humility and sense of responsibility made him the most suitable leader, as he took on the role out of duty rather than a desire for power or recognition.
1) As Yaakov nears the end of his life, he asks his son Yosef to ensure that he is buried in Canaan, indicating either Yosef's power or their close relationship.
2) The document explores whether Yaakov and Yosef's relationship was rekindled after their separation, discussing how their experiences mirrored each other.
3) It notes that while Yosef externally appeared Egyptian, dressing as they did, he internally maintained his identity as the son of Yaakov and belonged with the Israelites.
This document discusses the concept of liminality and how it relates to the Jewish holidays. It explores how Jacob's vision of the ladder between heaven and earth represents a liminal state, while the lesson he learns from it is preliminal in nature. The Sukkot holiday commemorates God's protection of the Israelites in the desert wilderness without borders, and the command to build a sukkah creates boundaries and absolutes, representing the antithesis of the postmodern state of constant liminality. While Jews create boundaries, they also have responsibility for those within and beyond the borders, as Sukkot involves bringing offerings for the entire family of mankind.
sources for this lecture - http://www.yutorah.org/lectures/lecture.cfm/884434/Rabbi%20Ari%20Kahn/The%20Ten%20Days%20of%20Teshuva
Hebrew version - http://www.yutorah.org/lectures/lecture.cfm/884435/rabbi-ari-kahn/%d7%a2%d7%a9%d7%a8%d7%aa-%d7%99%d7%9e%d7%99-%d7%aa%d7%a9%d7%95%d7%91%d7%94/
This document provides an index of sources for the Echoes of Eden series. It lists the volumes in the series and the books of the Bible that are referenced in each volume. It then provides a detailed list of Bible passages along with the volumes and pages where each passage is discussed. The index allows readers to easily locate where certain Bible passages are analyzed across the different volumes in the series.
Parashat Hukat 5775 Déjà vu – all over again?Rabbi Ari Kahn
Moshe fails to appreciate important differences between the current complaints of the Israelites and complaints of past generations. While previous generations lamented leaving Egypt and questioned God's presence, the new generation pines for the fruits of the Promised Land and acknowledges God's involvement in their lives. Moshe mistakenly attributes the mindset of earlier generations to the current one. By responding to perceived echoes of the past rather than listening to what the people actually say, Moshe misses an opportunity to sanctify God in their eyes. Moshe is punished along with Aharon for this failure to recognize the growth in faith of the new generation.
Parashat korah 5775 the jealous kind editedRabbi Ari Kahn
Korah was a Levite from an important family who was jealous that his cousin Aaron had been appointed high priest instead of him. Korah believed this was unfair since Aaron had been complicit in the sin of the golden calf. Korah's jealousy drove him to rebel against Moses and Aaron's leadership. He questioned their authority and holiness despite the fact that God had appointed them as leaders. Korah's rebellion led to his death when the ground opened and swallowed him and his followers. His children, however, sided with Moses and Aaron and went on to serve honorably.
Parashat sh’lach 5775 A Divine Rendezvous Rabbi Ari Kahn
This document summarizes and analyzes the biblical story of the twelve spies sent by Moses to scout the land of Canaan. It discusses the differing perspectives of the spies in their reports about whether the land was conquerable. It suggests that the tribe of Ephraim, led by Joshua, took it upon themselves to conquer the land after being punished for the spies' negative report, but they were massacred because they tried without God's approval. The key lesson is that God must be involved for events like the modern return to Israel to succeed, as with Joshua and Caleb's understanding during the original conquest.
The document discusses the Torah's perspective on asceticism and spiritual seeking. It explains that while seeking holiness is admirable, pagan forms of asceticism that rely on sensory deprivation and altered states are misguided. The Torah presents an alternative model of asceticism in the form of the Nazir, who voluntarily takes on restrictions but must also bring a sin offering at the end to acknowledge God created the world to be enjoyed. The document argues Judaism does not support denying earthly pleasures but finding holiness through properly experiencing God's beautiful creation.
1) The document discusses the connection between the laws of Shmittah (the sabbatical year of land rest in Israel) and Mount Sinai. When the Jews received the Torah at Mount Sinai, they achieved unity of purpose and responsibility for their shared destiny as a people.
2) The laws of Shmittah are meant to reinforce this unity by preventing social divisions through mandating that the land and its produce belong to all Jews equally in the sabbatical year. However, modern interpretations and applications of Shmittah laws have led to divisions between religious Jews.
3) The document laments that today, Shmittah observance runs counter to the spirit of unity it is meant
1) The double use of the verb "emor" in the first verse of Parshat Emor is unusual and emphasizes that Moses must speak to the Kohanim in a way that will ensure the message is understood.
2) Rashi explains this is a warning for adults regarding children, though the Talmudic source discusses cases where adults actively cause children to sin.
3) The conclusion is the verse warns against corrupting children and causing them to sin, which poses a spiritual risk to both the child and adult, rather than just educating children.
This document discusses the Torah portions of Tazria and Metzora which deal with various physical afflictions including leprosy. While these conditions have physical aspects, the Torah prescribes spiritual responses and separation from holy places like the Temple. Leprosy required the most extreme separation. Rabbinic tradition associates leprosy with gossip, so the leper must undergo a ritual to return to society and the Temple in steps. A key part of the ritual involves two birds, which the Talmud explains symbolize the excessive chatter that caused the leprosy. Unlike the popular view of a "freebird" as constantly wandering, the Torah sees true freedom as the ability to change and return home to God
Parashat ki tisa – purim 5775 knowing tomorrow Rabbi Ari Kahn
This document discusses how the Israelites' desire to create a god at Mount Sinai after Moses disappeared echoes the original sin of Adam and Eve in the Garden of Eden, where they desired godlike knowledge. It draws parallels between the Israelites' impatience and lack of faith at Sinai and the nation of Amalek's emphasis on immediate gratification over the future. The document argues that Aaron used delaying tactics like those Moses used against Amalek to combat the mob's rash behavior. It concludes by connecting these events to the story of Purim, where Esther ensured the battle against Haman, a descendant of Amalek, would continue beyond the day he decreed for genocide, combating Amalek
Parashat terumah 5775 the view from above Rabbi Ari Kahn
1) The document discusses the transition between Parashat Mishpatim and Parashat Terumah, noting how the latter shifts focus from building society to building a structure for God's service.
2) It draws connections between Moshe's vision atop Mount Sinai prior to receiving instructions for the Mishkan and Yaakov's vision of the ladder between heaven and earth, where he vowed to build a Temple.
3) The key idea is that both the Torah and the Mishkan/Temple represent and require unity among the Jewish people; without unity, the divine presence cannot dwell among them.
This document provides a summary of audio lectures and essays relating to the Torah portion of Parshat B'shalach by Rabbi Ari Kahn. It includes links to 7 audio lectures covering topics like Pharaoh's responses to the plagues, doubt, faith and prayer, crossing the Red Sea, purification, and lessons along the way. It also includes links to 5 written essays with topics such as taking the long way around, moving from logic to metaphor, the 11th plague, not learning from lessons, and Jewish laws. The document collects and organizes Rabbi Ari Kahn's teachings on Parshat B'shalach across multiple audio and written formats.
Parashat b’shalach 5775 winds of salvation Rabbi Ari Kahn
1) The Israelites had just gained freedom from Egyptian slavery but found themselves trapped between the approaching Egyptian army and the sea.
2) A strong east wind blew all night, splitting the sea and allowing the Israelites to cross on dry land without getting wet.
3) The Egyptians pursued the Israelites into the sea, but then the waters returned and drowned the entire Egyptian army, demonstrating God's overt intervention to punish the Egyptians after the Israelites' salvation appeared natural.
Pharaoh refused to let all the Israelites leave Egypt to worship God for three days in the wilderness. He argued that only men should go and women and children should stay behind. However, Moses insisted that everyone, including women and children, must be allowed to leave. Pharaoh prioritized maintaining social hierarchy and his own power over ending the plagues. In contrast, Moses and Judaism place the greatest importance on children. The Passover Seder focuses on educating children about the Exodus and making them feel part of the story.
1) The passage discusses three models of leadership found in the Torah portion Va'era: Moses, Aaron, and Nachshon.
2) Moses was reluctant to lead but was competent, while Aaron was charismatic but non-confrontational. Nachshon led by example and was brave but lacked self-restraint.
3) The passage argues that Moses' humility and sense of responsibility made him the most suitable leader, as he took on the role out of duty rather than a desire for power or recognition.
1) As Yaakov nears the end of his life, he asks his son Yosef to ensure that he is buried in Canaan, indicating either Yosef's power or their close relationship.
2) The document explores whether Yaakov and Yosef's relationship was rekindled after their separation, discussing how their experiences mirrored each other.
3) It notes that while Yosef externally appeared Egyptian, dressing as they did, he internally maintained his identity as the son of Yaakov and belonged with the Israelites.