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Torahcasts brought to you by http://ALHATORAH.ORG
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Does Hashem ever reject sincere repentance? At the end of the long list of punitive curses in Vayikra 26, we are told that the people will finally have a change of heart and confess their sins. Surprisingly however, this confession is not met with forgiveness but with redoubled punishment! How is Hashem's reaction to be understood? Why does repentance not bring atonement in its wake? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see https://alhatorah.org/Repentance_Rejected.
The institution of Shemittah, the Sabbatical year, is perhaps one of the most difficult mitzvot to properly observe in the entire Torah, and its violation is singled out as the root cause of the nation's ultimate exile. Why, though, is the commandment so central? What is the goal of the various mitzvot associated with the year, the refraining from agricultural labor, relinquishing of the land's produce for all to share, and the cancellation of debts? Are these laws about our relationship with Hashem or with our fellow man? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see https://alhatorah.org/Purpose_of_Shemittah.
One of the most heated debates between various sects within Judaism and assorted commentators concerns the dating of the bringing of the Omer offering and the meaning of the term "MiMachorat haShabbat", translated literally as "the morrow of the Sabbath". To what day does this phrase refer? What is the meaning of "Shabbat" in this context, and why does the Torah refer to the date of the bringing of the Omer in this manner specifically? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see: https://alhatorah.org/MiMachorat_HaShabbat.
The Torah prohibits necromancy and other magical practices, but does it believe in their efficacy? What light might the story of Shaul and the Ba'alat Ha'Ov shed on this question? Did the sorceress really revive Shemuel or did she merely trick Shaul into thinking that she did? Finally, if magic does exist, what does this suggest about the line between Divine and human capabilities? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see https://alhatorah.org/Did_Shemuel_Come_Back_to_Life.
Seder Preparation: The Festival of Pesach was instituted to commemorate the Exodus from Egypt and thank Hashem for freeing us from bondage. But why, to begin with, did Hashem ordain that we be exiled and enslaved? Was it perhaps a punishment for sin, or was it, alternatively, a means to inculcate values and instill faith? Was there, in fact, a sin that was egregious enough to warrant such a punishment? Or was there a lesson which could not have been learned without so much suffering? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see: http://alhatorah.org/Purposes_of_the_Egyptian_Bondage.
Tzara'at is one of the more enigmatic afflictions mentioned in Tanakh. Though it is discussed at length in Parshiyot Tazria and Metzora, the nature of the condition is unclear. Is it a natural disease that anyone can contract, or is it a Divinely sent, supernatural phenomenon? How do tzara'at of the house, clothing, and body relate to each other? Finally, what about the condition causes its accompanying impurity? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see https://alhatorah.org/Tzara'at.
The story of Nadav and Avihu's deaths has captivated readers for centuries, as it omits almost as much as it reveals. The Torah tells us that they died for having brought a "foreign fire which was not commanded". What, though, was the nature of this fire and why was it problematic? The text also appears to refer to them as "those who are close to God", suggesting that even in death they were holy and desired by Hashem. If so, why did they deserve capital punishment? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see https://alhatorah.org/Why_Were_Nadav_and_Avihu_Killed
Both Parashat Vayikra and Parashat Tzav speak at length about each of the five categories of sacrifices. What is the relationship between these two sets of chapters? Why are some laws included in one unit, others in the second, and yet others in both? Why is there a need for two distinct discussions at all; could not the Torah have combined all the laws into one unit? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see https://alhatorah.org/Relationship_Between_Vayikra_1-5_and_6-7.
Why Did Hashem choose sacrifices as His preferred mode of worship? How does animal sacrifice help one connect to the Divine or attain forgiveness for sin? Does this system have any advantages over that of prayer? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see https://alhatorah.org/Purpose_of_the_Sacrifices.
When Esther reveals herself and Haman's plot to Achashverosh, he reacts with shock and fury, demanding to know who would dare conceive of such a plot. But considering that the king had approved of Haman's plan just a few days earlier, why was he so surprised? How could he be unaware of Haman's role? What does this story reveal about Achashverosh's character? Does it prove that he really was just a fickle fool, or might there be more than meets the eye? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see http://alhatorah.org/Achashverosh%27s_Shock_and_Fury.
Parashat Shekalim speaks of the initial command to donate half shekels during the nation's first year in the Wilderness. What was the purpose of this directive? The verses speak of both the need to avert plague when counting and also that these contributions were designated to be utilized in service of the Tabernacle. How do these goals relate to each other and which was paramount? Finally, how does this initial command relate to the annual half shekel donations given ever since? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see https://alhatorah.org/Half_Shekels_%E2%80%93_For_Census_or_Tabernacle.
The story of the Sin of the Golden Calf raises two main questions. First, what was the nature of the people's sin, and how could they betray Hashem so soon after the revelation at Mount Sinai? Second, how are we to understand Aharon's role in the incident? Is it possible that he was actually involved in an idolatrous rite, or is it blasphemous to even consider such a possibility? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see: https://alhatorah.org/Sin_of_the_Golden_Calf
One of the occupational hazards of being a priest was the potential for death for inappropriate service. Parashat Tetzaveh speaks of one such instance, sharing that when Aharon enters the "Kodesh" wearing his robe, the bells will sound so that he will not die. This verse is obscure, leaving both the reason for potential death and the means to avert it unclear. This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, will compare various approaches to the issue and what the verses teach about the necessary prerequisites to properly serve God. For further analysis and source material, visit: https://alhatorah.org/Warning Bells – "וְנִשְׁמַע קוֹלוֹ... וְלֹא יָמוּת".
The second half of Sefer Shemot revolves around the building of the Tabernacle. Why, though, does Hashem want a house? Assuming that He is an incorporeal being and cannot be contained within a physical framework, and that he has no need of food or drink, of what utility is the Mishkan and sacrificial service? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. For primary sources and analysis, see: http://alhatorah.org/Purpose_of_the_Mishkan.
As the penalty for certain forms of physical assault, the Torah puts forth a principle of "measure for measure" punishment, declaring that one give an "eye for an eye, tooth for tooth". The overwhelming majority of Talmudic sages, however, rule that the guilty party pays restitution rather than being mutilated. Is this, though, what the Biblical verses really imply? How can the Rabbinic interpretation be reconciled with the simple sense of Scripture? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores this issue and more. For sources and analysis, see http://alhatorah.org
Shemot 18 describes how the Israelites wait from morning to night to hear judgment from Moshe. Yitro, recognizing that the situation is untenable, advises Moshe that he should delegate responsibility and appoint judges to share in the burden. Given the somewhat obvious nature of this advice, it is perplexing that Moshe could not figure it out on his own. Why did Moshe, the greatest of all prophets, need Yitro to state the obvious? Is it possible that Yitro's suggestion includes more than meets the eye? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores this issue and more. For sources and analysis, see https://alhatorah.org/Did_Moshe_Need_Yitro%27s_Advice.
Marah is the nation's first stop in the Wilderness after being freed from Egyptian bondage. The nation arrives there with meager provisions, no legal code and a theological vacuum. Which of these needs does Hashem think it most necessary to address at this juncture and how is this expressed in the story? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more. See also: https://alhatorah.org/Miracles_and_Mitzvot_at_Marah
Shemot 12 discusses the very first commandment given to the nation, the Pesach ritual, highlighting how Hashem directed the Israelites to slaughter a lamb and apply its blood to their doorposts. What was the purpose of this ritual? (http://alhatorah.org/Purpose_of_the_Pesach) Though, at first glance, it appears to be a protective rite, aimed at saving the Israelites from the Plague of Firstborns, why would Hashem need a sign to distinguish Israelite and Egyptian? How else can the ceremony be understood? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more.
One of the recurring motifs in the opening chapters of Sefer Shemot is the hardening of Paroh's heart (http://alhatorah.org/Hardened_Hearts). The verses suggest that Hashem made Paroh intransigent, forcing him to refuse to free the Israelites. How, though, can this be reconciled with the assumption that everyone always has free will? Are there circumstances in which Hashem overrides this principle? Is it possible that Hashem would ever prevent someone from repenting and changing his ways? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more.
Should Moshe's killing of the Egyptian taskmaster ( http://alhatorah.org/Moshe%27s_Killing_of_the_Egyptian ) be understood as a righteous championing of the oppressed or an overly harsh act of vigilante justice? Did the Egyptian really deserve to die simply for smiting the Hebrew slave under his command? And if he did, why did Moshe not have him punished through regular judicial procedures? In general, what circumstances allow for, or perhaps even mandate, taking the law into one's own hands? This Torahcast, brought to you by ALHATORAH.ORG, featuring Neima Novetsky, explores these questions and more.
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