The Tanakh Podcast

Would you choose a leader who doubts God?

Gidon is summoned by an angel - "The Lord is with you, O Mighty Warrior!" He responds: "Yes? Is the Lord with us?" and proceeds to doubt his own worth and requests - much like Moses - a sign from the Almighty. Is self-doubt a recipe for failure, or possibly a sign of success for a Jewish leader?

The Gibeonites trick the Israelites into thinking that they are from a distant locale.

Was peace an option with the Canaanite nation?

The Gibeonites clearly thought that local tribes would be slaughtered wholesale. What does the Torah say about this?

In this chapter we narrate Moses' final ascent, to Har Nebo, where he will see the land, restricted from entering it.

In this podcast we discuss Moshe's poignant end, having achieved so much but yet not having fully achieved all that he desired. This is an end without an ending.

-----------------

To support our work:

https://buymeacoffee.com/alexisrael
https://patreon.com/u51407457

The poetry of Vezot Habracha is tough.

Today we discuss the prologue and the epilogue to Moses' blessings to the tribes. The first depicts Matan Torah, the second depicts God defeating Israel's foes and settling them safely in their land.

-----------

To support the podcast, please donate at:

⁠https://buymeacoffee.com/alexisrael⁠⁠

https://patreon.com/u51407457

Today we visit several lessons from this song, this poem.

One of our questions is whether there is a divine promise that the Jewish people will never be destroyed. And if so, why?

Wen was the Torah written down?

Most people probably would suggest that it happened at Mount Sinai.

We shall offer a different approach.

---

To support the podcast, please donate at:

https://buymeacoffee.com/alexisrael
https://patreon.com/u51407457

Our chapter is characterized by a sevenfold usage of the word Lashuv - to return. Indeed, it narrates a tale of national return, restoration and redemption. But what are the ingredients of that restoration?

Here we have yet another ceremony of covenantal commitment, but the emphasis here is on the way that the whole nation is interconnected, the notion of "klal yisrael" linking every Jew together throughout the generations.

This is possibly the most terrifying chapter of Torah, describing and predicting the horrific persecution that the Jewish people will endure if they abandon the covenant. And it has all come true! But we will salvage some hope from this chapter with the assistance of the Klausenberger Rebbe.

Moses is instructed to choreograph a covenantal ceremony that will be performed upon entry to the land of Canaan.

This ceremony bears a striking resemblance to the events 40 years earlier at Sinai.

We already have the Torah. Why perform a new commitment ceremony?

Is the Bikkurim Declaration about fruit? Why does it tell the short-version of Jewish history? Why do we use it as the basis of the Haggadah?

Today we discuss:

1. the mitzva of ensuring that weights and measures are honest and accurate.

2. The notion of Yibum and perpetuating the name of the dead.

Today we discuss a series of laws designed to protect the weak in society; forging a Jewish society of welfare and kindness.

How to treat other nations? - Curiously we are to detest our cousins - Amon and Moav - Lot's descendants; but to resist the temptation to hate the Egyptians - our taskmasters. How does this make sense?

Chapter 22 has a huge range, from tzitzit to fallen donkeys, from a bird's nest to defamation in a toxic marriage. How do the varied laws in this chapter link together?

Chapter 21 depicts an expiation ceremony after a homicide. The Talmud asks: Why are the leaders, the elders, responsible for a murder they did not commit? That is the question we shall discuss.

As Israel prepare to embark on a long military conquest of Canaan, chapter 20 gives us the instructions for waging war. Interestingly, each segment of these directives, balance war with peace, the war front with the home front, and destruction with life.

Today we discuss an innocuous law - the prohibition of shifting a boundary marker, or a border fence. It seems like a small detail but it respecting boundaries is a key to keeping the peace within society.

What is the role of the prophet?

Why is wizardry, ghosts and spirits forbidden?

Does the prophet know the future?

What are the four powers of Judaic leadership according to Sefer Devarim? What is unique about the way these powers are legislated?

And does Judaism believe in Democracy?

The depiction of the three "regalim" - the "pilgrim festivals" - has a particular emphasis on sharing with individuals who are often vulnerable, at the fringes of society. Why is this so central to Sefer Devarim, and indeed to the unique Jewish culture of celebration?

Devarim turn to economics - the annulment of loans in the Shemitta year, the obligation to finance the poor, and the freeing of slaves with a start-up bonus. What is the human and societal vision behind these laws?

Sefer Devarim speaks of Israel as God's children. Today we dwell upon that analogy and discuss the alternative model of the God-Israel relationship - that of husband and wife. Why does Sefer Devarim prefer the parent-child motif?

Our chapter gives 3 instances in which there are malicious forces of persuasion withing society, threatening to spread the culture of idolatry. In each instance the Torah responds with a death sentence.

Our chapter discusses a ban on sacrificial worship outside a central location - "the place which God will choose" - which 400 years hence became Jerusalem!

Why are local altars banned if they are dedicated to God?

Are there advantages to altars in multiple locations?

Our chapter speaks about rain.

Why is rain a central feature of connectivity between God and Israel?

Why is Egypt a "House of Bondage" whereas Eretz Yisrael is a "Land that God seeks perpetually"?

Today, to mark Yom Hashoah - Holocaust Remembrance Day - we speak about the tradition that "the tablets and the fragments of the tablets were both deposited in the Ark” (Bava Batra 14b)

In memory of the sacred six million who were murdered in the Shoah.

Moses addresses the possibility that Israel will see themselves as virtuous, self-righteous and conceited as a result of their entry to the land. He warns the people of their tendency to reject God's teachings and regulations and reminds them that the land of Israel is a challenge, not a perk.

Again, a chapter with famous verses, and with the source for Burkhat Hamazon, the archetype of all our blessings over food and other areas of personal sustenance and pleasure.

The danger in this chapter is not idolatry. It is prosperity, comfort, wealth, and lifestyle, standard of living.

The opposite of the wealth in the natural land of Israel, is the wilderness. It is the memory of the wilderness experinec which is to educate us to appreciate that everythimng we have is, in fact, a blessing.

What is the concept of the chosen people?

It is mentioned by our chapter. Are we chosen because we are better? Or we called to act better?

Today we address three major topics:

1. The first line of the Shema - What does it mean that God is "one"? What is the connection between "shema" and the "love" of God?

2. The notion of "you shall teach your children" and the power of Talmud Torah as a major principle.

3. Is there an ethic independent of Halakha? - "You shall do that which is just and good"

Did God speak to the people or did Moses act as an intermediary, due to the people's fear of God's fire?

Are the Ten Commandments in Devarim the same as Shemot or different? If they are the same, why is the text different? If they are different why is this an accurate rendition of the law?

In this chapter Moshe advocates for adherence to the covenant and warns against idolatry.

We evoke the central themes and ideas of the chapter which read like a list of the key faith principles of Judaism. And we discuss two diverse motives for idolatry.

Today we discuss the story - according to peshat (the biblical text) and derash (Jewish legend) and try to probe the intriguing persona of Og, King of the Bashan.

Today we begin with an Introduction to the structure of Sefer Devarim.

We then proceed to an analysis of the first speech of Devarim, and its message.

A class for Erev Pesach and Devarim ch.1

Devarim is called Mishneh Torah - the "review" of the Torah. But is Moshe repeating the stories and laws, or adapting them?

Here we see part 2 of the Daughters of Tzelophchad story.

The Tribe of Menashe appeal God's decision regarding the daughters of Tzelophchad, claiming that it will hurt their tribal interests.

We speak about situations in which a legal solution becomes a gateway for new problems.

Ch.35 describes the Levite cities.

Why do Levites need special cities?

And we also discuss the idea of Ir Miklat - cities of Refuge - and the law of the "blood avenger".

In this chapter the borders of Eretz Yisrael are transcribed.

But this topic is confusing, because sometimes the borders of the land are small, are limited; at other times they are expansive! What are the borders of the land?

Ch.33 gives us the 42 stops in Israel's trek to the promised land.

But why list each and every location?

Bnei Gad and Bnei Reuven request to remain in the Transjordan.

Was their request illegitimate?

Did Moses save the day or did he misunderstand their intention?

That is a debate between Rashi and the Abarbanel.

--

To support our work, please see my Patreon or my BuymeaCoffee account.

Thank you!

Israel wage war against Midyan

Most of the chapter relates to the ethics of the spoils of war.

Why is this such a critical topic?

Our chapter speaks about promises or vows that invoke God's name. These verbal pronouncements must be kept.

But why would a person vow?

And why is this topic relevant at this point in Sefer Bamidbar?

And how do we deal with the status of women in this chapter?

---

Regarding bookings for Shabbat Scholar-in-residence, email alexisrael99@gmail.com or see https://www.alexisrael.org/scholar-in-residence

Ch.29 completes the annual cycle of Jewish festivals, in listing the additional sacrifices for festive days.

We talk today about some of the ideas and patterns that are revealed through the numbers contained in this detail laden chapter.

Chapter 28 and 29 are dedicated to the daily and "additional" sacrifices. What lessons can this chapter teach us?

Today we discuss leadership via the stories of the Daughters of Tzelophchad, and the appointment of Joshua bin Nun.

A new generation. A new census.

But how does this second count of the nation differ in texture, context, and purpose than the first?

Chapter 25 gives us the worst sin of this generation - the seduction and idolatry at Baal Peor.

But why were Israel not condemned as they were at the sin of the Golden Calf?

Possibly because this was a deliberately planned attempt by the enemy (Midyan, Moav and Bilaam) to subvert and corrupt the Israelites.

Today we address three themes:

1. The theme of lions in Bilaam's prophecy, and the balance between peaceful and warlike images.

2. Bilaam as a source for the Messiah and the End of Days

3. The parallel between Bilaam and Avraham.

Balak takes Bilaam higher and higher on the mountains overlooking the camp of Israel. At each location he sets up 7 altars and brings elaborate sacrifices. The Pagan assumption is that increased vision (and altitude?) would facilitate a spell, a curse; and that sacrifices could force God's hand. But the story turns satirical as Bilaam defies all expectations and King Balak gets increasingly angry.

Is Bilaam a saintly prophet or a greedy, pride-driven antisemite?

That is the debate between Ramban and Rashi.

What do we think from reading the text?

And if God forbids Bilaam from making his way to Moab, then why does he reverse his pronouncement and allow him to go?

The Israelites are making their way to Arvot Moav in the Transjordan, the point at which they will launch their invasion of Eretz Yisrael.

This chapter speaks of their journey there, a story filled with victories and songs, and a chapter that offers us a window into the character of this new generation.

Our chapter sees the death of Miriam and Aharon.

It also sees Moses' famous sin that will deny him entry to the Land.

As we shall suggest. all of this has much to do with the fact that we have just jumped 38 years and we are now in the final year of the Wilderness, and this is a new generation.

The Red Heifer is a purification ritual. Why is it in Bamidbar and not the book of Vayikra?

And if it purifies, why does it induce impurity in all who come into contact with it?

Chapter 18 details the responsibilities and duties as well as the gifts and privileges of the Kohanim (priests) and the Leviim (Levites). We talk about 24 different "gifts" that must be given to the priests/Levites.

In many cases, they are God's representatives, and the only way to fulfill our obligations to God is in fact to offer various items - foodstuffs or livestock - to the priest.

The Korach revolt will not die. God offers sign after sign, but the people remain disgruntled and oppositional. Is there any resolution to this challenge to the leadership, and the authority of God?

The Korach revolt takes an amalgam of different agendas and unites them into a full scale rebellion.

Who's who in the opposition to Moshe and Aharon?

What was the agenda(s) of the renegades?

Chapter 15 contains 5 mitzvot that seem entirely disconnected from the storyline of events in Bamidbar. We attempt to connect the dots into an integrated narrative.

Are the nation culpable for the sin of the Spies?

They were manipulated and misled. Should the be punished for forty years for this inadvertent mistake?

If God told Moshe to send Spies, how did it go so wrong?

In this podcast we discuss the spies' report, whether they were sent to be objective observers, or the opposite - to endear the covenantal land to the nation.

Miriam and Aharon speak disparagingly about Moses.

God springs to his defence and reminds us why Moshe is in a league of his own.

In this class we highlight three unique aspects of Moshe's persona and role.

In our chapter, the people complain and cry for meat, and Moses has a crisis.

What is happening in the camp of Israel?

How has order unraveled so rapidly?

Bamidbar 10 is a momentous chapter. After a year at Mount Sinai, the nation embark to realize Jewish history, the promises to the Patriarchs, the fulfillment of the Exodus - they begin the march to Eretz Yisrael!

Why do we see the law of Pesach at this point in the book?

Why should there be a second opportunity to do Pesach, when this doesn't apply to other laws?

Chapter 8 depicts the cermonial dedication of the Levites.

We pick three points of interest here:

1. The "semicha" - the laying of the people's hands on the Levites

2. The lighting of the Menorah - The power of the small routine actions that make a big difference

3. After age fifty, the Levites retire. What is their role at that point in their lives? We speak of the older levites as a force of sage wisdom that can modify and temper religious passions and fads.

----

Classes for Purim/Megillat Esther https://www.alexisrael.org/megillat-esther-podcasts

In our chapter, the Mishkan, the Tabernacle, is dedicated in a 12-day ceremony as each of the leaders of the 12 tribes bring their offerings and gifts.

But this is the THIRD time the Torah has visited this celebratory event. Why do we need this (highly repetitive) chapter?

Today we discuss both the Nazirite and the Priestly Blessings as we ask the question, how do we live in a world of divine blessing?

We have been telling a story in ch.1-4 - the story of the organization of the camp and the assignment of roles to the nation and the Levites.

Suddenly Bamidbar takes a surprising turn into five legal segments (parshiot).

Why does Bamidbar lurch from narrative to law?

Why these five laws?

Today we discuss two topics:

1. The transportation of the Aron

2. The role and service mindset of Shevet Levi

In chapter 3 we watch as the Leviim are consecrated, and assigned roles in transporting the Sanctuary in their family clans - Gershon, Kehat and Merari. The Levites are also redeemed or exchanged with the Firstborn.

But why were the Levites given this special role? Why are we seeing this role only now? And in what way do the Levites interplay with the firstborn?

Today we discuss two questions:

1. In what formation did the Israelites march through the desert? In other words, what is meant by the phrase (2:17): "As they encamped so they travelled?"

2. The count here is 603,550 adult me. But the same number appears in Shemot 38:26 - a count which would have ben taken at least 6 months previously. Did the population remain static? Did no one die? How do we resolve this mystery?

Chapter 1 of Bamidbar counts the nation by their males (age 20+). Why now? What is the purpose of taking a national census?

Ch.27 deals with all sorts of donations to God.

What happens if I donate my own value to God?

How do I redeem a field or an animal that I have donated to God?

But why is this the final chapter of the book? It even seems like an appendix to ch.25! Why is this the close of Vayikra?

Today we reflect on the Blessings and Curses:

1. Why are the curses longer than the blessings?

2. Why are the curses incremental - stage by stage?

3. Why are the blessings and curses this worldly rather than other-worldly?

Lastly, we discuss the analogy of the blessings to the Garden of Eden.

----

Details for support of the podcast

Patreon

Buy me a Coffee

This chapter is an economic chapter.

It starts with the Sabbatical and Jubilee years - Shemitta and Yovel - and then engages in a series of paragraphs which describe an individual who gets deeper and deeper into financial distress. The key words- fall, brother, and redemption - give us a sense of what is at stake and how small acts can redeem our world.

An intriguing episode about a man who doesn't find his place in the camp, and takes his rage out against God, pronouncing God's name and blaspheming God. The man is put to death.

This story bears a striking resemblance to a Story about Moshe! What is the difference?

Chapter 23 is one of the most comprehensive depictions of the chagim - the annual cycle of festivals. But it has a rich usage of words whose meaning is unclear: Moed, Mikra Kodesh, Shabbaton. We attempt to deepen our understanding of these words and to reach the deep-meaning of the chapter.

Today we address four dimensions of Kiddush and Hillul Hashem - the Sanctification and Desecration of God's name.

The priests, the kohanim, have special rules about their marriages, haircuts, mourning practices, impurity. They can also be disqualified from active service due to a variety of physical disfigurations.

Today we attempt to lend some explanation to the unique role and rules of the Kohanim.

What is the prominence of idolatrous warnings in our chapter?

Why do we hear - twice - a list of abhorrent sexual practices?

And how does this relate to "Hukot Hagoy" - the notion of the ambient culture of Canaan.

Today we explain the unit of ch.18-20 and what it seeks to say about the Torah's ethical lifestyle in contrast to the degenerate ways of the Canaanite nations.

Today we discuss the structure and form of chapter 19 as well as the famous dictum, "Love your Neighbour as Yourself."

In this podcast we discuss Rav David Zvi Hoffman's division of Vayikra into two halves, each with a particular language and a very different orientation.

Our chapter deals with meat sacrificed or slaughtered OUTSIDE the Mishkan. When is it permitted? When is it prohibited?

We demonstrate that the ethical and religious concerns here are not timeless; they are highly contingent upon circumstance and context.

Its Yom Kippur in the Sanctuary.

And the High Priest does a lottery.

Two goats. One as a sin offering to God; the second sent to "Azazel"

What is Azazel? Why this lottery? What does it mean?

Our chapter describes the nature of various bodily fluids, some natural, others involuntary, and speaks of the Tum'ah that they create and the rites of purification.

Today we speak about various perspectives about the nature and effects of "Tum'ah" and whether sometimes God prefers Israel even in an impure state of being.

Why is the Tzara'at of houses contained in a separate section to the Tzaraat of skin and clothing?

We explore two opposite and yet complementary dynamics in Hazal's explanation of this plague.

Is Tzaraat (sometimes translated incorrectly as leprosy) a medical ailment or a spiritual one?

The Tanakh speaks of several instances of people afflicted by Tzaraat. What causes this condition?

A woman who births a child contracts impurity! Why?

And she has to bring a sin offering?

What sin did she incur?

We will frame this episode in the broader framework of these chapters, which will go some way to answering these questions.

In this chapter we hear the laws of forbidden foods - Kosher animals, fish, birds and insects.

But why are some animals forbidden and others allowed? Is there a logic to the particular animals that are banned for consumption? And why do non-kosher animals engender ritual impurity?

On what should have been the happiest day, tragedy strikes in the Mishkan. Nadav and Avihu, young priests - Aharon's sons - bring foreign fire and are struck down - by fire - before God.

Why did they break the protocol of the Temple?

What motivated them flout the laws and recklessly disregard the Temple service?

"The Eighth Day" is the day "that God will appear" to the nation. It is purported to be the day in which the Tabernacle/Mishkan reaches its climax - God's fire will descend to the nation.

But we reach into the silent gaps in this story through Midrash and Rashi and speak of the hidden drama in this narrative; one of apprehension, guilt and brotherhood.

Today we try to get to the essence of the Miluim, the 7-day consecration of the Priests. We will discover that they are almost becoming part of the architecture of the Temple itself!

As Prof Yechezkel Kaufman pointed out, the Temple is a world of silence. There are no prayers or curses or incantations. Just silence. What should we make of this?

Why does chapter 6-7 repeat all the sacrifices a second time?

Why does the opening paragraph about the Olah actually discuss the ash and the fire rather than the Olah itself?

In chapter 5 we see two categories of sin-offering:

* korban oleh ve-yored

* Asham

We will discuss the states of mind that underpin these two sin-offerings.

We all sin! Sin is endemic to human nature: "There is not even a righteous person in the world who fails to sin." said Kohelet.

But our chapter directs attention not to the sin of the ordinary Israelite but to the sins of leaders: The High Priest, the judiciary and the political leadership.

Are their sins more egregious, or are they merely more prone to sin? Or are they possibly to set an example to us all?

Today we discuss the Shelamim, a joyous sacrifice, eaten with friends, expressing the bond that humans make with God.

Vayikra ch.2 describes and outlines the FIVE types of Korban Mincha - an offering of flour and oil. Why does it come in five recipes? What does this vegetarian korban represent?

We haven't brought sacrifices-korbanot for 2000 years.

What does the word "korban" mean?

And how have major Jewish thinkers understood the rationale for Korbanot? Can we, as modern people, come to an appreciation of their significance?