G-d tells Moshe much of how his mission to Egypt will play out. Including the first plague and the last plague.  But not any of the 8 in between. Why tell Moshe only the first and last plague, blood and the firstborn? These are the plagues that most directly and graphically address the Egyptian mass murder of Jews and the punishment to come. But the beginning and the ending of things is also how we live our lives. And it's the Jewish story. We all know how we begin and will end in the most general sense. And we know, more specifically, the beginning and ending of the story of the Jewish people. What we do not know is all that comes in between. Even knowing the ultimate ending, Moshe felt uncertainty and had questions for G-d. As do we. From our vantage point the most important parts of life are those that happen in the middle. Like right now. But that is also what we are not meant to know because while the beginning and end are in the hands of the Almighty, much of what passes in b...

Midian is the end of Moshe's journey in both his escape from Egypt and his leadership of the Jewish exodus from Egypt.  After  fleeing Pharaoh's wrath, Moshe makes his way to Midian where he marries and herds his father-in-law's sheep in the desert by Har Sinai. There he receives the revelation of the burning bush. And there he meets his brother Aharon before the two of them set off together.  Moshe's original journey foreshadows his future journey. At the end of his mission, G-d commands him to lead the war against Midian before he is to die. On neither journey does Moshe enter the land of his fathers.  It would be easy to see this as a failure if we view Moshe's life on a map running forward. And yet by retracing and beginning his religious mission from Sinai, we can understand Moshe's life not in linear fashion, but as a mission centered on the place where the Torah was given to the Jewish people. All lives run forward ultimately end in death. And from that v...

The biblical story of creation strikes many people as little odd. Modern science insists that the universe came randomly into existence and that the earth as we know it emerged after a process of billions of years. The Torah however insists on days. And specifically six days. After six days, then G-d rests. Why would an omnipotent G-d need six days as opposed to one to create everything. And then why rest? We often mistake the commandment of keeping the Sabbath as merely taking a day off. But we are commanded to work for six days just as we are commanded to rest on the seventh. We do not merely imitate the Creator by resting on one day of the week, but by working for the remainder of the week. During six days, G-d not only brought forth life, He resolved contradictions, sometimes through separation and sometimes through bringing forth a new unity. This is essentially what we do throughout our work week. We struggle to resolve contradictory impulses, drives and needs. We try to act ethi...

In Parshas Mattos, Moshe briefly mentions the "matter of Bilaam" when indicting the nation of Midian. But while there are commentaries that discuss when the sorcerer might have advised King Balak of his scheme, we need not look for offstage moments when it was there right before us. On the surface Bilaam appears to be pious and devout. A man who repeatedly insists that he cannot say anything that G-d does not place in his lips. But what appears to be a profession of integrity is actually a message. It is a message akin to "we are being listened to and I cannot speak freely." Balak, vulgar and arrogant, is slow to understand the message even though Bilaam lays it out for him in the first blessing. Bilaam understands what Balak does not, that cursing the Jews will not work and tells him what will by cleverly inverting a curse into a blessing.  "How can I curse whom G-d has not cursed, and how can I invoke wrath if the Lord has not been angered?" he asks, con...

Parshas Mattos begins with a survey of the laws of oaths addressed to the tribal leaders.  Why specifically the tribal leaders? While Mattos may begin with the laws of oaths and vows, it concludes with the leaders of two tribes requesting that they settle the other side of the Jordan and committing to go and fight with the other tribes until they succeed in their wars.  Both times a similar phrasing "kol hayotze mepif taaseh" "that which comes from your mouth you shall do" is used.  But while Avraham bound Eliezer and Yaakov bound Yosef with oaths, Moshe asks no oath of them. He simply tells them that they must keep their word and that there will be consequences if they do not. Indeed there are two tragic oaths that will later follow, by Yiftah, who vows to sacrifice whatever comes to meet him on his return home, and Shaul, who vows that he will kill anyone who breaks his pledge to eat nothing until the enemy is defeated only to have his son Yonatan unknowingly eat ...

The story of Shavuot intersects with the story of two non-Jewish figures: Yitro, Moshe's father-in-law, and Ruth, whose story is read on Shavuot. The most compelling moment in the story of Ruth is also the beginning of her story when despite her mother-in-law's pleas, she refuses to go. There is a contrasting moment in the parsha or section in which the giving of the Ten Commandments is described which is known as Parshas Yitro. Parshas Yitro begins with Yitro visiting Moshe accompanied by Moshe's wife and sons. And yet in the more recent parsha readings in the Shabbosim around Shavuot which described the dedication of the Leviim, there is no mention of Moshe's sons. A genealogy states merely that the descendants of Moshe and Aaron are Aaron's sons.  In Parshas Behalaoscha, there is a brief reference to Moshe marrying a 'Cushite' woman who does not appear to jibe with the previous description of Moshe's wife and there is also an exchange between Moshe an...

From the very beginning G-d had warned Moshe that Pharaoh would not listen to him. Why then did Moshe have to trek to the Egyptian tyrant, warn him of the plagues, only to be dismissed, over and over again? At the beginning of Parshas Bo, G-d finally tells Moshe the reason. "So that you may tell your children and grandchildren..." Throughout this whole process, Moshe and the Jews had been rooted in the present while G-d was speaking of the future. Here, G-d pulls back the curtain and reveals that the struggles of the present will inform and shape the Jews people throughout time. Often in our struggles, we feel stuck in the moment. The answer in Parshas Bo is to think of the future. Time is a theme in Parshas Bo.  The plague of the firstborn is visited at midnight. It is I believe the first explicit mention of time in the Torah, not in terms of broad measures like day and night, but a very specific measure of time. Likewise the first Mitzvah, that of the new moon and the cal...

 Were the Jews affected by the plagues that struck Egypt?  It seems like an absurd question. Weren't the plagues there to force the Egyptians to free the Jews? And yet only in the plague of the swarm of wild animals does G-d for the first time make a point that the plague will distinguish between the Egyptians and the Jews. This event is treated as extraordinary and is described as a "sign" implying that this had not happened before. Going forward, some of the plagues contain this distinction while others make no mention of it. The swarm of wild animals and the disease that strikes the animals, Orov and Dever, both distinguish between Jews and Egyptians, as does Barad, the wave of burning hail, along with darkness, Hosech, and the death of the first born, but there is no mention of this during, for example, the plague of soot that leaves of blisters.  Why is there a distinction with some plagues but not others?  The pattern seems to be that those plagues that were ...

We all know the names of the ten plagues that struck Egypt. And some of us may even remember the order that they took place in. But is there any reason for the particular order? The plagues do become somewhat more devastating with time, but not entirely. Take the plague of darkness, which was traumatic, but not truly damaging, as opposed to the invasion of wild beasts. There is however an order of meaning to the order of plagues. The plagues don't necessarily move forward in degrees of devastation, but in degrees of altitude. From the first to the ninth plague, they begin at the very bottom, in the river, below the surface of the earth, and ascend to the sky, while the final plagues leading up to the end, hail, locusts, and darkness, emerge from the heavens. In between them, the plagues slowly ascend, rising from the Nile, blood and frogs, up to the third plague, vermin, which arise when the dust of the earth is struck. The fourth and fifth plagues involve the animals...

(You can listen a version of this thought on my new Human Parsha podcast.) At the beginning of Parshas Vaera, G-d informs Moshe that the revelation of the name 'Hashem' is a unique one that had not been truly revealed to any previous generation including that of Abraham, Isaac and Jacob.  When Moshe had asked what name of G-d should he tell the Jews sent him, the 'Name' was given for the first time. Without getting too esoteric, what does the revelation of the 'Name' Hashem mean? The name Hashem until now had been used exclusively by members of Avraham's immediate family. Outsiders however use the name 'Elokim', 'Adon' or other names meaning G-d. Must as in contemporary times a broad range of peoples use a term denoting a single Creator of the universe, but do not necessarily share values or beliefs, so too the people of that time had the concept of a Creator. Indeed, Abraham at one point encounters a 'priest' who serves a High Ho...

The holiday of Shavuot is widely celebrated by Jews, not for its traditional agricultural meaning, but as the day when the Torah was given to the Jews on Mount Sinai.  And yet there is no mention in the Torah of any such thing regarding Shavuot.  Furthermore, the Torah designates no special day or celebration of the giving of the Torah. Mount Sinai does not become a place of any special religious significance and even if Jews were certain where it's located, there is no thought of returning there for a celebration. Likewise, the burial spot of Moshe, we are explicitly told in the Torah, has been hidden away where no one may find it. Why is there such a seeming avoidance of forming a more direct connection with the place, the time and the man through whom the Torah was given? Shavuot serves as the other side of a dual holiday, divided by the counting of the Omer with Pesach. The holiday of Passover was enacted to remember the exodus. Jews are commanded to remember the Exodus in...

Parshas Beha'alotcha begins with the command to light the menorah. It ends with us being told that Moshe was the humblest man who ever lived. What is the connection between the two? In the Beit Hamikdash, the Holy Temple, the windows were narrow on the inside and widened on the outside because the temple did not need the light of the menorah, the world needed that light. So too a modest man is narrow on the inside and wide on the outside, making himself small so that his light shines forth. In contrast, an arrogant man is wide on the inside, convinced of his own genius, but narrow on the outside, so that little light from him reaches the rest of the world. It was Moshe's humility, like the narrow windows of the temple that funnel the light of the Menorah to the world, that made him such an enduring influence. While modern society preaches self-esteem, Moshe's lack of it often caused leadership problems, yet made him shine so brightly that he had to wear a mask to hide his l...

 Why is the Sabbath before Pesach known as 'Shabbos HaGadol' or the Great Shabbos? The simplest answer comes from the reading of the Haftorah, after the Torah reading, which comes from Malachi 3 which concludes with, "Behold I will send you Elijah the prophet before the coming of the great and awesome day of the Lord." Or, in Hebrew, "HaGadol VeHanora".  What does the reading from Malachi, which involves a reproof of the Jewish people and a promised final redemption have to do with Pesach? But then why does Elijah the Prophet show up at the Seder? The answer once again is in Malachi. "I will send you Elijah the prophet before the coming of the great and awesome day of the Lord, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers-lest I come and smite the earth with utter destruction." There are two times that Elijah is set to appear, the Bris, the circumcision, and the Passov...

Parshas Terumah begins with a sharp contrast between the building of the Mishkan, the first tabernacle, and the Beit Hamikdash, the Holy Temple. To the Mishkan, donations are solicited from anyone whose heart is moved, while King Solomon relies on draft labor brigades and workers from King Hiram, a foreign monarch, to construct it. And so the First Temple eventually falls and is destroyed. The Haftorah for the previous parsha, Mishpatim, tells one of the causes. The account in Jeremiah relates how under siege by the Babylonian invaders, the nobles of the kingdom make a covenant to free their Hebrew slaves. Once the siege is lifted however they enslave them once again. The breach of the covenant to free their slaves is one of the causes of the destruction and fall of the kingdom. Mishpatim begins with the laws of slavery because regulating the rights of even the people at the lowest state, thieves who have been sold into temporary bondage for their crimes, is at the foundation of ethics...

Until now, Moshe has mostly served as G-d's messenger to Pharaoh. With Bo, for the first time, Moshe steps into what will become his primary role as G-d's messenger to the Jewish people. In Parsha Bo, Moshe is given a number of commandments, Rosh Chodesh, the celebration of the new month which makes it possible to celebrate the cycle of holidays, Passover, the commemoration of the coming exodus, the dedication of the first born, in counterpoint to the death of the Egyptian first born, and even a reference to Tefillin.   At the start of Parsha Bo, G-d reveals that everything that has happened was primarily so that, 'Lema'an Tisapher Beoznei Binecho UBen Binecho", so that the Jews would retell the story to their children and their children's children. Pharaoh and the might of Egypt had been mere object lessons for G-d. The students were the Jews. In announcing the final plague that will strike down the firstborn, we are told that G-d will execute judgement on all...

Like Sarah and Rivka, the previous two generations of matriarchs, Rachel also appears unable to have children. While her sister Leah has a brood, Rachel bemoans her fate and demands Yaakov grant her children. Her husband replies harshly that he was not the one at fault or had denied her children. But was there a reason for Rachel's condition? If we examine the timeline, a potential answer quickly emerges. One that could have been apparent, but was not at the time. Yaakov makes an agreement with Lavan, the father of both Rachel and Leah, to work 7 years for Rachel's hand in marriage. Lavan famously cheats Yaakov and substitutes her sister instead. He then offers to let Yaakov also marry Rachel after eight days if he works for another 7 years. During these 7 years, Leah has seven children. It's an impressive record. During this same period, Rachel is unable to have children.  Finally, when Yosef is born, Yaakov tells Lavan, "And it came to pass, when Rachel had borne Jos...

 Parshat Toldos begins with Yitzchak and Rivka, seemingly doomed to replay the tragedy of Avraham and Sarah by being unable to have children. The third pasuk tells us that "Yitzchak entreated G-d for his wife, for she was barren, and G-d accepted his prayer."  While the pasuk makes no mention of Rivka praying, commentaries interpret Le'Nochach, a word in the pasuk, as meaning opposite, suggesting that they were both praying. Rashi comments that G-d accepted Yitzchak's prayer, not Rivka's, because he was the son of a tzaddik and she was the daughter of a wicked man. There are however obvious questions to be raised about this, not least of which is that it would imply that Yitzchak's prayers would be more effective than that of his own father's.  There are a number of other answers as to why G-d might have listened to Yitzchak's prayer, rather than Rivka's. From a halachic perspective, men, not women, are obligated in the biblical command to have chi...

 Pesach revolves around the number four. From the four expressions of liberation (arba leshonos shel geulah), to the four cups of wine, the four questions and the four sons, we celebrate surrounded by fours. But is there a connection between the two key educational dialogue elements of the seder: the four sons and the four questions? The four sons, righteous, wicked, simple, and the one who cannot even ask, serve as a kind of mission statement for the haggadah's approach to a multi-dimensional seder experience that reaches both the ignorant and the wise, who have their own questions. The four questions or the Ma Nishtana, are the first questions taught to a child, the she'eino yodea lishol or the one who cannot yet ask on his own, to ask about the differences between the night of Pesach and the ordinary night. It is possible to link the four sons to the four questions and in that way make sense of some of the answers to the four sons which can appear puzzling or abrasive. Take ...

 As the final plague, the death of the first-born, approaches, Moshe warns Pharaoh that the final plague will kill all the human first-born and "all the first-born of cattle". (Shemos/Exodus 11:5) The devastating death of the "all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sit upon his throne, even unto the first-born of the maid-servant that is behind the mill" is obvious.  What exactly does the death of all the first-born of cattle add to this, especially since previous plagues, particularly Dever, a plague that killed the Egyptian cattle, already inflicted serious losses on the animals? When G-d first warns about the death of the first-born, He does so long before in Shemos 4:22-23 even before Moshe has arrived in Egypt. "And thou shalt say unto Pharaoh: 'Thus saith the LORD: Israel is My son, My first-born. And I have said unto thee: Let My son go, that he may serve Me; and thou hast refused to let him go. Behold,...

One of the most mystifying, perhaps the most mystifying incident, in the Torah comes at the start of Parshas Vayislach.  Yaakov, preparing for a potentially fatal confrontation with his brother and rival Esav, issues a heartfelt plea for salvation to G-d. And, seemingly in response, an angel shows up to fight not Esav, but Yaakov. The prolonged wrestling match ends with Yaakov (Jacob) limping and the angel beaten to a stalemate.  Yaakov demands a blessing from the angel in exchange for releasing him, and the angel blesses or foretells his new name, not Yaakov but Yisrael (Israel), and yet the new name is hardly used. What in the world is going on here? Let's start by considering what a name, especially in the biblical sense, is. It's a description of someone's fundamental quality. Yaakov's name, literally heel, is uniquely derogatory and emerges from his birth clutching at Esav's heel. The new name, Yisrael, is a triumphant warrior name, For You Have Contended With ...