Zachor is the scriptural remembrance of Amalek's attack on the Jews after leaving Egypt which culminates with the Haftorah, the prophetic reading of King Shaul's war on Amalek, his disobedience before G-d and his rejection as king over Israel. It is read before Purim, which marks the third confrontation between Israel and Amalek. This week it coincided with Parshas Vayikra, which lays out the laws of many of the sacrifices. Zachor's Haftorah also revolves around sacrifices, the captured animals from Amalek that Shaul decided to bring as sacrifices instead of destroying them as G-d had commanded. Some wonder why Shaul was punished so harshly with the loss of his kingship for a seemingly light offense. He disobeyed the Divine commandment to destroy all the animals, but he quickly conceded that he was at fault. He sought no personal gain from the loot. Why was G-d's rejection of him so total? Shmuel's rebuke of Shaul contains what will become an ongoing theme i...

Parshas Tetzaveh is notable mainly for the sheer mass of instructions for constructing the Mishkan, the Tabernacle, complete with exact measurements. The modern man may reasonably ask, why G-d would care how many cubits each component of the building needs to be or why the amount of loops and threads must be specified. Do the technical schematics of a building really matter to the Creator of the Universe? G-d had designed the entire universe from the quark to the cell, but did such exactitude here really matter? The building of the Tabernacle was the climax of the redemption from Egypt. In some views, it was a recreation of the revelation at Mount Sinai. In others, it was atonement for the golden calf and the loss of faith that occurred when it appeared that Moshe had been gone for too many days and was believed to be dead. The count of the exact amount of days had been gotten wrong. We see something similar discussed in the Gemara, Talmud, in Berachos. The Gemara wonders why M...

The Midrash famously comments on the splitting of the sea that the sea "saw" Arono Shel Yosef, the bones of Yosef and split in his merit. Is there any basis for such a reading in the Torah? Right before the sea splits, some Jews famously scream at Moshe, "Were there no graves in Egypt that you took us out to die in the wilderness?" (Shemos 14:11). This can be read as poetic phrasing, but it could also be viewed as a taunt in response to Yosef's casket proceeding forward. A casket being carried forward could have inspired the taunt of, "Were there no graves in Egypt". We are told that Moshe personally took Yosef's bones with him. (Shemos 13:19). Did Moshe, who was then quite old personally dig up or carry the bones? Unlikely, among other things it would have made him tameh/impure. But it does suggest that the casket had a pride of place in the procession. Certainly if the sea split in response to it, it was at the front. But we know that ...

Parshas Vayeshev seems to start out following a very familiar narrative. The good brother and the bad ones. A father who doesn't quite seem to know what's going and sibling rivalry that escalates into a conflict between good and evil and will serve to define a nation. And yet, unlike Yishmael and Esav, all of the brothers remain as the founders of the Jewish Nation. Why is that? Once the brothers have kidnapped and sold Yosef into slavery, shouldn't they have been cast out as a lost cause the way that Esav and Yishmael were? How is that reconciliation proved possible here and not in the past? To start with, it helps to look at what's missing. G-d. None of the brothers mention G-d in Parshas Vayeshev at all. Nor does Yosef mention G-d until he refuses the demand of Potiphar's wife and at the very end where he is given the opportunity to interpret the dreams of Pharaoh's servants. After Yehuda has masterminded the sale of Yosef, both brothers go into exi...