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 ...