In this week's parshah we encounter the declaration of נעשה ונשמע, "we will do and we will hear." The Talmud in Shabbat 88a records: אָמַר רַבִּי אֶלְעָזָר: בְּשָׁעָה שֶׁהִקְדִּימוּ יִשְׂרָאֵל ״נַעֲשֶׂה״ לְ״נִשְׁמָע״ יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶן: מִי גִּלָּה לְבָנַי רָז זֶה שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ? Rabbi Elazar said: When Israel said "we will do" before "we will hear," a heavenly voice went forth and said to them: "Who revealed to my children this secret that the ministering angels use?" This represents the pinnacle of willing acceptance - Israel so enthusiastically embracing the Torah that they speak in the language of angels themselves. But what is this "secret of the angels"? What does it mean that their mode is action preceding understanding? We'll return to this question. Just a few lines earlier, the Gemara presents something quite different: ״וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר״, אָמַר ...

Shabbat Shirah , we read the portion of the Torah of the Song of the Sea. After crossing the sea, Moses and the people burst out in song, praising Hashem for their deliverance. The Midrash (Aggadat Bereishit 60:1) marks this as a serial practice every time Israel is in a state of distress and is rescued. Aggadat Bereshit 60:1 - The Pattern of Distress and Song: The passage opens with the principle: וְהָיָה כִּי־תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד  "This is what the Holy One Blessed Be He said: When these troubles find Israel and I save them from them, at that moment they will say a song to Me." (Deuteronomy 31:21) The examples: Egypt - They were enslaved. Once He saved them, they sat and ate, and immediately said song, as it says "The song shall be yours as on the night of the sanctified festival" (Isaiah 30:29), referring to that night of Passover. At the Sea - They were in great distress, as it says "and he pa...

This week’s parsha, Parshat Bo, contains the first commanded sacrifice in the Torah. While the patriarchs, Noah, and even Adam brought sacrifices, these were voluntary offerings. The Korban Pesach —the Paschal lamb—is thus the first mitzvah of sacrifice. In this essay, we will explore the elements of this first sacrifice, and consider how it may illuminate the nature of the ‘last’ sacrifice. We are also celebrating the completion of Tractate Zevachim , which pertains to animal sacrifices, and have commenced Tractate Menachot , which deals with mincha offerings—those made of grain. This progression from animal to grain offerings recalls the first sacrifices in the Torah. Abel brought from the firstborn and choicest of his flock; Cain brought from the fruit of the earth (Genesis 4:3-5). God accepted Abel’s offering but rejected Cain’s. What accounts for this difference? Was it something about the brothers themselves, or about their offerings? If the offerings, was it the type—animal ver...

Author's Note: This essay is adapted from a speech I delivered at a family gathering several years ago, when my father, who was present, was sick with a terminal illness. It weaves together two consecutive Torah portions - Shemot and Vayechi - to explore what it means to truly live rather than merely survive. The Staff and the Serpent: Living and Surviving Moses stands before the burning bush and asks, "What is your name?" The response: "אהיה אשר אהיה" - "I am what I am" or "I will be what I will be." (Exodus 3:14) As we know, God can be described in many ways, and this particular name is not the standard one either. Then God makes an extraordinary promise: "ואמרתי אעלה אתכם מעני מצרים, ושמעו לקולך" - "I will bring you up from the affliction of Egypt, and they will listen to your voice." (Exodus 3:18) The people will listen. They will follow. The promise is explicit. And Moses responds: "והן לא יאמינו לי ולא ...