Last time we closed with R. Arama’s telling us we should love and want good outcomes, oppose and object to bad outcomes and those who would bring them. In his view, Yaakov and Rachel acted to support what needed to happen, and therefore acted appropriately.
Part 1: Stealing the Birthright
Parshat Toldot begins with an incident putting Yaakov in a seemingly bad light, where he takes advantage of Esav’s exhaustion to extract the rights of the first-born. R. Arama tells us he will discuss the norms of brotherhood, the problems with deceit
Kol Nidrei always puzzled me. Why begin the holiest day on the Jewish calendar with a legalistic formulation? Why not begin with a description of the kohen gadol’s Beit Hamikdash service about which we read during the Yom Kippur Musaf? Why not begin this holy day with a recitation of Hashem’s awesomeness as we will do when we recite the
Please, forgive me. Even though that’s an appropriate sentiment for this time of year, it’s not describing how I feel right now. It’s the deep emotion I felt on the only occasion I gave a potch to one of my beloved children. She had run out into the street with a bus bearing down, and wasn’t showing any understanding for the
We’ve come to the section of the sha’ar where R. Arama asks questions about the parsha and answers them. He opens with Bereishit Rabbah 58, where R. Kahana wonders at Kohelet’s feeling the need to point out the obvious truth that the sun rises and sets.
Flow Of the World, Flow of the
(Courtesy of Acheinu) On Tuesday, September 24, Jews from around the world are being asked to unite and pray in the annual Day of Jewish Unity coordinated by Acheinu, a division of Dirshu, the world’s largest Torah organization.
This year’s Day of Jewish Unity is a focused “call to action” to
Last time, R. Arama set up the Akeida as an opportunity for Avraham to show his readiness to listen to Hashem on a most difficult task. Now, he fleshes out some of the challenges Avraham faced in building his way to proving his readiness.
Questions About the Akeida
My summaries of R. Arama’s Akeydat Yitzchak minimize a remarkable aspect of the work, his ability to yoke his expression of his philosophical worldview to his consecutive reading of the Torah. In a way which reminds me of Sefer Ha-Chinuch’s structuring his presentation of mitzvot by the order in which they appear in the Torah, R. Arama
Joe Wallis was a very successful weapons and aircraft dealer. He was once giving a tour of his facility to a prospective purchaser, a representative of a helicopter manufacturer, who asked about two identical buckets of bolts. Wallis explained these were special bolts to hold helicopter rotor blades in place. One bucket was filled with
No other weekly parsha is visited during the year as often as Pinchas, which is this week’s reading, at least in all those places within two week’s walking distance from Yerushalayim. Everyone else must save this message until next week. The good news is that the first group is larger than the latter, because for the first time in over
R. Arama tips his hand at the beginning of the nineteenth sha’ar, telling us he intends to contrast the Torah’s version of prophecy to the one advanced by philosophers, among whom he includes several traditional thinkers (he singles out Ralbag, as we will see). He is invested in the topic, in other words, because a common view seems to