In Shemot 28:1, Hashem lays out the process for inducting Aharon and his sons to the priesthood. Ramban points out that the sons had to be in this ceremony, that Aharon’s investiture did not turn all his living descendants into priests. A baby
As a young and casual reader of Torah, I was always dismayed when we reached Mishpatim, this week’s Torah reading. After all, Bereishit and the first 20 chapters of Shemot are just so exciting and actually fun to read. It’s all fascinating stories and compelling characters. And
The term Ramesses, alternatively spelled Raamses, appears in two different usages in the Bible. First, we are told that Joseph settled his family in “the land of Ramesses” (Gen. 47:6, 11). The second usage occurs in Exodus 1:11, where we learn that Israelite slaves helped build
Last time, I pointed out that many of Ramban’s comments early in the book of Shemot challenge us to think about the Exodus from Egypt differently than we did until now. I reviewed some of those in my book “As If We Were There: Readings for a Transformative Passover
Since this is the last parsha in Bereishit, it seems fitting that Ramban takes one more opportunity to say that what happens to our forefathers prefigures our national history. On 47:28, he relates Yaakov’s actions in going down to Egypt to the exile we currently endure (and which in turn had been set
In this column, I will discuss elements of the Exodus narrative that appear in parshiyot Vayigash and Shemot: when the Israelites came to Egypt, what may have caused the famine that drove them there, the possible location of the Land of Goshen, and who the “new king” who enslaved them may have been.