by Rabbi Nachman Kahana | Dec 31, 2015
At the heart of our parsha is one of the most emotionally-charged human dramas in history, before which the greatest plays of Shakespeare pale. It is the story of the child with the Hebrew name Tuvia, who later became the Egyptian called Moshe.
The Torah relates that Moshe went out one day “to his brothers and he saw their suffering, and he saw an Egyptian beating a Hebrew of his brothers.” Moshe is so reviled by the scene that he kills the Egyptian.
Why was Moshe so shocked at the beating of a Jewish slave? Did he not know that millions of Jews were being beaten daily?
If indeed the conduct of the Egyptian taskmaster justified his being punished, why did Moshe opt to run away rather than bring the matter before his adopted father?
Of all the people in the land of Midian, how is it that Moshe finds himself “by chance” in the house of Yitro?
At the scene of the mysterious burning bush for a period of seven days, Moshe rejects HaShem’s command that he return to Egypt. How does one argue with the Creator for even an instant, much more a whole week?
by Rabbi Nachman Kahana | Dec 23, 2015
In his parting moments, Ya’akov blesses his sons and their families. Yosef brings his two sons, the first born Menashe and the younger Efrayim. He places the older Menashe near Ya’akov’s right hand and Efraim near Ya’akov’s left, because the right represents a higher sanctity than the left, so that the elder Menashe would receive the preferred bracha.
Yaakov crosses his hands, so that his right is now over the head of Erayim and his left over Menashe. Yosef points out his father’s “mistake,” and Yaakov replies that what he is doing is deliberate, since Efraim will be more dominant in Jewish history and therefore is in need of superior guidance of HaShem.
What is behind Ya’akov’s thinking?
by Rabbi Nachman Kahana | Dec 16, 2015
The Gemara (Shabbat 22b) quotes a Tannaic source that after the uplifting miracles of the oil, the Sanhedrin waited a year before declaring the Halachic holiday of Chanuka. Why did they wait?
by Rabbi Nachman Kahana | Dec 10, 2015
Yosef, in direct conflict with the established advisors, tells Paro and all those present that there will be seven years of plenty followed by seven years of great famine.
This was the epitome of chutzpa-courage: for Yosef predicted that the great and ever-faithful god of the Nile would disappoint the nation! For seven years the Nile’s flow would not bring the flow of fertile soil and silt from the rich African hinterland of Lake Victoria. The waters would not overflow their banks to drench the land with life giving liquid. People would die. And there were also religious and political implications; the god of the Nile is unhappy with the monarchy and priesthood, with the obvious conclusion that they must be replaced.
by Rabbi Nachman Kahana | Dec 2, 2015
I solemnly believe that Yehadut (Judaism) is comprised of two interdependent elements:
1- Living the letter and spirit of the Torah (Oral and Written) as revealed at Sinai and recorded in the Shulchan Aruch.
2- Jewish national life Eretz Yisrael.
by Rabbi Nachman Kahana | Nov 24, 2015
Four Questions
1. The number 400 appears in the Torah three times: At the Brit Bain HaBetarim (Covenant of the Divided Parts), HaShem said to Avram, “… Know well that your descendants will be strangers in a foreign land and will be enslaved and tormented for 400 years.”
The price Avraham paid for the Cave of the Patriarchs, as it is written: “…and Avraham paid Efron the Hittite 400 silver shekels”.
And the soldiers who came with Aisav numbered 400 men.
What is unique about the number 400?
