From the moment we begin the Book of Exodus, we are already being called back into Genesis. The very first words of Parashat Shemot are: taken directly from Parashat VaYigash, during Ya’akov’s actual journey down to Egypt, where the Torah gives us a list of all the members of his household. The Ramban, in his masterful fashion, manages to quickly give both a philosophical and a literary explanation for the repetition of the verse.  As a matter of reading strategy, then, he explains that the Torah uses the callback as a device to emphasize the interconnectedness of these two books. Genesis and Exodus are thus connected not only through an ongoing storyline, but also through a set of interlocking word parallels.   



R. David Kasher on Parashat Shemot: Callbacks to Creation

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With the mishkan operational and the priesthood now in place, Parashat Aharei Mot begins with a description of the service that will be the pinnacle of that system: the Yom Kippur Avodah.

R. David Kasher on Parashat Aharei Mot: The Goat Man

We Jews, who have been perennial outcasts, ought to read the Torah’s account of the leper with particular care.“Leper,” we should note from the outset, is not really an accurate rendering of the Hebrew, מצורע (metzora).  The biblical affliction of tza’arat is clearly different from what we today call “leprosy,” most obviously so because it can only be fully cured by spiritual means.  Yet the King James translation is helpful in its way, not only because it reminds us of similar symptoms, but also because it gives us a familiar historical point of comparison. Toward the end of last week’s parashah, Tazria, the Torah begins to catalog all manner of skin afflictions and finally comes upon tzara’at—what we’ll call leprosy for the time being.  Then, in Parashat Metzora, we move to the process for curing the leper.   


R. David Kasher on Parashat Metzora: Like a Leper Messiah

Ever wondered why we have to drink four cups of wine at our Seders? This class explores the history and the symbolism of this idea and how it transforms from something more functional to the framing around the entirety of Seder night. Fittingly, there are at least four different ways to think about these cups! Recorded on 4/10/24. Source sheet: https://mechonhadar.s3.amazonaws.com/mh_torah_source_sheets/Tabick4Cups2024.pdf

Dr. Jeremy Tabick: Why Are There Four Cups at the Seder?

From the very beginning, the Torah imbues certain numbers with great significance.  The first chapter of Genesis carefully divides Creation into seven days.  Seven then becomes the most significant number in nearly all Jewish time rituals—not just Shabbat, but Pesah, Shavuot, Sukkot, as well as the seventh month, the seventh year, the seven cycles of seven years—all of which are then imprinted with the themes of that first seven: creation, rest, and rejuvenation. An awareness of the Torah’s “numbers of distinction” and their significance can help us decode  the complex structure of the birth ritual that opens Parashat Tazria, and the mysterious set of numbers it contains: 



R. David Kasher on Parashat Tazria: Covenantal Numerology

There's a catchy song that tells us what we're supposed to do during the Seder and when (Kaddeish Urhatz). But when you dig a little deeper, the song is a little simplistic for the actual Seder structure. How can the giant Maggid section be covered by a single word? And why is Hallel actually split into two? Rav Elie discusses the overall structure of the Seder. 

Recorded in March 2022 and available as part of a video series on the Haggadah (https://hadar.org/torah-tefillah/resources/seder-really-so-ordered) and our YouTube channel (https://www.youtube.com/watch?v=2H4xWZqaeIg).

R. David Kasher on Parashat Shemot: Callbacks to Creation

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