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OU Torah » Nach
Orthodox Union TorahFri, 03 Jan 2020 16:00:13 +0000en-UShourly1Orthodox UnionIsaiah 54:1
http://www.ou.org/torah/nach/oneone/isaiah-541/#commentsMon, 25 Aug 2014 20:22:52 +0000http://www.ou.org/torah/?post_type=nach&p=21224The Radak (and others) explain that the woman in this verse is a metaphor for Jerusalem. Jerusalem had been desolate for many years but its destiny is once again to be a populous, bustling city.
http://www.ou.org/torah/nach/oneone/isaiah-4221/#commentsMon, 25 Aug 2014 20:21:42 +0000http://www.ou.org/torah/?post_type=nach&p=21223This verse is the last verse in the prayer U’va l’Tziyon. Is it also cited by the last mishna in tractate Makkos: “Rabbi Chananya ben Akashya said: The Holy One, blessed be He, wanted to give Israel merit so He gave them Torah and mitzvos in abundance, as is written: Hashem desires for His righteousness’ sake to make the Torah great and mighty.” This mishna is traditionally recited after Torah study before reciting the Rabbis’ Kaddish.
http://www.ou.org/torah/nach/oneone/psalms-911/#commentsMon, 25 Aug 2014 20:20:48 +0000http://www.ou.org/torah/?post_type=nach&p=21222The Metzudas David explains: People will recognize G-d and put their faith in Him specifically because they have seen that He does not forsake those who pursue Him. (This is the penultimate verse in the prayer U’va l’Tziyon.)
http://www.ou.org/torah/nach/oneone/isaiah-6523/#commentsMon, 25 Aug 2014 20:19:44 +0000http://www.ou.org/torah/?post_type=nach&p=21221This verse is paraphrased in the prayer U’va l’Tziyon, in the line that begins “Hu yiftach libeinu.” The Radak explains that ‘They will not…bring forth for terror” means that the children will not predecease their parents. “Their offspring will be with them” for the parents’ entire lifetimes.
http://www.ou.org/torah/nach/oneone/deuteronomy-2112/#commentsMon, 25 Aug 2014 20:18:26 +0000http://www.ou.org/torah/?post_type=nach&p=21220What does it mean “to make” the captive woman’s nails? The Talmud (Yevamos 48a) offers two opinions. Rabbi Eliezer says that is means to cut her nails. (His reason: it is the same as her hair, which she cuts.) Rabbi Akiva disagrees and says that it means to let her nails grow. (His reason: this was considered unattractive, just as shaving her head was done to make her unattractive.)
http://www.ou.org/torah/nach/oneone/isaiah-5113/#commentsMon, 04 Aug 2014 20:58:39 +0000http://www.ou.org/torah/?post_type=nach&p=20995The Radak explains the references to G-d as Creator. Had the Jews remembered Him as the Maker of both mankind and the universe, they would have realized that He has more than sufficient power to overcome any mortal foe.
http://www.ou.org/torah/nach/oneone/psalms-468/#commentsMon, 04 Aug 2014 20:57:33 +0000http://www.ou.org/torah/?post_type=nach&p=20994This verse, recited as part of U’va l’Tziyon, contains the word “Selah.” This meaning of this word – which only occurs in the book of Psalms – is the subject of some discussion. The Talmud (Eiruvin 54a) includes it in a list of words that mean “forever” or “never-ending.” Other words that carry this meaning include “netzach” and “va’ed.”
http://www.ou.org/torah/nach/oneone/micha-720/#commentsMon, 04 Aug 2014 20:56:29 +0000http://www.ou.org/torah/?post_type=nach&p=20993Where did G-d promise that? Rashi says at the Akeidah (the binding of Isaac). There, the Torah recounts, “…’I swear by Myself,’ says Hashem, ‘because you have done this thing and have not withheld your son’…” (Genesis 22:16). This verse is recited as part of U’va l’Tziyon.
http://www.ou.org/torah/nach/oneone/psalms-865/#commentsMon, 04 Aug 2014 20:55:27 +0000http://www.ou.org/torah/?post_type=nach&p=20992This verse is recited as part of U’va l’Tziyon. At first glance, it appears that G-d is “good, forgiving, and full of mercy” to all those who call upon Him but, actually, those are three separate things. The ibn Ezra clarifies that G-d is (a) “good” – to those who are good, (b) “forgiving” – to sinners, and (c) “full of mercy” to all those who call upon Him.
http://www.ou.org/torah/nach/oneone/deuteronomy-1718/#commentsMon, 04 Aug 2014 20:54:28 +0000http://www.ou.org/torah/?post_type=nach&p=20991This verse recounts the obligation of a Jewish king to write a Torah scroll. The Talmud (Sanhedrin 21b) explains that the king actually wrote two copies of the Torah – one was placed in his treasury and the other remained with him at all times.
http://www.ou.org/torah/nach/oneone/isaiah-4026/#commentsFri, 18 Jul 2014 18:04:22 +0000http://www.ou.org/torah/?post_type=nach&p=20824The Radak explains that, metaphysically, each star has a role it accomplishes here on Earth. G-d ensures that none of them is missing because if one was, its job wouldn’t get done.
http://www.ou.org/torah/nach/oneone/psalms-224/#commentsFri, 18 Jul 2014 18:03:00 +0000http://www.ou.org/torah/?post_type=nach&p=20823Uva l’Tziyon includes a version of kedusha called “kedusha d’sidrah.” The Talmud in Sotah (49a) says that after the Temple was destroyed, every day was more cursed than the one before. The Talmud asks: if things are always getting worse, what keeps the world going? It answers, the kedusha recited in Uva l’Tziyon and the “amen yehei shmei rabbah…” of the kaddish recited after Torah study.
http://www.ou.org/torah/nach/oneone/isaiah-5920/#commentsFri, 18 Jul 2014 17:59:30 +0000http://www.ou.org/torah/?post_type=nach&p=20822A large number of verses, collectively known as “Uva L’Tziyon” (from this verse) is recited at the end of the morning service. The redeemer is the moshiach (the messiah) and Tziyon (Zion) refers specifically to the Temple mount, or more generally to Jerusalem. Rashi explains that the moshiach will not come when Jerusalem lies in ruins. (Please note that in our day, Jerusalem is not in ruins!)
http://www.ou.org/torah/nach/oneone/psalms-207/#commentsFri, 18 Jul 2014 17:50:54 +0000http://www.ou.org/torah/?post_type=nach&p=20821Psalm 20 is recited after the second Ashrei in the morning service. Rashi explains this verse as follows: King David, the author of Psalms, is saying that since G-d saved him by making his army victorious over the rebellion (in II Samuel 18), David knows that G-d still desires him as king and will continue to assist him.
http://www.ou.org/torah/nach/oneone/deuteronomy-324/#commentsFri, 18 Jul 2014 17:49:52 +0000http://www.ou.org/torah/?post_type=nach&p=20820G-d’s four-letter Name (YHVH) is normally read as if it were written “Adonai,” but in this verse, the actual word “Adonai” is followed by G-d’s four-letter Name. We therefore pronounce YHVH in this instance as if it were written “Elohim.” Rashi explains this combination of Names to mean that G-d is merciful in judgment.
http://www.ou.org/torah/nach/oneone/isaiah-11/#commentsWed, 16 Jul 2014 22:41:29 +0000http://www.ou.org/torah/?post_type=nach&p=20810The Talmud (Megillah 10b) tells us that Isaiah’s father, Amotz, was the brother of King Amatziah. This made Isaiah first cousins with Uziyahu, who was king when Isaiah became a prophet. The ibn Ezra explains that this is why Isaiah was not subject to the constant persecutions that Jeremiah suffered: he was protected as a member of the royal family.
http://www.ou.org/torah/nach/oneone/psalms-14514/#commentsWed, 16 Jul 2014 22:40:27 +0000http://www.ou.org/torah/?post_type=nach&p=20809Ashrei is repeated at the end of the morning service. An alphabetic acrostic, the Psalm is missing a verse beginning with the Hebrew letter Nun. The Talmud in Brachos (4b) explains that it was omitted because it is the first letter of nfl, meaning to fall, as in Amos 5:2, “Fallen, never to arise is the virgin of Israel….” Nevertheless, it is alluded to in this verse, which assures us that G-d does indeed support all those who have fallen.
http://www.ou.org/torah/nach/oneone/eicha-521/#commentsWed, 16 Jul 2014 22:39:31 +0000http://www.ou.org/torah/?post_type=nach&p=20808This verse is recited as the ark is closed. It comes from the end of the book of Eicha (Lamentations), which is read on Tisha b’Av. The ibn Ezra explains exactly where we wish to be restored: to Jerusalem, so that we may once again serve G-d as we did before the Temple was destroyed.
http://www.ou.org/torah/nach/oneone/proverbs-318/#commentsWed, 16 Jul 2014 22:38:39 +0000http://www.ou.org/torah/?post_type=nach&p=20807This verse is recited as the Torah is replaced in the ark. The Metzudas David understands the second part to mean “fortunate are the ones who safeguard the Torah,” i.e., by taking preventive measures in order to stay far from transgression.
http://www.ou.org/torah/nach/oneone/deuteronomy-11/#commentsWed, 16 Jul 2014 22:37:49 +0000http://www.ou.org/torah/?post_type=nach&p=20806The book of Devarim is also known as “Mishneh Torah,” generally taken to mean “the repetition of the law” (from which the name “Deuteronomy” is derived). While many mitzvos are repeated throughout the book, many are not – and many mitzvos are introduced for the first time in this book! Rabbi Menachem Leibtag of the Tanach Study Center determines that the actual meaning of “Mishneh Torah” is in fact “the Torah that must be repeated.” He supports this with Deut. 17:18-19, where the phrase is used and whose context supports this interpretation.
http://www.ou.org/torah/nach/oneone/jeremiah-28/#commentsTue, 08 Jul 2014 22:28:26 +0000http://www.ou.org/torah/?post_type=nach&p=20739This verse, describing how G-d was ignored by those who should know better, is pretty straightforward except for identifying some of the players. Specifically, who is meant by the “rulers” and “those who handle the law?” Rashi explains that the kings are the rulers and the Sanhedrin are those who handle the law.
http://www.ou.org/torah/nach/oneone/numbers-1036/#commentsTue, 08 Jul 2014 22:27:23 +0000http://www.ou.org/torah/?post_type=nach&p=20738This verse is recited as the Torah is replaced in the ark. The Talmud in Yevamos (64a) derives from this verse that it takes 22,000 Jews for G-d’s Presence to rest on Israel. “Revavos” (myriads) is 2 x 10,000, and “alfei” (thousands) is 2 x 1,000.
http://www.ou.org/torah/nach/oneone/psalms-247/#commentsTue, 08 Jul 2014 22:26:08 +0000http://www.ou.org/torah/?post_type=nach&p=20737Psalm 24 is recited in its entirety when returning the Torah to the ark (except on Shabbos mornings). The Talmud (Shabbos 30a) Midrashically relates this verse and the next to a story involving King Solomon. At the inauguration of the Temple, the gates refused to open. Solomon cried out with this verse: open up so that King of glory may enter! The gates, thinking that Solomon meant himself, replied, “Who is this King of glory?” Solomon replied “Hashem, strong and mighty…!” (The gates’ rebuke and Solomon’s answer form the text of the next verse.)
http://www.ou.org/torah/nach/oneone/psalms-14813/#commentsTue, 08 Jul 2014 22:24:55 +0000http://www.ou.org/torah/?post_type=nach&p=20736This verse is recited by the shaliach tzibbur when he receives the Torah to return it to the ark. The Sforno explains that G-d is unique because He alone has no end. He is exalted because He remembers all of His creations.
http://www.ou.org/torah/nach/oneone/numbers-3611/#commentsTue, 08 Jul 2014 22:23:35 +0000http://www.ou.org/torah/?post_type=nach&p=20735The order of Tzelophchad’s daughters is given differently here than it is elsewhere. Rashi cites the Talmud (Baba Basra 120a) that they are normally listed according to their wisdom. Here, it lists them by age because it discusses their marriages and they married in order from oldest to youngest.
http://www.ou.org/torah/nach/oneone/jeremiah-11/#commentsWed, 02 Jul 2014 17:48:27 +0000http://www.ou.org/torah/?post_type=nach&p=20352“Divrei” (“the words of”) denotes a harsh prophecy. The Radak cites a Midrash that three prophets – Jeremiah, Amos and Koheles (i.e., Shlomo) – start their books this way. They each spoke harshly to the people so the negative things in their prophecies started with them. Radak explains that this means that their books describe bad things that happened to them.
http://www.ou.org/torah/nach/oneone/numbers-923/#commentsWed, 02 Jul 2014 17:47:32 +0000http://www.ou.org/torah/?post_type=nach&p=20351The last words of this verse are appended to Deuteronomy 4:44 during hagbah, when the Torah is displayed to the congregation. Rashi on Numbers 9:18 explains the meaning of “at the command of G-d by the hand of Moses.” When it was time for the Jews to travel, G-d’s cloud would rise. It would not depart, however, until Moshe said, “Return, Hashem, to the tens of thousands of Israel” (Numbers 10:36). Therefore, this was G-d’s command, carried out through Moshe.
http://www.ou.org/torah/nach/oneone/deuteronomy-444/#commentsWed, 02 Jul 2014 17:46:04 +0000http://www.ou.org/torah/?post_type=nach&p=20350This verse is recited when the Torah is held aloft and displayed to the congregation. In context in the Torah, the words “and this” must refer to some specific referent. The Sforno feels that they refer to what immediately precedes this verse. Rashi feels that the referent is what was to be written after.
http://www.ou.org/torah/nach/oneone/deuteronomy-44/#commentsWed, 02 Jul 2014 17:45:12 +0000http://www.ou.org/torah/?post_type=nach&p=20349After the kohein is called up to the Torah, this verse is recited by the congregation. Of course, Hashem is not a physical Being Whom one can literally hold. Accordingly, Onkelos renders this verse, “But you who held fast to the fear of Hashem your G-d are all alive today.”
http://www.ou.org/torah/nach/oneone/numbers-318/#commentsWed, 02 Jul 2014 17:43:55 +0000http://www.ou.org/torah/?post_type=nach&p=20348In Talmud Sanhedrin 106b, a heretic asked Rabbi Chanina how long Balaam lived. Rabbi Chaninah replied, “I haven’t seen anything specific on the matter but since Psalms 55:24 says that bloodthirsty and deceitful people will not live out even half their days, I would guess that he was 33 or 34.” The heretic replied, “That’s right! The chronicles of Balaam say that he was 33 when he was killed by Pinchas.”