The Tanakh Podcast

Chapter Four uses colours to depicts the suffering of the people on Jerusalem's streets. v.1-11 speak of the siege and famine v.12-20 speak of the bloodshed of Jerusalem and the loss of sovereignty and standing among the international community. The last verse gives a glimmer of hope.

Despite torturous suffering, the individual of our chapter retains his faith. Ultimately, God saves him. This is a story that gives hope to those who might otherwise despair, sowing the seed of promise even in the bleakest conditions.

Chapter 2 focuses on God's fury. Two victims in particular are singled out: 1. The Temple itself 2. The children and babies This chapter expresses forthright outrage and protest towards God.

Eikhah gives the human angle to the destruction of Jerusalem. Jerusalem is depicted as a woman, forlorn and in tears, abandoned and humiliated. Today we focus on many of the repeated phraseology of chapter 1 which evokes the imagery of ruin and tragedy.

This chapter is quite legal. Today we focus on two key words: the "name" and "geula - redemption" because here in chapter 4, "redemption" is expressed in the restoration of the "name" of the deceased, upon his "land" or ancestral portion. This concept is the backbone of the drama of restoration that reverses the tragedy of Naomi\'s family, and...

In this chapter Ruth goes out to the threshing floor at night. Boaz is apparently sleeping there all alone. And she uncovers his feet. The plan, devised by Naomi, seems to have pronounced sexual overtones. And yet it would seem that both Ruth and Boaz's high moral fibre ensure that this becomes the moments in which they reveal their intent to marry.

What attracts Boaz' attention to Ruth? What aspect of Ruth's persona is significant to Boaz? And how does Ruth embody the character of Abraham in contrast to her ancestor, Lot?

This is a story that takes place on the backdrop of the period of the Shoftim. And yet, its message is very different to that book. What is Ruth trying to add that hasn't been said in Shoftim?

In Chapter 8 the couple manage to express their love and to experience their togetherness in the fullest manner. And yet this is a difficult chapter. It is made of sub-units, whose connection is difficult to decipher. We read through the chapter, expressing the questions and offering a possible reading for the end of the book.

Chapter 7 begins with the other women beckoning the woman-lover, the "shulamit" as she is called, to return and dance with them. Rashi and the Midrash reads this as a invitation to integrate and acculturate into foreign cultures. But the "shulamit" insists on her independence. As they describe her physical form, the Midrash sees each detail as an allusion to an aspect of Jewish...

After the traumatic separation of the couple, chapter 6 has the "dod", the king proclaiming that the woman is "my only one, my dove, my perfect one."Music. Evyatar Banai. Yafa Ka-levana

This is a scene of missed opportunities; as after a period of (apparent) separation, the beloved comes looking for the woman, but she fails to understand and appreciate the moment, the opportunity, and the couple don't achieve reunion. Hazal speak of this scene as the lackadaisical response to Cyrus's invitation to rebuild the Second Temple. But possibly it refers to any moment in which we...

The depictions of the bride are rather strange, when her hair is compared to a flock of goats, her neck to a tower, and her stomach to a pile of wheat. Are we describing the anatomy of a woman, or possibly the geography and beauty of the land of Israel? Music. Mattisyahu. Basi LeGani

After the lovers' two unsuccessful attempts to realize their love, chapter 3 depicts the grand wedding of the young woman with the king.

In the first song, the woman is ready to move ahead, the "dod" is more hesitant. In the second song., the "dod" is all excited; the "ra'aya" - the woman - is expressing doubts and excuses. This is the nature of unripe love.

We begin ch.1 by seeing how the lovers - the young woman and the man - are depicted by Shir Hashirim. What might this express about God and Israel?

This is a book that needs some framing. We offer a few words of introduction.

Iyov has a strange conclusion. Does the restoration of Iyov's fortunes and the birth of 10 children mean that his prior troubles and pain have been forgotten? How might we understand the closing chapter?

Here we draw some conclusions and closing lessons from our reading of the Book of Iyov.

Our chapter speaks of the mythic "behemoth" and "leviathan" possibly a huge wild hippopotamus and whale or maybe a dragon. Why is God depicting these frightening monsters? And what do Hazal say about them?

Gid continues to challenge Iyov regarding his lack of understanding of the natural world. Today we speak about the animal kingdom.

Iyov has been asking for an audience with God. Now God appears. But rather than answers, he merely poses questions! What is going on?

Elihu's final words. In Elihu's view, just as you don't know how to predict the weather, you will never fully comprehend God.

Iyov's 4th Speech. Until now, we have seen suffering as a result of past actions. The question has been whether Iyov is guilty or innocent. But now, Elihu adjusts our perspective. Can we see suffering as future oriented?

This is Elihu's 3rd Speech. His essential argument is that God is transcendent; consequently Iyov cannot expect that God is directly manipulating and punishing him. In the course of time, justice is done. In the meantime, most people suffer the consequences of their own actions.