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Explorations Expanded
Explore Sefer Bereishit and discover breathtaking layers of originality and profundity. Gain new insights into the stories you thought you knew so well in this new-old compilation of creative yet scholarly essays. Distinguished scholar and educator Rabbi Ari Kahn presents a series of strikingly original interpretive essays on the weekly parsha. Drawing upon the vast reservoir of rabbinic literature–from Talmud to Midrash, from Zohar to the Chasidic masters–Rabbi Kahn combines the mystical explorations of Kabbalah with a highly intellectual and broad-minded approach to Torah study, masterfully applying psychology, literary analysis, and Jewish historical perspective to even the most esoteric midrashim. Expanded is an exhilarating journey that sheds new light on some of the most difficult narratives of the biblical text.
352 pages, Paperback
Published October 10, 2019
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April 26, 2020
Explorations Expanded: Sefer Bereishit by Rabbi Ari Kahn (Kodesh Press, 2019)
Reviewed by Rabbi Reuven Chaim Klein
A prolific scholar and lecturer like Rabbi Kahn needs no introduction, and his books have already earned their place on the Jewish bookshelf decades ago. His latest work, as you might expect, is no different.
This book features one or two essays for each Parashah in Sefer Bereishit. As is Rabbi Kahn's learned style, the discussions are always well-sourced, easy to read, and not too complicated. Yet, in this simplistic fashion, Rabbi Kahn is able to draw big ideas from the Scriptures and Midrashim.
Almost exclusively using traditional sources, Rabbi Kahn paints a vivid picture of Biblical personalities and their ideologies. For example, in the very first essay, Rabbi Kahn demonstrates how the dispute between the brothers Cain and Abel centers on whether recognizing each individual's uniqueness must, per force, lead to equality. Cain obviously felt that it should, while Abel understood that although every person is unique, this does mean that every person is equally important.
Drawing on Kabbalistic sources that connect Abel to Moses, Rabbi Kahn then continues to show how this difference of opinion arose once again in the dispute between Korah and Moses, with Korah adopting Cain's position, and Moses, Abel's. Ultimately, Rabbi Kahn concludes that the mutual appreciation Moses had for his own brother Aaron served to rectify and reconcile this controversy, as both brothers recognized and appreciated the other's abilities and role.
When discussing Noah, Rabbi Kahn employs a myriad of sources that point to the idea that while Noah was personally a righteous individual, he is still criticized for failing to positively influence others. In other words, Rabbi Kahn shows how the insulated tzaddik was a righteous person vis-à-vis the rest of his generation, but nonetheless functioned as a loner who could not affect the world (both before and after the Deluge).
In another essay, Rabbi Kahn introduces us to Abraham's inner conflict over God's command to offer Isaac as a sacrifice. On the one hand, Abraham devoted his entire life to spreading the idea of kindness and shooting down the notion that religious worship ought to be at the expense of other people (i.e. human sacrifice). Yet here, God actually told him to slaughter his own son. As Rabbi Kahn explains it, by giving Abraham this commandment, God was actually providing a major service to Abraham: He gave Abraham a chance to add a new dimension to his way of worship. Until now, Abraham's relationship with God was one of love, but now God is allowing him the opportunity to relate to Him through "justice" as well.
Conversely, Isaac – whose worship of God is best characterized as an exercise in “justice” – also gains from this encounter. This because once Isaac offered to give up his life so that his father can fulfill God’s command, he now has a special merit that he would later use to arouse God’s “mercy” in saving the Jewish People. Thus, Akeidat Yitzchak was a chance for both Abraham and Isaac to add another edge in their service of God, and make their religious experience ever more complete.
Most of Rabbi Kahn’s idea are totally in line with classical Jewish thought, but sometimes he proffers some novel ideas. For example, in his essay to Parshat Bereishit, Rabbi Kahn dares to suggest that Adam had human ancestors who were devoid of souls. He bases this supposition on Maimonides’ assertion that Adam had descendants who lacked a human soul, and extends this to possibly ancestors as well.
In discussing Abraham’s discovery of God, Rabbi Kahn highlights Terah’s possibly influence over his son as leading him to monotheism. He notes that Terah was the first person in the Bible to name a child after its grandfather (i.e. Terah’s father was named Nahor, and Terah’s son was named Nahor as well). This, Rabbi Kahn proposes, may be a symptom of Terah’s general tendency to seek out the origins and roots of things, which Abraham took to the nth degree when realizing the God is the source of all.
All in all, Rabbi Kahn’s work reads like a facilitated discussion of the important sources related to each Parashah. In this volume, almost all the sources to which Rabbi Kahn refers are cited in full, with the original Hebrew text and an accompanying English translation. This work can be enjoyed by the layman seeking to add another layer to his understanding of the Parashah, and by the rabbi looking for a compendium of sources and materials on which to base his sermons.
While one can always quibble about certain points in Rabbi Kahn’s essays, the overarching discussions are always illuminating and provide fodder for further dialogue. Indeed, as Rabbi Zev Leff says about Rabbi Kahn’s work it is “interesting and exciting – gourmet food for thought.”
Reviewed by Rabbi Reuven Chaim Klein
A prolific scholar and lecturer like Rabbi Kahn needs no introduction, and his books have already earned their place on the Jewish bookshelf decades ago. His latest work, as you might expect, is no different.
This book features one or two essays for each Parashah in Sefer Bereishit. As is Rabbi Kahn's learned style, the discussions are always well-sourced, easy to read, and not too complicated. Yet, in this simplistic fashion, Rabbi Kahn is able to draw big ideas from the Scriptures and Midrashim.
Almost exclusively using traditional sources, Rabbi Kahn paints a vivid picture of Biblical personalities and their ideologies. For example, in the very first essay, Rabbi Kahn demonstrates how the dispute between the brothers Cain and Abel centers on whether recognizing each individual's uniqueness must, per force, lead to equality. Cain obviously felt that it should, while Abel understood that although every person is unique, this does mean that every person is equally important.
Drawing on Kabbalistic sources that connect Abel to Moses, Rabbi Kahn then continues to show how this difference of opinion arose once again in the dispute between Korah and Moses, with Korah adopting Cain's position, and Moses, Abel's. Ultimately, Rabbi Kahn concludes that the mutual appreciation Moses had for his own brother Aaron served to rectify and reconcile this controversy, as both brothers recognized and appreciated the other's abilities and role.
When discussing Noah, Rabbi Kahn employs a myriad of sources that point to the idea that while Noah was personally a righteous individual, he is still criticized for failing to positively influence others. In other words, Rabbi Kahn shows how the insulated tzaddik was a righteous person vis-à-vis the rest of his generation, but nonetheless functioned as a loner who could not affect the world (both before and after the Deluge).
In another essay, Rabbi Kahn introduces us to Abraham's inner conflict over God's command to offer Isaac as a sacrifice. On the one hand, Abraham devoted his entire life to spreading the idea of kindness and shooting down the notion that religious worship ought to be at the expense of other people (i.e. human sacrifice). Yet here, God actually told him to slaughter his own son. As Rabbi Kahn explains it, by giving Abraham this commandment, God was actually providing a major service to Abraham: He gave Abraham a chance to add a new dimension to his way of worship. Until now, Abraham's relationship with God was one of love, but now God is allowing him the opportunity to relate to Him through "justice" as well.
Conversely, Isaac – whose worship of God is best characterized as an exercise in “justice” – also gains from this encounter. This because once Isaac offered to give up his life so that his father can fulfill God’s command, he now has a special merit that he would later use to arouse God’s “mercy” in saving the Jewish People. Thus, Akeidat Yitzchak was a chance for both Abraham and Isaac to add another edge in their service of God, and make their religious experience ever more complete.
Most of Rabbi Kahn’s idea are totally in line with classical Jewish thought, but sometimes he proffers some novel ideas. For example, in his essay to Parshat Bereishit, Rabbi Kahn dares to suggest that Adam had human ancestors who were devoid of souls. He bases this supposition on Maimonides’ assertion that Adam had descendants who lacked a human soul, and extends this to possibly ancestors as well.
In discussing Abraham’s discovery of God, Rabbi Kahn highlights Terah’s possibly influence over his son as leading him to monotheism. He notes that Terah was the first person in the Bible to name a child after its grandfather (i.e. Terah’s father was named Nahor, and Terah’s son was named Nahor as well). This, Rabbi Kahn proposes, may be a symptom of Terah’s general tendency to seek out the origins and roots of things, which Abraham took to the nth degree when realizing the God is the source of all.
All in all, Rabbi Kahn’s work reads like a facilitated discussion of the important sources related to each Parashah. In this volume, almost all the sources to which Rabbi Kahn refers are cited in full, with the original Hebrew text and an accompanying English translation. This work can be enjoyed by the layman seeking to add another layer to his understanding of the Parashah, and by the rabbi looking for a compendium of sources and materials on which to base his sermons.
While one can always quibble about certain points in Rabbi Kahn’s essays, the overarching discussions are always illuminating and provide fodder for further dialogue. Indeed, as Rabbi Zev Leff says about Rabbi Kahn’s work it is “interesting and exciting – gourmet food for thought.”
November 27, 2019
One of the most influential figures in Jewish thought over the last two generations is none other than the educational entertainers Uncle Moishy and the Mitzvah Men. They taught countless Jewish children across the globe the fundamental idea that HaShem is here, HaShem is there, HaShem is truly everywhere.
Uncle Moishy was able to take a profound kabbalistic idea and make it child-accessible. The issue, though, is that while Jewish thought is deep and profound, if a person’s relationship with God does not develop and mature with age, they could grow into adulthood with childish theological understandings. Uncle Moshe is age-appropriate, but that age is only meant until the low double-digits.
When it comes to the book of Bereshit, many of the stories can be read in a simplistic Uncle Moishy-like reading. However, limiting oneself to that level means the person is missing out on the deeper meanings. There are infinitely deep and profound ideas in Bereshit, and for those looking for those more rooted and sophisticated ideas, Rabbi Ari Kahn brings those to light in his superb new book Explorations Expanded: Sefer Bereishit (Kodesh Press).
Kahn takes the reader through an in-depth exploration of the textual subtleties that are found throughout the Chumash, but even more so in Sefer Bereshit. In parsha after parsha, he notes contextual difficulties and challenges. Often running into ambiguous and occasionally contradictory language, he unravels these contradictions to bring out deeply profound messages.
He writes that some years ago, a young woman told him that her idea of the study of the Torah is a pursuit of revelation. He notes that her comment was so simple yet so profound. The book is his attempt to increase that revealed word of God.
In each parsha, Kahn brings out the many layers and meanings that are often hidden within the text. He is a careful reader, not letting a single word or phrase go by, without stopping and extracting its more profound message,
In all of Bereshit, there is arguably no narrative more enigmatic, troubling, and prone to misunderstanding than that of Yosef and his brothers. Kahn does a remarkable job of showing how each word within the Yosef story is loaded with theological and mystical implications. The Yosef story is also filled with symbolism, and he shows the underlying message, and what Yosef was trying to accomplish with these symbols.
For the mature reader looking for a sophisticated commentary, Kahn does not disappoint. As indicative of the title, Kahn invites the reader to take an exploration thought the text. That exploration is, in fact, a most wondrous journey.
Uncle Moishy was able to take a profound kabbalistic idea and make it child-accessible. The issue, though, is that while Jewish thought is deep and profound, if a person’s relationship with God does not develop and mature with age, they could grow into adulthood with childish theological understandings. Uncle Moshe is age-appropriate, but that age is only meant until the low double-digits.
When it comes to the book of Bereshit, many of the stories can be read in a simplistic Uncle Moishy-like reading. However, limiting oneself to that level means the person is missing out on the deeper meanings. There are infinitely deep and profound ideas in Bereshit, and for those looking for those more rooted and sophisticated ideas, Rabbi Ari Kahn brings those to light in his superb new book Explorations Expanded: Sefer Bereishit (Kodesh Press).
Kahn takes the reader through an in-depth exploration of the textual subtleties that are found throughout the Chumash, but even more so in Sefer Bereshit. In parsha after parsha, he notes contextual difficulties and challenges. Often running into ambiguous and occasionally contradictory language, he unravels these contradictions to bring out deeply profound messages.
He writes that some years ago, a young woman told him that her idea of the study of the Torah is a pursuit of revelation. He notes that her comment was so simple yet so profound. The book is his attempt to increase that revealed word of God.
In each parsha, Kahn brings out the many layers and meanings that are often hidden within the text. He is a careful reader, not letting a single word or phrase go by, without stopping and extracting its more profound message,
In all of Bereshit, there is arguably no narrative more enigmatic, troubling, and prone to misunderstanding than that of Yosef and his brothers. Kahn does a remarkable job of showing how each word within the Yosef story is loaded with theological and mystical implications. The Yosef story is also filled with symbolism, and he shows the underlying message, and what Yosef was trying to accomplish with these symbols.
For the mature reader looking for a sophisticated commentary, Kahn does not disappoint. As indicative of the title, Kahn invites the reader to take an exploration thought the text. That exploration is, in fact, a most wondrous journey.
Displaying 1 - 2 of 2 reviews