Looking for some end-of-year inspiration on Sefaria? Why not start with some recommendations from Sefaria staff?
Get to know the team behind the texts with these favorite excerpts and accompanying explanations. Click on any of the links that spark your curiosity to continue learning in our library!
Daniel Septimus, Chief Executive Officer
My favorite text is the story of Rabbi Elazar in Taanit 20a:16 - 20b:3. This story of Rabbi Elazar illustrates the dangers of pride and why some use a reed for the writing of a sefer Torah.
תנו רבנן לעולם יהא אדם רך כקנה ואל יהא קשה כארז מעשה שבא
The Sages further taught in praise of the reed: A person should always be soft like a reed, and he should not be stiff like a cedar.
Annie Lumerman, Chief Operating Officer
My favorite text is Shabbat 30b:9. You can read my sheet, “Chicken is central to the story” to learn more about my personal connection to this text and click through to read the rest of the chapter.
לִיגְלֵג עָלָיו אוֹתוֹ תַּלְמִיד, אָמַר: ״אֵין כׇּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ״! אֲמַר לֵיהּ: בֹּא וְאַרְאֶךָּ דּוּגְמָתָן בָּעוֹלָם הַזֶּה. נְפַק אַחְוִי לֵיהּ תַּרְנְגוֹלֶת.
A certain student scoffed at him and said: That cannot be, as it has already been stated: “There is nothing new under the sun” (Ecclesiastes 1:9). Rabban Gamliel said to him: Come and I will show you an example of this in this world. He took him outside and showed him a chicken that lays eggs every day.
Lev Israel, Chief Data Officer
Sefaria's Jerusalem Talmud has been a personal passion of mine — I believe that our edition of the text will absolutely change the way it's learned for generations to come!
Because I’m so involved in bringing Torah into new media, I’m interested in the media shift that was happening in the cultural moment of the Talmud - the rise of written material in an oral culture. This passage speaks to that moment, and the ambivalence around it. As you read it, and digest how anti-writing it is, it’s worth taking a moment to consider that the story is written down.
“One does not save benedictions which contain pentateuchal materials from a fire. Because of this, they said: Writers of benedictions are burners of the Torah. It happened that there was a writer of benedictions; Rebbi Ismael went to check him out. When he noticed Rebbi Ismael’s steps, he took a bundle of benedictions and threw them into a bowl of water. In the following formulation he spoke to him: The punishment for the later deed is worse than the one for the earlier.” Rebbi Joshua ben Levi said, one who writes down sermons has no part, one who preaches them is going to be singed, one who listens to him is not rewarded.
Sara Wolkenfeld, Chief Learning Officer
I recommend Nechama Leibowitz’s sheets on the weekly Torah portion, or parasha. Nechama Leibowitz excelled at asking thought provoking questions about the parasha, and gathering answers that would spark the reader’s intellectual creativity and push us all to ask more questions. I love the experience of studying parasha side-by-side with these sheets. Here's an excerpt of the introduction to her sheet on Parashat Vaera:
3. היכן בפרשתנו עומד גם רש"י על כך, שהמכות אינן לא עונש ולא נקמה אלא תכלית אחרת להן?
Parashat Vaera 5730 - Plagues of Egypt
3. Where in our parsha does Rashi also point out that the plagues are neither a punishment nor revenge, but rather have a different purpose?
Loren Berman, Outreach & Engagement Associate
I love the Sefer HaChinukh’s commentary for why each and every one of us is commanded to write our own Sefer Torah, or at least take part in the creation of one. He provides three explanations:
(1) We should not have to rely on others for access to our holy texts - we should be able to study them whenever we want to and in the comforts of our own homes, without gatekeepers or other obstacles.
(2) More copies of the Torah means that we who are privileged to hold the Torah can lend it to others - others who might otherwise have no part in it - without feeling bereft because of it.
(3) And finally, because as Torah scrolls age, the text fades, and perhaps even some of the teachings lose their brightness over time. The wisdom that our ancestors gave us is beautiful, but how can we both continue learning and making sure the Torah stays relevant and alive? By writing new physical Torah scrolls, yes, but also by creating new media through which to study that very same Torah, and by adding our own voices to that Torah.
(ב) משרשי המצוה, לפי שידוע בבני אדם שהם עושין כל דבריהם לפי ההכנה הנמצאת להם, ועל כן ציונו ברוך הוא להיות לכל אחד ואחד מבני ישראל ספר תורה מוכן אצלו שיוכל לקרות בו תמיד ולא יצטרך ללכת אחריו לבית חבריו, למען ילמד ליראה את השם, וידע וישכיל במצותיו היקרות והחמודות מזהב ומפז רב. ונצטוינו להשתדל בזה כל אחד ואחד מבני ישראל, ואף על פי שהניחו לו אבותיו, למען ירבו הספרים בינינו ונוכל להשאיל מהם לאשר לא תשיג ידו לקנות, וגם למען יקראו בספרים חדשים כל אחד ואחד מישראל, פן תקוץ נפשם בקראם בספרים הישנים, שיניחו להם אבותיהם.
(2) It is from the roots of the commandment [that it is that] since it is well-known about people that they do all of their things according to what is prepared for them, therefore He, blessed be He, commanded that there be a Torah scroll prepared with him, that he can always read from it and that he not need to walk for it to the house of his fellow; 'so that he will learn to fear the Lord,' and know and understand His commandments that are more precious and desirable than much gold and fine gold. And we were commanded - each and every one of Israel - to make efforts about this, even if his fathers left him one. [This is] so that scrolls proliferate among us and we can lend them out to the one whose hand not be able to purchase it; and also in order that each and every one of Israel read from new scrolls, lest their souls be sick of reading in the old scrolls that their fathers left them.
Rachel Buckman, Sr. Education Associate
In this beautiful Talmudic story, the use of a parable allows the wisdom of the rabbis to shine through in a “down to earth” way. I also love how the rabbis express so much from a seemingly simple story. Another of my favorite tree metaphors can be found in Pirkei Avot which teaches that although wisdom is to be valued, it is one’s deeds which are the most lasting.
The Gemara relates: When they were taking leave of one another, Rav Naḥman said to Rabbi Yitzḥak: Master, give me a blessing. Rabbi Yitzḥak said to him: I will tell you a parable. To what is this matter comparable? It is comparable to one who was walking through a desert and who was hungry, tired, and thirsty. And he found a tree whose fruits were sweet and whose shade was pleasant, and a stream of water flowed beneath it. He ate from the fruits of the tree, drank from the water in the stream, and sat in the shade of the tree. And when he wished to leave, he said: Tree, tree, with what shall I bless you? If I say to you that your fruits should be sweet, your fruits are already sweet; if I say that your shade should be pleasant, your shade is already pleasant; if I say that a stream of water should flow beneath you, a stream of water already flows beneath you. Rather, I will bless you as follows: May it be God’s will that all saplings which they plant from you be like you. So it is with you. With what shall I bless you? If I bless you with Torah, you already have Torah; if I bless you with wealth, you already have wealth; if I bless you with children, you already have children. Rather, may it be God’s will that your offspring shall be like you.
Ephraim Damboritz, Sr. Managing Engineer
My favorite text on Sefaria is the Letter of Aristeas. This fictitious text, probably addressed to other Jews of the Second Temple period, deals with many ancient parallel issues that Sefaria faces: Jewish communities and their connection to text and scripture, diaspora and its connection to Israel, and the very legitimacy of the act of translation itself! It also contains one of the earliest mentions of the Library of Alexandria.
(ט) כאשר הפקד דְמיטְרִיוֹס מפלירון על אוצר הספרים שלמלך קיבל כסף רב לאסוף כיכולתו את כל הספרים אשר בתבל: ובעשותו קניות והעתקות הביא את כוונת המלך אל תכליתה ככל יכולתו:
(י) וכאשר נשאל ובפנינו לכמה רבבות הגיע מספר הספרים ענה ליותר מעשרים [ריבוא] המלך: ואיגע למלא בזמן מעט את השאר עד חמישים ריבוא: והוגד לי כי חוקי היהודים אף הם ראויים להיות מועתקים ונמצאים באוצר ספריך:
(9) Demetrius of Phalerum, the president of the king's library, received vast sums of money, for the purpose of collecting together, as far as he possibly could, all the books in the world. By means of purchase and transcription, he carried out, to the best of his ability, the purpose of the king. On one occasion when I was present he was asked, How many thousand books are there in the library?
(10) and he replied, 'More than two hundred thousand, O king, and I shall make endeavour in the immediate future to gather together the remainder also, so that the total of five hundred thousand may be reached. I am told that the laws of the Jews are worth transcribing and deserve a place in your library.'
Estee Ellis, Communications Associate
One of my favorite sources involves a story with the sages Shammai and Hillel. When asked to convert someone who wanted to study the entire Torah "עַל רֶגֶל אַחַת" (on one foot), Shammai dismissed the potential convert, whereas Hillel accepted him and taught him the important lesson, "That which is hateful to you do not do to another..." I love this exchange for three reasons: (1) it highlights the value of interpersonal relationships and mutual respect as a kernel for all of Torah, (2) it illustrates how a desire to learn is a sufficient reason to invite someone into a beit midrash (study hall), (3) there are so many quotable phrases!
שׁוּב מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁבָּא לִפְנֵי שַׁמַּאי. אָמַר לוֹ: גַּיְּירֵנִי עַל מְנָת שֶׁתְּלַמְּדֵנִי כׇּל הַתּוֹרָה כּוּלָּהּ כְּשֶׁאֲנִי עוֹמֵד עַל רֶגֶל אַחַת! דְּחָפוֹ בְּאַמַּת הַבִּנְיָן שֶׁבְּיָדוֹ. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. אָמַר לוֹ: דַּעֲלָךְ סְנֵי לְחַבְרָךְ לָא תַּעֲבֵיד — זוֹ הִיא כׇּל הַתּוֹרָה כּוּלָּהּ, וְאִידַּךְ פֵּירוּשַׁהּ הוּא, זִיל גְּמוֹר.
There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.
Yishai Glasner, Jr. Content Engineer
I really love the Ramban's commentary on the Torah, which integrates tradition with chidush (creative interpretation), peshat (plain meaning of the text) with derash (deeper meaning of the text), and interpretation based on empirical observation with Kabbalah (mysticism). This is the main philosophical work of one of the most distinguished Rishonim — but in the form of a Torah commentary. You can reconstruct the Ramban's worldview with insights from throughout this work.
בשם האל הגדול והנורא. אתחיל לכתוב חידושים בפירוש התורה. באימה ביראה ברתת בזיע במורא. מתפלל ומתודה בלב נדכה...
In the name of the great G-d, and the fearful, I will begin to write novel interpretations on the explanation of the Torah, with terror, with fear, with trembling, with sweat, with dread, praying and confessing with a humble heart...
Hannah Goldberger, Development Manager
I’ve recently ventured into the introduction of the Zohar. While I’m not sure I can say it’s my favorite text yet (mostly because it’s pretty difficult to get into), some of passages I’ve read are incredibly beautiful, and I love the sense of unending complexity and possibility that they evoke.
(א) רִבִּי חִזְקִיָּה פָּתַח, כְּתִיב, (שיר השירים ב) (פנחס רלג, ופ' תשא קפט) כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. מָאן שׁוֹשַׁנָּה, דָּא כְּנֶסֶת יִשְׂרָאֵל. (בגין דאית שושנה ואית שושנה), מַה שּׁוֹשַׁנָּה דְּאִיהִי בֵּין הַחוֹחִים אִית בַּהּ סוּמָק וְחִוָּר, אוּף כְּנֶסֶת יִשְׂרָאֵל אִית בַּהּ דִּין וְרַחֲמֵי. מַה שּׁוֹשַׁנָּה אִית בַּהּ תְּלֵיסַר עָלִין, אוּף כְּנֶסֶת יִשְׂרָאֵל אִית בַּהּ תְּלֵיסַר מְכִילָן דְּרַחֲמֵי דְּסַחֲרִין לַהּ מִכָּל סִטְרָהָא. אוּף אֱלהִים דְּהָכָא (נשא דף קלא ב, וקלח, וקמז) (שמות קפו א) מִשַׁעְתָּא דְּאִדְכַּר אַפִּיק תְּלֵיסַר תֵּיבִין לְסַחֲרָא לִכְנְסֶת יִשְׂרָאֵל וּלְנַטְרָא לַהּ.
(1) Rabbi Hizkiyah opened, “It is written, as a rose among thorns.” (Song of Songs 2:2) What is the Rose? It is the Congregation of Israel. Because there is a rose, and there is a Rose [Nukvah/Zeir Anpin]. Just as the rose among the thorns is tinged with red and white, so is the Congregation of Israel affected by the qualities of Judgment and Mercy. Just as a rose has thirteen petals, the Assembly of Israel is surrounded on all sides by the thirteen attributes of Mercy. Thus, between the first mentions of the name Elohim, [in the Torah] these [thirteen] words surround and guard the Congregation of Israel.
Rachel Grossman, Editorial Associate
This is on my to-be-studied list (maybe I’ll get to it this year in advance of Purim!): Rabbi Moshe Isserles (the Rema), known for his glosses on the Shulchan Arch, wrote a commentary on Megillat Esther called Mechir Yayin. The commentary compares the Megillah’s plot to a person’s journey through life. The Rema wrote the book (likely when he was a teenager!) and on Purim, he gave it to his family in lieu of mishloach manot, which they could not afford.
ויהי בימי אחשורוש וגו'. להיות שסיפורי מגילה זו רומזים על ימי חלד של אדם מיום הולדו עד שובו לעפרו, לכן התחיל במלת ויהי שדרשו ז"ל פרק קמא דמגילה כל מקום שנאמר ויהי אינו אלא ימים של צער כו' כמו שדרשו ז"ל פרק קמא דעירובין נוח לו לאדם שלא נברא משנברא כו'. ולזה הם ימים של צער.
Unfortunately, this text is not available in translation on Sefaria at this time.
Tali Herenstein, Chief of Staff
I've really enjoyed reading Dr. Avivah Gottlieb Zornberg's Moses, A Human Life. As far as modern biblical scholars go, Dr. Zornberg is in a category of her own, and as we know, "From Moses to Moses there was none like Moses."
למרבה הצער, טקסט זה אינו זמין בתרגום בספריא כרגע.
Steve Kaplan, Content Engineer
The Book of Proverbs powerfully reminds us — "If you see a man who thinks himself wise, there is more hope for a dullard than for him." On Sefaria, you can read two wonderful commentaries on this proverb.
(1) Rabbeinu Yonah explains that the proverb applies to legal decisors who rely on their "first thought" rather than "great deliberation and incisive investigation." He tells us that we must genuinely consider both sides of a debate and "go back and forth on the matter and let [one's] thought ripen."
(2) Rav Saadia Gaon explains that there are many arrogant, clever people who foolishly believe they know more than those expert in a craft or science, and he writes that a quiet ignorant person is preferable.
It's hard to imagine teachings more relevant to our time.
There is more hope for a dullard than for him.
Nissa Mai-Rose, Software Engineer
I love the story of Beruriah and the neighborhood hooligans who torment her husband, Rabbi Meir. The story features Beruriah and Rabbi Meir’s chavruta over Psalm 104:35 and explores relationships, mercy, and the power of a creative drasha!
Russel Neiss, Sr. Product Engineer
My favorite text is the Yehoyesh Yiddish translation of Tanakh. It's a masterful poetic translation and one of the greatest Jewish literary works of the 20th century.
Rebecca Remis, Finance & Operations Manager
As someone uncomfortable navigating the texts on my own, I often find the Topic pages the most useful starting point for me. With all of the uncertainties and upheavals over the last year+, I’ve sought solace, derived pride, and found comfort in how timeless Jewish wisdom always seems to be.
A sheet that's stood out to me this year is one by our very Nissa Mai-Rose. She takes an already well-loved text, the Daughters of Tzelofchad, and wraps it around contemporary thought as a study in social change in "The Daughters Came Forward + The Master's Tools."
(א) וַתִּקְרַ֜בְנָה בְּנ֣וֹת צְלׇפְחָ֗ד...
(1) The daughters of Zelophehad, of Manassite family—son of Hepher son of Gilead son of Machir son of Manasseh son of Joseph—came forward..
Elise Ringo, Associate Marketing Manager
I'm taking it back to basics for this one, but I have to go with the Book of Ruth, particularly the interaction in the first chapter between Naomi and Ruth. Not only does this book have significance to me as a convert, but it also moves me with its show of devotion and a close, intimate relationship between two women. The relationships of women to each other of all kinds, and the power of those bonds, is something that has often gone unacknowledged through written history; reading Ruth's words to Naomi as an expression of the depth of her love for her mother-in-law never fails to move me. "Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die, and there I will be buried."
Shanee Rosen, Content Engineer
I was introduced to the commentary of the Torah Temimah by my Grandfather, who would use it when he wanted to find Talmudic sources related to the Torah. The commentary connects sources from the Talmud and Midrashim to specific verses in Tanakh — in a way that is very similar to our Sefaria links and our resource panel. In a time before Sefaria linking was possible, Rabbi Barukh HaLevi Epstein did the work of bringing texts together in conversation. Even without reading his commentary on the sources, one can access an opening to a windy path in the sea of Torah through noting the intertextual connections.
(א) תכונת הספר בכלל, תעודתו ותכליתו. (ב) זה ספר תורת ה' מצותיו, חקותיו ומשפטיו, הנתן לנו מסיני – אך בכללו ועיקרו ויסודו נתן לנו, לומר, אך כללי ועקרי ויסודי כל מצוה וכל חוק ומשפט, ואותם כתב לנו משה רבנו מפי הקב"ה כתוב הדר לכל ישראל, אבל פרטיו וענפיו ובאורו עם פירושו, להיותם מרובים בפרטים ופרטי פרטים ודורשים חקירה עמוקה ועיון דק ובינה יתרה ודעת רחבה, נמסרו מפי הגבורה למשה רבנו בעל פה...
Unfortunately, this text is not available in translation on Sefaria at this time.
Noah Santacruz, Sr. Research Engineer
One of my favorite passages from Tanakh is when Nechemiah asks for permission to go back to Israel to rebuild Jerusalem. Even though he has a position with a lot of power and hasn't lived in Israel, he feels a responsibility to go back to help his people. There's also a few references to Megillat Esther in these verses, which makes sense given the similarity of this scene to scenes from the Megillah. The Malbim actually says the phrase "וְהַשֵּׁגַ֣ל יוֹשֶׁ֣בֶת אֶצְל֗וֹ" ("With the consort seated at his side," verse 6) refers to the king's mother who is identified as Esther. You can imagine the pride that Esther would have felt hearing Nechemiah say these words.
(א) וַיְהִ֣י ׀ בְּחֹ֣דֶשׁ נִיסָ֗ן שְׁנַ֥ת עֶשְׂרִ֛ים לְאַרְתַּחְשַׁ֥סְתְּא הַמֶּ֖לֶךְ יַ֣יִן לְפָנָ֑יו וָאֶשָּׂ֤א אֶת־הַיַּ֙יִן֙ וָאֶתְּנָ֣ה לַמֶּ֔לֶךְ וְלֹא־הָיִ֥יתִי רַ֖ע לְפָנָֽיו׃ (ב) וַיֹּ֩אמֶר֩ לִ֨י הַמֶּ֜לֶךְ מַדּ֣וּעַ ׀ פָּנֶ֣יךָ רָעִ֗ים וְאַתָּה֙ אֵֽינְךָ֣ חוֹלֶ֔ה אֵ֣ין זֶ֔ה כִּי־אִ֖ם רֹ֣עַֽ לֵ֑ב וָאִירָ֖א הַרְבֵּ֥ה מְאֹֽד׃ (ג) וָאֹמַ֣ר לַמֶּ֔לֶךְ הַמֶּ֖לֶךְ לְעוֹלָ֣ם יִחְיֶ֑ה מַדּ֜וּעַ לֹא־יֵרְע֣וּ פָנַ֗י אֲשֶׁ֨ר הָעִ֜יר בֵּית־קִבְר֤וֹת אֲבֹתַי֙ חֲרֵבָ֔ה וּשְׁעָרֶ֖יהָ אֻכְּל֥וּ בָאֵֽשׁ׃ (ד) וַיֹּ֤אמֶר לִי֙ הַמֶּ֔לֶךְ עַל־מַה־זֶּ֖ה אַתָּ֣ה מְבַקֵּ֑שׁ וָֽאֶתְפַּלֵּ֔ל אֶל־אֱלֹהֵ֖י הַשָּׁמָֽיִם׃ (ה) וָאֹמַ֣ר לַמֶּ֔לֶךְ אִם־עַל־הַמֶּ֣לֶךְ ט֔וֹב וְאִם־יִיטַ֥ב עַבְדְּךָ֖ לְפָנֶ֑יךָ אֲשֶׁ֧ר תִּשְׁלָחֵ֣נִי אֶל־יְהוּדָ֗ה אֶל־עִ֛יר קִבְר֥וֹת אֲבֹתַ֖י וְאֶבְנֶֽנָּה׃ (ו) וַיֹּ֩אמֶר֩ לִ֨י הַמֶּ֜לֶךְ וְהַשֵּׁגַ֣ל ׀ יוֹשֶׁ֣בֶת אֶצְל֗וֹ עַד־מָתַ֛י יִהְיֶ֥ה מַֽהֲלָכְךָ֖ וּמָתַ֣י תָּשׁ֑וּב וַיִּיטַ֤ב לִפְנֵֽי־הַמֶּ֙לֶךְ֙ וַיִּשְׁלָחֵ֔נִי וָֽאֶתְּנָ֥ה ל֖וֹ זְמָֽן׃
Israel Tsadok, Education and Engagement Contractor
I would like to recommend the introduction to Chovat HaTalmidim, written by Rabbi Klonimus Kalman Shapira. He shares his educational agenda in the introduction, and since reading it at age 18, it has been my guide as an educator and a parent.
Chava Tzemach, Sr. Communications & Marketing Manager
One of my favorite texts is Perek Shirah. I love how this text centers on the idea of all of the natural elements, flora, and fauna of Earth praising their Creator in their own unique way.
(א) אִילָנוֹת שֶׁבְּשָׂדֶה אוֹמְרִים. אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יי כִּי בָא לִשְׁפּוֹט אֶת הָאָרֶץ: (דברי הימים א טז לג)
(1) The Wild Trees are saying, “Then shall the trees of the forest sing out at the presence of YHVH, because he comes to judge the earth.
Shmuel Weissman, Manager of Text Acquisition & Text Quality
When seeking a light read, a quick vort, or an original thought on the parasha or Festivals, I often turn to the sermons of Rav Amiel, the late chief rabbi of Tel Aviv. Unlike his classic work, HaMiddot leCheker haHalakhah, which scrutinizes the esoteric realms of talmudic formulation and methodology — his sermons reveal another side: a spiritual leader who was keenly engaged, offering a pragmatic point of view on questions ranging from theology, modernism, and current affairs.
(א) אל הקוראים!
(ב) ספרי זה שאני מגיש כעת ב"ה לפניכם, קוראים נכבדים, כמדומה לי, שהוא מדבר בעדו ואינו צריך להקדמה מיוחדת בשביל להציג אותו לפניכם.
Unfortunately, this text is not available in translation on Sefaria at this time.
Hedva Yechieli, Education Coordinator Israel
I want to spotlight a special book: אם הבנים שמחה. The book was written by Rabbi Yissachar Shlomo Teichtal הי"ד during the Holocaust in Budapest. His own experience made him emphasize the importance of the land of Israel for the Jewish people. A significant value in his book is the effort the Jewish people need to exert to be united and patient with each other.
Unfortunately, this text is not available in translation on Sefaria at this time.