Bo
This week’s Torah Portion, Parshat Bo, is the climax of the Exodus. The Torah relates the final three plagues and the preparation for the great deliverance that followed. In order to appreciate the enormity of the events, it is worthwhile examining an excerpt of the Book of Psalms. Chapter 136 has made its way into the Shabbat morning prayers, and also into the Passover Haggadah. The first Passover Seder is actually described in Chapter 12 of the Book of Exodus so it seems apropo to look at the Psalm in the context of a traditional Passover Seder.
After we finish the meal and say the Grace after Meals on the night of Passover, we then recite Hallel, which literally means ‘Praise.’ In this section, we repeat the same verses of the Hallel we typically say as part of the morning services on Festivals, but we add other excerpts from Psalms as well. The Talmud (Pesachim 118a) describes one of these sections from Psalms as the “Great Hallel.” The Talmud cites different opinions as to the exact starting point in Psalms for this “Great Hallel,” but everyone agrees it includes Chapter 136. The Talmud then asks, “Why is it called ‘the Great Hallel?’” Rabbi Yochanan cryptically answers, “Because G-d sits in the highest part of the world and distributes sustenance to every creature.” Rashbam (12th Century France) explains Rabbi Yochanan is referring to the end of the chapter, where King David proclaims “He gives bread to all flesh,” and since this is a great thing, the whole chapter is therefore called the “Great Hallel.”
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This week’s Torah Portion, Parshat Bo, is the climax of the Exodus. The Torah relates the final three plagues and the preparation for the great deliverance that followed. In order to appreciate the enormity of the events, it is worthwhile examining an excerpt of the Book of Psalms. Chapter 136 has made its way into the Shabbat morning prayers, and also into the Passover Haggadah. The first Passover Seder is actually described in Chapter 12 of the Book of Exodus so it seems apropo to look at the Psalm in the context of a traditional Passover Seder.
After we finish the meal and say the Grace after Meals on the night of Passover, we then recite Hallel, which literally means ‘Praise.’ In this section, we repeat the same verses of the Hallel we typically say as part of the morning services on Festivals, but we add other excerpts from Psalms as well. The Talmud (Pesachim 118a) describes one of these sections from Psalms as the “Great Hallel.” The Talmud cites different opinions as to the exact starting point in Psalms for this “Great Hallel,” but everyone agrees it includes Chapter 136. The Talmud then asks, “Why is it called ‘the Great Hallel?’” Rabbi Yochanan cryptically answers, “Because G-d sits in the highest part of the world and distributes sustenance to every creature.” Rashbam (12th Century France) explains Rabbi Yochanan is referring to the end of the chapter, where King David proclaims “He gives bread to all flesh,” and since this is a great thing, the whole chapter is therefore called the “Great Hallel.”
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Vaera
The grand story of our birth as a nation presents an elemental question. That question is, plainly expressed, “What’s going on with Pharaoh?” Doesn’t he get it? Can’t he take a hint and see it’s not working out? Water to blood, frogs all over the place, pestilence, hail… What does it take to convince this man that it’s just time to let go, lick your wounds, cut your losses, and give up. Just let them go! Why this long painful process?
There are many cute answers we could come up with to this question: Pharaoh’s a fool and can’t get off that easily (the Losers-Never-Win Approach), Pharaoh’s ego got in the way (the Freudian Approach), Pharaoh just couldn’t deal with change (Systemic Approach), and lastly, only through reinforcing stimuli of about 10 major extraordinary events Pharaoh could be conditioned to behave properly in response to national devastation (the Behavioral Approach). Ultimately, this question, in one form or another, is asked by all the great commentaries and midrashim, yielding many beautiful and insightful answers, most based on a combination of Pharaoh’s stubborn, wicked desires and ultimately G-d’s influence on Pharaoh’s will (the True But Complicated Approach). Let’s take a closer look at this latter approach.
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The grand story of our birth as a nation presents an elemental question. That question is, plainly expressed, “What’s going on with Pharaoh?” Doesn’t he get it? Can’t he take a hint and see it’s not working out? Water to blood, frogs all over the place, pestilence, hail… What does it take to convince this man that it’s just time to let go, lick your wounds, cut your losses, and give up. Just let them go! Why this long painful process?
There are many cute answers we could come up with to this question: Pharaoh’s a fool and can’t get off that easily (the Losers-Never-Win Approach), Pharaoh’s ego got in the way (the Freudian Approach), Pharaoh just couldn’t deal with change (Systemic Approach), and lastly, only through reinforcing stimuli of about 10 major extraordinary events Pharaoh could be conditioned to behave properly in response to national devastation (the Behavioral Approach). Ultimately, this question, in one form or another, is asked by all the great commentaries and midrashim, yielding many beautiful and insightful answers, most based on a combination of Pharaoh’s stubborn, wicked desires and ultimately G-d’s influence on Pharaoh’s will (the True But Complicated Approach). Let’s take a closer look at this latter approach.
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Shemot
The enslavement of the Jews serves as a tragic backdrop as this week’s Parsha focuses on the life of our teacher Moshe. Shemot is volume I of the definitive biography as it covers the strange story of Moshe’s privileged childhood in Pharaoh’s palace, his escape from Egypt as a wanted fugitive, and finally his unexpected return as the new leader of the Jewish People. We know that this is just the beginning. Moshe is destined to march the Jews out of Egypt, bring down the Torah from Sinai and lead the Jews across the desert to the Land of Israel. Certainly he was blessed with an extraordinary soul, as the Torah itself states, “She saw that he was good” (Shemot 2:2). However, he was no robot. G-d has no interest in robots. He was a man with free will just like the rest of us. Moshe worked on himself and developed spiritually for a full eighty years before G-d revealed Himself to him at the Burning Bush. Fortunately, the Torah does provide some details of Moshe’s life prior to his career as a prophet. Maybe we can gain a little insight into what it was about Moshe that G-d liked so much.
The first thing we learn about Moshe’s activities out of the palace is that he kills a ruthless Egyptian taskmaster in order to save the life of a Jew. Next we are told of his reprimanding a Jew who was fighting with a fellow Jew. It seems that the Torah wants to first illustrate the depth of Moshe’s love for his people before we can hear about his preaching. Admonishment must come from a place of love, not anger.
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The enslavement of the Jews serves as a tragic backdrop as this week’s Parsha focuses on the life of our teacher Moshe. Shemot is volume I of the definitive biography as it covers the strange story of Moshe’s privileged childhood in Pharaoh’s palace, his escape from Egypt as a wanted fugitive, and finally his unexpected return as the new leader of the Jewish People. We know that this is just the beginning. Moshe is destined to march the Jews out of Egypt, bring down the Torah from Sinai and lead the Jews across the desert to the Land of Israel. Certainly he was blessed with an extraordinary soul, as the Torah itself states, “She saw that he was good” (Shemot 2:2). However, he was no robot. G-d has no interest in robots. He was a man with free will just like the rest of us. Moshe worked on himself and developed spiritually for a full eighty years before G-d revealed Himself to him at the Burning Bush. Fortunately, the Torah does provide some details of Moshe’s life prior to his career as a prophet. Maybe we can gain a little insight into what it was about Moshe that G-d liked so much.
The first thing we learn about Moshe’s activities out of the palace is that he kills a ruthless Egyptian taskmaster in order to save the life of a Jew. Next we are told of his reprimanding a Jew who was fighting with a fellow Jew. It seems that the Torah wants to first illustrate the depth of Moshe’s love for his people before we can hear about his preaching. Admonishment must come from a place of love, not anger.
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Vayechi
“‘The Angel who has redeemed me from all harm should bless the lads. In them may my name be recalled, and the names of my fathers Avraham and Yitzchak, and let them increase upon the earth.’”
With these words, Yaakov blesses Ephraim and Menashe, the children of Yosef. The Hebrew word used for “teeming multitudes” is veyidgu, a word derived from the root dag--“fish.” Rashi there cites the Gemara in Brachos, which explains: “Like fish, which are fruitful and which multiply and which the evil eye cannot affect.”
R. Eli Boruch Shulman, a Rosh Yeshiva at Yeshiva University, explains in the name of R. Avraham Yitzchak haKohein Kook (1865-1935) that the power of the evil eye is dependent on one’s state of mind. Our psychology lends itself to detecting animosity and hatred when they are directed towards us. Someone whose sense of self is poorly developed is likely to be particularly affected by this. Negativity expressed in his “direction” will affect him profoundly, limiting his ability to achieve his goals and to be happy.
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“‘The Angel who has redeemed me from all harm should bless the lads. In them may my name be recalled, and the names of my fathers Avraham and Yitzchak, and let them increase upon the earth.’”
With these words, Yaakov blesses Ephraim and Menashe, the children of Yosef. The Hebrew word used for “teeming multitudes” is veyidgu, a word derived from the root dag--“fish.” Rashi there cites the Gemara in Brachos, which explains: “Like fish, which are fruitful and which multiply and which the evil eye cannot affect.”
R. Eli Boruch Shulman, a Rosh Yeshiva at Yeshiva University, explains in the name of R. Avraham Yitzchak haKohein Kook (1865-1935) that the power of the evil eye is dependent on one’s state of mind. Our psychology lends itself to detecting animosity and hatred when they are directed towards us. Someone whose sense of self is poorly developed is likely to be particularly affected by this. Negativity expressed in his “direction” will affect him profoundly, limiting his ability to achieve his goals and to be happy.
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Vayigash
In this week’s Parsha the events of Bereishit climax. Yosef reveals himself, the brothers are reconciled, and the entire clan moves down to Egypt. The stage is set.
On the road to Egypt, Yaakov receives a prophecy in the dark of the night. "Do not be afraid to go down to Egypt, for there I will make you a great nation. I will go down with you to Egypt, and I will also bring you back again" (46:3-4). Yaakov knew what was coming and he was frightened. Hashem’s response was to tell him, I will not be abandoning the Jews in Egypt. On the contrary, it is there in exile that I will be making you a great nation. There are going to be times that you will wonder where I am, so I am telling you now: I’m going down with you.
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In this week’s Parsha the events of Bereishit climax. Yosef reveals himself, the brothers are reconciled, and the entire clan moves down to Egypt. The stage is set.
On the road to Egypt, Yaakov receives a prophecy in the dark of the night. "Do not be afraid to go down to Egypt, for there I will make you a great nation. I will go down with you to Egypt, and I will also bring you back again" (46:3-4). Yaakov knew what was coming and he was frightened. Hashem’s response was to tell him, I will not be abandoning the Jews in Egypt. On the contrary, it is there in exile that I will be making you a great nation. There are going to be times that you will wonder where I am, so I am telling you now: I’m going down with you.
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Miketz
Dreams. Never has there been a person whose life was defined by dreams as much as Yosef. Not only did his own dreams give him a sense of purpose and mission from a very young age, his interpretations of the dreams of the wine butler and Pharaoh brought him up from the depths to never before seen heights - from prisoner to Viceroy. Keeping in mind the profound influence these events had on Yosef’s life, certain aspects of his behavior are quite puzzling.
Put yourself in Yosef’s shoes (or sandals) for a moment. You are standing before the leader of the not-so-free world, Pharaoh. He is the most powerful person in the ancient world - his own countrymen believe he is a god. You, on the other hand, are part of the lowest class of society. Not only are you a slave, but you are coming straight from jail, sent there for the attempted rape of an Egyptian official’s wife. Pharaoh has a dream that is bothering him and he wants you to interpret it. If you can muster the confidence to actually open your mouth, you would probably help Pharaoh out as quickly as possible, and maybe get up the gall to beg for your freedom. You would certainly not want to contradict Pharaoh, and you definitely would not want to appear brazen and offer Pharaoh advice he didn’t ask for!
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Dreams. Never has there been a person whose life was defined by dreams as much as Yosef. Not only did his own dreams give him a sense of purpose and mission from a very young age, his interpretations of the dreams of the wine butler and Pharaoh brought him up from the depths to never before seen heights - from prisoner to Viceroy. Keeping in mind the profound influence these events had on Yosef’s life, certain aspects of his behavior are quite puzzling.
Put yourself in Yosef’s shoes (or sandals) for a moment. You are standing before the leader of the not-so-free world, Pharaoh. He is the most powerful person in the ancient world - his own countrymen believe he is a god. You, on the other hand, are part of the lowest class of society. Not only are you a slave, but you are coming straight from jail, sent there for the attempted rape of an Egyptian official’s wife. Pharaoh has a dream that is bothering him and he wants you to interpret it. If you can muster the confidence to actually open your mouth, you would probably help Pharaoh out as quickly as possible, and maybe get up the gall to beg for your freedom. You would certainly not want to contradict Pharaoh, and you definitely would not want to appear brazen and offer Pharaoh advice he didn’t ask for!
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Vayeshev
Parshas Vayeshev reintroduces the dramas of Jacob’s entire life. Until now, the life of Jacob had been an emotional and physical rollercoaster. His early childhood was spent growing up with his brother Esav in a home where his father loved his brother more than he. This childhood was cut short when he was forced to flee from his home because of the fear that Esav would kill him. Jacob then had to deal with a father-in-law who set out to trick him, and one could only imagine what his mother-in-law was like. Next, two wives fight for his attention, while throwing into the mix, two midwives as well. He endures a fight with an angel, facing the daring reality of his brother Esav approaching, and the tragically sudden and painful death of his dear wife Rachel during childbirth.
In last week’s parsha, Jacob arrives in the city of Shechem and feels it is time to retire. The verse states: And Jacob came in peace (Shalem) to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city. (Genesis 33:18)
Rashi picks up on the interesting word “peace”. He explains that the word not only means peace, but also complete. Jacob looked at his life and thought his troubles were behind him. He felt complete, complacent and satisfied with his life at that point. But when complacency settles into our lives, there is only one direction our lives can go--downward. Unfortunately, his daughter Dina is raped and his children Shimon and Levi massacre the entire city. All of the alliances that Jacob, Isaac and Abraham worked diligently to cultivate were destroyed with the act by Shimon and Levi.
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Parshas Vayeshev reintroduces the dramas of Jacob’s entire life. Until now, the life of Jacob had been an emotional and physical rollercoaster. His early childhood was spent growing up with his brother Esav in a home where his father loved his brother more than he. This childhood was cut short when he was forced to flee from his home because of the fear that Esav would kill him. Jacob then had to deal with a father-in-law who set out to trick him, and one could only imagine what his mother-in-law was like. Next, two wives fight for his attention, while throwing into the mix, two midwives as well. He endures a fight with an angel, facing the daring reality of his brother Esav approaching, and the tragically sudden and painful death of his dear wife Rachel during childbirth.
In last week’s parsha, Jacob arrives in the city of Shechem and feels it is time to retire. The verse states: And Jacob came in peace (Shalem) to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city. (Genesis 33:18)
Rashi picks up on the interesting word “peace”. He explains that the word not only means peace, but also complete. Jacob looked at his life and thought his troubles were behind him. He felt complete, complacent and satisfied with his life at that point. But when complacency settles into our lives, there is only one direction our lives can go--downward. Unfortunately, his daughter Dina is raped and his children Shimon and Levi massacre the entire city. All of the alliances that Jacob, Isaac and Abraham worked diligently to cultivate were destroyed with the act by Shimon and Levi.
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Vayishlach
“And Yaakov said to his household and to all who were with him: ‘Rid yourselves of the alien gods in your midst, purify yourselves, and change your clothes.’” (Bereishis 35:2)
After Shimon and Levi violently avenge the honor of their sister Dina on the people of Shechem, Hashem commands Yaakov to leave the area and travel to Beis El. Yaakov calls upon his family to depart and instructs them to remove the idols which they apparently had with them. They heed his command and give him the idols, which he disposes of.
This passage has aroused wonder for generations. Could it really be that the saintly family of Yaakov had idols? How did this elite group of servants of the One God stumble into the crass evil of idolatry?
R. Nachman of Breslev (1772-1810) suggests that in reality, this command was directed not at Yaakov’s children, but at the converts he had attracted. R. Nachman explains that like Avraham, his grandfather, Yaakov had created a circle of hangers-on who perceived the truth of his message. Wisely, Yaakov did not attempt to force these converts to abandon their old ways all at once. Now, however, upon his return to Beis El, he saw this as the correct time to uproot idol worship. (See also Tanna debei Eliyahu Zuta, 4:1.)
However, the words “And Yaakov said to his household” remain unexplained. If Yaakov’s words were directed at the newcomers, why did he have to address his household, which presumably included his family?
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“And Yaakov said to his household and to all who were with him: ‘Rid yourselves of the alien gods in your midst, purify yourselves, and change your clothes.’” (Bereishis 35:2)
After Shimon and Levi violently avenge the honor of their sister Dina on the people of Shechem, Hashem commands Yaakov to leave the area and travel to Beis El. Yaakov calls upon his family to depart and instructs them to remove the idols which they apparently had with them. They heed his command and give him the idols, which he disposes of.
This passage has aroused wonder for generations. Could it really be that the saintly family of Yaakov had idols? How did this elite group of servants of the One God stumble into the crass evil of idolatry?
R. Nachman of Breslev (1772-1810) suggests that in reality, this command was directed not at Yaakov’s children, but at the converts he had attracted. R. Nachman explains that like Avraham, his grandfather, Yaakov had created a circle of hangers-on who perceived the truth of his message. Wisely, Yaakov did not attempt to force these converts to abandon their old ways all at once. Now, however, upon his return to Beis El, he saw this as the correct time to uproot idol worship. (See also Tanna debei Eliyahu Zuta, 4:1.)
However, the words “And Yaakov said to his household” remain unexplained. If Yaakov’s words were directed at the newcomers, why did he have to address his household, which presumably included his family?
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Vayetzei
Although each of the Matriarchs was barren for years until finally conceiving, the Torah emphasizes Rachel’s sorrow as a result of this void in her life more than it describes the pain of the other Matriarchs. Sarah laughs at the idea of having a child late in life, and Isaac’s name even refers to this laughter, but the Torah does not tell us about her praying for a child. Rivka indeed prays for a child along with Isaac (see Rashi 25:21), but she does not name either of her sons with a name that references G-d answering her prayers. However, Rachel not only pleads desperately for children, but even names each of her children and her maidservant Bilha’s children in a way that reminds us forever of her desperation.
First, in naming Dan, she says (30:6) “G-d has judged me and also listened to my voice and given me a son.” Then, in naming Naftoli, she says (see Rashi 30:8) that she persistently prayed to Hashem to give her children and her prayer has been accepted. When she merits her own child, she names him Yosef with a prayer for another son, “May Hashem add on for me another son.” When she gives birth to her second son (35:18), she calls him “the son of my affliction,” and suddenly dies immediately thereafter. In sum, all of the four sons associated with Rachel are born amidst emotional hardship and intense prayer.
Not coincidentally, the parsha that introduces us to Rachel and her prayer starts with the famous prayer of Jacob. The Talmud (Berachos 26b) says Abraham instituted the morning prayer, Isaac the afternoon prayer, and Jacob the evening prayer. The source for Jacob praying the evening prayer is the very beginning of our parsha, where the Torah says he happened upon the Temple Mount on his way to Charan and stopped there to pray.
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Although each of the Matriarchs was barren for years until finally conceiving, the Torah emphasizes Rachel’s sorrow as a result of this void in her life more than it describes the pain of the other Matriarchs. Sarah laughs at the idea of having a child late in life, and Isaac’s name even refers to this laughter, but the Torah does not tell us about her praying for a child. Rivka indeed prays for a child along with Isaac (see Rashi 25:21), but she does not name either of her sons with a name that references G-d answering her prayers. However, Rachel not only pleads desperately for children, but even names each of her children and her maidservant Bilha’s children in a way that reminds us forever of her desperation.
First, in naming Dan, she says (30:6) “G-d has judged me and also listened to my voice and given me a son.” Then, in naming Naftoli, she says (see Rashi 30:8) that she persistently prayed to Hashem to give her children and her prayer has been accepted. When she merits her own child, she names him Yosef with a prayer for another son, “May Hashem add on for me another son.” When she gives birth to her second son (35:18), she calls him “the son of my affliction,” and suddenly dies immediately thereafter. In sum, all of the four sons associated with Rachel are born amidst emotional hardship and intense prayer.
Not coincidentally, the parsha that introduces us to Rachel and her prayer starts with the famous prayer of Jacob. The Talmud (Berachos 26b) says Abraham instituted the morning prayer, Isaac the afternoon prayer, and Jacob the evening prayer. The source for Jacob praying the evening prayer is the very beginning of our parsha, where the Torah says he happened upon the Temple Mount on his way to Charan and stopped there to pray.
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Toldot
But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of Hashem. And Hashem answered her, “Two nations are in your womb, two separate peoples shall issue from your body. One people shall be mightier than the other, and the older shall serve the younger.” (Gen. 25:22-23)
This week’s parsha opens with the story of Yitzchak and Rivka’s prayers for offspring. They are answered, and Rivka conceives. It isn’t long before Rivka feels strange. The twins in her womb are restless, and she is in terrible discomfort. She asks “Why do I exist?” The Midrash explains her existential angst by telling us that when Rivka would pass a house of idolatry, she would feel the pressure of Esav attempting to run toward it. When she passed a beis midrash, she would feel Yaakov trying to do the same. She opens her heart in prayer once again in search of understanding.
Hashem explains to Rivka (via prophecy) that the two children she is expecting represent dramatically opposed worldviews. Their rivalry will last throughout history. This is the explanation for the turmoil she feels. What remains unclear is: how does this assuage Rivka’s feelings? If anything, it should have only deepened her distress.
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But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of Hashem. And Hashem answered her, “Two nations are in your womb, two separate peoples shall issue from your body. One people shall be mightier than the other, and the older shall serve the younger.” (Gen. 25:22-23)
This week’s parsha opens with the story of Yitzchak and Rivka’s prayers for offspring. They are answered, and Rivka conceives. It isn’t long before Rivka feels strange. The twins in her womb are restless, and she is in terrible discomfort. She asks “Why do I exist?” The Midrash explains her existential angst by telling us that when Rivka would pass a house of idolatry, she would feel the pressure of Esav attempting to run toward it. When she passed a beis midrash, she would feel Yaakov trying to do the same. She opens her heart in prayer once again in search of understanding.
Hashem explains to Rivka (via prophecy) that the two children she is expecting represent dramatically opposed worldviews. Their rivalry will last throughout history. This is the explanation for the turmoil she feels. What remains unclear is: how does this assuage Rivka’s feelings? If anything, it should have only deepened her distress.
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Chayei Sarah
A death strikes the family. Sarah passes away and leaves behind a grieving husband. Here, for the first and only time, we are given a clear view into the private life of our father Avraham. Crying, he eulogizes Sarah and busies himself with her burial.
The story of Avraham’s purchase of a burial plot for his wife is recorded in great detail, despite the fact that it’s quite uneventful. Clearly, the primary interest of the Torah here is not merely to document the event; rather, there must be some underlying message that the Torah is after. This is indeed the case.
We need to learn the nature of Jewish marriage, and, fortunately, the Torah is ready to teach. As always, Avraham and Sara teach by example. But, strangely enough, the Torah begins our marriage education with a view of the end of that great relationship.
The Torah takes marriage very seriously; adultery is a capital crime. We have a very real need to know who is married and who is not. But yet, nowhere does the Torah tell us how to create a marriage. Nowhere does the Torah describe the marriage ceremony. All we have to go on is the verse, “When a man ‘takes’ (kee’chah) a woman” (Devarim 24:1).
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A death strikes the family. Sarah passes away and leaves behind a grieving husband. Here, for the first and only time, we are given a clear view into the private life of our father Avraham. Crying, he eulogizes Sarah and busies himself with her burial.
The story of Avraham’s purchase of a burial plot for his wife is recorded in great detail, despite the fact that it’s quite uneventful. Clearly, the primary interest of the Torah here is not merely to document the event; rather, there must be some underlying message that the Torah is after. This is indeed the case.
We need to learn the nature of Jewish marriage, and, fortunately, the Torah is ready to teach. As always, Avraham and Sara teach by example. But, strangely enough, the Torah begins our marriage education with a view of the end of that great relationship.
The Torah takes marriage very seriously; adultery is a capital crime. We have a very real need to know who is married and who is not. But yet, nowhere does the Torah tell us how to create a marriage. Nowhere does the Torah describe the marriage ceremony. All we have to go on is the verse, “When a man ‘takes’ (kee’chah) a woman” (Devarim 24:1).
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Vayera
In this week's Parsha, Parshat Vayera, there is detailed description of Abraham's prayer to G-d on behalf of the city of Sodom. He begged, reasoned and pleaded with G-d not to destroy Sodom, but his prayers were not headed and the city was destroyed. This is the first time the Torah openly describes the concept of prayer, and this story raises many questions. Perhaps looking at this story with greater detail can help one gain insight into what prayer is all about.
G-d come to Abraham in order to inform him of His plans to destroy Sodom due to the wicked ways of its inhabitants. Abraham pleads with G-d to save the city because of the righteous men who lived there. G-d responds that if there are any righteous men he would not destroy the city, but there were in fact no righteous men in the whole city. This conversation is very strange. Did Abraham think that G-d did not realize that there may be righteous people in the city and was therefore reminding him to check? Abraham knew that G-d is all-knowing. Did he think G-d did not realize it was unjust to kill the righteous because of the sins of the wicked? Abraham knew that G-d is all-understanding. Or maybe he thought that G-d knew that it was just but he was going to “change G-d's mind.” Why would G-d change his mind? Is there a factor he did not know about or take into account? Is a G-d an emotional being who could be swayed by the pleading of his child? Furthermore, why did G-d come to Abraham about his plans in the first place? Was Abraham someone who G-d was required to consult with prior to making decisions? All these questions really point to one very essential question, which is, what is the purpose of prayer? In other words, why pray? G-d knows every situation and can determine the best outcome for each of them. What then, is the purpose of prayer?
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In this week's Parsha, Parshat Vayera, there is detailed description of Abraham's prayer to G-d on behalf of the city of Sodom. He begged, reasoned and pleaded with G-d not to destroy Sodom, but his prayers were not headed and the city was destroyed. This is the first time the Torah openly describes the concept of prayer, and this story raises many questions. Perhaps looking at this story with greater detail can help one gain insight into what prayer is all about.
G-d come to Abraham in order to inform him of His plans to destroy Sodom due to the wicked ways of its inhabitants. Abraham pleads with G-d to save the city because of the righteous men who lived there. G-d responds that if there are any righteous men he would not destroy the city, but there were in fact no righteous men in the whole city. This conversation is very strange. Did Abraham think that G-d did not realize that there may be righteous people in the city and was therefore reminding him to check? Abraham knew that G-d is all-knowing. Did he think G-d did not realize it was unjust to kill the righteous because of the sins of the wicked? Abraham knew that G-d is all-understanding. Or maybe he thought that G-d knew that it was just but he was going to “change G-d's mind.” Why would G-d change his mind? Is there a factor he did not know about or take into account? Is a G-d an emotional being who could be swayed by the pleading of his child? Furthermore, why did G-d come to Abraham about his plans in the first place? Was Abraham someone who G-d was required to consult with prior to making decisions? All these questions really point to one very essential question, which is, what is the purpose of prayer? In other words, why pray? G-d knows every situation and can determine the best outcome for each of them. What then, is the purpose of prayer?
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Lech Lecha
Lech Lecha strikes us as the first Parsha in the Torah that talks about the Land of Israel. In fact, on four occasions in this very Parsha, G-d promises the land to Abraham. Curiously, in the final promise (Chapter 17), G-d commands him to circumcise himself and promises the land again to him and his descendants. What it the connection between circumcision and the Land?
We refer to the mitzvah of milah as “brit milah,” the covenant of circumcision, and not simply as mitzvat milah, the commandment of circumcision. The covenant revolves around the land of Israel, as the promise to give the land to the Jews is also referred to as a covenant. We say this explicitly in the beginning of the daily morning prayers, where we quote several verses from Chronicles 1, chapter 16. “Remember His covenant forever, that He made with Abraham and his vow to Isaac, for Israel an
everlasting covenant. Saying, ‘To you I will give the land of Canaan, the lot of your heritage.” Later in the same section of the daily prayer service, we say a verse from Nehemiah 9 again referring to the covenant regarding the land of Israel. “You found Abraham’s heart faithful before You, and You established the covenant with him to give him the land of the Canaanite, Hittite, etc. to give it to his offspring.” On a day when a circumcision will be done in the synagogue, some congregations customarily chant this last verse aloud from the point that mentions the covenant because this covenant was established in conjunction with the mitzvah of milah. If the mitzvah of milah and the promise to receive the Land are both defined as covenants and given to Abraham in the same prophetic revelation, the nature of these covenants must be similar. Now we can deepen our original question: in what way do these covenants complement or reinforce one another?
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Lech Lecha strikes us as the first Parsha in the Torah that talks about the Land of Israel. In fact, on four occasions in this very Parsha, G-d promises the land to Abraham. Curiously, in the final promise (Chapter 17), G-d commands him to circumcise himself and promises the land again to him and his descendants. What it the connection between circumcision and the Land?
We refer to the mitzvah of milah as “brit milah,” the covenant of circumcision, and not simply as mitzvat milah, the commandment of circumcision. The covenant revolves around the land of Israel, as the promise to give the land to the Jews is also referred to as a covenant. We say this explicitly in the beginning of the daily morning prayers, where we quote several verses from Chronicles 1, chapter 16. “Remember His covenant forever, that He made with Abraham and his vow to Isaac, for Israel an
everlasting covenant. Saying, ‘To you I will give the land of Canaan, the lot of your heritage.” Later in the same section of the daily prayer service, we say a verse from Nehemiah 9 again referring to the covenant regarding the land of Israel. “You found Abraham’s heart faithful before You, and You established the covenant with him to give him the land of the Canaanite, Hittite, etc. to give it to his offspring.” On a day when a circumcision will be done in the synagogue, some congregations customarily chant this last verse aloud from the point that mentions the covenant because this covenant was established in conjunction with the mitzvah of milah. If the mitzvah of milah and the promise to receive the Land are both defined as covenants and given to Abraham in the same prophetic revelation, the nature of these covenants must be similar. Now we can deepen our original question: in what way do these covenants complement or reinforce one another?
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Noach
Many people are familiar with the melodic tune that synagogues sing to the words of Mizmor L’David, as the Torah is returned to the Ark on Shabbos morning. What is less well known, is the explanation of these words, and how this poetic paragraph relates to Parshat Noach. By exploring the meaning of this prayer, one can gain insight into the story of Noach in a new and exciting way.
King David calls upon the “sons of the mighty,” i.e. the descendants of the patriarchs, to praise Hashem and recognize His might. He then describes how the powerful voice of G-d impacts the world in seven different ways. The final two verses are “Hashem sat (on His throne) at the flood, and He sits as King forever. Hashem will give power to His nation, and Hashem will bless His nation with peace.”
What does the flood and the story of Noach have to do with the voices of Hashem which make nature tremble? There is no reference of Hashem’s voice in Parshat Noach, despite the many details that are described in this parsha. Furthermore, what is the connection between the last verse and the rest of the paragraph?
In order to answer these questions, one must understand these last two verses in the context of the rest of the psalm. The voice of Hashem is on the waters, breaks the cedars, causes the cedars of Lebanon to dance like a calf, cleaves with flames of fire, scares the Kadesh desert, frightens the deer, and strips the forests bare. Is David simply demonstrating the omnipotence of Hashem by showing what His voice can do, or is he referring metaphorically to specific events in Jewish history?
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Many people are familiar with the melodic tune that synagogues sing to the words of Mizmor L’David, as the Torah is returned to the Ark on Shabbos morning. What is less well known, is the explanation of these words, and how this poetic paragraph relates to Parshat Noach. By exploring the meaning of this prayer, one can gain insight into the story of Noach in a new and exciting way.
King David calls upon the “sons of the mighty,” i.e. the descendants of the patriarchs, to praise Hashem and recognize His might. He then describes how the powerful voice of G-d impacts the world in seven different ways. The final two verses are “Hashem sat (on His throne) at the flood, and He sits as King forever. Hashem will give power to His nation, and Hashem will bless His nation with peace.”
What does the flood and the story of Noach have to do with the voices of Hashem which make nature tremble? There is no reference of Hashem’s voice in Parshat Noach, despite the many details that are described in this parsha. Furthermore, what is the connection between the last verse and the rest of the paragraph?
In order to answer these questions, one must understand these last two verses in the context of the rest of the psalm. The voice of Hashem is on the waters, breaks the cedars, causes the cedars of Lebanon to dance like a calf, cleaves with flames of fire, scares the Kadesh desert, frightens the deer, and strips the forests bare. Is David simply demonstrating the omnipotence of Hashem by showing what His voice can do, or is he referring metaphorically to specific events in Jewish history?
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Bereishit
Bereishit tells the story of the creation of the World in general and of Adam in particular. The fact that Adam was created last, indicates that humanity is the pinnacle of creation. Just as an honored guest is the last to arrive at a banquet offered in his tribute, so too Adam was brought into existence only after everything else had been created.
In his essay “The lonely man of faith” Rabbi J. B. Solovetchik z“l points out that in Bereshit there are two parallel narratives of the creation of Adam. The first presents Adam as a dominant outward-oriented being (Adam1), while the second presents a more passive and solitary man (Adam2).
These two accounts represent the duality of mankind's role in this world. On the one hand Adam1 has G-d-like creative abilities through which he must manage the physical world and subdue it. But he can't do it alone. He must work together with other Adams in society to perfect the World around him. It is for this reason that Adam1 was created within a social context (i.e. alongside Chava). On the other hand, Adam2 contemplates and admires the world both around and within him. He is commanded to watch over the Garden of Eden. He must explore and discover the hand of G-d in the World and proclaim His glory. To this end, Adam must function as an individual focused mainly on his relationship with his Creator.
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Bereishit tells the story of the creation of the World in general and of Adam in particular. The fact that Adam was created last, indicates that humanity is the pinnacle of creation. Just as an honored guest is the last to arrive at a banquet offered in his tribute, so too Adam was brought into existence only after everything else had been created.
In his essay “The lonely man of faith” Rabbi J. B. Solovetchik z“l points out that in Bereshit there are two parallel narratives of the creation of Adam. The first presents Adam as a dominant outward-oriented being (Adam1), while the second presents a more passive and solitary man (Adam2).
These two accounts represent the duality of mankind's role in this world. On the one hand Adam1 has G-d-like creative abilities through which he must manage the physical world and subdue it. But he can't do it alone. He must work together with other Adams in society to perfect the World around him. It is for this reason that Adam1 was created within a social context (i.e. alongside Chava). On the other hand, Adam2 contemplates and admires the world both around and within him. He is commanded to watch over the Garden of Eden. He must explore and discover the hand of G-d in the World and proclaim His glory. To this end, Adam must function as an individual focused mainly on his relationship with his Creator.
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Simchat Torah
This Saturday night starts Simchat Torah. The Torah is completed and we return once again to The Beginning. As soon as we finish, we start over. The cycle can never end; there is always so much more Torah to discover, appreciate, and internalize. The timing here is interesting. Why do we choose to complete the Torah and celebrate Simchat Torah just now, right after Sukkot? What does Sukkot have to do with Simchat Torah?
What is the mitzvah of the Sukkah? What exactly do we do in there? We just live ordinary lives. We eat, we sleep, and we dwell in the Sukkah. This is the mitzvah, nothing fancy, just plain living: “Dwell in Sukkot for seven days” (Vayikra 23:42). So the simple act of living in a Sukkah is actually a Biblical mitzvah. What is the meaning of this? How could satisfying basic physical needs be a mitzvah? What’s so holy about eating and sleeping? What is G-d trying to tell us here?
The message of the Sukkah is possibly the most fundamental message of Judaism. It is not only our souls that can serve G-d. Our bodies can too. G-d gave us our bodies and He expects us to satisfy our physical needs. Every physical act has the potential to be the fulfillment of G-d’s Will. But there is a right way to do things and a wrong way to do things. When we do things right it is all mitzvah. This is the message of the Sukkah.
As we strive to carry the sanctity of Rosh Hashanah and Yom Kippur into the New Year, it is vital that we understand this truth well. To deny our physical reality is not only an exercise in futility, it is also quite unjewish. Our only chance of maintaining the purity of the Days of Awe is if we can learn how to properly live our lives in this world. So before we jump into the perils of the New Year, we practice living a life of mitzvah and holiness in the Sukkah. A life of mitzvah is not a life of abstinence and denial. It is just a life lived right. But how do we know what is right? Should we trust our instincts? What if my instincts are different than yours? Is there no absolute truth?
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This Saturday night starts Simchat Torah. The Torah is completed and we return once again to The Beginning. As soon as we finish, we start over. The cycle can never end; there is always so much more Torah to discover, appreciate, and internalize. The timing here is interesting. Why do we choose to complete the Torah and celebrate Simchat Torah just now, right after Sukkot? What does Sukkot have to do with Simchat Torah?
What is the mitzvah of the Sukkah? What exactly do we do in there? We just live ordinary lives. We eat, we sleep, and we dwell in the Sukkah. This is the mitzvah, nothing fancy, just plain living: “Dwell in Sukkot for seven days” (Vayikra 23:42). So the simple act of living in a Sukkah is actually a Biblical mitzvah. What is the meaning of this? How could satisfying basic physical needs be a mitzvah? What’s so holy about eating and sleeping? What is G-d trying to tell us here?
The message of the Sukkah is possibly the most fundamental message of Judaism. It is not only our souls that can serve G-d. Our bodies can too. G-d gave us our bodies and He expects us to satisfy our physical needs. Every physical act has the potential to be the fulfillment of G-d’s Will. But there is a right way to do things and a wrong way to do things. When we do things right it is all mitzvah. This is the message of the Sukkah.
As we strive to carry the sanctity of Rosh Hashanah and Yom Kippur into the New Year, it is vital that we understand this truth well. To deny our physical reality is not only an exercise in futility, it is also quite unjewish. Our only chance of maintaining the purity of the Days of Awe is if we can learn how to properly live our lives in this world. So before we jump into the perils of the New Year, we practice living a life of mitzvah and holiness in the Sukkah. A life of mitzvah is not a life of abstinence and denial. It is just a life lived right. But how do we know what is right? Should we trust our instincts? What if my instincts are different than yours? Is there no absolute truth?
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Sukkot
After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say.
We come home after fasting and praying on Yom Kippur and we realize that some basic changes are in order. First of all, I need to move out. Who needs such a large, fancy home? A simple hut is all I need.
The Sukkah is our repudiation of the nonsense that fills our lives. On Sukkot we start over with a clean slate, and we want to begin the New Year with simplicity. After praying for inscription in the Book of Life, we have gained a new appreciation for life. And when that happens, life itself becomes so precious and beautiful many of our supposed “needs” just vanish.
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After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say.
We come home after fasting and praying on Yom Kippur and we realize that some basic changes are in order. First of all, I need to move out. Who needs such a large, fancy home? A simple hut is all I need.
The Sukkah is our repudiation of the nonsense that fills our lives. On Sukkot we start over with a clean slate, and we want to begin the New Year with simplicity. After praying for inscription in the Book of Life, we have gained a new appreciation for life. And when that happens, life itself becomes so precious and beautiful many of our supposed “needs” just vanish.
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Haazinu
Parshat Ha’azinu is a powerful, possibly the most powerful parsha in the Torah. In beautiful poetic language it provides sweeping perspectives on our national development, past, present and future. The messages clear, the words poignant, the multi-faceted explanations all pointing in one direction: a reminder to heed our national calling, to remain faithful to our timeless mission. Without pausing, history and the yet-to-unfold are to be viewed as a reality check.
“Remember the days of yore; Understand the years [of coming] generations…” (Deuteronomy 32:7)
We are enjoined to see the Hand of G-d consistently prodding us toward the life of truth. See how previous generations prospered. Recall how their comfort conveniently allowed for the forgetting of G-d’s role in our daily lives. “And Yeschurun (Israel) grew fat and they rebelled” (32:15). Follow the pattern and see how they were reminded Who it is that ultimately runs their fortunes and what He expects of His people.
Any study of the Parsha will offer the reader much food for thought. Even a basic perusal can yield relevant, thought-provoking, perceptions. We have come a long way, and we manifest the signs of a long exile. How many of us can truly attest to having perfectly realized our potential? Are we so perfectly carrying out G-d’s Will as to now retire from His mission in satisfaction? But that is the here and now. What about the original audience? Were they so far from the Torah that they “merited” such strong expressions? Surely, there were great men and women amongst them, pious and devout, meticulous in following G-d’s Law and Will. Were they not surprised to receive such intense warnings? Perhaps they wondered whether this was at all directed at them all together.
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Parshat Ha’azinu is a powerful, possibly the most powerful parsha in the Torah. In beautiful poetic language it provides sweeping perspectives on our national development, past, present and future. The messages clear, the words poignant, the multi-faceted explanations all pointing in one direction: a reminder to heed our national calling, to remain faithful to our timeless mission. Without pausing, history and the yet-to-unfold are to be viewed as a reality check.
“Remember the days of yore; Understand the years [of coming] generations…” (Deuteronomy 32:7)
We are enjoined to see the Hand of G-d consistently prodding us toward the life of truth. See how previous generations prospered. Recall how their comfort conveniently allowed for the forgetting of G-d’s role in our daily lives. “And Yeschurun (Israel) grew fat and they rebelled” (32:15). Follow the pattern and see how they were reminded Who it is that ultimately runs their fortunes and what He expects of His people.
Any study of the Parsha will offer the reader much food for thought. Even a basic perusal can yield relevant, thought-provoking, perceptions. We have come a long way, and we manifest the signs of a long exile. How many of us can truly attest to having perfectly realized our potential? Are we so perfectly carrying out G-d’s Will as to now retire from His mission in satisfaction? But that is the here and now. What about the original audience? Were they so far from the Torah that they “merited” such strong expressions? Surely, there were great men and women amongst them, pious and devout, meticulous in following G-d’s Law and Will. Were they not surprised to receive such intense warnings? Perhaps they wondered whether this was at all directed at them all together.
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Rosh Hashanah
Rosh Hashanah is approaching. Jews around the world will pray for a happy, healthy New Year for themselves, for their families, and for the Jewish nation. But in order to fully experience this Day of Awe, it is critical that we prepare ourselves with a deeper understanding of what it is all about.
We know that the spiritual significance of the holidays is defined by the Biblical events that took place on them. The power of those events formed the nature of the day for all time. As we pass through the Jewish year, we pass through, and potentially relive, the events of our past.
There are several Biblical events that took place on Rosh Hashanah. The first Rosh Hashanah was the sixth day of Creation, the day on which G-d created man. It is for this reason that Rosh Hashanah is the Day of Judgment. G-d judges man on the anniversary of his creation. But if Rosh Hashanah is the day that man was created, then it is also the day that man sinned.
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Rosh Hashanah is approaching. Jews around the world will pray for a happy, healthy New Year for themselves, for their families, and for the Jewish nation. But in order to fully experience this Day of Awe, it is critical that we prepare ourselves with a deeper understanding of what it is all about.
We know that the spiritual significance of the holidays is defined by the Biblical events that took place on them. The power of those events formed the nature of the day for all time. As we pass through the Jewish year, we pass through, and potentially relive, the events of our past.
There are several Biblical events that took place on Rosh Hashanah. The first Rosh Hashanah was the sixth day of Creation, the day on which G-d created man. It is for this reason that Rosh Hashanah is the Day of Judgment. G-d judges man on the anniversary of his creation. But if Rosh Hashanah is the day that man was created, then it is also the day that man sinned.
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Nitzavim - Vayelech
In this week’s Parsha (Deuteronomy 30:11-14), the Torah says “For this mitzvah that I command you today is not distant from you. It is not in the heavens above nor on the other side of the ocean... rather, it is very close to you, in your mouth and in your heart to do it.” While Rashi explains that the “mitzvah” here refers to the Torah, Nachmanides argues “this mitzvah” refers to returning to Hashem (teshuva). It is no coincidence that we read about the mitzvah of teshuva in the month of Elul as we prepare for Rosh Hashanah and Yom Kippur and anticipate days of encounter with G-d. Nachmanides elaborates on the Torah’s message, saying that teshuva can be accomplished no matter the time and place. Even if we are cast all over the world and governed by secular rulers, we can always return to G-d. Neither difficult nor unrealistic, teshuva is “very close to you.”
Yet we know changing our ways or outlook can be very daunting and sometimes overwhelming. How can we attain the level of teshuva that we really want? The very name of this month of teshuva preparation, Elul, can help guide us.
Elul is an Aramaic word. When Moshe commanded the spies to scout out, explore and discover the land of Israel (Numbers 13:2), Onkelos (Aramaic translation, 2nd century CE) uses Elul to explain exploration and discovery. In the work of teshuva, we try to get in touch with the part of our being that yearns for a connection with the infinite. We all have a spiritual component that craves a relationship with G-d, and we need to explore our inner conscience to discover that part of our self. Ultimately, teshuva revolves around self-discovery.
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In this week’s Parsha (Deuteronomy 30:11-14), the Torah says “For this mitzvah that I command you today is not distant from you. It is not in the heavens above nor on the other side of the ocean... rather, it is very close to you, in your mouth and in your heart to do it.” While Rashi explains that the “mitzvah” here refers to the Torah, Nachmanides argues “this mitzvah” refers to returning to Hashem (teshuva). It is no coincidence that we read about the mitzvah of teshuva in the month of Elul as we prepare for Rosh Hashanah and Yom Kippur and anticipate days of encounter with G-d. Nachmanides elaborates on the Torah’s message, saying that teshuva can be accomplished no matter the time and place. Even if we are cast all over the world and governed by secular rulers, we can always return to G-d. Neither difficult nor unrealistic, teshuva is “very close to you.”
Yet we know changing our ways or outlook can be very daunting and sometimes overwhelming. How can we attain the level of teshuva that we really want? The very name of this month of teshuva preparation, Elul, can help guide us.
Elul is an Aramaic word. When Moshe commanded the spies to scout out, explore and discover the land of Israel (Numbers 13:2), Onkelos (Aramaic translation, 2nd century CE) uses Elul to explain exploration and discovery. In the work of teshuva, we try to get in touch with the part of our being that yearns for a connection with the infinite. We all have a spiritual component that craves a relationship with G-d, and we need to explore our inner conscience to discover that part of our self. Ultimately, teshuva revolves around self-discovery.
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Ki Tavo
I was once rushing through an airport trying to make a flight and of course, I was running a bit late. The line at the security checkpoint was somewhat longer than I had anticipated. As I approached the checkpoint they examined my hand luggage and found two small black boxes with long black leather straps. I have to admit that these awkward objects were certainly worthy of arousing suspicion. The guard insisted that I tell him what is inside these small boxes (or he would have to break them open to check). Luckily, I was able to evade the scrutiny by answering that they were religious articles. However, his question is a good one. What is inside the boxes?
The Talmud tells us (Brachos 6a) that just as we have tefilin, G-d also has a pair of tefilin. The difference between our tefilin and that of G-d's is the inscription recorded inside the boxes. Our tefilin contains a tiny piece of parchment on which it is inscribed “Hear Israel, Hashem is our G-d, Hashem is one.” In short, tefilin that we wear pledge our allegiance to G-d. Conversely, the tefilin worn by G-d contains a verse in Chronicles 1:17, “Who is like the nation of Israel, one nation on the earth.” G-d responds by recording His allegiance to us. The Talmud records that G-d so to speak says to the Jews, “You made me one entity in the world and I will make you one entity in the world.” The Talmud is relating to us the unique and intimate relationship that G-d shares with the Jewish people. There is a mutual love for one another. Just as we look up to G-d and say there is no other like you, He looks “down” to us and says there is no nation like you.
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I was once rushing through an airport trying to make a flight and of course, I was running a bit late. The line at the security checkpoint was somewhat longer than I had anticipated. As I approached the checkpoint they examined my hand luggage and found two small black boxes with long black leather straps. I have to admit that these awkward objects were certainly worthy of arousing suspicion. The guard insisted that I tell him what is inside these small boxes (or he would have to break them open to check). Luckily, I was able to evade the scrutiny by answering that they were religious articles. However, his question is a good one. What is inside the boxes?
The Talmud tells us (Brachos 6a) that just as we have tefilin, G-d also has a pair of tefilin. The difference between our tefilin and that of G-d's is the inscription recorded inside the boxes. Our tefilin contains a tiny piece of parchment on which it is inscribed “Hear Israel, Hashem is our G-d, Hashem is one.” In short, tefilin that we wear pledge our allegiance to G-d. Conversely, the tefilin worn by G-d contains a verse in Chronicles 1:17, “Who is like the nation of Israel, one nation on the earth.” G-d responds by recording His allegiance to us. The Talmud records that G-d so to speak says to the Jews, “You made me one entity in the world and I will make you one entity in the world.” The Talmud is relating to us the unique and intimate relationship that G-d shares with the Jewish people. There is a mutual love for one another. Just as we look up to G-d and say there is no other like you, He looks “down” to us and says there is no nation like you.
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Ki Teitzei
This week’s parsha is a collection of what at first glance seems to be a random assortment of mitzvahs. For example, the parsha begins with a discussion of how to treat a captive woman. It continues with the rights of the firstborn despite the father’s feelings toward the mother of the firstborn. Then, it discusses how to punish the wayward son. The Midrash teaches that there is a very real progression being described here. Understanding this progression will help us prepare for the high holidays.
The Torah starts with the Jewish soldier away from his country on the battlefield. He is tempted by the beauty of a captive woman. The Torah describes the process of what she must do before he may marry her. "Bring her into your home; she shall shave her head and let her nails grow. She shall remove her nice clothes and sit in your house and weep for her father and her mother for a full month." (Deut. 21: 12-13). Rashi comments on these verses: She should grow her nails so that she will become repulsive. She must sit in the house that he uses so that he encounters her as he comes and goes. He should see her crying so that he will become disgusted with her. It seems that although the soldier is permitted to marry her, there is a strong push against it. The Midrash warns that if he does not heed this message he will hate her in the end. Ultimately, the child born from that union will be a “wayward son” who, as the parsha explains, is killed at a young age before his sins become too severe.
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This week’s parsha is a collection of what at first glance seems to be a random assortment of mitzvahs. For example, the parsha begins with a discussion of how to treat a captive woman. It continues with the rights of the firstborn despite the father’s feelings toward the mother of the firstborn. Then, it discusses how to punish the wayward son. The Midrash teaches that there is a very real progression being described here. Understanding this progression will help us prepare for the high holidays.
The Torah starts with the Jewish soldier away from his country on the battlefield. He is tempted by the beauty of a captive woman. The Torah describes the process of what she must do before he may marry her. "Bring her into your home; she shall shave her head and let her nails grow. She shall remove her nice clothes and sit in your house and weep for her father and her mother for a full month." (Deut. 21: 12-13). Rashi comments on these verses: She should grow her nails so that she will become repulsive. She must sit in the house that he uses so that he encounters her as he comes and goes. He should see her crying so that he will become disgusted with her. It seems that although the soldier is permitted to marry her, there is a strong push against it. The Midrash warns that if he does not heed this message he will hate her in the end. Ultimately, the child born from that union will be a “wayward son” who, as the parsha explains, is killed at a young age before his sins become too severe.
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Shoftim
In Parshas Shoftim, the Torah tells us many mitzvos that will apply when we enter the Land of Israel. The Torah commands us to set up three cities of refuge, and it warns us to not practice magic and sorcery like the inhabitants of the Land. The Torah also tells us the mitzvah of appointing a Jewish king over the nation upon settling in Israel.
But there is a fundamental difference between the way the Torah presents the mitzvah of appointing a king and the other mitzvos. With regards to the cities of refuge, the Torah (Deuteronomy 19:2) simply says that after you settle in the Land, “You should separate three cities.” Similarly, with regards to the practices of the Canaanites, the Torah (ibid. 18:10) says you should not learn from them and “There should not be found among you a sorcerer or magician.” However, when presenting the mitzvah to appoint a king, the Torah (17:14) prefaces that after you have settled in the Land, “You will say ‘I will place upon me a king like all the nations around me.’” After putting these words into our mouths, the Torah (17:15) directs us “You shall surely place upon you a king, one that Hashem your G-d chooses.” Why does the Torah not cut straight to the point with the directive?
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In Parshas Shoftim, the Torah tells us many mitzvos that will apply when we enter the Land of Israel. The Torah commands us to set up three cities of refuge, and it warns us to not practice magic and sorcery like the inhabitants of the Land. The Torah also tells us the mitzvah of appointing a Jewish king over the nation upon settling in Israel.
But there is a fundamental difference between the way the Torah presents the mitzvah of appointing a king and the other mitzvos. With regards to the cities of refuge, the Torah (Deuteronomy 19:2) simply says that after you settle in the Land, “You should separate three cities.” Similarly, with regards to the practices of the Canaanites, the Torah (ibid. 18:10) says you should not learn from them and “There should not be found among you a sorcerer or magician.” However, when presenting the mitzvah to appoint a king, the Torah (17:14) prefaces that after you have settled in the Land, “You will say ‘I will place upon me a king like all the nations around me.’” After putting these words into our mouths, the Torah (17:15) directs us “You shall surely place upon you a king, one that Hashem your G-d chooses.” Why does the Torah not cut straight to the point with the directive?
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Re'eh
“You are the children of the Lord your God!” It is quite a powerful statement we find in the middle of this week’s parsha. A famous Jew once claimed to be His child…literally. Are we all the children of God in this way? Is that what it means? Obviously not. But then, what does the statement mean?
Onkelos, a holy convert to the Jewish religion who is accredited with an outstanding Aramaic translation of the parsha, translates the phrase as “You are children before the Lord your God.” As you make decisions throughout your life, realize, you are a child before God. Children lack many things in life, most notably the ability to take care of themselves fully on their own. They are dependent on others for their most basic needs. We are all children before Hashem because we, too, are dependent. He is in front of us, aware of our needs, and He is tending to our needs constantly. Recognizing our dependence and His support comforts us, especially in times of loneliness.
This understanding helps to explain the continuation of the pasuk as it forbids different acts of self mutilation. Psychology teaches us that the human psyche cannot handle feeling alone or unattended, and it can result in destructive outcomes if not addressed. We need to feel the comfort of another to be strong inside ourselves. The ultimate Comforter is God, and we should feel as children being tended to by Him. Once we do, then there is no place for such destructive expressions of heavy emotions.
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“You are the children of the Lord your God!” It is quite a powerful statement we find in the middle of this week’s parsha. A famous Jew once claimed to be His child…literally. Are we all the children of God in this way? Is that what it means? Obviously not. But then, what does the statement mean?
Onkelos, a holy convert to the Jewish religion who is accredited with an outstanding Aramaic translation of the parsha, translates the phrase as “You are children before the Lord your God.” As you make decisions throughout your life, realize, you are a child before God. Children lack many things in life, most notably the ability to take care of themselves fully on their own. They are dependent on others for their most basic needs. We are all children before Hashem because we, too, are dependent. He is in front of us, aware of our needs, and He is tending to our needs constantly. Recognizing our dependence and His support comforts us, especially in times of loneliness.
This understanding helps to explain the continuation of the pasuk as it forbids different acts of self mutilation. Psychology teaches us that the human psyche cannot handle feeling alone or unattended, and it can result in destructive outcomes if not addressed. We need to feel the comfort of another to be strong inside ourselves. The ultimate Comforter is God, and we should feel as children being tended to by Him. Once we do, then there is no place for such destructive expressions of heavy emotions.
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Eikev
The great swan song of Moshe (Moses) continues in this week’s Torah Portion. As a part of his charge to the people, Moshe reviews events that have taken place since the Exodus from Egypt and provides the reader with insight and context to several episodes that took place in the wilderness. In addition to rounding out particular narratives, Moshe explains the nature of the miracles that accompanied the Children of Israel.
“He afflicted you and let you grow hungry, then He fed you the manna that you did not know, nor did your fathers know, in order to make you know that not by bread alone does man live, rather by everything that emanates from the mouth of G-d does man live.” (Deuteronomy 8:3). The manna is described earlier in the Torah as something white and thin that tasted like cakes fried in honey. The Sages tell us that it was versatile and could be prepared in different ways. It also came with very specific rules and regulations. Each person could only gather a specific amount - one Omer - per member of that household. They could not leave any over until morning and they would receive double on Friday. It could be consumed for that day, as well as for the Shabbat which would be the following day. In fact, through the introduction of the Manna, they are first introduced to the concept of Shabbat.
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The great swan song of Moshe (Moses) continues in this week’s Torah Portion. As a part of his charge to the people, Moshe reviews events that have taken place since the Exodus from Egypt and provides the reader with insight and context to several episodes that took place in the wilderness. In addition to rounding out particular narratives, Moshe explains the nature of the miracles that accompanied the Children of Israel.
“He afflicted you and let you grow hungry, then He fed you the manna that you did not know, nor did your fathers know, in order to make you know that not by bread alone does man live, rather by everything that emanates from the mouth of G-d does man live.” (Deuteronomy 8:3). The manna is described earlier in the Torah as something white and thin that tasted like cakes fried in honey. The Sages tell us that it was versatile and could be prepared in different ways. It also came with very specific rules and regulations. Each person could only gather a specific amount - one Omer - per member of that household. They could not leave any over until morning and they would receive double on Friday. It could be consumed for that day, as well as for the Shabbat which would be the following day. In fact, through the introduction of the Manna, they are first introduced to the concept of Shabbat.
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Va'etchanan
In this week’s parsha, a reference is made--only the second one in the Torah, and one of three in all of Tanach--to the mysterious tzir’ah, which will attack Israel’s enemies and destroy them. The nature of the tzir’ah is somewhat unclear. Rashi describes a flying insect which attacks the eyes of its victims with poison, incapacitating them. Ramban (Exodus 23:25) seemingly concurs, saying that this insect is similar to a bee. This would then be a reference to a particularly vicious wasp or hornet, spurred miraculously into attacking the enemies of Israel. Ibn Ezra, by contrast, writes in our parsha that the word tzir’ah is a reference to a disease, similar to tzara’as. In any case, the reference is to a supernatural, devastating attack on those who wished to harm the Jewish people.
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In this week’s parsha, a reference is made--only the second one in the Torah, and one of three in all of Tanach--to the mysterious tzir’ah, which will attack Israel’s enemies and destroy them. The nature of the tzir’ah is somewhat unclear. Rashi describes a flying insect which attacks the eyes of its victims with poison, incapacitating them. Ramban (Exodus 23:25) seemingly concurs, saying that this insect is similar to a bee. This would then be a reference to a particularly vicious wasp or hornet, spurred miraculously into attacking the enemies of Israel. Ibn Ezra, by contrast, writes in our parsha that the word tzir’ah is a reference to a disease, similar to tzara’as. In any case, the reference is to a supernatural, devastating attack on those who wished to harm the Jewish people.
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Devarim
Our parsha begins the last of the five books of Moses opening with a timely message. “These are the words that Moshe spoke to all of the Jews” (Deuteronomy 1:1). Deuteronomy contains the recounting of all the events that the Jews experienced throughout their forty years in the wilderness. Moses’ life was drawing to an end and he wished to instill in the Nation a passion to continue on their journey of true service of G-d. Let us focus on the first verse which opens this communication and draws out Moses’ lesson.
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Our parsha begins the last of the five books of Moses opening with a timely message. “These are the words that Moshe spoke to all of the Jews” (Deuteronomy 1:1). Deuteronomy contains the recounting of all the events that the Jews experienced throughout their forty years in the wilderness. Moses’ life was drawing to an end and he wished to instill in the Nation a passion to continue on their journey of true service of G-d. Let us focus on the first verse which opens this communication and draws out Moses’ lesson.
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Matot - Massei
The opening verse of Parshat Massei summarizes its theme of recounting the Jewish journey. “These are the travels of the Jews whom left Egypt... (Bamidbar 33:1).” The Malbim (Rabbi Meir Leibush Weiser, 1809-1879) asks that this description seems strange, why does the verse talk about where the Jews left from as apposed to focusing on where they were traveling to: Israel?
Malbim suggests a most beautiful resolution. While it is true that the Jews were traveling towards the special destination of the Promised Land, remembering where they came from and all of the steps that brought about their growth along the way is a most important Torah idea. Therefore, the Torah saw fit to mention the fact that the Jews were coming from Egypt. Their journey began with servitude and with Hashem putting them through a purification process as slaves. This brought them to greatness.
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The opening verse of Parshat Massei summarizes its theme of recounting the Jewish journey. “These are the travels of the Jews whom left Egypt... (Bamidbar 33:1).” The Malbim (Rabbi Meir Leibush Weiser, 1809-1879) asks that this description seems strange, why does the verse talk about where the Jews left from as apposed to focusing on where they were traveling to: Israel?
Malbim suggests a most beautiful resolution. While it is true that the Jews were traveling towards the special destination of the Promised Land, remembering where they came from and all of the steps that brought about their growth along the way is a most important Torah idea. Therefore, the Torah saw fit to mention the fact that the Jews were coming from Egypt. Their journey began with servitude and with Hashem putting them through a purification process as slaves. This brought them to greatness.
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Pinchas
In this week’s Parsha we encounter a period of transition for the Jewish people. G-d asks Moshe to ascend a mountain to get a view of the land that he will not enter. Any hope that Moshe may have had that G-d would reverse His decree and allow Moshe free passage to the Land of our Forefathers is snuffed out. This realization seems to trigger a request from Moshe to G-d: “May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd.”
Simply put, Moshe as a leader is concerned with the welfare of his followers. Rashi (the foremost Medieval Biblical commentator) explains that Moshe was hoping that it would be his children who would continue in his path and walk before G-d as the leaders of the people. G-d makes it clear from the outset that He has other plans. It will not be Moshe’s own children, but rather his disciple who will inherit the legacy of leadership for the Jewish people.
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In this week’s Parsha we encounter a period of transition for the Jewish people. G-d asks Moshe to ascend a mountain to get a view of the land that he will not enter. Any hope that Moshe may have had that G-d would reverse His decree and allow Moshe free passage to the Land of our Forefathers is snuffed out. This realization seems to trigger a request from Moshe to G-d: “May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd.”
Simply put, Moshe as a leader is concerned with the welfare of his followers. Rashi (the foremost Medieval Biblical commentator) explains that Moshe was hoping that it would be his children who would continue in his path and walk before G-d as the leaders of the people. G-d makes it clear from the outset that He has other plans. It will not be Moshe’s own children, but rather his disciple who will inherit the legacy of leadership for the Jewish people.
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Chukat - Balak
That night Hashem came to Bilaam and said to him, “If these men have come to invite you, you may go with them. But whatever I command you, that you shall do.” When he arose in the morning, Bilaam saddled his ass and departed with the Moabite dignitaries. But Hashem was incensed at his going; so an angel of Hashem placed himself in his way as an adversary... (Numbers 22:20-22)
In the second part of this week’s parsha we learn about the evil designs of Balak the Moabite king and his partner in crime, Bilaam the sorcerer. Bilaam is invited to come to Balak and curse the Jewish people. First he refuses, but after an odd dream-exchange with Hashem, he is seemingly given permission to go along with the dignitaries who were sent to summon him. Strangely enough, Hashem is “incensed at his going”, despite the explicit permission He granted Bilaam in the verses prior. What is the explanation of Hashem’s confusing treatment of Bilaam?
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That night Hashem came to Bilaam and said to him, “If these men have come to invite you, you may go with them. But whatever I command you, that you shall do.” When he arose in the morning, Bilaam saddled his ass and departed with the Moabite dignitaries. But Hashem was incensed at his going; so an angel of Hashem placed himself in his way as an adversary... (Numbers 22:20-22)
In the second part of this week’s parsha we learn about the evil designs of Balak the Moabite king and his partner in crime, Bilaam the sorcerer. Bilaam is invited to come to Balak and curse the Jewish people. First he refuses, but after an odd dream-exchange with Hashem, he is seemingly given permission to go along with the dignitaries who were sent to summon him. Strangely enough, Hashem is “incensed at his going”, despite the explicit permission He granted Bilaam in the verses prior. What is the explanation of Hashem’s confusing treatment of Bilaam?
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Korach
In this week's Parsha, Moses is called to task by his cousin, Korach. Korach challenged the appointment of Aaron as the Kohen Gadol, the High Priest. He claimed that Moses had turned Jewish leadership into a family business, rather than giving jobs to those who deserved them most. In response to this challenge, Moses proposed a test to determine whom G-d would choose as Kohen Gadol. All who wished, could come along with Aaron to the Tabernacle, and present an incense offering to G-d. G-d would choose His man, and the rest of the people would be killed. Korach, along with two hundred and fifty of his supporters, accepted this challenge. Ultimately they were all killed by G-d, and only Aaron remained.
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In this week's Parsha, Moses is called to task by his cousin, Korach. Korach challenged the appointment of Aaron as the Kohen Gadol, the High Priest. He claimed that Moses had turned Jewish leadership into a family business, rather than giving jobs to those who deserved them most. In response to this challenge, Moses proposed a test to determine whom G-d would choose as Kohen Gadol. All who wished, could come along with Aaron to the Tabernacle, and present an incense offering to G-d. G-d would choose His man, and the rest of the people would be killed. Korach, along with two hundred and fifty of his supporters, accepted this challenge. Ultimately they were all killed by G-d, and only Aaron remained.
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Shelach
“If you unwittingly fail to observe any one of the commandments that Hashem has declared to Moshe, anything that Hashem has enjoined upon you through Moshe—from the day that Hashem gave the commandment and on through the ages: If this was done unwittingly, through the inadvertence of the community, the whole community shall present one bull of the herd as a burnt offering of pleasing odor to Hashem, with its proper meal offering and libation, and one he-goat as a sin offering. The priest shall make expiation for the whole Israelite community and they shall be forgiven; for it was an error, and for their error they have brought their offering, an offering by fire to Hashem and their sin offering before Hashem.” (Bamidbar 15:22-25)
At the end of this week’s parsha, the Torah instructs us as to the proper procedure for when the nation sins as a group, misguided by its leadership. The Sages tell us that these verses are referring to when the judges and leaders of the generation mistakenly permit some form of idolatrous worship. The leaders of the nation, the Nesiim, are to offer a sacrifice in their roles as representatives of the people, atoning for this grievous misdeed.
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“If you unwittingly fail to observe any one of the commandments that Hashem has declared to Moshe, anything that Hashem has enjoined upon you through Moshe—from the day that Hashem gave the commandment and on through the ages: If this was done unwittingly, through the inadvertence of the community, the whole community shall present one bull of the herd as a burnt offering of pleasing odor to Hashem, with its proper meal offering and libation, and one he-goat as a sin offering. The priest shall make expiation for the whole Israelite community and they shall be forgiven; for it was an error, and for their error they have brought their offering, an offering by fire to Hashem and their sin offering before Hashem.” (Bamidbar 15:22-25)
At the end of this week’s parsha, the Torah instructs us as to the proper procedure for when the nation sins as a group, misguided by its leadership. The Sages tell us that these verses are referring to when the judges and leaders of the generation mistakenly permit some form of idolatrous worship. The leaders of the nation, the Nesiim, are to offer a sacrifice in their roles as representatives of the people, atoning for this grievous misdeed.
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Behaalotecha
“The people took to complaining bitterly before [lit. in the ears of] Hashem. Hashem heard and was incensed: a fire of Hashem broke out against them, ravaging the outskirts of the camp. The people cried out to Moshe. Moshe prayed to Hashem, and the fire died down.” (Numbers 11:1-3)
In this week’s parsha, two unhappy incidents occur which become to some extent definitive of Israel’s time in the desert. In the first one we are only informed that the people “complained bitterly” to Hashem. However, the Sages explain that the nation claimed they were tired from traveling, and began to express their unhappiness. Hashem punishes them for this expression. Later, they demand meat instead of the miraculous man (manna) which was sustaining them until this point. For this complaint, as well, they are punished severely.
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“The people took to complaining bitterly before [lit. in the ears of] Hashem. Hashem heard and was incensed: a fire of Hashem broke out against them, ravaging the outskirts of the camp. The people cried out to Moshe. Moshe prayed to Hashem, and the fire died down.” (Numbers 11:1-3)
In this week’s parsha, two unhappy incidents occur which become to some extent definitive of Israel’s time in the desert. In the first one we are only informed that the people “complained bitterly” to Hashem. However, the Sages explain that the nation claimed they were tired from traveling, and began to express their unhappiness. Hashem punishes them for this expression. Later, they demand meat instead of the miraculous man (manna) which was sustaining them until this point. For this complaint, as well, they are punished severely.
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Bamidbar
“Do this with them, that they may live and not die when they approach the most sacred objects: let Aharon and his sons go in and assign each of them to his duties and to his porterage. But let not [the Kohathites] go inside and witness the dismantling of the sanctuary, lest they die.” (Numbers 4:19-20)
In the above verse, Hashem instructs Moshe to caution his brother Aharon: when engaged in their sacred service in the Temple, he and his sons must be extremely careful to follow the correct order of things. If they fail to do this, death could be the result.
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“Do this with them, that they may live and not die when they approach the most sacred objects: let Aharon and his sons go in and assign each of them to his duties and to his porterage. But let not [the Kohathites] go inside and witness the dismantling of the sanctuary, lest they die.” (Numbers 4:19-20)
In the above verse, Hashem instructs Moshe to caution his brother Aharon: when engaged in their sacred service in the Temple, he and his sons must be extremely careful to follow the correct order of things. If they fail to do this, death could be the result.
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Behar - Bechukosai
“If you follow My laws and faithfully observe My commandments, I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit…. you shall eat your fill of bread and dwell securely in your land. I will grant peace in the land, and you shall lie down untroubled by anyone; I will give the land respite from vicious beasts, and no sword shall cross your land.... I will look with favor upon you, and make you fertile and multiply you; and I will maintain My covenant with you.” (Leviticus 26:3-9)
In this week’s parsha, Israel is assured that if they follow Hashem’s laws and commandments, they will merit great blessing. Keeping the Torah and the mitzvos will allow them to reap the full bounty of the Land of Israel, amid peace and happiness.
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“If you follow My laws and faithfully observe My commandments, I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit…. you shall eat your fill of bread and dwell securely in your land. I will grant peace in the land, and you shall lie down untroubled by anyone; I will give the land respite from vicious beasts, and no sword shall cross your land.... I will look with favor upon you, and make you fertile and multiply you; and I will maintain My covenant with you.” (Leviticus 26:3-9)
In this week’s parsha, Israel is assured that if they follow Hashem’s laws and commandments, they will merit great blessing. Keeping the Torah and the mitzvos will allow them to reap the full bounty of the Land of Israel, amid peace and happiness.
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Emor
“There came out among the Israelites one whose mother was Israelite and whose father was Egyptian. And a fight broke out in the camp between that half-Israelite and a certain Israelite. The son of the Israelite woman pronounced the Name in blasphemy, and he was brought to Moshe—now his mother’s name was Shelomith, daughter of Dibri of the tribe of Dan…” (Leviticus 24:10-11)
In Parshas Emor, we read the account of the blasphemer who publicly defamed God’s sacred Name. The narrative stands out for several reasons. Why does the Torah detail the blasphemer’s lineage so carefully? What is the significance of the circumstances which led to his infamous deed--his public dispute with an unnamed Israelite man? Why were foolish words of blasphemy sufficient to require stoning at the hand of the entire nation; and conversely, if they were, why were the people unsure of how to treat him until they received a direct commandment from God to stone him?
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“There came out among the Israelites one whose mother was Israelite and whose father was Egyptian. And a fight broke out in the camp between that half-Israelite and a certain Israelite. The son of the Israelite woman pronounced the Name in blasphemy, and he was brought to Moshe—now his mother’s name was Shelomith, daughter of Dibri of the tribe of Dan…” (Leviticus 24:10-11)
In Parshas Emor, we read the account of the blasphemer who publicly defamed God’s sacred Name. The narrative stands out for several reasons. Why does the Torah detail the blasphemer’s lineage so carefully? What is the significance of the circumstances which led to his infamous deed--his public dispute with an unnamed Israelite man? Why were foolish words of blasphemy sufficient to require stoning at the hand of the entire nation; and conversely, if they were, why were the people unsure of how to treat him until they received a direct commandment from God to stone him?
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Acharei Mot - Kedoshim
Hashem spoke to Moshe after the death of the two sons of Aharon who died when they drew too close to the presence of Hashem. Hashem said to Moshe: “Tell your brother Aharon that he is not to come at will into the Holy [of Holies] behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover.”
This week’s parsha begins by invoking the recent death of Aharon’s sons, Nadav and Avihu. Nadav and Avihu died in an attempt to offer unauthorized incense in the Holy of Holies. The Torah proceeds to explain that Aharon, the High Priest, is not to repeat the mistake of his sons. He is given careful instructions to only enter the Holy of Holies on the most sacred day of the year, Yom Kippur.
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Hashem spoke to Moshe after the death of the two sons of Aharon who died when they drew too close to the presence of Hashem. Hashem said to Moshe: “Tell your brother Aharon that he is not to come at will into the Holy [of Holies] behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover.”
This week’s parsha begins by invoking the recent death of Aharon’s sons, Nadav and Avihu. Nadav and Avihu died in an attempt to offer unauthorized incense in the Holy of Holies. The Torah proceeds to explain that Aharon, the High Priest, is not to repeat the mistake of his sons. He is given careful instructions to only enter the Holy of Holies on the most sacred day of the year, Yom Kippur.
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Tazria - Metzora
“If the eruption spreads out over the skin so that it covers all the skin of the affected person from head to foot, wherever the priest can see—if the priest sees that the eruption has covered the whole body—he shall pronounce the affected person clean; he is clean, for he has turned all white.” (Leviticus 13:12-13)
In this week’s parsha, we learn about the laws relating to a metzora, one stricken with the malady known as tzara’as. According to our tradition, the affliction of tzara’as is not a mere illness, but a direct message from God. The stricken individual is meant to take note of his condition and use the opportunity to better himself. If he repents, the skin condition will clear up. If he does not, it worsens until he is forced to exit the camp and be shamed into repenting.
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“If the eruption spreads out over the skin so that it covers all the skin of the affected person from head to foot, wherever the priest can see—if the priest sees that the eruption has covered the whole body—he shall pronounce the affected person clean; he is clean, for he has turned all white.” (Leviticus 13:12-13)
In this week’s parsha, we learn about the laws relating to a metzora, one stricken with the malady known as tzara’as. According to our tradition, the affliction of tzara’as is not a mere illness, but a direct message from God. The stricken individual is meant to take note of his condition and use the opportunity to better himself. If he repents, the skin condition will clear up. If he does not, it worsens until he is forced to exit the camp and be shamed into repenting.
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Tzav
“Moshe said to the community, ‘This is what Hashem has commanded to be done.’ Then Moshw brought Aharon and his sons forward and washed them with water. He put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him, girding him with the decorated band with which he tied it to him...He poured some of the anointing oil upon Aharon’s head and anointed him, to consecrate him. Moshe then brought Aharon’s sons forward, clothed them in tunics, girded them with sashes, and wound turbans upon them, as Hashem had commanded Moshe. (Leviticus 8:5-13)
The Ohr haChayim notes that according to rabbinic tradition, Moshe Rabbeinu had the status of a king of Israel. Despite the fact that he was simultaneously its primary prophet, he was also its de facto political leader. This leads to a question: is it appropriate that a king be required to involve himself in conducting a ceremony of the sort described above?
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“Moshe said to the community, ‘This is what Hashem has commanded to be done.’ Then Moshw brought Aharon and his sons forward and washed them with water. He put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him, girding him with the decorated band with which he tied it to him...He poured some of the anointing oil upon Aharon’s head and anointed him, to consecrate him. Moshe then brought Aharon’s sons forward, clothed them in tunics, girded them with sashes, and wound turbans upon them, as Hashem had commanded Moshe. (Leviticus 8:5-13)
The Ohr haChayim notes that according to rabbinic tradition, Moshe Rabbeinu had the status of a king of Israel. Despite the fact that he was simultaneously its primary prophet, he was also its de facto political leader. This leads to a question: is it appropriate that a king be required to involve himself in conducting a ceremony of the sort described above?
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Vayikra
Rashi cites a legal determination made by the Sages in Vayikra Rabbah based on this verse:
“Why is this term for “man” (adam) employed here? Since “Adam” also means Adam, its use suggests the following comparison: what was the characteristic of the first man, Adam haRishon? He did not offer sacrifice of anything acquired by way of robbery, since everything was his! So you, too, shall not offer anything acquired by way of robbery.”
Maharal (Gur Aryeh) explains that it is based on this that Rashi makes the claim earlier, in the beginning of the verse, that the Torah is dealing with voluntary offerings. These offerings are promised by their owners of their own free will. Once they are promised, however, they must be brought. He says it is obvious that when someone has a pre-existing Torah obligation to bring an offering, he may not discharge his obligation with something that is not his to give! Therefore, the Torah must be teaching us that there is an even stronger moral standard: voluntary offerings cannot be stolen either.
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Rashi cites a legal determination made by the Sages in Vayikra Rabbah based on this verse:
“Why is this term for “man” (adam) employed here? Since “Adam” also means Adam, its use suggests the following comparison: what was the characteristic of the first man, Adam haRishon? He did not offer sacrifice of anything acquired by way of robbery, since everything was his! So you, too, shall not offer anything acquired by way of robbery.”
Maharal (Gur Aryeh) explains that it is based on this that Rashi makes the claim earlier, in the beginning of the verse, that the Torah is dealing with voluntary offerings. These offerings are promised by their owners of their own free will. Once they are promised, however, they must be brought. He says it is obvious that when someone has a pre-existing Torah obligation to bring an offering, he may not discharge his obligation with something that is not his to give! Therefore, the Torah must be teaching us that there is an even stronger moral standard: voluntary offerings cannot be stolen either.
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Vayakhel - Pekudei
"These are the records of the Tabernacle, the Tabernacle of the Pact, which were drawn up at Moshe's bidding—the work of the Levites under the direction of Itamar son of Aharon the priest." Exodus 38:21
The Hebrew noun pekudei, here translated as "records," is an extremely versatile word. It can be understood to mean "count" or "orders," among a few other potential translations. Like with all words used in the Torah, the alternative translations can be seen as shades of meaning which lie behind the simple translation of the verse.
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"These are the records of the Tabernacle, the Tabernacle of the Pact, which were drawn up at Moshe's bidding—the work of the Levites under the direction of Itamar son of Aharon the priest." Exodus 38:21
The Hebrew noun pekudei, here translated as "records," is an extremely versatile word. It can be understood to mean "count" or "orders," among a few other potential translations. Like with all words used in the Torah, the alternative translations can be seen as shades of meaning which lie behind the simple translation of the verse.
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Ki Tisa
“Say to the Israelites, ‘You must observe My Sabbaths. This will be a sign between me and you for the generations to come, so you may know that I am the Lord, who makes you holy.’” Exodus 31:13
Rashi comments on this verse that the words “ach es shabsosai tishmoru”, literally: “but you must observe My Sabbaths,” contain a mi’ut, a clause intended to exclude something from the statement. He bases this on the general rabbinic principle that the word “ach”, meaning “but,” always represents a mi’ut. The exclusion in this case is the construction of the Mishkan. Even a matter as important as building Hashem’s “home” (as it were) amid the Jewish people does not supersede Shabbos.
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“Say to the Israelites, ‘You must observe My Sabbaths. This will be a sign between me and you for the generations to come, so you may know that I am the Lord, who makes you holy.’” Exodus 31:13
Rashi comments on this verse that the words “ach es shabsosai tishmoru”, literally: “but you must observe My Sabbaths,” contain a mi’ut, a clause intended to exclude something from the statement. He bases this on the general rabbinic principle that the word “ach”, meaning “but,” always represents a mi’ut. The exclusion in this case is the construction of the Mishkan. Even a matter as important as building Hashem’s “home” (as it were) amid the Jewish people does not supersede Shabbos.
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Tetzaveh
The Sages tell us (Megillah 12a) that the use of the Hebrew words kavod and tiferet in the verse from Esther above is deliberate. It is intended as a reference to the garments of the High Priest, which Achashverosh wore at his party This raises two questions. Firstly, what was the purpose of this behavior? Surely, Achashverosh must have had other clothing to wear; not only that, he was a king, not a priest! And if his purpose was to make a mockery of the clothing, how indeed can it be that Achashverosh was not punished for this terrible act?
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The Sages tell us (Megillah 12a) that the use of the Hebrew words kavod and tiferet in the verse from Esther above is deliberate. It is intended as a reference to the garments of the High Priest, which Achashverosh wore at his party This raises two questions. Firstly, what was the purpose of this behavior? Surely, Achashverosh must have had other clothing to wear; not only that, he was a king, not a priest! And if his purpose was to make a mockery of the clothing, how indeed can it be that Achashverosh was not punished for this terrible act?
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Terumah
This week’s parsha deals exclusively with the construction of the Mishkan (Tabernacle) and its furniture. This portable sanctuary was used by the Jews for over four and a half centuries until King Solomon built the First Temple in 832 BCE. The Mishkan, and the Divine Service that was done there, play a central role in the rest of the Torah. Unfortunately, it is at this point that many people drop out of parsha study. The story line of the Torah has grinded to a halt and suddenly the Torah appears to be quite irrelevant. The mystery of the Mishkan, and its meaning for us nowadays when we lack it, has evaded many. The serious student of the Torah is now called upon to search beneath the surface of the text and bring home the powerful messages that await discovery.
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This week’s parsha deals exclusively with the construction of the Mishkan (Tabernacle) and its furniture. This portable sanctuary was used by the Jews for over four and a half centuries until King Solomon built the First Temple in 832 BCE. The Mishkan, and the Divine Service that was done there, play a central role in the rest of the Torah. Unfortunately, it is at this point that many people drop out of parsha study. The story line of the Torah has grinded to a halt and suddenly the Torah appears to be quite irrelevant. The mystery of the Mishkan, and its meaning for us nowadays when we lack it, has evaded many. The serious student of the Torah is now called upon to search beneath the surface of the text and bring home the powerful messages that await discovery.
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Mishpatim
Parshat Yitro ended with the giving of the Ten Commandments, and Parshat Mishpatim dives straight into detailed laws, most of them relating to interpersonal conduct. What is the bridge between these two Torah portions? Nachmanides explains that the Torah is reviewing many of the Ten Commandments in this Torah portion and elaborating on them. For example, in this Parsha the Torah mentions idol worship (22:19), honoring parents (21:15), Shabbat (23:12), murder (21:12), and adultery (22:18). Nachmanides explains further that the property laws mentioned at length in the Parsha are meant to train us to value other people’s possessions so that we will not want to take them for ourselves, which relates to the command not to covet others’ belongings.
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Parshat Yitro ended with the giving of the Ten Commandments, and Parshat Mishpatim dives straight into detailed laws, most of them relating to interpersonal conduct. What is the bridge between these two Torah portions? Nachmanides explains that the Torah is reviewing many of the Ten Commandments in this Torah portion and elaborating on them. For example, in this Parsha the Torah mentions idol worship (22:19), honoring parents (21:15), Shabbat (23:12), murder (21:12), and adultery (22:18). Nachmanides explains further that the property laws mentioned at length in the Parsha are meant to train us to value other people’s possessions so that we will not want to take them for ourselves, which relates to the command not to covet others’ belongings.
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Yitro
This week’s Torah portion is central to the theology of the Jewish people. The Ten Commandments are universally known as the basis for our Western values. The revelation that takes place at Mount Sinai is a unique experience that distinguishes the Jewish people from all others. In fact, Moses himself challenges us in Deuteronomy (4:33-34) to “ask of the days before you and from one end of heaven to the other end of heaven, has there ever been a thing as great as this, or has anything like it been heard? Has any people heard the voice of a god speaking out of a fire, as you have, and lived?” Even Moses himself states that this a unique claim of the Jewish people.
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This week’s Torah portion is central to the theology of the Jewish people. The Ten Commandments are universally known as the basis for our Western values. The revelation that takes place at Mount Sinai is a unique experience that distinguishes the Jewish people from all others. In fact, Moses himself challenges us in Deuteronomy (4:33-34) to “ask of the days before you and from one end of heaven to the other end of heaven, has there ever been a thing as great as this, or has anything like it been heard? Has any people heard the voice of a god speaking out of a fire, as you have, and lived?” Even Moses himself states that this a unique claim of the Jewish people.
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Beshalach
“Then Hashem said to Moshe, “Why do you cry out to Me? Tell the Israelites to go forward.”
Our parsha opens with the description of the Jewish people and their plight just before the Splitting of the Sea. They are boxed in at the shore, with the Egyptian army approaching. They cry out to Hashem in fear, but surprisingly, this is not well-received. Hashem admonishes Moshe, saying: “Why do you cry out to me?” This seems strange. After all, is it not the case that prayer and supplication are the Jew’s most formidable weapons?
The Chasam Sofer (1762-1839) cites the Shelah (1555-1630) who explains that the urgency and fear expressed by Israel’s cries were what was objectionable. After having seen so many miracles, they should have been certain that Hashem’s help was close at hand. Their terror suggested a certain lack of faith, which engendered this admonition.
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“Then Hashem said to Moshe, “Why do you cry out to Me? Tell the Israelites to go forward.”
Our parsha opens with the description of the Jewish people and their plight just before the Splitting of the Sea. They are boxed in at the shore, with the Egyptian army approaching. They cry out to Hashem in fear, but surprisingly, this is not well-received. Hashem admonishes Moshe, saying: “Why do you cry out to me?” This seems strange. After all, is it not the case that prayer and supplication are the Jew’s most formidable weapons?
The Chasam Sofer (1762-1839) cites the Shelah (1555-1630) who explains that the urgency and fear expressed by Israel’s cries were what was objectionable. After having seen so many miracles, they should have been certain that Hashem’s help was close at hand. Their terror suggested a certain lack of faith, which engendered this admonition.
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Bo
“Then Hashem said to Moshe, “Go to Pharaoh. For I have hardened his heart and the hearts of his courtiers, in order that I may display these My signs among them.”
One of the classic questions which arises during this time of the year is the issue of Pharaoh’s free will. Seemingly, Pharaoh--evil as he is--is deprived by Hashem of the ability to do the right thing and free the Jews. How can it be that so basic a tenet of our religious philosophy as free will is denied to him? Furthermore, what is the point of the Torah’s detailed description of Pharaoh’s wicked conduct? There is nothing to be learned here! Pharaoh is only a puppet.
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“Then Hashem said to Moshe, “Go to Pharaoh. For I have hardened his heart and the hearts of his courtiers, in order that I may display these My signs among them.”
One of the classic questions which arises during this time of the year is the issue of Pharaoh’s free will. Seemingly, Pharaoh--evil as he is--is deprived by Hashem of the ability to do the right thing and free the Jews. How can it be that so basic a tenet of our religious philosophy as free will is denied to him? Furthermore, what is the point of the Torah’s detailed description of Pharaoh’s wicked conduct? There is nothing to be learned here! Pharaoh is only a puppet.
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Vaera
“But when Moshe told this to the Israelites, they would not listen to Moshe, their spirits crushed by cruel bondage.” (Exodus 6:9)
R. Yaakov Kamenetzky (1891-1986) points out something strange. Until this point, the Jews had been listening to Moshe. While they were indeed suffering terribly in their enslavement, Moshe’s hopeful message had resonated with them:
“And the people were convinced. When they heard that Hashem had taken note of the Israelites and that He had seen their plight, they bowed low in homage.” (ibid. 4:31)
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“But when Moshe told this to the Israelites, they would not listen to Moshe, their spirits crushed by cruel bondage.” (Exodus 6:9)
R. Yaakov Kamenetzky (1891-1986) points out something strange. Until this point, the Jews had been listening to Moshe. While they were indeed suffering terribly in their enslavement, Moshe’s hopeful message had resonated with them:
“And the people were convinced. When they heard that Hashem had taken note of the Israelites and that He had seen their plight, they bowed low in homage.” (ibid. 4:31)
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Shemot
“A new king arose over Egypt who did not know Yosef.” (Exodus 1:8)
Our parsha begins with the description of Israel’s rapid descent into misery in Egypt. A king who did not have the regard appropriate for Yosef and his family came to power and promptly enslaved the Jews by force. Rashi here cites an interesting discussion in the Gemara (Sotah 11a):
“Rav and Shmuel differed in their interpretation of these words. One said that he was really a new king; the other said that it was the same king but he made new edicts.”
This argument is difficult to understand. Firstly, should the claim that it was actually a new king not be obvious? That is, after all, exactly what the verse tells us! Secondly, how is it that the Amoraim are arguing over such a basic historical fact? What was the truth? Thirdly, how is it possible that one Pharaoh could live for so long--from Yosef’s time until the Exodus?
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“A new king arose over Egypt who did not know Yosef.” (Exodus 1:8)
Our parsha begins with the description of Israel’s rapid descent into misery in Egypt. A king who did not have the regard appropriate for Yosef and his family came to power and promptly enslaved the Jews by force. Rashi here cites an interesting discussion in the Gemara (Sotah 11a):
“Rav and Shmuel differed in their interpretation of these words. One said that he was really a new king; the other said that it was the same king but he made new edicts.”
This argument is difficult to understand. Firstly, should the claim that it was actually a new king not be obvious? That is, after all, exactly what the verse tells us! Secondly, how is it that the Amoraim are arguing over such a basic historical fact? What was the truth? Thirdly, how is it possible that one Pharaoh could live for so long--from Yosef’s time until the Exodus?
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Vayechi
“The Angel who has redeemed me from all harm should bless the lads. In them may my name be recalled, and the names of my fathers Avraham and Yitzchak, and let them increase upon the earth.”
With these words, Yaakov blesses Ephraim and Menashe, the children of Yosef. The Hebrew word used for “teeming multitudes” is veyidgu, a word derived from the root dag--“fish.” Rashi there cites the Gemara in Brachos, which explains: “Like fish, which are fruitful and which multiply and which the evil eye cannot affect.”
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“The Angel who has redeemed me from all harm should bless the lads. In them may my name be recalled, and the names of my fathers Avraham and Yitzchak, and let them increase upon the earth.”
With these words, Yaakov blesses Ephraim and Menashe, the children of Yosef. The Hebrew word used for “teeming multitudes” is veyidgu, a word derived from the root dag--“fish.” Rashi there cites the Gemara in Brachos, which explains: “Like fish, which are fruitful and which multiply and which the evil eye cannot affect.”
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Vayigash
In this week’s parsha the events of Bereishit climax. Yosef reveals himself, the brothers are reconciled, and the entire clan moves down to Egypt. The stage is set.
On the road to Egypt, Yaakov receives a prophecy in the dark of the night. "Do not be afraid to go down to Egypt, for there I will make you a great nation. I will go down with you to Egypt, and I will also bring you back again" (46:3-4). Yaakov knew what was coming and he was frightened. Hashem’s response was to tell him, I will not be abandoning the Jews in Egypt. On the contrary, it is there in exile that I will be making you a great nation. There are going to be times that you will wonder where I am, so I am telling you now: I’m going down with you.
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In this week’s parsha the events of Bereishit climax. Yosef reveals himself, the brothers are reconciled, and the entire clan moves down to Egypt. The stage is set.
On the road to Egypt, Yaakov receives a prophecy in the dark of the night. "Do not be afraid to go down to Egypt, for there I will make you a great nation. I will go down with you to Egypt, and I will also bring you back again" (46:3-4). Yaakov knew what was coming and he was frightened. Hashem’s response was to tell him, I will not be abandoning the Jews in Egypt. On the contrary, it is there in exile that I will be making you a great nation. There are going to be times that you will wonder where I am, so I am telling you now: I’m going down with you.
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Miketz
Dreams. Never has there been a person whose life was defined by dreams as much as Yosef. Not only did his own dreams give him a sense of purpose and mission from a very young age, his interpretations of the dreams of the wine butler and Pharaoh brought him up from the depths to never before seen heights - from prisoner to Viceroy. Keeping in mind the profound influence these events had on Yosef’s life, certain aspects of his behavior are quite puzzling.
Put yourself in Yosef’s shoes (or sandals) for a moment. You are standing before the leader of the not-so-free world, Pharaoh. He is the most powerful person in the ancient world - his own countrymen believe he is a god. You, on the other hand, are part of the lowest class of society. Not only are you a slave, but you are coming straight from jail, sent there for the attempted rape of an Egyptian official’s wife.
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Dreams. Never has there been a person whose life was defined by dreams as much as Yosef. Not only did his own dreams give him a sense of purpose and mission from a very young age, his interpretations of the dreams of the wine butler and Pharaoh brought him up from the depths to never before seen heights - from prisoner to Viceroy. Keeping in mind the profound influence these events had on Yosef’s life, certain aspects of his behavior are quite puzzling.
Put yourself in Yosef’s shoes (or sandals) for a moment. You are standing before the leader of the not-so-free world, Pharaoh. He is the most powerful person in the ancient world - his own countrymen believe he is a god. You, on the other hand, are part of the lowest class of society. Not only are you a slave, but you are coming straight from jail, sent there for the attempted rape of an Egyptian official’s wife.
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Vayeshev
“‘But think of me when all is well with you again, and do me the kindness of mentioning me to Pharaoh, so as to free me from this place.’…Yet the chief cupbearer did not think of Yosef; he forgot him.” (Bereishis 40:14, 23)
In this week’s parsha, Yosef is thrown into prison by the Egyptians because of the false accusations made against him by Potiphar’s wife. It seems like he will meet his death in that dark place until he encounters Pharaoh’s imprisoned head baker and head cupbearer or butler. They tell him about the strange dreams they had, which he correctly interprets: The baker would be put to death by Pharaoh, while the butler would be restored to his former post. He only requests one favor from the butler: “...think of me when all is well with you again, and do me the kindness of mentioning me to Pharaoh, so as to free me from this place.”
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“‘But think of me when all is well with you again, and do me the kindness of mentioning me to Pharaoh, so as to free me from this place.’…Yet the chief cupbearer did not think of Yosef; he forgot him.” (Bereishis 40:14, 23)
In this week’s parsha, Yosef is thrown into prison by the Egyptians because of the false accusations made against him by Potiphar’s wife. It seems like he will meet his death in that dark place until he encounters Pharaoh’s imprisoned head baker and head cupbearer or butler. They tell him about the strange dreams they had, which he correctly interprets: The baker would be put to death by Pharaoh, while the butler would be restored to his former post. He only requests one favor from the butler: “...think of me when all is well with you again, and do me the kindness of mentioning me to Pharaoh, so as to free me from this place.”
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Vayishlach
“And Yaakov said to his household and to all who were with him: ‘Rid yourselves of the alien gods in your midst, purify yourselves, and change your clothes.’” (Bereishis 35:2)
After Shimon and Levi violently avenge the honor of their sister Dina on the people of Shechem, Hashem commands Yaakov to leave the area and travel to Beis El. Yaakov calls upon his family to depart and instructs them to remove the idols which they apparently had with them. They heed his command and give him the idols, which he disposes of.
This passage has aroused wonder for generations. Could it really be that the saintly family of Yaakov had idols? How did this elite group of servants of the One God stumble into the crass evil of idolatry?
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“And Yaakov said to his household and to all who were with him: ‘Rid yourselves of the alien gods in your midst, purify yourselves, and change your clothes.’” (Bereishis 35:2)
After Shimon and Levi violently avenge the honor of their sister Dina on the people of Shechem, Hashem commands Yaakov to leave the area and travel to Beis El. Yaakov calls upon his family to depart and instructs them to remove the idols which they apparently had with them. They heed his command and give him the idols, which he disposes of.
This passage has aroused wonder for generations. Could it really be that the saintly family of Yaakov had idols? How did this elite group of servants of the One God stumble into the crass evil of idolatry?
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Vayeitzei
Although each of the Matriarchs was barren for years until finally conceiving, the Torah emphasizes Rachel’s sorrow as a result of this void in her life more than it describes the pain of the other Matriarchs. Sarah laughs at the idea of having a child late in life, and Isaac’s name even refers to this laughter, but the Torah does not tell us about her praying for a child. Rivka indeed prays for a child along with Isaac (see Rashi 25:21), but she does not name either of her sons with a name that references G-d answering her prayers. However, Rachel not only pleads desperately for children, but even names each of her children and her maidservant Bilha’s children in a way that reminds us forever of her desperation.
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Although each of the Matriarchs was barren for years until finally conceiving, the Torah emphasizes Rachel’s sorrow as a result of this void in her life more than it describes the pain of the other Matriarchs. Sarah laughs at the idea of having a child late in life, and Isaac’s name even refers to this laughter, but the Torah does not tell us about her praying for a child. Rivka indeed prays for a child along with Isaac (see Rashi 25:21), but she does not name either of her sons with a name that references G-d answering her prayers. However, Rachel not only pleads desperately for children, but even names each of her children and her maidservant Bilha’s children in a way that reminds us forever of her desperation.
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Toldot
But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of Hashem. And Hashem answered her, “Two nations are in your womb, two separate peoples shall issue from your body. One people shall be mightier than the other, and the older shall serve the younger.”
(Gen. 25:22-23)
This week’s parsha opens with the story of Yitzchak and Rivka’s prayers for offspring. They are answered, and Rivka conceives. It isn’t long before Rivka feels strange. The twins in her womb are restless, and she is in terrible discomfort. She asks “Why do I exist?” The Midrash explains her existential angst by telling us that when Rivka would pass a house of idolatry, she would feel the pressure of Esav attempting to run toward it. When she passed a beis midrash, she would feel Yaakov trying to do the same. She opens her heart in prayer once again in search of understanding.
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But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of Hashem. And Hashem answered her, “Two nations are in your womb, two separate peoples shall issue from your body. One people shall be mightier than the other, and the older shall serve the younger.”
(Gen. 25:22-23)
This week’s parsha opens with the story of Yitzchak and Rivka’s prayers for offspring. They are answered, and Rivka conceives. It isn’t long before Rivka feels strange. The twins in her womb are restless, and she is in terrible discomfort. She asks “Why do I exist?” The Midrash explains her existential angst by telling us that when Rivka would pass a house of idolatry, she would feel the pressure of Esav attempting to run toward it. When she passed a beis midrash, she would feel Yaakov trying to do the same. She opens her heart in prayer once again in search of understanding.
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Chayei Sara
“And Sarah was a hundred years and seven years and twenty years old: these were the years of the life of Sarah.” (Bereishis 23:1)
This week’s parsha records the events which follow immediately after the death of Sarah. It begins with a verse which records her age at the time of her passing: 127 years old. There is an unusual syntax that appears in this pasuk which is noted by the Sages: the word “shanah”, “year,” is repeated in each clause of the phrase which refers to Sarah’s age. Thus: “a hundred years and seven years and twenty years old.”
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“And Sarah was a hundred years and seven years and twenty years old: these were the years of the life of Sarah.” (Bereishis 23:1)
This week’s parsha records the events which follow immediately after the death of Sarah. It begins with a verse which records her age at the time of her passing: 127 years old. There is an unusual syntax that appears in this pasuk which is noted by the Sages: the word “shanah”, “year,” is repeated in each clause of the phrase which refers to Sarah’s age. Thus: “a hundred years and seven years and twenty years old.”
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Vayera
“And Sarah laughed to herself, saying: ‘After I have aged will I again have smooth skin? And my husband is old!’...And Hashem said to Avraham…’Is anything too hard for Hashem?’” (Bereishis 18:12-14)
Our parsha begins with Avraham’s encounter with three men--angels in disguise--who visit his home bearing news: his wife, Sarah, will soon bear him a son. Sarah is listening to the conversation discreetly from the tent, and cannot help but laugh. She wonders to herself: Could it be that I, a 90-year-old woman, will somehow become young again and bear a child?
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“And Sarah laughed to herself, saying: ‘After I have aged will I again have smooth skin? And my husband is old!’...And Hashem said to Avraham…’Is anything too hard for Hashem?’” (Bereishis 18:12-14)
Our parsha begins with Avraham’s encounter with three men--angels in disguise--who visit his home bearing news: his wife, Sarah, will soon bear him a son. Sarah is listening to the conversation discreetly from the tent, and cannot help but laugh. She wonders to herself: Could it be that I, a 90-year-old woman, will somehow become young again and bear a child?
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Lech Lecha
“And He brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then He said to him, “So shall your offspring be.” And he believed in Hashem; and He counted it to him for righteousness.” Bereishis 15:5-6
This week’s Torah portion contains a very significant prophecy. God assures Avraham that he will have children, and that his offspring will increase in number until they rivaled the very stars in the heavens. God continues by telling Avraham that his children will be slaves in a “land not their own”, where they will be brutally enslaved. However, He assures Avraham that his descendants will ultimately be redeemed, and that the nation that enslaved them will be judged severely.
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“And He brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then He said to him, “So shall your offspring be.” And he believed in Hashem; and He counted it to him for righteousness.” Bereishis 15:5-6
This week’s Torah portion contains a very significant prophecy. God assures Avraham that he will have children, and that his offspring will increase in number until they rivaled the very stars in the heavens. God continues by telling Avraham that his children will be slaves in a “land not their own”, where they will be brutally enslaved. However, He assures Avraham that his descendants will ultimately be redeemed, and that the nation that enslaved them will be judged severely.
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Noach
Noah, the father of modern man and the star of this week’s Parsha, is described to us in an unusual way. The story begins, “Noah was a righteous man, innocent (literally, unblemished) in his generation.” What does the Torah mean, “in his generation”? Either he was righteous and innocent or he wasn’t. Furthermore, who needs introductions? The Torah usually lets people’s actions speak for themselves. Abraham, for example, neither gets nor needs any introduction.
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Noah, the father of modern man and the star of this week’s Parsha, is described to us in an unusual way. The story begins, “Noah was a righteous man, innocent (literally, unblemished) in his generation.” What does the Torah mean, “in his generation”? Either he was righteous and innocent or he wasn’t. Furthermore, who needs introductions? The Torah usually lets people’s actions speak for themselves. Abraham, for example, neither gets nor needs any introduction.
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Bereishit
A more complex and impenetrable entity than the human mind has yet to be discovered. From quark to quasar, from amoeba to orangutan, nothing compares. Man is truly the pinnacle of Creation and the crown jewel of the universe.
How did this fascinating creature come into being? How did G-d create Man?
G-d created the world with words. G-d spoke and, out of the nothingness, a vast fabric of space-time appeared. G-d continued to speak, and that void began to fill with all the wonders of Creation. With His words G-d brought each new creation into existence.
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A more complex and impenetrable entity than the human mind has yet to be discovered. From quark to quasar, from amoeba to orangutan, nothing compares. Man is truly the pinnacle of Creation and the crown jewel of the universe.
How did this fascinating creature come into being? How did G-d create Man?
G-d created the world with words. G-d spoke and, out of the nothingness, a vast fabric of space-time appeared. G-d continued to speak, and that void began to fill with all the wonders of Creation. With His words G-d brought each new creation into existence.
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Sukkot
After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say.
We come home after fasting and praying on Yom Kippur and we realize that some basic changes are in order. First of all, I need to move out. Who needs such a large, fancy home? A simple hut is all I need.
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After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say.
We come home after fasting and praying on Yom Kippur and we realize that some basic changes are in order. First of all, I need to move out. Who needs such a large, fancy home? A simple hut is all I need.
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Parsha Ha'azinu
Parshat Ha’azinu is a powerful, possibly the most powerful parsha in the Torah. In beautiful poetic language it provides sweeping perspectives on our national development, past, present and future. The messages clear, the words poignant, the multi-faceted explanations all pointing in one direction: a reminder to heed our national calling, to remain faithful to our timeless mission. Without pausing, history and the yet-to-unfold are to be viewed as a reality check.
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Parshat Ha’azinu is a powerful, possibly the most powerful parsha in the Torah. In beautiful poetic language it provides sweeping perspectives on our national development, past, present and future. The messages clear, the words poignant, the multi-faceted explanations all pointing in one direction: a reminder to heed our national calling, to remain faithful to our timeless mission. Without pausing, history and the yet-to-unfold are to be viewed as a reality check.
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Yom Kippur
Throughout the year, when reciting the Shema prayer, we say the first verse out loud, and then whisper the line “Blessed is the Name of His glorious kingdom for all eternity.” But when we say the Shema on Yom Kippur, both at night and in the morning, we say both lines out loud. Why do we deviate from our normal practice? The Midrash teaches that Moshe heard the line “Blessed is the Name…” from the angels, and then he taught it to the Jewish people. Throughout the year, we say it in an undertone because we cannot praise G-d like the angels. On Yom Kippur, we elevate ourselves to the level of angels and say it out loud just like they do. The Midrash is difficult to understand. Why do we pretend to be angelic one day a year, if we clearly know that as human beings we will never reach the level of angels?
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Throughout the year, when reciting the Shema prayer, we say the first verse out loud, and then whisper the line “Blessed is the Name of His glorious kingdom for all eternity.” But when we say the Shema on Yom Kippur, both at night and in the morning, we say both lines out loud. Why do we deviate from our normal practice? The Midrash teaches that Moshe heard the line “Blessed is the Name…” from the angels, and then he taught it to the Jewish people. Throughout the year, we say it in an undertone because we cannot praise G-d like the angels. On Yom Kippur, we elevate ourselves to the level of angels and say it out loud just like they do. The Midrash is difficult to understand. Why do we pretend to be angelic one day a year, if we clearly know that as human beings we will never reach the level of angels?
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Parsha Nitzavim
“When [an evildoer] hears the words of these sanctions, he may fancy himself immune, thinking, ‘I shall be safe, though I follow my own willful heart’—to the utter ruin of moist and dry alike. Hashem will never forgive him; rather, Hashem’s anger and passion will rage against that man, till every sanction recorded in this book comes down upon him, and the LORD blots out his name from under heaven.” (Devarim 29:18-19)
Rabbi Shimon Schwab (b. Frankfurt 1908, d. New York 1995) points out a strange phrase in the pasuk. The Torah describes a sinner who reacts flippantly to the grave threats of the order of curses listed in the parsha, thinking to himself that no consequences will befall him. Why is it necessary to note that “Hashem will never forgive him”? There can only be two possibilities -- either the sinner will not repent, in which case of course he will not be forgiven, or he will repent. If he repents, the rule is ein lecha davar ha’omed befnei hateshuva: “There is nothing that stands in the way of repentance!”
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“When [an evildoer] hears the words of these sanctions, he may fancy himself immune, thinking, ‘I shall be safe, though I follow my own willful heart’—to the utter ruin of moist and dry alike. Hashem will never forgive him; rather, Hashem’s anger and passion will rage against that man, till every sanction recorded in this book comes down upon him, and the LORD blots out his name from under heaven.” (Devarim 29:18-19)
Rabbi Shimon Schwab (b. Frankfurt 1908, d. New York 1995) points out a strange phrase in the pasuk. The Torah describes a sinner who reacts flippantly to the grave threats of the order of curses listed in the parsha, thinking to himself that no consequences will befall him. Why is it necessary to note that “Hashem will never forgive him”? There can only be two possibilities -- either the sinner will not repent, in which case of course he will not be forgiven, or he will repent. If he repents, the rule is ein lecha davar ha’omed befnei hateshuva: “There is nothing that stands in the way of repentance!”
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Parsha Ki Tavo
This week’s parsha contains a rousing description of the infinite blessings which await the Jewish people when they follow the Torah in the Land of Israel. In one verse, the Torah states:
“Hashem will give you abounding prosperity in the issue of your womb, the offspring of your cattle, and the produce of your soil in the land that Hashem swore to your fathers to assign to you.” (Devarim 28:11)
The Chasam Sofer (Rabbi Moshe Sofer, 1762-1839) notes the use of the term “vehosircha,” “[Hashem] will give you abounding prosperity” in reference to “the issue of your womb.” ...
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This week’s parsha contains a rousing description of the infinite blessings which await the Jewish people when they follow the Torah in the Land of Israel. In one verse, the Torah states:
“Hashem will give you abounding prosperity in the issue of your womb, the offspring of your cattle, and the produce of your soil in the land that Hashem swore to your fathers to assign to you.” (Devarim 28:11)
The Chasam Sofer (Rabbi Moshe Sofer, 1762-1839) notes the use of the term “vehosircha,” “[Hashem] will give you abounding prosperity” in reference to “the issue of your womb.” ...
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Parsha Ki Teitzei
The month of Elul is underway. Rabbis are hard at work on their High Holiday sermons, shofar blowers are dusting off their instruments, and Jews around the world are preparing heart and soul for the Days of Awe. Introspection is the call of the hour.
As we approach the Days of Judgment and Atonement, our life-long struggle with negative impulses comes to the fore. G-d knows that nobody’s perfect, but if the High Holy Days say anything at all, they insist that we engage in personal evaluation and self-improvement as Jews. And if we are to hold any hope for success we must begin with the sage advice of the military: “Know your enemy.” We were created with an evil inclination and it is our responsibility to identify it, confront it, and defeat it. But what is the nature of this yetzer harah (evil inclination) that resides in our hearts? What is it about sin that’s so tempting?
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The month of Elul is underway. Rabbis are hard at work on their High Holiday sermons, shofar blowers are dusting off their instruments, and Jews around the world are preparing heart and soul for the Days of Awe. Introspection is the call of the hour.
As we approach the Days of Judgment and Atonement, our life-long struggle with negative impulses comes to the fore. G-d knows that nobody’s perfect, but if the High Holy Days say anything at all, they insist that we engage in personal evaluation and self-improvement as Jews. And if we are to hold any hope for success we must begin with the sage advice of the military: “Know your enemy.” We were created with an evil inclination and it is our responsibility to identify it, confront it, and defeat it. But what is the nature of this yetzer harah (evil inclination) that resides in our hearts? What is it about sin that’s so tempting?
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Parsha Shoftim
In this week’s parsha we learn the proper procedure for dealing with troubling questions of halacha. The Torah acknowledges that at times, the skill of an individual rabbi or judge will not be up to the task of handling a difficult issue. If that should happen, the way forward is clear:
“If a matter of judgment is hidden from you, between blood and blood, between verdict and verdict, between plague and plague, matters of dispute in your cities -- you shall rise up and ascend to the place that Hashem, your God, shall choose. You shall come to the Kohanim, the Levites, and to the judge who will be in those days; you shall inquire and they will tell you the word of judgment. You shall do according to the word that they will tell you, from that place that Hashem will choose, and you shall be careful to do according to everything that they will teach you.” (Devarim 17:8-10)
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In this week’s parsha we learn the proper procedure for dealing with troubling questions of halacha. The Torah acknowledges that at times, the skill of an individual rabbi or judge will not be up to the task of handling a difficult issue. If that should happen, the way forward is clear:
“If a matter of judgment is hidden from you, between blood and blood, between verdict and verdict, between plague and plague, matters of dispute in your cities -- you shall rise up and ascend to the place that Hashem, your God, shall choose. You shall come to the Kohanim, the Levites, and to the judge who will be in those days; you shall inquire and they will tell you the word of judgment. You shall do according to the word that they will tell you, from that place that Hashem will choose, and you shall be careful to do according to everything that they will teach you.” (Devarim 17:8-10)
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Parsha Re'eh
The opening verse of this week’s parsha presents the people of Israel with a choice:
“See, I have placed before you on this day a blessing and a curse. The blessing: that you might heed the commandments of Hashem, your God, of which I am instructing you on this day. The curse: that you do not heed Hashem’s commandments and you stray from the path which I am instructing you in...” (Devarim 11:26-28)
The stark binary described by Moshe Rabbeinu is clear. It is the very act of heeding God’s word that is “a blessing;” it is the failure to do so which is called “a curse.”
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The opening verse of this week’s parsha presents the people of Israel with a choice:
“See, I have placed before you on this day a blessing and a curse. The blessing: that you might heed the commandments of Hashem, your God, of which I am instructing you on this day. The curse: that you do not heed Hashem’s commandments and you stray from the path which I am instructing you in...” (Devarim 11:26-28)
The stark binary described by Moshe Rabbeinu is clear. It is the very act of heeding God’s word that is “a blessing;” it is the failure to do so which is called “a curse.”
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Parsha Eikev
In this week’s parsha, a reference is made--only the second one in the Torah, and one of three in all of Tanach--to the mysterious tzir’ah, which will attack Israel’s enemies and destroy them. The nature of the tzir’ah is somewhat unclear. Rashi describes a flying insect which attacks the eyes of its victims with poison, incapacitating them. Ramban (Exodus 23:25) seemingly concurs, saying that this insect is similar to a bee. This would then be a reference to a particularly vicious wasp or hornet, spurred miraculously into attacking the enemies of Israel. Ibn Ezra, by contrast, writes in our parsha that the word tzir’ah is a reference to a disease, similar to tzara’as. In any case, the reference is to a supernatural, devastating attack on those who wished to harm the Jewish people.
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In this week’s parsha, a reference is made--only the second one in the Torah, and one of three in all of Tanach--to the mysterious tzir’ah, which will attack Israel’s enemies and destroy them. The nature of the tzir’ah is somewhat unclear. Rashi describes a flying insect which attacks the eyes of its victims with poison, incapacitating them. Ramban (Exodus 23:25) seemingly concurs, saying that this insect is similar to a bee. This would then be a reference to a particularly vicious wasp or hornet, spurred miraculously into attacking the enemies of Israel. Ibn Ezra, by contrast, writes in our parsha that the word tzir’ah is a reference to a disease, similar to tzara’as. In any case, the reference is to a supernatural, devastating attack on those who wished to harm the Jewish people.
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Parsha Va'etchanan
This essay will explore the various types of prayer inspired by the verse in this week’s parsha of “I (Moses) supplicated (vaeschanan) before Hashem...” (Deuteronomy 3:23).
The Midrash (Rabbah and Yalkut Shimoni) on this verse states that there are thirteen types of prayers which people can utilize when praying to Hashem, G-d. I would like to briefly explain them and then answer a noteworthy question.
Considering all of his choices, what is the reason that Moses begged Hashem to allow him to enter Israel specifically utilizing the tactic of, ואתחנן supplication? The name of the parsha is in honor of that prayer-Vaeschanan. (Anyone wishing to get a fuller understanding of any of these beautiful prayer-styles is referred to the Hebrew book She’arim B’Tefillah by Rabbi Shimshon Pincus zt”l which is the basis for the following list of explanations.)
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This essay will explore the various types of prayer inspired by the verse in this week’s parsha of “I (Moses) supplicated (vaeschanan) before Hashem...” (Deuteronomy 3:23).
The Midrash (Rabbah and Yalkut Shimoni) on this verse states that there are thirteen types of prayers which people can utilize when praying to Hashem, G-d. I would like to briefly explain them and then answer a noteworthy question.
Considering all of his choices, what is the reason that Moses begged Hashem to allow him to enter Israel specifically utilizing the tactic of, ואתחנן supplication? The name of the parsha is in honor of that prayer-Vaeschanan. (Anyone wishing to get a fuller understanding of any of these beautiful prayer-styles is referred to the Hebrew book She’arim B’Tefillah by Rabbi Shimshon Pincus zt”l which is the basis for the following list of explanations.)
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Parsha Devarim
Devarim is the last of the five books of the Torah and it records Moshe’s lectures to the Jewish People. Moshe inspires them to be all they can be: To fear G-d, to love G-d, and to lead a Torah lifestyle. Devarim does contain many new mitzvot, however its primary focus is internalizing the lessons of the first four books.
Devarim begins with the Jews encamped on the Jordan River, poised to enter the Promised Land. Surprisingly, their precise location is described with a string of unfamiliar place names: “These are the words that Moshe spoke to all Israel on the east bank of the Jordan, in the desert, in the Aravah, near Suf, in the vicinity of Paran, Tofel, Lavan, Chatzeroth, and Di Zahav” (Devarim 1:1).
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Devarim is the last of the five books of the Torah and it records Moshe’s lectures to the Jewish People. Moshe inspires them to be all they can be: To fear G-d, to love G-d, and to lead a Torah lifestyle. Devarim does contain many new mitzvot, however its primary focus is internalizing the lessons of the first four books.
Devarim begins with the Jews encamped on the Jordan River, poised to enter the Promised Land. Surprisingly, their precise location is described with a string of unfamiliar place names: “These are the words that Moshe spoke to all Israel on the east bank of the Jordan, in the desert, in the Aravah, near Suf, in the vicinity of Paran, Tofel, Lavan, Chatzeroth, and Di Zahav” (Devarim 1:1).
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Parsha Matot-Massei
Every society has a method of dealing with violent criminals. In the Torah's legal system there is a distinction between those criminals who commit murder intentionally and those who commit murder unintentionally. Those who commit murder intentionally are dealt with in a what
we would consider to be a conventional method and may even receive capital punishment for their crime. But for those who commit murder unintentionally the Torah prescribes a system of exile and isolation.
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Every society has a method of dealing with violent criminals. In the Torah's legal system there is a distinction between those criminals who commit murder intentionally and those who commit murder unintentionally. Those who commit murder intentionally are dealt with in a what
we would consider to be a conventional method and may even receive capital punishment for their crime. But for those who commit murder unintentionally the Torah prescribes a system of exile and isolation.
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Parsha Pinchas
In this week’s Parsha we encounter a period of transition for the Jewish people. G-d asks Moshe to ascend a mountain to get a view of the land that he will not enter. Any hope that Moshe may have had that G-d would reverse His decree and allow Moshe free passage to the Land of our Forefathers is snuffed out. This realization seems to trigger a request from Moshe to G-d: “May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd.”
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In this week’s Parsha we encounter a period of transition for the Jewish people. G-d asks Moshe to ascend a mountain to get a view of the land that he will not enter. Any hope that Moshe may have had that G-d would reverse His decree and allow Moshe free passage to the Land of our Forefathers is snuffed out. This realization seems to trigger a request from Moshe to G-d: “May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd.”
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Parsha Balak
Torah study is about learning from the biblical personalities. Often we gain from focusing on the righteous personalities, as we look for ways to emulate their refined character traits. Sometimes we have the opportunity to gain just as much by noting the ways of the wicked and avoiding them at all cost. Parshat Balak is a situation where we get the best of both worlds. Here it is specifically the contrast between the villain of the week, Bilaam and the righteousness of the Jewish people that is so enlightening.
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Torah study is about learning from the biblical personalities. Often we gain from focusing on the righteous personalities, as we look for ways to emulate their refined character traits. Sometimes we have the opportunity to gain just as much by noting the ways of the wicked and avoiding them at all cost. Parshat Balak is a situation where we get the best of both worlds. Here it is specifically the contrast between the villain of the week, Bilaam and the righteousness of the Jewish people that is so enlightening.
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Parsha Chukas
There are two stories in the Torah that talk about Moshe drawing forth water from a rock. First, in Exodus
17:6, the Torah relates how the Jewish people come to Refidim and complain about the lack of water, so
Hashem tells Moshe to strike the rock to bring forth water for them. Moshe hits the rock, water comes out,
and he names the place Masa U’meriva because the people fought with Hashem and tested him by saying “Is
Hashem with us?”
The Torah relates the second story is this week’s parsha (Numbers Chapter 20). The Jewish people come to
Kadesh and the water stopped coming out of the rock when Miriam died. They complain to Moshe and
Aharon for water, and this time Hashem tells them not to hit the rock but rather to speak to it. When Moshe
hits the rock and the water gushes forth, Hashem says to him, “Because you did not believe in Me to make me
holy in front of the children of Israel, you will not bring them into the Land.”
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There are two stories in the Torah that talk about Moshe drawing forth water from a rock. First, in Exodus
17:6, the Torah relates how the Jewish people come to Refidim and complain about the lack of water, so
Hashem tells Moshe to strike the rock to bring forth water for them. Moshe hits the rock, water comes out,
and he names the place Masa U’meriva because the people fought with Hashem and tested him by saying “Is
Hashem with us?”
The Torah relates the second story is this week’s parsha (Numbers Chapter 20). The Jewish people come to
Kadesh and the water stopped coming out of the rock when Miriam died. They complain to Moshe and
Aharon for water, and this time Hashem tells them not to hit the rock but rather to speak to it. When Moshe
hits the rock and the water gushes forth, Hashem says to him, “Because you did not believe in Me to make me
holy in front of the children of Israel, you will not bring them into the Land.”
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Parsha Korach
Before we discuss this week’s parsha, let’s return for a moment to last week’s. In parshat Sh’lach
we had the episode of the spies. Twelve Jewish leaders went undercover to spy on the fortifications and armies of the land of Israel. The scouts returned with tales of mighty giants and convinced the Jews that Israel was impenetrable. This amounted to blasphemy, for G-d Himself had promised Israel to the Jews. But the people believed the spies and even considered returning to Egypt. Apparently, the Jews had more faith in their leaders than they had in G-d. For this sin, G-d condemned the people to a life of aimless desert wandering, and only after that entire generation died out would their children enter the Holy Land.
This story carries a powerful and relevant message: We are not to follow anybody like blind
sheep, no matter how charismatic they may be. We are held accountable for whom we choose to follow, and our behavior cannot be justified with the excuse that our leaders have led us astray. When a leader lacks faith, it’s time for impeachment. We must hold our leaders to the highest standards. No leader is above our scrutiny.
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Before we discuss this week’s parsha, let’s return for a moment to last week’s. In parshat Sh’lach
we had the episode of the spies. Twelve Jewish leaders went undercover to spy on the fortifications and armies of the land of Israel. The scouts returned with tales of mighty giants and convinced the Jews that Israel was impenetrable. This amounted to blasphemy, for G-d Himself had promised Israel to the Jews. But the people believed the spies and even considered returning to Egypt. Apparently, the Jews had more faith in their leaders than they had in G-d. For this sin, G-d condemned the people to a life of aimless desert wandering, and only after that entire generation died out would their children enter the Holy Land.
This story carries a powerful and relevant message: We are not to follow anybody like blind
sheep, no matter how charismatic they may be. We are held accountable for whom we choose to follow, and our behavior cannot be justified with the excuse that our leaders have led us astray. When a leader lacks faith, it’s time for impeachment. We must hold our leaders to the highest standards. No leader is above our scrutiny.
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Parsha Shlach
Twice in our history we angered G-d to the point that He thought to destroy us. With a little
help from a good Jewish lawyer named Moshe, we managed to escape that fate. However, these two
terrible sins forever altered our national history. The first great crime was when we worshiped the
Golden Calf at the foot of Mt. Sinai. The second appears in this week’s parsha, and it is the Sin of the
Spies.
The Jews sent scouts to spy out the land of Israel and its inhabitants. The majority of the scouts
returned with a negative report: “We cannot go forward against those people! They are too strong for
us!” The Jews were frightened: “Why is G-d bringing us to this land to die by the sword? … Let’s
appoint a [new] leader and go back to Egypt”.
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Twice in our history we angered G-d to the point that He thought to destroy us. With a little
help from a good Jewish lawyer named Moshe, we managed to escape that fate. However, these two
terrible sins forever altered our national history. The first great crime was when we worshiped the
Golden Calf at the foot of Mt. Sinai. The second appears in this week’s parsha, and it is the Sin of the
Spies.
The Jews sent scouts to spy out the land of Israel and its inhabitants. The majority of the scouts
returned with a negative report: “We cannot go forward against those people! They are too strong for
us!” The Jews were frightened: “Why is G-d bringing us to this land to die by the sword? … Let’s
appoint a [new] leader and go back to Egypt”.
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Parsha Beha'aloscha
Rules of Conflict
The very first Machloket, argument, between two valid rabbinical opinions to ever take place in Jewish history has a tremendous lesson to teach us. The dispute was regarding whether one could lean and confess on a sacrificial animal (the process of placing one’s hands upon it to pronounce confession before offering it as a sacrifice) on a Jewish holiday. Shamai maintained that it was prohibited and Hillel allowed it.
The Argument
The Talmud (Tractate Beitza 20b) tells a story that a student of Hillel came to the Beit HaMikdash, Temple, on a holiday and began to lean on an animal as his teacher Hillel allowed. A student of Shamai attempted to start an argument and yelled, ,"סמיכה זו מה what’s this leaning?!” The student of Hillel, in an effort to end the confrontation, replied abruptly, "שתיקה זו מה” what’s silence (meaning: I will not fight; you know that our teachers have different opinions)!” The conversation ended. A Talmudic sage then goes on to comment that we can learn from this story: Whenever one is insulted he may answer back the same amount of words as he was accused.
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Rules of Conflict
The very first Machloket, argument, between two valid rabbinical opinions to ever take place in Jewish history has a tremendous lesson to teach us. The dispute was regarding whether one could lean and confess on a sacrificial animal (the process of placing one’s hands upon it to pronounce confession before offering it as a sacrifice) on a Jewish holiday. Shamai maintained that it was prohibited and Hillel allowed it.
The Argument
The Talmud (Tractate Beitza 20b) tells a story that a student of Hillel came to the Beit HaMikdash, Temple, on a holiday and began to lean on an animal as his teacher Hillel allowed. A student of Shamai attempted to start an argument and yelled, ,"סמיכה זו מה what’s this leaning?!” The student of Hillel, in an effort to end the confrontation, replied abruptly, "שתיקה זו מה” what’s silence (meaning: I will not fight; you know that our teachers have different opinions)!” The conversation ended. A Talmudic sage then goes on to comment that we can learn from this story: Whenever one is insulted he may answer back the same amount of words as he was accused.
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Parsha Nasso
There is a widespread custom for parents to bless their children when they come home from synagogue on Friday night. The blessing for a boy starts, “May G-d make you like Ephraim and Menashe”and the blessing for a girl starts, “May G-d make you like Sarah, Rebecca, Rachel, and Leah.”
The reference to Ephraim and Menashe comes from the words Jacob said to them before he died (Genesis 48:20), indicating they would be the prototypical Jews worthy of emulation, and the female equivalents are the Matriarchs. The first part of the blessing focuses on these famous Jewish role models.The blessing continues for both boys and girls with three verses from our Torah portion which constitute the blessing the Kohanim
(priests) gave the Jewish people in the Temple. Every parent, even a non-Kohen, may bless their children using these verses. What is the deeper meaning of this universal blessing? Surely there are infinite possibilities of blessings one could give to his children, so why say this one?
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There is a widespread custom for parents to bless their children when they come home from synagogue on Friday night. The blessing for a boy starts, “May G-d make you like Ephraim and Menashe”and the blessing for a girl starts, “May G-d make you like Sarah, Rebecca, Rachel, and Leah.”
The reference to Ephraim and Menashe comes from the words Jacob said to them before he died (Genesis 48:20), indicating they would be the prototypical Jews worthy of emulation, and the female equivalents are the Matriarchs. The first part of the blessing focuses on these famous Jewish role models.The blessing continues for both boys and girls with three verses from our Torah portion which constitute the blessing the Kohanim
(priests) gave the Jewish people in the Temple. Every parent, even a non-Kohen, may bless their children using these verses. What is the deeper meaning of this universal blessing? Surely there are infinite possibilities of blessings one could give to his children, so why say this one?
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Parsha Bamidbar
The book of Bamidbar marks the transition from the rules of the game to the playing field of real life. After the spiritual high of Vayikra, Bamidbar provides a reality check, reminding us of our moral frailty. G-d gave the Torah to us humans and not to the angels, and failures are therefore inevitable. But it is precisely the Torah’s call for spiritual muscle that elevates our lives and makes our victories so exhilarating.
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The book of Bamidbar marks the transition from the rules of the game to the playing field of real life. After the spiritual high of Vayikra, Bamidbar provides a reality check, reminding us of our moral frailty. G-d gave the Torah to us humans and not to the angels, and failures are therefore inevitable. But it is precisely the Torah’s call for spiritual muscle that elevates our lives and makes our victories so exhilarating.
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Parsha Kedoshim
An often misunderstood concept in Judaism is the concept of "kedusha". Usually translated as "holiness", it is a bit of a challenge to define the term. Context alone fails to reveal its true meaning.
At the beginning of our parsha we find the following enigmatic verse: "You must be kadosh, since I, G-d your Lord, am kadosh (Vayikra 19:2). (The Torah is reiterating here a point that was made in Vayikra [11:44]: "For I am G-d your Lord, and since I am holy, you must [also] make yourselves holy and remain sanctified".) At the same time that G-d calls upon us to be kadosh, He describes Himself as kadosh. Although this does parallel the familiar idea of vehalachta bidrachav (Devorim 10:12), i.e., imitatio dei, however, kedusha still remains undefined. It is in situations like this that we recognize our debt to our great sages and commentators...
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An often misunderstood concept in Judaism is the concept of "kedusha". Usually translated as "holiness", it is a bit of a challenge to define the term. Context alone fails to reveal its true meaning.
At the beginning of our parsha we find the following enigmatic verse: "You must be kadosh, since I, G-d your Lord, am kadosh (Vayikra 19:2). (The Torah is reiterating here a point that was made in Vayikra [11:44]: "For I am G-d your Lord, and since I am holy, you must [also] make yourselves holy and remain sanctified".) At the same time that G-d calls upon us to be kadosh, He describes Himself as kadosh. Although this does parallel the familiar idea of vehalachta bidrachav (Devorim 10:12), i.e., imitatio dei, however, kedusha still remains undefined. It is in situations like this that we recognize our debt to our great sages and commentators...
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Parsha Tazria
In this week’s Parsha, the Torah talks about Tzaras. Although often thought to be a form of leprosy, Tzaras is actually a purely spiritual ailment. The midrash states that one would be afflicted with Tzaras as a punishment for haughtiness or for slanderous speech. The Talmud (Nedarim 64b) states that a Metzora, a person that was afflicted with Tzaras, was considered like a dead person. In fact, a Metzora has some of the unique characteristics of tumah, spiritual impurity, that were generally reserved only for a human corpse.
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In this week’s Parsha, the Torah talks about Tzaras. Although often thought to be a form of leprosy, Tzaras is actually a purely spiritual ailment. The midrash states that one would be afflicted with Tzaras as a punishment for haughtiness or for slanderous speech. The Talmud (Nedarim 64b) states that a Metzora, a person that was afflicted with Tzaras, was considered like a dead person. In fact, a Metzora has some of the unique characteristics of tumah, spiritual impurity, that were generally reserved only for a human corpse.
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Parsha Shmini
The Book of Exodus culminates with G-d’s command to Construct the Mishkan, or Temple, according to His design. More than four Parshiot, or sections of the Torah, are spent on the details of this house of G-d. The book of Leviticus details the usage of the Temple and is thus the natural successor to its antecedent. In order to best understand many of the commandments in Leviticus we must first attain a level of understanding of the context in which we find them. Namely, we must understand the purpose of the Mishkan.
The concept of G-d desiring a building to be His home in a human, physical world is troubling. What do we mean when we say that G-d focuses His presence in a specific building? And how did this Presence affect the Jewish people?
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The Book of Exodus culminates with G-d’s command to Construct the Mishkan, or Temple, according to His design. More than four Parshiot, or sections of the Torah, are spent on the details of this house of G-d. The book of Leviticus details the usage of the Temple and is thus the natural successor to its antecedent. In order to best understand many of the commandments in Leviticus we must first attain a level of understanding of the context in which we find them. Namely, we must understand the purpose of the Mishkan.
The concept of G-d desiring a building to be His home in a human, physical world is troubling. What do we mean when we say that G-d focuses His presence in a specific building? And how did this Presence affect the Jewish people?
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Parsha Tzav
Maimonides (Laws of Sacrifice Misuse) writes that we ought to try to understand the reasons for the mitzvot of the Torah as much as possible. But then he says there are many mitzvot which the Torah itself calls chukim, which means laws that do not have a clear rational explanation. He says although we can try to find meaning in these mitzvot, we must realize that the true rationale for these mitzvot is hidden from us. He lists bringing sacrifices in this category, along with several other examples. Ritva (13th century) says pithily that when it comes to understanding sacrifices, even the Kabbalists only understood “a drop in the sea.”
Indeed, of all the chukim in the Torah, sacrifices might be the most difficult for us to understand. Kuzari (12th century) writes that if not for the Torah’s instruction to offer sacrifices, we would think that animal sacrifices distance us from G-d. Yet paradoxically, “korban,” the hebrew word for sacrifice, can also be translated as something that brings us closer to G-d...
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Maimonides (Laws of Sacrifice Misuse) writes that we ought to try to understand the reasons for the mitzvot of the Torah as much as possible. But then he says there are many mitzvot which the Torah itself calls chukim, which means laws that do not have a clear rational explanation. He says although we can try to find meaning in these mitzvot, we must realize that the true rationale for these mitzvot is hidden from us. He lists bringing sacrifices in this category, along with several other examples. Ritva (13th century) says pithily that when it comes to understanding sacrifices, even the Kabbalists only understood “a drop in the sea.”
Indeed, of all the chukim in the Torah, sacrifices might be the most difficult for us to understand. Kuzari (12th century) writes that if not for the Torah’s instruction to offer sacrifices, we would think that animal sacrifices distance us from G-d. Yet paradoxically, “korban,” the hebrew word for sacrifice, can also be translated as something that brings us closer to G-d...
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Parsha Vayikra
Maimonides (Laws of Sacrifice Misuse) writes that we ought to try to understand the reasons for the mitzvot of the Torah as much as possible. But then he says there are many mitzvot which the Torah itself calls chukim, which means laws that do not have a clear rational explanation. He says although we can try to find meaning in these mitzvot, we must realize that the true rationale for these mitzvot is hidden from us. He lists bringing sacrifices in this category, along with several other examples. Ritva (13th century) says pithily that when it comes to understanding sacrifices, even the Kabbalists only understood “a drop in the sea.”
Indeed, of all the chukim in the Torah, sacrifices might be the most difficult for us to understand. Kuzari (12th century) writes that if not for the Torah’s instruction to offer sacrifices, we would think that animal sacrifices distance us from G-d. Yet paradoxically, “korban,” the hebrew word for sacrifice, can also be translated as something that brings us closer to G-d...
Click here to continue...www.jsn.info/vayikra.html
Maimonides (Laws of Sacrifice Misuse) writes that we ought to try to understand the reasons for the mitzvot of the Torah as much as possible. But then he says there are many mitzvot which the Torah itself calls chukim, which means laws that do not have a clear rational explanation. He says although we can try to find meaning in these mitzvot, we must realize that the true rationale for these mitzvot is hidden from us. He lists bringing sacrifices in this category, along with several other examples. Ritva (13th century) says pithily that when it comes to understanding sacrifices, even the Kabbalists only understood “a drop in the sea.”
Indeed, of all the chukim in the Torah, sacrifices might be the most difficult for us to understand. Kuzari (12th century) writes that if not for the Torah’s instruction to offer sacrifices, we would think that animal sacrifices distance us from G-d. Yet paradoxically, “korban,” the hebrew word for sacrifice, can also be translated as something that brings us closer to G-d...
Click here to continue...www.jsn.info/vayikra.html
Parsha Pikudei
In this week’s Parsha, the Torah describes the completion and erection of the the Tabernacle. G-d commanded the Jewish People to built a sanctuary so that he could have a physical presence in this world. As the verse states “They shall make a Sanctuary for me so that I can dwell among them.” (Exodus 25:8) Obviously, G-d has no physical presence, however G-d wanted there to be a place in this world where His presence was felt more. He wanted there to be a place that was set aside purely for His service and that could be used to sanctify His Name. For this reason there were many miracles that occurred in the Tabernacle, and later, in the Temple. In fact, the Mishnah, in Ethics of the Fathers 5:7, records ten miracles that happened every day in the Temple. Furthermore, G-d instructed that this building be built in a way that all could see its beauty. The commentaries even point out specific details of the Tabernacle that prove that its physical appearance was of the utmost importance. There are many Midrashim which describe in greater detail the splendor and glory of the Tabernacle and Temple...
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In this week’s Parsha, the Torah describes the completion and erection of the the Tabernacle. G-d commanded the Jewish People to built a sanctuary so that he could have a physical presence in this world. As the verse states “They shall make a Sanctuary for me so that I can dwell among them.” (Exodus 25:8) Obviously, G-d has no physical presence, however G-d wanted there to be a place in this world where His presence was felt more. He wanted there to be a place that was set aside purely for His service and that could be used to sanctify His Name. For this reason there were many miracles that occurred in the Tabernacle, and later, in the Temple. In fact, the Mishnah, in Ethics of the Fathers 5:7, records ten miracles that happened every day in the Temple. Furthermore, G-d instructed that this building be built in a way that all could see its beauty. The commentaries even point out specific details of the Tabernacle that prove that its physical appearance was of the utmost importance. There are many Midrashim which describe in greater detail the splendor and glory of the Tabernacle and Temple...
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Parsha Vayakhel
The Torah Portions of Terumah and Tetzaveh detailed the instructions that Hashem gave Moshe to build the Mishkan, its vessels, and the priestly garments. The later Portions of Vayakhel and Pekudei now relate that Moshe actually commanded the Jewish people to follow G-d’s instructions in these matters. But before Moshe gives all of the detailed instructions, he first warns them to keep Shabbat. Similarly, after Hashem told Moshe all of the things to do in order to set up the Mishkan, He reminded him to tell the Jewish people to keep Shabbat (31:12-18). Why do the Jews need to be told about keeping Shabbat in these two places, given that this mitzvah has already been communicated to them as one of the Ten Commandments?
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The Torah Portions of Terumah and Tetzaveh detailed the instructions that Hashem gave Moshe to build the Mishkan, its vessels, and the priestly garments. The later Portions of Vayakhel and Pekudei now relate that Moshe actually commanded the Jewish people to follow G-d’s instructions in these matters. But before Moshe gives all of the detailed instructions, he first warns them to keep Shabbat. Similarly, after Hashem told Moshe all of the things to do in order to set up the Mishkan, He reminded him to tell the Jewish people to keep Shabbat (31:12-18). Why do the Jews need to be told about keeping Shabbat in these two places, given that this mitzvah has already been communicated to them as one of the Ten Commandments?
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Parsha Ki Tisa
The Torah, in this week’s Parsha, describes the sin of the Golden Calf. Right after the Jews received the Torah, in an awesome revelation from G-d, they immediately veered from its path and chose to serve idols instead. In fact, the Midrash compares this act to a bride who is unfaithful to her husband on the day they got married. This seems very puzzling. How could it be that the very same Jews who saw G-d perform countless miracles in Egypt, could so quickly deny His authority in the world? How could it be that the very same Jews who sensed G-d’s presence so clearly at the splitting of the Red Sea, so much so that the Midrash tells us it was if they were able to point at G-d with their fingers, could turn around and say it was a golden calf who save them from the Pharaoh's armies? How could it be that the very same Jews who had miracle bread rain onto their front doors every morning, could decide that they now wanted to serve a molten form?
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The Torah, in this week’s Parsha, describes the sin of the Golden Calf. Right after the Jews received the Torah, in an awesome revelation from G-d, they immediately veered from its path and chose to serve idols instead. In fact, the Midrash compares this act to a bride who is unfaithful to her husband on the day they got married. This seems very puzzling. How could it be that the very same Jews who saw G-d perform countless miracles in Egypt, could so quickly deny His authority in the world? How could it be that the very same Jews who sensed G-d’s presence so clearly at the splitting of the Red Sea, so much so that the Midrash tells us it was if they were able to point at G-d with their fingers, could turn around and say it was a golden calf who save them from the Pharaoh's armies? How could it be that the very same Jews who had miracle bread rain onto their front doors every morning, could decide that they now wanted to serve a molten form?
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Parsha Tetzaveh
If there would be one place in the Torah where we might expect to learn about the proper attire for prayer, it might be Parshat Tetzaveh, wherein the Torah describes the special garments the high priest wore when he performed the service in the Temple. Since the Kohen Gadol (High Priest) wore these special garments only when he served in the Temple, this suggests that perhaps we too should wear special clothes when we pray in our synagogues. Is it fair to draw a comparison between the high priest’s special clothing and the way we ought to dress when we pray?
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If there would be one place in the Torah where we might expect to learn about the proper attire for prayer, it might be Parshat Tetzaveh, wherein the Torah describes the special garments the high priest wore when he performed the service in the Temple. Since the Kohen Gadol (High Priest) wore these special garments only when he served in the Temple, this suggests that perhaps we too should wear special clothes when we pray in our synagogues. Is it fair to draw a comparison between the high priest’s special clothing and the way we ought to dress when we pray?
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Parsha Teruma
This week’s parsha deals exclusively with the construction of the Mishkan (Tabernacle) and its furniture. This portable sanctuary was used by the Jews for over four and a half centuries until King Solomon built the First Temple in 832 BCE. The Mishkan, and the Divine Service that was done there, play a central role in the rest of the Torah. Unfortunately, it is at this point that many people drop out of parsha study. The story line of the Torah has grinded to a halt and suddenly the Torah appears to be quite irrelevant. The mystery of the Mishkan, and its meaning for us nowadays when we lack it, has evaded many. The serious student of the Torah is now called upon to search beneath the surface of the text and bring home the powerful messages that await discovery...
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This week’s parsha deals exclusively with the construction of the Mishkan (Tabernacle) and its furniture. This portable sanctuary was used by the Jews for over four and a half centuries until King Solomon built the First Temple in 832 BCE. The Mishkan, and the Divine Service that was done there, play a central role in the rest of the Torah. Unfortunately, it is at this point that many people drop out of parsha study. The story line of the Torah has grinded to a halt and suddenly the Torah appears to be quite irrelevant. The mystery of the Mishkan, and its meaning for us nowadays when we lack it, has evaded many. The serious student of the Torah is now called upon to search beneath the surface of the text and bring home the powerful messages that await discovery...
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Parsha Mishpatim
This week's parsha, Parshat Mishpatim, contains a plethora of mitzvot - 53 to be exact. Among these 53 are a lot of familiar mitzvot such as hashavat aveida (returning lost objects), being truthful, the prohibition against accepting bribes in judgment and a whole host of others. This dvar Torah will focus on the mitzvah of lending money to another. Through one seemingly insignificant word in the verse, an important lesson will emerge.
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This week's parsha, Parshat Mishpatim, contains a plethora of mitzvot - 53 to be exact. Among these 53 are a lot of familiar mitzvot such as hashavat aveida (returning lost objects), being truthful, the prohibition against accepting bribes in judgment and a whole host of others. This dvar Torah will focus on the mitzvah of lending money to another. Through one seemingly insignificant word in the verse, an important lesson will emerge.
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Parsha Yitro
Parshat Yitro includes one of the absolute most important narratives in our history a Jewish Nation. Actually, our very first: the giving of the Torah on Mount Sinai. Chapter 19 begins, “In the 3rd month (Sivan) after the Jews left Egypt, on this day, they came to the Sinai Desert. And they travelled from Refidim and they came to the Sinai desert, and they camped in the desert, and the Jews camped there opposite the mountain” (19:1-2) There are several questions inherent in the actual formatting of these verses that beg to be addressed. Let’s start slow.
Why would the Torah tell us that the Nation came to the Sinai desert, then tell us where they came from, then repeat to us that they arrived in the Sinai Desert? It’s both out of order, and repetitious!
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Parshat Yitro includes one of the absolute most important narratives in our history a Jewish Nation. Actually, our very first: the giving of the Torah on Mount Sinai. Chapter 19 begins, “In the 3rd month (Sivan) after the Jews left Egypt, on this day, they came to the Sinai Desert. And they travelled from Refidim and they came to the Sinai desert, and they camped in the desert, and the Jews camped there opposite the mountain” (19:1-2) There are several questions inherent in the actual formatting of these verses that beg to be addressed. Let’s start slow.
Why would the Torah tell us that the Nation came to the Sinai desert, then tell us where they came from, then repeat to us that they arrived in the Sinai Desert? It’s both out of order, and repetitious!
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Parsha Beshalach
Nothing is more wonderful than a great surprise ending. In this week’s parsha, the Red Sea
splits, the great Egyptian army is drowned, and the Jews rejoice in their newfound freedom. However, soon after the Jews finish their song and dance, they realize that they are stranded in the desert without a kosher restaurant anywhere in sight. Fortunately, G-d did not take the Jews out of Egypt to abandon them in the desert.
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Nothing is more wonderful than a great surprise ending. In this week’s parsha, the Red Sea
splits, the great Egyptian army is drowned, and the Jews rejoice in their newfound freedom. However, soon after the Jews finish their song and dance, they realize that they are stranded in the desert without a kosher restaurant anywhere in sight. Fortunately, G-d did not take the Jews out of Egypt to abandon them in the desert.
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Parsha Bo
The Parsha opens with the continuing of the plagues. Pharaoh's resolve begins to slowly weaken as the Ten Plagues wreck havoc on his country. He calls for Moshe and dejectedly offers "alright, who and who is going on this little trip to go serve your G-d?" Moshe boldly answers, "b'neareinu u'vizkeineinu nelech b'vaneinu u'vivnoseinu... Ki chag Hashem lanu-we are taking everyone, young and old, sons and daughters, because it's a holiday for Hashem for us." Pharoah shoots back, "No way! Take your men, because that's all you really want." And, as we know, Moshe remains steadfast, and the Plagues continue.
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The Parsha opens with the continuing of the plagues. Pharaoh's resolve begins to slowly weaken as the Ten Plagues wreck havoc on his country. He calls for Moshe and dejectedly offers "alright, who and who is going on this little trip to go serve your G-d?" Moshe boldly answers, "b'neareinu u'vizkeineinu nelech b'vaneinu u'vivnoseinu... Ki chag Hashem lanu-we are taking everyone, young and old, sons and daughters, because it's a holiday for Hashem for us." Pharoah shoots back, "No way! Take your men, because that's all you really want." And, as we know, Moshe remains steadfast, and the Plagues continue.
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Parsha Vaeira
In this week’s Parsha Hashem tells Moshe to go to Paroh and command him to “send Bnei Yisroel out of Mitzraim” (Shemot 6:11). This is Moshe’s first time confronting Paroh directly and Moshe is afraid. In last week’s parsha we saw that Moshe’s attempts to help the Jews backfired: instead of seeing relief from Moshe’s return to Egypt, Paroh only intensified the work and the Jews complained that Moshe made their lives worse. Moshe is fearful that if the Jews didn’t believe in him, how much more so will Paroh ignore him (Shemot, 6:12).
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In this week’s Parsha Hashem tells Moshe to go to Paroh and command him to “send Bnei Yisroel out of Mitzraim” (Shemot 6:11). This is Moshe’s first time confronting Paroh directly and Moshe is afraid. In last week’s parsha we saw that Moshe’s attempts to help the Jews backfired: instead of seeing relief from Moshe’s return to Egypt, Paroh only intensified the work and the Jews complained that Moshe made their lives worse. Moshe is fearful that if the Jews didn’t believe in him, how much more so will Paroh ignore him (Shemot, 6:12).
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Parsha Shemot
The enslavement of the Jews serves as a tragic backdrop as this week’s parsha focuses on the life of our teacher Moshe. Shemot is volume I of the definitive biography as it covers the strange story of Moshe’s privileged childhood in Pharaoh’s palace, his escape from Egypt as a wanted fugitive, and finally his unexpected return as the new leader of the Jewish People. We know that this is just the beginning.... Maybe we can gain a little insight into what it was about Moshe that G-d liked so much.
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The enslavement of the Jews serves as a tragic backdrop as this week’s parsha focuses on the life of our teacher Moshe. Shemot is volume I of the definitive biography as it covers the strange story of Moshe’s privileged childhood in Pharaoh’s palace, his escape from Egypt as a wanted fugitive, and finally his unexpected return as the new leader of the Jewish People. We know that this is just the beginning.... Maybe we can gain a little insight into what it was about Moshe that G-d liked so much.
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Parsha Vayichei
In this weeks Parsha, Parshat Vayechi, Jacob states, “Let G-d make you like Ephraim and Menasseh.” This is the format in which he instructs Israel to bless their children for all times. Why did Jacob choose Ephraim and Menasseh over his own twelve sons, the Tribes of Israel. Alternately why not choose Abraham, Isaac and Jacob, similar to the blessing to daughters to be like Sarah, Rebecca, Rachel and Leah? What was so unique and special about Ephraim and Menasseh that caused Jacob to choose them as the epitome of blessing?
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In this weeks Parsha, Parshat Vayechi, Jacob states, “Let G-d make you like Ephraim and Menasseh.” This is the format in which he instructs Israel to bless their children for all times. Why did Jacob choose Ephraim and Menasseh over his own twelve sons, the Tribes of Israel. Alternately why not choose Abraham, Isaac and Jacob, similar to the blessing to daughters to be like Sarah, Rebecca, Rachel and Leah? What was so unique and special about Ephraim and Menasseh that caused Jacob to choose them as the epitome of blessing?
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Parsha Vayigash
In this week’s parsha the events of Bereishit climax. Yosef reveals himself, the brothers are reconciled, and the entire clan moves down to Egypt. The stage is set. On the road to Egypt, Yaakov receives a prophecy in the dark...
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In this week’s parsha the events of Bereishit climax. Yosef reveals himself, the brothers are reconciled, and the entire clan moves down to Egypt. The stage is set. On the road to Egypt, Yaakov receives a prophecy in the dark...
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Parsha Miketz
Dreams. Never has there been a person whose life was defined by dreams as much as Yosef. Not only did his own dreams give him a sense of purpose and mission from a very young age, his interpretations of the dreams of the wine butler and Pharaoh brought him up from the depths to never before seen heights - from prisoner to Viceroy. Keeping in mind the profound influence these events had on Yosef’s life, certain aspects of his behavior are quite puzzling.
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Dreams. Never has there been a person whose life was defined by dreams as much as Yosef. Not only did his own dreams give him a sense of purpose and mission from a very young age, his interpretations of the dreams of the wine butler and Pharaoh brought him up from the depths to never before seen heights - from prisoner to Viceroy. Keeping in mind the profound influence these events had on Yosef’s life, certain aspects of his behavior are quite puzzling.
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Parsha Vayeishev
And the pit was empty; there was no water in it. (Genesis 37:24). If “the pit was empty,” isn't it clear there was no water in it? What, then, do we learn from “there was no water in it”?
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And the pit was empty; there was no water in it. (Genesis 37:24). If “the pit was empty,” isn't it clear there was no water in it? What, then, do we learn from “there was no water in it”?
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Parsha Toldot
In this week’s Parsha we grapple with the infamous heist that altered the course of world history. Yaakov tricks his own father Yitzchok and steals the Brachot (birthright blessings) from Eisav. The consequences of this act are still felt today. It is the reason we are Jewish.
This is admittedly a bit troubling for us as Jews. Our claim to fame is stolen property? Maybe the ethical thing to do would be to just....
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In this week’s Parsha we grapple with the infamous heist that altered the course of world history. Yaakov tricks his own father Yitzchok and steals the Brachot (birthright blessings) from Eisav. The consequences of this act are still felt today. It is the reason we are Jewish.
This is admittedly a bit troubling for us as Jews. Our claim to fame is stolen property? Maybe the ethical thing to do would be to just....
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Parsha Chayei Sara
In his introduction to Ahavas Chesed, the Chofetz Chaim (20th Century Poland) lists eight verses from the Book of Deuteronomy alone where the Torah instructs us about the mitzvah to “walk in the ways of G-d.” The Talmud (Sotah 14a) interprets one of these verses to mean that just as Hashem visits the sick, clothes the naked, comforts mourners, and buries the dead, so too we should be like Him and develop these benevolent habits. In Leviticus (19:18), the Torah tells us to love our friends as much as we love ourselves, and Maimonides cites this verse as another source for the general mitzvah of doing acts of chesed (kindness) to others. He comments that this verse teaches us the additional nuance that whatever one would want others to do to help him in his times of need, he should do for others in their difficult moments. These two positive commandments show us that doing something kind to another person is not merely a good idea, but that it is actually a Biblical obligation.
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In his introduction to Ahavas Chesed, the Chofetz Chaim (20th Century Poland) lists eight verses from the Book of Deuteronomy alone where the Torah instructs us about the mitzvah to “walk in the ways of G-d.” The Talmud (Sotah 14a) interprets one of these verses to mean that just as Hashem visits the sick, clothes the naked, comforts mourners, and buries the dead, so too we should be like Him and develop these benevolent habits. In Leviticus (19:18), the Torah tells us to love our friends as much as we love ourselves, and Maimonides cites this verse as another source for the general mitzvah of doing acts of chesed (kindness) to others. He comments that this verse teaches us the additional nuance that whatever one would want others to do to help him in his times of need, he should do for others in their difficult moments. These two positive commandments show us that doing something kind to another person is not merely a good idea, but that it is actually a Biblical obligation.
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Parsha Vayeira
The story of the Akeidah occurs repeatedly in our Siddur. The Zohar encourages one to read the whole story daily (Genesis Chapter 22), as this invokes mercy from G-d when Jewish lives are threatened.
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The story of the Akeidah occurs repeatedly in our Siddur. The Zohar encourages one to read the whole story daily (Genesis Chapter 22), as this invokes mercy from G-d when Jewish lives are threatened.
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Lech Lecha
In this portion Hashem promises Avraham that even though he is old he will be blessed with descendants. The Torah goes out of its way in providing comparisons for the magnitude of Avraham’s future progeny. Let us take a look at some of them.
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In this portion Hashem promises Avraham that even though he is old he will be blessed with descendants. The Torah goes out of its way in providing comparisons for the magnitude of Avraham’s future progeny. Let us take a look at some of them.
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Noach
Many people are familiar with the melodic tune that synagogues sing to the words of Mizmor L’David, as the Torah is returned to the Ark on Shabbos morning. What is less well known, is the explanation of these words, and how this poetic paragraph relates to Parshat Noach. By exploring the meaning of this prayer, one can gain insight into the story of Noach in a new and exciting way.
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Many people are familiar with the melodic tune that synagogues sing to the words of Mizmor L’David, as the Torah is returned to the Ark on Shabbos morning. What is less well known, is the explanation of these words, and how this poetic paragraph relates to Parshat Noach. By exploring the meaning of this prayer, one can gain insight into the story of Noach in a new and exciting way.
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Bereishit
Bereishit tells the story of the creation of the World in general and of Adam in particular. The fact that Adam was created last, indicates that humanity is the pinnacle of creation. Just as an honored guest is the last to arrive at a banquet offered in his tribute, so too Adam was brought into existence only after everything else had been created.
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Bereishit tells the story of the creation of the World in general and of Adam in particular. The fact that Adam was created last, indicates that humanity is the pinnacle of creation. Just as an honored guest is the last to arrive at a banquet offered in his tribute, so too Adam was brought into existence only after everything else had been created.
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Sukkot
After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say.
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After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say.
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Parsha Haazinu
Parshat Ha’azinu is a powerful, possibly the most powerful parsha in the Torah. In beautiful poetic language it provides sweeping perspectives on our national development, past, present and future. The messages clear, the words poignant, the multi-faceted explanations all pointing in one direction: a reminder to heed our national calling, to remain faithful to our timeless mission. Without pausing, history and the yet-to-unfold are to be viewed as a reality check.
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Parshat Ha’azinu is a powerful, possibly the most powerful parsha in the Torah. In beautiful poetic language it provides sweeping perspectives on our national development, past, present and future. The messages clear, the words poignant, the multi-faceted explanations all pointing in one direction: a reminder to heed our national calling, to remain faithful to our timeless mission. Without pausing, history and the yet-to-unfold are to be viewed as a reality check.
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Parsha Reeh
“You are the children of the Lord your God!” It is quite a powerful statement we find in the middle of this week’s parsha. A famous Jew once claimed to be His child…literally. Are we all the children of God in this way? Is that what it means? Obviously not. But then, what does the statement mean?
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“You are the children of the Lord your God!” It is quite a powerful statement we find in the middle of this week’s parsha. A famous Jew once claimed to be His child…literally. Are we all the children of God in this way? Is that what it means? Obviously not. But then, what does the statement mean?
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Parsha Eikev
We all know that Israel is a very special place. It is the chosen land; a holy land. A land flowing with milk and honey. A blessed, beautiful land. But that is not all. It is also a land in great need of rain.
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We all know that Israel is a very special place. It is the chosen land; a holy land. A land flowing with milk and honey. A blessed, beautiful land. But that is not all. It is also a land in great need of rain.
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Parsha Va'etchanan
If one ever sought a singular Parsha that summarizes all the fundamentals of Judaism, this week’s portion, Va’etchanan, would certainly be a serious contender. Aside from containing the Ten Commandments, the Shma and even the famous question of the Wise Son as it appears in the Passover Hagaddah, we are told that we cannot add or subtract from the commandments, we cannot intermarry and we must form a symbiotic relationship with the Land of Israel. There is one fundamental idea that forms a centerpiece of the Parsha that certainly deserves special attention.
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If one ever sought a singular Parsha that summarizes all the fundamentals of Judaism, this week’s portion, Va’etchanan, would certainly be a serious contender. Aside from containing the Ten Commandments, the Shma and even the famous question of the Wise Son as it appears in the Passover Hagaddah, we are told that we cannot add or subtract from the commandments, we cannot intermarry and we must form a symbiotic relationship with the Land of Israel. There is one fundamental idea that forms a centerpiece of the Parsha that certainly deserves special attention.
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Parsha Devarim
Our parsha begins the last of the five books of Moses opening with a timely message. “These are the words that Moshe spoke to all of the Jews” (Deuteronomy 1:1). Deuteronomy contains the recounting of all the events that the Jews experienced throughout their forty years in the wilderness. Moses’ life was drawing to an end and he wished to instill in the Nation a passion to continue on their journey of true service of G-d. Let us focus on the first verse which opens this communication and draws out Moses’ lesson.
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Our parsha begins the last of the five books of Moses opening with a timely message. “These are the words that Moshe spoke to all of the Jews” (Deuteronomy 1:1). Deuteronomy contains the recounting of all the events that the Jews experienced throughout their forty years in the wilderness. Moses’ life was drawing to an end and he wished to instill in the Nation a passion to continue on their journey of true service of G-d. Let us focus on the first verse which opens this communication and draws out Moses’ lesson.
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Parsha Matot-Massei
The opening verse of Parshat Massei summarizes its theme of recounting the Jewish journey. “These are the travels of the Jews whom left Egypt... (Bamidbar 33:1).” The Malbim (Rabbi Meir Leibush Weiser, 1809-1879) asks that this description seems strange, why does the verse talk about where the Jews left from as apposed to focusing on where they were traveling to: Israel?
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The opening verse of Parshat Massei summarizes its theme of recounting the Jewish journey. “These are the travels of the Jews whom left Egypt... (Bamidbar 33:1).” The Malbim (Rabbi Meir Leibush Weiser, 1809-1879) asks that this description seems strange, why does the verse talk about where the Jews left from as apposed to focusing on where they were traveling to: Israel?
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Parsha Pinchas
In this week’s parsha, Hashem, G-d, commanded Moses that the Jews should bring a daily sacrifice. The sages (Midrash Tanchuma Naso 11) say that there were three times that Moses was startled by commands Hashem gave him. These commands were...
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In this week’s parsha, Hashem, G-d, commanded Moses that the Jews should bring a daily sacrifice. The sages (Midrash Tanchuma Naso 11) say that there were three times that Moses was startled by commands Hashem gave him. These commands were...
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Parsha Balak
Torah study is about learning from the biblical personalities. Often we gain from focusing on the righteous personalities, as we look for ways to emulate their refined character traits. Sometimes we have the opportunity to gain just as much by noting the ways of the wicked and avoiding them at all cost. Parshat Balak is a situation where we get the best of both worlds. Here it is specifically the contrast between the villain of the week, Bilaam and the righteousness of the Jewish people that is so enlightening.
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Torah study is about learning from the biblical personalities. Often we gain from focusing on the righteous personalities, as we look for ways to emulate their refined character traits. Sometimes we have the opportunity to gain just as much by noting the ways of the wicked and avoiding them at all cost. Parshat Balak is a situation where we get the best of both worlds. Here it is specifically the contrast between the villain of the week, Bilaam and the righteousness of the Jewish people that is so enlightening.
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Parsha Chukat
Although we are usually able to glean some meaning or message out of the mitzvot, a few mitzvot are,
frankly, entirely beyond us. Our parsha begins with what is probably the most mysterious mitzvah in all the Torah, the mitzvah of parah adumah, the red heifer. It deals with complex spiritual realities and it seems highly unlikely that the red heifer would have a relevant message for us today. Well, we’ll see about that.
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Although we are usually able to glean some meaning or message out of the mitzvot, a few mitzvot are,
frankly, entirely beyond us. Our parsha begins with what is probably the most mysterious mitzvah in all the Torah, the mitzvah of parah adumah, the red heifer. It deals with complex spiritual realities and it seems highly unlikely that the red heifer would have a relevant message for us today. Well, we’ll see about that.
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Parsha Korach
In this week's Parsha, Moses is called to task by his cousin, Korach. Korach challenged the appointment of Aaron as the Kohen Gadol, the High Priest. He claimed that Moses had turned Jewish leadership into a family business, rather than giving jobs to those who deserved them most. In response to this challenge, Moses proposed a test to determine whom G-d would choose as Kohen Gadol. All who wished, could come along with Aaron to the Tabernacle, and present an incense offering to G-d. G-d would choose His man, and the rest of the people would be killed. Korach, along with two hundred and fifty of his supporters, accepted this challenge. Ultimately they were all killed by G-d, and only Aaron remained.
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In this week's Parsha, Moses is called to task by his cousin, Korach. Korach challenged the appointment of Aaron as the Kohen Gadol, the High Priest. He claimed that Moses had turned Jewish leadership into a family business, rather than giving jobs to those who deserved them most. In response to this challenge, Moses proposed a test to determine whom G-d would choose as Kohen Gadol. All who wished, could come along with Aaron to the Tabernacle, and present an incense offering to G-d. G-d would choose His man, and the rest of the people would be killed. Korach, along with two hundred and fifty of his supporters, accepted this challenge. Ultimately they were all killed by G-d, and only Aaron remained.
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Parsha Beha'alotcha
In Parshat Beha'alotcha, the complaints begin. From murmurings all the way to an outright uprising, the core parshiot of the book of Bamidbar demonstrate how an intimate relationship with G-d can fade away.
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In Parshat Beha'alotcha, the complaints begin. From murmurings all the way to an outright uprising, the core parshiot of the book of Bamidbar demonstrate how an intimate relationship with G-d can fade away.
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Parsha Nasso
In this week’s parsha, we are presented with an alterative Jewish lifestyle called nezirut. Any Jew can take a vow of nezirut, and once committed, the nazir is restricted by a short, but unique, set of laws. A nazir may not drink wine, take a haircut, or come in contact with a corpse. At the end of the nezirut period, the nazir shaves his or her head and bring special offerings to the Temple. He or she then reverts back to his or her original status as ordinary Jews (Bamidbar 6:1-21).
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In this week’s parsha, we are presented with an alterative Jewish lifestyle called nezirut. Any Jew can take a vow of nezirut, and once committed, the nazir is restricted by a short, but unique, set of laws. A nazir may not drink wine, take a haircut, or come in contact with a corpse. At the end of the nezirut period, the nazir shaves his or her head and bring special offerings to the Temple. He or she then reverts back to his or her original status as ordinary Jews (Bamidbar 6:1-21).
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Parsha Bamidmar
The book of Bamidbar marks the transition from the rules of the game to the playing field of real life. After the spiritual high of Vayikra, Bamidbar provides a reality check, reminding us of our moral frailty. G-d gave the Torah to us humans and not to the angels, and failures are therefore inevitable. But it is precisely the Torah’s call for spiritual muscle that elevates our lives and makes our victories so exhilarating.
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The book of Bamidbar marks the transition from the rules of the game to the playing field of real life. After the spiritual high of Vayikra, Bamidbar provides a reality check, reminding us of our moral frailty. G-d gave the Torah to us humans and not to the angels, and failures are therefore inevitable. But it is precisely the Torah’s call for spiritual muscle that elevates our lives and makes our victories so exhilarating.
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Parsha Behar-Bechukotai
The Value of Life
After the hair-raising curses found in Parshat Bechukotai, the Torah discusses the laws of erechim, literally: monetary value. This refers to the advent of someone who vowed to give a monetary donation to the Temple, equivalent to his own or another person’s Biblical monetary value. The order of the Torah’s chapters and verses is highly significant and must always be understood and researched. What is the connection between the curses which Hashem offered to those who stray away from following His statutes and the laws of monetary value?
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The Value of Life
After the hair-raising curses found in Parshat Bechukotai, the Torah discusses the laws of erechim, literally: monetary value. This refers to the advent of someone who vowed to give a monetary donation to the Temple, equivalent to his own or another person’s Biblical monetary value. The order of the Torah’s chapters and verses is highly significant and must always be understood and researched. What is the connection between the curses which Hashem offered to those who stray away from following His statutes and the laws of monetary value?
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Parsha Emor
We are known as the People of the Book. It is a moniker that often connotes our national dedication to literacy and knowledge. Jews have been thinkers and intellectuals for hundreds of generations. Some opine that there is value in knowledge for the sake of knowledge. What does the “Book” itself say about this topic? This week’s portion, Parshat Emor, gives us an approach.
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We are known as the People of the Book. It is a moniker that often connotes our national dedication to literacy and knowledge. Jews have been thinkers and intellectuals for hundreds of generations. Some opine that there is value in knowledge for the sake of knowledge. What does the “Book” itself say about this topic? This week’s portion, Parshat Emor, gives us an approach.
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Parsha Acharei Mot Kedoshim
Among the many mitzvot listed in this week's parsha,
the Torah says (Leviticus 19:18) “You should love your friend as yourself.” Rashi there quotes from the midrash that Rabbi Akiva commented, “this is a great general principle in the Torah.” Similarly, the Talmud (Shabbat 31a) records Hillel told a prospective convert that all of the Torah expands on the general idea, “whatever you would dislike for someone to do to you, do not do to your friend.”
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Among the many mitzvot listed in this week's parsha,
the Torah says (Leviticus 19:18) “You should love your friend as yourself.” Rashi there quotes from the midrash that Rabbi Akiva commented, “this is a great general principle in the Torah.” Similarly, the Talmud (Shabbat 31a) records Hillel told a prospective convert that all of the Torah expands on the general idea, “whatever you would dislike for someone to do to you, do not do to your friend.”
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Parsha Tazria Metzora
Revolving Words
The Hebrew language is most fascinating. Words in Hebrew have a significant aspect in that the very letters that make up words reveal secrets and beautiful ideas. One can rearrange letters from a word and learn deeper lessons as we shall illustrate.
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Revolving Words
The Hebrew language is most fascinating. Words in Hebrew have a significant aspect in that the very letters that make up words reveal secrets and beautiful ideas. One can rearrange letters from a word and learn deeper lessons as we shall illustrate.
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Parsha Shmini
The Book of Exodus culminates with G-d’s command to Construct the Mishkan, or Temple, according to His design. More than four Parshiot, or sections of the Torah, are spent on the details of this house of G-d. The book of Leviticus details the usage of the Temple and is thus the natural successor to its antecedent. In order to best understand many of the commandments in Leviticus we must first attain a level of understanding of the context in which we find them. Namely, we must understand the purpose of the Mishkan.
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The Book of Exodus culminates with G-d’s command to Construct the Mishkan, or Temple, according to His design. More than four Parshiot, or sections of the Torah, are spent on the details of this house of G-d. The book of Leviticus details the usage of the Temple and is thus the natural successor to its antecedent. In order to best understand many of the commandments in Leviticus we must first attain a level of understanding of the context in which we find them. Namely, we must understand the purpose of the Mishkan.
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Pesach
In the book of Exodus, the Torah describes at length the story of the redemption from Egypt and the various mitzvot associated with it, including the details of the holiday of Pesach. The book then goes on to relate the giving of the Torah, the sin of the golden calf, and the building of the mishkan. Immediately after forgiving the Jewish people for the sin of the golden calf and instructing Moshe to carve out a second set of tablets,
G-d warns that when the Jews enter the land of Israel, they must be especially vigilant not to worship other gods.
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In the book of Exodus, the Torah describes at length the story of the redemption from Egypt and the various mitzvot associated with it, including the details of the holiday of Pesach. The book then goes on to relate the giving of the Torah, the sin of the golden calf, and the building of the mishkan. Immediately after forgiving the Jewish people for the sin of the golden calf and instructing Moshe to carve out a second set of tablets,
G-d warns that when the Jews enter the land of Israel, they must be especially vigilant not to worship other gods.
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Parsha Tzav
There was no room for loose or tight fits. The Kohen’s clothing were required to be precisely fitting. “The Kohen shall wear his fitted linen shirt” (Shemot 6:3). Chazal say that if a Kohen performed the service while wearing improperly fitting clothing, he was punished by death from Heaven! This strict punishment was because his actions showed that he did not respect the House of
G-d.
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There was no room for loose or tight fits. The Kohen’s clothing were required to be precisely fitting. “The Kohen shall wear his fitted linen shirt” (Shemot 6:3). Chazal say that if a Kohen performed the service while wearing improperly fitting clothing, he was punished by death from Heaven! This strict punishment was because his actions showed that he did not respect the House of
G-d.
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Parsha Vayikra
Examining the local social announcements, one notices a preponderance of Mitzva-based events. Extravagant coming of age celebrations, singles scenes in bars, and a variety of social justice programs are all labeled with the prefix or suffix Mitzva. What is the meaning of this most popular term? Click Here To Continue. |
Parsha Vayakhel - Pekudei
The Torah Portions of Terumah and Tetzaveh detailed the instructions that Hashem gave Moshe to build the Mishkan, its vessels, and the priestly garments. The later Portions of Vayakhel and Pekudei now relate that Moshe actually commanded the Jewish people to follow G-d’s instructions in these matters. But before Moshe gives all of the detailed instructions, he first warns them to keep Shabbat. Similarly, after Hashem told Moshe all of the things to do in order to set up the Mishkan, He reminded him to tell the Jewish people to keep Shabbat (31:12-18). Why do the Jews need to be told about keeping Shabbat in these two places, given that this mitzvah has already been communicated to them as one of the Ten Commandments? Click Here To Continue. |
Parsha Ki Tisa
The flow of the Torah’s thinking in the beginning of this week’s parsha is a bit puzzling. First we are introduced to the chief architect of the Mishkan, the talented Betzalel. The Torah reiterates every component of the Mishkan and instructs Betzalel and his team to put their creative artistry into the creation of each piece. Surprisingly, this is immediately followed by the mitzvah of the Shabbat: “But keep My Shabbats. It is a sign between Me and you for all generations, to make you realize that I, G-d, am making you holy…The Israelites shall thus keep the Shabbat, making it a day of rest for all generations, as an eternal covenant” (Shemot 31:13,16). What does Shabbat have to do with the building of the Mishkan? Click Here To Continue. |
Parsha Tetzaveh
If there would be one place in the Torah where we might expect to learn about the proper attire for prayer, it might be parshat Tetzaveh, wherein the Torah describes the special garments the high priest wore when he performed the service in the Temple. Since the kohen gadol (high priest) wore these special garments only when he served in the Temple, this suggests that perhaps we too should wear special clothes when we pray in our synagogues. Is it fair to draw a comparison between the high priest’s special clothing and the way we ought to dress when we pray? Click Here To Continue. |
Parsha Terumah
In this week’s parsha, Parshat Terumah, G-d commanded the Jews to build the Tabernacle. The Sefer HaChinuch (author unknown, published 1523) explains that one of the main functions of the Tabernacle was to be a central place where sacrifices were brought to G-d. Both personal and communal sacrifices were brought in the Tabernacle. Some were sacrificed daily, while others were brought on holidays, special occasions, or as an atonement for a sin that was committed. Click Here To Continue. |
Parsha Mishpatim
Parshat Yitro ended with the giving of the Ten Commandments, and Parshat Mishpatim dives straight into detailed laws, most of them relating to interpersonal conduct. What is the bridge between these two Torah portions? Nachmanides explains that the Torah is reviewing many of the Ten Commandments in this Torah portion and elaborating on them. For example, in this Parsha the Torah mentions idol worship (22:19), honoring parents (21:15), Shabbat (23:12), murder (21:12), and adultery (22:18). Nachmanides explains further that the property laws mentioned at length in the Parsha are meant to train us to value other people’s possessions so that we will not want to take them for ourselves, which relates to the command not to covet others’ belongings. Click Here To Continue |
Parsha Yitro
In this week's parsha, we finally arrive at Sinai. G-d teaches the nation the Ten Commandments, Moshe ascends the mountain to receive the Oral Tradition, and the eternal relationship between G-d and the Jews is irrevocably established. The rest is history. Click Here To Continue |
Parsha Beshalach
Parshat Beshalach: Foundations of Survival The Torah is a text that is meant for all generations. If we wish to learn about how a Jew can achieve success in his life we study the Torah for insight and direction. The Jews endured a most challenging exile in Egypt with servitude, torture and death. Yet, they came out strong and fortified as a nation. What lessons can we learn about their success from reading the parsha that recounts their actual exodus from Egypt? Click Here To Continue |
Parsha Bo
This week’s Torah Portion, Parshat Bo, is the climax of the Exodus. The Torah relates the final three plagues and the preparation for the great deliverance that followed. In order to appreciate the enormity of the events, it is worthwhile examining an excerpt of the Book of Psalms. Chapter 136 has made its way into the Shabbat morning prayers, and also into the Passover Haggadah. The first Passover Seder is actually described in Chapter 12 of the Book of Exodus so it seems apropo to look at the Psalm in the context of a traditional Passover Seder. Click Here To Continue |
Parsha Va'eira
One of the great things about learning the stories of the Torah as a child is that things are very straightforward. The good guys are good, the bad guys are bad, and the storyline is easy to follow. The beginning of this week’s Torah reading is a great example. Click Here To Continue |
Parsha Shemot The Midrash in Parshat Va’etchanan, the portion that begins with Moshe pleading with G-d to allow him to enter the land of Israel, says the Tanach uses thirteen different words to describe the art of praying to G-d. Moshe’s prayer “va’etchanan” (I prayed) is a conjugated form of “tachanun,” one of these thirteen different types of prayer. R’ Shimshon Pincus (20th century) wrote an entire book to explain the different emotions, dynamics, and nuances of these thirteen types of prayer. Click Here To Continue |
Parsha Vayechi
The five books of the Torah are broken up into many smaller portions known as ‘parshiyot.’ In the formal Torah scroll each one of the ‘parshiyot’ are separated from one another by a blank space the length of nine letters. However, this week’s portion, ‘Parshat Vayechi’ is not separated from the portion that it follows. The previous portion seems to lead into this week’s portion as if it was a run-on sentence. The very first Rashi in this weeks ‘parsha’ is troubled by this deviation from the normal format. Rashi comments, “Why is this portion 'closed'? Because the passing away of Yaakov caused the eyes and heart of the Jewish nation to close, out of apprehension of the slavery that was about to befall them.” The words of Rashi are somewhat cryptic and difficult to decipher. Why does the absence of a blank space separating the two portions indicate the closing of the “eyes and heart of the Jewish nation”? Click Here To Continue |
Parsha Vayigash
In this week’s parsha the events of Bereishit climax. Yosef reveals himself, the brothers are reconciled, and the entire clan moves down to Egypt. The stage is set. On the road to Egypt, Yaakov receives a prophecy in the dark of the night. "Do not be afraid to go down to Egypt, for there I will make you a great nation. I will go down with you to Egypt, and I will also bring you back again" (46:3-4). Yaakov knew what was coming and he was frightened. Hashem’s response was to tell him, I will not be abandoning the Jews in Egypt. On the contrary, it is there in exile that I will be making you a great nation. There are going to be times that you will wonder where I am, so I am telling you now: I’m going down with you. Click Here To Continue |
Chanukah
We can discover much about Chanukah by analyzing the song Maoz Tzur, written by a 13th century poet, which we customarily sing after lighting the candles. The poet starts by praising Hashem in the first line, but the rest of that stanza is a prayer for the future dedication of the altar in the third Temple, which seems to have no connection to Chanukah. The next four stanzas describe the oppression the Jews endured from the Egyptians, Babylonians, Persians, and Greeks. The Midrash refers to these four points in Jewish history as exiles, difficult situations when the Jewish people looked to G-d for salvation. But, as the first stanza implies, we have been in exile for two thousand years and await a return to the Temple to once again serve G-d in the ideal way. Click Here To Continue |
Parsha Vayeishev
And the pit was empty; there was no water in it. (Genesis 37:24). If “the pit was empty,” isn't it clear there was no water in it? What, then, do we learn from “there was no water in it”? There was no water in it, but there were snakes and scorpions in it. -Rashi, quoting tractate Shabbat 22a. Joseph's brothers, at odds with him over the dreams that seem to portend his rise to power and their subjugation, are out pasturing the sheep in Shechem when Jacob sends Joseph to check on them. They see Joseph approaching from afar and decide to kill him, blame his death on a wild animal, and cast him into “one of the pits.” In a bid to save Joseph's life, Reuben suggests they “spill no blood” and cast him into a pit in a desolate area instead. It is at this point that we reach our verse. The brothers accept Reuben's suggestion and cast Joseph into “the pit,” which is both “empty” and “has no water.” To explain the seemingly unnecessary second descriptor, Rashi quotes the passage in Shabbat. Click Here To Continue |
Parsha Vayishlach
After Jacob stole Esau's blessing from their father, Isaac, he was forced to run away from home to escape his brother's wrath. For twenty-two years he lived with his uncle, Laban. During that time he got married (four times!), had twelve children, and had amassed great wealth. After those twenty-two years, G-d told him that it was time to return home. On his way home, Jacob prepared for his reunion with his brother, who was still out to kill him. He prayed to G-d, sent an appeasement gift to Esau, and prepared for war. As part of his war preparation, Jacob hid his daughter, Dinah, in a box, so that Esau would not see her and desire to take her as a wife. (Midrash Rabba 76:9) The Midrash explains that G-d was unhappy with this step, as perhaps marrying Dinah would have helped Esau change his ways. In fact, the Midrash goes so far as to state that Dinah's later abduction was Jacob's punishment for holding back Dinah from Esau. Click Here To Continue |
Parsha Vayetzei
Although each of the Matriarchs was barren for years until finally conceiving, the Torah emphasizes Rachel’s sorrow as a result of this void in her life more than it describes the pain of the other Matriarchs. Sarah laughs at the idea of having a child late in life, and Isaac’s name even refers to this laughter, but the Torah does not tell us about her praying for a child. Rivka indeed prays for a child along with Isaac (see Rashi 25:21), but she does not name either of her sons with a name that references G-d answering her prayers. However, Rachel not only pleads desperately for children, but even names each of her children and her maidservant Bilha’s children in a way that reminds us forever of her desperation. Click Here To Continue |
Parsha Toldot
In this week’s Parsha we grapple with the infamous heist that altered the course of world history. Yaakov tricks his own father Yitzchok and steals the Brachot (birthright blessings) from Eisav. The consequences of this act are still felt today. It is the reason we are Jewish. Click Here To Continue |
Parsha Chayei Sarah
In his introduction to Ahavas Chesed, the Chofetz Chaim (20th Century Poland) lists eight verses from the Book of Deuteronomy alone where the Torah instructs us about the mitzvah to “walk in the ways of G-d.” The Talmud (Sotah 14a) interprets one of these verses to mean that just as Hashem visits the sick, clothes the naked, comforts mourners, and buries the dead, so too we should be like Him and develop these benevolent habits. In Leviticus (19:18), the Torah tells us to love our friends as much as we love ourselves, and Maimonides cites this verse as another source for the general mitzvah of doing acts of chesed (kindness) to others. He comments that this verse teaches us the additional nuance that whatever one would want others to do to help him in his times of need, he should do for others in their difficult moments. These two positive commandments show us that doing something kind to another person is not merely a good idea, but that it is actually a Biblical obligation. Click Here To Continue |
Parsha Vayera
In this week’s Parsha we have one of the most famous and, at the same time, one of the most puzzling biblical events. The Akeida, or the Binding of Isaac, challenges us to mine its depths and reveal its secrets. Here we offer a discovery from this marvelous quarry. Click Here To Continue |
Parsha Lech Leche
In this portion Hashem promises Avraham that even though he is old he will be blessed with descendants. The Torah goes out of its way in providing comparisons for the magnitude of Avraham’s future progeny. Let us take a look at some of them: Click Here To Continue |
Parsha Noach
Noah, the father of modern man and the star of this week’s Parsha, is described to us in an unusual way. The story begins, “Noah was a righteous man, innocent (literally, unblemished) in his generation.” What does the Torah mean, “in his generation”? Either he was righteous and innocent or he wasn’t. Furthermore, who needs introductions? The Torah usually lets people’s actions speak for themselves. Abraham, for example, neither gets nor needs any introduction. Click Here To Continue |
Parsha Ki Bereishit
A more complex and impenetrable entity than the human mind has yet to be discovered. From quark to quasar, from amoeba to orangutan, nothing compares. Man is truly the pinnacle of Creation and the crown jewel of the universe. Click Here To Continue |
Sukkot
After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say. Click Here To Continue |
Yom Kippur
Throughout the year, when reciting the Shema prayer, we say the first verse out loud, and then whisper the line “Blessed is the Name of His glorious kingdom for all eternity.” But when we say the Shema on Yom Kippur, both at night and in the morning, we say both lines out loud. Why do we deviate from our normal practice? The Midrash teaches that Moshe heard the line “Blessed is the Name…” from the angels, and then he taught it to the Jewish people. Throughout the year, we say it in an undertone because we cannot praise G-d like the angels. On Yom Kippur, we elevate ourselves to the level of angels and say it out loud just like they do. The Midrash is difficult to understand. Why do we pretend to be angelic one day a year, if we clearly know that as human beings we will never reach the level of angels? Click Here To Continue |
Rosh Hashanah Shabbat Shuvah
The time period between Rosh Hashanah and Yom Kippur is called the “Aseret Yimei haTeshuvah” – the Ten Days of Return. The Shabbat that occurs during this time period is called Shabbat Shuvah, one of three shabbatot of the year that it is given its own unique name. So important is the process of Teshuvah to each and every Jew, that historically, the Rabbis of the communities in Europe would deliver a special sermon entitled “the Teshuvah Derashah” or the Sermon of Repentance at this time. A number of questions come to mind when considering the holiday of Rosh Hashanah and the idea of Teshuvah. Consider a few examples. Click Here To Continue |
Parsha Nitzavim Vayeilech In this week’s Parsha (Deuteronomy 30:11-14), the Torah says “For this mitzvah that I command you today is not distant from you. It is not in the heavens above nor on the other side of the ocean... rather, it is very close to you, in your mouth and in your heart to do it.” While Rashi explains that the “mitzvah” here refers to the Torah, Nachmanides argues “this mitzvah” refers to returning to Hashem (teshuva). It is no coincidence that we read about the mitzvah of teshuva in the month of Elul as we prepare for Rosh Hashanah and Yom Kippur and anticipate days of encounter with G-d. Nachmanides elaborates on the Torah’s message, saying that teshuva can be accomplished no matter the time and place. Even if we are cast all over the world and governed by secular rulers, we can always return to G-d. Neither difficult nor unrealistic, teshuva is “very close to you.” Click Here To Continue |
Parsha Ki Tavo The Book of Deuteronomy contains Moshe’s last will and testament to the Jewish people. The book can be divided into three basic sections. In the first section, Moshe implores the people to learn from their past mistakes and lead lives of spiritual and ethical purity. The section that follows both reviews many of the mitzvot taught earlier, and introduces some new ones. And lastly, the dénouement of the book is Moshe’s last speech to the nation, wherein he explains the mission of the Jewish people, gives them a glimpse into their future, and bestows his final blessing upon them. Click Here To Continue |
Parsha Ki Teitzei
It’s difficult for two Jews to agree on anything. In fact, skeptics say that “two Jews, three opinions” underestimates the situation. However, there is one thing that we all could agree on when studying this week’s parsha: there are a lot of mitzvot here! Of course when contemplating the 74 mitzvot this week, it naturally calls to mind the staggering total of 613 mitzvot of the Torah. The question almost asks itself: why so many mitzvot? Didn’t we get the point after the first hundred? And, perhaps the most stereotypically Jewish response: Can’t we bargain Him down? Click Here To Continue |
Parsha Shoftim
The summer is winding its way to its end. Travelers are slowly returning home. Vacationers are returning to work. This year has seen an unprecedented number of visitors to Northern California. People have come from all over the world to enjoy the beautiful weather and the breathtaking nature that abounds in the area. Beyond the mitzvah of Hachnassat Orchim, or hosting guests, the Torah, in this week’s parsha hints at an important lesson that is essential to any good host. Click Here To Continue |
Parsha Re'eh
Some parshiot inspire us with the extraordinary story of our people and others inspire us with the timeless wisdom of mitzvot. Parshat Re’eh is definitely a “mitzva parsha” and, as usual with such parshiot, it is difficult to find a common thread which unites its many commandments. Mitzvot often come in clusters whose united message is not readily apparent. Fortunately, the opening verse of our parsha gives away its elusive theme. Click Here To Continue |
Parsha Eikev
The great swan song of Moshe (Moses) continues in this week’s Torah Portion. As a part of his charge to the people, Moshe reviews events that have taken place since the Exodus from Egypt and provides the reader with insight and context to several episodes that took place in the wilderness. In addition to rounding out particular narratives, Moshe explains the nature of the miracles that accompanied the Children of Israel. Click Here To Continue |
Parsha Va'etchanan
If one ever sought a singular Parsha that summarizes all the fundamentals of Judaism, this week’s portion, Va’etchanan, would certainly be a serious contender. Aside from containing the Ten Commandments, the Shma and even the famous question of the Wise Son as it appears in the Passover Hagaddah, we are told that we cannot add or subtract from the commandments, we cannot intermarry and we must form a symbiotic relationship with the Land of Israel. There is one fundamental idea that forms a centerpiece of the Parsha that certainly deserves special attention. Click Here To Continue |
Parsha Devarim
Parsha Devarim ushers in the Torah book of the same name Sefer Devarim; in English, the book of Deuteronomy. The fifth of the Five Books of Torah presented to us by Moses as dictated to him by G-d, Sefer Devarim covers the last few weeks of Moses’ life as he sought to convey his final messages to his beloved people. Click Here To Continue |
Parsha Matot-Massei
Every society has a method of dealing with violent criminals. In the Torah's legal system there is a distinction between those criminals who commit murder intentionally and those who commit murder unintentionally. Those who commit murder intentionally are dealt with in a what we would consider to be a conventional method and may even receive capital punishment for their crime. But for those who commit murder unintentionally the Torah prescribes a system of exile and isolation. They are forced to move out of their hometown and are sent to an area where they will have time to think about their actions and how the tragedy could have been avoided had they been more cautious. Until they enter the city of refuge they are fair play for any relative of the victim to avenge the death. Click Here To Continue |
Parsha Pinchas
In this week’s Parsha we encounter a period of transition for the Jewish people. G-d asks Moshe to ascend a mountain to get a view of the land that he will not enter. Any hope that Moshe may have had that G-d would reverse His decree and allow Moshe free passage to the Land of our Forefathers is snuffed out. This realization seems to trigger a request from Moshe to G-d: “May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd.” Click Here To Continue |
Parsha Balak
Community Life One of the most famous lines in the entire Torah was uttered by Bilaam’s mouth in this week’s parsha: “Mah tovu o’halecha Yaakov, miskinosecha Yisrael, how beautiful are the tents of Jacob, the dwelling places of Israel (Bamidbar 24:5).” What was he referring to? What did Bilaam see that was so great? Click Here To Continue |
Parsha Chukat
Education 101 The sin of Moshe hitting the rock is beyond our comprehension, however, the commentators express numerous lessons that can be learned from the event. Interestingly, the hitting of the rock is seen by the sages to refer to Moshe acting as the teacher and the rock being the student. The sin represents something that went wrong in that dynamic. It is important not to wrongfully attribute sins to Moshe, but the commentators shed light and share some important educational outlooks based on the entire episode. Click Here To Continue |
Parsha Korach
Before we discuss this week’s parsha, let’s return for a moment to last week’s. In parshat Sh’lach we had the episode of the spies. Twelve Jewish leaders went undercover to spy on the fortifications and armies of the land of Israel. The scouts returned with tales of mighty giants and convinced the Jews that Israel was impenetrable. This amounted to blasphemy, for G-d Himself had promised Israel to the Jews. But the people believed the spies and even considered returning to Egypt. Apparently, the Jews had more faith in their leaders than they had in G-d. For this sin, G-d condemned the people to a life of aimless desert wandering, and only after that entire generation died out would their children enter the Holy Land. Click Here To Continue |
Parsha Shelach
Locusts and Ants The Miraglim, spies, returned from their forty-day mission to gather intelligence regarding the Land of Israel and reported their famous disheartening words. Their goal was to spread slander against G-d and His Land and they caused the Jews to cry bitterly. The day was Tisha B’Av which would become a day of Jewish tragedy. Let us look at a famous question and find a new insight as to what was happening here. Click Here To Continue |
Parsha Beha'alotcha
The Rules of Conflict The very first Machloket, argument, between two valid rabbinical opinions to ever take place in Jewish history has a tremendous lesson to teach us. The dispute was regarding whether one could lean and confess on a sacrificial animal (the process of placing one’s hands upon it to pronounce confession before offering it as a sacrifice) on a Jewish holiday. Shamai maintained that it was prohibited and Hillel allowed it. Click Here To Continue |
Parsha Bamidbar
Solid Start As we study the weekly Torah portion our goal is to learn the timely and relevant lessons that the Torah provides. Let us explore an aspect of this week’s parsha that at first glance may seem totally irrelevant and simply historical. Our goal is to understand its timely message and how it relates to each one of us. Click Here To Continue |
Parsha Behar-Bechukotai
Parshat Bechukotai contains a long list of blessings G-d promises to those who keep the mitzvot and curses to those who do not. A similar list, also known as the tochacha (rebuke), appears in the end of the Torah in Parshat Ki Tavo. Let us use take this opportunity to learn more about the meaning of Divine reward and punishment and how it relates to our lives. Click Here To Continue |
Parsha Emor
Preparation In our parsha we have the commandment to make a Kiddush Hashem which means to bring about honor to G-d through our actions. This mitzvah, commandment, is an important principal in the Torah. G-d created us to be His representatives on earth. When we carry out this duty by acting with respect towards others, people notice our actions and they learn how G-d dictates that we should act. The mitzvah is fulfilled on many levels. The most basic application is that of doing good deeds; the most extreme fulfillment is one whose life is taken by enemies simply because he is a Jew. Let us explore this concept. Click Here To Continue |
Parsha Acharei Kedoshim
Love Thyself This week’s double parsha contains one of the most famous verses in the entire Torah. “ואהבת לרעך כמוך, You shall love your friend as yourself (Leviticus 19:18).” The great sage Rabbi Akiva taught that this verse is one of the most important principles of the Torah. Let us explore this mitzvah, directive, and its lessons. Click Here To Continue |
Parsha Tazria-Metzora
This week’s double Torah portion deals primarily with the tzaarat discolorations which can potentially plague one’s body, clothes, or house. Although the Torah does not explicitly explain the cause for such outbreaks, the Talmud (Arachin 15b) teaches that they come as a result of a person speaking evil about others, which we refer to as loshon hara. The Midrash says that first the plagues affect one’s house, and if one does not correct his ways and repent, then they come upon his clothing. If he still does not learn from these signals to change his ways, then they afflict his body. Click Here To Continue |
Parsha Shmini
Together We Stand The Midrash (Vayikra Rabbah 20:8) discusses the tragedy of the death of Aharon’s two sons, Nadav and Avihu who brought unauthorized firepans into the Holy of Holys and perished. There we find a perplexing comment, “their sin was that they did not ask advice one from another.” Click Here To Continue |
Pesach
In the book of Exodus, the Torah describes at length the story of the redemption from Egypt and the various mitzvot associated with it, including the details of the holiday of Pesach. The book then goes on to relate the giving of the Torah, the sin of the golden calf, and the building of the mishkan. Immediately after forgiving the Jewish people for the sin of the golden calf and instructing Moshe to carve out a second set of tablets, G-d warns that when the Jews enter the land of Israel, they must be especially vigilant not to worship other gods. Click Here To Continue |
Parsha Tzav
Tosafot (12th century) says the Shabbat before Pesach is called the great Shabbat because a miracle happened on it, signifying the beginning of the redemption. The Jews were commanded to set aside lambs for the Pesach sacrifice on the tenth of Nissan, which fell out on Shabbat that year. The Egyptians, who worshipped the lamb as a deity, were outraged when they saw the Jews preparing to sacrifice it. Yet, they did not do anything to harm them. This special miracle, which showed G-d’s protection over the Jewish people, serves as the starting point of the redemption from Egypt. Click Here To Continue |
Parsha Vayikra
This week we commence Leviticus, the third of the Chumash’s five books, with the reading of Parshat Vayikra. Our sages often referred to Leviticus as Torat Kohanim-the Torah of the priests-in recognition that the vast majority of the commandments in the book concern the priestly service of the Kohanim. Click Here To Continue |
Parsha Vayakhel Pikudei
The True Standard The Jewish people gave donations lovingly when it came to building the Mishkan, Tabernacle. The verse (Shemot 35:21) describes this as: “…everyone whose generosity of spirit moved him brought a portion for Hashem for the work of the Tent of Meeting…” There is one simple and compelling question on this verse. The word אותו, him, seems unnecessary, could it not have just as easily been omitted? The Torah does not use extra words and the context of the verse make the word ‘oto, him,’ highly unnecessary. Click Here To Continue |
Parsha Ki Tisa
The Torah, in this week’s Parsha, describes the sin of the Golden Calf. Right after the Jews received the Torah, in an awesome revelation from G-d, they immediately veered from its path and chose to serve idols instead. In fact, the Midrash compares this act to a bride who is unfaithful to her husband on the day they got married. This seems very puzzling. How could it be that the very same Jews who saw G-d perform countless miracles in Egypt, could so quickly deny His authority in the world? Click Here To Continue |
Parsha Terumah
This week’s parsha deals exclusively with the construction of the Mishkan (Tabernacle) and its furniture. This portable sanctuary was used by the Jews for over four and a half centuries until King Solomon built the First Temple in 832 BCE. The Mishkan, and the Divine Service that was done there, play a central role in the rest of the Torah. Unfortunately, it is at this point that many people drop out of parsha study. The story line of the Torah has grinded to a halt and suddenly the Torah appears to be quite irrelevant. The mystery of the Mishkan, and its meaning for us nowadays when we lack it, has evaded many. The serious student of the Torah is now called upon to search beneath the surface of the text and bring home the powerful messages that await discovery. Click Here To Continue |
Parsha Mishpatim
Perspectives on Parenting One of the most challenging jobs that many of us are privileged to have is that of being a father or mother. We are in the position to care for and educate our children and we try to ensure that they receive the best possible education inside and outside our homes. There are some perplexing verses in our parsha which don’t seem to belong next to one another and bear studying. The Torah states three laws, two of which are related and one that seems very much out of place. “One who hits his parents will be put to death. One who kidnaps and sells the victim will be put to death. One who curses his parents will be put to death” (Exodus 21:15-7). Click Here To Continue |
Parsha Yitro
In this week’s parsha G-d gives the Torah to His people. The Jewish Nation, standing as one at the foot of Mount Sinai, hears the Voice of G-d. It was this awesome event at Sinai, with all the privileges and responsibilities that came with it, that defines us as the Chosen People. Click Here To Continue |
Parsha Beshalach
Nothing is more wonderful than a great surprise ending. In this week’s parsha, the Red Sea splits, the great Egyptian army is drowned, and the Jews rejoice in their newfound freedom. However, soon after the Jews finish their song and dance, they realize that they are stranded in the desert without a kosher restaurant anywhere in sight. Fortunately, G-d did not take the Jews out of Egypt to abandon them in the desert. Click Here To Continue |
Parsha Bo
In this week’s parsha, the Jews finally gain their freedom. After 210 years of oppression, torment and slavery in Egypt, G-d takes them out with an astonishing display of unforgettable miracles. Three millennia later, the memory of that night is still fresh in the mind of the Jewish People. Click Here To Continue |
Parsha Va'eira
When G-d met Moshe last week at the burning bush, He ordered him to return to Egypt and liberate the Jews from their long oppressive enslavement. But Moshe was hesitant; he was worried about rejection. “They will not believe me. They will not listen to me. They will say, ‘G-d did not appear to you’” (Exodus 4:1). Fortunately, G-d had a plan. Click Here To Continue |
Parsha Shemot
The first five verses in the Book of Exodus tell us the names of the sons of Jacob who went down with him to Egypt, totaling seventy people, including the grandchildren. The Torah already delineated all of these names, and did so in more detail, when Jacob and his sons actually descended to Egypt (Genesis 46:8). So why does the Torah repeat it here? Rashi (Exodus 1:1) says G-d counts the tribes again before their death in order to show His love for them. But Nachmonides (Introduction to Exodus) claims that the Torah relates this here because the exile of the Jewish people began when Jacob and his sons all went down to Egypt. Since the entire Book of Exodus deals with the first exile (“galut”) and the subsequent redemption from it (“geula”), the Torah chooses to mention the descent to Egypt, although it already told this story several chapters earlier. Click Here To Continue |
Parsha Vayechi
In this weeks Parsha, Parshat Vayechi, Jacob states, “Let G-d make you like Ephraim and Menasseh.” This is the format in which he instructs Israel to bless their children for all times. Why did Jacob choose Ephraim and Menasseh over his own twelve sons, the Tribes of Israel. Alternately why not choose Abraham, Isaac and Jacob, similar to the blessing to daughters to be like Sarah, Rebecca, Rachel and Leah? What was so unique and special about Ephraim and Menasseh that caused Jacob to choose them as the epitome of blessing. Click Here To Continue |
Parsha Vayigash
The festive eight-day period of Chanukah has ended, and now we enter a period without any significant holidays until Purim. It behooves us to reflect on the uniqueness of the holiday of Chanukah and to internalize its message in a way that will strengthen us over the next few months. Click Here To Continue |
Chanukah
On Chanukah we celebrate the Jews’ victory over the mighty Greek army. We also recall the miracle of the Menorah. After they miraculously won over the Greeks, the Jews returned to the Temple to try to restore order after the Greeks had demolished it. They searched for pure oil that had not been contaminated by the Greeks, but were only able to find one small jar of oil, enough to burn for one day. G-d made a miracle and the oil burnt for eight days. Although the Greeks defiled as much of the Temple as they could, the story of Chanukah seems to only focus on the Menorah and the oil. Why is celebration focused mainly on the Menorah? It takes a deeper understanding of the Menorah to understand its importance as the focal point of the Greek-Jewish conflict. Click Here To Continue |
Parsha Vayeishev
This week brings us both Chanukah and Genesis II. The story of our forefathers, Avraham & Sarah, Yitzchok & Rivkah, and Yaakov, Rachel and Leah comes to a close as we move on to the second half of Genesis: the tragedy of Yosef and his brothers. As always, the reading of Yosef’s story coincides with the delightful holiday of Chanukah. Is this some calendrical quirk? Or might there be a deeper link? Click Here To Continue |
Parsha Vayishlach
Among the more important character traits to acquire during one’s lifespan is resilience. Considering that life is replete with challenges and obstacles, resilience-the ability to bounce back from a fall-helps us overcome crisis, and can lead us to success where we might otherwise suffer failure. Click Here To Continue |
Parsha Vayeitzei
At the beginning of this week’s parsha, Yaakov is on the run from his murderous brother Eisav. He is alone and destitute, sleeping in the wild and begging G-d for clothing and bread. By the end of our parsha, however, after twenty difficult years working for his father-in-law Lavan in Charan, Mesopotamia, Yaakov is a transformed man. Now a wealthy rancher, he is returning home to Israel with a large family in tow. Yaakov has come into his own, and he is prepared to face his destiny. Click Here To Continue |
Parsha Toldot
When Isaac, our Patriarch, married Rebecca, they were unable to have children for many years. After twenty years of praying and pleading with G-d to bless them with a child, G-d finally heeded their prayers. Despite this, the Torah states that Rebecca’s pregnancy got off to a rough start. During pregnancy, Rebecca experienced serious pains. She responded to these pains by saying “If so what am I?” This response is puzzling. Rebecca just spent the last twenty years hoping and praying for a child. Could it be that after twenty years of prayer, that the pain was so great, that she wanted to give up all her hopes and dreams? Click Here To Continue |
Parsha Chayei Sarah
A death strikes the family. Sara passes away and leaves behind a grieving husband. Here, for the first and only time, we are given a clear view into the private life of our father Avraham. Crying, he eulogizes Sara and busies himself with her burial. The story of Avraham’s purchase of a burial plot for his wife is recorded in great detail, despite the fact that it’s quite uneventful. Clearly, the primary interest of the Torah here is not merely to document the event; rather, there must be some underlying message that the Torah is after. This is indeed the case. Click Here To Continue |
Parsha Vayeira
The story of the Akeidah occurs repeatedly in our Siddur. The Zohar encourages one to read the whole story daily (Genesis Chapter 22), as this invokes mercy from G-d when Jewish lives are threatened. Arizal also endorses reading this portion daily, asserting it brings atonement to one who sincerely repents. The long Tachanun (“supplication”) prayer said on Monday and Thursday, which repeatedly asks G-d to have mercy on the Jewish people and save them from all of their troubles, also asks G-d to remember the binding of Isaac. In Tachanun we say, “May the binding of the only son (Isaac) appear before you, for the sake of (the nation) Israel.” Similarly, we ask G-d in the special Amidah silent prayer of Rosh Hashanah to remember the binding of Isaac and have mercy on the Jewish people. Why is the binding of Isaac so significant? Click Here To Continue |
Parsha Lech Lecha
The Talmud (Pesachim 117b) says the blessings G-d gives Abraham in the beginning of our Parsha (12:2) allude to the three ways we describe G-d in the first blessing of our standing prayer, the Amidah. “I will make you a great nation” refers to the phrase “G-d of Abraham”. “I will bless you” refers to the phrase “G-d of Isaac,” and “I will make your name great” refers to the phrase “G-d of Jacob.” The final phrase in the verse, “You shall be a blessing,” indicates that the blessing must close by referring to G-d as the ‘Shield of Abraham’ and not by associating G-d with either of the other two Patriarchs. This Midrash begs two questions. What is the connection between the blessings given to Abraham and the wording the rabbis used to describe G-d when they composed the Amidah? Secondly, why is Abraham favored more than the other Patriarchs and given the distinct honor as having the blessing close with his name? Click Here To Continue |
Parsha Noach
People are remembered for what they have accomplished in life far more so than for what they amassed or owned in their lifetime. The size of one’s home or type(s) of car(s) one used to drive cannot possibly capture the essence of one’s character in the same way that one’s actions do. Understandably, eulogies and obituaries of more spiritual people tend to focus on the spiritual accomplishments. Click Here To Continue |
Parsha Bereishit
Bereishit tells the story of the creation of the World in general and of Adam in particular. The fact that Adam was created last, indicates that humanity is the pinnacle of creation. Just as an honored guest is the last to arrive at a banquet offered in his tribute, so too Adam was brought into existence only after everything else had been created. Click Here To Continue |
Sukkot
After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say. We come home after fasting and praying on Yom Kippur and we realize that some basic changes are in order. First of all, I need to move out. Who needs such a large, fancy home? A simple hut is all I need. Click Here To Continue |
Parsha Ha'azinu
Parshat Ha’azinu is a powerful, possibly the most powerful parsha in the Torah. In beautiful poetic language it provides sweeping perspectives on our national development, past, present and future. The messages clear, the words poignant, the multi-faceted explanations all pointing in one direction: a reminder to heed our national calling, to remain faithful to our timeless mission. Without pausing, history and the yet-to-unfold are to be viewed as a reality check. Click Here To Continue |
Yom Kippur
Teshuvah is an incredible thing. When a person regrets his sin, admits to G-d that he alone is to be held accountable, and resolves to refrain from such activity in the future, then G-d erases that sin from the books. The sin is gone; it is as if it never happened. Historical revisionism? Yes. That is the power of teshuvah. Click Here To Continue |
Parsha Nitzavim
As we near the High Holy Days, we are instructed by our tradition to pursue avenues of change, to do teshuva. It is a three-step process that begins with introspection. We look deeply into ourselves, trying to identify our character strengths and defects objectively. We then create and revisit our goals for improving our character traits, and, as a third step, conceive a path that leads us from where we are to where we’d like to be. Many of us are good at the first step, being critical of ourselves, as our flaws are easily discovered. And most of us can do the second step, dreaming of who we would like to be. The problem is that key piece in the teshuva process, the final step, determining the path by which to change. A common roadblock to reaching our desired destination is that terrible statement we say inwardly and often openly--“I can’t!” And with that short bitter phrase, our place for the year is sealed at the sad place of… complacency. Click Here To Continue |
Parsha Ki Tavo
Renewing marriage vows has become very much in vogue these days. After many years of marriage with all of the ups and downs many couples like the idea of rededicating themselves to each other and to the relationship. Apparently G-d liked the idea also, because that’s exactly what we have in this week’s Torah portion, Ki Tavo- a renewal of the covenant between G-d and the Jewish people. Click Here To Continue |
Parsha Ki Teitzei
The month of Elul is underway. Rabbis are hard at work on their High Holiday sermons, shofar blowers are dusting off their instruments, and Jews around the world are preparing heart and soul for the Days of Awe. Introspection is the call of the hour. Click Here To Continue |
Parsha Shoftim
The Mitzvah of Appointing a King In Parshas Shoftim, the Torah tells us many mitzvos that will apply when we enter the Land of Israel. The Torah commands us to set up three cities of refuge, and it warns us to not practice magic and sorcery like the inhabitants of the Land. The Torah also tells us the mitzvah of appointing a Jewish king over the nation upon settling in Israel. Click Here To Continue |
Parsha Re'eh
In Parshat Re’eh, Moses continues his final address to the Jewish people on the banks of the Jordan. His focus, as is so much of the monologue recorded in the book of Devarim, is to prepare the nation for their imminent conquest and eventual settlement of the land of Canaan. Before the Jewish people can move in permanently they will first need to clear the land of its spiritual waste. Click Here To Continue |
Parsha Eikuv
We all know that Israel is a very special place. It is the chosen land; a holy land. A land flowing with milk and honey. A blessed, beautiful land. But that is not all. It is also a land in great need of rain. Click Here To Continue |
Parsha Va'etchanan
This essay will explore the various types of prayer inspired by the verse in this week’s parsha of “I (Moses) supplicated (vaeschanan) before Hashem...” (Deuteronomy 3:23). The Midrash (Rabbah and Yalkut Shimoni) on this verse states that there are thirteen types of prayers which people can utilize when praying to Hashem, G-d. I would like to briefly explain them and then answer a noteworthy question. Considering all of his choices, what is the reason that Moses begged Hashem to allow him to enter Israel specifically utilizing the tactic ofואתחנן, supplication? The name of the parsha is in honor of that prayer-Vaeschanan. (Anyone wishing to get a fuller understanding of any of these beautiful prayer-styles is referred to the Hebrew book She’arim B’Tefillah by Rabbi Shimshon Pincus zt”l which is the basis for the following list of explanations.) Click Here To Continue |
Parsha Devarim
Devarim is the last of the five books of the Torah and it records Moshe’s lectures to the Jewish People. Moshe inspires them to be all they can be: To fear G-d, to love G-d, and to lead a Torah lifestyle. Devarim does contain many new mitzvot, however its primary focus is internalizing the lessons of the first four books. Click Here To Continue |
Parsha Matot Massei
Building Forward The opening verse of Parshat Massei summarizes its theme of recounting the Jewish journey. “These are the travels of the Jews whom left Egypt... (Bamidbar 33:1).” The Malbim (Rabbi Meir Leibush Weiser, 1809-1879) asks that this description seems strange, why does the verse talk about where the Jews left from as opposed to focusing on where they were traveling to: Israel? Click Here To Continue |
Parsha Pinchas
In Parshat Pinchas, the Torah relates to the laws of inheritance, which will become quite relevant once the Jewish people settle in Israel and every person owns land. It then talks about Moshe’s appointment of Joshua to lead the Jewish people into the land, conquer it and divide it amongst the tribes. The next two chapters, until the end of the parsha, delineate all of the communal offerings in the Temple, starting with the ordinary daily sacrifices and ending with the additional musaf sacrifices brought only on Shabbat and holidays. Click Here To Continue |
Parsha Balak
We are accustomed to saying three paragraphs in the Shema, but the Talmud questions the rationale for these particular three portions. While the first two parts contain directives to say these words “when you lie down and when you get up,” we do not have an obvious reason to twice daily read about the mitzvah of tzitzit together with the other two paragraphs. The Talmud (Berachot 12b) explains this paragraph is important because aside from the mitzvah of tzitzit, it also contains several other central mitzvot. Tosafot adds, based on the Jerusalem Talmud, that in these three portions we can find hints to the Ten Commandments. Click Here To Continue |
Parsha Chukat
There are two stories in the Torah that talk about Moshe drawing forth water from a rock. First, in Exodus 17:6, the Torah relates how the Jewish people come to Refidim and complain about the lack of water, so Hashem tells Moshe to strike the rock to bring forth water for them. Moshe hits the rock, water comes out, and he names the place Masa U’meriva because the people fought with Hashem and tested him by saying “Is Hashem with us?” Click Here To Continue |
Parsha Korach
In this week's Parsha, Moses is called to task by his cousin, Korach. Korach challenged the appointment of Aaron as the Kohen Gadol, the High Priest. He claimed that Moses had turned Jewish leadership into a family business, rather than giving jobs to those who deserved them most. In response to this challenge, Moses proposed a test to determine whom G-d would choose as Kohen Gadol. All who wished, could come along with Aaron to the Tabernacle, and present an incense offering to G-d. G-d would choose His man, and the rest of the people would be killed. Korach, along with two hundred and fifty of his supporters, accepted this challenge. Ultimately they were all killed by G-d, and only Aaron remained. Click Here To Continue |
Parsha Shlach
In the end of this week’s Parsha, the Torah tells us the mitzvah to attach tzitzit (fringes) to our four-cornered garments. Referred to in the Talmud as “Parshat Tzitzit,” Numbers 15:37-41 creeps into the prayer book as the third paragraph of Shema. In order to fulfill the mitzvah of reciting the Shema, Maimonides rules one must say this Parsha. Click Here To Continue |
Parsha Beha'alotcha
In Parshat Beha'alotcha, the complaints begin. From murmurings all the way to an outright uprising, the core parshiot of the book of Bamidbar demonstrate how an intimate relationship with G-d can fade away. Click Here To Continue |
Parsha Nasso
There is a widespread custom for parents to bless their children when they come home from synagogue on Friday night. The blessing for a boy starts, “May G-d make you like Ephraim and Menashe” and the blessing for a girl starts, “May G-d make you like Sarah, Rebecca, Rachel, and Leah.” The reference to Ephraim and Menashe comes from the words Jacob said to them before he died (Genesis 48:20), indicating they would be the prototypical Jews worthy of emulation, and the female equivalents are the Matriarchs. The first part of the blessing focuses on these famous Jewish role models. Click Here To Continue |
Parsha Bamidbar
In this weeks Parsha, the Torah describes the order in which G-d commanded the Jews to camp during their forty years in the desert. The Tabernacle was in the center of the camp, surrounded by four groups of Levites. The rest of the nation camped around them, with three tribes on each side of the camp. Each tribe had a flag that represented their tribe. Click Here To Continue |
Parsha Behukotai
The book of Vayikra closes with a harsh and troubling parsha, Parshat Behukotai. G-d’s attribute of strict justice is graphically portrayed in all of its terrible glory. We have seen it expressed in Bereishit at Sodom and Gomorrah, and in Shemot with the destruction of Egyptian Empire. But it is different here, because now G-d is talking to us. It is a prophecy of what will befall the Jewish People if they stray from the path of the Torah. There is no need to quote the frightening details. We are all too familiar with suffering of our people both past and present. Click Here To Continue |
Parsha Behar
In this weeks Parsha, the Torah describes the Mitzvot of Shmita, the Sabbatical year, and Yovel, the Jubilee. G-d commands that we rest our land every seven years and in the fiftieth year as well. After the Jews entered the land of Israel they were told to count a cycle of both seven years and fifty years. Upon close inspection, this commandment seems similar to the commandment of counting the Omer. There, too, one has an obligation to count units of seven and fifty, though there it is seven days and fifty days. Click Here To Continue |
Parsha Emor
The way the Torah lists the Festivals in this week’s Torah portion strikes us as being quite different than the manner in which it lists them in Numbers, Chapter 28. There, it lists Pesach, Shavuot, Rosh Hashana, Yom Kippur, and Sukkot and delineates the special sacrifices brought on each of these festivals. But here the Torah mentions an omer amount (a Biblical volume measure) of barley must be brought and waved on the second day of Passover, and it also prohibits eating from the new harvest until this waving and bringing the sacrifice accompanying it. In addition, the Torah here requires us to count seven weeks until the holiday of Shavuot. The omer and the counting are not mentioned at all in Numbers, where the Torah focuses strictly on the sacrifices brought on the first and last days of the festivals. Let us focus on a few of the points the Torah adds here. Click Here To Continue |
Parsha Kedoshim
An often misunderstood concept in Judaism is the concept of "kedusha". Usually translated as "holiness", it is a bit of a challenge to define the term. Context alone fails to reveal its true meaning. At the beginning of our parsha we find the following enigmatic verse: "You must be kadosh, since I, G-d your Lord, am kadosh (Vayikra 19:2). (The Torah is reiterating here a point that was made in Vayikra [11:44]: "For I am G-d your Lord, and since I am holy, you must [also] make yourselves holy and remain sanctified".) At the same time that G-d calls upon us to be kadosh, He describes Himself as kadosh. Although this does parallel the familiar idea of vehalachta bidrachav (Devorim 10:12), i.e., imitatio dei, however, kedusha still remains undefined. Click Here To Continue |
Parsha Acharei Mot
Among the many mitzvot listed in this week's parsha, the Torah says (Leviticus 19:18) “You should love your friend as yourself.” Rashi there quotes from the midrash that Rabbi Akiva commented, “this is a great general principle in the Torah.” Similarly, the Talmud (Shabbat 31a) records Hillel told a prospective convert that all of the Torah expands on the general idea, “whatever you would dislike for someone to do to you, do not do to your friend.” Click Here To Continue |
Parsha Pesach
In the book of Exodus, the Torah describes at length the story of the redemption from Egypt and the various mitzvot associated with it, including the details of the holiday of Pesach. The book then goes on to relate the giving of the Torah, the sin of the golden calf, and the building of the mishkan. Immediately after forgiving the Jewish people for the sin of the golden calf and instructing Moshe to carve out a second set of tablets, G-d warns that when the Jews enter the land of Israel, they must be especially vigilant not to worship other gods. Click Here To Continue |
Parsha Metzorah
The Torah’s discussion of Passover (Pesach) brings with it a curious detail. With respect to Pesach, the Torah repeatedly focuses on the fact the holiday falls out in the month it does. Firstly, before describing the details of the mitzvah of bringing the Paschal Lamb G-d says “this month will be for you the first of months” (12:2), and only after this does He say to take a lamb on the tenth of “this month” (12:3). Then, He says to examine the lamb for four days until the fourteenth day “of this month” (12:6). Later, in Chapter 13, the Torah states “Remember the day you left Egypt” (verse 3), and then adds a seemingly irrelevant statement, “Today you are leaving in the month of the spring.” The next verse follows with the command to “do this service in this month,” not even mentioning which day of the month to perform this service. Click Here To Continue |
Parsha Tazria
In this week’s Parsha, the Torah talks about Tzaras. Although often thought to be a form of leprosy, Tzaras is actually a purely spiritual ailment. The midrash states that one would be afflicted with Tzaras as a punishment for haughtiness or for slanderous speech. The Talmud (Nedarim 64b) states that a Metzora, a person that was afflicted with Tzaras, was considered like a dead person. In fact, a Metzora has some of the unique characteristics of tumah, spiritual impurity, that were generally reserved only for a human corpse. Click Here To Continue |
Parsha Shemini
The last section of Parshat Shemini details the laws of kosher and non-kosher animals, both in terms of whether or not one may eat them, and in regards to the contamination that one may receive by eating or even touching them. The Torah repeatedly refers here to the tumah (impurity) of these animals, and therefore warns that we not become tameh (impure) through them. It would seem what we eat affects us only in some metaphysical way, similar to the law that touching a dead body makes one impure in a metaphysical way. Click Here To Continue |
Parsha Tzav
Most Befitting There was no room for loose or tight fits. The Kohen’s clothing were required to be precisely fitting. “The Kohen shall wear his fitted linen shirt” (Shemot 6:3). Chazal say that if a Kohen performed the service while wearing improperly fitting clothing, he was punished by death from Heaven! This strict punishment was because his actions showed that he did not respect the House of G-d. Click Here To Continue |
Parsha Vayikra
Nachmanides explains that the Book of Vayikra primarily discusses laws relating to the sacrifices or the Temple. The Book of Exodus ended with the completion of the Mishkan (Tabernacle), and the Torah now goes into detail as far as the service done therein. The first section in Parshat Vayikra deals with the olah, elevation offering, and describes how one can either bring animals or birds as an olah. Then it says one can even bring a simple meal-offering, made of just flour, oil, and frankincense, if he or she cannot afford to bring animals or birds. Click Here To Continue |
Parsha Pekudei
In this week’s Parsha, the Torah describes the completion and erection of the the Tabernacle. G-d commanded the Jewish People to built a sanctuary so that he could have a physical presence in this world. As the verse states “They shall make a Sanctuary for me so that I can dwell among them.” (Exodus 25:8) Obviously, G-d has no physical presence, however G-d wanted there to be a place in this world where His presence was felt more. He wanted there to be a place that was set aside purely for His service and that could be used to sanctify His Name. For this reason there were many miracles that occurred in the Tabernacle, and later, in the Temple. In fact, the Mishnah, in Ethics of the Fathers 5:7, records ten miracles that happened every day in the Temple. Furthermore, G-d instructed that this building be built in a way that all could see its beauty. The commentaries even point out specific details of the Tabernacle that prove that its physical appearance was of the utmost importance. There are many Midrashim which describe in greater detail the splendor and glory of the Tabernacle and Temple. Click Here To Continue |
Parsha Vayekhel
The Torah Portions of Terumah and Tetzaveh detailed the instructions that Hashem gave Moshe to build the Mishkan, its vessels, and the priestly garments. The later Portions of Vayakhel and Pekudei now relate that Moshe actually commanded the Jewish people to follow G-d’s instructions in these matters. But before Moshe gives all of the detailed instructions, he first warns them to keep Shabbat. Similarly, after Hashem told Moshe all of the things to do in order to set up the Mishkan, He reminded him to tell the Jewish people to keep Shabbat (31:12-18). Why do the Jews need to be told about keeping Shabbat in these two places, given that this mitzvah has already been communicated to them as one of the Ten Commandments? Click Here To Continue |
Parsha Ki Tisa
The Torah, in this week’s Parsha, describes the sin of the Golden Calf. Right after the Jews received the Torah, in an awesome revelation from G-d, they immediately veered from its path and chose to serve idols instead. In fact, the Midrash compares this act to a bride who is unfaithful to her husband on the day they got married. This seems very puzzling. How could it be that the very same Jews who saw G-d perform countless miracles in Egypt, could so quickly deny His authority in the world? How could it be that the very same Jews who sensed G-d’s presence so clearly at the splitting of the Red Sea, so much so that the Midrash tells us it was if they were able to point at G-d with their fingers, could turn around and say it was a golden calf who save them from the Pharaoh's armies? How could it be that the very same Jews who had miracle bread rain onto their front doors every morning, could decide that they now wanted to serve a molten form? Click Here To Continue |
Parshat Tetzaveh
From the time that Moses entered the scene in Parshat Shemot throughout the rest of the Torah, this week’s Parsha is the only one that lacks any mention of our great leader’s name. Why is Moses uncharacteristically missing from our Parsha? I will present five answers to ponder. (1) The Vilna Goan (Rabbi Eliyahu of Vilnius, 1720-1797) states that Moshe’s Yahrtzeit (death anniversary) is the 7th day of Adar. This Hebrew date usually corresponds with the Parsha of Tetzaveh. Hence, the Torah omits his name to hint to his absence. Click Here to Continue |
Parshat Terumah
In this week's parsha, G-d commands us to build Him a home, a Mishkan (Tabernacle). This mitzvah certainly raises eyebrows. Why on earth does G-d need a home? Are the desert nights getting too cold? The whole idea of a house for G-d is quite ridiculous. As the Midrash says, “When G-d said, 'Build a sanctuary for Me,' Moshe countered, 'But the heavens and the highest heavens cannot contain You! (I Kings 8:27)' (Bamidbar Rabba 12:3). Click Here to Continue |
Parshat Mishpatim
Parshat Yitro ended with the giving of the Ten Commandments, and Parshat Mishpatim dives straight into detailed laws, most of them relating to interpersonal conduct. What is the bridge between these two Torah portions? Nachmanides explains that the Torah is reviewing many of the Ten Commandments in this Torah portion and elaborating on them. For example, in this Parsha the Torah mentions idol worship (22:19), honoring parents (21:15), Shabbat (23:12), murder (21:12), and adultery (22:18). Nachmanides explains further that the property laws mentioned at length in the Parsha are meant to train us to value other people’s possessions so that we will not want to take them for ourselves, which relates to the command not to covet others’ belongings. Click Here to Continue |
Parshat Yitro
In this week's parsha, we finally arrive at Sinai. G-d teaches the nation the Ten Commandments, Moshe ascends the mountain to receive the Oral Tradition, and the eternal relationship between G-d and the Jews is irrevocably established. The rest is history. The Ten Commandments are the most well-known mitzvot in the Torah, and that's a good thing. Each of the Ten Commandments contains fundamental principles that serve as the theological bedrock for many other biblical mitzvot. In fact, every mitzva in the Torah can be filed under one of the Ten Commandments (Bamidbar Rabba 13:16). Rabbenu Saadia Gaon, the Ramban, and others have authored lists of all 613 mitzvot divided up into these ten categories. Click Here to Continue |
Parshat Beshalach
The Torah is a text that is meant for all generations. If we wish to learn about how a Jew can achieve success in his life we study the Torah for insight and direction. The Jews endured a most challenging exile in Egypt with servitude, torture and death. Yet, they came out strong and fortified as a nation. What lessons can we learn about their success from reading the parsha that recounts their actual exodus from Egypt? Click Here to Continue |
Parshat BO
This week’s Torah Portion, Parshat Bo, is the climax of the Exodus. The Torah relates the final three plagues and the preparation for the great deliverance that followed. In order to appreciate the enormity of the events, it is worthwhile examining an excerpt of the Book of Psalms. Chapter 136 has made its way into the Shabbat morning prayers, and also into the Passover Haggadah. The first Passover Seder is actually described in Chapter 12 of the Book of Exodus so it seems apropo to look at the Psalm in the context of a traditional Passover Seder. Click Here to Continue |
Parshat Vaera
The grand story of our birth as a nation presents an elemental question. That question is, plainly expressed, “What’s going on with Pharaoh?” Doesn’t he get it? Can’t he take a hint and see it’s not working out? Water to blood, frogs all over the place, pestilence, hail… What does it take to convince this man that it’s just time to let go, lick your wounds, cut your losses, and give up. Just let them go! Why this long painful process? Click Here to Continue |
Parshat Shemot
The enslavement of the Jews serves as a tragic backdrop as this week’s parsha focuses on the life of our teacher Moshe. Shemot is volume I of the definitive biography as it covers the strange story of Moshe’s privileged childhood in Pharaoh’s palace, his escape from Egypt as a wanted fugitive, and finally his unexpected return as the new leader of the Jewish People. We know that this is just the beginning. Moshe is destined to march the Jews out of Egypt, bring down the Torah from Sinai and lead the Jews across the desert to the Land of Israel. Certainly he was blessed with an extraordinary soul, as the Torah itself states, “She saw that he was good” (Shemot 2:2). However, he was no robot. G-d has no interest in robots. He was a man with free will just like the rest of us. Moshe worked on himself and developed spiritually for a full eighty years before G-d revealed Himself to him at the Burning Bush. Fortunately, the Torah does provide some details of Moshe’s life prior to his career as a prophet. Maybe we can gain a little insight into what it was about Moshe that G-d liked so much. Click Here to Continue |
Parshat Vayechi
The five books of the Torah are broken up into many smaller portions known as ‘parshiyot.’ In the formal Torah scroll each one of the ‘parshiyot’ are separated from one another by a blank space the length of nine letters. However, this week’s portion, ‘Parshat Vayechi’ is not separated from the portion that it follows. The previous portion seems to lead into this week’s portion as if it was a run-on sentence. The very first Rashi in this weeks ‘parsha’ is troubled by this deviation from the normal format. Rashi comments, “Why is this portion 'closed'? Because the passing away of Yaakov caused the eyes and heart of the Jewish nation to close, out of apprehension of the slavery that was about to befall them.” The words of Rashi are somewhat cryptic and difficult to decipher. Why does the absence of a blank space separating the two portions indicate the closing of the “eyes and heart of the Jewish nation”? Continue |
Parshat Vayechi
In this week’s parsha the events of Bereishit climax. Yosef reveals himself, the brothers are reconciled, and the entire clan moves down to Egypt. The stage is set. On the road to Egypt, Yaakov receives a prophecy in the dark of the night. "Do not be afraid to go down to Egypt, for there I will make you a great nation. I will go down with you to Egypt, and I will also bring you back again" (46:3-4). Yaakov knew what was coming and he was frightened. Hashem’s response was to tell him, I will not be abandoning the Jews in Egypt. On the contrary, it is there in exile that I will be making you a great nation. There are going to be times that you will wonder where I am, so I am telling you now: I’m going down with you. CLICK HERE TO CONTINUE |
Parshat Miketz
Dreams. Never has there been a person whose life was defined by dreams as much as Yosef. Not only did his own dreams give him a sense of purpose and mission from a very young age, his interpretations of the dreams of the wine butler and Pharaoh brought him up from the depths to never before seen heights - from prisoner to Viceroy. Keeping in mind the profound influence these events had on Yosef’s life, certain aspects of his behavior are quite puzzling. CLICK HERE TO CONTINUE |
Lech Lecha
By JSN Parsha Team In this portion Hashem promises Avraham that even though he is old he will be blessed with descendants. The Torah goes out of its way in providing comparisons for the magnitude of Avraham’s future progeny. Let us take a look at some of them: CLICK HERE TO CONTINUE. Noach
By JSN Parsha Team “God saw that man’s wickedness on earth was increasing. The entire thrust of his thoughts was only for evil, all day long… The world was corrupt before God, and the land was filled with crime” (Bereishit 6:5, 11). This was the state of affairs before the Great Flood. Humanity had descended from the heights of the Garden to the depths of immorality. It was time to start over. “God said to Noach, ‘…I am going to destroy the world. Make yourself an ark…I will bring the flood… All that is on land will die…From all life, all flesh; bring two of each kind into the ark to live with you. They shall be male and female. From each separate species of bird, from each separate species of livestock, and from each separate species of land animals, bring to yourself two of each kind to live. Take with you all the food that will be eaten…’” (6:13-14, 17, 19-21). CLICK HERE TO CONTINUE. |
Bereishit
By JSN Parsha Team A more complex and impenetrable entity than the human mind has yet to be discovered. From quark to quasar, from amoeba to orangutan, nothing compares. Man is truly the pinnacle of Creation and the crown jewel of the universe. How did this fascinating creature come into being? How did G-d create Man? G-d created the world with words. G-d spoke and, out of the nothingness, a vast fabric of space-time appeared. G-d continued to speak, and that void began to fill with all the wonders of Creation. With His words G-d brought each new creation into existence. CLICK HERE TO CONTINUE. |
Sukkot
By JSN Parsha Team After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say. We come home after fasting and praying on Yom Kippur and we realize that some basic changes are in order. First of all, I need to move out. Who needs such a large, fancy home? A simple hut is all I need. The Sukkah is our repudiation of the nonsense that fills our lives. On Sukkot we start over with a clean slate, and we want to begin the New Year with simplicity. After praying for inscription in the Book of Life, we have gained a new appreciation for life. And when that happens, life itself becomes so precious and beautiful many of our supposed “needs” just vanish. CLICK HERE TO CONTINUE. |
Yom Kippur
By JSN Parsha Team Teshuvah is an incredible thing. When a person regrets his sin, admits to G-d that he alone is to be held accountable, and resolves to refrain from such activity in the future, then G-d erases that sin from the books. The sin is gone; it is as if it never happened. Historical revisionism? Yes. That is the power of teshuvah. This is, admittedly, a difficult concept. That we can use the teshuvah process to effectively confront ourselves and become better people is understood. But fix the past? Change history? How is it possible for sins to be cleansed? CLICK HERE TO CONTINUE. |
Rosh Hashana
By JSN Parsha Team Rosh Hashanah is approaching. Jews around the world will gather in synagogues this Monday and Tuesday to pray for a happy, healthy New Year for themselves, for their families, and for the Jewish nation. But in order to fully experience this Day of Awe, it is critical that we prepare ourselves with a deeper understanding of what it is all about. We know that the spiritual significance of the holidays is defined by the Biblical events that took place on them. The power of those events formed the nature of the day for all time. As we pass through the Jewish year, we pass through, and potentially relive, the events of our past. CLICK HERE TO CONTINUE. |
Ki Tavo
By JSN Parsha Team The Book of Deuteronomy contains Moshe’s last will and testament to the Jewish people. The book can be divided into three basic sections. In the first section, Moshe implores the people to learn from their past mistakes and lead lives of spiritual and ethical purity. The section that follows both reviews many of the mitzvot taught earlier, and introduces some new ones. And lastly, the dénouement of the book is Moshe’s last speech to the nation, wherein he explains the mission of the Jewish people, gives them a glimpse into their future, and bestows his final blessing upon them. Our Parsha (Deut. 26: 16) belongs to the second section of the book, where it records Moshe speaking to the people about the general attitude one should take regarding the mitzvot. CLICK HERE TO CONTINUE. |
Ki Teitzei
By JSN Parsha Team This week’s parsha is a collection of what at first glance seems to be a random assortment of mitzvahs. For example, the parsha begins with a discussion of how to treat a captive woman. It continues with the rights of the firstborn despite the father’s feelings toward the mother of the firstborn. Then, it discusses how to punish the wayward son. The Midrash teaches that there is a very real progression being described here. Understanding this progression will help us prepare for the high holidays. CLICK HERE TO CONTINUE. |
Shoftim
By JSN Parsha Team The seven weeks between Tisha b’Av and Rosh haShana are called the Sheva d’Nechemta. Nechemta’s root is nechamah. This word is often translated as comfort or consolation. The three week period that leads up to Tisha’h b’Av is a process of mourning the destruction of the Temples, as well as every other calamity that has befallen the Jewish people throughout history. The seven weeks of nechamah is the opportunity for us to come to terms with the destruction we have suffered throughout our history. The question is, how can we resolve suffering and difficulties? How can we attain a measure of nechamah? How can we change our perspective so that we can come to terms with our reality? The parshiot and haftorot that we have been reading help us solve this challenge. CLICK HERE TO CONTINUE. |
Re'eh
By JSN Parsha Team “You are the children of the Lord your God!” It is quite a powerful statement we find in the middle of this week’s parsha. A famous Jew once claimed to be His child…literally. Are we all the children of God in this way? Is that what it means? Obviously not. But then, what does the statement mean? Onkelos, a holy convert to the Jewish religion who is accredited with an outstanding Aramaic translation of the parsha, translates the phrase as “You are children before the Lord your God.” As you make decisions throughout your life, realize, you are a child before God. Children lack many things in life, most notably the ability to take care of themselves fully on their own. They are dependent on others for their most basic needs. We are all children before Hashem because we, too, are dependent. He is in front of us, aware of our needs, and He is tending to our needs constantly. Recognizing our dependence and His support comforts us, especially in times of loneliness. CLICK HERE TO CONTINUE. |
Eikev
By JSN Parsha Team We all know that Israel is a very special place. It is the chosen land; a holy land. A land flowing with milk and honey. A blessed, beautiful land. But that is not all. It is also a land in great need of rain. "The land which you are about to occupy is not like Egypt, the place you left, where you could plant your seed and irrigate it by yourself, just like a vegetable garden. But the land which you are crossing to occupy is a land of mountains and valleys, which can be watered only by the rain. It is therefore a land constantly under G-d your Lord’s scrutiny; the eyes of G-d your Lord are on it at all times, from the beginning of the year until the end of the year" (Devarim 11:10-12). CLICK HERE TO CONTINUE. |
Va'etchanan
By JSN Parsha Team Prayer Styles This essay will explore the various types of prayer inspired by the verse in this week’s parsha of “I (Moses) supplicated (vaeschanan) before Hashem...” (Deuteronomy 3:23). The Midrash (Rabbah and Yalkut Shimoni) on this verse states that there are thirteen types of prayers which people can utilize when praying to Hashem, G-d. I would like to briefly explain them and then answer a noteworthy question. Considering all of his choices, what is the reason that Moses begged Hashem to allow him to enter Israel specifically utilizing the tactic of ואתחנן, supplication? The name of the parsha is in honor of that prayer- Vaeschanan. (Anyone wishing to get a fuller understanding of any of these beautiful prayer-styles is referred to the Hebrew book She’arim B’Tefillah by Rabbi Shimshon Pincus zt”l which is the basis for the following list of explanations.) CLICK HERE TO CONTINUE. |
Devarim
By JSN Parsha Team Parshas Devarim ushers in the Torah book of the same name Sefer Devarim; in English, the book of Deuteronomy. The fifth of the Five Books of Torah presented to us by Moses as dictated to him by G-d, Sefer Devarim covers the last few weeks of Moses’ life as he sought to convey his final messages to his beloved people. Throughout, Moses passionately rebuked, warned, instructed and guided us with various methods. At times he elaborated, at times he merely insinuated by way of a single, pointed word. Nowhere is the latter,i.e.the hints, more obvious than in the very first verse. These are the words which Moses spoke to all of Israel across the Jordan; in the desert, in the plains, opposite [Yam] Suf, between Paran and Tofel, and Lavan, and Chatzeros and Di Zahav. Devarim (1:1) CLICK HERE TO CONTINUE. |
Matot-Maasei
By JSN Parsha Team Every society has a method of dealing with violent criminals. In the Torah's legal system there is a distinction between those criminals who commit murder intentionally and those who commit murder unintentionally. Those who commit murder intentionally are dealt with in a what we would consider to be a conventional method and may even receive capital punishment for their crime. But for those who commit murder unintentionally the Torah prescribes a system of exile and isolation. They are forced to move out of their hometown and are sent to an area where they will have time to think about their actions and how the tragedy could have been avoided had they been more cautious. Until they enter the city of refuge they are fair play for any relative of the victim to avenge the death. CLICK HERE TO CONTINUE. |
Pinchas
By JSN Parsha Team In this week’s Parsha we encounter a period of transition for the Jewish people. G-d asks Moshe to ascend a mountain to get a view of the land that he will not enter. Any hope that Moshe may have had that G-d would reverse His decree and allow Moshe free passage to the Land of our Forefathers is snuffed out. This realization seems to trigger a request from Moshe to G-d: “May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd.” Simply put, Moshe as a leader is concerned with the welfare of his followers. Rashi (the foremost Medieval Biblical commentator) explains that Moshe was hoping that it would be his children who would continue in his path and walk before G-d as the leaders of the people. G-d makes it clear from the outset that He has other plans. It will not be Moshe’s own children, but rather his disciple who will inherit the legacy of leadership for the Jewish people. CLICK HERE TO CONTINUE. |
Balak
By JSN Parsha Team Torah study is about learning from the biblical personalities. Often we gain from focusing on the righteous personalities, as we look for ways to emulate their refined character traits. Sometimes we have the opportunity to gain just as much by noting the ways of the wicked and avoiding them at all cost. Parshat Balak is a situation where we get the best of both worlds. Here it is specifically the contrast between the villain of the week, Bilaam and the righteousness of the Jewish people that is so enlightening. Bilaam is a paradox. On the one hand, Bilaam is a model of what it means to obey G-d. When Balak, the Moabite king, asks him to curse the Jews, he states unequivocally, “Even if Balak were to give me his houseful of silver and gold, I will not be able to violate the word of G-d” (Bamidbar 22:18). And yet, Bilaam’s whole mission is to avoid obeying. After Balak’s messengers’ first visit, Bilaam knows that G-d does not want him to curse the Jews. And yet, the rest of the parsha is CLICK HERE TO CONTINUE. |
Chukat
By JSN Parsha Team In parshat Chukat we’re faced with a situation the likes of which we’ve never seen before. It’s been difficult enough to grapple with the sins of the Jewish people these last few weeks. But this week it’s not the people who sin; it’s the leaders. And that’s much more disturbing. Truth be told, the sin of Moshe and Aaron at the Waters of Mara is very subtle. It’s so subtle it’s hard to figure out exactly what it was. (The Or HaChaim HaKadosh quotes no less than ten different opinions.) But the greater you are, the more G-d expects of you. So our inability to comprehend sin at the level of Moshe and Aaron comes as no surprise. But study it we must, not to know their failure, but to learn its eternal message for ourselves. CLICK HERE TO CONTINUE. |
Korach
By Rabbi Yosef Saltzman Each day of the we say a different chapter from Psalms which we call the “song of the day.” The particular song is the same song that the Levites used to sing in the Temple along with the daily sacrifice. On Mondays, we say Psalm 48 which discusses the great beauty and strength of Jerusalem and the Temple, and prophetically states there will be a day when that the nations of the world will be intimidated by its strength. What is the unique connection between this chapter of Psalms and the second day of the week? The Talmud (Rosh Hashana 31a) explains that on the second day of creation, “G-d divided his creation, reigned over it, and and dwelled on high.” Rashi there explains that when G-d divided the upper waters and the lower waters on the second day of creation, he establishing the entity called ‘heaven” and concentrated his divine presence there. In addition, G-d’s spiritual channels rule over the physical properties of the lower world. CLICK HERE TO CONTINUE. |
Shlach
By JSN Parsha Team Twice in our history we angered G-d to the point that He thought to destroy us. With a little help from a good Jewish lawyer named Moshe, we managed to escape that fate. However, these two terrible sins forever altered our national history. The first great crime was when we worshiped the Golden Calf at the foot of Mt. Sinai. The second appears in this week’s parsha, and it is the Sin of the Spies. The Jews sent scouts to spy out the land of Israel and its inhabitants. The majority of the scouts returned with a negative report: “We cannot go forward against those people! They are too strong for us!” The Jews were frightened: “Why is G-d bringing us to this land to die by the sword? … Let’s appoint a [new] leader and go back to Egypt”. CLICK HERE TO CONTINUE. |
Beha'alotcha
By Rabbi Yosef Saltzman The rabbis incorporated several verses from this week’s Torah portion into our siddur, requiring us to say them in conjunction with the public reading of the Torah in the synagogue. The Torah (Numbers 10:35-36) describes the prayers Moshe would say when the nation would start a journey and when they would stop to camp. “When the Ark would journey, Moshe said, ‘Arise, Hashem and let your enemies be scattered and let those who hate you run away from before you.’ And when it rested, he would say, ‘Reside peacefully, Hashem, among the myriad thousands of Israel.’” When we take the Torah scroll out of the Ark to read it publicly in the synagogue, we say the first verse (10:35), and we say the second verse (10:36) when we return the Torah. We will explain that a third verse (9:23), which also relates to the travels of the Jews in the desert, has also made its way into the Torah reading’s proceedings. CLICK HERE TO CONTINUE. |
Naso
By JSN Parsha Team Wonder of Wonders Parshat Naso contains the topic of the Nazir, one who commits himself to refrain from wine consumption, becoming ritually impure and from cutting his hair. This was done in ancient times as a means to draw closer to God through abstinence and to gain self-control. Introduction The verse opens up these laws with, “A man or woman who will separate themselves (Hebrew: yaflee) to become a Nazir for G-d” (Leviticus 6:2). Rabbi Abraham Ibn Ezra (1089-1167) makes a most famous comment on this verse. The Torah here uses the word “יַפְלִא, to separate himself” because it contains the root “פלא- pelah, wonder, astonishment”. The Nazir committed himself to live his life while exercising self-control. To find a human being who has the strength to separate himself from the physical drives is a complete wonder to behold! CLICK HERE TO CONTINUE. |
Bamidbar
By Rabbi Yosef Saltzman R’ Simcha Wasserman (d. 1992) once commented that we find a pattern in Rashi’s first comments in the beginning of each of the five books of the Torah. Just as the introduction to a book sets a framework for the chapters that follow, the Midrashim that Rashi chooses for his first comments on each of the five books help set a framework for the content that follows. If we examine these five opening comments, we will find they all describe the special relationship between G-d and the Jewish people. In Rashi’s opening comments to Genesis, he quotes a Midrash which addresses why the Torah starts with the creation of the world and not with the mitzvot. The Midrash says the gentiles may claim the Jews do not have any unique right to the land of Israel. The Jews will respond that just as G-d created the world, he also decided to give the Land of Israel to the Jews. Rashi chooses to start his commentary with a midrash that tells of G-d’s special bond with the Jews, as evident from His giving them the Land of Israel. CLICK HERE TO CONTINUE. |
Behar-Bechukosai
by Rabbi Yosef Saltzman Parshat Bechukotai contains a long list of blessings G-d promises to those who keep the mitzvot and curses to those who do not. A similar list, also known as the tochacha (rebuke), appears in the end of the Torah in Parshat Ki Tavo. Let us use take this opportunity to learn more about the meaning of Divine reward and punishment and how it relates to our lives. Maimonides (Laws of Repentence, 9:1) struggles with the rewards and punishments presented in the Torah, which all deal with a person’s well-being or suffering in this world. For example, G-d says keeping the Torah or not keeping it will result in peace or war, children or miscarriages, sustenance or hunger. If so, why does the Talmud say (Kiddushin 39b) that G-d rewards and punishes in the World to Come or in Hell, implying the blessing and curses of this world are not the real rewards and punishments? CLICK HERE TO CONTINUE. |
Emor
By JSN Parsha Team We are known as the People of the Book. It is a moniker that often connotes our national dedication to literacy and knowledge. Jews have been thinkers and intellectuals for hundreds of generations. Some opine that there is value in knowledge for the sake of knowledge. What does the “Book” itself say about this topic? This week’s portion, Parshat Emor, gives us an approach. “And you shall guard [uSHmartem] my commandments and do them [vaAsitem]! For I am Hashem” [Leviticus 22:31]. There is an obvious question here. What is the difference between “guarding” and “doing” the commandments? At first glace, the verse seems redundant. CLICK HERE TO CONTINUE. |
Acharei Mos-Kedoshim
By Rabbi Yosef Saltzman Among the many mitzvot listed in this week's parsha, the Torah says (Leviticus 19:18) “You should love your friend as yourself.” Rashi there quotes from the midrash that Rabbi Akiva commented, “this is a great general principle in the Torah.” Similarly, the Talmud (Shabbat 31a) records Hillel told a prospective convert that all of the Torah expands on the general idea, “whatever you would dislike for someone to do to you, do not do to your friend.” But how does one actively fulfill the mitzva of loving a fellow Jew? Maimonides explains one fulfills this mitzvah by providing for another person's needs and wants, just as he would care about his own needs and wants. He gives examples of visiting the sick, bringing joy to a bride and groom, and protecting another person’s money and belongings from loss or theft. CLICK HERE TO CONTINUE. |
Tazria-Metzora
By Yosef Saltzman This week’s double Torah portion deals primarily with the tzaarat discolorations which can potentially plague one’s body, clothes, or house. Although the Torah does not explicitly explain the cause for such outbreaks, the Talmud (Arachin 15b) teaches that they come as a result of a person speaking evil about others, which we refer to as loshon hara. The Midrash says that first the plagues affect one’s house, and if one does not correct his ways and repent, then they come upon his clothing. If he still does not learn from these signals to change his ways, then they afflict his body. Interestingly, the Talmud (Arachin 16a) quotes another opinion that says tzaraat can also come as a result of six other sins: murder, swearing in vain, immorality, haughtiness, stealing, or hoarding one’s possessions. But tzaraat is most famously associated with loshon hara, based on the earlier opinion cited in the Talmud. CLICK HERE TO CONTINUE. |
Shmini
By JSN Parsha Team The Book of Exodus culminates with G-d’s command to Construct the Mishkan, or Temple, according to His design. More than four Parshiot, or sections of the Torah, are spent on the details of this house of G-d. The book of Leviticus details the usage of the Temple and is thus the natural successor to its antecedent. In order to best understand many of the commandments in Leviticus we must first attain a level of understanding of the context in which we find them. Namely, we must understand the purpose of the Mishkan. The concept of G-d desiring a building to be His home in a human, physical world is troubling. What do we mean when we say that G-d focuses His presence in a specific building? And how did this Presence affect the Jewish people? CLICK HERE TO CONTINUE. |
Pesach
By Rabbi Yosef Saltzman In the book of Exodus, the Torah describes at length the story of the redemption from Egypt and the various mitzvot associated with it, including the details of the holiday of Pesach. The book then goes on to relate the giving of the Torah, the sin of the golden calf, and the building of the mishkan. Immediately after forgiving the Jewish people for the sin of the golden calf and instructing Moshe to carve out a second set of tablets, G-d warns that when the Jews enter the land of Israel, they must be especially vigilant not to worship other gods. Nachmanides explains the commandment not to make molten gods follows the sin of the golden calf, because G-d wants the Jewish people to guard themselves not to repeat their earlier mistake of making a molten image and worshipping it. But immediately following this passage about idol worship, G-d instructs Moshe that the Jews should observe three pilgrimage festivals. CLICK HERE TO CONTINUE. |
Tzav
By Rabbi Yosef Saltzman Tosafot (12th century) says the Shabbat before Pesach is called the great Shabbat because a miracle happened on it, signifying the beginning of the redemption. The Jews were commanded to set aside lambs for the Pesach sacrifice on the tenth of Nissan, which fell out on Shabbat that year. The Egyptians, who worshipped the lamb as a deity, were outraged when they saw the Jews preparing to sacrifice it. Yet, they did not do anything to harm them. This special miracle, which showed G-d’s protection over the Jewish people, serves as the starting point of the redemption from Egypt. Interestingly, the special haftarah read on Shabbat Hagadol does not mention anything about the Pesach lamb or about the redemption from Egypt. The passage from Malachi chapter 3, the last chapter of the prophets (Malachi 3), discusses the final redemption. CLICK HERE TO CONTINUE. |
Vayikra
By Rabbi Yosef Saltzman Maimonides (Laws of Sacrifice Misuse) writes that we ought to try to understand the reasons for the mitzvot of the Torah as much as possible. But then he says there are many mitzvot which the Torah itself calls chukim, which means laws that do not have a clear rational explanation. He says although we can try to find meaning in these mitzvot, we must realize that the true rationale for these mitzvot is hidden from us. He lists bringing sacrifices in this category, along with several other examples. Ritva (13th century) says pithily that when it comes to understanding sacrifices, even the Kabbalists only understood “a drop in the sea.” Indeed, of all the chukim in the Torah, sacrifices might be the most difficult for us to understand. Kuzari (12th century) writes that if not for the Torah’s instruction to offer sacrifices, we would think that animal sacrifices distance us from G-d. Yet paradoxically, “korban,” the hebrew word for sacrifice, can also be translated as something that brings us closer to G-d. CLICK HERE TO CONTINUE. |
Vayakhel-Pikudei
By JSN Parsha Team This week, two short parshiot are read, Vayakel and Pekudei, and with them the book of Shemot comes to a close. These two parshiot are natural partners; together they describe the Jewish people’s fulfillment of the mitzvah to build a Mishkan-sanctuary. And in both parshiot, we find the celebrated generosity of the Jews already in full blossom, just months after freedom from slavery. The readiness, even eagerness, of the Jews to donate significant percentages of their personal wealth to the Mishkan building fund is a beautiful thing. But even more impressive than the giving of the men is the giving of the women. CLICK HERE TO CONTINUE. |
Ki Tisa
By JSN Parsha Team The flow of the Torah’s thinking in the beginning of this week’s parsha is a bit puzzling. First we are introduced to the chief architect of the Mishkan, the talented Betzalel. The Torah reiterates every component of the Mishkan and instructs Betzalel and his team to put their creative artistry into the creation of each piece. Surprisingly, this is immediately followed by the mitzvah of the Shabbat: “But keep My Shabbats. It is a sign between Me and you for all generations, to make you realize that I, G-d, am making you holy…The Israelites shall thus keep the Shabbat, making it a day of rest for all generations, as an eternal covenant” (Shemot 31:13,16). What does Shabbat have to do with the building of the Mishkan? CLICK HERE TO CONTINUE. |
Tetzaveh
By Rabbi Yosef Saltzman If there would be one place in the Torah where we might expect to learn about the proper attire for prayer, it might be parshat Tetzaveh, wherein the Torah describes the special garments the high priest wore when he performed the service in the Temple. Since the kohen gadol (high priest) wore these special garments only when he served in the Temple, this suggests that perhaps we too should wear special clothes when we pray in our synagogues. Is it fair to draw a comparison between the high priest’s special clothing and the way we ought to dress when we pray? Let us start by analyzing the function of the Kohen Gadol’s clothing, as described by the verses in the beginning of our parsha. Hashem tells Moshe to make holy clothes for his brother Aharon “for glory and splendor” (Exodus 28:2). Ibn Ezra (12th century) explains these garments are meant to set the kohen gadol apart from all other Jews, giving him a special designation. CLICK HERE TO CONTINUE. |
Terumah
By Rabbi Yosef Saltzman G-d commanded the Jewish people to build a portable Mishkan (Tabernacle) during their travels in the desert, and eventually when the Jews settled in Israel, Solomon built a stationary Temple in Jerusalem. By studying the portions in the Torah and Prophets which discuss the construction of the Tabernacle and the Temple, we learn a great deal about the ideal attitudes to places of prayer. This is very relevant to us, because since the destruction of the second Temple 2000 years ago, our communal synagogues serve as miniature Temples. Let us look at Tanach to discover the proper intent we should have in building a place of prayer. In the beginning of our parsha (Exodus 25:8), G-d says, “They shall make a sanctuary for me, and I will dwell among them.” Rashi says that when G-d says to make it “for me,” he means that it should be built for my name. CLICK HERE TO CONTINUE. |
Mishpatim
By JSN Parsha Team The Talmud defines two categories of commandments stated in the Torah: mishpatim and chukim. Mishpatim refers to those laws that would have made sense even without the Torah commanding them. Murder, idolatry, adultery and charity are examples of this type of commandment. Chukim are the mitzvot that transcend human logic which we would not have come up with on our own. Eating kosher, making golden cherubim for the Sanctuary and the law of the red heifer are examples of this last category. The main purpose behind chukim is to do G-d’s will even though, or perhaps precisely because, we don’t understand it. The mishpatim of the Torah are civil laws which provide the framework for our harmonious interaction with the World. Besides affecting our society, however, they also make a great impression on our character. CLICK HERE TO CONTINUE. |
Parsha Yitro
By Rabbi Yosef Saltzman The Torah mentions the mitzvah of keeping Shabbat many times, perhaps most famously in the Ten Commandments of our parsha. This particular description of the mitzvah has become part of the daytime Shabbat kiddush we say every week. The constant repetition of the mitzvah of Shabbat, coupled with the fact that it appears in the Ten Commandments, underscores the centrality of Shabbat observance in Jewish life. If we examine the Torah’s description about Shabbat both in Yitro and when the Torah repeats the Ten Commandments later in Va’etchanan, we find a major difference between the two passages. In Yitro, the Torah says we should keep Shabbat because G-d created the world in six days and rested on the seventh day. But in Va’etchanan, it says that we should remember how G-d redeemed us from the slavery of Egypt in order for us to keep the Shabbat. Is Shabbat something meaningful for all of humanity, which the passage in Yitro could imply, or is it a mitzvah unique for Jews, which the passage in Va’etchanan would seem to indicate? CLICK HERE TO CONTINUE. |
Beshalach
By JSN Parsha Team As children, we heard the legends of the righteous people. Perhaps we were told the tales of the thirty-six hidden tzaddikim. We were taught about the great role models of the Jewish people. We were informed of the saintly men and the virtuous women. Defining who is righteous and what is saintly is a task for which many people are ill equipped. Direction for how one goes from being a good person, to becoming a great person, is often lacking. There is a Midrash in our parsha that provides us some insight that will enable us to walk on the “Path of the Just.” Parshat Beshalach is highlighted by the Song of the Sea, the Shirat haYam. It is the poetic song the people chanted to G-d upon being saved from the marauding Egyptian hoards who chased them into the Red Sea; which, after parting ways to allow the Israelites passage, drowned their pursuers [see Exodus 14:9-15:1]……CLICK HERE TO CONTINUE. |
Parshat Bo
By JSN Parsha Team With the final plague G-d brought about our freedom. “It was midnight. G-d killed every first-born in Egypt…[Pharaoh] sent for Moshe and Aaron during the night. ‘Get moving!’ he said. ‘Get out from among my people - you and the Israelites! Go!’” (Shemot 12:29,31). The game was over. Strangely enough, nobody paid any attention to Pharaoh. Since G-d had commanded the Jews to remain in their homes until daybreak (12:22), the Exodus did not begin until morning. This surprising fact is commented on by the Talmud, “Rabbi Abba taught, It is uncontested that the Jews were redeemed at night, as the verse states, ‘Hashem, your G-d, took you out of Egypt at night’ (Devarim 16:1). CLICK HERE TO CONTINUE. |
Vaera
By Rabbi Yosef Saltzman Parshat Va’era begins with three verses which create a build up, one after the other. First, G-d says he wants to make his name Hashem known, something he never did with Abraham, Isaac, and Jacob (6:3). Rashi explains this means that G-d wants to fulfill the promises he made to the forefathers. In the next verse, G-d specifies that he established a covenant with them to give them land of Canaan. In the third verse, G-d says he also has heard the groans of the Jewish people from the Egyptian slavery, and he remembers the covenant. What is the connection between the pain of the Jewish people and the covenant to give Israel to the patriarchs? Rashi says that G-d refers here specifically to the promise he made to Abraham in the covenant between the parts (Genesis 15). CLICK HERE TO CONTINUE. |
Shemot
By Rabbi Yosef Saltzman The Midrash in Parshat Va’etchanan, the portion that begins with Moshe pleading with G-d to allow him to enter the land of Israel, says the Tanach uses thirteen different words to describe the art of praying to G-d. Moshe’s prayer “va’etchanan” (I prayed) is a conjugated form of “tachanun,” one of these thirteen different types of prayer. R’ Shimshon Pincus (20th century) wrote an entire book to explain the different emotions, dynamics, and nuances of these thirteen types of prayer. Three of the thirteen words for prayer, namely shav’ah, ze’aka, and ne’aka, appear in Parshat Shemot (2:23-24). There, the Torah describes the outcries (shav’ah), cries (ze’aka), and moans (ne’aka) of the Jewish people, which served as catalysts to move G-d to deliver them from their Egyptain oppressors. What are these three types of prayer, and why do they appropriately describe the Jews’ prayers to G-d amidst their suffering in Egypt? CLICK HERE TO CONTINUE. |
Vayechi
By Rabbi Yosef Saltzman After delineating Jacob’s blessings to his children, the Torah (Genesis 49:28) says he blessed “each according to his appropriate blessing.” Ohr Hachaim (18th century) explains he gave each child a blessing that matched his nature, based both on his personality and life experiences. Depending on the child, he blessed them with leadership qualities, Torah scholarship, wealth, or strength of character. Before Jacob blesses his twelve sons, he singles out Ephraim and Menashe to bless them, the only grandchildren who receive this honor from their grandfather. Jacob asks that his redeeming angel bless the boys, saying (48:16) “May my name be declared upon them and the name of my forefathers Abraham and Isaac, and may they multiply like fish within the land.” CLICK HERE TO CONTINUE. |
Parshat Vayigash
By Rabbi Yosef Saltzman Throughout Parshiyot Mikeitz, Vayigash, and Vayechi, the name of G-d appears almost exclusively as “Elokim.” The shift from the more often-used four letter name of G-d occurs when Joseph starts interpreting the dreams of the baker and the butler in the end of Parshat Vayeishev (Genesis 40:8). Prior to this point in the story of Joseph, the Torah uses the four-letter name, Hashem, to tell us G-d helped Joseph when he worked in Potiphar’s house and also when he watched over the inmates in the prison. From the time Joseph interprets the dreams of the baker and butler until the end of the book of Genesis, the name Hashem appears only in Jacob’s blessing to Dan (49:18), “For Your salvation I long, Hashem.” CLICK HERE TO CONTINUE |
Chanukah
By Rabbi Yosef Saltzman We can discover much about Chanukah by analyzing the song Maoz Tzur, written by a 13th century poet, which we customarily sing after lighting the candles. The poet starts by praising Hashem in the first line, but the rest of that stanza is a prayer for the future dedication of the altar in the third Temple, which seems to have no connection to Chanukah. The next four stanzas describe the oppression the Jews endured from the Egyptians, Babylonians, Persians, and Greeks. The Midrash refers to these four points in Jewish history as exiles, difficult situations when the Jewish people looked to G-d for salvation. But, as the first stanza implies, we have been in exile for two thousand years and await a return to the Temple to once again serve G-d in the ideal way. CLICK HERE TO CONTINUE. |
Vayeishev
By Rabbi Yosef Saltzman The Midrash (Breishit Raba 84:6) lists several striking similarities between Jacob and Joseph, the main subject of our parsha. In addition to physically resembling his father, he also had many experiences similar to those of his father. Both Jacob and Joseph were hated by siblings who wanted to kill them, and they both left the land of Israel to keep a distance from those siblings. Both of them married women from outside Israel and had children outside the land, and they both brought material blessing to the business ventures of their father-in-laws. Of all the sons of Jacob, Joseph also seems to enjoy special status since we specifically single him out as one of the seven Ushpizin (special guests) we invite to the Sukka on Sukkot. Is Joseph simply a replica of his father who continues his legacy, or does Joseph teach us unique lessons that we did not learn from Jacob? CLICK HERE TO CONTINUE. |
Vayishlach
By Rabbi Yosef Saltzman Before meeting his brother Esau, Jacob confronts the angel who represents Esau and wrestles with him to the point that the angel pleads to be set free. Before letting him go, Jacob demands that the angel recognize him as the real firstborn. The angel responds that Jacob’s name will change to Israel. Rashi (32:29) explains that the name Jacob alludes to him grabbing the heel of Esau and reminds us that Jacob used some form of trickery to receive the blessings of his father. In contrast, Israel connotes Jacob’s status as a noble individual who has striven not just with Lavan and Esau, but also with the angel of Esau, and has overcome all of them. Later in the parsha (35:10), G-d himself appears to Jacob and gives him this new name. CLICK HERE TO CONTINUE. |
Toldot
By Rabbi Yosef Saltzman Unlike the way the it describes Abraham and Jacob, the Torah describes Isaac first and foremost as one who prays. We see this from the order of the narrative. The Torah’s very first tidbit about Abraham is that he marries Sarah (Genesis 11:29). The Torah’s (Genesis 25:27) very first description of Jacob paints him as a young boy who sits and studies. In relating Isaac’s life story, the Torah first tells us his father circumcised him and later bound him on the altar in both instances Isaac remains passive. However, the very first action of Isaac recorded in the Torah: going to the field to pray. CLICK HERE TO CONTINUE. |
Vayeira
By Rabbi Yosef Saltzman The story of the Akeidah occurs repeatedly in our Siddur. The Zohar encourages one to read the whole story daily (Genesis Chapter 22), as this invokes mercy from G-d when Jewish lives are threatened. Arizal also endorses reading this portion daily, asserting it brings atonement to one who sincerely repents. The long Tachanun (“supplication”) prayer said on Monday and Thursday, which repeatedly asks G-d to have mercy on the Jewish people and save them from all of their troubles, also asks G-d to remember the binding of Isaac. In Tachanun we say, “May the binding of the only son (Isaac) appear before you, for the sake of (the nation) Israel.” Similarly, we ask G-d in the special Amidah silent prayer of Rosh Hashanah to remember the binding of Isaac and have mercy on the Jewish people. Why is the binding of Isaac so significant? CLICK HERE TO CONTINUE. |
Lech Lecha
By Rabbi Yosef Saltzman The Talmud (Pesachim 117b) says the blessings G-d gives Abraham in the beginning of our Parsha (12:2) allude to the three ways we describe G-d in the first blessing of our standing prayer, the Amidah. “I will make you a great nation” refers to the phrase “G-d of Abraham” . “I will bless you” refers to the phrase “G-d of Isaac,” and “I will make your name great” refers to the phrase “G-d of Jacob.” The final phrase in the verse, “You shall be a blessing,” indicates that the blessing must close by referring to G-d as the ‘Shield of Abraham’ and not by associating G-d with either of the other two Patriarchs. This Midrash begs two questions. What is the connection between the blessings given to Abraham and the wording the rabbis used to describe G-d when they composed the Amidah? Secondly, why is Abraham favored more than the other Patriarchs and given the distinct honor as having the blessing close with his name? CLICK HERE TO CONTINUE. |
Noach
By Rabbi Yosef Saltzman Many people are familiar with the melodic tune that synagogues sing to the words of Mizmor L’David, as the Torah is returned to the Ark on Shabbos morning. What is less well known, is the explanation of these words, and how this poetic paragraph relates to Parshat Noach. By exploring the meaning of this prayer, one can gain insight into the story of Noach in a new and exciting way. King David calls upon the “sons of the mighty,” i.e. the descendents of the patriarchs, to praise Hashem and recognize His might. He then describes how the powerful voice of G-d impacts the world in seven different ways. The final two verses are “Hashem sat (on His throne) at the flood, and He sits as King forever. Hashem will give power to His nation, and Hashem will bless His nation with peace.” CLICK HERE TO CONTINUE. |
Simchat Torah
By JSN Parsha Team This Friday is Simchat Torah. The Torah is completed and we return once again to The Beginning. As soon as we finish, we start over. The cycle can never end; there is always so much more Torah to discover, appreciate, and internalize. The timing here is interesting. Why do we choose to complete the Torah and celebrate Simchat Torah just now, right after Sukkot? What does Sukkot have to do with Simchat Torah? What is the mitzvah of the Sukkah? What exactly do we do in there? We just live ordinary lives. We eat, we sleep, we dwell in the Sukkah. CLICK HERE TO CONTINUE. |
Sukkot
By JSN Parsha Team After the awe and judgment of Rosh Hashana and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say. We come home after fasting and praying on Yom Kippur and we realize that some basic changes are in order. First of all, I need to move out. Who needs such a large, fancy home? A simple hut is all I need. The Sukkah is our repudiation of the nonsense that fills our lives. On Sukkot we start over with a clean slate, and we want to begin the New Year with simplicity. CLICK HERE TO CONTINUE. |
Yom Kippur
By Yosef Saltzman Throughout the year, when reciting the Shema prayer, we say the first verse out loud, and then whisper the line "Blessed is the Name of His glorious kingdom for all eternity." But when we say the Shema on Yom Kippur, both at night and in the morning, we say both lines out louyd. Why do we deviate from our normal practice? the Midrash teaches that Moshe heard the line "Blessed is the Name..." from the angels, and then he taught it to the Jewish people. Throughout the year, we say it in an undertone because we cannot praise G-d like the angels. On Yom Kippur, we elevate ourselves to the level of angels and say it out loud just like they do. The Midrash is difficult to understand. Why do we pretend to be angelic one day a year, if we clearly know that as human beings we will never reach the level of angels? CLICK HERE TO CONTINUE. |
Rosh Hashana
By JSN Parsha Team Rosh Hashanah is approaching. Jews around the world will gather in synagogues this Thursday and Friday to pray for a happy, healthy New Year for themselves, for their families, and for the Jewish nation. But in order to fully experience this Day of Awe, it is critical that we prepare ourselves with a deeper understanding of what it is all about. We know that the spiritual significance of the holidays is defined by the Biblical events that took place on them. The power of those events formed the nature of the day for all time. As we pass through the Jewish year, we pass through, and potentially relive, the events of our past. CLICK HERE TO CONTINUE. |
Parshat Nitzavim
By JSN Parsha Team As we near the High Holy Days, we are instructed by our tradition to pursue avenues of change, to do teshuva. It is a three-step process that begins with introspection. We look deeply into ourselves, trying to identify our character strengths and defects objectively. We then create and revisit our goals for improving our character traits, and, as a third step, conceive a path that leads us from where we are to where we’d like to be. Many of us are good at the first step, being critical of ourselves, as our flaws are easily discovered. And most of us can do the second step, dreaming of who we would like to be. The problem is that key piece in the teshuva process, the final step, determining the path by which to change. A common roadblock to reaching our desired destination is that terrible statement we say inwardly and often openly--“I can’t!” And with that short bitter phrase, our place for the year is sealed at the sad place of… complacency. CLICK HERE TO CONTINUE. |
Parshat Ki Tavo
By JSN Parsha Team The Book of Deuteronomy contains Moshe’s last will and testament to the Jewish people. The book can be divided into three basic sections. In the first section, Moshe implores the people to learn from their past mistakes and lead lives of spiritual and ethical purity. The section that follows both reviews many of the mitzvot taught earlier, and introduces some new ones. And lastly, the dénouement of the book is Moshe’s last speech to the nation, wherein he explains the mission of the Jewish people, gives them a glimpse into their future, and bestows his final blessing upon them. CLICK HERE TO CONTINUE. |
Parshat Ki Teitzei
By JSN Parsha Team This week’s parsha is a collection of what at first glance seems to be a random assortment of mitzvahs. For example, the parsha begins with a discussion of how to treat a captive woman. It continues with the rights of the firstborn despite the father’s feelings toward the mother of the firstborn. Then, it discusses how to punish the wayward son. The Midrash teaches that there is a very real progression being described here. Understanding this progression will help us prepare for the high holidays. CLICK HERE TO CONTINUE. |
Parshat Shoftim
By Rabbi Gavriel Rudin When Moses realized he was nearing the end of his life, he began to prepare the Jewish people for what would happen after he died and for their entrance into the Land of Israel. A large portion of the book of Deuteronomy is spent describing this process. In this week’s Parsha, Moses advises the people about who they should and should not turn to for answers when they come across difficult situations. Among those to stay away from, he tells them to stay away from the sorcerers, diviners and seers, as they are an abomination to G-d. Rather, “A prophet from your midst, from your brethren, like me, shall Hashem, your G-d, establish for you. To him you shall hearken.” (Deuteronomy 18:15) CLICK HERE TO CONTINUE. |
Parshat Re'eh
By JSN Parsha Team In Parshat Re’eh, Moses continues his final address to the Jewish people on the banks of the Jordan. His focus, as is so much of the monologue recorded in the book of Devarim, is to prepare the nation for their imminent conquest and eventual settlement of the land of Canaan. Before the Jewish people can move in permanently they will first need to clear the land of its spiritual waste. You shall utterly destroy all the places where the nations that you are driving out worshipped their gods, whether on the high mountains, on the hills, or under any leafy tree. You must tear down their altars, break up their sacred pillars, burn their idolatrous trees, chop down the statues of their gods, and obliterate their name from that place. Devarim 12:2-3. CLICK HERE TO CONTINUE. |
Parshat Eikev
By JSN Parsha Team We all know that Israel is a very special place. It is the chosen land; a holy land. A land flowing with milk and honey. A blessed, beautiful land. But that is not all. It is also a land in great need of rain. "The land which you are about to occupy is not like Egypt, the place you left, where you could plant your seed and irrigate it by yourself, just like a vegetable garden. But the land which you are crossing to occupy is a land of mountains and valleys, which can be watered only by the rain. It is therefore a land constantly under G-d your Lord’s scrutiny; the eyes of G-d your Lord are on it at all times, from the beginning of the year until the end of the year" (Devarim 11:10-12). CLICK HERE TO CONTINUE |
Parshat Vaetchanan
By JSN Parshat Team Prayer Styles This essay will explore the various types of prayer inspired by the verse in this week’s parsha of “I (Moses) supplicated (vaeschanan) before Hashem...” (Deuteronomy 3:23). The Midrash (Rabbah and Yalkut Shimoni) on this verse states that there are thirteen types of prayers which people can utilize when praying to Hashem, G-d. I would like to briefly explain them and then answer a noteworthy question. Considering all of his choices, what is the reason that Moses begged Hashem to allow him to enter Israel specifically utilizing the tactic of ואתחנן, supplication? The name of the parsha is in honor of that prayer- Vaeschanan. (Anyone wishing to get a fuller understanding of any of these beautiful prayer-styles is referred to the Hebrew book She’arim B’Tefillah by Rabbi Shimshon Pincus zt”l which is the basis for the following list of explanations.) CLICK HERE TO CONTINUE. |
Parshat Devarim
By JSN Parsha Team Devarim is the last of the five books of the Torah and it records Moshe’s lectures to the Jewish People. Moshe inspires them to be all they can be: To fear G-d, to love G-d, and to lead a Torah lifestyle. Devarim does contain many new mitzvot, however its primary focus is internalizing the lessons of the first four books. Devarim begins with the Jews encamped on the Jordan River, poised to enter the Promised Land. Surprisingly, their precise location is described with a string of unfamiliar place names: “These are the words that Moshe spoke to all Israel on the east bank of the Jordan, in the desert, in the Aravah, near Suf, in the vicinity of Paran, Tofel, Lavan, Chatzeroth, and Di Zahav” (Devarim 1:1). This doesn’t help us much. Nobody has ever heard of these places. It is for this reason that many commentators maintain that these aren’t really place names at all. The Torah is speaking symbolically here. These words are descriptions of abstract places, terrible incidents out of our past. CLICK HERE TO CONTINUE. |
Parshat Masei
By JSN Team This week we complete the book of Bamidbar. The Jews, who now find themselves on the shores of the Jordan River, are finally ready to enter Israel and this week’s parsha appropriately focuses on preparing them for that great adventure. They learn the borders of the Promised Land and they learn the process for divvying up the land among the tribes and their families. And then they learn the laws of murder. Yes, murder. The laws of accidental and premeditated homicide appear in this week’s parsha. While it’s true that the cities of the Levites also served as cities of refuge for accidental murderers, the Torah did not have to launch into a detailed legal discussion when all it wanted to do is tell us where the Levites should live. But the Torah did not get carried away on a tangent. Understanding the evil of murder in all of its forms is an essential prerequisite for emigration to Israel. CLICK HERE TO CONTINUE. |
Parshat Matot
By Rabbi Yosef Saltzman The end of Parshat Pinchas ends with G-d telling Moshe that on the Jewish Holidays, besides for the obligatory communal offerings, the Jewish people should bring their vow and free-will offerings as well. Therefore, says Rashbam (12th Century), Parshat Matot begins with Moshe detailing the laws of vows. This is meant to encourage the Jews to be vigilant about fulfilling their vows and to bring their sacrifices and contributions to the Temple without delay. While one can make many different types of vows, the classic vow in the Torah is when one takes an ordinary object and sets it aside to be holy for the Temple, either for an animal sacrifice or simply as a donation. An entire tractate of the Talmud, Masechet Nedarim, deals with the laws of the different types of vows one can make. Nowadays, although we do not offer sacrifices, one could still prohibit himself from using permissible objects. CLICK HERE TO CONTINUE. |
Parshat Pinchas
By Rabbi Yosef Saltzman In Parshat Pinchas, the Torah relates to the laws of inheritance, which will become quite relevant once the Jewish people settle in Israel and every person owns land. It then talks about Moshe’s appointment of Joshua to lead the Jewish people into the land, conquer it and divide it amongst the tribes. The next two chapters, until the end of the parsha, delineate all of the communal offerings in the Temple, starting with the ordinary daily sacrifices and ending with the additional musaf sacrifices brought only on Shabbat and holidays. Rabbi Naftali Tzvi Yehuda Berlin (1817-1893) answers that the first time G-d instructs the Jewish people to bring the daily sacrifices in the Mishkan during their travels in the desert, and this second time He commands them to bring the communal sacrifices in the Temple once they come to Israel. Like the laws of inheritance and the appointment of Joshua, the end of Numbers plans for the future, when the Jewish people will live in Israel and offer daily communal sacrifices. CLICK HERE TO CONTINUE. |
Parshat Balak
By Rabbi Yosef Saltzman We are accustomed to saying three paragraphs in the Shema, but the Talmud questions the rationale for these particular three portions. While the first two parts contain directives to say these words “when you lie down and when you get up,” we do not have an obvious reason to twice daily read about the mitzvah of tzitzit together with the other two paragraphs. The Talmud (Berachot 12b) explains this paragraph is important because aside from the mitzvah of tzitzit, it also contains several other central mitzvot. Tosafot adds, based on the Jerusalem Talmud, that in these three portions we can find hints to the Ten Commandments. The Talmud there states that the Rabbis wanted to make Parshat Balak part of the Shema, but they did not do so because the lengthy Shema would have been too cumbersome. The Talmud further suggests they were unwilling to insert only one part of Parshat Balak, because since it is not divided in the Torah scroll into separate portions, we do not break it up in the siddur. CLICK HERE TO CONTINUE. |
Parshat Chukat
by Rabbi Yosef Saltzman There are two stories in the Torah that talk about Moshe drawing forth water from a rock. First, in Exodus 17:6, the Torah relates how the Jewish people come to Refidim and complain about the lack of water, so Hashem tells Moshe to strike the rock to bring forth water for them. Moshe hits the rock, water comes out, and he names the place Masa U’meriva because the people fought with Hashem and tested him by saying “is Hashem with us?” The Torah relates the second story is this week’s parsha (Numbers Chapter 20). The Jewish people come to Kadesh and the water stopped coming out of the rock when Miriam died. They complain to Moshe and Aharon for water, and this time Hashem tells them not to hit the rock but rather to speak to it. CLICK HERE TO CONTINUE. |
Parshat Korach
by Rabbi Gavriel Rudin In this week's Parsha, Moses is called to task by his cousin, Korach. Korach challenged the appointment of Aaron as the Kohen Gadol, the High Priest. He claimed that Moses had turned Jewish leadership into a family business, rather than giving jobs to those who deserved them most. In response to this challenge, Moses proposed a test to determine whom G-d would choose as Kohen Gadol. All who wished, could come along with Aaron to the Tabernacle, and present an incense offering to G-d. G-d would choose His man, and the rest of the people would be killed. Korach, along with two hundred and fifty of his supporters, accepted this challenge. Ultimately they were all killed by G-d, and only Aaron remained. CLICK HERE TO CONTINUE. |
Parshat Shlach
by Rabbi Yosef Saltzman In the end of this week’s Parsha, the Torah tells us the mitzvah to attach tzitzit (fringes) to our four-cornered garments. Referred to in the Talmud as “Parshat Tzitzit,” Numbers 15:37-41 creeps into the prayer book as the third paragraph of Shema. In order to fulfill the mitzvah of reciting the Shema, Maimonides rules one must say this Parsha. In order to understand the role of Parshat Tzitzit within the Shema, we need to analyze both the content of the paragraph and how it connects to the rest of the Shema. In the first two paragraphs of Shema, we find verses instructing us to say these words “when you lie down and when you get up.” The Rabbis interpret these verses to mean we must say these paragraphs twice daily, once in the morning and again in the evening. CLICK HERE TO CONTINUE. |
Parshat Behaalotecha
By JSN Parsha Team In Parshat Behaalotecha, the complaints begin. From murmurings all the way to an outright uprising, the core parshiot of the book of Bamidbar demonstrate how an intimate relationship with G-d can fade away. We know that lost faith is all too common in modern times, but how did it happen to the Jews of the Desert Generation? They witnessed the miracles of the Exodus and the splitting of the Red Sea; they heard the voice of G-d at Sinai. How could they possibly want to distance themselves from G-d? He was miraculously sustaining them every step of their journey across the uninhabitable desert. What were they complaining about? CLICK HERE TO CONTINUE. |
Shavuot
By Rabbi Gavriel Rudin The holiday of Shavuot begins on the sixth day of the month of Sivan. Shavuot is best known as the anniversary of receiving the Torah on Mount Sinai, despite the fact that this reason is not mentioned anywhere in the Torah. The first mention of the background of Shavout can only be found in the Talmud (Pesachim 68b). This seems very puzzling. Why did G-d fail to teach the reason for this holiday? How could the Torah set forth a commandment to celebrate a holiday without describing what we are celebrating? Rabbi Samsom Raphel Hirsch (1808-1888) has an eye-opening approach to explain this difficulty. He explains that G-d did not, in fact, leave out the reason for the Shavuot celebration in the Torah. CLICK HERE TO CONTINUE. |
Parshat Nasso
By Rabbi Yosef Saltzman There is a widespread custom for parents to bless their children when they come home from synagogue on Friday night. The blessing for a boy starts, “May G-d make you like Ephraim and Menashe” and the blessing for a girl starts, “May G-d make you like Sarah, Rebecca, Rachel, and Leah.” The reference to Ephraim and Menashe comes from the words Jacob said to them before he died (Genesis 48:20), indicating they would be the prototypical Jews worthy of emulation, and the female equivalents are the Matriarchs. The first part of the blessing focuses on these famous Jewish role models. The blessing continues for both boys and girls with three verses from our Torah portion which constitute the blessing the Kohanim (priests) gave the Jewish people in the Temple. Every parent, even a non-Kohen, may bless their children using these verses. What is the deeper meaning of this universal blessing? CLICK HERE TO CONTINUE. |
Parshat Bamidbar
By Rabbi Gavriel Rudin In this weeks Parsha, the Torah describes the order in which G-d commanded the Jews to camp during their forty years in the desert. The Tabernacle was in the center of the camp, surrounded by four groups of Levites. The rest of the nation camped around them, with three tribes on each side of the camp. Each tribe had a flag that represented their tribe. What is the significance of these laws? Why was it important for the Jewish people to camp in such a specific way? What is the significance of the flags that the Tribes had? CLICK HERE TO CONTINUE. |
Lag Ba'Omer
By Rabbi Yosef Saltzman Customarily, we do not get married from the beginning of the Omer count until the 33rd day, popularly known as Lag Ba’Omer. The Tur (13th Century) explains that avoid this happy occasion then because the students of Rabbi Akiva died precisely during this period. The Talmud (Yevamot 62b) says the students died as punishment for not treating each other with the proper honor. Nowhere in the Torah does it say one receives the death penalty for not honoring another person, so why would they have deserved death for this conduct? Let us address this issue by examining two other mysterious teachings. The Talmud (Sotah 4) records that Rabbi Shimon Bar Yochai said, “Anyone who is arrogant, it is as if he worships idols.” CLICK HERE TO CONTINUE. |
Parshat Behar
By Rabbi Gavriel Rudin In this weeks Parsha, the Torah describes the Mitzvot of Shmita, the Sabbatical year, and Yovel, the Jubilee. G-d commands that we rest our land every seven years and in the fiftieth year as well. After the Jews entered the land of Israel they were told to count a cycle of both seven years and fifty years. Upon close inspection, this commandment seems similar to the commandment of counting the Omer. There, too, one has an obligation to count units of seven and fifty, though there it is seven days and fifty days. Although not immediately obvious, there is, in fact, a strong correlation between the counting of the Omer and the counting of the Shmitah/Yovel cycle. When the Torah introduces the Mitzvah of Shmitah and Yovel, the verse states, “And G-d spoke to Moses on Mount Sinai saying.” (Leviticus 25:1) CLICK HERE TO CONTINUE. |
Parshat Emor
By Rabbi Yosef Saltzman The way the Torah lists the Festivals in this week’s Torah portion strikes us as being quite different than the manner in which it lists them in Numbers, Chapter 28. There, it lists Pesach, Shavuot, Rosh Hashana, Yom Kippur, and Sukkot and delineates the special sacrifices brought on each of these festivals. But here the Torah mentions an omer amount (a Biblical volume measure) of barley must be brought and waved on the second day of Passover, and it also prohibits eating from the new harvest until this waving and bringing the sacrifice accompanying it. In addition, the Torah here requires us to count seven weeks until the holiday of Shavuot. The omer and the counting are not mentioned at all in Numbers, where the Torah focuses strictly on the sacrifices brought on the first and last days of the festivals. Let us focus on a few of the points the Torah adds here. CLICK HERE TO CONTINUE. |
Parshat Kedoshim
by JSN Parsha Team As its name indicates, our parsha is all about holiness. Unfortunately, “holiness” is a vague word that suffers from popular misconceptions. As the devout strive to “be holy,” it would help if they knew what it meant. The danger of misunderstanding holiness is clear and present, so we would do well to set the record straight The Torah bookmarks our parsha with calls for holiness (Leviticus 19:2; 20:26) and the eclectic collection of mitzvot found within provides the Jewish definition of the concept. The study of these mitzvot is therefore the logical starting point for the study of holiness. As we make our way through the parsha, reading mitzvah after mitzvah, things start coming into focus in an unexpected way. CLICK HERE TO CONTINUE. |
Shabbat HaGadol
By JSN Parsha Team The Shabbat preceding Pesach, or Passover, is called Shabbat haGadol, the Great Shabbat. Halachik sources point out the origin of the name: “Because of the great miracle that happened on this day” [SA: OC 430]. “This day” is a specific reference. Each family took a lamb to offer up a Paschal offering, as commanded by G-d. As the verse states, “On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household” [Ex. 12:3]. In the year of the redemption, the tenth of Nissan was on the seventh day of the week, Shabbat. In order to best observe the animal, thus ensuring the health and suitability of the particular animal, the Jews tied the sheep to their bedposts and kept them for a period of four days. CLICK HERE TO CONTINUE. |
Parshat Metsorah
By Rabbi Yosef Saltzman The Torah’s discussion of Passover (Pesach) brings with it a curious detail. With respect to Pesach, the Torah repeatedly focuses on the fact the holiday falls out in the month it does. Firstly, before describing the details of the mitzvah of bringing the Paschal Lamb G-d says “this month will be for you the first of months” (12:2), and only after this does He say to take a lamb on the tenth of “this month” (12:3). Then, He says to examine the lamb for four days until the fourteenth day “of this month” (12:6). Later, in Chapter 13, the Torah states “Remember the day you left Egypt” (verse 3), and then adds a seemingly irrelevant statement, “Today you are leaving in the month of the spring.” The next verse follows with the command to “do this service in this month,” not even mentioning which day of the month to perform this service. CLICK HERE TO CONTINUE. |
Parshat Tazria
By Rabbi Gavriel Rudin In this week’s Parsha, the Torah talks about Tzaras. Although often thought to be a form of leprosy, Tzaras is actually a purely spiritual ailment. The midrash states that one would be afflicted with Tzaras as a punishment for haughtiness or for slanderous speech. The Talmud (Nedarim 64b) states that a Metzora, a person that was afflicted with Tzaras, was considered like a dead person. In fact, a Metzora has some of the unique characteristics of tumah, spiritual impurity, that were generally reserved only for a human corpse. Rabbi Chaim Shmuelevitz (1902-1979) points out that it would be hard to imagine that the Metzorah’s death-like status was a reference to the physical hardship of the sickness. CLICK HERE TO CONTINUE. |
Parshat Shemini
By Rabbi Yosef Saltzman The last section of Parshat Shemini details the laws of kosher and non-kosher animals, both in terms of whether or not one may eat them, and in regards to the contamination that one may receive by eating or even touching them. The Torah repeatedly refers here to the tumah (impurity) of these animals, and therefore warns that we not become tameh (impure) through them. It would seem what we eat affects us only in some metaphysical way, similar to the law that touching a dead body makes one impure in a metaphysical way. However, at the end of the passage, when the Torah describes the positive effect on the person when he keeps kosher, it does not refer to it in terms of purity, but rather in terms of holiness. CLICK HERE TO CONTINUE. |
Purim Parshat Tzav
By Rabbi Gavriel Rudin In this week’s Parsha, the Torah commands the priest to wear linen clothes while performing the service in the Temple. Rabbeinu Bachya (1255-1340) explains that the reason the priests wore linen is because linen grows in individual stalks, similar to human hair. The individualistic nature of each grain signifies the concept of unity. They reflect an inner harmony, or a unified essence. As the descendants of Aaron, the paradigm of peace, the priests had the responsibility to uphold this tradition. This coming Sunday is the holiday of Purim. The main focus of the holiday of Purim seems to be the miracle of being saved from destruction by the evil Haman. CLICK HERE TO CONTINUE. |
Parshat Pikudei
By Rabbi Gavriel Rudin In this week’s Parsha, the Torah describes the completion and erection of the the Tabernacle. G-d commanded the Jewish People to built a sanctuary so that he could have a physical presence in this world. As the verse states “They shall make a Sanctuary for me so that I can dwell among them.” (Exodus 25:8) Obviously, G-d has no physical presence, however G-d wanted there to be a place in this world where His presence was felt more. He wanted there to be a place that was set aside purely for His service and that could be used to sanctify His Name. For this reason there were many miracles that occurred in the Tabernacle, and later, in the Temple. In fact, the Mishnah, in Ethics of the Fathers 5:7, records ten miracles that happened every day in the Temple. Furthermore, G-d instructed that this building be built in a way that all could see its beauty. CLICK HERE TO CONTINUE. |
Parshat Vayakhel
By Rabbi Yosef Saltzman The Torah Portions of Terumah and Tetzaveh detailed the instructions that Hashem gave Moshe to build the Mishkan, its vessels, and the priestly garments. The later Portions of Vayakhel and Pekudei now relate that Moshe actually commanded the Jewish people to follow G-d’s instructions in these matters. But before Moshe gives all of the detailed instructions, he first warns them to keep Shabbat. Similarly, after Hashem told Moshe all of the things to do in order to set up the Mishkan, He reminded him to tell the Jewish people to keep Shabbat (31:12-18). Why do the Jews need to be told about keeping Shabbat in these two places, given that this mitzvah has already been communicated to them as one of the Ten Commandments? CLICK HERE TO CONTINUE. |
Parshat Ki Tisa
By Rabbi Gavriel Rudin The Torah, in this week’s Parsha, describes the sin of the Golden Calf. Right after the Jews received the Torah, in an awesome revelation from G-d, they immediately veered from its path and chose to serve idols instead. In fact, the Midrash compares this act to a bride who is unfaithful to her husband on the day they got married. This seems very puzzling. How could it be that the very same Jews who saw G-d perform countless miracles in Egypt, could so quickly deny His authority in the world? How could it be that the very same Jews who sensed G-d’s presence so clearly at the splitting of the Red Sea, so much so that the Midrash tells us it was if they were able to point at G-d with their fingers, could turn around and say it was a golden calf who save them from the Pharaoh's armies? How could it be that the very same Jews who had miracle bread rain onto their front doors every morning, could decide that they now wanted to serve a molten form? CLICK HERE TO CONTINUE. |
Parshat Tetzaveh
By Rabbi Yosef Saltzman After giving the instructions for the building of the Mishkan (Tabernacle) in last week’s Parsha, the Torah now instructs the sanctification of Aaron and his sons (the kohanim), the people responsible for the service in the Mishkan. The first step in the process is to make special priestly garments for them, as Rashi (28:3) explains that they entered the priesthood by wearing these unique garments. The next step involves Aaron and his sons bringing special sacrifices for seven days, also known as the Consecration, both to sanctify themselves (see 29:1 and 29:33) and to sanctify the Altar itself (29:36-37). Towards the end of the Book of Exodus, the Torah (Chapter 39) describes how they carried out the command to make the priestly garments, just as it says that they carried out the command to make the Mishkan and its vessels. CLICK HERE TO CONTINUE. |
Parshat Terumah
By Rabbi Gavriel Rudin In this week’s parsha, Parshat Terumah, G-d commanded the Jews to build the Tabernacle. The Sefer HaChinuch (author unknown, published 1523) explains that one of the main functions of the Tabernacle was to be a central place where sacrifices were brought to G-d. Both personal and communal sacrifices were brought in the Tabernacle. Some were sacrificed daily, while others were brought on holidays, special occasions, or as an atonement for a sin that was committed. At first glance the concept of bringing animal sacrifices seems puzzling. Why does G-d want animals to be burned? How is this a service of G-d and how does it atone for sins? The Sefer HaChinuch explains that bringing sacrifices is a symbolic way of serving G-d. CLICK HERE TO CONTINUE. |
Parshat Mishpatim
By Rabbi Yosef Saltzman Parshat Yitro ended with the giving of the Ten Commandments, and Parshat Mishpatim dives straight into detailed laws, most of them relating to interpersonal conduct. What is the bridge between these two Torah portions? Nachmanides explains that the Torah is reviewing many of the Ten Commandments in this Torah portion and elaborating on them. For example, in this Parsha the Torah mentions idol worship (22:19), honoring parents (21:15), Shabbat (23:12), murder (21:12), and adultery (22:18). Nachmanides explains further that the property laws mentioned at length in the Parsha are meant to train us to value other people’s possessions so that we will not want to take them for ourselves, which relates to the command not to covet others’ belongings. CLICK HERE TO CONTINUE. |
Parshat Yitro
By Rabbi Gavriel Rudin In this week’s Parsha, the Torah speaks about G-d giving the Jews the Ten Commandments on Mount Sinai with a spectacular show of miracles and awesome sights. This wondrous display solidified the validity of the Torah and its origin from G-d Himself. Although there are a total of 613 commandments, G-d chose ten commandments to illustrate the truth of the Torah. These ten are considered to be the foundation for all of the other mitzvot. With some of the commandments, it is obvious how they serve as a foundation for the rest of the Torah. For example, before beginning to study the Torah and perform the mitzvot, one must first accept the fact that G-d created the world and rules over it. Once one accepts this as fact, he/she can then accept the obligation to keep His Torah. If one does not believe in G-d, he/she will not believe that there is an obligation to keep the Torah and do the mitzvot. If one were to closely analyze these commandments, each one would reveal an idea which would aid in further service of G-d. CLICK HERE TO CONTINUE. |
Parshat Beshalach
By JSN Parsha Team Nothing is more wonderful than a great surprise ending. In this week’s parsha, the Red Sea splits, the great Egyptian army is drowned, and the Jews rejoice in their newfound freedom. However, soon after the Jews finish their song and dance, they realize that they are stranded in the desert without a kosher restaurant anywhere in sight. Fortunately, G-d did not take the Jews out of Egypt to abandon them in the desert. G-d sustained the Jews with the Manna for forty years. The Manna would fall daily and the people would collect the amount they needed each day. Friday and Shabbat were exceptions. G-d did not want the Jews to gather the Manna on the Day of Rest. Therefore, on Friday everyone received an extra portion for the Shabbat, and on the Shabbat no Manna would fall (see 16:11-27). This is the Torah’s first mention of the Shabbat since the beginning of Bereishit, where we were told that G-d sanctified the seventh day of creation. CLICK HERE TO CONTINUE. |
Parshat Bo
By Rabbi Yosef Saltzman This week’s Torah Portion, Parshat Bo, is the climax of the Exodus. The Torah relates the final three plagues and the preparation for the great deliverance that followed. In order to appreciate the enormity of the events, it is worthwhile examining an excerpt of the Book of Psalms. Chapter 136 has made its way into the Shabbat morning prayers, and also into the Passover Haggadah. The first Passover Seder is actually described in Chapter 12 of the Book of Exodus so it seems apropo to look at the Psalm in the context of a traditional Passover Seder. After we finish the meal and say the Grace after Meals on the night of Passover, we then recite Hallel, which literally means ‘Praise.’ In this section, we repeat the same verses of the Hallel we typically say as part of the morning services on Festivals, but we add other excerpts from Psalms as well. The Talmud (Pesachim 118a) describes one of these sections from Psalms as the “Great Hallel.” CLICK HERE TO CONTINUE. |
Parshat Vaera
By JSN Parsha Team The grand story of our birth as a nation presents an elemental question. That question is, plainly expressed, “What’s going on with Pharaoh?” Doesn’t he get it? Can’t he take a hint and see it’s not working out? Water to blood, frogs all over the place, pestilence, hail… What does it take to convince this man that it’s just time to let go, lick your wounds, cut your losses, and give up. Just let them go! Why this long painful process? There are many cute answers we could come up with to this question: Pharaoh’s a fool and can’t get off that easily (the Losers-Never-Win Approach), Pharaoh’s ego got in the way (the Freudian Approach), Pharaoh just couldn’t deal with change (Systemic Approach), and lastly, only through reinforcing stimuli of about 10 major extraordinary events Pharaoh could be conditioned to behave properly in response to national devastation (the Behavioral Approach). CLICK HERE TO CONTINUE. |
Parshat Shemot
By Rabbi Yosef Saltzman The first five verses in the Book of Exodus tell us the names of the sons of Jacob who went down with him to Egypt, totalling seventy people, including the grandchildren. The Torah already delineated all of these names, and did so in more detail, when Jacob and his sons actually descended to Egypt (Genesis 46:8). So why does the Torah repeat it here? Rashi (Exodus 1:1) says G-d counts the tribes again before their death in order to show His love for them. But Nachmonides (Introduction to Exodus) claims that the Torah relates this here because the exile of the Jewish people began when Jacob and his sons all went down to Egypt. Since the entire Book of Exodus deals with the first exile (“galut”) and the subsequent redemption from it (“geula”), the Torah chooses to mention the descent to Egypt, although it already told this story several chapters earlier. CLICK HERE TO CONTINUE. |
Parshat Vayechi
By Rabbi Gavriel Rudin In this weeks Parsha, Parshat Vayechi, Jacob states, “Let G-d make you like Ephraim and Menasseh.” This is the format in which he instructs Israel to bless their children for all times. Why did Jacob choose Ephraim and Menasseh over his own twelve sons, the Tribes of Israel. Alternately why not choose Abraham, Isaac and Jacob, similar to the blessing to daughters to be like Sarah, Rebecca, Rachel and Leah? What was so unique and special about Ephraim and Menasseh that caused Jacob to choose them as the epitome of blessing. Ephraim and Manasseh were great men but when looking for the one thing that makes them different from others mentioned, the first observable difference was the setting of their upbringing. Ephraim and Manasseh were the first Jews to be raised their entire lives in exile. CLICK HERE TO CONTINUE. |
Parshat Vayigash
By Rabbi Yosef Saltzman The festive eight-day period of Chanukah has ended, and now we enter a period of well over three months without any significant holidays. The gap between Chanuka and Purim will be one month longer this year because it is a leap year. It behooves us to reflect on the uniqueness of the holiday of Chanukah and to internalize its message in a way that will strengthen us over the next few months. The famous Maoz Tzur song, written by a 13th Century poet named Mordechai whose name appears in the acrostic of the letters of the first five stanzas, is popularly sung after lighting the Chanukah candles. However, the connection between the song and Chanukah seems mysterious, as only the final stanza mentions the tension between the Jews and the Greeks and the miracle of the eight lights. CLICK HERE TO CONTINUE. |
Chanukah
By Rabbi Gavriel Rudin On Chanukah we celebrate the Jews’ victory over the mighty Greek army. We also recall the miracle of the Menorah. After they miraculously won over the Greeks, the Jews returned to the Temple to try to restore order after the Greeks had demolished it. They searched for pure oil that had not been contaminated by the Greeks, but were only able to find one small jar of oil, enough to burn for one day. G-d made a miracle and the oil burnt for eight days. Although the Greeks defiled as much of the Temple as they could, the story of Chanukah seems to only focus on the Menorah and the oil. Why is celebration focused mainly on the Menorah? It takes a deeper understanding of the Menorah to understand its importance as the focal point of the Greek-Jewish conflict. CLICK HERE TO CONTINUE. |
Parshat Vayeishev
by Rabbi Yosef Saltzman Parshat Vayeishev starts by describing the friction that develops between Joseph and his brothers after Joseph relates his dreams to them. They sell him to a caravan going down to Egypt, which then sells him to Potiphar, the chief of the butchers. Potiphar’s wife nearly seduces Joseph to have relations with her, but he refuses. When she fabricates a story saying that Joseph assaulted her, Potifar throws him in jail. The parsha ends with the story of Joseph meeting two inmates and interpreting their troubling dreams in ways that prove to be accurate. Unlike Abraham, Isaac, and Jacob, Joseph is exiled from Israel and never returns. Abraham is forced to leave Israel and go to Egypt during a time of famine, but he comes back to Israel and dies there. CLICK HERE TO CONTINUE. |
Parshat Vayishlach
By Rabbi Gavriel Rudin After Jacob stole Esau's blessing from their father, Isaac, he was forced to run away from home to escape his brother's wrath. For twenty-two years he lived with his uncle, Laban. During that time he got married (four times!), had twelve children, and had amassed great wealth. After those twenty-two years, G-d told him that it was time to return home. On his way home, Jacob prepared for his reunion with his brother, who was still out to kill him. He prayed to G-d, sent an appeasement gift to Esau, and prepared for war. As part of his war preparation, Jacob hid his daughter, Dinah, in a box, so that Esau would not see her and desire to take her as a wife. (Midrash Rabba 76:9) The Midrash explains that G-d was unhappy with this step, as perhaps marrying Dinah would have helped Esau change his ways. In fact, the Midrash goes so far as to state that Dinah's later abduction was Jacob's punishment for holding back Dinah from Esau. CLICK HERE TO CONTINUE. |
Parshat Vayetzei
by Rabbi Yosef Saltzman Although each of the Matriarchs was barren for years until finally conceiving, the Torah emphasizes Rachel’s sorrow as a result of this void in her life more than it describes the pain of the other Matriarchs. Sarah laughs at the idea of having a child late in life, and Isaac’s name even refers to this laughter, but the Torah does not tell us about her praying for a child. Rivka indeed prays for a child along with Isaac (see Rashi 25:21), but she does not name either of her sons with a name that references G-d answering her prayers. However, Rachel not only pleads desperately for children, but even names each of her children and her maidservant Bilha’s children in a way that reminds us forever of her desperation. CLICK HERE TO CONTINUE. |
Parshat Toldot
by Rabbi Gavriel Rudin When Isaac, our Patriarch, married Rebecca, they were unable to have children for many years. After twenty years of praying and pleading with G-d to bless them with a child, G-d finally heeded their prayers. Despite this, the Torah states that Rebecca’s pregnancy got off to a rough start. During pregnancy, Rebecca experienced serious pains. She responded to these pains by saying “If so what am I?” This response is puzzling. Rebecca just spent the last twenty years hoping and praying for a child. Could it be that after twenty years of prayer, that the pain was so great, that she wanted to give up all her hopes and dreams? The Torah continues and tells us that after making this statement Rebecca turned toward G-d for help. G-d responds by telling her: “Two nations are in your womb; two regimes from your insides shall be separated.” This response is also troubling. How does this prophecy help her deal with her discomfort? CLICK HERE TO CONTINUE. |
Parshat Chayei Sara
by Rabbi Yosef Saltzman In his introduction to Ahavas Chesed, the Chofetz Chaim (20th Century Poland) lists eight verses from the Book of Deuteronomy alone where the Torah instructs us about the mitzvah to “walk in the ways of G-d.” The Talmud (Sotah 14a) interprets one of these verses to mean that just as Hashem visits the sick, clothes the naked, comforts mourners, and buries the dead, so too we should be like Him and develop these benevolent habits. In Leviticus (19:18), the Torah tells us to love our friends as much as we love ourselves, and Maimonides cites this verse as another source for the general mitzvah of doing acts of chesed (kindness) to others. He comments that this verse teaches us the additional nuance that whatever one would want others to do to help him in his times of need, he should do for others in their difficult moments. These two positive commandments show us that doing something kind to another person is not merely a good idea, but that it is actually a Biblical obligation. CLICK HERE TO CONTINUE. |
Parshat Vayera
By Rabbi Gavriel Rudin In this week's Parsha, Parshat Vayera, there is detailed description of Abraham's prayer to G-d on behalf of the city of Sodom. He begged, reasoned and pleaded with G-d not to destroy Sodom, but his prayers were not headed and the city was destroyed. This is the first time the Torah openly describes the concept of prayer, and this story raises many questions. Perhaps looking at this story with greater detail can help one gain insight into what prayer is all about. G-d come to Abraham in order to inform him of His plans to destroy Sodom due to the wicked ways of its inhabitants. Abraham pleads with G-d to save the city because of the righteous men who lived there. G-d responds that if there are any righteous men he would not destroy the city, but there were in fact no righteous men in the whole city. CLICK HERE TO READ MORE. |
Parshat Lech Lecha
By Rabbi Yosef Saltzman Lech Lecha strikes us as the first Parsha in the Torah that talks about the Land of Israel. In fact, on four occasions in this very Parsha, G-d promises the land to Abraham. Curiously, in the final promise (Chapter 17), G-d commands him to circumcise himself and promises the land again to him and his descendents. What it the connection between circumcision and the Land? We refer to the mitzvah of milah as “brit milah,” the covenant of circumcision, and not simply as mitzvat milah, the commandment of circumcision. The covenant revolves around the land of Israel, as the the promise to give the land to the Jews is also referred to as a covenant. We say this explicitly in the beginning of the daily morning prayers, where we quote several verses from Chronicles 1, chapter 16. CLICK HERE TO CONTINUE. |
Parsha Noach
By Rabbi Yosef Saltzman The Midrash cryptically contrasts Moshe and Noach by referring to four passages in the Torah. It says, “Moshe is more beloved than Noach. Moshe is first called ‘an Egyptian man’ and then called ‘the man of G-d.’ But Noach initially is called ‘a righteous man’ and later called ‘the man of the earth.’” The Midrash praises Moshe, but it also seems to be criticizing Noach. Why does the Midrash tell us the praise of Moshe in such a sharp way? What is the fundamental difference between the lives of these two Biblical characters than the Midrash seeks to teach us? CLICK HERE TO CONTINUE. |
Sukkot
By JSN Parsha Team After the awe and judgment of Rosh Hashanah and the atonement and cleansing of Yom Kippur, we are blessed with the holiday of Sukkot. We have been inspired and elevated. The Jewish soul is wide awake, and it has a few things to say. We come home after fasting and praying on Yom Kippur and we realize that some basic changes are in order. First of all, I need to move out. Who needs such a large, fancy home? A simple hut is all I need. The Sukkah is our repudiation of the nonsense that fills our lives. On Sukkot we start over with a clean slate, and we want to begin the New Year with simplicity. After praying for inscription in the Book of Life, we have gained a new appreciation for life. And when that happens, life itself becomes so precious and beautiful many of our supposed “needs” just vanish. CLICK HERE TO CONTINUE. |
Yom Kippur
By Rabbi Yosef Saltzman In the “Netaneh Tokef” section of the Musaf prayer, we say, “And repentance, prayer, and charity remove the evil of the decree.” Maimonides comments that although the mitzvah of repenting exits all year round, the Torah places special emphasis on repenting on Yom Kippur because our fate for the upcoming year depends on it. The centrality of prayer on Yom Kippur is also quite obvious, as we spend more time praying today than on any other day of the year. But what makes charity so crucial on this day; is it not a mitzvah that applies equally to every day of the year? R’ Yisroel Salanter, the great leader of the 19th century mussar movement, taught that since G-d always forgives the community, every individual should connect himself to a greater community. If he connects to his local community and to the larger community of the Jewish people, his chances to gain favor in G-d’s eyes increase dramatically. CLICK HERE TO CONTINUE. |
Rosh Hashana
by Rabbi Yosef Saltzman Rosh Hashana differs fundamentally from the other holidays we celebrate throughout the year. Pesach, Shavuot, and Sukkot all celebrate aspects of the formation of the Jewish people. Pesach marks the redemption from Egypt, Shavout marks the giving of the Torah, and Sukkot celebrates the way Hashem watched over the Jewish people in their journeys in the desert. Purim and Chanuka also celebrate miracles the entire people experienced, whether in the form of a physical threat or a spiritual one. Rosh Hashana, however, deals with man himself. “This is the birthday of the world,” a quote from the Rosh Hashana musaf prayer, refers to the birthday of Adam. Since G-d created man on Rosh Hashana, He judges him every year at that point. CLICK HERE TO CONTINUE. |
Parshat Netzavim Vayeilech
By Rabbi Yosef Saltzman In this week’s Parsha (Deuteronomy 30:11-14), the Torah says “For this mitzvah that I command you today is not distant from you. It is not in the heavens above nor on the other side of the ocean... rather, it is very close to you, in your mouth and in your heart to do it.” While Rashi explains that the “mitzvah” here refers to the Torah, Nachmanides argues “this mitzvah” refers to returning to Hashem (teshuva). It is no coincidence that we read about the mitzvah of teshuva in the month of Elul as we prepare for Rosh Hashanah and Yom Kippur and anticipate days of encounter with G-d. Nachmanides elaborates on the Torah’s message, saying that teshuva can be accomplished no matter the time and place. Even if we are cast all over the world and governed by secular rulers, we can always return to G-d. Neither difficult nor unrealistic, teshuva is “very close to you.” CLICK HERE TO CONTINUE. |
Parsha Ki Tavo
JSN Parsha Team The Book of Deuteronomy contains Moshe’s last will and testament to the Jewish people. The book can be divided into three basic sections. In the first section, Moshe implores the people to learn from their past mistakes and lead lives of spiritual and ethical purity. The section that follows both reviews many of the mitzvot taught earlier, and introduces some new ones. And lastly, the dénouement of the book is Moshe’s last speech to the nation, wherein he explains the mission of the Jewish people, gives them a glimpse into their future, and bestows his final blessing upon them. Our Parsha (Deut. 26: 16) belongs to the second section of the book, where it records Moshe speaking to the people about the general attitude one should take regarding the mitzvot. “This day, the Lord your G-d commands you to do perform all of these decrees and the statutes, and you shall observe and perform them with all your heart and all your soul.” CLICK HERE TO CONTINUE. |
Parshat Ki Teitzei
by JSN Parsha Team The month of Elul is underway. Rabbis are hard at work on their High Holiday sermons, shofar blowers are dusting off their instruments, and Jews around the world are preparing heart and soul for the Days of Awe. Introspection is the call of the hour. As we approach the Days of Judgment and Atonement, our life-long struggle with negative impulses comes to the fore. G-d knows that nobody’s perfect, but if the High Holy Days say anything at all, they insist that we engage in personal evaluation and self-improvement as Jews. And if we are to hold any hope for success we must begin with the sage advice of the military: “Know your enemy.” We were created with an evil inclination and it is our responsibility to identify it, confront it, and defeat it. But what is the nature of this yetzer harah (evil inclination) that resides in our hearts? What is it about sin that’s so tempting? CLICK HERE TO CONTINUE. |
Parshat Shoftim
By Rabbi Yosef Saltzman The Mitzvah of Appointing a King In Parshas Shoftim, the Torah tells us many mitzvos that will apply when we enter the Land of Israel. The Torah commands us to set up three cities of refuge, and it warns us to not practice magic and sorcery like the inhabitants of the Land. The Torah also tells us the mitzvah of appointing a Jewish king over the nation upon settling in Israel. But there is a fundamental difference between the way the Torah presents the mitzvah of appointing a king and the other mitzvos. With regards to the cities of refuge, the Torah (Deuteronomy 19:2) simply says that after you settle in the Land, “You should separate three cities.” Similarly, with regards to the practices of the Canaanites, the Torah (ibid. 18:10) says you should not learn from them and “There should not be found among you a sorcerer or magician.” CLICK HERE TO CONTINUE. |
Parshat Re'eh
By JSN Parsha Team “You are the children of the Lord your God!” It is quite a powerful statement we find in the middle of this week’s parsha. A famous Jew once claimed to be His child…literally. Are we all the children of God in this way? Is that what it means? Obviously not. But then, what does the statement mean? Onkelos, a holy convert to the Jewish religion who is accredited with an outstanding Aramaic translation of the parsha, translates the phrase as “You are children before the Lord your God.” As you make decisions throughout your life, realize, you are a child before God. Children lack many things in life, most notably the ability to take care of themselves fully on their own. They are dependent on others for their most basic needs. We are all children before Hashem because we, too, are dependent. He is in front of us, aware of our needs, and He is tending to our needs constantly. Recognizing our dependence and His support comforts us, especially in times of loneliness. CLICK HERE TO CONTINUE. |
Parshat Eikev
By JSN Parsha Team We all know that Israel is a very special place. It is the chosen land; a holy land. A land flowing with milk and honey. A blessed, beautiful land. But that is not all. It is also a land in great need of rain. "The land which you are about to occupy is not like Egypt, the place you left, where you could plant your seed and irrigate it by yourself, just like a vegetable garden. But the land which you are crossing to occupy is a land of mountains and valleys, which can be watered only by the rain. It is therefore a land constantly under G-d your Lord’s scrutiny; the eyes of G-d your Lord are on it at all times, from the beginning of the year until the end of the year" (Devarim 11:10-12). CLICK HERE TO CONTINUE. |
Parshat Va'etchanan
By Rabbi Yosef Tropper Prayer Styles This essay will explore the various types of prayer inspired by the verse in this week’s parsha of “I (Moses) supplicated (vaeschanan) before Hashem...” (Deuteronomy 3:23). The Midrash (Rabbah and Yalkut Shimoni) on this verse states that there are thirteen types of prayers which people can utilize when praying to Hashem, G-d. I would like to briefly explain them and then answer a noteworthy question. Considering all of his choices, what is the reason that Moses begged Hashem to allow him to enter Israel specifically utilizing the tactic of ואתחנן, supplication? The name of the parsha is in honor of that prayer- Vaeschanan. (Anyone wishing to get a fuller understanding of any of these beautiful prayer-styles is referred to the Hebrew book She’arim B’Tefillah by Rabbi Shimshon Pincus zt”l which is the basis for the following list of explanations.) CLICK HERE TO CONTINUE. |
Tisha B'Av
By Rabbi Yosef Tropper There is a fascinating historical observation to be made. I believe that this point brings out one of the most powerful themes of the day. Let us examine it and see what we can learn as we struggle to find hope and inspiration on this nationally sad day. Wrong Date?! We fast for the destruction of the Beit HaMikdash, Temple on Tisha B’Av, the 9th of Av. However, this is difficult to understand. The Talmud (Taanis 29a) states that the enemy only began the fire upon the Mikdash at late evening of the 9th of Av. The fire caught on and burned down the holy site throughout the entire 10th of Av, night and day. In fact, Rabbi Yochanan (there) says that had the decision been his, he would have made the 10th of Av the day of mourning and not the 9th! Why was this not followed? CLICK HERE TO CONTINUE. |
Parshat Devarim
By Rabbi Yosef Tropper Words That Build Our parsha begins the last of the five books of Moses opening with a timely message. “These are the words that Moshe spoke to all of the Jews” (Deuteronomy 1:1). Deuteronomy contains the recounting of all the events that the Jews experienced throughout their forty years in the wilderness. Moses’ life was drawing to an end and he wished to instill in the Nation a passion to continue on their journey of true service of G-d. Let us focus on the first verse which opens this communication and draws out Moses’ lesson. Two Ideas Rabbi Chaim Yosef David Azulai (Chid”a, 1724 -1807, traveling Talmudist and Kabbalist) points out that there are two concepts being hinted from this verse. The word “אלה, these”, stands for אבק לשון CLICK HERE TO CONTINUE. |
Parshat Matot-Maasei
By Rabbi Yosef Tropper Building Forward The opening verse of Parshat Masei summarizes its theme of recounting the Jewish journey. “These are the travels of the Jews whom left Egypt... (Bamidbar 33:1).” The Malbim (Rabbi Meir Leibush Weiser, 1809-1879) asks that this description seems strange, why does the verse talk about where the Jews left from as apposed to focusing on where they were traveling to: Israel? An Answer Malbim suggests a most beautiful resolution. While it is true that the Jews were traveling towards the special destination of the Promised Land, remembering where they came from and all of the steps that brought about their growth along the way is a most important Torah idea. Therefore, the Torah saw fit to mention the fact that the Jews were coming from Egypt. Their journey began with servitude and with CLICK HERE TO CONTINUE. |
Parshat Pinchas
By Rabbi Yosef Tropper The Best You In this week’s parsha, Hashem, G-d, commanded Moses that the Jews should bring a daily sacrifice. The sages (Midrash Tanchuma Naso 11) say that there were three times that Moses was startled by commands Hashem gave him. These commands were: 1) Hashem commanded each Jew to give one half Shekel calling it, “a redemption for their soul”. Moses wondered, considering how precious and valuablelife is, how could one simply redeem himself with a small coin? 2) Hashem commanded that the Mishkan, Tabernacle, be built in a place where He could dwell. Moses wondered how mere humans could possibly produce a resting place for the Infinitely Great Hashem? CLICK HERE TO CONTINUE. |
Parshat Balak
By Rabbi Yosef Tropper Community Life One of the most famous lines in the entire Torah was uttered by Bilaam’s mouth in this week’s parsha: “Mah tovu o’halecha Yaakov, miskinosecha Yisrael, how beautiful are the tents of Jacob, the dwelling places of Israel (Bamidbar 24:5).” What was he referring to? What did Bilaam see that was so great? Jewish Encampment The Talmud (Bava Basra 60a) states that Bilaam was praising the Jews for their private and modest way in which their tents were pitched. Their tent doors each faced away from one another so that each person could maintain their privacy. CLICK HERE TO CONTINUE. |
Parshat Chukat
By Rabbi Yosef Tropper Education 101 The sin of Moshe hitting the rock is beyond our comprehension, however, the commentators express numerous lessons that can be learned from the event. Interestingly, the hitting of the rock is seen by the sages to refer to Moshe acting as the teacher and the rock being the student. The sin represents something that went wrong in that dynamic. It is important not to wrongfully attribute sins to Moshe, but the commentators shed light and share some important educational outlooks based on the entire episode. CLICK HERE TO CONTINUE |
Parshat Korach
By Rabbi Yosef Tropper Effort That Counts After the painful incident of Korach challenging Moshe’s leadership and the appointment of Aron, Moshe’s brother, to the Kohanic rite, many things had to be set straight. For challenging Moshe, Korach and his followers were burnt and/or swallowed into the ground to meet their untimely death. In order to show that Aron’s appointment had been G-d endorsed, Hashem commanded Moshe to take a stick from each tribe and place it before the Holy Ark in order to show a sign by which only Aron’s stick would blossom. CLICK HERE TO CONTINUE |
Parshat Shlach
By Rabbi Yosef Tropper Locusts and Ants The Miraglim, spies, returned from their forty-day mission to gather intelligence regarding the Land of Israel and reported their famous disheartening words. Their goal was to spread slander against G-d and His Land and they caused the Jews to cry bitterly. The day was Tisha B’Av which would become a day of Jewish tragedy. Let us look at a famous question and find a new insight as to what was happening here. CLICK HERE TO CONTINUE. |
Parshat Beha'aloscha
By Rabbi Yosef Tropper Rules of Conflict The very first Machloket, argument, between two valid rabbinical opinions to ever take place in Jewish history has a tremendous lesson to teach us. The dispute was regarding whether one could lean and confess on a sacrificial animal (the process of placing one’s hands upon it to pronounce confession before offering it as a sacrifice) on a Jewish holiday. Shamai maintained that it was prohibited and Hillel allowed it. The Argument The Talmud (Tractate Beitza 20b) tells a story that a student of Hillel came to the Beit HaMikdash, Temple, on a holiday and began to lean on an animal as his teacher Hillel allowed. CLICK HERE TO CONTINUE |
Parshat Nasso
By Rabbi Yosef Tropper Wonder of Wonders Parshat Naso contains the topic of the Nazir, one who commits himself to refrain from wine consumption, becoming ritually impure and from cutting his hair. This was done in ancient times as a means to draw closer to God through abstinence and to gain self-control. Introduction The verse opens up these laws with, “A man or woman who will separate themselves (Hebrew: yaflee) to become a Nazir for G-d” (Leviticus 6:2). Rabbi Abraham Ibn Ezra (1089-1167) makes a most famous comment on this verse. CLICK HERE TO CONTINUE |
Parshat Bamidbar
By Rabbi Yosef Tropper Solid Start As we study the weekly Torah portion our goal is to learn the timely and relevant lessons that the Torah provides. Let us explore an aspect of this week’s parsha that at first glance may seem totally irrelevant and simply historical. Our goal is to understand its timely message and how it relates to each one of us. Unique Counting In counting the Jews, the census counted people from the age of twenty and above. This applied to all tribes except for one. CLICK HERE TO CONTINUE |
Parshat Behar Bechukosai
By Rabbi Yosef Tropper The Value of Life After the hair-raising curses found in Parshat Bechukosai, the Torah discusses the laws of erechim, literally: monetary value. This refers to the advent of someone who vowed to give a monetary donation to the Temple, equivalent to his own or another person’s Biblical monetary value. The order of the Torah’s chapters and verses is highly significant and must always be understood and researched. What is the connection between the curses which Hashem offered to those who stray away from following His statutes and the laws of monetary value? CLICK HERE TO CONTINUE |
Parshat Emor
by Rabbi Yosef Tropper Preparation In our parsha we have the commandment to make a Kiddush Hashem which means to bring about honor to God through our actions. This mitzvah, commandment, is an important principal in the Torah. God created us to be His representatives on earth. When we carry out this duty by acting with respect towards others, people notice our actions and they learn how God dictates that we should act. CLICK HERE TO CONTINUE. |
Parshat Acharei Kedoshim
By Rabbi Yosef Tropper Love Thyself This week’s double parsha contains one of the most famous verses in the entire Torah. “ואהבת לרעך כמוך, You shall love your friend as yourself (Leviticus 19:18).” The great sage Rabbi Akiva taught that this verse is one of the most important principles of the Torah. Let us explore this mitzvah, directive, and its lessons. CLICK HERE TO CONTINUE. |