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Tzav – צַו (Levicitus 6:1−8:36)

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This Week’s Torah Portion: Tzav – צַו (Levicitus 6:1−8:36)

By Cantor Lauren Adesnik

The second parsha in the book of Leviticus (Vayikra) is called Tzav. Tzav is a forceful verb form of the word Mitzvot, which means commandments. In the context of the parsha, Tzav is a command, a direct order, not a suggestion or a request.

Much of this Torah portion, like the rest of the book of Leviticus, outlines the specific methods of what and how to make sacrifices to God. A sacrifice in Hebrew is called a korban, which shares the same root as the word karov: kuf, reish, and vet: ק.ר.ב

Making a sacrifice- a korban- was the ancient way of coming close to God-karov.

These sacrifices were made on a constantly burning fire, tended around the clock by the holy Priests, Aaron, and his sons. We might understand this fire today as the Ner Tamid that hangs in our sanctuary, the eternal light that adorns contemporary prayer practice. The Ner Tamid, just like the constantly burning fire of the korban, symbolizes the Divine presence forever in our midst, and our continued relationship with God. Whether or not we come to worship services weekly, or once or twice a year, this everlasting light never abates and reminds us to tend to the fires of our relationships with each other- our friends, families, loved ones, and our beloved Jewish community.

Parsha Tzav – צַו Torah Summary:

The five sacrifices that the priests are to perform are described. (6:1-7:38) Limitations on the consumption of meat are delineated. (7:17-27) Details about the ordination of Aaron and his sons as priests and the preparation of the Tabernacle as a holy place are given. (8:1-36) Tzav – צַו The second parsha in the book of Leviticus (Vayikra) is called Tzav. Tzav is a forceful verb form of the word Mitzvot, which means commandments. In the context of the parsha, Tzav is a command, a direct order, not a suggestion or a request. Much of this Torah portion, like the rest of the book of Leviticus, outlines the specific methods of what and how to make sacrifices to God. A sacrifice in Hebrew is called a korban, which shares the same root as the word karov: kuf, reish, and vet: ק.ר.ב Making a sacrifice- a korban- was the ancient way of coming close to God-karov. These sacrifices were made on a constantly burning fire, tended around the clock by the holy Priests, Aaron, and his sons. We might understand this fire today as the Ner Tamid that hangs in our sanctuary, the eternal light that adorns contemporary prayer practice. The Ner Tamid, just like the constantly burning fire of the korban, symbolizes the Divine presence forever in our midst, and our continued relationship with God. Whether or not we come to worship services weekly, or once or twice a year, this everlasting light never abates and reminds us to tend to the fires of our relationships with each other- our friends, families, loved ones, and our beloved Jewish community.

Vayikra – וַיִּקְרָא (Levicitus 1:1−5:26)

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This Week’s Torah Portion: Vayikra – וַיִּקְרָא (Levicitus 1:1−5:26)

By Cantor Lauren Adesnik

This week we begin the book of Vayikra, for which this third book of the Torah is also named. In English, we know this book as Leviticus, and it is filled with specific details pertaining to the sacrificial rites of the Temple.

This Parsha-and thus the entire book- means “And God called.” Perhaps we might understand this central theme, and the details contained within it as the methods by which we are to find sacred connection with the Divine. They are hard to understand, and graphically difficult for the imagination. Following the destruction of the two Temples, sacrificial rites gave way to prayer as a means of connecting with God.

The rabbis teach a midrash about the spelling of this opening word:  וַיִּקְרָ֖א

Notice the tiny Aleph that completes this word. Without the Aleph, Vayikra would be pronounced Vayikar. Instead of reading “And God called” (to Moses), we would read “And God happened upon” Moses. The rabbis suggest that Moses wanted to write Vayikar, while God insisted otherwise. God did not just happen upon Moses- God called out to Moses on purpose! So, in the end, they compromised with a tiny Aleph.

Such a tiny (forgive my pun) difference, yet incredibly significant in how we might view our relationship with God and with the world. Hasidic teachings explain that this tiny Aleph contains the entirety of the Torah compressed within it, and it also represents a tiny seed or spark- the divine potential within each of us. God is within us, and our relationship with God is central to our heritage, history, and peoplehood.

This tiny difference also represents how we see the world. If we actively engage in God’s presence to what is unfolding for us, we understand ourselves as Vayikra- called by God. If we are disengaged from that manifest presence in everyday unfolding, it might seem to us that life “just happens” or- we meet life with mere happenstance.

Here lies the danger of complacency. When we forget our calling, and shrug off the possibility of divinity, or the experience of wonder, we simply drift through the world at our status quo, and slowly miracles and wonder, connection, and fulfillment drain away from us, until we are a mere shell of ourselves.

Vayikra, with all of its difficult-to-digest (literally) descriptions, charges us to fully awaken to life with all of our senses each and every moment. To constantly seek out wonder, praise miracles, and continually move toward our highest selves. When we do this, and attune ourselves to our highest potential, perhaps that tiny Aleph will grow.

Parsha Vayikra – וַיִּקְרָא Torah Summary:

God instructs Moses on the five different kinds of sacrifices that were to be offered in the sanctuary: The olah or “burnt offering” was a voluntary sacrifice that had a high degree of sanctity and was regarded as the “standard” offering. The entire animal, except for its hide, was burned on the altar. (1:1-17) The minchah or “meal offering” was a sacrifice made of flour, oil, salt, and frankincense that was partly burned on the altar and partly given to the priests to eat. (2:1-16) The zevach sh’lamim or “sacrifice of well-being” was a voluntary animal offering from one’s herd, sometimes brought to fulfill a vow. (3:1-17) The chatat or “sin offering” was an obligatory sacrifice that was offered to expiate unintentional sins. This offering differs from the others in the special treatment of the blood of the animal. (4:1-5:13) The asham or “penalty offering” was an obligatory sacrifice of a ram that was required chiefly of one who had misappropriated property. (5:1-26) Vayikra – וַיִּקְרָא

Vayak’heil – P’kudei – וַיַּקְהֵל – פְקוּדֵי (Exodus 35:1–40:38)

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This Week’s Torah Portion: Vayak’heil – P’kudei – וַיַּקְהֵל – פְקוּדֵי (Exodus 35:1–40:38)

The Cloud of God’s Presence: Vayak’heil – P’kudei
By Cantor Lauren Adesnik

The Tabernacle is FINALLY finished. The instructions and construction of this sacred dwelling place for God comprised most of the book of Exodus. After the Tabernacle, Moses anoints and installs Aaron and his sons as the High Priests of the congregation. (Yes- this is where we get our liturgy and tradition of formally installing our clergy and sacred leadership of modern synagogues!) Finally, God descends into the Tabernacle as a cloud.

We learn that when the cloud lifted from the Tabernacle, the Israelites would set out on their journeys. If the cloud did not lift, they would not set out. For over the Tabernacle, a cloud of  Adonai rested by day, and fire would appear in it by night before the eyes of all the House of Israel throughout their journeys.

This is a beautiful image of God as protector and guide for the Jewish people. It also elevates the concept of discernment. Discernment is the practice of deep listening beneath the surface of our initial thoughts and emotions. This profound exploration of ourselves and others within the various situations we find ourselves in allows us to choose the path that serves our highest good.

The Israelites understood that if the cloud did not lift, it was not time for them to continue on their journey. Today we have to do more spiritual work than our early counterparts, but the result is the same. When we invite something bigger than ourselves into consideration, our path is true and serves our highest purpose for ourselves and the world.

Parsha Vayak’heil – P’kudei – וַיַּקְהֵל – פְקוּדֵי Torah Summary:

Moses teaches the rules of Shabbat. (35:1-3) Moses asks the Israelites for a donation of gifts and those who are skilled help build the Mishkan [Tabernacle] under the direction of Bezalel and Oholiab. (35:4-38:20) A statistical summary of the materials used for the Tabernacle and an account of producing the priestly vestments are recorded. Moses blesses the Israelites for the work they did. (38:21-39:42) Upon God’s instruction, Moses sets up the Mishkan and the priests are anointed and consecrated. (40:1-33) A description is given of a cloud that covers the Mishkan by day and a fire that burns by night, indicating God’s Presence therein. (40:33-38) Vayak’heil – P’kudei – וַיַּקְהֵל – פְקוּדֵי

Ki Tisa – כִּי תִשָּׂא (Exodus 30:11−34:35)

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This Week’s Torah Portion: Ki Tisa – כִּי תִשָּׂא (Exodus 30:11−34:35)

Ki Tisa: The Gift of Shabbat
By Cantor Lauren Adesnik

Moses is communing with God over 40 days and 40 nights at Mt. Sinai. One of the most pivotal moments in Moses and God’s spiritual connection occurs at God’s declaration that the People of Israel shall observe Shabbat and that this observance will serve as the symbol of the holy relationship between God and the People of Israel forever. In this parsha, this declaration later forms a central part of our Shabbat liturgy: V’shamru.

Ki Tisa teaches us that Shabbat is an anchor in our chaotic world. From the inception of our Jewish heritage, Shabbat has been the focal point defining our sacred time. According to S.A. Taub of Modzhitz, a Hasidic teacher in Poland, Shabbat is intentionally mentioned twice in this parsha to emphasize that Shabbat is about being and doing. Shabbat is both a state of being and an existence that has to be actively pursued (hence the “doing” part).

Not only is it a time for us to rest from the busy schedules of our daily life, but it is also a time to gather as communities and families. Actively gathering together in this way fosters deeper and more meaningful relationships with those we love, with the world, and with God.

Take a moment this weekend, and bask in the elevation of holy time. Pick one moment and immerse yourself in it. This is the gift of Shabbat.

Parsha Ki Tisa – כִּי תִשָּׂא Torah Summary:

Moses takes a census of the Israelites and collects a half-shekel from each person (30:11-16) God tells Moses to construct a water basin and to prepare anointing oil and incense for the ordination of the priests. Bezalel and Oholiab, skilled artisans, are assigned to make objects for the priests and the Tabernacle. (30:17-31:11) The Israelites are instructed to keep Shabbat as a sign of their covenant with God. God gives Moses the two tablets of the Pact. (31:12-18) The Israelites ask Aaron to build them a Golden Calf. Moses implores God not to destroy the people and then breaks the two tablets of the Pact on which the Ten Commandments are written when he sees the idol. God punishes the Israelites by means of a plague. (32:1-35) Moses goes up the mountain with a blank set of tablets for another 40 days so that God will again inscribe the Ten Commandments. Other laws, including the edict to observe the Pilgrimage Festivals, are also revealed. (34:1-28) Moses comes down from the mountain with a radiant face. (34:29-35) Ki Tisa – כִּי תִשָּׂא Ki Tisa: The Gift of Shabbat By Cantor Lauren Adesnik Moses is communing with God over 40 days and 40 nights at Mt. Sinai. One of the most pivotal moments in Moses and God’s spiritual connection occurs at God’s declaration that the People of Israel shall observe Shabbat and that this observance will serve as the symbol of the holy relationship between God and the People of Israel forever. In this parsha, this declaration later forms a central part of our Shabbat liturgy: V’shamru. Ki Tisa teaches us that Shabbat is an anchor in our chaotic world. From the inception of our Jewish heritage, Shabbat has been the focal point defining our sacred time. According to S.A. Taub of Modzhitz, a Hasidic teacher in Poland, Shabbat is intentionally mentioned twice in this parsha to emphasize that Shabbat is about being and doing. Shabbat is both a state of being and an existence that has to be actively pursued (hence the “doing” part). Not only is it a time for us to rest from the busy schedules of our daily life, but it is also a time to gather as communities and families. Actively gathering together in this way fosters deeper and more meaningful relationships with those we love, with the world, and with God. Take a moment this weekend, and bask in the elevation of holy time. Pick one moment and immerse yourself in it. This is the gift of Shabbat.

T’tzaveh – תְּצַוֶּה (Exodus 27:20−30:10)

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This Week’s Torah Portion: T’tzaveh – תְּצַוֶּה (Exodus 27:20−30:10)

“Stones for remembrance of the Israelite people, whose names Aaron shall carry upon his two shoulder pieces for remembrance before יהוה.”

When Aaron the High Priest wears his sacred clothes, he stops being about himself and needs a constant reminder that he stands before God on behalf of the Israelites.

Just as everyone needs to know today. All of us need constant reminders, “It is not about us, it is about whom we serve!”

Parsha T’tzaveh – תְּצַוֶּה Torah Summary:

“Stones for remembrance of the Israelite people, whose names Aaron shall carry upon his two shoulder-pieces for remembrance before יהוה.” When Aaron the High Priest wears his sacred clothes, he stops being about himself, and needs a constant reminder that he stands before God on behalf of the Israelites. Just as everyone needs to know today. All of us need constant reminders, “It is not about us, it is about whom we serve!” T’tzaveh – תְּצַוֶּה The children of Israel are commanded to bring pure olive oil for the ner tamid “a constantly burning light,” above the sanctuary. (27:20-21) Aaron and his sons, Nadab, Abihu, Eleazar, and Ithamar, are chosen to serve as priests. (28:1) God instructs Moses to make special clothes for the priests. (28:2-43) Aaron and his sons are ordained in a seven-day ceremony (29:1-29:46) Aaron is commanded to burn incense on an acacia altar every morning and evening. (30:1-10) “Stones for remembrance of the Israelite people, whose names Aaron shall carry upon his two shoulder-pieces for remembrance before יהוה.” When Aaron the High Priest wears his sacred clothes, he stops being about himself, and needs a constant reminder that he stands before God on behalf of the Israelites. Just as everyone needs to know today. All of us need constant reminders, “It is not about us, it is about whom we serve!”.