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Haazinu – הַאֲזִינוּ (Deuteronomy 32:1–52)

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This Week’s Torah Portion: Haazinu – הַאֲזִינוּ (Deuteronomy 32:1–52)

It is almost Yom Kippur, almost the end of the cycle of the days of Awe, the 10 days of Repentance!

This is such a radical idea, as individuals it puts on us the maximum of responsibility and gives us maximum hope, both at the same time.

We are proud children of a culture and religion that truly believes that humans are good by nature and that we can choose to be good. Rosh Hashana and Yom Kippur repeat to us year after year that we belong to a rich culture that believes in repentance, in the ability of each one of us to change and to be who we ought to be. It is an unending task, we will never be perfect, not even close, as we recognize our imperfections, we continue to struggle to become better people.

Parsha Haazinu – הַאֲזִינוּ Torah Summary:

Moses sings his last song, a love poem to God and a chastisement of the people, who are not worthy of Adonai. (32:1–6) The poem recounts the blessings that God has bestowed on the Israelites, the wicked deeds they have committed, and the punishments that God then inflicted upon them. (32:7–43) God tells Moses to begin his ascent of Mount Nebo, from where he will see the Land of Israel from a distance but will not be allowed to enter it. (32:45–52) Haazinu – הַאֲזִינוּ

Yom Rishon shel Rosh HaShanah 5784 – יוֹם רִאשׁוֹן שֶׁל רֹאשׁ הַשָּׁנָה (1st Day of the New Year)

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This Week’s Torah Portion: Yom Rishon shel Rosh HaShanah 5784 – יוֹם רִאשׁוֹן שֶׁל רֹאשׁ הַשָּׁנָה (1st Day of the New Year)

The Lamb is always there if we will but lift our eyes.

Tonight is Rosh Hashanah and the beginning of a new year, 5784. We joyously welcome this new year together as a holy community. My favorite part of Rosh Hashanah is hearing the sound of the Shofar. There is nothing quite like that soul-stirring blast. It raises the hair on my arms, makes my heart beat just a bit faster, and calls me to something ancient and almost unknowable.

One of the more difficult parts of Rosh Hashanah is our reading of the Akedah, The Sacrifice of Isaac. This story is a part of Parashat Vayera,  a parsha filled with angels, destruction, drama, and miracles.

The story of Abraham’s sacrifice of Isaac completes this Parsah, and it is a thrilling and terrible tale. Who could conceive of sacrificing their child to demonstrate their faith in God? What meaning are we to take away from this horrific tale?

And Abraham raised his eyes and saw–behold, a ram!–afterwards, caught in the bushes by its thorns; so Abraham went and took the ram and offered it up instead of his son.

The Rabbis of Pirkei Avot, The Ethics of the Fathers list this ram as a part of a classification of creations that stand outside of time or reason. Midrash suggests that the true miracle is not the ram, but what Abraham does at the sight of the ram. Abraham “lifts his eyes and saw…” Abraham had to redirect not only his hand–away from his son–but also his perception–away from the idea that God really demanded such an awful sacrifice. In a moment of terror and inescapable dread, the miracle is that Abraham is able to undergo a change of spiritual understanding just in time and see alternatives just at the moment he is most “caught by the horns” in a horrible situation.

In this reading, the midrash from Pirkei Avot is about our potential to grow in understanding and insight, finding miracles to be grateful for even under dire circumstances. The ability to see the ram- i.e., to perceive the better choice–can be understood as the deeper yet more everyday kind of miracle.

What are the hidden miracles you now perceive as you look back on 5783? What will you do differently this year, so that you might perceive other miracles beneath seemingly difficult circumstances?

Shanah Tovah u’Metukah, may you have a Good and Sweet New Year!

Parsha Yom Rishon shel Rosh Hashanah Summary:

Rosh Hashanah Morning, Day 1 (Genesis 21) (Many Reform congregations omit this portion, and read Genesis 22 on Rosh Hashanah, Day 1.) Sarah, who has longed for a child for many years, conceives a child with Abraham and gives birth to Isaac, meaning “one who laughs.” Isaac’s birth fulfills Gods promise that they will bear a son who will grow to be a generation. As Isaac grows into his boyhood, Sarah is conflicted by the presence of her servant Hagar and her son Ishmael that she conceived with Abraham and Hagar is banished from the home. God visits Hagar in the wilderness her, promises that Ishmael will also grow into a great nation, and tenderly provides water for the mother and son. Ishmael grows to adulthood and is married. This portion is a reminder that God’s promises are kept, and God’s compassion extends beyond the tents of our people. Rosh Hashanah Morning, Day 2 (Genesis 22) (Many Reform congregations read this portion on Rosh Hashanah, Day 1.) This portion is commonly known as The Akeidah, or “the binding.” In these terse and tense verses, the subject matter touches upon God, the nature of faith, and the demands faith may make of us. God calls upon Abraham to sacrifice his son Isaac as a supreme test of faith. Abraham, God’s loyal servant, agrees. Just as Abraham is about to offer his son up as a sacrifice, an angel calls out to him, instructing him not to harm the boy, and Abraham sacrifices a ram in place of his son. For the ancient reader this may have served as a rejection of human sacrifice, a practice of ancient Israel’s neighbors. For the modern reader, perhaps one is called upon to consider one’s own tests and sacrifices. The haftarah (1 Samuel 1:1-2:10) Tells the story how Hannah prayed to God for a child, and how her prayer was answered with subsequent birth of Samuel. Yom Rishon shel Rosh HaShanah 5784 – יוֹם רִאשׁוֹן שֶׁל רֹאשׁ הַשָּׁנָה (1st Day of the New Year)

Nitzavim – Vayeilech – נִצָּבִים – וַיֵּלֶךְ (Deuteronomy 29:9–30:20, 31:1–30)

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This Week’s Torah Portion: Nitzavim – Vayeilech- נִצָּבִים – וַיֵּלֶךְ (Deuteronomy 29:9–30:20, 31:1–30)

Parsha Nitzavim always arrives on a Shabbat in the season of Teshuva, the weeks leading up to the High Holy Days. Nitzavim begins on Moses’ final day on earth. In the first six verses of Moses’ speech, the word Hayom (today or this day) appears five times This repetition, coupled with its unique timing, gives Moses’ words a sense of urgency and newness. Unlike the rest of humanity, Moses is uniquely positioned to hold advanced knowledge about when he will die. Knowing this is Moses’ final address to the People of Israel, they will listen more deeply and intently to his words.

How would you act if you knew beforehand when your last day on earth would be? What would you do with your remaining time? None of us knows when that time will come, making the placement of Nitzavim amidst our season of Teshuva especially poignant. Nitzavim challenges us to live each day as Hayom: to engage with each day as if it were our last, living each moment to the fullest, speaking words of sincerity and focusing on what is truly important.

Parsha Nitzavim – Vayeilech – נִצָּבִים – וַיֵּלֶךְ Summary:

Moses tells the assembled people that God’s covenant speaks to them and to all of the generations who will follow. (29:9–14) God warns the Israelites that they will be punished if they act idolatrously, the way the inhabitants of the other nations do. (29:15–28) Moses reassures the people that God will not forsake them and that they can attain blessings by following God’s commandments. (30:1–20) Moses prepares the people for his death and announces that Joshua will succeed him. (31:1–8) Moses instructs the priests and the elders regarding the importance of reading the Torah. (31:9–13) God informs Moses that upon his death, the people will commit idolatry and “many evils and troubles shall befall them.” God tells Moses to teach the people a poem that will “be My witness.” (31:14–30)

Ki Tavo – כִּי-תָבוֹא (Deuteronomy 26:1–29:8)

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This Week’s Torah Portion: Ki Tavo – כִּי-תָבוֹא (Deuteronomy 26:1–29:8)

“Amen” appears 12 times in 12 consecutive sentences in this week’s Parasha, Ki Tavo. Amen may be interpreted in several ways: 1) accepting the consequences of a statement; 2) agreeing to something that has happened or is currently the case; 3) expressing belief in something that will happen but has not yet come to fruition.

We are eight days away from Selichot and just two weeks away from Rosh Hashana. What are you saying “Amen!” to? What are you accepting, agreeing to, and stepping into faith for as you enter this New Year?

Amen also indicates a ritual of public performance. When the Hazzan completes the leading of a prayer, the kahal (congregation) will chant together “Amen” in response. It is a public affirmation of communal prayer. The linking of our voices in prayer gives even more sacred power to the season upon us. Let us come together as a community and imagine what we accept together. What are we stepping together in faith toward as we move forward as a sacred community?

Parsha Ki Tavo – כִּי-תָבוֹא Torah Summary:

The Israelites are instructed to express their gratitude to God for their bountiful harvests and freedom from slavery by tithing ten percent of their crops for the Levite, the stranger, the orphan, and the widow. (26) The people are told to display on large stones God’s commandments for all to see. (27:1-8) The Levites are to proclaim curses upon those who violate God’s commandments. (27:15-26) The Israelites are told that if they obey God’s mitzvot faithfully, they will receive every blessing imaginable. They are also told that if they do not fulfill their brit with God, many curses will descend upon them. (28:1-69) Moses reminds the Israelites of the miracles they witnessed in the wilderness and commands them to observe the terms of the covenant so that they may succeed in all that they undertake. (29:1-8) Ki Tavo – כִּי-תָבוֹא “You have declared this day that Adonai is your God … And Adonai has declared this day that you are God’s people … ”(Deuteronomy 26:17-18) We choose God and God chose us. It is a mutual relationship we have with God. As the rabbis interpret in the Talmud. The people of Israel crown Adonai every day when we say at our Temples and synagogues, “Hear Israel Adonai is your God, Adonai One.” The Israelites are instructed to express their gratitude to God for their bountiful harvests and freedom from slavery by tithing ten percent of their crops for the Levite, the stranger, the orphan, and the widow. (26) The people are told to display on large stones God’s commandments for all to see. (27:1-8) The Levites are to proclaim curses upon those who violate God’s commandments. (27:15-26) The Israelites are told that if they obey God’s mitzvot faithfully, they will receive every blessing imaginable. They are also told that if they do not fulfill their brit with God, many curses will descend upon them. (28:1-69) Moses reminds the Israelites of the miracles they witnessed in the wilderness and commands them to observe the terms of the covenant so that they may succeed in all that they undertake. (29:1-8)

Shof’tim – שֹׁפְטִים (Deuteronomy 16:18–21:9)

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This Week’s Torah Portion: Shof’tim – שֹׁפְטִים (Deuteronomy 16:18–21:9)

“Justice, justice shall you pursue, that you may thrive and occupy the land that your God יהוה is giving you” (Deuteronomy 16:20)

The only mitzvah in the entire Torah that we are commanded to pursue is pursuing justice. It is the goal of our teachings, to create a world of justice.

Parsha Shof’tim – שֹׁפְטִים Torah Summary:

Laws regarding both sacred and secular legislation are addressed. The Israelites are told that in every dealing they should pursue justice in order to merit the land that God is giving them. (16:18–18:8) The people are warned to avoid sorcery and witchcraft, the abhorrent practices of their idolatrous neighbors. (18:9–22) God tells them that should an Israelite unintentionally kill another, he may take sanctuary in any of three designated cities of refuge. (19:1–13) Laws to be followed during times of peace and times of war are set forth. (19:14–21:9) Shof’tim – שֹׁפְטִים “Justice, justice shall you pursue, that you may thrive and occupy the land that your God יהוה is giving you” (Deuteronomy 16:20) The only mitzvah in the entire Torah that we are commanded to pursue is pursuing justice. It is the goal of our teachings, to create a world of justice. Laws regarding both sacred and secular legislation are addressed. The Israelites are told that in every dealing they should pursue justice in order to merit the land that God is giving them. (16:18–18:8) The people are warned to avoid sorcery and witchcraft, the abhorrent practices of their idolatrous neighbors. (18:9–22) God tells them that should an Israelite unintentionally kill another, he may take sanctuary in any of three designated cities of refuge. (19:1–13) Laws to be followed during times of peace and times of war are set forth. (19:14–21:9)

R’eih – רְאֵה (Deuteronomy 11:26–16:17)

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This Week’s Torah Portion: R’eih – רְאֵה (Deuteronomy 11:26–16:17)

“See, this day I set before you the choice between a blessing and a curse”. (Deuteronomy 11:26)

God and the Torah deeply believe we are capable to make the right decisions. That we have the freedom to choose if our lives will be a blessing for us and others.

Parsha R’eih – רְאֵה Torah Summary:

God places both blessing and curse before the Israelites. They are taught that blessing will come through the observance of God’s laws. (11:26–32) Moses’ third discourse includes laws about worship in a central place (12:1–28); injunctions against idolatry (12:29–13:19) and self-mutilation (14:1–2); dietary rules (14:3–21); and laws about tithes (14:22–25), debt remission (15:1–11), the release and treatment of Hebrew slaves (15:12–18), and firstlings (15:19–23). Moses reviews the correct sacrifices to be offered during the Pilgrim Festivals—Pesach, Sukkot, and Shavuot. (16:1-17) R’eih – רְאֵה “See, this day I set before you the choice between a blessing and a curse”. (Deuteronomy 11:26) God and the Torah deeply believe we are capable to make the right decisions. That we have the freedom to choose if our lives will be a blessing for us and others. God places both blessing and curse before the Israelites. They are taught that blessing will come through the observance of God’s laws. (11:26–32) Moses’ third discourse includes laws about worship in a central place (12:1–28); injunctions against idolatry (12:29–13:19) and self-mutilation (14:1–2); dietary rules (14:3–21); and laws about tithes (14:22–25), debt remission (15:1–11), the release and treatment of Hebrew slaves (15:12–18), and firstlings (15:19–23). Moses reviews the correct sacrifices to be offered during the Pilgrim Festivals—Pesach, Sukkot, and Shavuot. (16:1-17)

Eikev – עֵקֶב (Deuteronomy 7:12–11:25)

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This Week’s Torah Portion: Eikev – עֵקֶב (Deuteronomy 7:12–11:25)

“At that time יהוה set apart the tribe of Levi to carry the Ark of יהוה’s Covenant, to stand in attendance upon יהוה, and to bless in God’s name, as is still the case.” (Deuteronomy 10).

This is the secret to Jewish survival. An entire tribe, dedicated to teaching, to keeping the covenant with God – to keeping our tradition!!!

Parsha Eikev – עֵקֶב Torah Summary:

Moses tells the Israelites that if they follow God’s laws, the nations who now dwell across the Jordan River will not harm them. (7:12–26) Moses reminds the people of the virtues of keeping God’s commandments. He also tells them that they will dispossess those who now live in the Land only because they are idolatrous, not because the Israelites are uncommonly virtuous. Thereupon, Moses reviews all of the trespasses of the Israelites against God. (8:1–10:11) Moses says that the Land of Israel will overflow with milk and honey if the people obey God’s commandments and teach them to their children. (10:12–11:25) Eikev – עֵקֶב “At that time יהוה set apart the tribe of Levi to carry the Ark of יהוה’s Covenant, to stand in attendance upon יהוה, and to bless in God’s name, as is still the case.” (Deuteronomy 10). This is the secret to Jewish survival. An entire tribe, dedicated to teaching, to keeping the covenant with God – to keeping our tradition!!! Moses tells the Israelites that if they follow God’s laws, the nations who now dwell across the Jordan River will not harm them. (7:12–26) Moses reminds the people of the virtues of keeping God’s commandments. He also tells them that they will dispossess those who now live in the Land only because they are idolatrous, not because the Israelites are uncommonly virtuous. Thereupon, Moses reviews all of the trespasses of the Israelites against God. (8:1–10:11) Moses says that the Land of Israel will overflow with milk and honey if the people obey God’s commandments and teach them to their children. (10:12–11:25) Eikev – עֵקֶב

Va-et’chanan – וָאֶתְחַנַּן (Deuteronomy 3:23–7:11)

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This Week’s Torah Portion: Va-et’chanan – וָאֶתְחַנַּן (Deuteronomy 3:23–7:11)

Moses begs and pleads to Adonai, asking to enter the promised land, to achieve the goal of 40 years of wandering in the desert, to complete his task of leading our people to Israel. And God’s response is:

“But יהוה was wrathful with me on your account and would not listen to me. יהוה said to me, “Enough! Never speak to Me of this matter again!”

God does not want to hear Moses again on this matter, God says NO! Teaching us that one may never expect to fulfill all their goals in life, we hope to die at age 120 like Moses, while still able to continue, while still able to wish for more goals in our lives.

Parsha Va-et’chanan – וָאֶתְחַנַּן Torah Summary:

Moses pleads with God to let him enter the Land of Israel with the people, but God once more refuses his request. (3:23–28) Moses orders the Children of Israel to pay attention and follow the laws given by God in order to be worthy of the land they are about to receive. (4:1–40) Specific areas of the land are set aside to serve as cities of refuge. (4:41–43) The covenant at Sinai and the Ten Commandments are recalled. Once again, the people are exhorted to heed God’s commandments. (5:1–30) Moses speaks the words of the Sh’ma, the credo of Judaism, and commands Israel to show their love for Adonai and keep God’s laws and ordinances. (6:1–25) Moses warns the people not to commit idolatry by worshiping the gods of the nations they will conquer in Israel. (7:1–11) Va-et’chanan – וָאֶתְחַנַּן

D’varim (Deuteronomy 1:1−3:22)

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This Week’s Torah Portion: D’varim – דְבָרִים (Deuteronomy 1:1−3:22)

This Shabbat, we look ahead to the coming week, which holds the 9th of Av, T’sha B’av-the saddest day of our Jewish calendar. On this day we recall all of the crises that befell us as a Jewish nation and peoplehood. We call this Shabbat, Shabbat Hazon, in honor of the Haftarah selection we read from Isaiah. When we dwell in our sadness, as it lifts, it guides us forward. The only way forward is action toward healing. Our positive energy not only lifts us up but elevates the entire world. This is Isaiah’s Hazon-vision for a repaired and healed world.

“Learn to do good.

Devote yourselves to justice;

Aid the wronged.

Uphold the rights of the orphan;

Defend the cause of the widow.” Isaiah 1:17

Parsha D’varim Torah Summary:

Moses begins his final words of instruction to the Children of Israel, focusing first on recounting their physical journey. (1:1–21) Moses reviews the people’s reactions to the negative reports of the spies and the appointment of Joshua to succeed him. (1:22–45) Moses recounts that all of the Israelite warriors who left Egypt died, as God had intended, and the people continued their wanderings and defeated their enemies. (2:14–3:11) Moses reiterates that the Land of Israel was allocated to the Israelite tribes. (3:12–22) D’varim

Matot – Mas’ei – מַטּוֹת – מַסְעֵי (Numbers 30:2–36:13)

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This Week’s Torah Portion: Matot – Mas’ei – מַטּוֹת – מַסְעֵי (Numbers 30:2–36:13)

וַיִּכְתֹּ֨ב מֹשֶׁ֜ה אֶת־מוֹצָאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְהֹוָ֑ה וְאֵ֥לֶּה מַסְעֵיהֶ֖ם לְמוֹצָאֵיהֶֽם׃

Moses recorded the starting points of their various marches as directed by the LORD. Their marches, by starting points, were as follows:

This week we stand at the precipice of our journey’s destination, having reached the border of the Promised Land, Canaan, filled with milk and honey.

Can you imagine the anticipation? Excitement? Nervousness? What would you do at such a moment? Celebrate? Rest and prepare for the new life ahead, or jump into plans for the future?

Moses writes a reflection and offers it as a gift to his people. This weekend, in the midst of our running errands, getting kids to games and camp and play dates, stop for a moment and reflect on all of your comings and goings. What is the awe you find in that moment? How will you honor that awe and that growth and discovery that comes with it?

Parsha Matot – Mas’ei – מַטּוֹת – מַסְעֵי Torah Summary:

Moses explains to the Israelites the laws concerning vows made by men and women. (30:2—17) Israel wages war against the Midianites. (31:1—18) The laws regarding the spoils of war are outlined. (31:19—54) The tribes of Reuben and Gad are granted permission to stay on the east bank of the Jordan River. (32:1—42) The itinerary of the Israelites through the wilderness from Egypt to Jordan is delineated. (33:1-49) Moses tells Israel to remove the current inhabitants of the land that God will give them and to destroy their gods. (33:50-56) The boundaries of the Land of Israel are defined, along with those of the Levitical cities and the cities of refuge. (34:1-35:15) God makes a precise distinction between murder and manslaughter. (35:16-34) The laws of inheritance as they apply to Israelite women are delineated. (36:1-13) Matot – Mas’ei – מַטּוֹת – מַסְעֵי