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Tag Archive for: Torah Tidbit

Mishpatim – מִשְׁפָּטִים (Exodus 21:1−24:18)

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This Week’s Torah Portion: Mishpatim – מִשְׁפָּטִים (Exodus 21:1−24:18)

“If people are fighting and hit a pregnant woman and she gives birth prematurely but there is no serious injury to her, the offender must be fined whatever the woman’s husband demands and the court allows”. Exodus 21:22

Our rabbis and Jewish tradition understood this verse (the only place in the Torah that mentions losing a fetus) that a fetus is not considered a human being until birth. That a woman’s life and wellbeing is always more important than the fetus. And that includes also the emotional, social, and economic wellbeing of the woman carrying the fetus. She always comes first!

Parsha Mishpatim – מִשְׁפָּטִים Torah Summary:

Interpersonal laws ranging from the treatment of slaves to the exhibition of kindness to strangers are listed. (21:1-23:9) Cultic laws follow, including the commandment to observe the Sabbatical Year, a repetition of the Sabbath injunction, the first mention of the Three Pilgrimage Festivals, rules of sacrificial offerings, and the prohibition against boiling a kid in its mother’s milk. (23:10-19) The people assent to the covenant. Moses, Aaron, Nadab, Abihu, and seventy elders of Israel ascend the mountain and see God. Moses goes on alone and spends forty days on the mountain. (24:1-18) Mishpatim – מִשְׁפָּטִים

Yitro – יִתְרוֹ (Exodus 18:1–20:23)

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This Week’s Torah Portion: Yitro – יִתְרוֹ (Exodus 18:1–20:23)

“Mount Sinai was covered with smoke, because Adonai descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently.” Exodus 19:18

Moses encounters God at the burning bush in Sinai at the mountain of God. He sees a burning bush and speaks to God. Moses is told to go back to Egypt and bring the Israelites to the same place. And now at the same place that Moses encountered God all the Israelites encounter the Divine. Everyone, you do not need to be a priest or a prophet to encounter God, no need for mediation, we all face God equally.

Parsha Yitro – יִתְרוֹ Torah Summary:

Yitro brings his daughter Zipporah and her two sons, Gershom and Eliezer, to his son-in-law Moses. (18:1-12) Moses follows Yitro’s advice and appoints judges to help him lead the people. (18:13-27) The Children of Israel camp in front of Mount Sinai. Upon hearing the covenant, the Israelites respond, “All that God has spoken we will do.” (19:1-8) After three days of preparation, the Israelites encounter God at Mount Sinai. (19:9-25) God gives the Ten Commandments aloud directly to the people. (20:1-14) Frightened, the Children of Israel ask Moses to serve as an intermediary between God and them. Moses tells the people not to be afraid. (20:15-18) Yitro – יִתְרוֹ

B’shalach – בְּשַׁלַּח (Exodus 13:17−17:16)

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This Week’s Torah Portion: B’shalach – בְּשַׁלַּח (Exodus 13:17−17:16)

“And Adonai went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:” (Exodus 13:21)

How awesome was it to feel, see, and witness God’s presence 24/7, day and night?

Well, not according to our rabbinical tradition, our rabbis taught that it’s better to live in our times when God’s constant presence is not essential to make sure we believe in God. It’s better not to depend 24/7 on God hovering and protecting like a mother watching her babies. It’s better to be independent.

Parsha B’shalach – בְּשַׁלַּח Torah Summary:

The Children of Israel escape across the Sea of Reeds from Pharaoh and his army, who drown when God drives back the sea. (13:17-14:31) Moses and the Israelites sing a song praising Adonai. (15:1-21) In the wilderness, God provides the grumbling Israelites with quails and manna. God instructs the Israelites to gather and prepare on the sixth day food needed for Shabbat. (15:22-16:36) The people complain about the lack of water. Moses hits a rock with his rod and brings forth water. (17:1-7) Israel defeats Amalek, Israel’s eternal enemy. God vows to blot out the memory of Amalek from the world. (17:8-16) B’shalach – בְּשַׁלַּח

Bo – בֹּא (Exodus 10:1−13:16)

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This Week’s Torah Portion: Bo – בֹּא (Exodus 10:1−13:16)

Winter’s hand slicks the road upon which we travel. And timely as ever, the Torah portion for this week, Bo, is an encounter with the darkness: the locusts that covered the eye of the whole land, so that the land was darkened (Exodus 10:15); the darkness over the land of Egypt (10:21); the darkness of the midnight slaying of the firstborn (12:29); the darkness that led to the renewal of our people.

For 400 years, the Hebrews sojourned in Egypt. It was a dark, dark time. But we had a light, as it says in this week’s portion:  “All the children of Israel had light in their dwellings.” (Exodus 10:23) We became again a people of purpose and again we had a bright future to unfold.

In times of darkness we are reminded that God, too, is among us in the darkness, and in the light, which leads us to freedom and to the Promised Land.  May we ever be among those who kindle light, who bring warmth and comfort to the world, who follow in the path of Torah, who follow in the path of God’s light.

Parsha Bo – בֹּא Torah Summary:

God sends the plagues of locusts and darkness upon Egypt and forewarns Moses about the final plague, the death of every Egyptian firstborn. Pharaoh still does not let the Israelites leave Egypt. (10:1-11:10) God commands Moses and Aaron regarding the Passover festival. (12:1-27) God enacts the final plague, striking down all the firstborn in the land of Egypt except those of the House of Israel. Pharaoh now allows the Israelites to leave. (12:29-42) Speaking to Moses and Aaron, God repeats the commandments about Passover. (12:43-13:16) Bo – בֹּא

Va-eira – וָאֵרָא (Exodus 6:2−9:35)

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This Week’s Torah Portion: Va-eira – וָאֵרָא (Exodus 6:2−9:35)

This week’s Torah Portion Va-eira, begins the story of our people’s journey from slavery to freedom. Moses tells the Children of Israel that the God of their ancestors has sent him to liberate them from Egyptian bondage.

“But when Moses told this to the Israelites, they would not listen to Moses, because of hard labor and shortness of breath.” (Exodus 6:9)

The beginning of a journey is always difficult and we can understand how generations of avodah kashah “hard labor” may have dimmed even the hope of freedom in their hearts. But, what could it mean that they could not hear Moses’ promise of liberation because of kotzeir ruach, because of “shortness of breath?” The word ruach which normally means breath or wind, can also mean “spirit.” Taken this way, the Hebrew text would teach us that slavery had crushed their spirit and they could no longer even dream of a time when they might be free.

What an odd turn in our people’s story of liberation: God send’s Moses to tell Pharaoh to “Let My People Go!” And even God’s people cannot hear these words and believe that they might someday come to be. 

It is hard to make a change, even a change that can better our lives and bring hope for our future. How do we learn to embrace the promise of freedom? Moses knows the answer, though he might not know that he knows it. We heard these words in last week’s portion when Moses asks God’s name. God responds Ehyeh Asher Ehyeh, “I can be who I will be.” 

Freedom is not a gift that can be given, nor a right which can be taken, it is a value which must be believed.

Parsha Va-eira – וָאֵרָא Torah Summary:

Despite God’s message that they will be redeemed from slavery, the Israelites’ spirits remain crushed. God instructs Moses and Aaron to deliver the Israelites from the land of Egypt. (6:2-13) The genealogy of Reuben, Simeon, Levi, and their descendants is recorded. (6:14-25) Moses and Aaron perform a miracle with a snake and relate to Pharaoh God’s message to let the Israelites leave Egypt. (7:8-13) The first seven plagues occur. God hardens Pharaoh’s heart, and Pharaoh rescinds each offer to let the Israelites go. (7:14-9:35) Va-eira – וָאֵרָא

Sh’mot – שְׁמוֹת (Exodus 1:1−6:1)

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This Week’s Torah Portion: Sh’mot – שְׁמוֹת (Exodus 1:1−6:1)

Why does Moses ask God’s name? The rules for Divine encounters are pretty clearly established by this point in the Bible. Asking an angel their name is something you should definitely not do. Asking God’s name would seem unthinkable. And yet, here in Parashat Shemot, immediately after encountering God at the Burning Bush, Moses does just that:

Moses said to God: “When I come to the Israelites and say to them, ‘The God of your ancestors sent me to you,’ and they ask me, ‘What is God’s name?’ what shall I say to them?” And God said to Moses, “Ehyeh-Asher-Ehyeh,” continuing, “Thus shall you say to the Israelites:  ‘Ehyeh sent me to you.’” (Exodus 3:13–14)

Moses asks God’s name, but not directly. It is a more clever ask than, “What is Your Name?”Moses asks what he should say if the Israelites ask him “What is God’s name.” God’s answer is an equally clever response: Ehyeh-Asher-Ehyeh, “I will be Who I will be.”

There is no record that Moses ever reports this name to the Israelites. Maybe Moses was just asking for himself all along. But, what Moses learned from God’s answer is something each of us can learn as well: Ehyeh-Asher-Ehyeh, “I am in the process of becoming who I am.”

It is when we recognize our ability to be the best we can be, that we begin to see more fully the image of God within us all.

Parsha Sh’mot – שְׁמוֹת Torah Summary:

The new king of Egypt makes slaves of the Hebrews and orders their male children to be drowned in the Nile River. (1:1-22) A Levite woman places her son, Moses, in a basket on the Nile, where he is found by the daughter of Pharaoh and raised in Pharaoh’s house. (2:1-10) Moses flees to Midian after killing an Egyptian. (2:11-15) Moses marries Zipporah, the daughter of Midian’s priest. They have a son named Gershom. (2:16-22) God calls Moses from a burning bush and commissions him to free the Israelites from Egypt. (3:1-4:17) Moses and Aaron request permission from Pharaoh for the Israelites to celebrate a festival in the wilderness. Pharaoh refuses and makes life even harder for the Israelites. (5:1-23) Sh’mot – שְׁמוֹת

Vayechi – וַיְחִי (Genesis 47:28–50:26)

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This Week’s Torah Portion: Vayechi – וַיְחִי (Genesis 47:28–50:26)

Sometimes what we do matters more than what we say. This week’s Torah Portion Vayechi may be one of those moments.

Israel is reaching the end of his life and he gathers all of his children around him in order to pass on to each of them his blessing. When Joseph, Israel’s favorite son, comes forward, something mysterious happens with their hands, so mysterious that the Torah interrupts the words of blessing to pay attention to all this sleight of hand.

Seeing Joseph’s sons hiding behind his legs, Israel asks Joseph to bring them forth so that he can bless them. Joseph bring his two boys towards him:

Ephraim with his right hand—to Israel’s left—and Manasseh with his left hand—to Israel’s right—and brought them close to him. But Israel stretched out his right hand and laid it on Ephraim’s head, though he was the younger, and his left hand on Manasseh’s head—thus crossing his hands—although Manasseh was the first-born. (Genesis 48:13-14)

Joseph, the youngest son who was always his father’s favorite, places his eldest son at his father Israel’s right side to receive the greater blessing, as if to show that he has learned from all the trouble he caused by usurping his father’s love from his older brothers. Israel, whose eyes are dim with age, understands still what Joseph has done and crosses his hands so that Ephraim will receive the blessing of his right hand, as if to say, no Joseph you have always earned the greatest portion of my love.

Each of us earns our own blessing. Each of us passes on our blessings for the generation yet to come. What are the blessings which you will pass on?

Parsha Vayechi – וַיְחִי Torah Summary:

Jacob blesses his grandchildren Ephraim and Manasseh. (48:1-20) Jacob’s twelve sons gather around his deathbed, and each receives an evaluation and a prediction of his future. (49:1-33) Joseph mourns his father’s death and has Jacob embalmed. Jacob is buried in Hebron in the cave of the field of the Machpelah in the land of Canaan. (50:1-14) Joseph assures his concerned brothers that he has forgiven them and promises to care for them and their families. (50:15-21) Just before he dies, Joseph tells his brothers that God will return them to the Land that God promised to the patriarchs. The Children of Israel promise Joseph that they will take his bones with them when they leave Egypt. (50:22-26) Vayechi – וַיְחִי

Vayigash – וַיִּגַּשׁ (Genesis 44:18−47:27)

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This Week’s Torah Portion: Vayigash – וַיִּגַּשׁ (Genesis 44:18−47:27)

“Then Judah went up to him and said, ‘Please, my lord, let your servant appeal to my lord, and do not be impatient with your servant, you who are the equal of Pharaoh.’”

Joseph and his brothers, what a drama, what an unresolved situation. And yet again teaches the Torah, that coming forward and being honest about what bothers you, telling it as it is, confronting what seems wrong to you, is the only way to solve conflicts.

Parsha Vayigash – וַיִּגַּשׁ Torah Summary:

Judah pleads with Joseph to free Benjamin and offers himself as a replacement. (44:18-34) Joseph reveals himself to his brothers and forgives them for selling him into slavery. (45:1-15) Although the famine still rages, Pharaoh invites Joseph’s family to “live off the fat of the land.” (45:16-24) Jacob learns that Joseph is still alive and, with God’s blessing, goes to Egypt. (45:25-46:33) Pharaoh permits Joseph’s family to settle in Goshen. Pharaoh then meets with Jacob. (47:1-12) With the famine increasing, Joseph designs a plan for the Egyptians to trade their livestock and land for food. The Israelites thrive in Egypt. (47:13-27) Vayigash – וַיִּגַּשׁ “Then Judah went up to him and said, ‘Please, my lord, let your servant appeal to my lord, and do not be impatient with your servant, you who are the equal of Pharaoh.’” Joseph and his brothers, what a drama, what an unresolved situation. And yet again teaches the Torah, that coming forward and being honest about what bothers you, telling it as it is, confronting what seems wrong to you, is the only way to solve conflicts.

Mikeitz – Hanukkah – מִקֵּץ – חֲנֻכָּה (Genesis 41:1−44:17)

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This Week’s Torah Portion: Mikeitz – Hanukkah – מִקֵּץ – חֲנֻכָּה (Genesis 41:1−44:17)

“Joseph named his first-born Manasseh, meaning, “God has made me forget completely my hardship and my parental home.” (Genesis 41:51).

Joseph marries the daughter of an Egyptian priest, changes his name, dresses like an Egyptian, and thanks God for allowing him to forget his father’s home. He truly assimilates and changes everything about his identity, yet when he encounters his brothers in the next Torah portion, he says “I am Joseph,” teaching us that you can never hide who you truly are.

Parsha Mikeitz – Hanukkah – מִקֵּץ – חֲנֻכָּה Torah Summary:

Joseph interprets Pharaoh’s two dreams and predicts seven years of prosperity followed by seven years of famine. (41:1-32) Pharaoh places Joseph in charge of food collection and distribution. (41:37-49) Joseph marries Asenath, and they have two sons, Manasseh and Ephraim. (41:50-52) When Joseph’s brothers come to Egypt to buy food during the famine, Joseph accuses them of spying. He holds Simeon hostage while the rest of the brothers return to Canaan to retrieve Benjamin for him. (42:3-42:38) The brothers return to Egypt with Benjamin and for more food. Joseph continues the test, this time falsely accusing Benjamin of stealing and declaring that Benjamin must remain his slave. (43:1-44:17) Mikeitz – Hanukkah – מִקֵּץ – חֲנֻכָּה

Vayeishev – וַיֵּשֶׁב (Genesis 37:1−40:23)

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This Week’s Torah Portion: Vayeishev – וַיֵּשֶׁב (Genesis 37:1−40:23)

Our father Jacob has 12 sons, from 4 wives. The only one he loves is Joseph, and that is why all the brothers hate Joseph. They try to kill him and end up (out of greed) selling him into slavery.

Why does the Torah tell us such a story? Why are our ancestors portrayed by the Torah as such terrible people?

The courage of the writers and editors of the Torah to send us a message that our ancestors were regular people, not saints, and that no one is perfect, sends a very strong message. We can identify with our ancestors, see ourselves with all our imperfections in them, and learn from their mistakes. Perfect people are boring and do not exist, our ancestors are fascinating.

Parsha Vayeishev – וַיֵּשֶׁב Torah Summary:

Jacob is shown to favor his son Joseph, whom the other brothers resent. Joseph has dreams of grandeur. (Genesis 37:1-11) After Joseph’s brothers had gone to tend the flocks in Shechem, Jacob sends Joseph to report on them. The brothers decide against murdering Joseph but instead sell him into slavery. After he is shown Joseph’s coat of many colors, which had been dipped in the blood of a kid, Jacob is led to believe that Joseph has been killed by a beast. (Genesis 37:12-35) Tamar successively marries two of Judah’s sons, each of whom dies. Judah does not permit her levirate marriage to his youngest son. She deceives Judah into impregnating her. (Genesis 38:1-30) God is with Joseph in Egypt until the wife of his master, Potiphar, accuses him of rape, whereupon Joseph is imprisoned. (Genesis 39:1-40:23) Vayeishev – וַיֵּשֶׁב