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Tag Archive for: Torah Tidbit

Yom Rishon shel Rosh Hashanah (Genesis 22:1-19)

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This Week’s Torah Portion: Yom Rishon shel Rosh Hashanah – יוֹם רִאשׁוֹן שֶׁל רֹאשׁ הַשָּׁנָה (Genesis 22:1-19)

I love Rosh Hashanah, the beginning of the new year for all the possibilities it holds.

Rosh Hashanah is about Tikkun – repairing the world and ourselves. We would like the ability to repair ourselves, to be better, and to make our world better. Our tradition teaches that Jews are never satisfied with what is, always believe that it can be better. And that this depends on us. This is our responsibility.

When we pray and say, “we were guilty, we betrayed,” we are saying that we are not perfect, but we are working on it. We look at our failures as individuals and as a society to see how we can improve and get better. Change.

This is just the beginning. From this, it is possible and appropriate to take responsibility, to act to lead to internal and external change, to growth. Recognizing what still requires correction allows us to grow.

Parsha Yom Rishon shel Rosh Hashanah – יוֹם רִאשׁוֹן שֶׁל רֹאשׁ הַשָּׁנָה 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. om Rishon shel Rosh Hashanah – יוֹם רִאשׁוֹן שֶׁל רֹאשׁ הַשָּׁנָה I love Rosh Hashanah, the beginning of the new year for all the possibilities it holds. Rosh Hashanah is about Tikkun – repairing the world and ourselves. We would like the ability to repair ourselves, to be better, and to make our world better. Our tradition teaches that Jews are never satisfied with what is, always believe that it can be better. And that this depends on us. This is our responsibility. When we pray and say, “we were guilty, we betrayed,” we are saying that we are not perfect, but we are working on it. We look at our failures as individuals and as a society to see how we can improve and get better. Change. This is just the beginning. From this, it is possible and appropriate to take responsibility, to act to lead to internal and external change, to growth. Recognizing what still requires correction allows us to grow.

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)

“Those who are standing here with us this day before the ETERNAL our God and withthose who are not with us here this day”. (Deuteronomy 29:14)

We all stood together in Sinai before God (even if it did not happen), together, we are all part of the covenant of our people. The covenant includes those who chose to stand with us, and those who chose not to. It is our job to include everyone.

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) “Those who are standing here with us this day before the ETERNAL our God and withthose who are not with us here this day”. (Deuteronomy 29:14) We all stood together in Sinai before God (even if it did not happen), together, we are all part of the covenant of our people. The covenant includes those who chose to stand with us, and those who chose not to. It is our job to include everyone.

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)

“My father was a fugitive Aramean” (Deuteronomy 26:5).

We must never forget that our history began when we were refugees, fugitives. We
must always try to help those who are in tough situations, especially refugees and
fugitives. Welcome them and help them retain their dignity and their homes.

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 “My father was a fugitive Aramean” (Deuteronomy 26:5). We must never forget that our history began when we were refugees, fugitives. We must always try to help those who are in tough situations, especially refugees and fugitives. Welcome them and help them retain their dignity and their homes.

Ki Teitzei – כִּי-תֵצֵא (Deuteronomy 21:10–25:19)

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This Week’s Torah Portion: Ki Teitzei – כִּי-תֵצֵא (Deuteronomy 21:10–25:19)

It’s The Torah’s richest portion when it comes to Mitzvot.

Going to war needs moral boundaries: we must not exploit the weak, never ignore a person who has fallen on the way, not to use other people. Again, and again, the Torah reminds us that even when reality is complex, even when there is a struggle and even when we have power, there are boundaries that we are forbidden to cross.

“You will not be able to ignore”. The Torah requires us not only to avoid harm, but also not to look away when we see harm or injustice. Jewish morality begins with the ability to see the other, and with the responsibility we take for what is happening around us.

Parsha Ki Teitzei – כִּי-תֵצֵא Torah Summary:

Moses reviews a wide variety of laws regarding family, animals, and property. (21:10–22:12)
Various civil and criminal laws are delineated, including those regarding sexual relationships, interaction with non-Israelites, loans, vows, and divorce. (22:13–24:5)
Laws of commerce pertaining to loans, fair wages, and proper weights and measures are given. (24:10–25:16)
The parashah concludes with the commandment to remember for all time the most heinous act committed against the Israelites—Amalek’s killing of the old, weak, and infirm after the Israelites left Egypt. (25:17–19)

Ki Teitzei – כִּי-תֵצֵא

It’s The Torah’s richest portion when it comes to Mitzvot.
Going to war needs moral boundaries: we must not exploit the weak, never ignore a person who has fallen on the way, not to use other people. Again, and again, the Torah reminds us that even when reality is complex, even when there is a struggle and even when we have power, there are boundaries that we are forbidden to cross.
“You will not be able to ignore”. The Torah requires us not only to avoid harm, but also not to look away when we see harm or injustice. Jewish morality begins with the ability to see the other, and with the responsibility we take for what is happening around us.

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)

צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃

Equitable justice you shall pursue, in order that you may thrive and inherit the land that Adonai your God is giving to you.

(Deuteronomy 16:20)

By repeating the phrase “justice, justice,” the Torah teaches us that true justice can only come from a place of equity. When we pursue an equitable society, each person in our communities can feel seen, accepted, and valued for who they are, receiving the treatment they deserve from the people in their communities, as well as fairness under the law. May we all pursue equitable justice for ourselves and every person in our lives.

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 צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ Equitable justice you shall pursue, in order that you may thrive and inherit the land that Adonai your God is giving to you. (Deuteronomy 16:20) By repeating the phrase “justice, justice,” the Torah teaches us that true justice can only come from a place of equity. When we pursue an equitable society, each person in our communities can feel seen, accepted, and valued for who they are, receiving the treatment they deserve from the people in their communities, as well as fairness under the law. May we all pursue equitable justice for ourselves and every person in our lives.

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)

רְאֵ֗ה אָנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּ֑וֹם בְּרָכָ֖ה וּקְלָלָֽה׃

See! Today I am placing before you blessing and curse… (Deuteronomy 11:26)

The opening of this week’s Torah Portion is a powerful reminder that life is full of choices. Some choices are definitely harder than others, so if we choose to lean into the blessing of each choice we make, we can live our lives more fully and bring more of our own, special light into the world.

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 רְאֵ֗ה אָנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּ֑וֹם בְּרָכָ֖ה וּקְלָלָֽה׃ See! Today I am placing before you blessing and curse… (Deuteronomy 11:26) The opening of this week’s Torah Portion is a powerful reminder that life is full of choices. Some choices are definitely harder than others, so if we choose to lean into the blessing of each choice we make, we can live our lives more fully and bring more of our own, special light into the world.

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

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

וַאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃

Therefore, you shall love the stranger, for strangers were you in the land of Egypt. (Deuteronomy 10:19)

In describing the incredible, awe-inspiring nature of God, we are reminded that God “makes justice for the orphan and the widow, and loves the stranger…therefore you shall love the stranger…” If God loves the stranger, then all the more so we are to love the strangers in our midst. According to the Torah, we cannot truly love and worship God if we do not first love the stranger in our midst.

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 וַאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃ Therefore, you shall love the stranger, for strangers were you in the land of Egypt. (Deuteronomy 10:19) In describing the incredible, awe-inspiring nature of God, we are reminded that God “makes justice for the orphan and the widow, and loves the stranger…therefore you shall love the stranger…” If God loves the stranger, then all the more so we are to love the strangers in our midst. According to the Torah, we cannot truly love and worship God if we do not first love the stranger in our midst. 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)

שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה ׀ אֶחָֽד׃

Listen, O Israel! Adonai is our God, Adonai is Oneness. (Deuteronomy 6:4)

The Sh’ma in the Torah is written with two letters that are larger than the rest, and if we put them together, we get the word ‘eid, which means “witness.” The Torah teaches us that listening and holding space can be the most transformative and intimate things we can do. When we truly listen to someone and hold space for them, as we would for God, that is where the Oneness of God dwells.

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 שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה ׀ אֶחָֽד׃ Listen, O Israel! Adonai is our God, Adonai is Oneness. (Deuteronomy 6:4) The Sh’ma in the Torah is written with two letters that are larger than the rest, and if we put them together, we get the word ‘eid, which means “witness.” The Torah teaches us that listening and holding space can be the most transformative and intimate things we can do. When we truly listen to someone and hold space for them, as we would for God, that is where the Oneness of God dwells.

D’varim – דְבָרִים (Deuteronomy 1:1−3:22)

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

“These are the words that Moses addressed to all Israel” (Deuteronomy 1:1)

Moses now addresses our people and speaks through an entire book. Yet, this is the same person that 40 years ago, said to God, I am not a person of words.

What happened during those 40 years?

Why are we chained by our fears and phobias? And can we overcome them, like Moses?

Parsha D’varim – דְבָרִים 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 – דְבָרִים “These are the words that Moses addressed to all Israel” (Deuteronomy 1:1) Moses now addresses our people and speaks through an entire book. Yet, this is the same person that 40 years ago, said to God, I am not a person of words. What happened during those 40 years? Why are we chained by our fears and phobias? And can we overcome them, like Moses?

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)

“Shall your brothers to go to war while you stay here?” (Numbers 32:6).

Moses rebukes the tribes of Gad and Reuben, assuming they are planning not to fight alongside the other tribes. His words echo still today, with the fierce battle of Ultra-Orthodox Israeli Jews to be exempt from the national draft to the army, and in a way, to everyone who lets other people carry the burden and exempts themselves.

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 “Shall your brothers to go to war while you stay here?” (Numbers 32:6). Moses rebukes the tribes of Gad and Reuben, assuming they are planning not to fight alongside the other tribes. His words echo still today, with the fierce battle of Ultra-Orthodox Israeli Jews to be exempt from the national draft to the army, and in a way, to everyone who lets other people carry the burden and exempts themselves.