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B’reishit (Genesis 1:1-6:8)

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This Week’s Torah Portion: B’reishit – בְּרֵאשִׁית (Genesis 1:1-6:8)

The great scholar Rabbi Akiva famously said that the greatest principle in all of the Torah is to: “Love your neighbor as yourself” (Leviticus 19:18). But a more humble scholar of that same ancient age named Ben Azzai, chose instead a more humble verse from this week’s Torah Portion. Ben Azzai said that the greatest principle in all of the Torah is:

“This is the story of the generations of Adam: When God created Adam, God made that first human being in God’s own likeness.” (Genesis 5:1)

It is an unlikely choice, I know – one of the many “begats” in the Bible which simply begins a long list of the genealogy of some character whose story is about to be told. But this isn’t just any genealogy, this is the line of the very first human soul, so this is the beginnings of us all.

And, that is Ben Azzai’s point in choosing this verse as the first and greatest principle in all of the Torah. We are all the descendants of one human family and each of us carries within us a certain likeness of the Divine. We are all God’s Children, the creations of God’s hands, and when we see that in one another, there can be no greater principle for the Torah to teach, or for us to learn.

Love your neighbor as yourself, for we are all the children of the One Eternal God.

Parsha B’reishit Torah Summary:

God creates the world and everything in it in six days and rests on the seventh. (1:1-2:3) Adam and Eve are placed in the Garden of Eden, where they eat the forbidden fruit and are subsequently exiled. (2:15-3:24) Adam and Eve have two sons, Cain and Abel. Cain kills his brother, Abel. (4:1-24) Adam and Eve have another child named Seth. The Torah lists the ten generations from Adam to Noah. (4:25-5:32) God regrets having created human beings and decides to destroy everything on earth, but Noah finds favor with God. (6:5-6:8)

Simchat Torah (Deuteronomy 33:1–34:12, Genesis 1:1–2:3)

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This Week’s Torah Portion: Simchat Torah – שִׂמחַת תוֹרָה (Deuteronomy 33:1–34:12, Genesis 1:1–2:3)

There is a tradition that when we say a blessing over food, like the motzi, – between the blessing of the bread and the eating of it, we must not talk or wait any amount of time, but eat the food right away. Similarly, there is a tradition on Simchat Torah that when the Torah Reader says the very last word of the Torah, Yisrael, immediately afterwards they should say the very first word of the Torah, Bereisheet, all in one breath.

On this last day of our harvest festival of Sukkot, we read the last words of the story and then we return to the beginning. This is the ultimate act of T’shuvah, which means repentance or return. Immediately after the High Holy Days, we complete our annual cycle for the reading of the Torah. We turn to the last page and we return to the first: back on the path of Torah, back on the path toward the building of our better selves, back on the path toward the building of a better world.

Now is the time for turning. The summer has past, the leaves have begun to turn, from green to yellow and orange. Our Holy Days are now a memory, may we return to our path renewed.

Parsha Simchat Torah Summary:

On Simchat Torah, the day on which we literally celebrate the Torah, we read the very end of Deuteronomy and the very beginning of Genesis. In the final verses of Torah, we read Moses’ blessing of the Israelites, offered before the prophet dies. Moses then ascends Mount Nebo, from which he sees the Promised Land and takes his final breath. God buries Moses and we are told there will never be another prophet like him. From this passage, we immediately begin our new cycle of Torah reading with the story of creation from the beginning of Genesis. And we create a new year of studying Torah. While each year we return to the same verses, it is we who are different. With each passing year, we grow and change, celebrate and mourn. And it is as if we are reading these sacred words for the very first time.

First Day of Sukkot (Leviticus 23:33-44)

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This Week’s Torah Portion: First Day of Sukkot – יוֹם רִאשׁוֹן שֶׁל סֻכֹּת (Leviticus 23:33-44)

This week we read a special portion from the Torah which calls us to celebrate the harvest festival of Sukkot. In Biblical times they offered sacrifices by fire, gathered the branches of trees and their fruit, and dwelt in temporary shelters for the week of the festival. All this in order to offer thanks to God for redeeming us from slavery in Egypt and bringing us to the Promised Land.

Few of us bring in harvests from our fields and yet we have much to be thankful for as we celebrate this festival of Sukkot. We can offer thanks for the food we eat and the many hands which carefully bring it to our tables. Say a blessing for those who stock our grocery shelves and deliver our food, for those who produce it and bring it forth from the earth, for the earth itself which sustains us, and for God who has created it, and sustained it, and allowed us to celebrate this day. 

.בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הַעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה

Baruch Ata Adonai, Eloheinu Melech ha-olam, shehecheyanu, v’kiyemanu, v’higianu lazman hazeh.

Parsha First Day of Sukkot Summary:

In these verses, we are instructed to observe the festival of Sukkot for seven days. The first of the seven days is a sacred day, one on which we refrain from work. Our ancestors brought sacrifices to the Temple on each of the days and lived in a booth. Why would we be expected to dwell in a fragile booth, exposed to the elements? Perhaps it is so that we do not take our possessions for granted. Anyone who has experienced a hurricane or a fire in their home knows just how fragile our dwellings really are. We are told of the lulav and the etrog and we are commanded to rejoice on each of the seven days. How wonderful to be commanded to celebrate!

Ha-azinu (Deuteronomy 32:1–52)

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This Week’s Torah Portion: Ha-azinu – הַאֲזִינוּ (Deuteronomy 32:1–52)

This week’s Torah Portion Ha-azinu begins with Moses’ poetic call to heaven and earth to stand as witness to the greatness of God and Israel’s need to follow after God’s ways.

Give ear, O heavens, let me speak; Let the earth hear the words I utter!

The heavens are called to “give ear”, ha-azinu, and the earth is called to “listen”, tishma.
But what is the difference between hearing the sounds, “give ear,” and truly “listening” to the words of one who speaks?

Ha-azinu is a word reserved for poetic pronouncements; heaven bound, such words seem seldom suited for human speech. Tishma is a word more familiar to our earth, from the word Shema it mean to truly listen to the words and take them to heart.

There is a time for lofty words, and there is a time to listen for their meaning in our hears and in our lives. Shanah Tovah, may it be a year of Justice and of Peace.

Parsha Ha-azinu 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)

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)

Every year, we take part in ritualized ceremonies that are intended to help us repent and become better and more worthy people. The essence of the High Holy Days is the chance we are given each year to engage in spiritual stock-taking, to repair ourselves, and to enjoy a new opportunity in our relations with God and our fellow humans. It is hard to imagine a more optimistic day than one that offers us a chance, every year, to turn over a new leaf in our lives.

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.

Nitzavim – Vayeilech (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)

“Then Adonai your God will restore your fortunes and have compassion on you” (Deuteronomy 30:3).

Adonai our God evolves through history and our relationship with God continues to develop.

As we approach the end of the Torah and the end of the book of Deuteronomy, we find a new concept in the Torah, repentance. We can return to God, we can mend our ways, we can repent and God is now a compassionate God.

Parsha Nitzavim – Vayeilech 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)

“Then Adonai your God will restore your fortunes and have compassion on you” (Deuteronomy 30:3).

Adonai our God evolves through history and our relationship with God continues to develop.

As we approach the end of the Torah and the end of the book of Deuteronomy, we find a new concept in the Torah, repentance. We can return to God, we can mend our ways, we can repent and God is now a compassionate God.

Ki Tavo (Deuteronomy 26:1–29:8)

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

“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”

Parsha Ki Tavo 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 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 Teitzei (Deuteronomy 21:10–25:19)

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This Week’s Torah Portion: Ki Teitzei- כִּי-תֵצֵא (Deuteronomy 16:18-21:9)

“A woman must not wear men’s clothing, nor a man wear women’s clothing, for Adonai your God detests anyone who does this.” (Deuteronomy 22:3)

Our ancestors were obsessed with organizing the world, everything needed to be in order that is why we cannot plow our fields using two kinds of animals, nor wear clothes that are a mixture of cotton and wool, or plant hybrid trees or vegetables.

They did not realize that what makes the world more interesting, what brings out life, is when we go out of the ordinary when we allow a man to wear a woman’s dress (just like Jacob did for Joseph) or vis- a verse. And the best fruits, cloths and vegetables and also humans are the hybrid ones who do not follow the roles and mix one species with the other.

Parsha Ki Teitzei 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)

Shoftim (Deuteronomy 16:18-21:9)

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

“The king shall write a copy of this Torah.”  (Deuteronomy 17:18)

Now, there is an interesting job description for a king. One has to imagine that the king of all Israel might have more pressing duties to attend to than to take the time to make for himself a copy of the entire Torah. But, then again, perhaps there is wisdom in these words which we too might need to learn.

The purpose of this commandment is explained directly in the text:
“So the king can read it all the days of his life, so he may learn to fear God, to keep all the words of this teaching and these statutes, and to do them.”

The king was commanded to write for himself a copy of the Torah in order to emphasize to the most powerful in the land, that no one is above the law and all of us are equally bound by it.

Equal justice for rich and poor, powerful and powerless, citizen of the land and stranger who lives among us… this is the value of the Torah.

Parsha Shoftim 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)

R’eih (Deuteronomy 11:26–16:17)

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

There will be no needy among you – for God will bless you in the land that God is giving you… (Deuteronomy 15:4)

There will never cease to be needy ones in your land… (Deuteronomy 15:11)

Here, in the course of just a few verses in this week’s Torah Portion R’eih, the Children of Israel are promised that there will never be poor among them… and that there will always be poor among them. Critics and commentators of the Torah have forever challenged the obvious contradiction between these two promises by God. The distance between this perfect world of a land without poverty or hunger and the seemingly hopeless future where there will always be needy in our world, seems all but impossible to bridge.

But the bridge from wealth to want resides right here within the text, just beyond the tiny dots at the end of each of these seemingly contradictory Torah verses. When you read the entire text, from the promise of prosperity to the persistence of poverty, a larger context emerges. 

The promise, “there will be no needy…” is followed by a call to righteousness, “if only you heed your God and take care to keep all this Instruction that I enjoin upon you this day.” That is to say, “there will be no needy if you build the world of justice and righteousness which I have declared for you in this Torah.”

And the recognition that “there will never cease to be needy” is followed by “which is why I command you: open your hand to the poor and needy kinsman in your land.”

The bridge from wealth to want, from prosperity to poverty, God places that destiny directly in our hands.

Parsha R’eih 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)