Beresheet

The sidrah begins with three simple but very important Hebrew words: Beresheet barah Elohim…"In the beginning God created…." Here is the most important teaching of Judaism: that there is a God and that He is the Creator of all life. The sidrah presents the process of creation by God. The sidrah also relates the story of Cain and Abel, the sons of Adam and Eve, and the spread of evil in the world.

Noah

The sidrah informs us that mankind had become corrupt. Men had forgotten that they were created "in the image of God" and that they were intended to live decent, ethical and peaceful lives. Instead, the sidrah relates," the earth became filled with violence." Certainly God had not intended for His creatures to war with one another, man against man, nation against nation. But there was one righteous man who kept his decency in the otherwise corrupt world. That man was Noah. He was qualified to survive, despite God’s anger with the rest of men. Thus, he and his family and the wide species of animal life entered into the ark, which saved them from death in the Flood. It was now God’s expectation that through Noah and his descendants mankind would have another opportunity to "make good" in a world that was created for the well being of humans. When Noah and all who were with him in the ark eventually returned to dry land, God made a promise, through the symbol of a rainbow, that He would never again deluge mankind in a flood which would devastate the world and cause the mass destruction of men. For a short time there appeared to be hope for a better society of men. The nations of the earth developed from one family, the family of Noah—thus relating all the peoples of the world. Eager for power to bully the weaker among them, men again fell into bad ways. The sidrah tells us of the development of a new civilization. Men became skilled in construction, but instead of building homes for humans to live in comfort they became obsessed with the idea of building a skyscraper fortress from which they planned to become powerful and to control their fellow men. This was the Tower of Babel, a project that engaged man’s newfound skill for an unjust purpose. Once again God was disappointed in His creatures, and once more man had to pay for his foolishness. God caused people to start speaking in different languages so they would not be able to understand each other. The Babel building project failed, and men were scatted in confusion on the face of the earth, no longer able to understand one another.

Lech Lecha

This sidrah is the first in a series of three Torah portions that inform us about the life and experiences of Abraham. To begin his adventure in establishing a faith in One God, Abraham is call upon to leave his home city of Haran, in Mesopotamia, in some time in the 19th century B.C.E. He leaves behind him his wealth, his parents, his home, and the powerful pagan culture, which is to develop for him into a deep faith. Eventually, on his arrival in Canaan with Lot, his nephew, and Sarah, his wife, Abraham is promised by God that this land will become home for his descendants. Abraham wanders with his flocks and, because of famine in Canaan, he goes to Egypt, and for a time he lives there. The famine ended, Abraham returns to Canaan, where he separates from his nephew, Lot. The nephew becomes involved in a war with enemy chieftains, and Abraham comes to Lot’s rescue. God makes a Covenant with Abraham in which He promises him that Canaan shall be the land of the Hebrew generations to come. In the meanwhile, having no children with Sarah, Abraham takes Hagar, too, as a wife, and with her he has a child whom he names Ishmael. Abraham and all of the males in his household are now circumcised, and circumcision becomes forever after the sign of the Covenant between Abraham’s descendants and God.

Vayera

The sidrah begins with the arrival of three strangers at Abraham’s home. After they have received a warm welcome, these strangers disclose two messages from God to Abraham. The first was a joyful one, which a son will be born to Abraham and Sarah. The second one is ominous: that the cities of Sodom and Gemorrah, will be destroyed to punish its people for their evil ways. Abraham is terribly distressed by the message of doom concerning the people of Sodom and Gemorrah. Surely the God whom he has come to know cannot destroy all of these human beings, the just with the wicked. Abraham pleads with God for Sodom and Gemorrah. Even if there are only fifty decent people in those cities, it would be wrong to destroy the entire area. God assures Abraham that if there were that many good persons; the cities would not be destroyed. Step by step, Abraham comes down to the possibility of ten worthwhile people in Sodom and Gemorrah, and God says: "I will not destroy it for the sake of the ten." But sad to tell there are not even so small a number of good men and women in the two cities, and Abraham has no choice except to end his plea and accept God’s decision as to their doom. Only his nephew, Lot and his family escape the destruction of Sodom and Gemorrah. When a year had passed, Isaac was born to Abraham and Sarah. As his name indicates, Isaac brought much joy to his parents. But as Isaac grew up, Sarah was worried about the bad influence which Ishmael, the son of Hagar, might have on her son. Ishmael was a wild fellow, and Isaac was a gentle boy. Together they did not make very good companions, and Sarah asked Abraham to send Hagar and Ishmael away. It was a very hard decision for Abraham to carry out, but he realized that he had no choice. Hagar and Ishmael were sent out of Abraham’s house. Now there comes another test of Abraham’s faith in God, the hardest test of his life. Abraham is asked to offer up his beloved son, Isaac to God. Abraham is prepared to carry out God’s will, but at the last moment, as Isaac lies bound on the altar at the top of the mountain to be sacrificed as s burnt offering, God makes it known to Abraham, that He does not want a human sacrifice, and Isaac is saved.

Chaye Sarah

Having gone through many experiences, Abraham and Sarah arrive at their old age in the town of Hebron. When Sarah dies she is survived by her husband, Abraham, and their son, Isaac. Abraham buys the cave of Machpelah, in Hebron, from the local Hittite people, and there he buries his beloved Sarah. With Sarah dead, Abraham knows that his life, too, is soon to end. He is an old man and he now puts all his hopes in Isaac. Abraham is eager for Isaac to he happily married. He, therefore sends Eliezer, his long time servant, back to Mesopotamia, to find a good wife for Isaac among his own people. Eliezer sets out on the long caravan journey to Haran. There he finds the young lovely Rebekah, Abraham’s brother’s granddaughter. And she agrees to come to Canaan with Eliezer. On their arrival in Hebron, Rebekah becomes the wife of Isaac. Soon after the marriage of Isaac and Rebekah, Abraham died and was buried by Isaac and Ishmael at the side of Sarah in the Cave of Machpelah.

Toledot

The sidrah tells of the birth of twins to Isaac and Rebekah. The first-born is Esau, the second is Jacob. Esau and Jacob are completely different from each other. Esau becomes the roving hunter, always out to kill. Jacob is the gentle one, a peaceful shepherd. Isaac loved Esau and Rebekah favored Jacob. Esau, according to the custom of his day, is entitled to the birthright as the eldest son. Because he is the first born, Esau is to get a double share of the inheritance of whatever his family owns. But in addition to this advantage, the first born also has a special responsibility of continuing the family’s religious responsibility. The sidrah reveals a clear example of Esau’s wild and irresponsible way. He rushes home one day, tired from the hunt, and smells the delicious aroma of Jacob’s lentil soup. "Give me some of that red stuff in your pot," he says to Jacob. "I feel faint." "Sell me first your birthright," proposes Jacob, knowing how impulsive his brother is, and testing his conduct. "I am dying of hunger," returns Esau, "and what good will the birthright be to me when I am dead!" Jacob sees that Esau is not very concerned, and insists, "Swear to me first." "You want the birthright for lentils? It’s yours!" And Esau, thinking no more of his birthright than of a dish of lentils, swore, ate and forgot all about it. Years passed after the lentil soup incident. Isaac grows old and blind. He feels that death may be coming and is concerned about his family’s future. He decides to make known his last will and testament. In keeping with birthright tradition he automatically assumes that Esau will be his spiritual heir. Isaac has not known of Esau’s birthright for soup swap of years ago. He summons Esau to prepare a meal for the two of them at which Isaac will give Esau the birthright blessing. Esau, having forgotten the deal he had made with Jacob in a hasty moment, rushes enthusiastically to prepare for the blessing of the birthright by Isaac. Rebekah overheard Isaac inviting Esau and she is dissatisfied. She knows that Esau is not qualified to carry on the leadership responsibility which had begun with Abraham, Rebekah decides to act against the wishes of Isaac. Rebekah urges Jacob to come to the almost blind Isaac, and to take the birthright blessing. Jacob argues against Rebekah’s plan. He is not eager to deceive his father. But Rebekah insists that she will take the blame if the plan goes wrong. Reluctantly Jacob agrees. He comes fearfully to his father, Isaac for the blessing. Isaac hesitates for a moment because, somehow, the voice that he hears is not that of Esau. But Isaac’s temporary doubt passes and he gives the birthright blessing to Jacob. When Esau returns with food for the blessing meal with his father, the whole matter comes out into the open. Isaac reveals to Esau what has happened. "Bless me also my father", he pleads with Isaac. Isaac cannot withdraw the birthright blessing that he has already to Jacob through deception. He blesses Esau, saying, "You shall serve your brother, but time will come when you will shake of the yoke of this service." But Esau is not satisfied and he is eager for revenge. On the advice of Rebekah, Jacob leaves home to seek refuge from Esau’s anger in Mesopotamia. Jacob must now pay the penalty for tricking his brother out of his birthright.

Vayatzay

While fleeing to Haran, Jacob rests one night. In a dream, Jacob sees angels ascending and descending a ladder. God comes to Jacob, repeats the blessing given to Abraham and Isaac, and promises to protect him and return him to Canaan. Jacob vows that the Lord will be his God if God fulfills the promise. Jacob arrives in Haran and is taken in by his uncle Laban. Laban has two daughters, Leah and Rachel. A bargain is struck, Jacob will work seven years and be given Rachel as a wife. Laban deceives Jacob on the wedding night and substitutes Leah for Rachel. To resolve Jacob’s anger at what has happened, Laban offers Rachel also in exchange for Jacob’s promise to work another seven years. Leah bears Jacob four sons: Rueben, Simeon, Levi, and Judah. Rachel is barren, so she gives Jacob her maid Bilhah as a concubine. Bilhah bears two sons, Dan and Naphtali. Leah in turn has three more children: Issachar, Zebulun, and Dinah. Finally, Rachel conceives and bears Joseph. Jacob asks Laban to allow him to return to his home in Canaan. They agree that as his wages for 20 years of service, Jacob will build himself a flock from Laban’s herds. Jacob amasses a large flock. Then unbeknownst to Laban, Jacob and his household flee. Prior to leaving, Rachel steals her father’s idols. Laban pursues Jacob, but is warned by God in a dream not to take revenge. Jacob promises Laban that whoever stole his idols shall not remain alive, but the idols are not found. The portion ends with Jacob and Laban sealing a pact to end hostilities.

Vayishlach

On his journey back to Canaan, Jacob passes through the territory controlled by Esau. Jacob seeks reconciliation with his brother. Before he meets Esau, he sends gifts ahead hoping to fend off a hostile confrontation. He divides his family into two camps, sending them to safety. Someone comes to Jacob that night and wrestles with him until dawn. He wrenches Jacob’s thigh, but Jacob will not release him. Jacob demands a blessing from the "someone." The blessing is a new name for Jacob—Israel, "for he has striven with divine beings and prevailed." Jacob then meets Esau, and they are reconciled. Esau wants Jacob and his household to travel on Seir with him, but Jacob says that because of frailty of the children and flocks, he will lag behind. Jacob settles in Shechem, a city in Canaan. One day Dinah, his daughter, goes out to the field and is raped by Shechem, a Canaanite, who ultimately wishes to marry her. Her brothers convince the male inhabitants of Shechem to be circumcised so that marriages may take place between Jacob’s household and the Canaanites. On the third day after the circumcisions, while the Canaanites are still in pain, Jacob’s sons Simeon and Levi rise up in retaliation. They slaughter and plunder the Canaanites. Jacob expresses anger, reminding his sons that they are few in number and may easily be destroyed by the rest of the inhabitants of the land. The brothers responded by saying that they were defending the honor of their sister. God tells Jacob to go to Bethel and build an altar. Jacob cleanses his household of all alien gods and departs. On the journey, Rachel goes into labor. She delivers a son, but dies in the process. Jacob names his son Benjamin. Isaac dies at 180 years of age. Jacob and Esau bury him.

Vayashev

Jacob makes an ornamented tunic for Joseph, his favorite son. His other son, seeing that Joseph is favored are jealous. Joseph dreams two dreams in which he appears to have supremacy over his family. He relates these dreams to his family which serves to increase the brother’s anger toward him. At Jacob’s request, Joseph goes to meet his brothers in Dothan where they are grazing their father’s flock. Before Joseph reaches them, they plot to kill him. Reuben asks them not to kill Joseph, but to throw him into a pit instead. Reuben plans to rescue Joseph later. The brothers cast Joseph into the pit, but takes his coat. Then unbeknownst to Reuben, they sell him in Egypt to Potiphar, an Egyptian noble. Potiphar entrusts his entire house and holdings to Joseph. Potiphar’s wife tries to seduce Joseph, but Joseph spurns her. In retaliation, she accuses Joseph of attempting rape. Potiphar has Joseph imprisoned. Yet, even in prison, Joseph succeeds. He is put in charge of all the prisoners. In this prison are Pharaoh’s cupbearer and baker who had committed offenses against Pharaoh. While in prison, each has a dream which Joseph interprets. As he foretells, the cupbearer is restored to his former position, while the baker is put to death. Joseph asks the cupbearer to remember him, but ….Joseph is forgotten.

Miketz

Two years elapse and Joseph is still a captive in Pharaoh’s prison. One night, Pharaoh has two dreams which no one in his court can interpret. The cupbearer recalls that Joseph, a Hebrew prisoner, interpreted dreams correctly. Pharaoh calls upon Joseph. Joseph avers that interpretations come from God. Joseph tells Pharaoh that both dreams carry the same message— that there will be seven years of plenty followed by seven years of famine. To reward him, Pharaoh places Joseph in charge of food collection during the years of plenty and food distribution during the subsequent years of famine. Pharaoh gives Joseph an Egyptian name, Tzaph’nat Panayach and a wife Asenat. During the years of plenty, Joseph fathers two sons: Manasseh and Ephraim. Meanwhile, back in Canaan, Jacob is forced to send his sons to Egypt to buy grain during the famine. Jacob keeps Benjamin at home. Joseph recognizes his brothers when they arrive before him, but they do not recognize him. Hiding his identity, Joseph accuses them of being spies and decides to test them. He challenges them to return with their youngest brother Benjamin. They are given grain, and each is secretly given back his money. Joseph keeps Simeon as a hostage until the brothers come back with Benjamin. The brothers return to Canaan. Jacob initially refuses to send Benjamin, but soon realizes they need more grain. Benjamin now accompanies his brothers on their return to Egypt. Joseph continues the test. After placing grain in their sacks, he again returns their money secretly and has his silver goblet placed in Benjamin’s bag. Joseph sends his men to pursue his brothers and to accuse them of theft. The portion closes with Joseph declaring that Benjamin must remain as his slave, but the others brothers are free to go.

Vayigash

Judah begs Joseph to allow him to become a prisoner in place of Benjamin. The brothers are fearful for their father Jacob’s life, since he is so close to Benjamin. Joseph, unable to conceal his identity any longer, reveals himself to his brothers. They are astounded. Pharaoh learns that Joseph’s brothers are in Egypt. He directs Joseph to invite Jacob and his entire household to live in Egypt. Joseph extends the invitation, sending along gifts and provisions for his father’s journey, but warning his brothers not to quarrel on the return to Canaan. Jacob is told that Joseph is alive and waits to see him in Egypt. One night during the journey, God calls out to Jacob and tells him that he will prosper in Egypt and that Joseph will be present at Jacob’s deathbed. Jacob and Joseph have a tearful reunion. The family continues to work as shepherds in Egypt and Joseph sells grain to the people. Eventually, the people sell all they own to Pharaoh in order to purchase grain. By the end of the famine, Pharaoh owns all of the land in Egypt except for the land of the priests. At the end of the famine, Joseph gives seed to the people and directs them to repay Pharaoh with one-fifth of their harvest.

Vayechi

Jacob lives for 17 years in Egypt. He feels that his death is imminent. He makes Joseph swear to bury him in Canaan. Prior to his death, Jacob formally adopts Joseph’s son, Manasseh and Ephraim, and blesses them. In the blessing, he elevates the younger Ephraim over Manasseh explaining to Joseph that Ephraim would father a larger people than Manasseh. On his deathbed, Jacob summons his sons. He describes the character and depicts the future of each one. Jacob directs his sons to bury him in the Cave of Machpelah. Following his death, Jacob is embalmed. A great Egyptian procession accompanies Joseph and his brothers to Canaan. When they reach Goren HaAtad, Joseph observes a seven day mourning period for his father. Joseph and his brothers return to Egypt after the burial. Although the brothers are concerned that Joseph will take revenge upon them now that Jacob is dead, Joseph tells them they have no cause for concern. The book of Genesis closes with Joseph’s death at 110 years of age. On his deathbead, he speaks to his brothers, requesting that his bones be taken back to the land promised to Abraham, to Isaac, and to Jacob.

Shemot

The book of Exodus begins four hundred years after the end of Genesis, by recounting that the descendants of Jacob flourished and multiplied in Egypt "and the land was filled with them." Then arises a new Pharaoh in Egypt who did not remember Joseph and he perceives the numerous Israelites as a potential threat. Therefore, the Egyptians enslave the Israelites, making life bitter for them. The Pharaoh instructs midwives to kill all male children born to Israelite women. When the midwives, fearing God, do not obey, Pharaoh orders all newborn boys drowned in the Nile River. Now a certain couple of the house of Levi bare a son and hide him for three months. When the infant can no longer be hidden, his mother sets him afloat in the Nile River in a wicker basket. Miriam, the boy’s sister is stationed to watch what will become of him. The Pharaoh’s daughter finds the infant and resolves to save him. Miriam arranges for her own mother to nurse and tend him. When the child is grown, he is brought to the Pharaoh’s daughter to live in the palace as her son. She names him Moses, meaning "drawn out" of the water. When Moses is grown he kills an Egyptian taskmaster who was beating a Hebrew slave. He is forced to flee Egypt. He goes to Midian, where he becomes a shepherd, a husband, and a father. One day, while Moses is tending his sheep, God appears to him in a burning bush. God instructs Moses that he is to lead the Israelites out of Egypt and into the land of Canaan. When Moses protests his inadequacy for the task, God gives him signs through which he is to convince the Israelites and Pharaoh. His brother Aaron is appointed to be his spokesperson. Moses and his wife Zipporah and his sons begin to journey back to Egypt. One night, God encounters him and seeks to kill him, Zipporah quickly circumcises her son and God leaves him alone. Moses and Aaron go to Pharaoh demanding, in the name of God, that the Israelites be permitted to leave Egypt to worship God in the wilderness, but the Pharaoh refuses to heed them. Instead, he increases the labor of the Israelites, refusing now to provide them with the straw they need to make bricks.

Va-Ayra

This portion begins with God reviewing the covenant with Abraham, Isaac, and Jacob. "I have heard the cries of the Israelites", God says, "and I will now fulfill my promise to them, redeeming them from slavery and bringing them into the land which I promised to their ancestors." When Moses tells all this to the Israelites, they will not listen. So Moses appeals to God, claiming that if the Israelites will not heed him, how can he hope to convince Pharaoh? God tells Moses that Aaron will be the spokesperson before Pharaoh, and that though God’s signs and wonders will be many, Pharaoh will, in the beginning, refuse to give in. This is because God is going to harden Pharaoh’s heart. When Pharaoh does refuse to allow the Israelites to journey into the wilderness to worship God, the plagues of blood and frogs occur. However, the magicians of Pharaoh duplicate these occurrences. When the third plague, lice, afflicts the land, the magicians become fearful and tell Pharaoh that this act is the finger of God. But it is only with the fourth plague, swarms of insects, that Pharaoh begins to show signs of softening, offering to allow the Israelites to worship God within the land of Egypt. Once the plague abates, however, Pharaoh changes his mind, and the fifth, sixth and seventh plagues (cattle disease, boils and hail) follow in swift succession.

Bo

Moses and Aaron rebuke Pharaoh for refusing to allow the Israelites to go and worship God. Although Pharaoh’s courtiers plead with him to obey God in order to save Egypt, the Pharaoh ignores their advice, and locusts, the eighth plague, come to destroy those parts of Egypt left unharmed by the hail. The plague is lifted when Pharaoh pleads with Moses and Aaron, but God once again hardens Pharaoh’s heart and the Israelites are not freed. Then the plague of darkness falls without warning—only the Israelites have light where they live. God tells Moses that the next plague will be the last and Moses warns Pharaoh that God will triumph with the slaying of all the firstborn of Egypt. Prior to the occurrence of the tenth plague, Moses and Aaron instruct the Israelites in the laws of Passover. On the tenth day of the first month the people are to slaughter a lamb, smear its blood on their doorposts, and eat its roasted flesh hurriedly in remembrance of the tenth plague and their hasty Exodus from Egypt. In the future, this festival is to be a time of remembrance for the Israelites. For seven days, they are to eat only unleavened bread. Further, the people are commanded to explain these observances to their children so that the festival will be a reminder to all generations that God freed the Israelites from Egypt. The Israelites apply lamb’s blood to their doorposts as they were instructed by Moses. In the middle of the night, all the firstborn in the land of Egypt are struck down. The Pharaoh summons Moses and Aaron and bids them to depart with the Israelites. Because of their haste in leaving Egypt, the people take their dough with them before it has risen. They also take spoils from the Egyptians. The portion concludes with the note that the Israelites had lived in Egypt for 430 years and at the time of the Exodus. Some 600,000 departed from Egypt plus children and livestock.

Beshallach

Concealed in a pillar of cloud by day and fire by night, God leads the Israelites out of Egypt by way of the Sea of Reeds. Moses carries with him the bones of Joseph. For a final time, God hardens Pharaoh’s heart, and the Egyptians pursue the escaping slaves. At the edge of the Sea of Reeds, the people hesitate. It is only when they go forward into the water that the sea splits so they that they walk through on dry land. When the Egyptians pursue them, the sea closes and all of Pharaoh’s army is drowned. Now convinced of the greatness of God, the Israelites, led by Moses and Miriam, sing song of praise. Traveling on through the wilderness, the Israelites are without water for three days. When they reach the bitter waters of Marah, God instructs Moses to throw a piece of wood into the water and the water becomes sweet and suitable for drinking. Shortly afterward, the Israelites, in their hunger, begin to grumble against Moses and Aaron. God tells Moses and Aaron that the Israelites will eat flesh that evening and bread the next morning. In the evening, quail appear and cover the camp. In the morning, God sends manna to feed each according to his or her own need. But the people do not heed the instruction not to keep any of the manna overnight, and leftover portions become infested and smelly. On the sixth day, the Israelites gather a double portion of manna, for on Shabbat no manna is to appear. The two-day old manna remains fresh, and the people rest on the seventh day. When the Israelites encamp at Rephadim, they again quarrel with Moses over the lack of drinking water. Moses cries out to God about the rebelliousness of the people and God instructs him to strike a rock at Horeb from which water will flow. Moses does so in the sight of the people. The site is named Massah and Meribah (trial and quarrel) because the people had tried the patience of God there. At Rephidim, the Amalekites come to attack the people. Joshua is appointed by Moses to lead the army, while Moses and Aaron and Hur go up to the top of the hill. While Moses’ hands are raised up the Israelites prevail. When Moses lowers his hands, Amalek prevails, Joshua and Hur hold Moses’s hand up and Amalek is defeated. God instructs Moses to record these events and to remember Amalek as Israel’s eternal enemy.

Yitro

Jethro, the father-in-law- of Moses, brings Moses’ wife and two sons to Moses in the desert. After observing how Moses settles disputes among the Israelites, Jethro advises him to delegate chiefs to judge all except the most difficult of cases. Moses follows Jethro’s advice, and Jethro returns to his own land in Midian. On the third new moon after the Exodus, the people enter the wilderness of Sinai and encamp by Mount Sinai. God tells the people through Moses that if they will obey God’s teachings, they will be for God a "kingdom of priests and a holy nation." The people respond as one, saying, "All that the Lord has spoken we will do." After the Israelites wait a period of three days for purification, God appears to them in a cloud of smoke and fire on the mountain and proclaims the Ten Commandments. The people fear that they will die if they hear God speak or if they speak to God themselves; so they ask Moses to be God’s spokesperson in the future. God tells Moses to remind the Israelites that they themselves had heard God speak. Therefore, they are to hold fast in their resolve to worship no idols. God commands them to build an altar of earth and to bring sacrifices.

Mishpatim

In this portion, Moses sets before the Israelites the following groups of rules:

In additions, the principle of just restitution for damages is state. The slavery of the Israelites in Egypt is recalled to remind the people not to mistreat strangers, widows, and orphans in their midst. God tells Moses that an angel will lead the Israelites through the desert to Canaan. God promises to destroy all the people whose path the Israelites cross, so that the Israelites will not be tempted to worship the gods of other nations. Moses repeats all the rules to the people and then writes them all down. Offerings are made to seal the covenant with God ant the people accept the law saying, "All the things the Lord has commanded we will do." The mountain is covered by the presence of God (the cloud) for six days. On the seventh day, God calls Moses to ascend and Moses goes up the mountain and remains there for 40 days and nights.

Terumah

In this portion, God instructs Moses to accept gifts form the Israelites. These are to be used in constructing a sanctuary so that God can dwell among the people. Acceptable gifts include precious metals and stones; tanned skins; blue, purple, and crimson yarns and linen; and special oils and spices. God shows Moses the pattern according to which the Tabernacle and its contents are to be made. First to be made is an Ark of acacia wood, overlaid both inside and out with gold. The Ark is to be fitted with gold rings and gold covered poles to make it portable. The tablets of the law (which God will give Moses) are to be kept in the Ark. Two gold cherubim are to be placed facing each other over the cover of the Ark. The Ark is to be housed in the innermost chamber of the Tabernacle, called the Holy of Holies. God describes the construction of the Tabernacle to Moses in great detail. The entire structure is to be portable, with a wooden framework, and walls of richly colored fabric. Inside the Tabernacle, next to the Holy of Holies, is to be a second room called the Holy place, which will contain a table overlaid in gold with the bread of display set on it, and a seven branched menorah also wrought of gold work. In the court of the Tabernacle, altar is to be constructed with horns of copper at each corner, and the courtyard itself is to be 100 cubits long by 50 cubits wide, fenced in with fine twined linen on silver filleted poles with hooks of silver and sockets of brass.

Tetzaveh

The Sidrah tells of the procedures that were to be carried out in connection with the Sanctuary. It begins with instructions given to bring pure olive oil for use in the Menorah inside the Tabernacle. The seven branched Menorah was kept burning continually in front of the Holy of Holies in which was the Ark with the Ten Commandments. The Menorah was attended to by the Kohanim. The sidrah describes the garments, which the Kohanim wore at the Tabernacle service. Eight of these garments are described; four of these all Kohanim wore. In addition to the four garments, the High Priests wore four more than the others. All Kohanim wore: linen breeches, a coat, a girdle around the coat and a turban for the head. The High Priest wore in addition: a robe of wool, dyed blue and hemmed with golden bells, the ephod apron-like garment made of gold colored wool and linen, the breastplate over the ephod which was inlaid with twelve stones for the twelve tribes of Israel. The eighth item which made up the High Priest’s ceremonial outfit was a gold plate worn on the forehead over the turban, on which was inscribed: "Holy to the Lord."

Ki Tissa

The sidrah begins with instructions to Moses for taking a census of male Israelites, twenty and older, for purpose of fighting as soldiers. Each man must contribute one-half shekel to the Sanctuary fund. When the coins were counted the total number would show how many Israelite men there were for military duty. The sidrah continues in great detail about the sanctuary. The sidrah then moves on to tell of the wrong doing of Israel while Moses was on Mt. Sinai receiving the Ten Commandments. Suddenly afraid that Moses was gone, the people turned to Aaron, asking him to make a god-image to worship, like one of the idols which they had seen in, their Egyptian days. Aaron, a weaker man than his brother Moses, gives in to the peoples demands. He melts down the gold ornaments which the Israelites give for the purpose and cast it into the form of a calf. While the people are celebrating around the golden calf, Moses makes his way down Sinai with the two tablets of Commandments in his hands. As he approaches the Israelite camp below the mountain, he sees what is happening. Shocked and angered by the scene, Moses throws the tablets to the ground. They are shattered to pieces. Moses takes the calf-idol and grinds it to bits. Moses bitterly criticizes Aaron for his part in the idol worshipping. Moses gets over his anger and pleads with God to forgive the people. There must take place a renewal of the Covenant between God and Israel. The renewal involves making a second set of tablets with the Ten Commandments. As they receive these tablets, the Israelites are warned to avoid a repetition of their wrongdoing.

Vayakhel

The Sidrah tells of the plans and details concerning Israel’s first House of Worship. This takes place in the wilderness of Sinai as the people are on their long march to the Promised Land. It is a portable Sanctuary, made of materials that can be set up and taken down as the people move from one encampment to another. The Israelites are instructed not to do any work on the Sanctuary on Shabbat. The people are given list of materials needed to build the Sanctuary, Moses sets up a voluntary contribution campaign. The people respond in a very generous manner. Bezalel and Oholiab are appointed chief craftsmen in charge of building the Sanctuary.

Pekudey

The sidrah describes the final steps in the building of Israel’s first House of Worship. It also talks about the garments to be worn by Aaron, the High Priest. They consisted of eight items: linen breeches, a coat, a girdle around the coat and a turban for the head. Over these garments were worn: a robe of blue wool hemmed with golden bells, an apron-like garment of gold colored wool and linen and finally the breastplate. The breastplate worn by the High Priest had set in it for stones in three rows. Each stone was engraved with the name of an Israelite tribe. Whenever, the High Priest appeared before God in the Tabernacle of the Sanctuary, he did so as a representative of all tribes. After four months of steady work on the sanctuary it was completed. On the first anniversary of their Exodus from Egypt the Israelites celebrated the dedication of their first House of Worship in service to God.

Vayikra

The sidrah describes the various types and laws of sacrifices which were brought to the Sanctuary: 1) The burnt offerings: It was offered when a person felt guilty over a wrong which he had done. The burnt offering could be of cattle, sheep, goats, or fowl. 2) The meal offering: this was offered by a person who felt guilty but who could not afford to bring an animal sacrifice. This sacrifice consisted of flour and oil. 3) The peace offering: this was a sacrifice offered by a person who wanted to express appreciation to God for some good that had come to him. 4) The sin offering: this was an animal sacrifice brought by the one who committed a wrong accidentally, and only found out later that it was wrong. 5) The guilt offering: this was a ram sacrifice brought by the person who, by error, had used something for himself when it was really intended for the Sanctuary. These sacrifices would be brought to the Sanctuary where Kohanim would prepare them for burning on the altar as gifts to God.

Tzav

The sidrah tells of the laws about sacrifices brought on the altar of the Sanctuary which was as Israel’s house of worship. The sidrah reveals that sacrifices were brought into the sanctuary daily throughout the year. Responsible for carrying out the duties were the Kohanim. They dressed in special garments as they tended the altar, keeping the fire burning at all times.

Shemini

This sidrah consist of three chapters with three different matters. Chapter nine concerns the sacrifices brought on behalf of the Kohanim. Then come the sacrifices of Israel in a special order: 1) First the sin offering 2) Second the burnt offering 3) Third the meal offering 4) Fourth the peace offering.

Chapter ten tells the story of the sudden death of Nadav and Avihu, two of the High Priest Aaron’s sons. They go against the authority of Moses and Aaron. They seem to have become drunk and bring sacrifices in this condition. For their wrongdoing, they suffer sudden death.

Chapter eleven of the sidrah marks the beginning of laws concerning purity and holiness of the people of Israel.

Tazria

The sidrah deals with sickness and health with what was considered clean and unclean. The health and physical well being of the community was a sacred concern among the Israelites. Physical cleanliness and health were considered important in order to achieve spiritual well being. The first part of the sidrah concerns laws of purification for the woman who has given birth to a child. The second part and the major part of the Sidrah concern treatment of leprosy and other skin diseases that seem to have been common ailments in the ancient world. The Kohanim in the Biblical period when physicians are yet unknown treated these skin ailments.

Metzora

The sidrah continues the discussion of skin disease and the treatment of the illness. The Kohanim were given the responsibility for healing the sick and included was this matter of leprosy and other skin ailments. According to the sidrah, such illnesses must have been considered contagious. We read that the leper was kept and attended outside the Israelite camp. There, the sick person had to stay until the Kohanim declared him cured. In appreciation the recovered Israelite would bring sacrifices to God in the Sanctuary.

Sabbath of Passover

The special Torah portion for this day comes from the last part of sidrah Ki Tissa. After Israel had worshipped the Golden calf and the first tablets of the law had been shattered, Moses again goes up to Sinai to receive new tablets. Discouraged and disappointed by Israel’s wrongdoing with the Golden Calf, Moses pleads for God’s assurance of His support. God reassures Moses of His graciousness and mercy and Moses’ faith is strong again. Moses then brings down a new set of Tablets with the Ten Commandments.

Achare Mot

The sidrah tells of the High Priest’s preparation for Yom Kippur. How solemn this day was becomes clear from a study of the careful procedure of the Kohen ha-Gadol in its observance. Only on Yom Kippur, could the High Priest enter the Holy of Holies which hold the Ark of the Tablets. But neither the High Priest’s plea for forgiveness in the Holy of Holies nor other ritual acts which he performed on Yom Kippur could achieve final forgiveness for Israel. Each Israelite was required to fast and atone on this day. Together then, High Priest and Israel, in sincerity, sought to achieve forgiveness of sins. Also dealt with in the sidrah are laws limiting sacrifices exclusively to the Tabernacle in order to prevent the establishment of worship shrines like those among pagan people. Finally there are, in the sidrah, the laws of Israel prohibiting marriage of very close relatives, something that was common among the Egyptians and Canaanites

Kedoshim

The sidrah offers an excellent survey of the foundations of Judaism. It summarizes some of the most important ethical teachings of the Torah. To begin, the sidrah clearly states that Israel must consider life as sacred. "You shall be holy; for I the Lord your God am holy." Everything we should do or not do is to be considered in terms of how it fits into God’s plan for man. With such a plan to follow, life can make sense for us. Some of the major points for ethical living that are put before us in this sidrah are: 1) regards for parents. 2) sanctifying the Sabbath. 3) providing for the poor. 4) immediate payment of workers. 5) kindness and consideration for the deaf and the blind. 6) compassion for the elderly. 7) fair treatment of the stranger. 8) avoiding gossip about others. All of these and the ethical teachings are summarized in the all-important line of the sidrah: "You shall love your neighbor as yourself!"

Emor

The sidrah deals with various laws. The first two chapters are about the Kohanim; laws concerning them include: rules of mourning when death occurs in their families, marriage rules, such as who they can take as wives and what physical ailments can disqualify them from serving as Priests in the Sanctuary. The third chapter deals with the Sabbath, the Holy Days and the Festivals. The weekly Sabbath and the Holidays that come at different seasons of the year are intended to teach Israel the holiness of time. On the Sabbath and on the Holidays, there is the opportunity to stop from work and business. The fourth chapter returns to some of the duties of the Kohanim: to keep the sanctuary lamp burning at all times and to place twelve challot on the sanctuary table, freshly baked for each Sabbath, The sidrah ends with a very important lesson, that there shall be equality of treatment, under the law, for strangers and Israelites alike.

Behar

The sidrah deals with a remarkable approach to the relationship that should exist between man and the earth that gives him the food by which he lives. We find the that the balance that is supposed to be achieved is based on the faith that "the earth is the Lord’s." Man is only given the privilege of using it to sustain himself, and must, therefore, never abuse the land. The calendar of Sabbatical years was established, decreeing that every seventh year the soil must be permitted to rest. And while every seventh year was a Sabbatical year of land, every fiftieth year was to be proclaimed a Jubilee year. In the Jubilee year, the land was not only to lie fallow but it was to be returned to its original owners. Men who were forced to sell their land because of misfortune, would regain possession of it and be enabled to make a fresh beginning. The sidrah further deals with other humane laws that guarantee man’s dignity —lending of money without requiring interest payment, and the opportunity for Hebrews who had sod themselves into slavery to regain their freedom.

Bechukotai

Moses puts an important challenge before Israel—to choose the Way of Torah. Let Torah’s Laws be the basis for Israel’s life and the people will live well and prosper. Most important, there will be "peace in the land." But if Israel fails to be guided by the Torah, Moses warns, there will be most unhappy consequences for all. Fear and disaster will be the dreadful result of the people’s disobedience. The final chapter deals with the voluntary contributions which Israel made towards the upkeep of the sanctuary.

Bamidbar

The sidrah reports in detail the taking of the census of all adult males of Israel, those able to do battle, in the second year after their Exodus from Egypt. It also tells of the manner in which the large number of men, women and children were organized for encampment during the years of wandering. To feed, to house, and to defend such a large, undisciplined, wandering group of tribes required knowledge of their numbers. The census taking was very important for the purposes of arranging the people in the camps, and determining those fit for fighting. Moses therefore appointed twelve heads of the tribes as representatives to carry out the assignments of counting heads. During the years of their wandering towards the Promised Land, the Israelites were arranged in their encampments in a special order. The Tabernacle was always set in the center of the camp and the tribes were given their own special position. Four tribes were to the east of the Tabernacle, four to the south, four to the west, and four to the north. The tribe of Levi was closest to the Tabernacle.

Naso

The sidrah continues to discuss the Tabernacle duties of the Levites. They were responsible for carrying it from one place to another. The objects were carried in six wagons drawn by oxen but the Ark and Menorah were carried on the shoulders of certain Levites. The sidrah also reveals to us the beautiful Priestly Benediction consisting of only 15 Hebrew words divided into 3 short sentences:

May the Lord bless you and keep you.

May the Lord make his face shine upon you and be gracious to you.

May the Lord lift his countenance to you and grant you peace.

Behaaloteha

As the portion begins, Aaron prepares the lamps of the menorah as God had commanded Moses. Moses purifies the Levites, and then Aaron ordains them in the sight of the Israelites. The text then recounts the observance of Passover as commanded by God on the fourteenth day of the first month of the second year after the Exodus. For those members of the community who are unclean and therefore unable to offer the Passover sacrifice, God ordains a substitute Passover to be observed on the 14th day of the second month. The presence of God hovering over the Tabernacle as a cloud by day and a fire by night is described. God tells Moses to have two silver trumpets made. These are to be sounded by the priests to summon the people to assemble and to signal the time to break camp. The trumpets are also to be blown at times of war and on joyous occasions, festivals, and new moons as a reminder of God and God’s act of deliverance. After Passover, the Israelites break camp and march a distance of three days from the mountain of God. The people complain before God, and God causes a fire to break out and destroy the outskirts of the camp. The fire dies down when Moses prays to God. Again the people weep before Moses, contrasting the meat and their varied diet in Egypt with the manna of Sinai. Moses is upset by the complaints of the Israelites and cries to God that he cannot cope with such a people by himself. God tells Moses to gather 70 elders to aid him in leading the people. The appointed leaders are told to advise the people that God will give them meat to eat for a whole month—until it becomes loathsome to them. Two of the 70, Eldad and Medad, begin to prophesy in the camp. Joshua advises Moses to restrain them, but Moses rebukes Joshua for his concern saying, "would that all the people of Adonai were Prophets, and that Adonai would set the divine spirit upon them!" While quail meat sent by God is still fresh, God strikes the people with a plague. The setting of these events is named Kivrot HaTa’avah (graves of craving) because the Israelites who craved meat died and were buried there. At Haazarot, Miriam and Aaron speak ill of Moses on account of the Cushite woman he had married. They declare themselves to be prophets of equal stature with Moses. God rebukes Aaron and Miriam, reminding them that Moses is the only prophet to whom God speaks plainly, rather than through dreams or visions. As punishment for her slander, Miriam is stricken with leprosy. Aaron pleads with Moses to intercede with God on behalf of Miriam. Moses does so, and God agrees to limit her punishment to seven days. The Israelites do not leave Hazayot until Miriam is readmitted to camp. They next set up camp in the wilderness of Paran.

Shelah Leha

God tells Moses to send twelve men to scout the land of Canaan. Among the scouts are Caleb from the tribe of Judah and Hosea son of Nun from the tribe of Ephraim. Moses changes the name of Hosea to Joshua, and he instructs the scouts to investigate the natural properties of the land and to evaluate the strength of its people. After 40 days the scouts return, bearing a branch with a single cluster of grapes so heavy that it must be carried by two men. They report that the land is indeed bountiful, but that its inhabitants are large and powerful. In the face of the fearsome report of the majority of the scouts and the weeping of the people, Caleb and Joshua argue that if the people have faith in God and God’s promise to their ancestors, they will surely overcome the inhabitants of Canaan. As the Israelites converge to stone Caleb and Joshua, the presence of God appears to all. Moses is told that God will destroy the Israelites because of their lack of faith and make a great nation of the descendants of Moses. But Moses urges God to act with forbearance and mercy and to save the Israelites. He tells God that if the Israelites are destroyed, the Egyptians will say that God was powerless to bring them into the Promised Land. God forgives the people, but consigns them to wander 40 years in the desert. With the exception of Caleb and Joshua, none of the generation that was redeemed from Egypt will survive to enter the Promised Land. The Israelites hear this and repent. They set out in the morning for the Land. The Amalekites and Canaanites do battle with them and the Israelites are defeated at Hormah. The portion goes on to detail the sacrifices that are to be given in the Land. The people are permitted to eat of the bread of the Land, but are bidden to set aside some of it as a gift for God. The sacrifices and offerings to be made in instances of inadvertent sin are described. A person who purposely sins against God, however, is to be cut off from the people. In the wilderness, the Israelites come across a man gathering wood on Shabbat. The man is brought before the whole community and stoned to death as God commands Moses. Finally, God tells Moses to instruct the Israelites to tie fringes on the corners of their garments as a reminder of God and the commandments.

Korah

Korach, a Levite, and two members of the tribe of Reuben-Dathan and Abram-lead a rebellion against Moses and Aaron. They accuse Moses and Aaron of rising themselves above the community of Israelites, all of whom are holy. In return, Moses chides Korach for aspiring to privileges above those reserved for the Levites. He tells Korach that God will choose who is holy by accepting or rejecting an incense offering. When Moses sends for Dathan and Abram they refuse to come. In the morning, each of the rebels, together with Moses and Aaron offer incense in a fire pan to God before the Tent of Meeting. The presence of God appears and threatens to destroy the entire community, but Moses intercedes and the Israelites are told to withdraw from the dwellings of Korach, Dathan and Abram. Moses tells the people that if the rebels die an unnatural death that will be a sign that Moses is God's chosen leader. The ground opens and all of Korach's people are swallowed up. A fire destroys the 250 rebels in his party. The fire pans are declared sacred, collected by Eleazar the priest, and hammered into plating for the altar. But the people then protest that Moses and Aaron bear responsibility for the deaths of the rebels. As God prepares to annihilate the Israelites, Moses tells Aaron to make expiation for them. Those who Aaron reaches are saved from the plague, but a total of 14,700 Israelites perish. God tells Moses to collect staffs of the chieftains of each tribe and to leave them in the Tent of Meeting. The staff of the man chosen by God will be made to bloom as a further lesson to the rebels. Overnight, Aaron's staff sprouts almond blossoms. Then God speaks to Aaron telling him that he and his sons are directly responsible for the Tabernacle; the Levites are to serve under the priests and are to take care not to touch any of the sacred furnishings on pain of death.. All sacrifices and offerings, first fruits and first born animals, and the redemption price of the firstborn-gifts to God-are given to the priests for all time. The Levites are given the tithes of the Israelites in return for their service in the Tabernacle, but are to receive no share of the land. One tenth of the tithes and the best part of the gifts are to be given by the Levites to God as their donation.

Hukat

God instructs Moses and Aaron in slaughtering and preparation of a red heifer. Its ashes are to be mixed with water and used for purifying the Israelites and resident stranger who come into contact with a corpse. The law also specifies that those people who are already pure and who touch the mixture in the process of purifying another shall be considered unclean until nightfall. An unclean person who refuses to purify himself shall be cut off from the congregation. Miriam dies and is buried at Kadesh. Once again, the people are without water, and they rail against Moses and Aaron. God tells Moses and Aaron to take the rod and order the rock to yield water in the eyes of the people. Moses however strikes the rock twice. Water comes forth, but God declares the actions of Moses and Aaron demonstrate a lack of faith. Therefore they will not be permitted to enter the Promised Land. The place is called Meribah—the waters of strife. At Mount Hor, on the boundaries of the land of Edom, Aaron dies. The Israelites mourn his death for 30 days. Eleazar, Aaron’s son, succeeds him as High Priest. The Israelites wage battle and defeat Arad at Hormah. On the journey around Edom, the people again protest God and the leadership of Moses. God sends a plague of serpents upon the Israelites. Many die. Moses intercedes for them. He makes a bronze serpent figure, which promotes healing when looked at. The plague abates. The Israelites do battle with Sihon, King of the Amorites, who refuse to grant passage through his land. The Israelites take all the Amorite towns and settle in them. Og, the King of Bashan, engages Israel in battle and is defeated. The Israelites take possession of his country before marching on to Moab, across the Jordan from Jericho.

Balak

The sidrah tells of Israel’s confrontation with Moab, a people through whose territory Israel wished to march peacefully on their way to Canaan. But Balak, king of Moab, had heard of Israel’s recent victories over the neighboring kingdoms of Og and Sihon and feared Israel greatly. He was determined to fight. In preparation for the coming battle, Balak sent for Balaam, a man believed to have mysterious powers to curse and bless. As Balaam was on his way to Balak’s court, he had a vision. Balaam was riding his donkey when suddenly the animal turned off the road into a narrow passageway between two fences. The donkey pressed to the side crushing Balaam’s leg against the wall. In anger Balaam whipped the animal, but the donkey laid down refusing to move forward. Suddenly the donkey spoke reminding Balaam how loyal it had been to him. Balaam saw a mysterious messenger before him with a drawn sword. The messenger spoke and instructed Balaam that he must say only that which God commands him t5o say. The donkey rose, and finally carried Balaam to his destination. King Balak received Balaam warmly and promised the guest a rich reward if only he would curse Israel. Balak then took Balaam to three different hilltops from which could be seen the encampments of the Israelites. But Balaam, at each of the three points to which Balak brought him, looked down at the Israelites and offered tribute to the people of God. In his third speech he uttered the famous words: "How goodly are your tents, O Jacob, your dwelling places, O Israel!" No curse could be gotten out of Balaam by Balak. Angry, Balak sent Balaam away.

Pinchas

The sidrah refers to five different matters: 1) The reward of Pinchas for his quick action in putting to death Zimri, a leader in the tribe of Simeon. Zimri was involved in an act of idolatry and immorality with a Midianite women. 2) There was the taking of a second census. 3) Women’s right of inheritance was affirmed in their favor. The decision arose from a special case that was brought before Moses by the five daughters of Zelophehad. 4) Moses is instructed by God to go up to Mt. Abarim that he might get a good view of the Promised Land since he was not permitted to cross over into it. Moses is also told to appoint Joshua as his successor to the leadership of Israel in a public ceremony, so that when Moses died, it would be clear in the people’s mind that Joshua was their new leader. 5) The sidrah ends with a description of a variety of sacrifices to be brought to the Tabernacle for daily and festival worship.

Mattot-Massey

The sidrah Mattot discusses three subjects: 1) The making of vows. Men and women would take on special obligations beyond those required by the Law. 2) War against Midian. The Midianites had tried to corrupt the Israelites by tempting them to worship their pagan god. Pinchas led 12,000 Israelite soldiers into battle. They defeated the Midianite enemy. 3) Tribes remained east of the Jordan River. The tribes of Reuben and Gad and one-half of the tribe of Manasseh requested of Moses that they be permitted to settle there. Moses criticizes them. The leader of the tribes assures Moses that they were fully loyal and would share in every responsibility of Israel. The sidrah of Massey reports on the wanderings of Israel from the time that they left Egypt to the time they reached the borders of Canaan. Moses warns Israel that, when they settle in Canaan, they must destroy all of the pagan temples. They must have no part in the Canaanite idol worship. The sidrah gives a detailed description of what were to be the boundaries of the land of Israel. It talks about how the land should be divided. It also talks about cities of refuge.

KiTetzeh

The sidrah is a continuation of Moses’ second farewell address. Moses reviews a variety of Laws which are intended to strengthen family life and human decency in Israel. Some of the many Laws follow:

a) If a man wished to take a woman from a conquered enemy people to be his wife, he had to allow a

waiting period of one month to pass before he could marry her.

b) Parents are responsible for the education of their children.

c) If one found lost property, it must be returned to the owner, even if it involved time and trouble to find

the owner.

d) Accident prevention was an obligation of property owners.

e) Kindness to animals was required by Law.

f) The community was responsible for the needs of strangers, widows, and orphans.

g) The Law required honest business practices: weights and measures must be absolutely dependable.

KiTavo

The sidrah begins with the last past of Moses’ second farewell address. In ending his long and careful review of the Law, Moses instructs Israel in the obligation of tithing. The tithes, adding up to 1/10 of every farmer’s crop, were divided in three parts: 1/3 to support the Levites, 1/3 to be shared among the farmer’s family at the thanksgiving celebration at the Sanctuary, and the remaining 1/3 was to go to the poor among the people. The sidrah continues with Moses’ third address, his last instructions to Israel. Their first assignment will be the erection of twelve stones on Mt. Ebal. On these stones were to be written the Code of Laws by which they were to live, as a sign that the land was theirs as a consequence of the Covenant, and on the condition of carrying out the Law. The second assignment on entering the land was the building of an altar for public worship, on which to bring peace offerings to God.

Nitzavim

Moses points out that all of Israel is gathered together for the completion of their Covenant with God. It is a Covenant which is binding them and also of all the generations of Israel that will follow. The Torah and its teachings will be theirs as much as if they had personally received it at Sinai. Moses foretells that they will break from the Covenant in the future. But God will not overlook Israel’s wrongdoing and they shall suffer for this. Their land will be destroyed and they will be driven into exile. This doom will not be permanent. Israel will sincerely repent the wrongs committed, and God will gather them from the lands of their exile, and He will restore them to their land.

Vayelech

Joshua is appointed by Moses as his successor. He must give up his long assignment as their leader. Age has overtaken him and death is near. Moses assures the people that they have no need to be afraid. God will be with them and will guide Joshua as He had guided Moses. Moses tells Joshua to be strong and of good courage. Moses completes the writing of the Torah and he entrusts it to the Kohanim and the elders of Israel. He instructs them to read the Torah before the people at regular intervals.

First Day of Rosh HaShanah

The Torah tells of the birth of Isaac to Abraham and Sarah. Now that they have a child of their own, they ought to be quite happy, but their happiness is disturbed. Ishmael (who had been born to Hagar), is a wild fellow and Sarah is troubled by Ishmael’s bad influence on the younger Isaac. Sarah urges Abraham to send Hagar and Ishmael away. Abraham is reluctant to follow Sarah’s suggestion for he loves his son, Ishmael, too. But God assures Abraham that it would be better for all if Hagar and Ishmael were to move away. He should not worry, they would be cared for and Ishmael’s descendants would be a great people. This Torah reading is one of many examples in the Bible of God "remembering". He remembers and fulfills the promise of a child to Abraham and Sarah. One of the important themes of Rosh Hashanah is that of Zichronot, God remembering.

The sidrah consists of one chapter and is the farewell song of Moses. At the beginning of his assignment as Israel’s leader, he had sung a song of praise to God at the crossing of the Red Sea. And, now, though he will soon die, Moses’ faith in God is as strong as ever. He sings a final hymn of joy to God on the bank of the Jordan, with the Promised Land on the horizon. The farewell song is a beautiful poem. In it he calls upon heaven and earth to witness God’s faithfulness and dependability. He draws attention to the lesson that God had been concerned about Israel throughout its history. He contrasts Israel’s lack of righteousness and of appreciations with God’s graciousness to them and His loving kindness, predicting that they would be punished for their ingratitude. But the punishment would not be permanent. God will show mercy to Israel and they will be delivered from their enemies. In the conclusion of this farewell song, Moses calls upon all the nations to join with Israel in its great song of deliverance. Moses is instructed by God to go up Mt. Nebo from which he will see a panorama of the Promised Land. And having saving seen the land to whose borders he had brought Israel, Moses will die on the mountain top.

Intemediate Sabbath of Sukkot

The unfortunate golden calf experience had created an estrangement between God and Israel. Moses pleads for God’s forgiveness of the people and also asks God’s assurance that He will guide Israel in their further wanderings. God responds favorably to Moses’ prayer on Israel’s behalf. He instructs Moses to hew another set of stone Tablets to replace the first which he had broken on seeing the golden calf. Moses does so. At this second Revelation on Mount Sinai, God makes known to Moses, too, his thirteen characteristics in ethical terms. These qualities include: Mercy, Graciousness, Patience, Generosity, Truth and Forgiveness. Having forgiven Israel for their sins, God now renews His Covenant with them, repeating His promise of special blessings to Israel. But Israel, in turn, must reject all idolatry and lead their special sacred way of life which includes the observance of Sabbath and holidays.

Shemini Atzeret

The Torah reading deals with a variety of laws which Israel must fulfill, when they settle in their own land. Moses spells them out in detail. These laws will help guarantee justice for all of the people. Among them are the following: Tithes-one tenth of their yearly farm produce was to be set aside for taking to the sanctuary where they and their families were to eat it in a festive gathering. Year of Release- in every seventh year loans of money were to be cancelled in order to give the poor an opportunity to rise from their poverty. Release of Hebrew slaves- After six years of service Israelites must free all persons who, because of need, sold themselves into slavery. Observance of the Three Pilgrimage Festivals-these are Passover, Shavuot, and Sukkot. On these holidays, Israel shall make pilgrimages to their Sanctuary and bring thanksgiving sacrifices to God.

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Last modified: January 10, 2007