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Sfas Emes YESHIVAT HAR ETZION He Parsha Begins: "Vayigash Eilav Yehuda"
Vayigash 5765 Volume XII Number 14 Toras Aish Thoughts From Across the Torah Spectrum which would not apply to those who didn't live and own RABBI DOV KRAMER land in Egypt), it would be consistent with the notion that Taking a Closer Look Yosef was trying to help others do the right thing. And we would expect that, put in a position of power and nd Yosef said to his brothers, 'please come authority, Yosef would make every effort to reshape closer to me,' and they came closer, and he Egyptian society, and those living in it, to better follow “Asaid, 'I am Yosef your brother, whom you sold G-d's commandments. to Egypt" (Beraishis 45:4). Rashi explains that after One of the reasons given for the mitzvah of seeing that his brothers were taken aback after he had "milah" is that it minimizes the desire for physical identified himself, Yosef asked them to come closer so relations. Adultery (and other forbidden relations) are that he could show them that he was circumcised. One included in the 7 categories of commandments that of the questions many of the commentators ask is what non-Jews are required to keep, and the Egyptians were purpose showing that he was circumcised would serve, said to be "awash in licentiousness" (see Rashi on since (as Rashi pointed out on 41:55) Yosef had forced 20:15). The Yefas To'ar therefore suggests that the all of the Egyptians to become circumcised before he Egyptians weren't required (by Yosef) to physically was would sell them food. -
Vayeshev 5777 Torah and Football Rabbi Barry Leff This Week's Torah
Vayeshev 5777 Torah and Football Rabbi Barry Leff This week’s Torah portion, Vayeshev, starts with Joseph having a dream. In that regard, it’s similar to football season, which also starts with a dream. Most teams only dream of having the kind of season Alabama’s having this year. In Joseph’s dream his eleven brothers are gathered around him, bowing down to him. Football is similar – you’ve got eleven brothers bowing down to a coach. In the Torah, of course, it’s God who makes dreams come true. In football, it’s Nick Saban who makes dreams come true. Of course, there are those who have compared Nick Saban to God, and certainly at least here in Alabama, football is right up there as a religion. Judaism is full of arcane rules about how the game of life is played. Football is full of arcane rules about how the sport is played. The rules in both have a great deal of precision. Candle lighting time for Shabbat candles is 18 minutes before sundown. Not just “before sundown.” Not 17 minutes and not 19 minutes. Eighteen minutes. A football field is 53 yards wide. Not 52, not 54, but 53 yards. Football has an offense and a defense. In Judaism too, we have an offense and a defense. The offense is called Satan, the accuser. The defense, your protection, is all the good stuff you’ve done in your life. When you do a mitzvah you create an angel which strengthens your defense. A football game starts with a ceremony: the coin toss, which leads to the kickoff. -
Parashat Vayeshev
But they saw him in the distance, and before he reached them, With speech, we have great power and great responsibility. If we emphasize James began with the bridle and the rudder as excellent examples of in the following text: At some point we will have to decide, are we going to be a spring of life – a only the bad and negative aspects, it will gain momentum. With our words, guidance and direction, the rudder and the bridle are both relatively small, source of living water, a hope, an encouragement, and speaking the truth they plotted to kill him. ‘Here comes that dreamer!’ they said to …and he brought their father a bad report about them. – Genesis each other. ‘Come now, let’s kill him and throw him into one of we have the ability and power to cast people into dark pits. but control the direction of a large body. He used these examples to with love? We must strive to answer yes to this question. illustrate the power of the tongue. With speech we can inuence others for 37:2b [NIV] The Power Positive words can also penetrate deeply. ey have the power to elevate a these cisterns and say that a ferocious animal devoured him. en better or worse: we’ll see what comes of his dreams.’ – Genesis 37:18-20 [NIV] person out of a negative self-image and empower them. Emphasizing ere are commentators who try to explain this verse by saying that Joseph of Words goodness is a life-saving remedy. …Consider what a great forest is set on re by a small spark. -
Parshat Mishpatim 5773
Written by: Ruth Michaels Editor: David Michaels Parshat Acharey Mot-Kedoshim 5778 At the beginning of this parsha verse 2 states, “Speak to all the congregation of the to cleave to him (u'ldavkah bo). Moreover we are duty bound to do all that is good and children of Israel and say to them: holy shall you be... ". Rav Shimshon Refuel Hirsch perfect ...simply because G-d commanded us to do so." comments that only at the giving of the very first Law which Israel received, the command of the Pesach offering, do we find the order written in similar terms ,to He continues to ask " Why does the Torah say Kedoshim T'hihyu?" “You should be announce the Law to the whole community. The reason for this is because this holy...”. He answers that one should not think that kedoshim t'hihyu refers solely to admonition, "holy shall you be “ refers to the highest degree of moral human perfection forbidden sexual relations due to its juxtaposition to the laws at the end of Acharei Mot and every individual needs to be included in this call to very height of absolute morality. but this phrase refers to each of the Ten Utterances, This means the Jewish people should be holy and sanctify themselves in all matters. Rabbi M Miller suggests that Moshe had to speak to the whole congregation, to each one individually, because in the question of self restraint even from pleasures generally The parsha of Kedoshim follows the sedras from Vaiyikra to Acharei Mot. What is the permitted, each individual must know his own nature...detect in himself the inclinations significance of this order? According to Rav Shimshon Refuel Hirsch, the morality is that threaten to degrade him and exercise on himself those restraints that will restore learned from G-d’s word which rests beneath the wings of the keruvim. -
PARASHAT SHEMINI the Sin of Nadav and Avihu and the Animals
PARASHAT SHEMINI The Sin of Nadav and Avihu and the Animals Prohibited for Consumption By Rav Amnon Bazak A. The Problem In the aftermath of the tragic death of Nadav and Avihu, the Torah suddenly interrupts the narrative with a command highlighting an additional function of the kohanim: And to distinguish between the holy and the profane, and between the impure and the pure; and to instruct Bnei Yisrael concerning all of the statutes which God spoke to them at the hand of Moshe. (10:10-11) These verses set forth the framework for the chapters that follow in chiastic order. First, the Torah discusses the differences between the impure and the pure, in terms of the types of animals that may be eaten and those that may not (chapter 11), and the various types of impurity and purity (Parashot Acharei Mot, Tazri'a, and Metzora); thereafter, it addresses the differences between the holy and the profane (Parashot Kedoshim andEmor). What do these categories and the differentiation between them have to do with the sin of Nadav and Avihu? Why are the kohanim given the new job of differentiating between the holy and profane and between the impure and the pure specifically here, in the midst of the events of the "eighth day"? In order to answer this question, let us examine the animals forbidden as food as listed in chapter 11. We will find two groups of prohibitions in this chapter, and we will discuss the connection between them and the story of the death of Nadav and Avihu. -
Acharei Mot1 Parsha #30: Kedoshim
Parsha #29: Acharei Mot1 READINGS: Torah: Leviticus 16:1 – 18:30 Haftarah: Amos 9:7 - 15 B’rit Chadasha: I Corinthians 6:9-17 Parsha #30: Kedoshim READINGS: Torah: Leviticus 19:1 – 20:27 Haftarah: Ezekiel 22:1-19 B’rit Chadasha: I Peter 1: 13-16 Atonement will be made for you . [Leviticus 16:30] ____________________________________ This Week’s Amidah Prayer Focus is Petition # 2, Teshuvah [Turning Back to the Path of Torah] Vayedaber Adonai el-Moshe - i.e. And the Holy One spoke to Moshe . acharei mot sh’nei b’nei Aharon – after the deaths of Aharon’s two sons . Leviticus 16:1a. As we have been discussing throughout Sefer Vayikra2, the Holy One is laying out the Essential Protocols for the Ultimate Extreme Bridal Makeover. The parshot we will study this week constitute a continuation of the Kedusha [i.e. ‘Holiness is . .’] Discourse through which our Divine Bridegroom has introduced His radical strategies yet for setting us apart from, and thereby setting us up in position to bless, every family on the face of the earth. This Discourse is about the all- important ‘becoming holy as He is holy’ aspect of the Extreme Bridal Makeover Protocol. The stunning deaths of Nadav and Avihu have given birth to the 1 All rights with respect to this publication are reserved to the author, William G. Bullock, Sr., also known as ‘the Rabbi’s son’. Reproduction of material from any Rabbi’s son lesson without permission from the author is prohibited. Copyright © 2020, William G. Bullock, Sr. 2 I.e. -
Parshat Vayetze
Favorite Son Parshat Vayeshev, Genesis 37:1-40:23 Haftarah: Amos 2:6-3:8 Rabbi Steven Carr Reuben, Ph.D Kehillat Israel Reconstructionist Congregation Past President, Board of Rabbis of Southern California There are moments when I suddenly glimpse the frightened, fragile child beneath the false bravado of an adult who has come to me for counseling, and my heart breaks with their pain and sadness. Indeed, there have been many moments when it seemed that the only response possible was to cry. This past week was one such moment. A young woman named Kelly whom I had never met came to see me at the suggestion of a close friend who is a member of my congregation. She was troubled about something personal having to do with her family, and she wanted to speak with a rabbi. When she came into the room, she seemed hard and tight, controlled and protected. She chose a strait-backed chair to sit in (eschewing the soft and comfortable couch which I had offered), and without introduction began to state her "problem," as if she were a clinician of some kind talking about someone else. The issue at hand was her father’s upcoming sixtieth birthday, and the strong negative feelings she had about flying to Chicago (her home town), showing up at the family gathering and participating in the celebration. At first she only told me that she had a long history of “emotional distance” from her parents, that she and her father had really never gotten along, that she had an important business event she would rather attend, and that she just didn’t feel any desire to be there “pretending” that she cared when she didn’t. -
Acharei Mot (After the Death)
An Introduction to the Parashat HaShavuah (Weekly Torah Portion) Understanding the Torah From a Thematic Perspective Acharei Mot (After the Death) By Tony Robinson Copyright © 2003 (5764) by Tony Robinson, Restoration of Torah Ministries. All rights reserved. —The Family House of Study— Examining the Parashat HaShavuah by Thematic Analysis Welcome to Mishpachah Beit Midrash, the Family House of Study. Each Shabbat1 we gather in our home and study the Scriptures, specifically the Torah.2 It’s a fun time of receiving revelation from the Ruach HaKodesh3. Everyone joins in—adults and children—as we follow the Parashat HaShavuah4 schedule. We devote ourselves to studying the Torah because the Torah is the foundation for all of Scripture. Therefore, a thorough understanding of the Torah will help us more fully understand the rest of the Tanakh5 and the Brit Chadasha.6 Furthermore, as Yeshua stated Himself, the Torah teaches about Him. So we study the Torah in order to be drawn closer to Yeshua, the goal of the Torah. As believers in the Messiah we have discovered the richness of the wisdom of the sages of Israel. These men, who devoted themselves to the study of the Torah, have left us a rich heritage. Part of that heritage is a unique method of learning and interpreting the Scriptures. It’s called thematic analysis. In thematic analysis we search for the underlying theme/topic of each passage of Scripture. By studying Scriptures related by a common theme, line upon line and precept upon precept, the Scriptures open up to us in a unique manner that is clearly inspired by the Ruach HaKodesh. -
Torah Portions for Shabbat & Haggim 2011
TORAH PORTIONS FOR SHABBAT & HAGGIM 2011 – 2012 Bet Am Shalom follows the triennial cycle for Torah readings. This is the second year of the cycle; the actual verses to be chanted on each Shabbat and on certain holidays are listed below. October – 2011 Saturday 10/01 Shuvah Deuteronomy 32:1 – 52 Saturday 10/08 Yom Kippur Morning Leviticus 16:1 – 34 Numbers 29:7 – 11 Afternoon Leviticus 19:1 – 18 Thursday 10/13 Sukkot Day 1 Leviticus 23:22 – 44 Numbers 29:12 – 16 Saturday 10/15 Chol Ha-Mo’ed Exodus 33:12 – 34:26 Sukkot Numbers 29:17 – 25 Thursday 10/20 Shemini Atzeret Deuteronomy 33:1 – 34:12 Simchat Torah Genesis 1:1 – 2:3 Numbers 29:35 – 30:1 Saturday 10/22 Beresheet Genesis 2:4 – 4:26 Saturday 10/29 Noach / Rosh Chodesh Genesis 8:15 – 10:32 Numbers 28:9 – 15 November Saturday 11/05 Lech Lecha Genesis 14:1 – 15:21 Saturday 11/12 Vayeira Genesis 19:1 – 20:18 Saturday 11/19 Chayei Sarah Genesis 24:10 – 52 Saturday 11/26 Toldot Genesis 26:23 – 27:27 December Saturday 12/03 Vayetze Genesis 30:14 – 31:16 Saturday 12/10 Vayishlach Genesis 34:1 – 35:15 Saturday 12/17 Vayeishev Genesis 38:1 – 30 Saturday 12/24 Miketz / Chanukah Genesis 41:53 – 43:15 Numbers 7: 42 - 47 Saturday 12/31 Vayigash Genesis 45:28 – 46:27 January – 2012 Saturday 01/07 Vayechi Genesis 49:1 – 26 50:23 – 26 Saturday 01/14 Shemot Exodus 3:1 – 4:17 Saturday 01/21 Va-ayrah Exodus 7:8 – 8:15 Saturday 01/28 Bo Exodus 11:4 – 12:28 February Saturday 02/04 Beshelach / Shirah Exodus 14:15 – 16:10 Saturday 02/11 Yitro Exodus 19:1 – 20:23 Saturday 02/18 Mishpatim / Shekalim Exodus -
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals. -
Eikev Rabbi Yosef Kalatsky
YadAvNow.com YadAvNow.com Weekly Video Series: Eikev Rabbi Yosef Kalatsky Weekly Video: Vigilantly Processing The Doctrine CLICK TO VIEW! Not Trampled As Are The Statutes CLICK TO VIEW! Assuring Cognition of G-d’s Existence CLICK TO VIEW! The MegaForce That Transforms CLICK TO VIEW! An Arsenal Of Attributes For Battle CLICK TO VIEW! 1 YadAvNow.com YadAvNow.com Weekly Video Series: Eikev Rabbi Yosef Kalatsky Is Acknowledgement of the Source Integral to the Sated or the Hungry? CLICK TO VIEW! 1. ”And you have eaten, and you are sated, and you blessing the world is all G-d’s; after the blessing will bless G-d.“ the terrestrial is released to mankind. 2. This is basis one must say Grace after eating: 3 10. 13 methods of interpretation were given at Sinai. blessings on a Torah level and a 4th which is rabbinical. 11. Kal V’chomer is one. 3. Gemara: What is the basis for the pre-blessing? 12. The logic that was employed by the Gemara to establish 4. If one acknowledges G-d when sated– definitely a basis for the pre blessing is the Kal V’chomer. when one is hungry? 13. Reb Meir Simcha of Dvinsk: If the Kal V’chomer 5. Gemara: One is not permitted to benefit from the is the basis for the pre-blessing; one’s obligation world without a blessing. should be biblical, which it is not. 6. If one did, it is as if he had benefited from 14. He explains there is a fallacy in the logical something that was consecrated. -
Parashah Shemini April 6, 2021 10Am-11:00 Am
1 Parashah Shemini April 6, 2021 10am-11:00 am א) ַויִּ ְק ֣חוּ ְב ֵנֽי־֠ ַא ֲהר ֹן נָ ָ֨דב ַו ֲא ִבי ֜הוּא ִ֣אישׁ ַמ ְח ָתּ ֗תוֹ ַו ְיִּתּ ֤נוּ ָב ֵה ֙ן ֵ֔אשׁ ַויָּ ִ֥שׂימוּ ָע ֶ֖לי ָה ְק ֑ט ֶֹרת ַויַּ ְק ִ֜רבוּ ִל ְפ ֵ֤ני יְה ָו ֙ה ֵ֣אשׁ זָ ָ֔רה ֲא ֶ֧שׁר ֦לא) ִצ ָ֖וּה א ֹ ָתֽם׃ (ב) ַו ֵ֥תּ ֵצא ֵ֛אשׁ ִמ ִלּ ְפ ֵנ֥י יְהָ֖וה ַו ֣תּ ֹא ַכל א ָ֑וֹתם ַויָּ ֻ֖מתוּ ִל ְפ ֵנ֥י יְהָוֽה׃ (ג) ַו ֨יּ ֹא ֶמר מ ֹ ֜ ֶשׁה ֶאֽל־אַ ֲה ֗ר ֹן הוּ ֩א ֲא ֶשׁר־ ִדּ ֨ ֶבּר יְהָ֤וה ׀ ֵלאמ ֹ ֙ר ִבּ ְקר ַֹ֣בי ֶא ָקּ ֵ֔דשׁ ְו ַעל־ ְפּ ֵנ֥י ָכל־ ָה ָ֖עם ֶא ָכּ ֵ֑בד ַויִּ ֖דּ ֹם אַ ֲה ֽר ֹן׃ (ד) ַויִּ ְקָ֣רא מ ֹ ֗ ֶשׁה ֶאל־ ִמֽי ָשׁ ֵאל֙ ְו ֶ֣אל ֶא ְל ָצ ֔ ָפן ְבּ ֵנ֥י ֻעזִּי ֵ֖אל ֣דּ ֹד אַ ֲה֑ר ֹן ַו ֣יּ ֹא ֶמר ֲא ֵל ֗ ֶהם ֠ ִק ְר ֞בוּ ְשׂ ֤אוּ ֶאת־ ֲא ֵחי ֶכ ֙ם ֵמ ֵ֣את ְפּנֵי־ ַה ֔קּ ֹ ֶדשׁ ֶאל־ ִמ ֖חוּץ ַלֽ ַמּ ֲח ֶנֽה׃ (ה) ַוֽיִּ ְק ְר ֗בוּ ַויִּשּּׂ ֻא ֙ם ְבּ ֻכ ֳתּנ ֹ֔ ָתם ֶאל־ ִמ ֖חוּץ ַלֽ ַמּ ֲח ֶ֑נה ַכּ ֲא ֶ֖שׁר ִדּ ֶ֥בּר מ ֹ ֶ ֽשׁה׃ (ו) ַו ֣יּ ֹא ֶמר מ ֹ ֶ֣שׁה ֶאֽל־אַ ֲה ֡ר ֹן וּ ְל ֶא ְל ָעזָ ֩ר וּ ְל ִאֽ ָית ֨ ָמר ׀ ָבּ ֜נָיו ֽ ָרא ֵשׁי ֶ֥כם אַ ִל־תּ ְפָ֣רעוּ ׀ וּ ִבגְ ֵדי ֶ֤כם ֽל ִא־ת ְפ ֙ר ֹמ ֙וּ ְו ֣לא ָת ֔ ֻמתוּ ְו ַ֥על ָכּל־ ָה ֵע ָ֖דה יִ ְק ֑צ ֹף ַו ֲא ֵחי ֶכ ֙ם ָכּל־ ֵ֣בּית יִ ְשׂ ָר ֵ֔אל יִ ְבכּ ֙וּ ֶאת־ ַהשּּׂ ֵר ֔ ָפה ֲא ֶ֖שׁר ָשַׂ֥רף יְהָוֽה׃ (ז) וּ ִמ ֶפּ ַת ֩ח ֨א ֹ ֶהל מוֹ ֜ ֵעד ֤לא ֵת ְֽצא ֙וּ ֶפּ ָן־תּ ֔ ֻמתוּ ִכּי־ ֶ֛שׁ ֶמן ִמ ְשׁ ַ֥חת יְהָ֖וה ֲע ֵלי ֶ֑כם ַוֽיַּ ֲע ֖שׂוּ ִכּ ְד ַ֥בר מ ֹ ֶ ֽשׁה׃ (פ) (ח) ַויְ ַד ֵ֣בּר יְה ָ֔וה ֶאֽל־אַ ֲה֖ר ֹן ֵלא ֽמ ֹר׃ (ט) ַי֣יִן ְו ֵשׁ ֞ ָכר אַ ֵ֣ל־תּ ְשׁ ְתּ ׀ ַא ָ֣תּה ׀ וּ ָב ֶ֣ניך ִא ֗ ָתּך ְבּב ֹ ֲא