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Parashat Haazinu Taught By: Ilan & Eden
OCTOBER 11, 2019 Parashat Haazinu Deuteronomy 31:1-30 Taught By: Ilan & Eden SUMMARY Ha’azinu is the second-to-last Torah portion and almost the whole thing is a song or poem that Moshe recites to the Israelites. The poem reminds us of God’s justice and patience even when Israel does things that are wrong. The words of the poem are written in the Torah scroll two columns. Moshe also tells the Israelites to remember their history and their connections--through their families--with God. After Moshe recites the poem God tells Moshe to go up on top of Mount Nebo so Moshe can see the land of Israel--even though God will not let him enter it. 1) Moshe begins some of his last words of inspiration and guidance--in the form of a poem--by הַאֲזִ֥ינוּ הַשָּׁמַ ֖יִם וַאֲדַבֵּ ֑רָ ה וְתִשְׁמַ ֥ע הָאָ ֖רֶ ץ אִמְרֵי־פִ ֽי׃ :saying Give ear, heavens, and I will speak; Listen, land, to the sayings of my mouth. Why might Moshe begin this way? Why ask the heavens and earth to hear instead of saying, Shema Yisrael, or something like that? EDEN: It makes sense to me that he wants to make sure he has everyone’s ILAN: Maybe saying listen up heaven and earth is attention before he starts talking. In class, when I have an important question a poetic way of saying that he wants EVERYONE, for my teacher, I want to make sure that she is listening before I ask. heaven to earth, top to bottom, to listen. -
Andy Russell's Dvar Torah Abraham Heschel Wrote That
Andy Russell’s Dvar Torah Abraham Heschel wrote that “To pray is to take notice of the wonder, to regain a sense of the mystery that animates all beings, the divine margin in all attainments.” My journey to this day started with prayer. I was raised by Jewish parents who called themselves secular humanists. We observed shabbat and all the major holidays, but with our own secular blessings rather than traditional Jewish prayers. I went to Hebrew school and learned Jewish history, holidays, heritage, and language, but no prayers. I was encouraged to connect with my own spirituality through the lens of Judaism but was given no guidelines. After 5 years of Hebrew school, my brother and I had our b’nei mitzvah in Israel, on top of Masada. We each read a poem or passage in Hebrew and then our own translations into English. It was a beautiful and memorable ceremony but bore no resemblance to a traditional bar or bat mitzvah. There was no Torah; there were no traditional prayers. For years I felt strangely out of place in synagogue – surrounded by Jews celebrating familiar holidays and events, but with prayers and rituals that I knew nothing about. I realized that I grew up steeped in the spirit of kavanah - the more personal intentional dimension of prayer, but without keva – the fixed nature of prayer, to anchor me in tradition. The blessings I grew up speaking and hearing were beautiful, and full of personal meaning, but when I attended synagogue, which I did more and more frequently as I grew older, I realized I did not share a common language with other Jews. -
Shabbat-B'shabbato – Parshat Behaalotecha No 1577: 19 Sivan 5775 (6 June 2015)
Shabbat-B'Shabbato – Parshat Behaalotecha No 1577: 19 Sivan 5775 (6 June 2015) AS SHABBAT APPROACHES Testimony for All of Humanity - by Rabbi Oury Cherki, Machon Meir, Rabbi of Beit Yehuda Congregation, Jerusalem This week's Haftarah begins with the return of the Shechina – the holy Presence – to Zion and with the significance of this process for mankind: "Sing and be happy, daughter of Zion, for I am coming, and I will dwell within you – this is what G-d says. And many nations will join together with G-d on that day." [Zecharia 2:14-15]. The end of the Haftarah describes the Shechina as an image of a Menorah, similar to the one in the Temple. The proximity of the two images is taken by the sages as proof that the Menorah will serve as testimony for all of humanity that the Shechina dwells within Bnei Yisrael. It is true that the Menorah is placed outside of the Holy of Holies, such that at first glance it would seem that it is at a lower level of sanctity than the Ark of the Covenant, where the Torah is kept. This corresponds to the notion that the nation of Yisrael, including the appearance of the Shechina within it, is of minor importance when compared to the Torah. However, Rav Kook explains that this is only true from an external point of view, but that from an internal viewpoint – since the Torah was given for the sake of Yisrael and Yisrael preceded the Torah – the Menorah is indeed holier than the Ark. -
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. -
Parshat Mishpatim 5773
Written by: Rachel Leah Lovat Editor: David Michaels Parshat Beshalach 5778 In this week’s Parasha the Bnei Yisrael have left Egypt and are at the Yam Suf The Meshech Chochma answers that there could always have been a claim trapped by the sea with the Egyptians chasing after them. They were made against the Bnei Yisrael throughout the ordeal they went through in trapped and afraid and Hashem saves them by splitting the sea so they could Egypt. However, the Kateigur - prosecuting attorney - had no voice in Egypt pass. The Midrash, a passage in the Zohar in Terumah (170b), relates a because the Bnei Yisrael were never divided in Egypt. They showed conversation that the Malachim have with Hashem as the Bnei Yisrael are tremendous achdus and unity throughout the slavery they went through. going through the Yam Suf with the Egyptians giving chase. However, Rashi explains at the splitting of the sea the Bnei Yisrael were The Malachim ask Hashem, “Why are You saving the Bnei Yisrael and divided; whilst some turned to Hashem in prayer, others wanted to go back performing miracles for them but You are destroying the Egyptians (by to Egypt and some wanted to fight the Egyptians. Once this in-fighting started, the prosecuting attorney was given a voice. He says to Hashem, “I הללו עובדי עבודה ,הללו עובדי עבודה זרה ,planning to drown them)? After all these are idolaters and these are idolaters! The Jews have descended understand why You didn’t destroy them in Egypt because in Egypt the Bnei –זרה to the 49th level of Tumah and you are saving them, but not the Egyptians?’ Yisrael were unified, so I could not say anything against them, but here at the Yam Suf the Bnei Yisrael are divided so do not deserve to be saved” The Midrash continues that it was indeed, so to speak, difficult for Hashem to save the Jews and to overcome this just claim of the Kateigur, the This idea that division and dispute gives greater voice to the accusor is prosecuting attorney, until morning came. -
Beshalach (When He Sent)
An Introduction to the Parashat HaShavuah (Weekly Torah Portion) Understanding the Torah From a Thematic Perspective Beshalach (When He Sent) 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. -
V'zot Haberacha
Parshah V’Zot HaBeracha B”H In a Nutshell The Parshah in a Nutshell V’Zot HaBeracha (Deut.33:1-34:12) and the Sukkot Torah readings The Sukkot and Shemini Atzeret Torah readings are describing G-d's creation of the world in six from Leviticus 22-23, Numbers 29, and Deuteronomy days and His ceasing work on the seventh-- 14-16. These readings detail the laws of the moadim which He sanctified and blessed as a day of or "appointed times" on the Jewish calendar for rest. festive celebration of our bond with G-d; including the mitzvot of dwelling in the sukkah (branch-covered hut) and taking the "Four Kinds" on the festival of Sukkot; the offerings brought in the Holy Temple in Jerusalem on Sukkot, and the obligation to journey to the Holy Temple to "to see and be seen before the face of G-d" on the three annual pilgrimage festivals -- Passover, Shavuot and Sukkot. On Simchat Torah ("Rejoicing of the Torah") we conclude, and begin anew, the annual Torah-reading cycle. First we read the Torah section of Vezot Haberachah, which recounts the blessings that Moses gave to each of the twelve tribes of Israel before his death. Echoing Jacob's blessings to his twelve sons five generations earlier, Moses assigns and empowers each tribe with its individual role within the community of Israel. Vezot Haberachah then relates how Moses ascended Mount Nebo from whose summit he saw the Promised Land. "And Moses the servant of G-d died there in the Land of Moab by the mouth of G-d.. -
Parshat Matot/Masei
Parshat Matot/Masei A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE Copyright © 2006-2009 by Chabad of California THE TORAHSecond,- revisedCHUMASH printingB 2009EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARYA BprojectASED ON of THE WORKS OF ChabadTHE LUBAVITCH of CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern Parkway,Published Brooklyn, by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern Parkway,[email protected] Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /Brooklyn, Fax 718-778-4148 New York 11213 718-778-0226www.kehot.com / Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L’Inyonei logo is a Chinuch,trademark Inc. -
Vaetchanan 5779
Vaetchanan Vaetchanan, 16 Av 5779 Speech from Fire Harav Yosef Carmel Our parasha describes for the second time in the Torah the incredible scene as Bnei Yisrael took a huge transformative step, going from a group who were recently slaves (deeply entrenched in the physical world) and turning into the Nation of Israel. The fearsome mountain surrounded by clouds, fire, and loud sounds, and especially the Divine Presence, is described (Devarim 5:5-25). As we have discussed many times in the past, much can be learned from multiple appearances of certain leading words in a section. The Torah is sending us a message through the choice of these words. In this section, the words are aish (fire) and the root davor , which is used in speech, whether the act or the things that are spoken. What is the connection between these two ideas? The revelation at Mount Sinai seems paradoxical. On the one hand, the One giving the Torah is the Creator of the world, who Himself is beyond anything in the physical world. He cannot even be accurately described with words like “present” or “outside,” for it is clear that He is fundamentally out of the physical world. On the other hand, the receivers of the Torah are mortal human beings, who are created from materials that Hashem created. They live in a world that is governed by nature and are affected by its rules. If a person tries to leave the world of nature, that basically means that he ceases to exist in the physical world. But here, in this one-time revelation, Bnei Yisrael received devarim (words, speech) from within fire, with fire representing the destruction of physical matter. -
The Lists of the Twelve Tribes
225 THE LISTS OF THE TWELVE TRIBES. THE twelve " sons " of Jacob, or the twelve tribes of Israel, are mentioned together and by name some twenty times in the Old Testament and once in the New. The contents of these lists vary slightly. At times Levi is one of the twelve, at times not. When Levi is omitted from the list as a tribe apart, the number twelve is completed by dividing Joseph up into Manasseh and Ephraim. This is_ well known. It is less generally observed that in Genesis we have another. early variation : Levi and Joseph both appear, but the twelfth place, subsequently occupied by Benjamin (as yet according to the story unborn), is filled by Jacob's daughter Dinah-a small tribe, as we may con clude, whose misfortunes, related mainly in the form of a. personal narrative 1 in Genesis xxxiv., were followed by early extinction. 2 In Revelation vii. the place left vacant by Dan is filled by Manasseh, though Joseph occurs later in the list. Another curious method of completing the number twelve is found in the book of Jubilees xxxviii. 5ff. ; the place of Joseph, who is absent in Egypt, is there taken by Hanoch, the eldest son of Reuben (cf. Gen. xlvi. 9). The first of the more familiar lists is obtained by com bining Genesis xxix. 31-xxx. 24, and xxxv. 16 ff~ These are the well known narratives of the births of Jacob's children ; and in them the children are naturally men tioned in the exact order of their birth. -
Speaker Materials
Speaker Materials Partnering organizations: The Akdamut – an Aramaic preface to our Torah Reading Rabbi Gesa S. Ederberg ([email protected]) ַאְקָדּמוּת ִמִלּין ְוָשָׁריוּת שׁוָּת א Before reciting the Ten Commandments, ַאְוָלא ָשֵׁקְלָא ַהְרָמןְוּרשׁוָּת א I first ask permission and approval ְבָּבֵבי ְתֵּרי וְּתַלת ְדֶאְפַתְּח בּ ַ ְקשׁוָּת א To start with two or three stanzas in fear ְבָּבֵרְי דָבֵרי ְוָטֵרי ֲעֵדי ְלַקִשּׁישׁוָּת א Of God who creates and ever sustains. ְגּבָוּרן ָעְלִמין ֵלהּ ְוָלא ְסֵפק ְפִּרישׁוָּת א He has endless might, not to be described ְגִּויל ִאְלּוּ רִקיֵעי ְק ֵ ָי כּל חְוּרָשָׁת א Were the skies parchment, were all the reeds quills, ְדּיוֹ ִאלּוּ ַיֵמּי ְוָכל ֵמיְכִישׁוָּת א Were the seas and all waters made of ink, ָדְּיֵרי ַאְרָעא ָסְפֵרי ְוָרְשֵׁמַי רְשָׁוָת א Were all the world’s inhabitants made scribes. Akdamut – R. Gesa Ederberg Tikkun Shavuot Page 1 of 7 From Shabbat Shacharit: ִאלּוּ פִ יוּ מָ לֵא ִשׁיָרה ַכָּיּ ם. וּלְשׁו ֵוּ ִרָנּה כַּהֲמון גַּלָּיו. ְושְפתוֵתיוּ ֶשַׁבח ְכֶּמְרֲחֵבי ָ רִקיַע . וְעֵיֵיוּ ְמִאירות ַכֶּשֶּׁמ שׁ ְוַכָיֵּרַח . וְ יָדֵ יוּ פְ רוּשות כְּ ִ ְשֵׁרי ָשָׁמִי ם. ְוַרְגֵליוּ ַקלּות ָכַּאָיּלות. ֵאין אֲ ַ ְחוּ ַמְסִפּיִקי ם לְהודות לְ ה' אֱ להֵ יוּ וֵאלהֵ י ֲאבוֵתיוּ. וְּלָבֵר ֶאת ְשֶׁמ עַל ַאַחת ֵמֶאֶלף ַאְלֵפי אֲלָ ִפי ם ְוִרֵבּי ְרָבבות ְפָּעִמי ם Were our mouths filled with song as the sea, our tongues to sing endlessly like countless waves, our lips to offer limitless praise like the sky…. We would still be unable to fully express our gratitude to You, ADONAI our God and God of our ancestors... Akdamut – R. Gesa Ederberg Tikkun Shavuot Page 2 of 7 Creation of the World ֲהַדר ָמֵרי ְשַׁמָיּא ְו ַ שׁ ִלְּיט בַּיֶבְּשָׁתּ א The glorious Lord of heaven and earth, ֲהֵקים ָעְלָמא ְיִחָידאי ְוַכְבֵּשְׁהּ בַּכְבּשׁוָּת א Alone, formed the world, veiled in mystery. -
Parsha Plug: Parshat Lech Lecha Bereshit 12:1-4, 15:1
בס׳׳ד Rabbanit Alissa Thomas-Newborn October 2018 Parsha Plug: Parshat Lech Lecha בראשית יב:א־ד, טו:א Bereshit 12:1-4, 15:1 א וַיּ֤ ֶֹאמר ה' א ְל־אַבר֔ם לך־לך֛ ֵמאַרְצך֥ And the Lord said to Avram, “Go forth from your land and from your 1 ֶ ָ ְֶ ְָ ֽ ְ ָ ִוּמֽמּ ַוֹלדתּך֖ ִוּמֵבּ֣ית ִאָב֑יך אל־האָ֖רץ א ֶשׁ֥ר birthplace and from your father's house, to the land that I will show you. 2 ְ ְ ָ ָ ֶ ָ ֶ ֲ אַראךּ: ב ואע ְשׂך֙ לג֣וֹי גּד֔וֹל וַאָב֣רְכך֔ And I will make you into a great nation, and I will bless you, and I will make ְֶֽ ָ ְֶֽ ֶ ָ ְ ָ ֲֽ ֶ ָ וַאגַדּל֖ה ְשֶׁמ֑ך והיֵ֖ה ְבּרָכה: ג וַאָברָכה֙ your name great, and you will be a blessing. 3 And I will bless those who ֲֽ ְָ ָ ְֶֽ ָֽ ֲֽ ֽ ְ ְמָבֲ֣רֶכ֔ ָיך ְוּמַקֶלְּלָך֖ אָאֹ֑ר וְנְִבְרכ֣וּ ְבָך֔ כֹּ֖ל bless you, and the one who curses you I will curse, and all the families of the ִמ ְשְׁפּחֹ֥ת האדָמה: ד וַיֵּ֣לך ְאַבר֗ם ַכּא ֶשׁ֨ר earth shall be blessed in you.” 4 And Avram went, as the Lord had spoken to ֲָֽ ָֽ ְֶ ָ ֲֽ ִדֶּבּ֤ר ֵאָליו֙ ה' וַיֵֶּ֥לְך ִאתּ֖וֹ ל֑וֹט וְ ְאַבָר֗ם him, and Lot went with him, and Avram was seventy five years old when he ֶבּ ָן־חֵמ֤שׁ ָשׁנִים֙ וְִשְׁבִע֣ים ָשׁנָ֔ה ְבֵּצאת֖וֹ ֵֽמָחָֽרן: .left Haran ר' חיים פלטיאל בראשית יב:ב Rav Chayim Paltiel on Bereshit 12:2 והיה ברכה. שהברכות נתונים בידך. וק' דהיינו ואברכה You will be a blessing’:...Some say this blessing is the blessing‘ מברכך.