Judaism's Life-Changing Ideas a Weekly Reading of the Jewish Bible
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Emor Kohanim – Agents of God Or Man?
Emor Kohanim – Agents of God or Man? -Rabbi Moshe Pinchuk- Parahsat Emor is rife with questions. The Talmud lists eight passages that were related to Moshe upon the consecration of the Tabernacle, on the first of the month of Nissan. The appropriate place for these passages is in the parasha of Shemini, which opens with the dedication of the Tabernacle: “Eight sections were given forth on the day on which the Tabernacle was set up. They are: the section of the priests, the section of the Levites, the section of the ritually unclean, the section of the sending of the ritually unclean [out of the camp], the section commencing ‘After the death’…” Several of these passages are set forth in this week’s parasha, Emor: A. The section of the priests (kohanim): Rashi makes the following comment: “The section of the priests – “Speak to the kohanim,” which contains the laws of the kohanim. Because these laws were required that day in order for the kohanim to work in the Tabernacle, it was necessary for Hashem to convey them at that time.” According to Rashi, the “section of the priests” mentioned in the Talmud is the passage comprised of the first several verses of Parashat Emor. These verses set forth prohibitions relating to priestly ritual uncleanliness and marriage, as well as physical defects that disqualify a priest from working in the Tabernacle and the Temple. Why was this passage relocated from the parasha of Shemini to the beginning of Emor? B. The section of the ritually unclean: This section is identified as the passage beginning with the words “that they shall separate themselves from the holy [sacrifices] of the children of Israel.” This passage sets forth the laws of ritual cleanliness that pertain to the consumption of terumah (priestly contributions) and kodashim (holy sacrifices). -
Spark, the Tribe Parasha Activity Sheet That Will Help You Bring Judaism to Life in a Varied and Exciting Way
Welcome to Spark, the Tribe Parasha activity sheet that will help you bring Judaism to life in a varied and exciting way. I’d like these activities to enthuse the children and show them how the Torah given almost 3500 years ago is still as relevant and as exciting in our lives today. Thank you for offering to run a Children’s Service, for all the hard work you put into it and for making a real difference to so many young people. The US is very proud of the numerous Children’s Services that are run every week across the UK and this would not happen without you. Spark gives you an overview of the weekly Parasha, songs, an activity, discussion questions or D’var Torah linked to the Parasha or important event that week. Every Children’s Service will be different, in terms of how many participants there are, their age range, its length and the varying abilities of the children. Please read through the document and find the activities that will best suit the needs of your group. It is advisable to read it before Shabbat in case there is some preparation that may be needed in advance. I am sure the children at your shul will benefit from Spark. Please be in touch if you have any queries, feedback or if we can be of any help. Thank you again for the work you do in enabling so many young Jews to access their heritage and traditions in such an exciting way. All it takes is a small spark of interest, to ignite a flame of passion for Judaism. -
Parashat Behar Bechukotai
Kol Rina An Independent Minyan Parshiyot Behar - Bechukotai May 16, 2020 *** Iyar 22, 5780 Kol Rina – An Independent Minyan, is a traditional egalitarian community. We are haimish (homey/folksy), friendly, participatory, warm and welcoming. We hold weekly services in South Orange as well as holiday services and celebrations which are completely lay led. We welcome all to our services and programs from non-Hebrew readers to Jewish communal and education professionals. Behar – Bechukotai in a Nutshell https://www.chabad.org/parshah/article_cdo/aid/2904/jewish/Behar-Bechukotai-in-a-Nutshell.htm On the mountain of Sinai, G-d communicates to Moses the laws of the Sabbatical year: every seventh year, all work on the land should cease, and its produce becomes free for the taking for all, man and beast. Seven Sabbatical cycles are followed by a fiftieth year—the Jubilee year, on which work on the land ceases, all indentured servants are set free, and all ancestral estates in the Holy Land that have been sold revert to their original owners. Additional laws governing the sale of lands, and the prohibitions against fraud and usury, are also given. G-d promises that if the people of Israel will keep His commandments, they will enjoy material prosperity and dwell secure in their homeland. But He also delivers a harsh “rebuke,” warning of the exile, persecution and other evils that will befall them if they abandon their covenant with Him. Nevertheless, “Even when they are in the land of their enemies, I will not cast them away; nor will I ever abhor them, to destroy them and to break My covenant with them; for I am the L-rd their G-d.” The Parshah concludes with the rules on how to calculate the values of different types of pledges made to G-d. -
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. -
Rebuke in Tanḥuma- Yelammedenu Literature
chapter 8 An Inescapable Obligation: Rebuke in Tanḥuma- Yelammedenu Literature The final chapter of our exploration of early Jewish and Christian responses to Lev. 19:17 takes us to a late (or “post-classical”) midrashic text of ambigu- ous provenance: Midrash Tanḥuma. Like the term Midrash, Tanḥuma refers to both a process or genre of literature and an actual work.1 What I shall refer to as Tanḥuma Yelammedenu or simply Yelammedenu denotes a process or genre of Midrash that involves a particular set of features, especially a record of stu- dents requesting of a teacher that he teach them – yelammedenu rabbenu, the phrase from which this genre derives its name.2 Yelammedenu traditions ap- pear in a number of later midrashic texts including Shemot Rabbah, Bemidbar Rabbah, and Devarim Rabbah, as well as Pesiqta Rabbati. What I shall designate here as Midrash Tanḥuma or simply Tanḥuma is a collection of midrashim or- ganized according to a triennial cycle of Pentateuchal readings. This collec- tion, which will be our primary focus, appears in two main versions typically referred to as the “printed edition” and the “Buber edition,” the latter named for its editor Salomon Buber. Previous generations of scholars debated the existence of an “early Tanḥuma” that preserved more “original” versions of the traditions found in our extant collections.3 There has also been significant debate over the dating of the Tanḥuma collections more generally. Contemporary work on Tanḥuma Yelammedenu suggests that this genre “began to crystallize toward the end of the Byzantine period in Palestine (5–7th cen. CE), but continued to evolve and spread throughout the Diaspora well into the Middle Ages, sometimes devel- oping different recensions of a common text.”4 The major versions of Midrash Tanḥuma as we know them stem from the medieval period with the printed edition likely redacted in geonic Babylonia and the Buber edition redacted in 1 See Bregman, Sifrut Tanḥuma-Yelammedenu, chap. -
Parshat Naso
Parshat Naso 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. -
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. -
Bereishit Vol.27 No.1
crtah, vacug s; Volume 27 BEREISHIT No. 1 SHABBAT MEVARCHIM Daf Hashavua 18 October 2014 • 24 Tishrei 5775 Shabbat ends in London at 6.48 pm Artscroll p.2 • Hertz p.2 • Soncino p.1 Rosh Chodesh Cheshvan is next Friday and Shabbat In loving memory of Susi and Freddie Bradfield Sara Gitel bat Mordechai Menachem l’’z and Yaacov ben Zvi l’’z Journeys with The Book of Yehoshua (Joshua) Chapters 1 & 2 the Prophets: Part 1 by Rabbi Dr Moshe Freedman, Northwood United Synagogue This series will aim to cover the major events in concepts together, describing Rachav as a the first books of the Biblical Prophets. We will woman of exceptional beauty (Megillah 15a) give a summary of the relevant passages before who was indeed an innkeeper and was therefore analysing some of the key elements. visited by many of the leaders and monarchs Summary: The first two chapters of the book of (Zevachim 116b). This may also have made it a Yehoshua detail the preparation and ultimate good place for spies to be less obtrusive. entry into the Promised Land. Yehoshua The Talmud (Megillah 14b) relates that Rachav dispatched two men, identified by eventually converted to Judaism and the Midrash (Bamidbar Rabbah married Yehoshua. Tosafot (great 16:1) to be Calev ben Yefuneh and Torah scholars who lived mainly Pinchas ben Elazar HaKohen, to in France and Germany, many spy out the area and city of Jericho. of whom were descendents They arrived at the home of Rachav, whose of Rashi) raise an interesting house was built into the wall of the city. -
Ki Tissa Torah Together ּכי תשא “When You Take” Exodus 30:11 – 34:35
© 2016 Torah Together Study Series www.torahtogether.com Parashah 21 Ki Tissa Torah Together ּכי תשא “When you take” Exodus 30:11 – 34:35 While the previous two Torah portions focused in some detail on the construction of the Tabernacle and its associated articles, this portion returns to the story of the Israelites and describes a key event which occurred as they were encamped at the foot of Mt. Sinai. Also, we will witness a meaningful encounter between Moses and God from which much can be learned about the character of our God. Census and Atonement 1. Atonement Money - 30:11-16 In this passage, God ties When were the Israelites to pay their atonement money? How the paying of atonement much did they pay? What aspects of this command of God do you find with the taking of a interesting? census. In ancient times, The atonement money was paid whenever a census was taken. It taking a census was was a half shekel (less than $1) per person over 20. Every life is of typically done in equal value to God. A census was usually associated with preparation for war. Only conscription in preparation for war. A census was to be taken only able-bodied men were at the command of God. counted and the purpose was to assess an army’s ability to defeat an enemy. 2. Bronze Laver - 30:17-21 By counting the money What was the purpose of the bronze laver or wash basin? Why was received in this way, it necessary? What significance does this have in the life of the believer Israel’s leaders knew how today? many soldiers they could The laver was placed between the altar and the entrance to the tent take to battle. -
Kolot: September 2019
Jewish Community of Amherst Kolot — JCA Voices | Sept 2019 | Elul 5779 – Tishre 5780 Devarim: Words from our Rabbi Programs and Events Calendar Our Community Message from Vice-Presidents Ritual Life Calendar and Notes Communal Life and Learning Spotlight on Committees Detail of ark in the main sanctuary from photo by Bob Solosko Donations JCA 50th Anniversary In The Valley 1969-2019 JCA Administration Highlights this Month Memories and Music, September 15 Shabbat Ne'imah, September 20 Rosh Hashanah begins at sundown on September 29 Devarim: Words from Our Rabbi Dear JCA, Rabbi Weiner wants I want to use my space this month to give you a brief update to make sure the on the accomplishments of the JCA’s “Green Team.” This community knows he working group was formed following the Jewish Climate is available and eager Action Network’s conference in Boston, in late March, and to visit at home, or has been working diligently ever since to raise the profile in the hospital, with of climate and general ecological activism at the JCA. If you people who are unwell follow environmental news as closely as I do, then you no or otherwise in need of doubt are similarly aware of the urgency, and have probably some spiritual support. The important step is also lost some of the same sleep… to make sure he knows First a big accomplishment! Thanks to the recommendation of a Green Team you are in need! member, and the focused work of our administrative director, Ann Wetherbee, who Please don’t hesitate is also a dedicated member of the team, the JCA now contracts with a composting to contact him directly company to keep our paper waste and food scraps out of the landfill, where they at rabbiweiner@ would only rot to no end and release additional methane into the atmosphere. -
National Tracking Poll 200766
National Tracking Poll Project: 200766 N Size: 1991 Registered Voters Margin of Error: 2% Topline Report July 17-19, 2020 Question Response Frequency Percentage P1 Now, generally speaking, would you say that things in the country are going in the right direction, or have they pretty seriously gotten off on the wrong track? Right Direction 537 27% Wrong Track 1454 73% P3 Now, thinking about your vote, what would you say is the top set of issues on your mind when you cast your vote for federal offices such as U.S. Senate or Congress? Economic Issues – like taxes, wages, jobs, 635 32% unemployment, and spending Security Issues – like terrorism, foreign policy, and 254 13% border security Health Care Issues – like the 2010 health care law, 394 20% Medicaid, other challenges Seniors Issues – like Medicare and Social Security 295 15% Women’s Issues – like birth control, abortion, and equal 90 5% pay Education Issues – like school standards, class sizes, 116 6% school choice, and student loans Energy Issues – like carbon emissions, cost of 78 4% electricity/gasoline, or renewables Other: 128 6% POL1 Thinking about the November 2020 general election for president, Congress, and statewide offices, how enthusiastic would you say you are in voting in this year’s election? Extremely enthusiastic 852 43% Very enthusiastic 355 18% Somewhat enthusiastic 361 18% Not too enthusiastic 246 12% Not at all enthusiastic 177 9% POL2 Compared to previous elections, are you more or less enthusiastic about voting than usual? More enthusiastic about voting 947 48% About the same 646 32% Less enthusiastic about voting 298 15% Don’t know / No opinion 101 5% Page | 1 Question Response Frequency Percentage POL3 If the election for U.S. -
'Cancel Culture' Doesn't Stifle Debate, but It Does Challenge the Old Order Billy Bragg
'Cancel culture' doesn't stifle debate, but it does challenge the old order Billy Bragg Speech is only free when everyone has a voice – that’s why young people are angry Outside Broadcasting House in London, the BBC has erected a statue to one of its former employees, George Orwell. The author leans forward, hand on hip, as if to make a telling point. Carved into the wall beside him is a quote from the preface of Animal Farm: “If liberty means anything at all, it means the right to tell people what they do not want to hear.” It’s a snappy slogan that fits neatly into a tweet, but whenever I walk past this effigy of the English writer that I most admire, it makes me cringe. Surely the author of Nineteen Eighty-Four would understand that people don’t want to hear that 2+2=5? For Orwell’s quote is not a defence of liberty; it’s a demand for licence, and has become a foundational slogan for those who wilfully misconstrue one for the other. Over the past decade, the right to make inflammatory statements has become a hot button issue for the reactionary right, who have constructed tropes such as political correctness and virtue signalling to enable them to police the limits of social change while portraying themselves as victims of an organised assault on liberty itself. The latest creation in their war against accountability is “cancel culture”, an ill-defined notion that takes in corporate moves to recognise structural racism, the toppling of statues, social media bullying, public shaming and other diverse attempts to challenge the status quo.