Originally written in 2007
The gist of these two parshot is the building of the Communion Tent according to the instructions from previous parshot, Terumah and Tetzaveh. I could go through and state every detail of what was done, however, every detail given was previously mentioned and thus, is merely reiteration. Instead, I’m going free style based on the parshot.
I notice that in speaking of the Sabbath laws the phrase, “no matter where you may live,” was included. Could this be a foreshadowing of the future exile from Israel? Perhaps, that was important because they were traveling and thus, once they made it to “the land of milk and honey,” they might be tempted to drop the Sabbath? Here, also, the Torah states not to ignite fire on Shabbos, but says nothing of any other type of work. Although, the Shabbos prohibitions that come to my mind stem from the prohibition against fire lighting.
When I read about how there was too much in the way of materials, this seems to warrant discussion to me. How come we don’t have this problem anymore? Are the Jewish People becoming superficial and thus, like the rest of the world? Also, let me note that the items brought to the building site were probably items borrowed without intention of return from the Egyptians. Because of that, the people would have been keenly aware that these items come from G-d. Unfortunately, in modern times, recognition that all comes from G-d is really only given lip service. If people really believed that, then why are they keeping up with the Cohens while synagogues and Jewish charities need money?
I would also like to use this opportunity to speak about the two menorahs. In Terumah, the purple Torah (Kaplan translation) has commentary that there is actually dispute as to what the original menorah really looked like. There’s the traditional menorah that even the gentiles know. Then there’s the Maimonides menorah. This menorah has straight branches instead of curved ones. I noticed one day walking down 108th Street that one of the Sephardic shuls had that menorah on their building and I processed this. While Maimonides is studied by both Orthodox and Sephardic Jews, I read somewhere that his teachings are more predominant within Sephardim. So I noticed that they put his interpretation, rather than the mainstream interpretation on their building. If you want my opinion, I’m going to bet they’re both wrong based on the fact that there’s differing opinions. Besides which, without the Temple, does it really matter?
I noticed that the incense altar is made in gold and the sacrificial altar made in copper. Being that the incense offering is regarded more highly than offerings, it makes sense that they use the more precious metal for this altar. There are fireplace tools and a screen for the sacrificial altar but not the incense altar. I suppose the incense altar wouldn’t get as messy as the sacrificial altar, as well.
(Pekudey)
I noticed when they made Aaron’s belt; it was made of wool and linen. I have heard and read amongst Jewish law, that you can’t mix the two for clothing. Is the mixture prohibited because it is a consecrated combination? Or could Aaron’s belt been scandalous?
In the last paragraph of Exodus, it speaks of how the Cloud of G-d would rise from the Tabernacle to indicate when the people were to move on. The Tabernacle was a tent, a temporary place. Earth is a temporary home for people before they go to the world to come. Any given Jewish neighborhood in America is a temporary home away from Israel. G-d is constantly effecting changing in our lives. The temporary should not be frowned upon as it is. Anything temporary is awaiting change, hopefully improvement rather than a downgrade.
Showing posts with label d'var Torah. Show all posts
Showing posts with label d'var Torah. Show all posts
Saturday, March 5, 2011
Sunday, March 7, 2010
Interesting angles on the Shacharis Psalms...
Psalm 145: Psalm of David: We will praise Him throughout the generations, for He is our powerful and merciful One. We are obligated to tell of his mighty deeds. He will satisfy the desire of every living thing. He is close to those who sincerely wish for it. If we are on His side, He is on ours. Our mouths bestow blessings upon our G-d.
Psalm 146: Don’t look at Hashem’s people, look at Hashem, Himself. Only He has the power to overturn the laws of nature. He will look after me as both an orphan and convert.
Psalm 147: No human can count the stars and yet He counts AND names them. There are lot food analogies in this Psalm. I think David was hungry that day.
Psalm 148: This Psalm is more abstract than specific and covers the large bodies of nature, instead of more specific examples of Hashem’s praiseworthiness.
Psalm 149: The Psalm evokes the image of an Israeli celebration after they got their independence in 1948. The imagery is centered on music/dancing and patriotism.
Psalm 150: Imagery of Hashem’s omnipotence and grandiose nature. You could call this the “Larger than Life” Psalm. This transitions with blast of a shofar to musical imagery.
Psalm 146: Don’t look at Hashem’s people, look at Hashem, Himself. Only He has the power to overturn the laws of nature. He will look after me as both an orphan and convert.
Psalm 147: No human can count the stars and yet He counts AND names them. There are lot food analogies in this Psalm. I think David was hungry that day.
Psalm 148: This Psalm is more abstract than specific and covers the large bodies of nature, instead of more specific examples of Hashem’s praiseworthiness.
Psalm 149: The Psalm evokes the image of an Israeli celebration after they got their independence in 1948. The imagery is centered on music/dancing and patriotism.
Psalm 150: Imagery of Hashem’s omnipotence and grandiose nature. You could call this the “Larger than Life” Psalm. This transitions with blast of a shofar to musical imagery.
Monday, January 25, 2010
Saturday, March 14, 2009
vayakhel_pedukey
The gist of these two parshot is the building of the Communion Tent according to the instructions from previous parshot, Terumah and Tetzaveh. I could go through and state every detail of what was done, however, every detail given was previously mentioned and thus, is merely reiteration. Instead, I’m going free style based on the parshot.
I notice that in speaking of the Sabbath laws the phrase, “no matter where you may live,” was included. Could this be a foreshadowing of the future exile from Israel? Perhaps, that was important because they were traveling and thus, once they made it to “the land of milk and honey,” they might be tempted to drop the Sabbath? Here, also, the Torah states not to ignite fire on Shabbos, but says nothing of any other type of work. Although, the Shabbos prohibitions that come to my mind stem from the prohibition against fire lighting.
When I read about how there was too much in the way of materials, this seems to warrant discussion to me. How come we don’t have this problem anymore? Are the Jewish People becoming superficial and thus, like the rest of the world? Also, let me note that the items brought to the building site were probably items borrowed without intention of return from the Egyptians. Because of that, the people would have been keenly aware that these items come from G-d. Unfortunately, in modern times, recognition that all comes from G-d is really only given lip service. If people really believed that, then why are they keeping up with the Cohens while synagogues and Jewish charities need money?
I would also like to use this opportunity to speak about the two menorahs. In Terumah, the purple Torah (Kaplan translation) has commentary that there is actually dispute as to what the original menorah really looked like. There’s the traditional menorah that even the gentiles know. Then there’s the Maimonides menorah. This menorah has straight branches instead of curved ones. I noticed one day walking down 108th Street that one of the Sephardic shuls had that menorah on their building and I processed this. While Maimonides is studied by both Orthodox and Sephardic Jews, I read somewhere that his teachings are more predominant within Sephardim. So I noticed that they put his interpretation, rather than the mainstream interpretation on their building. If you want my opinion, I’m going to bet they’re both wrong based on the fact that there’s differing opinions. Besides which, without the Temple, does it really matter?
I noticed that the incense altar is made in gold and the sacrificial altar made in copper. Being that the incense offering is regarded more highly than offerings, it makes sense that they use the more precious metal for this altar. There are fireplace tools and a screen for the sacrificial altar but not the incense altar. I suppose the incense altar wouldn’t get as messy as the sacrificial altar, as well.
(Pekudey)
I noticed when they made Aaron’s belt; it was made of wool and linen. I have heard and read amongst Jewish law, that you can’t mix the two for clothing. Is the mixture prohibited because it is a consecrated combination? Or could Aaron’s belt been scandalous?
In the last paragraph of Exodus, it speaks of how the Cloud of G-d would rise from the Tabernacle to indicate when the people were to move on. The Tabernacle was a tent, a temporary place. Earth is a temporary home for people before they go to the world to come. Any given Jewish neighborhood in America is a temporary home away from Israel. G-d is constantly effecting changing in our lives. The temporary should not be frowned upon as it is. Anything temporary is awaiting change, hopefully improvement rather than a downgrade.
I notice that in speaking of the Sabbath laws the phrase, “no matter where you may live,” was included. Could this be a foreshadowing of the future exile from Israel? Perhaps, that was important because they were traveling and thus, once they made it to “the land of milk and honey,” they might be tempted to drop the Sabbath? Here, also, the Torah states not to ignite fire on Shabbos, but says nothing of any other type of work. Although, the Shabbos prohibitions that come to my mind stem from the prohibition against fire lighting.
When I read about how there was too much in the way of materials, this seems to warrant discussion to me. How come we don’t have this problem anymore? Are the Jewish People becoming superficial and thus, like the rest of the world? Also, let me note that the items brought to the building site were probably items borrowed without intention of return from the Egyptians. Because of that, the people would have been keenly aware that these items come from G-d. Unfortunately, in modern times, recognition that all comes from G-d is really only given lip service. If people really believed that, then why are they keeping up with the Cohens while synagogues and Jewish charities need money?
I would also like to use this opportunity to speak about the two menorahs. In Terumah, the purple Torah (Kaplan translation) has commentary that there is actually dispute as to what the original menorah really looked like. There’s the traditional menorah that even the gentiles know. Then there’s the Maimonides menorah. This menorah has straight branches instead of curved ones. I noticed one day walking down 108th Street that one of the Sephardic shuls had that menorah on their building and I processed this. While Maimonides is studied by both Orthodox and Sephardic Jews, I read somewhere that his teachings are more predominant within Sephardim. So I noticed that they put his interpretation, rather than the mainstream interpretation on their building. If you want my opinion, I’m going to bet they’re both wrong based on the fact that there’s differing opinions. Besides which, without the Temple, does it really matter?
I noticed that the incense altar is made in gold and the sacrificial altar made in copper. Being that the incense offering is regarded more highly than offerings, it makes sense that they use the more precious metal for this altar. There are fireplace tools and a screen for the sacrificial altar but not the incense altar. I suppose the incense altar wouldn’t get as messy as the sacrificial altar, as well.
(Pekudey)
I noticed when they made Aaron’s belt; it was made of wool and linen. I have heard and read amongst Jewish law, that you can’t mix the two for clothing. Is the mixture prohibited because it is a consecrated combination? Or could Aaron’s belt been scandalous?
In the last paragraph of Exodus, it speaks of how the Cloud of G-d would rise from the Tabernacle to indicate when the people were to move on. The Tabernacle was a tent, a temporary place. Earth is a temporary home for people before they go to the world to come. Any given Jewish neighborhood in America is a temporary home away from Israel. G-d is constantly effecting changing in our lives. The temporary should not be frowned upon as it is. Anything temporary is awaiting change, hopefully improvement rather than a downgrade.
Monday, March 9, 2009
Ki Thisa (2007)
The parshah starts off with the tax for census purposes, the monies from which were used for the building of the Communion Tent. Each man over 20, regardless of financial status, was expected to give a half shekel-no more, no less.
There was a washstand made of copper between the Communion Tent and altar. Aaron and his descendants would was their hands and feet there. They are presenting an offering to G-d, thus they must wash.
A formula was given for the holy anointing oil. The contents included: distilled myrrh, cinnamon, fragrant cane, cassia and olive oil. They would use this to anoint many of the items used for worship, as well as the kohanium. No one was to use this formula outside of this prescribed usage. If they did, they would be cut off. Then a formula for incense was given. This had the same type of restrictions to worship usage.
Then G-d picks out a group of Israelites to be the skilled laborers and their assistants. He lists again all the items he just spoke of and states that they will make all of these items, as prescribed.
There are two whole paragraphs devoted, at this point, to the importance of keeping the Sabbath. We are to do our work the other six days of the week, but not on Shabbat. This is indicative of the creation of the world in six days, followed by a day of rest.
Since Moses was gone so long, the men [as per the pro-female midrash] gathered up gold jewelry, melted it down and created a golden calf. They decided, on their own, that this was the Jewish god. We know that because the said it was Israel, and that god that brought you out of Egypt. They even sacrificed offerings to this man-made creation. I’m sorry but, what were they thinking? They create a golden calf and then decide that not only is it worthy to make offerings to, but, that it is in fact the Creator. How can man creator the being that being that created man? I think I’m liking that midrash that says us women had nothing to do with this.
G-d was beyond ticked, miffed or perturbed. He was infuriated. However, Moses was able to convince Him not to unleash His wrath on the people of Israel. After all, they Egypt would get to gloat. So, Moses comes down the mountain to see this golden calf celebration. He takes the tablets he has just brought from G-d and throws them down. Then he throws the calf into the fire and has a little chat with Aaron. Aaron blames it on the people and their bad tendencies. Moishe asks for the people that are with G-d and the Levite respond. They are given the task of killing the remaining Israelites (the ones who were involved in the golden calf incident.) For those that remained (of the golden calf incident), their punishment was a plague.
So the news came that the people were on their way to land flowing with milk and honey. However, G-d would not go with them. Instead, an angel would lead before them. This made them take off their jewelry and mourn. Moses set up a Meeting Tent where those who sought G-d would go. Moses had the privilege of speaking to G-d, as people speak to each other, one on one. Also, his aid, Joshua son of Nun, stayed in the tent, even when Moishe left it.
At this point, Moses argues to G-d that since they will go to the Promised Land via an angel and not G-d, Himself, how can Moishe really believe that he is pleasing to G-d?
G-d allows Moses to see His afterglow, that is, He passes by Moses and after He Himself has past there will still be a vision of what follows. I translate that into afterglow.
So, G-d instructs Moses to carve out another two tablets. G-d re-gives him the same words as before since he broke the first two tablets (with good cause, I might add.) As the afterglow is passing, Moses calls out to G-d speaking of His Just and merciful nature. Moishe prostrates himself and begs again that He will go with them. G-d makes a covenant to do unseen miracles for the people. G-d warns him to be careful. He will drive out the other nations but, the people must not make any treaties with these people or have anything to do with their gods.
G-d made me laugh. He tells Moses. “Do not make any cast metal idols.” It’s like... just in case they didn’t learn their lesson, let me REITERATE.
He goes on to state some other redundancies. It’s like, “I meant what I said about the Feast of Matzahs being for all time...” There’s a reminder that the first born gets redeemed. You must not appear before G-d empty handed. Again, Shabbos, keep it. Also, we shouldn’t forget Shavuoth or the Harvest Festival. Three times a year, the males should present themselves before G-d. Also, for pesach, no leaven in one’s possession when they slaughtered the lamb or leaving the sacrifice overnight. We must bring the first fruits of our land to the Temple. Do not cook meat in milk.
Moses came down the mountain with the tablets that had the Ten Commandments on them. When he came down, his face was all aglow. So, Moses would go speak with G-d, bring word down the mountain and then cover his face with a hood. As it’s written it looks like this was an ongoing thing that Moses would always wear this hood except for when he spoke with G-d and brought the words to the people.
There was a washstand made of copper between the Communion Tent and altar. Aaron and his descendants would was their hands and feet there. They are presenting an offering to G-d, thus they must wash.
A formula was given for the holy anointing oil. The contents included: distilled myrrh, cinnamon, fragrant cane, cassia and olive oil. They would use this to anoint many of the items used for worship, as well as the kohanium. No one was to use this formula outside of this prescribed usage. If they did, they would be cut off. Then a formula for incense was given. This had the same type of restrictions to worship usage.
Then G-d picks out a group of Israelites to be the skilled laborers and their assistants. He lists again all the items he just spoke of and states that they will make all of these items, as prescribed.
There are two whole paragraphs devoted, at this point, to the importance of keeping the Sabbath. We are to do our work the other six days of the week, but not on Shabbat. This is indicative of the creation of the world in six days, followed by a day of rest.
Since Moses was gone so long, the men [as per the pro-female midrash] gathered up gold jewelry, melted it down and created a golden calf. They decided, on their own, that this was the Jewish god. We know that because the said it was Israel, and that god that brought you out of Egypt. They even sacrificed offerings to this man-made creation. I’m sorry but, what were they thinking? They create a golden calf and then decide that not only is it worthy to make offerings to, but, that it is in fact the Creator. How can man creator the being that being that created man? I think I’m liking that midrash that says us women had nothing to do with this.
G-d was beyond ticked, miffed or perturbed. He was infuriated. However, Moses was able to convince Him not to unleash His wrath on the people of Israel. After all, they Egypt would get to gloat. So, Moses comes down the mountain to see this golden calf celebration. He takes the tablets he has just brought from G-d and throws them down. Then he throws the calf into the fire and has a little chat with Aaron. Aaron blames it on the people and their bad tendencies. Moishe asks for the people that are with G-d and the Levite respond. They are given the task of killing the remaining Israelites (the ones who were involved in the golden calf incident.) For those that remained (of the golden calf incident), their punishment was a plague.
So the news came that the people were on their way to land flowing with milk and honey. However, G-d would not go with them. Instead, an angel would lead before them. This made them take off their jewelry and mourn. Moses set up a Meeting Tent where those who sought G-d would go. Moses had the privilege of speaking to G-d, as people speak to each other, one on one. Also, his aid, Joshua son of Nun, stayed in the tent, even when Moishe left it.
At this point, Moses argues to G-d that since they will go to the Promised Land via an angel and not G-d, Himself, how can Moishe really believe that he is pleasing to G-d?
G-d allows Moses to see His afterglow, that is, He passes by Moses and after He Himself has past there will still be a vision of what follows. I translate that into afterglow.
So, G-d instructs Moses to carve out another two tablets. G-d re-gives him the same words as before since he broke the first two tablets (with good cause, I might add.) As the afterglow is passing, Moses calls out to G-d speaking of His Just and merciful nature. Moishe prostrates himself and begs again that He will go with them. G-d makes a covenant to do unseen miracles for the people. G-d warns him to be careful. He will drive out the other nations but, the people must not make any treaties with these people or have anything to do with their gods.
G-d made me laugh. He tells Moses. “Do not make any cast metal idols.” It’s like... just in case they didn’t learn their lesson, let me REITERATE.
He goes on to state some other redundancies. It’s like, “I meant what I said about the Feast of Matzahs being for all time...” There’s a reminder that the first born gets redeemed. You must not appear before G-d empty handed. Again, Shabbos, keep it. Also, we shouldn’t forget Shavuoth or the Harvest Festival. Three times a year, the males should present themselves before G-d. Also, for pesach, no leaven in one’s possession when they slaughtered the lamb or leaving the sacrifice overnight. We must bring the first fruits of our land to the Temple. Do not cook meat in milk.
Moses came down the mountain with the tablets that had the Ten Commandments on them. When he came down, his face was all aglow. So, Moses would go speak with G-d, bring word down the mountain and then cover his face with a hood. As it’s written it looks like this was an ongoing thing that Moses would always wear this hood except for when he spoke with G-d and brought the words to the people.
Saturday, February 14, 2009
Mishpatim
This next parshah that comes after the giving of the Torah at Mount Sinai continues on with more Torah. The laws relating to how to treat a slave are highlighted in particular. However, various laws are given throughout this parshah.
At the end of the parshah, Hashem tells Moshe to come up to mountain and there is where the Torah was actually transmitted. The parshah closes by stating that the appearance of Hashem is like a devouring flame.
At the end of the parshah, Hashem tells Moshe to come up to mountain and there is where the Torah was actually transmitted. The parshah closes by stating that the appearance of Hashem is like a devouring flame.
Was Yitro the first convert?
Was Yitro the first convert? As a convert, this most definitely interests me. After all in this parshah he brings offerings to Hashem. Then again, he went home rather than crossing into the land of Israel. However, he was with the Jewish people when they accepted the Torah. Perhaps he wasn’t a convert because of that fact. After all, he did come in before Sinai and was there at Sinai.
The rest of this parshah involves preparation for and receiving of the Torah. One controversial item surrounding this parshah is that ten statements seem to some to be the whole Torah to some people. However, the whole Torah was given. Reading the parshah it seems to me that this is the part given directly to the people, the rest was given to Moshe and Aharon.
I have some memories surrounding this parshah. The first year of my conversion, I was working as a Shabbos shiksa goy at a shul on Friday night. They had a speaker. So, there was some discussion/question and answers after the speech. I remember the rebbetzin saying that as Jews, we have to push our way in. I don’t remember how it related to the parshah, however, it struck me. While Jews have pushed the way in throughout history, here was I pushing in the opposite direction as someone who was converting. Although, no one there knew that I was converting at that time. I don’t think that really relates so well to the parshah, however, it’s a memory I have from this parshah, so I thought I’d stick it in there.
Last year, when this parshah came around, I was away for Shabbos. I was at the Intermediate Minyan of Kehilath Jeshurun on the Upper East Side. It was my first exposure to the fact that people stand for the Ten Declarations. The previous year, I had been in a class at a shul, so I missed that.
The rest of this parshah involves preparation for and receiving of the Torah. One controversial item surrounding this parshah is that ten statements seem to some to be the whole Torah to some people. However, the whole Torah was given. Reading the parshah it seems to me that this is the part given directly to the people, the rest was given to Moshe and Aharon.
I have some memories surrounding this parshah. The first year of my conversion, I was working as a Shabbos shiksa goy at a shul on Friday night. They had a speaker. So, there was some discussion/question and answers after the speech. I remember the rebbetzin saying that as Jews, we have to push our way in. I don’t remember how it related to the parshah, however, it struck me. While Jews have pushed the way in throughout history, here was I pushing in the opposite direction as someone who was converting. Although, no one there knew that I was converting at that time. I don’t think that really relates so well to the parshah, however, it’s a memory I have from this parshah, so I thought I’d stick it in there.
Last year, when this parshah came around, I was away for Shabbos. I was at the Intermediate Minyan of Kehilath Jeshurun on the Upper East Side. It was my first exposure to the fact that people stand for the Ten Declarations. The previous year, I had been in a class at a shul, so I missed that.
Sunday, February 1, 2009
To Be or Not To Be Shalach? That Is The Question
This parshah (Be Shalach) is about the trip out of Egypt. There is of course, the splitting of the sea. Then there is the rejoicing after. I know one speaker I heard speak last year, highlighted that Miriam brought a drum. She had a drum and lead the women to rejoice with that drum. Obviously, she had enough faith that this trip would turn out well. So, she made sure to pack a drum.
So as we go through the trip, the Israelites need water, Hashem uses Moshe to make the bitter water not bitter. Then when the Israelites are hungry. They wanted meat. Hashem gave them Quail for a night and then from then on they got manna. We see Shabbos is already in place at this point. They are to gather manna for Shabbos on Friday. The people were thirsty, again. This time the water came from a rock.
It seems as though people consider the Amalek the highlight of this parshah. As I’ve heard this part of this parshah highlighted with disproportion in previous years. To me, it seems like an after thought at the end of the parshah. After all, the exodus and splitting of the Sea of Reeds is the pinnacle of the parshah. However, this year, it seems particularly appropriate. As the Jewish people are currently in awe that Hashem has watched over our soldiers in the modern day attack of the Amaleks sneaking up through Gaza.
So as we go through the trip, the Israelites need water, Hashem uses Moshe to make the bitter water not bitter. Then when the Israelites are hungry. They wanted meat. Hashem gave them Quail for a night and then from then on they got manna. We see Shabbos is already in place at this point. They are to gather manna for Shabbos on Friday. The people were thirsty, again. This time the water came from a rock.
It seems as though people consider the Amalek the highlight of this parshah. As I’ve heard this part of this parshah highlighted with disproportion in previous years. To me, it seems like an after thought at the end of the parshah. After all, the exodus and splitting of the Sea of Reeds is the pinnacle of the parshah. However, this year, it seems particularly appropriate. As the Jewish people are currently in awe that Hashem has watched over our soldiers in the modern day attack of the Amaleks sneaking up through Gaza.
Sunday, January 25, 2009
Bo from 2007
The beginning of parshah Bo is the remainder of the ten plagues from Va Era. Moses warns the Pharaoh that locusts are next. They will eat all that has been leftover from the last plague, hail. So Pharaoh’s people convince him to concede, which does... almost. He stops to ask who will be going to worship G-d in the desert. When he finds out that the daughters and livestock will be going and not just the males, he changes his mind.
So, come the locusts to cover the land and eat the remainder of the land, as mentioned above. Pharaoh can’t take it. He calls for Moses and Aaron, “enough already, I’ll let you go, ok.” Ah, if it were only that easy. G-d made Pharaoh’s heart hard and he once again didn’t let the Israelite leave.
The ninth plague was darkness, darkness everywhere. Pharaoh acquiesced but, changed his mind. He was on a bit of a role with that.
Ah, the TENTH and FINAL plague: death of the first born. Now this was such a fitting plague. The Egyptians had this and that way of going after the first born. First they asked the midwives: Shifrah and Puah to check the birthstool for male babies and exterminate them. When they made excuses, then the Egyptians just decreed for the male babies to be thrown into the river. Now it was payback, all their first born males, animals and people, including Pharaoh’s son died around midnight.
This is when Nisan was instituted as the first month of the year because this is when the Israelites left slavery that had lasted more than a generation. Thus, these Israelites had spent their whole lives as slaves to Egypt. Pesach, the holiday that is upon us, started right here in this parshah. One was to pick out their lamb on the tenth of Nisan and then hold on to it until the fourteenth of Nisan.
On the fourteenth of Nisan, all Israelites would slaughter their lamb in the afternoon. They would then put the blood on the three sides of the doorframe on the outside. The lamb was roasted over a fire. Any left over was to be burned. It was to be eaten in haste.
The blood on the doorposts will cause G-d to pass over that house and not afflict it. From there it is discussed that one should clear their homes of anything leavened and they will not eat anything leavened for the duration of the Festival of Matzahs. It stresses that one does not get out of this if they are a convert or living outside of Israel. The Israelites did this exactly.
The final plague was exacted. Someone died in every house. Pharaoh summoned Moses and Aaron. He was so ticked, he not only let them leave, he couldn’t wait to get rid of them. So the people had to leave without their dough rising. They also borrowed gold and silver from the Egyptians.
It goes on to state that no gentile man may eat the passover sacrifice. They can become covenanted to G-d but, they may not eat it without that covenant (circumcision).
All first born males that initiate the womb, both man and beast must be sanctified unto G-d. Also, the Festival of Matzahs will continue for all time. We must explain to our child that we keep this festival because G-d acted on our behalf.
This is personalized for me because G-d has just delivered me from Harlem, a land very much NOT flowing with milk and honey to here in Queens, just in time to be fresh on my mind for my first Pesah.
These words will be included in the Tefillin. Passover will be a law for all time. This is where the redemption of the first born was instituted. All of this is because G-d brought us out of Egypt (and in my case, Harlem). We must remember G-d and his mercy to deliver us from our oppressors.
So, come the locusts to cover the land and eat the remainder of the land, as mentioned above. Pharaoh can’t take it. He calls for Moses and Aaron, “enough already, I’ll let you go, ok.” Ah, if it were only that easy. G-d made Pharaoh’s heart hard and he once again didn’t let the Israelite leave.
The ninth plague was darkness, darkness everywhere. Pharaoh acquiesced but, changed his mind. He was on a bit of a role with that.
Ah, the TENTH and FINAL plague: death of the first born. Now this was such a fitting plague. The Egyptians had this and that way of going after the first born. First they asked the midwives: Shifrah and Puah to check the birthstool for male babies and exterminate them. When they made excuses, then the Egyptians just decreed for the male babies to be thrown into the river. Now it was payback, all their first born males, animals and people, including Pharaoh’s son died around midnight.
This is when Nisan was instituted as the first month of the year because this is when the Israelites left slavery that had lasted more than a generation. Thus, these Israelites had spent their whole lives as slaves to Egypt. Pesach, the holiday that is upon us, started right here in this parshah. One was to pick out their lamb on the tenth of Nisan and then hold on to it until the fourteenth of Nisan.
On the fourteenth of Nisan, all Israelites would slaughter their lamb in the afternoon. They would then put the blood on the three sides of the doorframe on the outside. The lamb was roasted over a fire. Any left over was to be burned. It was to be eaten in haste.
The blood on the doorposts will cause G-d to pass over that house and not afflict it. From there it is discussed that one should clear their homes of anything leavened and they will not eat anything leavened for the duration of the Festival of Matzahs. It stresses that one does not get out of this if they are a convert or living outside of Israel. The Israelites did this exactly.
The final plague was exacted. Someone died in every house. Pharaoh summoned Moses and Aaron. He was so ticked, he not only let them leave, he couldn’t wait to get rid of them. So the people had to leave without their dough rising. They also borrowed gold and silver from the Egyptians.
It goes on to state that no gentile man may eat the passover sacrifice. They can become covenanted to G-d but, they may not eat it without that covenant (circumcision).
All first born males that initiate the womb, both man and beast must be sanctified unto G-d. Also, the Festival of Matzahs will continue for all time. We must explain to our child that we keep this festival because G-d acted on our behalf.
This is personalized for me because G-d has just delivered me from Harlem, a land very much NOT flowing with milk and honey to here in Queens, just in time to be fresh on my mind for my first Pesah.
These words will be included in the Tefillin. Passover will be a law for all time. This is where the redemption of the first born was instituted. All of this is because G-d brought us out of Egypt (and in my case, Harlem). We must remember G-d and his mercy to deliver us from our oppressors.
Saturday, January 17, 2009
Va'era D'var Torah (written 2007)
As always, the Hebrew lineage is established. In fact, the Levite lineage which was established last parshah, was established again.
The Tetragrammaton tells Moses to go to Pharoah and ask to let the Hebrew people leave to go out to the desert to worship their G-d, (the one not listed in Pharoah’s book). He tells Moses up front that Pharoah’s heart will be hardened. That’s pretty much how it goes. There are some plagues, Pharoah says he’ll let the Hebrew people go. He changes his mind. There are more plagues. He’ll let them go. He changes his mind. Also, Pharoah’s sorcerers can reproduce the plague but, only partially. It appears this makes him less willing to give in to the plagues and their Creator.
This is the parshah of the ten plagues. It was noted that the first nine can be broken down into three sets of three. In each of the first of three plagues, the warning was given to Pharoah at the Nile. In the second of three plagues, the warning was given at the palace. For the third plagues in each set, no warning was given. The tenth plague stands on it’s own. This was the plague of the first born son.
Another point to be made is that each plague was a response to the various stripped titles the Egyptians gave to the Hebrews.
On a personal note, He does always do what he says. I mean, that should go without saying, but, I’m saying it. The Tetragrammaton keeps his promises whether they are joyful or filled with dismay.
The Tetragrammaton tells Moses to go to Pharoah and ask to let the Hebrew people leave to go out to the desert to worship their G-d, (the one not listed in Pharoah’s book). He tells Moses up front that Pharoah’s heart will be hardened. That’s pretty much how it goes. There are some plagues, Pharoah says he’ll let the Hebrew people go. He changes his mind. There are more plagues. He’ll let them go. He changes his mind. Also, Pharoah’s sorcerers can reproduce the plague but, only partially. It appears this makes him less willing to give in to the plagues and their Creator.
This is the parshah of the ten plagues. It was noted that the first nine can be broken down into three sets of three. In each of the first of three plagues, the warning was given to Pharoah at the Nile. In the second of three plagues, the warning was given at the palace. For the third plagues in each set, no warning was given. The tenth plague stands on it’s own. This was the plague of the first born son.
Another point to be made is that each plague was a response to the various stripped titles the Egyptians gave to the Hebrews.
On a personal note, He does always do what he says. I mean, that should go without saying, but, I’m saying it. The Tetragrammaton keeps his promises whether they are joyful or filled with dismay.
Parsha Shemos- my summary (written 2007)
This parshah, Shemot, starts of reestablishing the Hebrew lineage up until that point. Then it talks about the new king arising that feels threatened by the Hebrew people. So, he chooses to lash out at them, not of just cause, but of fear that they could do something to him, if they wanted to.
Besides overtaxing and slave driving the Hebrews, they asked the midwives who deliver their babies to kill all boy babies. However, these women, just lied and told the king the women delivered without midwives, before they got there. So a new decree was issued: just throw the boys into the Nile!
They establish that they are about to tell the birth history for a Levite child. The child was rescued from the side of the Nile by Pharoah’s daughter. She names him Moses, for she drew him out of the water. She raises him, but he somehow maintains his Hebrew identity since he sticks up for the Hebrew who is being picked on by the Egyptian.
When Pharoah found out his adoptive grandson was in touch with his Hebrew heritage, he wanted his head. So, Moses had to flee to Midian, where he found his wife, Zipporah. They had a son, Gershom.
Time had passed and so, the Pharoah and king in Egypt passed away. The Hebrew people there, got a break from the hard labor that was put on them at the very start of this book (and parshah.) So, G-d gives Moses the mission to go back to Egypt and take the Hebrew people out of there. He warns him that it won’t be easy. Pharoah will be stubborn.
One of the most important aspects of this parshah is introduction of another name of G-d. The Tetragrammaton actually translates into a powerful statement about His various omni qualities. The name of the Tetragrammaton actually means “I was, I am, I will be.” On one hand, this is a testament to His existence across the timeline. One the other hand, it is a commitment to each and every one of us. All you have to do is put the words, “there for you” at the end of the name. The result is a statement that He was, is and ALWAYS will be there for you.
Another reassurance in this parshah is the Tetragrammaton’s mercy. When Moses was asked to speak on His behalf, he did not want to do it because he is not an eloquent speaker. Moses begged to not to be asked to this. The Tetragrammaton reassures him that it will be fine because after all, He is the one who makes things fine or not fine. However, Moses just couldn’t grasp that peace of mind and begged again because all he can think is that he is not an eloquent speaker. Well, He gives in and gives sends his brother, Aaron to speak for him. Now someone in shul asked why the tetragrammaton gave in to his lack of faith. I think it is so obvious: because He is merciful, even when we are lacking.
This parshah can also be used to debunk the concepts that are the basis of the christian faith. After all, if His name defines a timeline of existence then the idea that He became a finite being is absolutely preposterous. Additionally, He speaks of His powers again when He reassures Moshe that he will be able to speak to the Hebrew people. If one acknowledges His power, then that person is a lemech to think He is not powerful enough to decide how He issues rights to the kingdom, as is taught in that other faith.
I found the section about the circumcision confusing, but, now, it’s clearer. When the Tetragrammaton tells Moses that his first born son is Israel who should be sent out to worship Him. He is telling him, your first born son has a destiny for the Hebrew people and thus, he MUST be covenanted. At least that’s what’s it seems to me. When Jacob was referred to as Israel in the last book, it was because that statement had bearing on the Hebrew destiny. For whatever reason, Moses doesn’t stop his travels for the circumcision. However, Zipporah, his wife, represented women in a positive light by doing it for Moses.
The last part of the parshah establishes the fact that the Hebrew people were made as slaves. They were expected to work for no pay. They were beaten when they didn’t meet quotas. They were not permitted to leave. I would call that slavery.
Besides overtaxing and slave driving the Hebrews, they asked the midwives who deliver their babies to kill all boy babies. However, these women, just lied and told the king the women delivered without midwives, before they got there. So a new decree was issued: just throw the boys into the Nile!
They establish that they are about to tell the birth history for a Levite child. The child was rescued from the side of the Nile by Pharoah’s daughter. She names him Moses, for she drew him out of the water. She raises him, but he somehow maintains his Hebrew identity since he sticks up for the Hebrew who is being picked on by the Egyptian.
When Pharoah found out his adoptive grandson was in touch with his Hebrew heritage, he wanted his head. So, Moses had to flee to Midian, where he found his wife, Zipporah. They had a son, Gershom.
Time had passed and so, the Pharoah and king in Egypt passed away. The Hebrew people there, got a break from the hard labor that was put on them at the very start of this book (and parshah.) So, G-d gives Moses the mission to go back to Egypt and take the Hebrew people out of there. He warns him that it won’t be easy. Pharoah will be stubborn.
One of the most important aspects of this parshah is introduction of another name of G-d. The Tetragrammaton actually translates into a powerful statement about His various omni qualities. The name of the Tetragrammaton actually means “I was, I am, I will be.” On one hand, this is a testament to His existence across the timeline. One the other hand, it is a commitment to each and every one of us. All you have to do is put the words, “there for you” at the end of the name. The result is a statement that He was, is and ALWAYS will be there for you.
Another reassurance in this parshah is the Tetragrammaton’s mercy. When Moses was asked to speak on His behalf, he did not want to do it because he is not an eloquent speaker. Moses begged to not to be asked to this. The Tetragrammaton reassures him that it will be fine because after all, He is the one who makes things fine or not fine. However, Moses just couldn’t grasp that peace of mind and begged again because all he can think is that he is not an eloquent speaker. Well, He gives in and gives sends his brother, Aaron to speak for him. Now someone in shul asked why the tetragrammaton gave in to his lack of faith. I think it is so obvious: because He is merciful, even when we are lacking.
This parshah can also be used to debunk the concepts that are the basis of the christian faith. After all, if His name defines a timeline of existence then the idea that He became a finite being is absolutely preposterous. Additionally, He speaks of His powers again when He reassures Moshe that he will be able to speak to the Hebrew people. If one acknowledges His power, then that person is a lemech to think He is not powerful enough to decide how He issues rights to the kingdom, as is taught in that other faith.
I found the section about the circumcision confusing, but, now, it’s clearer. When the Tetragrammaton tells Moses that his first born son is Israel who should be sent out to worship Him. He is telling him, your first born son has a destiny for the Hebrew people and thus, he MUST be covenanted. At least that’s what’s it seems to me. When Jacob was referred to as Israel in the last book, it was because that statement had bearing on the Hebrew destiny. For whatever reason, Moses doesn’t stop his travels for the circumcision. However, Zipporah, his wife, represented women in a positive light by doing it for Moses.
The last part of the parshah establishes the fact that the Hebrew people were made as slaves. They were expected to work for no pay. They were beaten when they didn’t meet quotas. They were not permitted to leave. I would call that slavery.
Monday, December 15, 2008
Vayashev-Michal's synopsis of the parshah
This is the first parshah I read while in the process of conversion. Two years ago, I was at Rabbi Buchwald’s beginner services and he was reading this parshah and inserting his scholarly comments. I can still hear him scraping his throat on the name of the city Shechem.
Early in the parshah, Joseph is having dreams that indicate that he is or will be above the rest of his family. Either their sheaves bows to his sheaf in the field or the sun moon and stars were bowing to him. I would like to stop here for a second. Why is the world did Joseph share this with his brothers? He should have kept his mouth shut!
So Jacob’s brothers stuff him in a well but, change their mind and sell him to the Midianite Arabs, instead.
The next exciting discussion topic in this parshah is the discussion of spilling seed. I remember sitting through a discussion of this part of G-d’s word back when I was high school-aged and I was in church. The pastor there talked about how some people interpret this to mean spilling seeds ever. I wonder if he said it was the Jewish view. I don't remember but, every time I read this, I wonder. The point was that this man was spilling seed to avoid having children in the name of his brother and widow Tamar. These children would not have carried his name at all so, the man didn't see it worth it to have children. Garbage collection: Hashem takes him away.
There is one more brother available to fulfill this obligation to give children to Tamar and this first husband of hers, Shelah. Only Shelah must have been really young. Judah, the father of all these boys told Tamar to wait until he grew up. Really Judah thought that somehow giving Shelah to this woman, as required would cause Shelah to die. So, pretended to be a religious prostitute and got pregnant by the withholding father.
Isn’t the Torah juicy? Can you imagine a “religious prostitute”? We don’t have any of those today. Well, she kept some of his stuff and when he was upset that his daughter-in-law was pregnant, she whips out his stuff… like saying, “Ha, busted!”
Living in this time, we may not get this. So, I will break it down. This father was obligated to have her become pregnant through his family, the family of her first husband. The normal choice was to do so with the youngest brother. He made excuses in order to impede that choice. So she tricked the father and had a child by him. It’s still weird, right? We don’t do stuff like this today. Baruch Hashem. Oh, yeah, and she had twin boys.
So, then we’re back to Joseph. He was Potiphar’s assistant in Egypt. Potiphar’s wife got greedy and wanted some of young and handsome Joseph. I guess Potiphar was too old or busy to keep her happy enough. When she couldn’t get what she wanted, she accused Joseph of trying to rape her. Author comment: she wishes…
So they throw him in prison. Hashem causes him to be able to interpret dreams of the baker and the wine guy. That’s the end of this week’s parshah…
Early in the parshah, Joseph is having dreams that indicate that he is or will be above the rest of his family. Either their sheaves bows to his sheaf in the field or the sun moon and stars were bowing to him. I would like to stop here for a second. Why is the world did Joseph share this with his brothers? He should have kept his mouth shut!
So Jacob’s brothers stuff him in a well but, change their mind and sell him to the Midianite Arabs, instead.
The next exciting discussion topic in this parshah is the discussion of spilling seed. I remember sitting through a discussion of this part of G-d’s word back when I was high school-aged and I was in church. The pastor there talked about how some people interpret this to mean spilling seeds ever. I wonder if he said it was the Jewish view. I don't remember but, every time I read this, I wonder. The point was that this man was spilling seed to avoid having children in the name of his brother and widow Tamar. These children would not have carried his name at all so, the man didn't see it worth it to have children. Garbage collection: Hashem takes him away.
There is one more brother available to fulfill this obligation to give children to Tamar and this first husband of hers, Shelah. Only Shelah must have been really young. Judah, the father of all these boys told Tamar to wait until he grew up. Really Judah thought that somehow giving Shelah to this woman, as required would cause Shelah to die. So, pretended to be a religious prostitute and got pregnant by the withholding father.
Isn’t the Torah juicy? Can you imagine a “religious prostitute”? We don’t have any of those today. Well, she kept some of his stuff and when he was upset that his daughter-in-law was pregnant, she whips out his stuff… like saying, “Ha, busted!”
Living in this time, we may not get this. So, I will break it down. This father was obligated to have her become pregnant through his family, the family of her first husband. The normal choice was to do so with the youngest brother. He made excuses in order to impede that choice. So she tricked the father and had a child by him. It’s still weird, right? We don’t do stuff like this today. Baruch Hashem. Oh, yeah, and she had twin boys.
So, then we’re back to Joseph. He was Potiphar’s assistant in Egypt. Potiphar’s wife got greedy and wanted some of young and handsome Joseph. I guess Potiphar was too old or busy to keep her happy enough. When she couldn’t get what she wanted, she accused Joseph of trying to rape her. Author comment: she wishes…
So they throw him in prison. Hashem causes him to be able to interpret dreams of the baker and the wine guy. That’s the end of this week’s parshah…
Subscribe to:
Posts (Atom)