Torah Sparks 5761

SHEMOT January 20, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Exodus 1:1-6:1; Hertz Chumash, page 206 Triennial Cycle III: Exodus 4:18-6:1; Hertz Chumash, page 220 Haftarah: Isaiah 27:6-28:13, 29:22-23; Hertz Chumash, page 225 (1:1-14) A list of the sons of Jacob/Israel who came to Egypt. The beginning of the enslavement. The building of the store-cities and other acts of oppression. (1:15-22) The midwives disobey Pharoah’s orders to kill all male Israelite newborns. He then orders every newborn boy to be drowned in the Nile. (2:1-10) A boy is born. His parents hide him for three months. His mother puts him into a reed basket and floats him on the Nile, where he is found by Pharaoh’s daughter. She names him Moses. He is raised in the royal palace. (2:11-25) Moses goes out to his people and sees their suffering. He kills an Egyptian who was beating an Israelite, and is forced to flee to Midian. He marries Zipporah and works for her father as a shepherd. Meanwhile, God hears the suffering of the Israelites, and determines to help. (3:1-10) The revelation at the burning bush. Moses is called by God to be a prophet and a leader of the people. He will be God’s agent in freeing Israel from slavery in Egypt. (3:11-4:17) Moses expresses anxiety and doubt about his worthiness for the task. God encourages and reassures him, and gives signs to Moses to prove to the Israelites that he is indeed God’s messenger. All in all, Moses refuses God’s assignment five times, and God provides five counterarguments. Finally, Moses accepts the task. (4:18-23) Further instructions from God to Moses. (4:24-26) A peculiar incident during the journey to Egypt: Zipporah circumcises their son to ward off danger to Moses. (4:27-31) God sends Aaron to meet Moses, and together they convince the people that God has sent them. (5:1-6:1) Moses and Aaron’s first confrontation with Pharaoh fails. Pharaoh retaliates by oppressing the Israelites even more harshly. The Israelites blame Moses and Aaron for making their plight worse. Moses complains to God, who reassures him that he will soon see what God will do to Pharaoh.

Discussion Theme 1: Confronting the Enemy Afterward Moses and Aaron went and said to Pharaoh, “Thus says the Lord, the G-d of Israel: Let My people go that they may celebrate a festival for Me in the wilderness.” But Pharaoh said, “Who is the Lord that I should heed Him and let Israel go? I do not know the Lord, nor will I let Israel go.” (Exodus 5:1-2) A. Cecil B. DeMille did it differently, and in the difference lies the gap between western culture and biblical culture. In the movie, “The Ten Commandments,... great stress is put on the physical, visual trappings of Pharaoh’s court, apparently no expense was spared to bring costumes, sets, and extras, and the result causes the audience to focus on the splendor of Egyptian culture, despite the fact that it is peopled by the villains of the story. In contrast, the Bible says practically nothing about the visual backdrop of the Plague Narrative... Exodus strips down Egyptian culture by making it disappear, and by ridiculing its gods... This profoundly “anti-cultural” stance... was characteristic of Israel’s world view and was a mystery to the Greeks and Romans who centuries later conquered the land; it was to stand the people of Israel in good stead in the wanderings though the centuries. (Everett Fox, “Now These Are The Names,” p. 9-10) B. Thus, the scene is set for the first confrontation between Moses, Aaron, and Pharaoh. It is not a happy scene, either. Pharaoh displays remarkable arrogance. “Who is this ‘G-d’ that I should obey him and send forth Israel? I do not know G-d, nor will I send forth Israel.” Ironically, Pharaoh’s opening salvo, so full of bravado, seals his death sentence. In denying knowledge of G-d, much like his predecessor denied knowledge of Joseph, he calls down divine wrath. Pharaoh, who claims to be a creator-god, “The Nile is mine, I have created it” (Ezek. 29:3), will be utterly smashed by the Creator of the Universe. Pharaoh either mistakes Aaron and Moses’ mission for one of posturing - they do not really have divine power behind them - or, worse, thinks he can take on G-d. His dismissal of Moses and Aaron and subsequent intensification of oppression of the Israelites is a Pyrrhic victory. His brash challenge will be brief and result in enormous cost to all of Egypt. (Burton L. Visotzky, “The Road to Redemption,” p. 87-88) Discussion Sparks: We know this story so well that we often don’t stop to see the subtle lessons the narrative has to teach. What does this story have to teach us about popular uprisings? What is the difference in the situation between the citizens of Yugoslavia and those living under the Palestinian Authority? What turns a cause into a revolution? Which revolution is similar to our text and which is not? Why? Why did the Israelites fail to stage a popular uprising if their ‘cause’ was just? Why was Moses uniquely qualified to be their spokesperson in this confrontation?

Discussion Theme 2: Confronting G-d Then Moses returned to the Lord and said, “O Lord, why did you bring harm upon this people? Why did you send me? Ever since I came to Pharaoh to speak in Your name, he has dealt worse with this people; and still you have not delivered Your People.” (Exodus 5:22-23) A. “Good morning to You, Lord of the world! I, Levi Yitzhak, son of Sarah of Berditchev, approach you with a legal matter concerning Your people of Israel. What do you want of Israel? It is always, ‘Command the Children of Israel!’ It is always, ‘Speak to the Children of Israel!’ Merciful Father; There are so many people in the world! Persians, Babylonians, Edomites! Russians, Germans English... What do they say: ‘Our kingdom is the kingdom!’ ‘Our emperor is the emperor!’ But I, Levi Yitzhak, son of Sarah of Berditchev, say, Yisgadal v’ Yiskadash Shemay Rabo! Glorified and sanctified be His great name! And I, Levi Yitzhak, son of Sarah of Berditchev, say: I shall not go hence, nor budge from my place until there will be a finish until there be an end to our suffering...Glorified and Sanctified be His name!” (SimonCertner, “101 Jewish Stories,” Board of Jewish Education NY, p.53-54) Discussion Sparks: How do we, as Jews, question G-d’s will? Does Rabbi Levi Yitzhak of Berditchev sound a little more defiant than he’should be? Have there been other Jews and other instances in history when this kind of ‘defiance’ of G-d took place? How might G-d respond to our confrontation? Why does Judaism allow “loving defiance” of G-d?

VAERA January 27, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Exodus 6:2-9:35; Hertz Chumash, page 232 Triennial Cycle III: Exodus 8:16-9:35, page 240 Haftarah: Ezekiel 28:25-29:21, page 244 (6:2-9) God reminds Moses of the Covenant He made with the patriarchs, and announces to him the coming redemption of the Israelites from slavery. Moses tells the Israelites, but they are too fearful to listen to him. (6:10-13) Moses is disheartened, and reluctant to go before Pharaoh. (6:14-27) The genealogy of the tribe of Levi. (6:28-30) Moses continues to doubt his ability to carry out his task, saying: “I am of impeded speech”. (7:1-7) God encourages Moses and Aaron by giving him a glimpse of the successful future of their mission. (7:8-13) Moses and Aaron demonstrate their miraculous sign before Pharaoh: the staff transformed into a serpent. Pharaoh’s magicians duplicate this feat, but then Aaron’s “snake” swallows up theirs. (7:14-25) The Ten Plagues begin. The first turned the Nile into blood. (7:26-8:11) The second plague: frogs. (8:12-15) The third plague: lice. (8:16-28) The fourth plague: beasts (Rashi). (9:1-7) The fifth plague: domestic animals’ disease. (9:8-16) The sixth plague: boils. (9:17-35) The seventh plague: Hail. Theme 1: Judaism’s View of Marital Sexual Relations This time tomorrow I will rain down a very heavy hail, such as has not been in Egypt from the day it was founded until now. Therefore, order your livestock and

everything you have in the open brought under shelter; every man and beast that is found outside, not having been brought indoors, shall perish when the hail comes down upon them! (Exodus 9:18-19) A. The plague of hail, why did it come upon the Egyptians? Because they had assigned Israelites to be planters of gardens, orchards, and of all kinds of trees, all these located in the outermost parts of the wilderness, so that the Israelites would not be able to go to their homes where they could couch with their wives and be fruitful and multiply, (as the Holy One had commanded them). Therefore the Holy One sent down hail which broke all the plants the Israelites had set out... (Eliyahu Rabbah p. 42 from “Tanna Debe Eliyyahu”, Braude and Kapstein translation, p. 99) B. In its proper setting, sex is a mitzvah. The marital sex obligation is defined by halachah in terms both of frequency and quality. The husband may not be “pious” at his wife’s expense and pursue ascetic inclinations to the neglect of the marital mitzvah. For example, when asceticism became popular among both Jewish and Christians in the Middle Ages, there was, according to Gershom Scholem, “one important difference, that nowhere among the Jewish ascetics did penitence extend to sexual abstemiousness in marital relations.” Moreover, the husband has the mitzvah of quality as well; he is to “give happiness to the woman he has married” (Deut. 24:5) in this matter of sex relations. The sex act itself is described in the classic Jewish sources as both good and holy. (David Feldman in “The Second Jewish Catalogue” Strassfeld and Strassfeld; p. 94) C. Sex is one important arena where this aspiration (holiness) must be manifest. Singling out one person as your marital partner through the Jewish betrothal ceremony is called, in Hebrew, kiddushin, the term indicates that each person is now uniquely the marital partner of the other and that their relationship should be one deserving of G-d’s blessing. Sex, as understood in the Jewish tradition, can distance one from G-d if one violates some of Judaism’s norms relevant to it, but sex can also bring human lives closer to G-d as one fulfills the divine purposes of companionship and procreation... Thus, sex, in the Jewish tradition, can be a vehicle not only for pleasure, celebration, and wholeness, but also for holiness. (Elliot Dorff; This Is My Beloved, This Is My Friend: A Rabbinic Letter on Intimate Relations; A paper of the Commission on Human Sexuality: The Rabbinical Assembly; p.13) Discussion Sparks: The Midrash wishes to makes a strong point when it mentions a forced separation of husbands and wives was enforced during the Egyptian slavery. Why would Egypt want to keep the slaves apart? What attitude does this enactment reflect? What does the Midrash above tell us about Judaism’s understanding of the role of sex in a person’s life? Where is marital sexual relations on the list of important values in Judaism? Let’s analyze modern society’s view of the role of sex in comparison with the traditional Jewish position? Is it a time for a change in this matter? What do you project it will be

like in for the 22nd century? Discussion Theme 2: Kindness and the Scorched Earth Battle Plan Now the flax and barley were ruined, for the barley was in the ear and the flax was in bud; but the wheat and the emmer were not hurt, for they ripen late (Exodus 9:31-32) A. Why does Pharaoh say “The Lord is righteous” (Ex. 9:27) at the time of the hail? Because before this plague he was warned to shelter the livestock and the people. (Hayyim Halpern; Torah Dialogues; Jewish Bible Association; p.52-53) B. It therefore seems that the miracle done here was simply bringing a plague that would not destroy unripe crops, although the Egyptians deserved to have all their crops destroyed. Instead, Hashem destroyed only the flax and the barley, while sparing the wheat and spelt, itself a great wonder... At first sight, it is difficult to understand why Hashem performed these miracles to allow the Egyptians to survive, From here, however, we can see a fundamental principle in Hashem’s conduct of the world: he inflicts punishment only because of the benefit that will come out of it. This is why Rashi gives a reason fro each of the plagues, since only by knowing the reason for their punishment would the Egyptians know why they had to repent. Thus the wheat and spelt were spared, even though that required a miracle, since an equal benefit could be realized from the plague without destroying them. (Moshe Feinstein; Darash Moshe; p. 103-104) Discussion Sparks: Humans plan the complete destruction of an enemy, but G-d seems to have a different strategy. Why do the plagues seem to have a purpose and a reason? What is it that G-d wants from the Egyptians and what does He want to teach the People of Israel? How does this plague help Pharaoh understand the G-d of Israel and us to understand G-d? Why do you think the plagues do not stop here? Why are the next plagues part of the next parashah? (Hint: Follow the changes in Pharaoh’s reactions).

BO February 3, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Exodus 10:1-13:16; Hertz Chumash, page 248 Triennial Cycle III: Exodus 12:29-13:16; Hertz Chumash, page 258 Haftarah: Jeremiah 46:13-28; Hertz Chumash, page 263 (10:1-29) The eighth plague, locusts, and the ninth, darkness. (11:1-3) God announces to Moses the last and decisive plague, and instructs him to tell the people to prepare for leaving by asking the Egyptians for jewels and gold, which the Egyptians, overawed by events and by Moses’ apparent power, readily give. (11:4-10) Moses announces the tenth plague to Pharaoh, and the slaying of all the first-born of Egypt, but God hardens Pharaoh’s heart and he does not respond to this final ultimatum. (12:1-13) The Passover sacrifice in Egypt. The Israelites are commanded to take a lamb, slaughter it on the 14th of Nisan, at twilight, mark the doorposts of their houses with its blood, and eat the lamb on the eve of the 15th. On that same night, God struck down all the first-born of Egypt. (12:14-20) Passover for the generations: The Israelites are commanded to observe this festival, the 15th of Nisan, for all time. For the entire seven days of the festival they shall not eat, or even possess, any leaven. (12:21-28) Moses and Aaron convey the Passover commandments to the people. (12:29-36) The first-born of Egypt all die, and the Egyptians capitulate. The Israelites prepare to leave. (12:37-42) The Israelites leave Egypt. (12:43-13:10) The laws of the Paschal lamb sacrifice for future generations, the dedication to God of the firstborn, and further details concerning the observance of Passover. (13:11-16) Laws concerning redemption of the first-born, the telling of the Passover story, and the tefillin.

Discussion Theme 1: Who’s Sorry Now? And Pharaoh arose in the night, with all his courtiers and all the Egyptians because there was a loud cry in Egypt; for there was no house where there was not someone dead. He summoned Moses and Aaron in the night and said, “Up, depart from among my people, you and the Israelites with you! Go, worship the Lord as you said! (Exodus 12:30-31) A. This tells us that he (Pharaoh) went around to the doors of the city and cried, “Where does Moses live? Where does Aaron live?” (Mechilta and Rashi) B. This happened because Moses and Aaron lodged close to the vicinity of the palace that night so that Moses’ words would be fulfilled, as he said, ”and all these courtiers shall come down unto me, and bow down unto me, saying: Get thee out”. (Ex.11:8) And when Pharaoh came to them, they sent messengers to the land of Goshen where the children of Israel dwelled, giving them permission to leave, and they all assembled in Rameses. By that time, it was already well into the day. From there they journeyed with a high hand, with Moses at their lead... since from the time Pharaoh gave them permission to go, which was at night, they were already deemed as going forth form Egypt... This teaches us that the redemption from bondage took place at night although the actual exodus took place during the day. (Ramban) Discussion Sparks: Why isn’t it enough that Pharaoh let us go, why does it matter if it was day or night? Why is it so important that the prophecies of Moses are fulfilled exactly as he recited them? Why must there always be a reconciliation between every text in the entire Torah? Is this in order to give the Torah credence? Could the Torah still be true if there were some “unexplained” inconsistencies? Where do we go to find answers when there are seeming inconsistencies? Discussion Theme 2: The Dangers of Being First The Lord spoke further to Moses, saying, “Consecrate to Me every first-born; man and beast, the first issue of every womb among the Israelites is Mine.” (Exodus 13:1-2) A. There is no evidence that human sacrifice was ever legitimate in Israel and that the redemption of the first-born was a substitutional offering to compensate G-d for the loss of human sacrifice. It is likely that such a link existed in prehistoric times and that an awesome, mysterious relationship between the first-born and the Creator was felt to have continued. The exodus experience deepened this bond and made the redemption of the first-born into a permanent rite of gratitude rather than substitution. (W. Gunther Plaut, The Torah: A Modern Commentary; p. 468) B. What is the meaning of the Fast of the First Born (on the day before Pesach)? If the first-born is celebrating their salvation from the final

plague, why a fast and not a celebration? And if they do fast, why is this fast so easily broken with a siyyum, a celebration upon the completion of a Massechet of Talmud? The answer, according to one commentator is that the real reason for the fast is the sorrow of the first-born over losing the prerogative of leading the family in the sacrificial service. When the People of Israel worshiped the golden calf, the ritual duties of the firstborn were taken from them and given to the Levites, who were designated as the first-born of all Israel. Since the pascal sacrifice was slaughtered on the day before Pesach, this is the day that the first-born miss this duty that once brought them closer to G-d. So they fast on the day before Pesach for the sin that caused them to lose their ritual leadership. The reason we break the fast after our study is because the first-born realize with our study that talmud Torah keneged kulam “the study of Torah is better than anything” and they are comforted for their loss. (My thanks to Professor Israel Frankus of the Jewish Theological Seminary, who shared this with my Talmud Class when I was his student) Discussion Sparks: The Torah is full of places where it puts the first-born ahead of all the other children in a family. Not only the first-born of humans, but even the firstlings of animals and the first fruits of the harvest; they all belong to G-d. Why does G-d demand the first of everything we own? What does this teach us about the relationship we have with G-d? Why is the sacrifice of the first-born considered better than a sacrifice of something that came later? Do we give up the first of anything to G-d anymore? With whom do you share the many “firstm oments” in your life?

BESHALAH - SHABBAT SHIRAH February 10, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Exodus 13:17-17:16; Hertz Chumash, p. 265 Triennial Cycle III: Exodus 14:26-17:16, p. 269 Haftarah: Judges 4:4-5:31, p. 281 (13:17-22) The beginning of the Exodus, and its route through the desert. The pillar of cloud and the pillar of fire. (14:1-14) The Egyptians pursue the Israelites and catch up to them at the shore of the sea. The Israelites panic, and Moses reassures them. (14:15-18) God tells Moses that He will save Israel; they will cross the sea on dry land. (14:19-25) The splitting of the sea. The Israelites pass through safely. The Egyptians pursue them into the sea. (14:26-31) At God’s command, Moses stretches his hand forth over the sea; its waters close up again, and the pursuing Egyptians are drowned. (15:1-21) The Song at the Sea, sung to God in praise and thanksgiving. (15:22-26) The continuation of the journey; the bitter waters at Marah. (15:27-16:36) The encampment at Elim; God feeds the Israelites with manna and quail. (17:1-7) The miracle of the water from the rock. (17:8-16) The war against Amalek, the archetype of the enemies of Israel. Discussion Theme: Sizing Up the Enemy The Lord will reign for ever and ever (Exodus 15:18) A. A major concern of the poet is G-d’s kingship, with which he ends the poem... this is no accident, nor is it inappropriate; since Chapters 4 and 5 the story of the Exodus has revolved around just who shall be king (G-d or Pharaoh) and just who shall be served. By the end of Chapter 14 this is no longer an issue. The victorious YHVH can now be acclaimed as king, while we hear nothing further of Pharaoh. (Everett Fox; The Schocken Bible: Vol 1 The Five Books of Moses; p. 334)

B. Thus all the Egyptians were drowned. Only one was spared, Pharaoh himself. When the children of Israel raised their voices to sing a song of praise to G-d at the shores of the Red Sea, Pharaoh heard it as he was jostled hither an thither by the billows, and pointed his finger heavenward, and called out; “I believe in Thee, O G-d! You are righteous, and I and my people are wicked, and I acknowledge now that there is no god in the world beside Thee.” Without a moment’s delay, Gabriel descended and laid an iron chain around Pharaoh’s neck, and holding him securely, he addressed him thus: “Villain, yesterday you did say, ‘Who is the Lord that I should hearken to His voice?’ and now you say, ‘the Lord is righteous?’” With that he let him drop into the depths of the sea and there he tortured him for 50 days, to make the power of G-d known to him. At the end of the time he installed him as king of the great city of Nineveh, and after the lapse of many centuries, when Jonah came to Nineveh, and prophesied the overthrow of the city on account of the evil done by the people, it was Pharaoh who, seized by fear and terror, covered himself with sackcloth, and sat in ashes, and with his own mouth made proclamation and published this decree through Nineveh: “Let neither man nor beast, herd nor flock taste anything; let them not feed nor drink water; for I know there is no god beside Him in all the world, all his words are truth, and all His judgments are true and faithful.” Pharaoh never died and never will. He always stands at the portal of hell, and when the kings of nations enter, he makes the power of G-d known to them at once, in these words: “O ye fools! Why have you not learned from me? I denied the Lord G-d, and He brought ten plagues upon me, sent me to the bottom of the sea, kept me there for fifty days, released me then, and brought me up. Thus I could not but believe in Him.” (Louis Ginzberg; Legends of The Jews, Vol. III; Jewish Publication Society; p. 29-30) C. When the Holy One was about to drown the Egyptians in the sea, Uzza, heavenly prince of Egypt, rose up and prostrated himself before the Holy One, saying, “Master of the universe, You created the world by the measure of mercy. Why then do you wish to drown my children? The Only One gathered the entire heavenly household and said to them: “You be the judge between Me and Uzza prince of Egypt. At that, the heavenly princes of the other nations began to speak up in behalf of Egypt. When Michael perceived this, he gave the sign to Gabriel, who in one swoop darted down to Egypt, where he pulled out a brick with its clay enclosing a dead infant who had been immured alive in the structure. He then came back, stood before the Holy One, and said, “Master of the universe, thus did the Egyptians enslave Your children.” Whereupon the Holy One sat in judgment over the Egyptians in accord with the measure of justice and drowned them in the sea. In that instant, the ministering angels wished to utter song before the Holy One, but He rebuked them, saying, “the works of My hands are drowning in the sea, and you would utter song in my presence?” (Talmud Sanhedrin 39b in Bialik and Ravnitzky; The Book of Legends (Sefer Ha-Aggadah) Braude Translation; Schocken Books p. 73)

Discussion Sparks: In this primal battle between good and evil, between the Chosen People of G-d and the greatest civilized power, what is the real essence of this struggle? How would you categorize this struggle today in our civilization? What is the Midrash teaching about how we are to treat enemies? Whereas Ginzberg portrays Pharaoh as chiding others to follow his example and repent of their evil ways, Hertz in his commentary (p. 269-270) portrays Pharaoh as unrepentant. What is your assessment of Pharaoh after all that transpired? Is it realistic to think that such a powerful ruler with a history of cruel wickedness can really change and turn into someone with faith in G-d? Can you give an example of another ruler having such a change of heart? Incidentally, I found lots of associations in these midrashim which relate in my mind to the struggle between Israel and the Palestinians and the public relations war that was waged during and after this past Rosh Hashanah? Are there lessons for Israel today in these passages? How would you apply these midrashim to the Middle East situation during last October and November?

YITRO February 17, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregatio Annual Cycle: Exodus 18:1-20:23; Hertz Chumash, p. 288 Triennial Cycle III: Exodus 19:1-20:23, p. 290 Haftarah: Isaiah 6:1-13; 7:1-6; 9:5-6, p. 302 (18:1-12) Moses' father-in-law Jethro comes to visit, bringing Moses' wife Zipporah and his two sons. (18:12-27) Jethro advises Moses to appoint officers and judges to help him lead the people, creating the political structure for living by the Torah. (19:1-6) The people prepare to accept the covenant and receive the Torah at Mount Sinai, where they will become a "kingdom of priests and a holy nation." (19:7-15) Moses tells the elders to prepare the people to receive the revelation. (19:16-25) Dramatic phenomena accompany God's manifestation at Mount Sinai. Moses ascends the mountain. (20:1-14) The Ten Commandments. (20:15-18) The people are terrified by God's power, and they beg Moses to mediate between them and God. (20:19-23) More commandments concerning the Altar. Discussion Theme 1: Revealing Revelation Let them be ready for the third day; for on the third day the Lord will come down, in the sight of all the people, on Mount Sinai (Exodus 19:11) A. (Jewish religion and law) do not stem from beliefs held by human beings at one period or another. They do not represent time-bound human concepts of G-d, of things human and Divine. They are G-d-given. They contain ideas that, by the will of G-d, should mold the concepts of men for all time with regard to G-d and to things Divine. From the very outset the Law of G-d stood in opposition to the people in whose midst it was to make its first appearance on earth. (S. R. Hirsch, commentary on the Torah, vs. 10-13; Translated by G. Hirschler p. 279) B. There are at least four distinct approaches to revelation in the Conservative Movement which we will now consider: (Dr. Elliot N. Dorff: Conservative Judaism: Our Ancestors to our Descendants; United

Synagogue of Conservative Judaism; see Chapter 3 Section D for a full treatment) o Conservative I: The revelation at Sinai and those which followed, were written down by human beings, and hence there are diverse sources of biblical literature which one discovers when one studies the Bible historically. o Conservative II: Human beings wrote the Torah at various times and places. That is why the Torah contains diverse documents, laws, and ideas. These people were, however, divinely inspired, and therefore their words carry the insight and authority of G-d. o Conservative III: The Torah is the record of how human beings responded to G-d when they came into contact with the Eternal...However, since the Torah was written by human beings, if we want to learn about the origins and meaning of the Bible, we must use the techniques of biblical scholarship as thoroughly and honestly as we can. o Conservative IV: (Reconstructionist approach) ...Human beings wrote the texts of the Tradition. The authors were, in many cases, trying to capture the experience of the sacred in writing. G-d is not the author. Discussion Sparks: The real distinction between the denominations in Judaism can be found right here, in their differing understanding of Revelation. Most of the other differences in belief and practice stem from this divergence. Why does it seem that Hirsch has a unified position and Conservative Judaism has a range of belief? How would you categorize the differences between the Orthodox and Conservative points of view? Why are there various opinions in Conservative Judaism? What common thread ties these four divisions together under the category of "Conservative"? What are the advantages of Hirsch's fundamentalist approach over the non-fundamentalism of Conservative Judaism? What are the advantages of Conservative Judaism's position over Hirsch? Discussion Theme 2: The Purpose of Torah G-d spoke all these words, saying: I the Lord am your G-d who brought you out of the land of Egypt, the house of bondage (Exodus 20:1-2) A. Said the Lizensker Rebbe: "In order to accept the sovereignty of the Lord, we must perform all His commandments. We learn this from the words "and G-d spoke all these words: I am the Lord your G-d." The whole Torah was spoken - in order to enable us to say that the Lord is our G-d" (A.B. Michelson; Ohel Elimelech , p.56 translated in L. Newman; The Hasidic Anthology 183:11 p. 480) B. The Ten Commandments contain within them the entire Torah. They stand parallel to the ten utterances of G-d in creating the world. Just as all of Creation and all that has happened since, in general and in particular, were included in those ten "let there be’s, so is all of Torah- all

the commandments as performed by every one of Israel, general and particular, are included within these Ten Commandments. The difference between these two sets of ten is that the divine utterances of Creation are fixed within nature, while the commandments are constantly renewed. They are the inner side of the ten utterances. That is why Mishnah Avot (5:1) can teach that the world was created with ten utterances "To give goodly reward to those who preserve" it. This "goodly reward" is Torah. (Rabbi Yehudah Leib Alter of Ger; Sefat Emet 2:103 in A. Green; The Language of Truth; p. 108) Discussion Sparks: What makes the Ten Commandments different from the other 603? What "deeper" meanings exist in them, so much so that we give them greater recognition? What does the Gerer Rebbe mean when he says that the ten utterances are "fixed" while the other command-ments are "constantly renewed"?

TERUMAH - SHABBAT ZACHOR March 3, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Exodus 25:1-27:19; Hertz Chumash, p. 326 Triennial Cycle III: Exodus 26:31-27:19; p. 333 Maftir: Deuteronomy 25:17-19 Haftarah: I Samuel 15: 1-34; p. 995 (25:1-9) God commands that donations be taken from the Israelites for the building of the Mishkan (Tabernacle). (25:10-40) Instructions for making the Ark and its covering, the table and its accessories, and the Menorah. (26:1-30) Detailed instructions for the making of the Mishkan: the cloth covering, the gold clasps, and the goat hair tent over the Mishkan. Instructions regarding the 48 planks of the Mishkan, and their joining above by means of the rings, and inside by means of wooden bars. (26:31-35) The curtain dividing the Tabernacle and screening the Holy of Holies where the Ark was placed. (26:36-27:19) The screen for the entrance, the Altar, and the enclosure or courtyard of the Mishkan. Theme 1: The Limits of Abstraction Place the table outside the curtain, and the lamp stand by the south wall of the Tabernacle opposite the table, which is to be placed by the north wall. (Exodus 26:35) A. It says, "Command the children of Israel that they bring unto thee pure olive oil for the light" (Lev. 24:2) G-d says, "For thee, Moses, not for me, G-d. I need no light." The table was at the north side of the Sanctuary; the light on the south side." (Ex. 26:35) G-d says, "I need no eating, I need no light." (Note: In a person's house the table and the light normally are close to each other.) (Talmud, Menachot 86b) B. I do not believe that any man can doubt the correctness of the assertion that the Creator is not in need of anything for the continuance of His existence, or for the improvement of His condition. Therefore, G-d has no organs, or, what is the same, He is not corporeal; His actions are accomplished by His Essence, not by any organ, and as undoubtedly physical forces are connected with the organs, He does not possess any such forces, that is to say, He has, besides His Essence, nothing that

could be the cause of His action, His knowledge, or His will, for attributes are nothing but forces under a different name... Our Sages laid down a general principle, by which the literal sense of the physical attributes of G-d mentioned by the prophets is rejected; a principle which evidently shows that our Sages were far from the belief in the corporeality of G-d, and that they did not think any person capable of misunderstanding it, or entertaining any doubt about it... they knew that there could not be any doubt about their metaphorical character, or any danger whatever of their being misunderstood; and that all such expressions would be understood as figurative language, employed to communicate to the intellect that notion of His existence. (Maimonides, Guide For The Perplexed; translated by M. Friedlander; p. 62) Discussion Sparks: Why are anthropomorphic references to G-d found in the Bible? Are they helpful to us in modern times in understanding G-d better? Why are they "dangerous"? How can they create theological problems for us as Jews? What are we to make of G-d and gender... and emotions (i.e. ealousy, anger, favor)? Why do you think that G-d wants a table (with read on it) and a lamp in the inner part of the Sanctuary? For whose purpose are they there? Theme 2: What Is A Convincing Religion? You shall make the Altar of acacia wood, five cubits long and five cubits wide the Altar to be square - and three cubits high. Make its horns on the four corners, the horns to be of one piece with it; an overlay it with copper. (Exodus 27: 1-2) A. Of the many miracles to occur in the Tabernacle, the grandest were displayed with the Altar. The Midrash tells us that when Hashem commanded Moses to build an Altar of acacia wood overlaid with a thin layer of copper, Moses expressed concern that the continuous fire burning on the altar would melt the copper sheet and consume the wood. Hashem replied that Moses should not expect the laws of nature to restrict the Divine Presence. Just as the angels that are made of fire and flame are able to survive amidst snow and ice, so will the Altar. He was reminded of his own experience as he ascened the Mount in the thick darkness and approached the fiery celestial beings, Moses had also come away un- harmed for he had ascended in Hashem's Honor. (Tanchuma - comment by Elie Munk; The Call of Torah (Shemot), p.389) B. Then fire from the Lord descended and so consumed the burnt-offering, the wood, the stones, and the earth; and it licked up the water that was in the trench. When the people saw this, all the people flung themselves on their faces and cried out, "The Lord alone is G-d, The Lord alone is G-d!" (I Kings 18:38-39) C. The precise position of the altar of burnt offerings is not specified,... The details of its construction are quite complicated and imperfectly understood. It formed a square of 5 cubits... and stood 3 cubits high... it also had four bronzed, horn-shaped projections on the top of each corner.

The inside was hollow. No mention is made of the "top" of the altar, in contrast to the incense altar... it is assumed that it was filled with field stones and earth in the wilderness encampments. This would have satisfied the requirement of 20:24 that there be "an altar of earth." It would also have protected the wooden structure below from the fire on the altar. (N. Sarna, The JPS Torah Commentary, Exodus; p. 172) Discussion Sparks: Miracles once were a very convincing method to bring people to a religious faith. Some people would mantain today that you have to believe in miracles in order to be a pious Jew. What then would you say is a modern miracle?

TETZAVEH March 10, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Exodus 27:20-30:10; Hertz Chumash, p. 339 Triennial Cycle III: Exodus 29:19-30:10; p. 346 Haftarah: Ezekial 43:10-27; p. 350 (27:20-28:30) Instructions concerning the oil for the Ner Tamid, the fashioning of the ephod and breastplate. (28:31-39) The directions for the High Priest's uniform. (28:40-43) The clothing of Aaron's sons, i.e., the ordinary kohanim. (29:1-18) Instructions for the ritual consecrating Aaron and his sons as priests. (29:19-37) Instructions for the consecration of Aaron and his sons during their seven days of inauguration. (29:38-46) Instructions concerning the Tamid, the daily sacrifice. (30:1-10) Instructions concerning the fabrication of the incense altar and its special function. Discussion Theme 1: At Your Service I will sanctify the Tent of Meeting and the Altar, and I will consecrate Aaron and his sons to serve Me as priests (Exodus 29:44) A. (The discussion in the Talmud, Menachot 109a) reveals a conception of "service" which is not merely technical. The "work" part of slaughtering an animal is, in itself, not considered "service of G-d". Thus, even partaking in such "work" to idolatry does not disqualify the Kohen from continuing to serve G-d afterwards. "Service of the Lord" here must mean something which does not constitute a "stumbling block" to others. "Service" has to do with intention of serving, faith in the idol, and spreading of idolatrous teachings, rather than mere participation in the ritual of worship. "Service of G-d" is much more than mechanical ritual, and even participation in such mechanics does not automatically disqualify a person from returning to "service of G-d". If the Kohen hones the sense of "being a servant" of G-d, then the priest can return to serve G-d in honesty. (Rabbi Michael Graetz, Pinat Masortit #68 Feb. 28, 1996, published on the Internet)

B. There is a saying of the Sages regarding the priestly vestments: "when their vestments are on them, their priesthood is upon them, when their vestments are not on them, so also is their priesthood not upon them." (Talmud Zevahim 17a). This emphasizes the distinction between the man and his function, that the individual is secondary with regard to his priestly role. The priest is defined by his clothes and by the acts of others who have made a priest of him. He is a vessel of holiness and his ability to transcend himself to fulfill his holy function is crucial. That is why the process of preparation in which he is so passive is important in creating holiness. It is a process which aids his transformation to priesthood. This is true for any role in which people represent others, particularly in public - he or she must rise above the personal in order to do in holiness what is given and must be done. (Rabbi Yehiel Grenimann, Iyunei ShabbatTetzaveh, Feb. 20, 1997 as posted on the Internet) Discussion Sparks: What is the crucial element in the religious "service of G-d"? Is it the character of the officiant, the clothing worn or the impressiveness of the ritual? When do we judge people by the clothing they wear? Would it make a difference to you if a judge did not wear a robe during a trial? Would that change the nature of the way we see the court and the way we respond to "his honor"? What are your thoughts about clergy (Jewish or non-Jewish) wearing robes during services? Since they act in response to a public "call" should they be sensitive to the wishes of the public in matters of clothing in general? Discussion Theme 2: Leader of the Pack I will abide among the Israelites, and I will be their G-d (Exodus 29:45} A. To direct their affairs without an intermediary, and they will not need to fear the heavenly signs, for they will be more honored before Me than the heavens whose conduct (movement) is directed through (the angels) that move them. And as a result (of all this) their eternity is ensured. (Sforno) B. The special presence of G-d in the midst of the nation will not be a mere abstraction. They will experience this nearness in practical terms. The whole tenor of their lives, physical and spiritual, will prove to them the nearness of G-d, even as he Himself declared that wherever He wishes His Name to be remembered; i.e. wherever He wishes that men should recognize and acknowledge that "G-d is there," He will come to us and bless us. It is in His blessing of our material existence that we are to experience the Presence of G-d... (S. R. Hirsch, Commentary on the Torah) Discussion Sparks: What does it mean that G-d "dwells among the people of Israel"? How do the above passages speak to the dynamic nature of the human/divine interaction?

We need the presence of G-d but, a la the famed theologian Abraham Joshua Heschel, do you think that G-d needs our presence? Many of us sense G-d's presence through nature. Can you think of other ways that you sense His presence? How does it effect you? What are your thoughts on this matter?

KI TISSA - SHABBAT PARAH March 17, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Exodus 30:11-34:35; Hertz Chumash, p. 352 Triennial Cycle III: Exodus 33:12-34:35; p. 362 Maftir: Numbers 19:1-22 Haftarah: Ezekial 36:16-38, p. 999 (30:11-16) Instructions concerning the contribution of the half shekel as a means of taking a census of men fit for military service. (30:17-38) Instructions concerning the fabrication of the brass basin used for washing up before entering the Sanctuary and the manufacture of the anointing oil and the holy incense. (31:1-11) Bezalel is appointed in charge of the making of the Tabernacle. (31:12-17) A special warning regarding the sanctity of the Shabbat. (31:18-32:6) God gives Moses the two tablets of the Covenant. Meanwhile, down in the Israelite camp, the people despair of Moses' return, and demand of Aaron that he make a "god" for them. The result is the Golden Calf. (32:7-35) God tells Moses what the people are doing, and threatens to destroy them. Moses descends the mountain, sees the people dancing around the calf, and in a fit of anger breaks the tablets. The actual worshipers of the calf, 3000 in number, are put to death. Moses intercedes for his people and ascends Mt. Sinai once again. He pleads with God, who relents from destroying the entire people, though He sends a plague as punishment. (33:1-11) God tells Moses to lead the people toward the Promised Land and says that He will no longer dwell in their midst. The people must strip off their finery as an act of contrition. God continues to speak to Moses directly. (33:12-23) Moses pleads to be able to see God as a confirmation both of his authority and his relationship with God, but that request is denied, "for a human may not see Me and live." God does promise that Moses will be able to see His "back," i.e., have an indirect manifestation of His Presence. (34:1-9) Moses returns to Mt. Sinai for the third time and receives the revelation concerning God's Thirteen Attributes. (34:10-26) The renewal of the covenant between God and Israel, with further

instruction concerning the keeping of the mitzvot. (34:27-35) After forty days, Moses receives the second set of Tablets. He comes down from Sinai, his face shining with rays of light. Discussion Theme 1: The "Show Me" State He (Moses) said, "Let me behold Your Presence!" and He answered, "I will make all My goodness pass before you, and I will proclaim before you the name Lord, and I will grant the grace that I will grant and show the compassion that I will show but you cannot see My face, for man may not see Me and live (Exodus 33:18-20) A. This passage is another one of the climaxes of the book,... In contrast to the scenes given in other ancient literatures, where for instance, the texts speak of a physical brightness too great to bear, or of epic descriptions of the gods, our passage is remarkably brief and devoid of physical description. All that is ventured here is a statement of G-d's essence, or, more precisely, of his essence for human beings: merciful but just. This image, which had such a great influence on the development of Christianity and Islam as well as Judaism, is of the highest importance in the understanding of the biblical G-d; it is almost as if the text is saying "This is all that can be known, intimately, of this G-d and this is all one needs to know." There is no shape, no natural manifestation (in contrast to the thunder and lightning approach at Sinai - but one should bear in mind what has just happened with the Calf) - only words, which describe G-d's relationship to human beings. (Everett Fox; The Schocken Bible Vol. 1, The Five Books of Moses; p. 450 (comment to 34:4-9)) B. In reply to Moses' second request i.e. that G-d inform Moses of His essence and true being, G-d said, "You will not be able to see My face." G-d explained to Moses that He could not be perceived by human beings because He is completely detached from all creatures. But G-d revealed that, to a certain degree, Moses would be able to understand what G-d is, which is the epitome of human understanding. That degree of insight was achieved only by Moses, not by anyone before him or after him. G-d also bestowed upon Moses the knowledge of the nature of all creatures. This is what G-d meant by "I will let all My goodness pass before you" i.e. G-d taught Moses how each creature interacts with others, and how He guides creatures, both as a group and individually... Moses is faithful enough to be entrusted with a thorough understanding of the nature of Gd's entire universe. G-d informed Moses of this by saying here "and you will see my back" meaning: You will perceive what emanates from Meand what came about through my will, namely My creatures. This is what the Rabbis mean by saying: He showed him the knot of the tefillin. The tefillin allude to this matter: namely, how all creatures are tied one to the other and to their origin from one cause, until the matter is traced to G-d - The First Cause. (Avraham ben Natan HaYarhi, 13th C., Judaica Press Books of the Bible: The Book of Exodus Vol.2, p. 557-7a)

Discussion Sparks: What is the nature of the limitations that G-d puts on this revelation of the Divine to Moses? Think about what is revealed, what does this tell us what G-d wants us to know about the Divine Self? Why does E. Fox above think that these attributes are all we can ever know about G-d? How does all this compare to the conception of G-d in some of the other major religious Faiths in our time? Shabbat Parah The special maftir designated for this Shabbat, describes the ceremony of the Red Heifer. Its ashes were used for ritual purification. Since one had to be ritually pure to offer the Pesah sacrifice, this reading before Rosh Chodesh Nisan served as an alert to everyone to be sure that they were in the proper state of ritual purity. For us today, this special Shabbat is an early reminder that Pesah is coming and that we might want to start preparing.

VAYAKHEL-PEKUDEI - SHABBAT HAHODESH March 24, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Exodus 35:1-40:38; Hertz Chumash, p. 373 Triennial Cycle III: Exodus 39:22-40:38; Hertz Chumash, p.387 Maftir: Exodus 12:1-20 Haftarah: Ezekiel 45:16-46:18 (35:1-3) An additional warning about observing the Shabbat. (35:4-36:7) God instructs Moses to collect all the contributions and prepare the building of the Mishkan (Tabernacle). Betzalel and Oholiav are appointed to supervise its fabrication. The people of Israel bring their gifts in extravagant measure, and Moses tells them that no more is needed. (36:8-39:21) The making of the cloth walls, roof, planks and bars of the Mishkan; the making of the Parochet (cloth partition) and curtain for its doorway; the construction of its various vessels; an accounting of the materials used in building it; a description of the fashioning of the Ephod (priest's outer garment) and the breastplate. (39:22-31) A description of the fashioning of the priestly garments. (39:32-43) The Mishkan and its vessels are brought to Moses, and he blesses and sanctifies them. (40:1-16) God commands Moses to set up the Mishkan and to anoint and consecrate Aaron and his sons as priests. (40:17-33) Moses sets up the Mishkan as instructed. (40:34-38) God causes His Shekhinah (Holy Presence), indicated by the cloud, to dwell in the Tent of Meeting. Discussion Theme: A Change of Perspective The robe for the ephod was made of woven work, of pure blue. (Exodus 39:22) A. In Exodus 39:22 this garment is described as "woven work." It seems to have been ankle length, with armholes but no sleeves, and rather free flowing. The neck opening is reinforced to prevent fraying. The hem of the robe is fringed with tassels of three colors representing pomegranates, and with gold bells. Other biblical references to the robe

suggest a garment distinctive of persons of high social rank. (Nachum Sarna, The JPS Torah Commentary on Ex. 28:31; p. 182) B. Beruriah the Scholar teaches: The Torah describes the women in the wilderness who spin linen and goat's hair "with their hands" as "wise hearted (Ex. 35:25) Similarly, in the book of Proverbs (31:13, 19, 22, 2425), a "woman of valor" is described largely in terms of her weaving skills: "She looks for wool and flax, and sets her hand to them with a will... She sets her hand to the distaff; Her fingers work the spindle...He makes covers for herself: her clothing is linen and purple...He makes cloth and sells it, and offers a girdle to the merchant. She is clothes with strength and splendor." (Ellen Frankel, The Five Books Of Miriam; p. 147-8) C. The following are the kinds of work a wife must perform for her husband: grinding wheat, baking bread, washing clothes, cooking, nursing her child, making her husband's bed, and working in wool. If she brought him one bond woman (in her dowry) she need not grind, bake, or wash. If she brought two bond women, she need not cook nor nurse her child. If three, she need not make her husband's bed or work in wool. If four, she may lounge all day in an easy chair. Rabbi Eliezer said: Even if she brought him a hundred bond women, he may compel her to work in wool, for idleness leads to unchastity. Rabbi Simeon be Gamaliel said: if a man forbids his wife under a vow to do any work, he must divorce her and pay her the amount stipulated in the Ketubbah, for idleness leads to stupefaction. (Talmud Ketubot 59b) Discussion Sparks: Some interesting views concerning women above - eh? So what is your reaction to them? One thing though - among so many other things that we may derive from the above texts - we might carry away from this a sense of recognition of the many contributions of time and effort that our loved ones make on our behalf and we take it all for granted. Also, we just might want to extend this thought a bit and remind ourselves that there are other people in our lives who do things for us all day long but we don't take the time to be fully aware of them? Maybe we should chat a little bit more with the building staff, etc. etc. than just the usual "hi" and "bye"? Getting to know more about them and about their families would certainly add a warmer dimension to our lives. As we conclude the reading of the Book of Exodus, let us rise while the last verse of the Torah portion is read. At the completion of the reading, we join in chanting: Chazak, chazak, v'nitchazek - "Be strong, be strong, and may we be strengthened."

VAYIKRA March 31, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Lev. 1:1-5:26; Hertz Chumash, p. 410 Triennial Cycle III: Lev. 4:27-5:26; Hertz Chumash, p. 418 Haftarah: Isaiah 43:21-44:23; Hertz Chumash, p. 424 (1:1-17) The laws regarding the olah, or burnt offering. The entire animal, except for the hide, was burned to ashes on the altar. The olah described here is brought by an individual as a voluntary offering to atone for neglect of positive commandments. (2:1-16) The laws regarding the minhah, or meal offering. There were two types: communal meal-offerings brought on Pesah, Shavuot, and Shabbat, and individual meal-offerings usually brought by people too poor to afford an animal or a fowl. (3:1-17) The laws concerning the shelamim, the peace- offering or "offering of well-being." Unlike the olah, which was completely consumed on the altar, the shelamim was a sacred meal, shared by donors and priests. (4:1-26) The laws regarding the chatat, or sin-offering. A chatat was given for sins one committed accidentally or unknowingly. (4:27-35) Similar sin-offerings, but for the individual. (5:1-26) The asham, guilt-offering. This was given when one was uncertain whether one had offended, or in a case where someone had wronged another, denied his guilt, then later his conscience bothered him and he wanted to confess and make amends. Theme 1: The Price of Sin But if his means do not suffice for a sheep, he shall bring to the Lord, as his penalty for that of which he is guilty, two turtle doves or two pigeons, one for a sin offering and the other for a burnt offering. (Leviticus 5:7) A. Here Scripture made a change, for regarding the offering of the wealthy and the poor it is stated (in v. 10) "from his sin" but here regarding the offering of the poorest it is stated, "upon his sin." Our Rabbis derived from this that if he had sinned while he was wealthy and set apart money for a lamb or a goat, and afterwards he became poor, he may bring from part of it the money for two turtle doves, and if he became poor he may bring from part of the money a tenth part of an ephah of fine flour; if he

set apart money for a tenth part of an ephah, and afterwards he became rich, he should add to it and bring the offering of a wealthy man. (Rashi on Lev. 5:13) B. "If he cannot afford" (lit. if his arm cannot reach) Since it is with one's arm that one generally labors, and it is the arm that acquires objects, Scripture uses this metaphor to allude to one who lacks something. (Ibn Ezra on Lev. 5:7) Discussion Sparks: The Serendipity Bible (Zondervan Press) asks the following questions on this chapter: If you were to assign a "money value" to your sins, how would you go about it? People used to bring sacrifices which were commensurate somewhat to the magnitude of their sins. How far "in debt" would you be under such a system? a) one week's allowance? b) one month's wages? c) half this country's foreign trade imbalance!!? So if we cannot follow the old system, then let us ask - "What should it "cost" a person to have G-d cancel the (sin) debt? Should we pay such debts in another way nowadays since we do not have a sacrificial system?> Theme 2: Can We Talk? When he realizes his guilt in any of these matters, he shall confess that wherein he has sinned. (Lev. 5:5) A. It is most significant that Scripture almost always uses the reflexive form to denote a confession of guilt. The sinner is not expected to "make confession" to another man, and certainly not to G-d who, in any event, does not need our "confession" in order to know that we have sinned. It is to himself that the sinner must admit that he has sinned. Indeed, such an admission of guilt to oneself is the very first, indispensable step toward mending one's ways, a solemn resolution that is in fact a prerequisite for his sin offering. For the offering as such presupposes the earnest resolve of Teshuvah, repentance; the "sin offering" is only an outward expression of this resolve. Without this resolve, the offering is meaningless... (Sampson Raphael Hirsch, Commentary on the Pentateuch; p. 388) B. Someone once said that having a conscience does not prevent us from sinning, it merely prevents us from enjoying it. Our recitation of the Al Chet prayer (on Yom Kippur) may not prevent us from repeating these acts of failure and mistakes, but it may help us become more aware of the patterns into which we fall by bad habits and unconscious errors. By raising our consciousness and awareness regarding the common mistakes of humanity, we thereby begin to slowly change our patterns of behavior and action. (Dov Peretz Elkins, Moments of Transcendence) C. Not all guilt is harmful. Constructive guilt, in fact, is beneficial. Three decades ago the playwright Archibald MacLeish, produced the memorable Broadway production, "J.B." based on the story of Job. Job was a biblical character who suffered without knowing why. In the

MacLeish play, three comforters - a Christian, a Marxist and a Psychiatrist - approach J.B., "the modern Job", and use the no-guilt approach. The Christian says, "It's not your fault. You are the victim of Original Sin." The Marxist tells J.B., "It's not your fault. You are the victim of economic determinism." The psychiatrist also absolves J.B. by saying, "It's not your fault. You are the victim of unconscious drives you can't control." J.B. however, does not accept this no-guilt approach. He sees the value of constructive guilt when he says, "No, I want to be responsible. I want it to be my fault. Because that's what it means to be a human being. It means to say: 'I have the power to choose the moral content of my life.'" (Samuel M. Stahl in Elkins, Moments of Transcendence) Discussion Sparks: Do you think that we of the Jewish Faith are missing out on something if we do not have confessional as in the Catholic Faith? Why don't we have it in the same manner as it is found in Catholic practice? Where and when is there a time for "Jewish confession"?

TZAV - SHABBAT HA-GADOL April 7, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Lev. 6:1-8:36; Hertz Chumash, p. 429 Triennial Cycle III: Lev. 8:1-36; Hertz Chumash, p. 435 Haftarah: Malakhi 3:4-24 (Repeat 3:23); Hertz Chumash, p. 1005 (6:1-16) Instructions concerning the Olah (burnt offering), the perpetual fire on the altar, and the Minchah (meal-offering); the specific meal-offering brought by Aaron and his descendants. (6:17-7:10) Instructions concerning the Chatat (sin- offering) and Asham (guiltoffering). (7:11-21) The Shelamim sacrifice, the peace or thank- offering. There are three kinds: thanksgiving, in fulfillment of a vow, and as a free-will offering. (7:22-38) The prohibition of eating chelev, the consecrated fat covering the animal's internal organs, and blood. The portions of the shelamim that go to the priests. (8:1-5) God commands Moses to take Aaron and his sons and assemble the people for the ceremony initiating them into the priesthood. (8:6-21) The priests perform a ritual purification and Aaron is dressed in his holy garments. The Tabernacle is anointed, and then Aaron. Aaron's sons are garbed. A series of sacrifices as part of the consecration and purification of the Tabernacle. (8:22-36) The ordination ceremonies, lasting seven days. Theme 1: The Original Miracle of the Oil Moses took the anointing oil and anointed the Tabernacle and all that was in it, thus consecrating them. He sprinkled some of it on the altar seven times, anointing the altar, all its utensils, and the laver with its stand, to consecrate them. He poured some of the anointing oil upon Aaron's head and anointed him, to consecrate him. (Lev. 8:10-12) A. Rabbi Judah said, "the anointing oil which Moses made in the wilderness was a miraculous creation from beginning to end. At first there were no more than twelve log of olive oil, not enough to anoint the wood. And think how much was burnt by the fire, how much the wood absorbed, how much the pot absorbed! Yet from it Aaron and his sons were

anointed for seven days of the investure ceremony. From it High Priests and kings were anointed! ...and all of it remains for the future as it is said, 'This shall be for an anointing oil sacred to me throughout the generations.' (Ex 30:31)" (Sifra 40b) B. But Aaron in his humility still did not dare to enter on his priestly activities. The aspect of the horned altar filled him with fear, for it reminded him of the worship of the bull by Israel, an incident in which he felt he had not been altogether without blame. Moses had to encourage him to step up to the altar and offer the sacrifices. (Louis Ginzberg; The Legends Of The Jews; Vol III, p. 183-4) C. Regardless of the conflict between the Pharisaic Sages and the Sadducean Priests over the question of authority, the Temple and the priesthood as a divine institution were held in great respect by the Sages. This is expressed in their elaboration of theses sections describing the initial consecration of the priesthood. Thus the ceremony itself takes on a miraculous nature, as witness the story of the consecration oil. This may well have served as the prototype of the more famous tale of miraculous oil associated with the feast of Hanukkah... By the time these interpretations were recorded in their final form the Temple was long destroyed. The Romans had demonstrated their contempt for it, and the early Christians had condemned it and interpreted its destruction as part of G-d's rejection of Judaism and punishment of the Jews. Thus the Sages stressed the importance of the Temple Service. (Reuven Hammer; The Classic Midrash; p. 178-9) Discussion Sparks: Why do we continue old religious ceremonies long after the original meaning is gone? Are there some "rituals" that you follow in your home that have come down from previous generations and you have no idea of their origin or even meaning? For instance, in some homes at the Friday evening Shabbat dinner, a motzi is recited and bread is broken off and actually thrown to each person at the table? Can you explain that practice? Are there others which seem unusual or inexplicable and yet you know that they are still done? Why do we keep doing them? Are such "traditions" from by-gone days, in a way, relevant to religious life in a contemporary home or a community? Theme 2: Discovering the Hand of G-d Moses took some of its Blood (from the ram of ordination) and put it on the ridge of Aaron's right ear, on the thumb of his right hand and on the big toe of his right foot. (Lev. 8:23) A. Rabbi Elazar teaches us (Ketubot 5b) that the five fingers of the hand are designated according to their use in the Sanctuary. The thumb, to which the blood of the sacrifices was applied on certain occasions; the forefinger dipped in the blood to sprinkle it; the middle finger used in measuring a cubit; the ring finger used in taking the handful of the mealoffering (Lev.2:2) and the little finger used in measuring the span (Ex. 28:16). The names of our fingers thus reveal to us their real vocation: to

serve G-d, each according to its abilities. (Elie Munk: The Call of The Torah: Vayikra; p. 69) B. It is related of Nahum of Gamzo that he was blind in both eyes, stumped in both hands, and crippled in both legs; his entire body covered with boils. The legs of his bed stood in four basins of water to prevent ants from crawling all over him... His disciples asked, "Master, since you are so perfectly righteous, why has all this affliction come upon you?" He replied, "My children, I invoked it upon myself. Once I was journeying to the house of my father-in-law and had with me three heavily laden asses, one filled with food, another with drink, and the third with all kinds of delicacies. A poor man appeared and stopped in front of me on the road, saying "Master, give me something to sustain me!" I replied, 'Wait until I unload the ass.' I had barely managed to unload the ass when the man died of hunger. I then threw myself over him and said, "Let these of mine which had no pity upon your eyes be blinded, let these hands of mine which had on pity upon your hands be stumped, let these legs of mine which had no pity upon your legs be crippled. Nor could my soul rest until I added, let my whole body be covered with boils." At this, his pupils exclaimed, "Woe unto us that we see you in such a state!" Nahum replied, "Woe indeed, but even greater woe unto me if you did not see me in such a state." Discussion Spark: The human body is the work of G-d and therefore is always a visible expression of His will. A hand, for instance. What responsibilities does our hand have? What are the responsibilities of each finger? Is it our hand or G-d's hand? Are we using our hands ("G-d's hand") for selfish gain, or for divine work? Is it your body, or does it belong to G-d? Is that what Nahum of Gamzo (above) seems to be saying?

SHEMINI April 21, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Lev. 9:1-11:47; Hertz Chumash, p. 443 Triennial Cycle III: Lev. 11:1-47; Hertz Chumash, 449 Haftarah: II Samuel 6:1-7:17; Hertz Chumash, 454 (9:1-24) Concluding the narrative of the ordination of Aaron and his sonsas priests. On the eighth and final day of ceremonies, Moses instructs Aaron and the Israelites in the proper rituals of consecration. Aaron offers a sin- offering for himself, then Aaron and his sons offer a sin-offering on behalf of the people. Moses and Aaron bless the people, and the Kavod (glory) of God descends upon the Tabernacle. (10:1-7) Nadav and Avihu, Aaron's sons, offer "strange fire" which God had not told them to offer, and they die by fire that comes forth from before God. (10:12-20) Instructions to the priests regarding the various portions of the offerings that they may eat. Moses finds that Aaron and his sons are not eating the portions of the sacrifices that belong to them, and he instructs them to do so. Moses and Aaron discuss what Aaron should do, in light of the death of his sons. (11:1-12) The signs of kashrut for land animals, and sea creatures. (11:13-23) A list of forbidden birds and forbidden and permitted insects. (11:24-47) A list of animals whose dead carcasses can cause ritual defilement, and the laws regarding ritual impurity and defilement from carcasses of animals and from reptiles. A general warning to guard against defilement and to be concerned about ritual purity. Theme 1: The G-d Diet These are the instructions concerning animals, birds, all living creatures that move in water, and all creatures that swarm on earth, for distinguishing between the unclean and the clean, between the living things that may be eaten and the living things that may not be eaten. (Lev. 11:46-7) A. I maintain that the food which is forbidden by the Law is unwholesome. There is nothing among the forbidden kinds of food whose injurious character is doubted, except pork and fat. But also in these cases the doubt is not justified. For pork contains more moisture than necessary (for human food), and too much of superfluous matter. The principal

B.

C.

D.

E.

reason why the Law forbids swine flesh is to be found in the circumstance that its habits and its food are very dirty and loathsome. It has already been pointed out how emphatically the Law enjoins the removal of the sight of loathsome objects, even in the field and in the camp; how much more objectionable is such a sight in towns. But if it were allowed to eat swine's flesh, the streets and houses would be more dirty than any cesspool. As may be seen at present in the country of the Franks. (Moses Maimonides; Guide for The Perplexed; Part 3 Chapter 68) The reason the Torah forbade us these animals is that... in the future, the Holy One, blessed is He, will speak with each person of Israel as it says, "Your sons and your daughters shall prophesy" (Joel 3:1) From this we learn that, since G-d is destined to speak with the Jews, it is not fitting that the mouth which will speak with Him should now eat forbidden foods. This is the meaning of "saying to them" that I shall one day "say" to each of them,... therefore, they shall not now eat any forbidden food. (Levi Yitzchak of Berdichev; in D. Blumenthal; God At The Center; p. 81) The animals are discussed in categories that are reminiscent of the (priestly) creation story of Genesis 1; note the refrain in both passages of (each animal) "according to its kind." Lev. 11 makes distinctions, and scholars have sought to understand them according to a number of possible criteria: ease/clarity of classification (anomalies, especially as regards locomotion, tend to be prohibited), whether or not the animal is carnivorous (those that are, are prohibited), and wild or domestic status of the animal (the former are frequently prohibited). The message that emerges from the scheme is multifaceted. It would appear to hold that 1. Human activity is to reflect the inherent orderliness of creation, a kind of imitation of G-d (namely, as He kept things clear at the beginning, you should do the same with what enters your body). 2. The ideal state, already portrayed in the Garden of Eden story, is vegetarianism - where no animal life need be taken by humans... 3. Animals permitted for consumption, among them those fit for sacrifice, are by and large those which are familiar to the Israelites in daily life through domestication... (E. Fox; The Schocken Bible: Vol. 1 The Five Books of Moses; p.554-555) Limitations of animals to be eaten. Because we are permitted to eat meat only as a compromise, a divine concession to human weakness and need, animals which are n'velah (that which dieth of itself) or t'refah (that which is killed by another animal) are forbidden. Such animals have not been killed according to the Law, which procedure alone renders them permissible for food, since it alone attempts to reverence the life it takes. And only animals so treated may be eaten. Animals found to be diseased upon examination by the Shochet are declared t'refah. Furthermore, only tame domestic animals which are herbivorous can be eaten. The especially fierce species of carnivorous fowl, such as the hawk and eagle, are forbidden. (S. Dresner, The Jewish Dietary Laws: Their Meaning For Our Time; p. 29-30) Our daughters ask: What's the point of all these laws that regulate what Jews can and can't eat? Are they still relevant today? Maybe it's time we all became vegetarian!... Miriam the Prophet answers: G-d has bound us to this demanding discipline so that we can sanctify our community...

Lilith the Rebel counters: I'm not satisfied with this answer! For centuries, both scholars and skeptics have made repeated attempts to rationalize these laws, but they've all failed. Esther the Hidden One Proposes: That is because the main purpose of these laws is spiritual: to sensitize our hearts, not our minds. Kashrut's taboos teach us how to conduct our lives. So, for instance, we are not to behave like the forbidden animals - pigs, which wallow in filth, and eat refuse; shellfish, which scavenge for their food; birds of prey, which attack those weaker than themselves; amphibious and land creatures like reptiles, rodents, and insects, which swarm upon their bellies. And Blood too is forbidden, because it is a symbol of life, which we must hallow. ... We are not only what we eat, but also how we eat and how we harvest life. (E. Frankel; The Five Books of Miriam; p. 161-2) Discussion Sparks: How would you go about explaining Kashrut to a person who is not of the Jewish Faith? Where would you start? Would you use a hygienic, health-related reason for its observance? Given that so many products today have a kosher label, and there are so many ways to prepare food that are "trefah style" (if that's what a person really wants) than why aren't there more people who keep kosher? Could it be that there is a problem convincing people that what you eat has something to do with religion in a significant way?

TAZRIA-METZORA April 28, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Lev. 12:1-15:33; Hertz Chumash, p. 460 Triennial Cycle III: Lev. 14:33-15:33; Hertz Chumash, p. 473 Haftarah: II Kings 7:3-20 (12:1-8) The laws governing a woman's state of ritual impurity after childbirth. (13:1-59) Laws concerning tzara'at, the severe skin disease resembling leprosy. If judged by the priest to have this affliction, the person had to be declared unclean and kept quarantined. (14:1-20) Instructions concerning the ritual of purification and the sacrifices that the metzora (person afflicted with tzara'at) must bring in order to complete the process of ritual purification. (14:21-32) The sacrifices that the person brings if he/she cannot afford the regular ones. (14:33-57) The law of tzara'at on a house; a summary of chapters 13-14. (15:1-33) Rules governing discharges of various bodily fluids and their effect on the ritual purity of the individual. Theme 1: Acting Properly With Property The priest shall order the house cleared before the priest enters to examine the plague, so that nothing in the house may become unclean; after that the priest shall enter to examine the house. (Leviticus 14:36) A. What is it that the Torah seeks to spare? A person's earthenware vessels, even a mere cruse or ewer. If the Torah is so concerned about inexpensive property, how much more about property that one prizes most. If concerned about the property of a wicked man, (since leprosy in a house was considered punishment for the sin of slander) how much more so about the property of a righteous man (Talmud, Negaim. 12:5) B. A man says to a friend, "Lend me a "kav" of wheat" and the friend replies, "I have none"... Or a woman says to her friend, "Lend me a sieve," and her friend replies, "I have none. Or she says, "lend me a sifter," and the friend replies, "I have none." What does the Holy One do? He causes leprosy to affect the friend's house, and as the household effects are taken out, people seeing them say, "Did not that person say "I have none"? See how much wheat is here, how much barley, how many

dates! The house is justly cursed with the curses of want that the owner professed. (Leviticus Rabbah, 17:2) Discussion Sparks: We can argue all we want about what kind of a "plague" it was that afflicted the house, but to the Sages, the real issue was why the house was afflicted at all? We live in an age where there is a search for spirituality. Some would profess that material possessions are the root of evil in society and a hindrance to true spirituality. How do these rabbinic texts treat material property? It seems that Gd cares about what we own. Why? What responsibilities does ownership of property place on us? How can it play a role in enhancing our spirituality? How is this approach different than other religious approaches? Why is materialism not such a bad thing in our tradition? Theme 2: To Separate in The Mind - To Become One With The Divine You shall put the Israelites on guard against their uncleanness, lest they die through their uncleanness by defiling My Tabernacle which is among them. (Leviticus 15:31) A. The Sages explain that the separation the Torah requires of us here, to distance ourselves from impurity, refers to the law that married couples must abstain from sexual relations within 12 hours of the expected onset of niddah - menstrual impurity. The lesson that the Torah comes to teach us is this: We must always see to it that we remain alert at all times (even in advance) of all prohibitions which might become relevant. In other words, one should constantly think about what is happening and what he is doing, and not do things by rote... By doing this, he is fulfilling the mitzvah of the parashah of niddah each day. We should apply this lesson to everything we do. We should anticipate things and be consciously aware in advance and not do things automatically. For example: When we say the tefillah of Shemoneh Esrei, before each blessing we should establish in our minds what the next blessing is. Accordingly, we should not just say the Gevurot, blessing just because our tongues are in the habit of doing so. (Moshe Feinstein; Darash Moshe Volume 2; Artscroll/Mesorah Press p. 145-6) B. Even though they are unclean, the Divine Presence still abides among them. (Sifra) Discussion Sparks: What is the problem with saying a prayer or performing a Mitzvah "unpremeditatedly"? If we recite the Hamotzi before we eat bread, wouldn't it be sufficient that we said it? What difference would it make if we would pause and devote our full attention to the mitzvah? In this regard, can you remember a time when a relationship in your life changed because you gave it more forethought and paid more attention rather

than simply go through the same old motions again? Is there perhaps a relationship in your life today that calls for such an approach?

AHARAY MOT-KEDOSHIM May 5, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Lev. 16:1-20:27; Hertz Chumash, p. 480 Triennial Cycle III: Lev. 19:15-20:27; Hertz Chumash, 500 Haftarah: Amos 9:7-15; Hertz Chumash, 509 (16:1-28) The order of worship on Yom Kippur, including the sacrifices and the practice of the scapegoat. (16:29-34) Laws and practices of Yom Kippur, including the command to fast. (17:1-16) The prohibition of slaughtering animals any place except the altar; the prohibition of eating blood, or eating any animal which has died (nevelah) or been torn (trefah). (18:1-30) A warning to keep away from all idolatrous practices; a list of the categories of forbidden marriage and other forbidden sexual relationships, followed by a general warning to avoid abominable behavior and follow God's ways. (19:1-14) Laws of holiness, including the mitzvah of imitating God: "You shall be holy, for I the Lord your God am holy." (19:15-22) Miscellaneous mitzvot which express the overall theme of this Torah portion, including just judicial proceedings and love of one's neighbor. (19:23-37) Other mitzvot, including "orlah", the prohibition of eating a tree's fruit until its fourth year; prohibitions of pagan and occult practices; the requirements to respect the aged, treat the stranger fairly, and have honest weights and measures. (20:1-27) Miscellaneous prohibitions and a concluding passage on the laws of holiness and purity which sanctify the Jewish people and make them distinctive among the nations. Theme 1: Won't You Be My Neighbor? You shall not take vengeance or bear a grudge against your countrymen. Love your fellow as yourself: I am the Lord (Lev. 19:18) A. In the generation after the destruction of the Temple, Rabbi Akiva declares "Thou shalt love thy neighbor as thyself" is a fundamental rule in the Torah. His contemporary Ben Azzai agrees that this law of love is

such a fundamental rule, provided it is read in conjunction with Gen. 5:1 "This is the book of the generations of man, in the likeness of G-d made He him"; for this latter verse teaches reverence for the Divine image in man and proclaims the vital truth of the unity of mankind, and the consequent doctrine of the brotherhood of man. All men are created in the Divine image, says Ben Azzai; and, therefore, all are our fellow men and entitled to human love. (J.H. Hertz, The Pentateuch and Haftorahs, p. 563) B. In the same expansive spirit, the Rabbis taught, "We support impoverished gentiles along with impoverished Israelites; we visit sick gentiles along with sick Israelites and we bury deceased gentiles along with deceased Israelites because of paths of peace." And finally, the Mishnah declared that saving the life of a single human being (Jew or Gentile) as equivalent to saving the entire human race, for the human family began with the creation of a single ancestor. Nothing in any of these normative texts would imply that Judaism holds that contemptible viewthat one life is more sacred than another... At the beginning of his commentary on this week's Parashah, the incomparable 13th century Spanish scholar Nachmanides speaks bitingly of a "boor in the realm of Torah," that is, of a learned and observant Jew who, though not in violation of a single precept of Jewish law, still brings disgrace to the Torah (Ismar Schorsch, Parashat ha-Shavua - Kedoshim; May 6, 1995; Published by JTSA) Discussion Sparks: Do you think that "loving your neighbor" – meaning Jewish neighbor - was the original intent of verse 18? Should tzedakah or other helpful assistance go to Jews first before it goes out to non-Jews? Should Jewish community Federations (UJC) help fund hospitals with few Jewish patients? Should we provide for Conservative Jews before we give to Orthodox or Reform causes? Theme 2: How Much is Holy? You shall sanctify yourselves and be holy, for I the Lord am your G-d. (Lev. 20:7) A. The Rabbis taught, "and you shall make yourselves holy". If a man sanctifies himself a little, he is caused to be greatly sanctified; if he sanctifies himself below, he is sanctified from on high; if he sanctifies himself in this world, he is sanctified in the world to come. (Talmud, Yoma 39a) B. Holiness is a characteristic common to man and G-d, it expresses the image of G-d in us; the framework of the mitzvot becomes an instrument of the attainment of holiness. In our day there is a popular notion with regard to the commandments - its that of "all or nothing". According to this, if I do not keep all the commandments (or most of them at least) there is no point in keeping some commandments here and there. We must protest against this approach with all our might. Every time I

willingly choose to keep one of the commandment, I add to the Jewish content of my soul. C. We all know what the Shulhan Aruch is. For the extremist haredi Jew, the Shulhan Aruch is the holy of holies; and for the extremist secular Jew, it is the paradigm of "impurity". But for us it is the "table" of Judaism, set with all good things. We can approach it and choose from all the delicacies for which our souls hunger. One Jew's soul requires the fulfillment of many commandments, because his soul is hungry for holiness, his soul longs for Torah, for he is lovesick. Another Jewish soul, having suffered from spiritual anorexia for a long time, cannot swallow or enjoy most of the "tastes" that are on the table so filled with delicacies. Whatever a person chooses will add something to the holiness in his life. "You shall be holy, because I your G-d am holy." (Simcha Roth; Devar Torah in "Iyunei Shabbat" published by the Masorti Movement in Israel, April 26, 1995) Discussion Sparks: How would you define "holy"? What can we do, to bring "holiness" into our every day lives and the lives of others? Why is the "all or nothing at all" attitude problematic for a functioning relig

EMOR May 12, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Lev.21:1-24:23; Hertz Chumash, p. 513 Triennial Cycle III: Lev. 23:23-24:23; Hertz Chumash, p. 522 Haftarah: Ezekiel 44:15-31; Hertz Chumash, p. 528 (21:1-22:9) Prohibitions against the priest (kohen) coming near a dead person. The marital laws of the priest, and the special holiness of the High Priest (Kohen Gadol) concerning marriage and bereavement. Laws concerning priests who have been rendered ritually impure. (22:10-33) Who is permitted and forbidden to eat the meat of the sacrifices. Defects that disqualify an animal from being sacrificed, and other related laws. (23:1-22) Laws concerning the holiness of Shabbat, Pesah, the bringing of the first omer offering, the counting of the omer, and the holiday of Shavuot. (23:23-34) Laws concerning Rosh Hashanah, Yom Kippur, and Sukkot. (24:1-9) The Ner Tamid (Eternal Light) and the Showbread, twelve loaves left on display in the Tabernacle. (24:10-16) An incident of blasphemy and the punishment of the blasphemer: death by stoning. The law for the future. (24:17-23) Other laws which have major penalties, murder and severe injury. Theme 1 - "Hear The Blast of the Shofar, O My People" Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with loud blasts. (Lev. 23:24) A. On the eve of Rosh Hashanah, the words "Unclaimed Deposits" kept going through my mind. In Judaism, we have the deposits of 14,000 Jewish generations over 3500 years in different lands and varying ages. The deposits have appreciated with time. There is a spiritual treasure waiting to be claimed by the heirs of the depositors. The passbook is the Torah, and the bank housing the treasure is the synagogue... We all need the Tekiah of the Shofar to remind us of our unclaimed deposits, the Shevarim to point out the emptiness of life without Judaism, and the Teruah to show us the richness of life lived by the teaching of Judaism. (Aaron Landes, in Moments of Transcendence, Dov Peretz-Elkins)

B. Some time ago, a sheep herder in the hills of Idaho sent a letter to one of the national radio programs in which he made a strange request. He explained that he listened to the program every week and that the radio was his sole companion in his lonely occupation. His old violin that he used to play was now so badly out of tune as to be worthless. "I wonder if you would be kind enough," he went on, "to pause on your ten o'clock program on Tuesday morning to strike an "A" so that I might tune my violin and enjoy its music again." The Shepherd's request was honored. On the ten o'clock program the following Tuesday, the announcer read his unusual request to his nationwide audience and then an "A" was sounded so that the shepherd might tune his violin and play it again. On Rosh Hashanah G-d bids us to sound an "A" on the shofar so that each of us might tune up the instrument of our lives and proceed to play beautiful music. (Sidney Greenberg, "High Holiday Bible Themes") C. Rabbi Levi Yitzchak of Berditchev, the beloved Hasidic sage, used the following parable to explain the reasons for the shofar ceremony. Once a king returning from the hunt, lost his way in the forest. He asked one man after another to direct him to the highway, but received no help. Finally, the King met a man who knew the way, and he rewarded him with an appointment in the royal palace. After some time, the man committed a serious crime. Before sentence was pronounced upon him, the defendant asked that he be allowed to put on the same clothes that he had worn when he first met the king. When the King saw him thus attired, he was immediately moved to clemency. Similarly, said Reb Levi Yitzchak, at Sinai, Israel was the only people in the world willing to accept the obligation of the Torah - the other nations had rejected it. Upon hearing the shofar, we recall all that transpired at Sinai, when Israel accepted the Torah as the shofar was sounded. The shofar thus reminds every Jew of our commitment at Sinai – a pledge which we must renew each year. (Author unknown, from Dov Peretz-Elkins; Moments of Transcendence) Discussion Sparks: How do you view the sounding of the shofar on Rosh Hashanah? There are a number of nations that begin their New Year with fire crackers and horns. Any connection here that you can think of? Theme 2: Words Spoken in Anger There came out among the Israelites one whose mother was Israelite and whose father was Egyptian. And a fight broke out in the camp between the half Israelite and a certain Israelite. The son of the Israelite woman pronounced the Name in blasphemy, and he was brought to Moses - now his mother's name was Shelomith daughter of Dibri of the tribe of Dan (Lev. 24:10-11) A. Our daughters ask: ...Why is the blasphemer identified only by his mother's name... why does both he and his father remain nameless? The Rabbis answer: The blasphemer's father was none other than the Egyptian taskmaster whom Moses had killed for beating a Hebrew slave.

The name of the dead slave's wife was Shelomith. The night before her husband died, Shelomith has been raped by this same Egyptian. Her bastard son's sin of blasphemy is her fault, because her very name reveals that she was a harlot who greeted all men with open arms and a warm greeting of "Shalom". Leah the Namer counters: Utterly preposterous! Her name means "woman of peace" the daughter of "Dibri" a version of the "Word of G-d" You yourselves acknowledge that she was raped. Dinah the Wounded One cries: Don't blame the victim! The Sages in our own time suggest: That the priestly book of Leviticus identifies her as a Danite may reflect the fact that in later centuries, the temple of Dan in northern Israel was one of the sites of a rival cult, where a golden calf was set up by the rebel king Jeroboam. (Ellen Frankel, The Five Books of Miriam:; p. 186-187)

BEHAR-BECHUKOTAI May 19, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Lev. 25:1-27:34; Hertz Chumash, p. 531 Triennial Cycle III: Lev. 27:1-34; Hertz Chumash, 547 Haftarah: Jeremiah 16:19-17:14; Hertz Chumash, 550 (25:1-22) The land shall be sanctified through the shemittah, the Sabbatical year of agricultural rest. Also, every 50th year is a Jubilee, in which all land and slaves are to be released. The land returns to its original owners, the slaves are freed. Thus, no land is sold forever; it is in effect a lease until the next Jubilee, which must be reckoned in the price. Faithful observance of these laws is to be rewarded with ample crops in the sixth year of the seventh cycle, so that there will be enough food for two years. (25:23-26:2) Even between Jubilee years, families must help impoverished relatives regain their holdings. An Israelite or resident alien who becomes impoverished should be loaned money at no interest. Laws limiting the power of a slaveowner, against idolatry, and the observance of Shabbat. (26:3-13) The blessings of peace and prosperity Israel will receive if they follow the way of Torah and mitzvot. (26:14-46) The curses and punishments that Israel will suffer if they violate the covenant, including defeat in war, famine and exile. It concludes with words of comfort; if Israel will return to God in repentance, God will forgive them. (27:1-13) Laws concerning a vow to donate the valuation of a person and of an animal to the Temple. The Torah sets forth specific shekel amounts for different aged males and females. Pledges of animals to the sanctuary. (27:14-29) Laws concerning the redemption of houses and fields, the redemption of the firstborn, and the devotion of property to the Temple. (27:30-34) Laws concerning the tithe of fruit, sheep and cattle; the conclusion of the Book of Leviticus. Theme 1 - Death By Vow No human being who has been proscribed can be ransomed: he shall be put to death. (Lev. 27:29) A. And Jephthah made the following vow to the Lord: "If you deliver the Ammonites into my hands, then whatever comes out of the door of my

house to meet me on my safe return from the Ammonites shall be the Lord's and shall be offered by me as a burnt offering"....When Jephthah arrived at his home in Mizpah, there was his daughter coming out to meet him, with timbrel and dance! She was an only child... On seeing her he rent his clothes and said, "Alas, daughter, You have brought me low; you have become my troubler! For I have uttered a vow to the Lord and I cannot retract." [Judges 11:30-31, 34-35) B. Kimchi, Ralbag and Abarbanel (Biblical commentators) maintain that the "and" before "I will offer it" should be rendered "or" and the phrase read: "It shall be the Lord's, or I will offer it up as a burnt-offering."; i.e. if it be an object permitted for sacrifice I will offer it; other wise, it shall be dedicated, in some other way to the Lord....There was thus an implicit reservation in the vow to offer the first living object that met him, namely, "if it be proper for such purpose." Jephthah therefore did not offer her up as a burnt-offering, but "he made a house for her and brought her into it and she was there separated from mankind and from the ways of the world" (Comment on Judges 11:31) C. All these are words of emptiness. For if he vowed that (whatsoever comes forth out of the door of his house) shall be the Eternal's, this does not mean that she should be a recluse (from the world), but instead he is to be like Samuel, of whom his mother said, "and I shall give him unto the Eternal," and he was a servant in the House of G-d, not a recluse. And according to the ordinances of the Torah, no man can utter a vow which will bind the persons who come out of the door of his house to live thereafter in seclusion, just as he cannot bring them as an offering. (Ramban, Comment on Lev. 27:29) Discussion Sparks: One of the most important acts of character is to keep our word. What happens when we say something we shouldn't say, or promise something we shouldn't promise? Do we always have to keep our word? Can you think of times when NOT keeping your word is an act of great character? Where does Kol Nidre fit into this discussion? When do we have to annul a vow to G-d? Theme 2 - He is A Rare Leader, Easily One in A Minyan All tithes of the herd or flock that pass under the shepherd's staff, every tenth one shall be holy to the Lord. (Lev. 27:32) A. When in the sixtieth year after the death of the Kotzker, the Gerer accepted election as leader of the Kotzker Hasidim, the Rabbi said: "I should ask myself: Why have I deserved to become the leader of thousands of good people" I know that I am not more learned or more pious than others. The only reason why I accept the appointment is because so many good men and true have proclaimed me to be their leader. We find that a cattle breeder in Palestine during the days when the Temple stood was enjoined by our Torah (Lev. 27:32) to drive his newborn cattle or sheep into an enclosure in single file, When they went into the enclosure, they were all of the same station, but when over the

tenth one the owner pronounced the words, "consecrated unto the Lord," it was set aside for holier purposes. In the same fashion when Jews pronounce a man to be holier than his fellows, he becomes, in truth, a consecrated person. (Abram Alter; Meir Einei HaGolah, 1928; 2:29-30 in L. Newman; The Hasidic Anthology) Discussion Sparks: Are leaders really different from everyone else? Does religious leadership call for a different set of leadership characteristics? If humility is a positive characteristic in leadership then should you wait to be asked to lead, or should you campaign for the appointment?

BEMIDBAR May 26, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Num. 1:1-4:20; Hertz Chumash, p. 568 Triennial Cycle III: Num. 3:14-4:20; Hertz Chumash, p. 576 Haftarah: Hosea 2:1-22; Hertz Chumash, p. 582 (1:1-47) God orders Moses and Aaron to take a census of the male Israelites of military age, 20 years and older. Along with their designated assistants from each tribe, they take the census; the grand total, except for the Levites, is 603,550. (1:48-54) The special tasks of the Levites in caring for the Tabernacle. (2:1-3:13) The organization, order, and physical layout of the camping and travel of the Israelites in the desert. The total enrollment of the Israelites, minus the Levites, is reiterated, and we learn of the special enrollment of the Levites, their tasks, and how they came to replace the first-born sons. (3:14-39) The enrollment of the Levites from the age of one month and up, according to their respective clans, descended from Levi's sons Gershon, Kohath, and Merari. Jewish women, the Leviah (bat-Levi) retains her status regardless of whom she marries. While a bat-Kohen lost the right to eat trumah if she married an Israelite man or Gentile, the Leviah retained her right to eat maaser in such circumstances. Furthermore, if the Leviah's husband is an Israelite man or a Gentile, their firstborn son is exempt from pidyon haben (firstborn redemption) because she is a Levite. This is a notable exception in a tribal system which otherwise always goes by the father. (Judith Antonelli, "In The Image of God: A Feminist Commentary on the Torah", p. 332-333) (3:40-51) The census of the first-born males; their replacement by the Levites. (4:1-20) A second census of the Levites between the ages of 30 and 50, this time in order to determine the number needed for their tasks during the period of wilderness wandering. The census of the Kohathites and their appointment to the special task of carrying the holy vessels. Theme 1: No Idol Zone The Lord spoke to Moses in the wilderness of Sinai saying: record the Levites by ancestral house and by clan; record every male among them from the age of one month upward. (Num. 3:14)

A. Originally the Temple service devolved upon the first born but, when they committed the sin of the Golden Calf, the Levites, inasmuch as they had not erred in the matter of the calf, were privileged to enter in their stead. (Numbers Rabbah 3:5) B. In the late 1950's, not too long after Nikita Khrushchev's rise to power in the former Soviet Union, he addressed a gathering of the party faithful. Beginning by excoriating the crimes and misdeeds of his predecessor, Josef Stalin, Khrushchev promised a new era of freedom and civility. Yet as he was decrying the purges, crackdowns, and horrific crimes of his predecessor, a meek voice called out from the back of the room. "Mr. Chairman," a man asked, "why didn't you say something? Where were you when all this was happening?" Khrushchev heard the question, his face turned red as he retorted in a menacing voice, "Who said that?" There was silence. The new Premier screamed louder, "Who is the one who asked where I was? I want to see him now!!" A stillness filled the room, no one moved. A sly smile spread over Khrushchev's face. He looked toward the back of the large room. In slow and calculated staccato spurts he began to shout, "I know exactly where you are! I know exactly where you are standing!" The nervous silence was unbearable, as the large audience awaited the fate of the poor man. "I know where you are standing," repeated the feared leader of the world's largest communist country. "You are standing in the exact spot where I stood when Stalin used to make his speeches." (Retold by Rabbi Mordechai Kamenetzky, "Parashah Parables 3, p. 129-130) Discussion Sparks: The question is: do we speak up often enough in the presence of wrong behavior or do we hold back or hide in the crowd? When somebody makes a racial or ethnic slur, do we tend to ignore it? And how uncomfortable should we feel about gossip? Can we know at what point it no longer is just casual gossip? How does all of this apply to teenagers and potential dangers that exist for them because of not wanting to stand out? Theme 2: The Levitical Mystique All the Levites who were recorded, whom at the Lord's command Moses and Aaron recorded by their clans, all the males from one month and up, came to 22,000 (Num. 3:39) A. Only 22,000 Levite males are recorded... the tribe merely "reproduced and increased in a normal way, and therefore did not become as numerous as the other tribes." Nachmanides (Ramban) also suggests an alternate view: that Levi became a small tribe because of Jacob's anger with Shimon and Levi for their violence in Shechem. There might, however, be a much simpler explanation. Levi may have been numerically a predominantly female tribe. Perhaps, for some reason, the tribe simply consisted of many more daughters than sons. This possibility would also shed light on the "women and Levites" linkage in the resistance to the Golden Calf... It would seem then that a woman who

was from the Levi tribe was in a class by herself. Unlike other ancient societies the Jewish women, the Leviah (bat-Levi) retains her status regardless of whom she marries. While a bat-Kohen lost the right to eat trumah if she married an Israelite man or Gentile, the Leviah retained her right to eat maaser in such circumstances. Furthermore, if the Leviah's husband is an Israelite man or a Gentile, their firstborn son is exempt from pidyon haben (first-born redemption) because she is a Levite. This is a notable exception in a tribal system which otherwise always goes by the father. (Judith Antonelli, "In The Image of God: A Feminist Commentary on the Torah", p. 332-333) Discussion Sparks: One of the bonuses of egal itarianism, is that a whole new approach to biblical studies has come to us as women have become more intensely involved in the ongoing interpretation of the Torah. Does it matter if Judith Antonelli is historically correct? What lessons does she teach with her approach? How does it change the way we read the text? What difference does her teaching have for Jews today? Should a Leviah be given any special recognition in modern-day Judaism? (P.S. I am married to a Leviah.)

NASO June 2, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Num. 4:21-7:89; Hertz Chumash, p. 586 Triennial Cycle III: Num. 7:1-89; Hertz Chumash, p. 596 Haftarah: Judges 13:2-25; Hertz Chumash, p. 602 (4:21-49) The continuation of the census of the Levites, and their responsibilities in serving at the Tabernacle. (5:1-4) A short list of certain ritually impure individuals who were to be exiled from the camp. (5:5-10) Laws of theft and restitution. (5:11-31) The laws of the unfaithful wife, the sotah, and the testing ordeal to which she was subjected. (6:1-21) The laws of the Nazirite, a person who took a vow to accept extra restrictions upon himself: abstaining from alcoholic beverages, not shaving or cutting his hair, and other extra ritual purity restrictions. (6:22-27) The Priestly Blessing. (7:1-89) The Nesi'im, the chieftains of each of the 12 tribes, bring a joint gift, carts, and oxen for the transportation of the Tabernacle when it is disassembled for travel. Then, on 12 consecutive days, they each bring identical gifts for the Tabernacle. Theme 1: The Past and Future of a Present On the day that Moses finished setting up the Tabernacle, he anointed and consecrated it and all its furnishings, as well as the altar and its utensils. When he had anointed and consecrated them, the chieftains of Israel, the heads of ancestral houses, namely, the chieftains of the tribes, those who were in charge of enrollment, drew near and brought their offering before the Lord:... (Num. 7:13) A. Rab expounded the following: Something that has never happened from the time the world was created until then took place on that very day. From the time when the world was created until that moment the Shechinah had never dwelt in this lower world. It only did this from the moment when the Tabernacle was erected and afterward. For this reason it says, "Vayachi" because it was an innovation. Rabbi Shimon

ben Yohai said it was something that, having already been in existence, had ceased and now returned to its previous state. Actually, from the beginning of the world's creation the Shechinah had dwelt in this lower world; as it is said "And they heard the voice of the Lord G-d walking in the Garden" (Gen. 3:8). But once the Shechinah departed at the time when Adam sinned, it did not descend again until the Tabernacle had been erected. It is for this reason that the expression Vayachi" is used, signifying that something which had already been in existence, and had ceased for many years, returned to its original state. (The word is a combination of a past with a future.) (Numbers Rabbah 7:6) B. There was woe (vay chaya). Who was it that exclaimed "Woe"? Rabbi Abin said: The Holy One, blessed be He, if the expression may be permitted, exclaimed, "Woe!" How may this be illustrated? By the case of a king who had a cantankerous lady as his wife, so he told her, "Make me a purple robe." As long as she was busy with that robe she never grumbled. After a time she finished the robe and gave it to the fuller, who made it ready, and she brought it to the king. When the king beheld her, he began to cry, "Woe! Oh that she return not to her cantankerousness (now that the robe is finished)!" In the same way you find that Israel was constantly muttering.... So the Holy One, blessed be He, requested that they should make a Sanctuary for Him;... You find that during the whole period in which they were occupied with the work of the Tabernacle they did not mutter. But as soon as they had finished the work of the Tabernacle the Holy One, blessed be He, began to cry aloud, "Woe! Oh that they murmur not again, as they did in the past!" (This is the first of many times in this Midrash that the Rabbis claim "Vayachi" is an exclamation of woe.) (Numbers Rabbah 7:7) Discussion Sparks: The Rabbis were sometimes a bit ambiguous about the completion of the Tabernacle. Certainly a lot to be joyous about happened on that day. But recall that after the Tabernacle was finished and erected and the priests installed, Nadav and Abihu died offering a strange fire. Also, the princes bring gifts, but there appears to be no quick acceptance of them by G-d. So too - have you ever had a day that should have been a celebration and then it turned from happiness, to sadness? Have you ever completed a long held dream only to find it is not the dream you thought it would be? Do we, as a people, take our happiest moments and often temper them by finding a cloud that comes with every silver lining? At a Jewish wedding, we break a glass. What does all of this tell you about the "personality "of the Jewish People? Theme 2 To Everyone a "Gateway" to Prayer On the second day, Nethanel son on Zuar, chieftain of Issachar made his offering... That was the offering of Nethanel son of Zuar. (Num. 7:18 & 22) A. Following each set of offerings, the Torah says "this was the offering of..." as though to say, "since he brought it with this unique pious idea in mind, he gained Hashem's complete acceptance." These words

constitute, as it were, the Divine seal of approval placed on each offering. The entire chapter of the leader's offerings is of great importance because it provides us with a fundamental principle regarding prayers now that they have replaced the sacrificial services in the temple. Just as the twelve leaders were, because of their sincerity and fervor, able to put their individual stamp on their offerings and all were eventually accepted, so too with prayer. Rabbi Yitzchak Luria states that all prayers are acceptable to Hashem if said with sincerity and devotion. In effect, there are twelve gateways to Heaven, just as there are twelve tribes, each created by Hashem. (Teshuvot Hatam Sofer on Orech Hiyyim 15,16; quoted by Elie Munk, The Call of The Torah p.78-79) B. The Zidizover told the following story: Rabbi Joseph Caro was accustomed to express a holy intention in words before doing anything. Once he arose in the night for a drink of water, but he could remember no words of holiness to utter. Finally he said, "As I am about to quench my thirst with this water, may it please the Lord to still the thirst of plants and trees." This prayer was accepted and rain, which was sorely needed, came down in abundance. (Peer ve'Chavod p. 44a in L.I. Newman, "The Hasidic Anthology;" p. 335) Discussion Sparks: There are "12 gateways" to prayer. What names would you give to each "gateway" - to each entry way to genuine prayer? What do you think about Caro's approach of making our personal needs and desires an opportunity to pray on behalf of others?

BEHA'ALOTKHA June 9, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Num. 8:1-12:16; Hertz Chumash, p. 605 Triennial Cycle III: Num. 10:35-12:16; Hertz Chumash, p. 613 Haftarah: Zechariah 2:14-4:7; Hertz Chumash, p. 620 (8:1-4) Aaron is commanded to light the Menorah in the Tabernacle. (8:5-26) The Levites are purified and dedicated for their initial term of service in the Tabernacle. (9:1-14) The first Paschal lamb sacrifice, and instructions regarding the "Second Passover" a month later for those unable to observe it at the proper time. (9:15-23) The cloud over the Tabernacle tells when to travel and to rest. (10:1-10) Two silver trumpets used to signal various matters. (10:11-34) After one year less ten days, the Israelites leave Mount Sinai and travel according to a set order. (10:35-36) The two sayings called out by Moses when the Ark traveled. (11:1-15) The complaints of the people at Taberah, and then about the monotony of the Manna. Moses despairs of leading them. (11:16-35) God gives a share of His spirit to the 70 elders so that they can help Moses lead the people. God sends quail for meat. God then strikes the people with a plague out of disgust with their unrestrained cravings. (12:1-16) Moses marries a Kushite woman and endures criticism from Aaron and Miriam. Miriam is punished by God, but at Aaron's urging Moses prays for her healing. After being quarantined outside the camp for seven days, she returns. Theme 1: Parenthetically Speaking When the Ark was to set out, Moses would say: Advance O Lord! May Your enemies be scattered, and may Your foes flee before You! And when it halted, he would say: Return, O Lord, You who are Israel's myriads of thousands! (Num. 10:35-36) A. The Lord made special signs (the above verses in the text of the Torah

are bracketed by two inverted Hebrew "Nuns") to inform us that this passage is not in its proper place. Why, then, is it written here? In order to make an interruption between one evil and another... (Rashi) B. These two verses are enclosed in inverted "Nuns" to indicate either that they are not here in their original place (Talmud); or that they are taken from another source (possibly from "the Book of the Wars of the Lord, see 21:14) and form a distinct section, scroll, or even "book" of the Torah. Some of the Rabbis held that the Book of Numbers consisted of three sections... and accordingly, they counted a total of seven books of the Torah. (J. H. Hertz, Pentateuch and Haftorahs, p. 613) C. Modern scholars correctly associated these signs with the critical marks employed by the Alexandrians, but they didn't fully evaluate their exact nature in our text... In our biblical scrolls these marks appear in the form of "nun" conforming to our Massoretic tradition... the (Greek) marks usually designates the transposition of verses... On the other hand, according to Rabbi (Judah the Prince) the marks indicate that our small section is a separate book. The legal sign for the beginning of a book was a blank space of four lines. Owing to the brevity of our book this procedure was abandoned and signs were provided in its stead. ...Our Rabbis had good reason to explain the inverted "Nuns" as an indication that the section constitutes a separate unit. (Saul Lieberman; Hellenism in Jewish Palestine; p. 38-43) Discussion Sparks We do not have many extra "marks" in the Torah so these "Nuns" are pretty unique. Do they mark a verse from another location, or are they the complete text of another "book" of the Bible that splits Numbers into two parts and makes seven books of the Bible? Let's hear if you have any other suggestions as to why these "Nuns" are here? Theme 2: Inclusive or Exclusive? Two men, one named Eldad and the other Medad, had remained in camp; and the spirit rested upon them... But Moses said to his aide, "Are you angered on my account? Would that all the Lord's people were prophets, that the Lord put His spirit upon them!" (Num. 11:26 & 29) A. Our daughters Ask: Does Moses mean what he says when he declares "Would that all God's people were prophets, that God put the Divine spirit upon them"? Is he really willing to share his spiritual leadership with "all God's people"? Miriam the Prophet answers: Judging from how he reacted with Aaron and after I challenged his authority shortly after this declaration, I would have to say "no". He just got carried away in the excitement of the moment. Esther "the Hidden One" proclaims: If only his words were true! If only all of us - men and women, Jew and Gentile, high and low, gifted and flawed - were seekers and seers of holiness. That would truly signal the dawn of the messianic age. (Ellen Frankel, "The Five Books of Miriam"; p. 208)

Discussion Sparks: The issue here is leadership and its limitation. Moses seems enthused that others in the Israelite camp are uttering words of prophecy. He extends leadership to the seventy elders at that time. And so too, later on in Jewish history religious leadership became more inclusive and ever more democratic so that anyone could become a rabbi. From this point of view then, does it follow logically that no limitations be placed on Jewish religious leadership except in the case of women? Yet, one wonders, where would Moses stand on this issue?

SHELAH LEKHA June 16, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Num. 13:1-15:41; Hertz Chumash, p. 623 Triennial Cycle III: Num. 15:8-41; Hertz Chumash, p. 631 Haftarah: Joshua 2:1-24: Hertz Chumash, p. 635 (13:1-25) Moses sends 12 men, one from each tribe, to scout the land of Canaan, and to bring a report about the nature of the land and its inhabitants. After 40 days, the spies return bringing spectacular examples of Canaan's produce. (13:26-14:10) Due to the report from ten spies that the inhabitants of the land are too powerful, the Israelites panic and rebel against Moses and Aaron, even to the point of wanting to return to Egypt! Joshua and Caleb plead with the people not to believe the negative spies' report and rebel against God. The people threaten to stone them. (14:11-45) God threatens to destroy the people, but Moses intercedes. God relents, but decrees that this after 40 years of Joshua and Caleb. A group of Israelites test God's threat by trying to attack Canaan, and are repulsed by the Canaanites. (15:1-7) Laws concerning sacrifices. (15:8-31) Further laws on sacrifices; treatment of resident strangers; the law of challah, where a portion of the dough for bread is to be given to the priests. The required offering when a whole community sinned unintentionally. (15:32-36) An incident of Shabbat violation for which the offender was put to death. (15:37-41) The laws of tzitzit, the fringes at the corners of the garments, which are to remind us of God's commandments. Theme 1: Choosing Judaism Every citizen, when presenting an offering by fire of pleasing odor to the Lord, shall do so with them. (Numbers 15:13) A. At that moment a quarrel arose in regard to the offering between Israelites and converts. The Holy One asked Moses: Moses why are they quarreling with each other? Moses replied: Master of the Universe, you know - (they are quarreling as to whether converts who are not home-

born are privileged to bring offerings for it says "every citizen"). Thereupon G-d declared: Did I not say to you "As for the congregation, there shall be one statute both for you and for the convert that sojourneth with you... as ye are, so shall the convert be before the Lord. One law and one ordinance shall be both for you, and for the convert that sojourneth with you (Num. 15:15-16) It has been said that there are three kinds of converts: a convert like our father Abraham; a convert like Hamor (in Genesis); and a convert who is still in every respect a heathen. How so? A convert of the third kind has in his house... (all kinds of foods forbidden to Jews)... to be sure he did say, "Isn't it time that I become converted and be among Jews whose food is wholesome, who have delicacies at their festivals and Sabbaths, so that I shall have no more vile food in my house? I will make myself become a convert." After a while, if this man returns to his habit of eating ...(forbidden food)..., the chastisements that come upon him will be for his own good, to preserve what merits he had gained...Another kind of convert is like Hamor. How so? If he seeks to wed a Jewish maiden and is told (by her kinsmen), we will not give her to you as a wife until you consent to be converted, (the Gentile replies) "I will make myself become a convert." After a while, if he returns to his habit of eating... (forbidden food)..., the chastisements that come upon him will be for his own good - to preserve what merit he had gained... Finally the third kind of convert is, in his own way, like our father Abraham. How so? He went about making inquiries among all the peoples, and when he heard them all speak of the excellence of Israel, he said, "Isn't it time that I become a convert, (be one of Israel) and enter under the wings of the Presence?" Of such a man it is said: "Neither let the alien, that hath joined himself to the Lord, speak, saying: the Lord will keep me apart from His people... for thus saith the Lord concerning those that hold fast by My covenant: I will give them in My hours and within My walls a monument and a name." (Isaiah 56:3-5) (Midrash Eliyahu Rabbah p.146; Tanna Debe Eliyyahu, p. 318-319) Discussion Sparks: How are we expected to view the convert, the "Jew by Choice", in Judaism? Are they held to a different legal standard? Are they "less Jewish" than the homeborn? Why does it seem that some Jews still have a negative attitude toward converts? According to the Midrash, do motives for conversion matter? Theme 2: Life on the Fringe The Lord said to Moses as follows: Speak to the Israelite people and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner. That shall be your fringes; look at it and recall all the commandments of the Lord and observe them, so that you do not follow your heart and eyes in your lustful urge. (Numbers 15:37-39)

A. How do you know that the carrying out of one command leads to the carrying out of many others? You can find the answer for yourself. When the Israelites were in the wilderness, what is said of them? "They found a man gathering sticks upon the Sabbath day (Num. 15:32). The Holy One asked Moses, "Moses, why does this man profane the Sabbath?" Moses replied, "Master of the Universe, I don't know." G-d said, "On a weekday, there are tefillin on his head and on his arm, so that as he beholds them, he scrutinizes his actions. But today, (on the Sabbath) he does not put on tefillin, so he profanes the Sabbath (by gathering sticks)." Thereupon the Holy One said to Moses: Moses, go out and state clearly to Israel that there is a command they should carry out also on festivals and Sabbaths. And what is the command? The command concerning fringes. (Midrash Eliyahu Rabbah p.133; Tanna Debe Eliyyahu, p.287-288) Discussion Sparks: Why do we wear tzitzit? Why do some people wear it "hanging out"? For G-d? For ourselves? For others? Can you think of another Jewish religious symbol that has the same kind of an impact? How about a "kippah"? Is it important that there be some kind of symbol that is with us daily which reminds us of our commitment to Jewish religious values? Or is that an antiquated idea?

KORAH June 23, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Num. 16:1-18:32; Hertz Chumash, p. 639 Triennial Cycle III: Num. 17:25-18:32; Hertz Chumash, p. 644 Haftarah: I Samuel 11:14-12:22; Hertz Chumash, p. 649 (16:1-15) Korach and his faction rebel against Moses and Aaron's authority. (16:16-35) Moses proposes a test to Korach and his followers: offer incense before God, and see if He accepts it. After the Israelites withdraw from the rebels, the earth splits and swallows up Korach and his followers. Then a fire consumes the 250 rebellious Levites. (17:1-15) As a warning to future generations, the rebels' copper incense pans are gathered up and beaten into a covering for the altar. After further complaints, a plague breaks out among the Israelites, but Aaron quickly offers incense to expiate their sins. (17:16-24) Each tribal chieftain is asked to take a wooden staff to the Tent of Meeting. Aaron's alone sprouts, signifying that God favors his leadership. (17:25-28) Aaron's staff is left before the Ark as "a lesson to rebels." (18:1-7) The division of tasks among the Priests and Levites, beginning with the assignment of the High Priesthood to Aaron and his descendants. (18:8-20) Neither Israelites nor the priests will be given any territory in the land. Instead, they will be supported by donations and shares of sacrifices. (18:21-32) The Levites are to receive the tithe, 10% of the crops harvested by the people. They are then to give 10% of their portion, a tithe of a tithe, also known as terumah, to the priests. Theme 1: The Problem But the Israelites said to Moses, "Lo we perish! We are lost, all of us lost! Everyone who so much as ventures near the Lord's Tabernacle must die, Alas we are doomed to perish!" (Numbers 17:27-28) A. When he was strong, he grew so arrogant he acted corruptly: he trespassed against his G-d by entering the Temple of the Lord to offer incense on the incense altar. The priest Azariah, with eighty other brave priests of the Lord, followed him in and, confronting King Uzziah, said to

him, "It is not for you Uzziah, to offer incense to the Lord but for the Aaronite priests, who have been consecrated, to offer incense. Get out of the sanctuary, for you have trespassed; there being no glory in it for you from the Lord G-d." Uzziah, holding the censer and ready to burn incense, got angry; but as he got angry with the priests, leprosy broke out on his forehead in front of the priests in the House of the Lord beside the incense altar. When the High Priest Azariah and all the other priests looked at him, his forehead was leprous, so they rushed him out of there; he too made haste to get out, for the Lord had struck him with a plague. King Uzziah was a leper until the day of his death. (II Chronicles 26:1621) B. Having seen what happened to those who illegally performed holy functions, the people were afraid that any inoffensive approach to the Tabernacle and its service might bring disastrous consequences. To free them from this anxiety, there were given the preventive law, "but a common man shall not draw nigh unto you (Num. 18:4)" (Rashbam Rabbi Shmuel ben Meir; 12th C. on Num. 17:23) Discussion Sparks: Has there ever been a time when you felt that you had no right to offer a prayer or a petition to G-d? What causes us to feel far away from G-d? Theme 2: The Solution They (the Levites) shall be attached to you and discharge the duties of the Tent of Meeting, all the service of the Tent; but no outsider shall intrude upon you as you discharge the duties connected with the Shrine and the Altar, that wrath may not again strike the Israelites. (Numbers 18:4-5) A. According to P, it is the Levites' mortal task in guarding the Tabernacle that entitles them to the largesse of the tithes as their reward. (Num. 18:21,31) Such ransoming of Israelites by Levites is not an instance of vicarious atonement, whereby the innocent suffer for the sake of the wicked. The formula implies the reverse: encroaching Israelites are ransomed only by the guilty - that is, negligent - Levite guards... Numbers 18 is a fitting appendix to the Korahite rebellion of the two preceding chapters... Chapter 18 is both the remedy and the consolation. Thereafter, the sacral guards will bear the responsibility for lay encroachment. The doctrine of collective responsibility is compromised for Israel's sake so that it may again worship at the sanctuary without fear. (Jacob Milgrom; The JPS Torah Commentary, Numbers; Excursus 40 p. 424) Discussion Sparks: Do we ask certain Jewish religious dignitaries to intervene on our behalf when we need to approach G-d? If so, what qualities do they have that you feel makes them unique? Are they G-d's representatives or just more familiar with

the ways of G-d? How do we feel when we have to ask someone else to help us be closer to G-d?

HUKKAT June 30, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Num. 19:1-22:1; Hertz Chumash, p. 652 Triennial Cycle III: Num. 20:22-22:1; Hertz Chumash, p. 658 Haftarah: Judges 11:1-33; Hertz Chumash, p. 664 (19:1-22) The ritual of the red heifer: a perfect red cow is sacrificed outside the camp, and then burned down to its ashes, which were then used for ritual purification of someone who had touched a corpse. However, someone who is ritually pure and comes into contact with the ashes of the red heifer is rendered ritually impure. This paradox caused our sages to point to this passage as a prime example of a "chok", a Divine decree which cannot be rationally explained and simply must be obeyed. (20:1-13) Moses brings water from a rock by striking it with his staff, contradicting God's instructions to talk to the rock. God tells Moses and Aaron that they will not lead the people into the promised land. (20:14-21) Edom refuses to allow Israel to pass through its territory, forcing them to detour. (20:22-21:3) The death of Aaron; an encounter with the Canaanites. (21:4-10) The people complain against God and Moses. God sends poisonous snakes to punish them. Many Israelites die, but Moses intercedes with God for them. God tells Moses to set up a copper statue of a snake; when anyone was bitten by a snake, he looked at the statue and was cured. (21:11-20) Further stages of the Israelites' journey through the Transjordan wilderness. (21:21-22:1) The conquest of the land of Sichon and Og and all the Transjordan area, the first permanent possessions. Theme 1: The Mountain Top That shall be for them a law for all time. Further, he who sprinkled the water of lustration shall wash his clothes; and whoever touches the water of lustration shall be unclean until evening. (Numbers 19:21) A. This law has remained in force to this day. Since we all have become defiled by contact with a dead body at one time or another and cannot obtain purification because we do not have the ashes of the red heifer,

anyone who sets foot on the actual Temple site on Mount Moriah is subject to the penalty of "excision," being cut off from his people. The fact that the Temple was destroyed does not mean that the site of the Temple has lost its sanctity. "The initial sanctification hallowed it for its own time and for all time to come" (Rambam, but see the Ravad on this, "Hilchot Bet HaBechira" 6:14) (S.R. Hirsch, Comment on Num. 19:21) B. Therefore it is permissible to enter the southern part of the Temple Mount, near the mosque of El Aksa, and the northern part, north of the elevated area of the Mosque of Omar. On the other hand everyone agrees that it is prohibited to enter the Mosque of Omar, and the middle of the Temple Mount, because this was the area of the Ezrat Israel and/or the Holy of Holies. Therefore it is preferable not to enter the elevated area around the Mosque of Omar at all. (Responsum by David Golinkin; Entering the Temple Mount in Our Day; Proceedings of the Vaad HaHalachah of Israel, Vol. 1 p .3-9) C. Our conclusion is that the sanctity which is spoken about in the Mishnah does not exist today regarding the place of the Temple. Therefore, there is no prohibition of entering the area of the (Temple) because of ritual impurity... How do we fulfill this commandment of revering the Sanctuary? A visit to the Temple Mount should not be just a sightseeing experience, but a pilgrimage to the place where the Temple stood. One has to behave there in a very respectful way, be dressed properly, and a Jew should not enter the area of the Holy of Holies (i.e. inside the Dome of The Rock), where only the High Priest was allowed. Moreover, one has to remember that in the days of the Temple, not only ritual purity was required to enter the Temple Mount but also moral purity. Therefore, one should read a Psalm, such as Psalm 15, upon entering the Temple Mount. (Reuven Hammer; Entering the Temple Mount; Proceedings of the Vaad HaHalachah of Israel; Vol 1 p. 11-13) Discussion Sparks: Does a place retain its sanctity once the structures on it are gone? We tend to visit famous historic sites even though there is not much left. Think of the Gettysburg Battlefield; is this a "sacred" place? How about the location of the Warsaw Ghetto in 1944 which is today totally gone except for a few monuments in the area. Is this a "sacred space"? The Temple Mount has large signs telling Jews to stay off of the vast platform on top of it. It is, for the time being, a dangerous place for Jews to be due to the current conflict in Israel. But in good times, would you feel comfortable entering the religiously restricted area of the Mount which was once the site of the Beit Hamikdash? If yes, why?

BALAK July 7, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Num. 22:2-25:9; Hertz Chumash, p. 669 Triennial Cycle III: Num. 23:27-25:9; Hertz Chumash, p. 677 Haftarah: Micah 5:6-6:8; Hertz Chumash, p. 682 (22:2-20) Balak, King of Moab, invites Balaam, who has the power to bless and curse, to help him by cursing the Israelites. Balaam says he must consult with God before he can decide; eventually God tells him that he may go, "but whatever I command you, that you shall do." (22:21-38) Balaam sets out riding his donkey. On the way, an angel of the Lord appears. He does not see it, but his donkey does, and refuses to move. After being beaten three times, the donkey speaks and complains of this ill treatment. God then opens Balaam's eyes so that he sees the angels, who also rebukes Balaam for beating the donkey. Balaam offers to turn back; the angel tells him to go, but warns him again only to say what God tells him. (22:39-23:26) Balaam arrives in Moab and is received by Balak with great honor. But to Balak's distress, Balaam, compelled by God, twice blesses and praises the Israelites, and predicts great things for their future. (22:2-20) Balak, King of Moab, invites Balaam, who has the power to bless and curse, to help him by cursing the Israelites. Balaam says he must consult with God before he can decide; eventually God tells him that he may go, "but whatever I command you, that you shall do." (22:21-38) Balaam sets out riding his donkey. On the way, an angel of the Lord appears. He does not see it, but his donkey does, and refuses to move. After being beaten three times, the donkey speaks and complains of this ill treatment. God then opens Balaam's eyes so that he sees the angels, who also rebukes Balaam for beating the donkey. Balaam offers to turn back; the angel tells him to go, but warns him again only to say what God tells him. (22:39-23:26) Balaam arrives in Moab and is received by Balak with great honor. But to Balak's distress, Balaam, compelled by God, twice blesses and praises the Israelites, and predicts great things for their future. (23:27-24:9) Balaam makes a third attempt. In this blessing, he says the famous words of the Mah Tovu: "How lovely are your tents, O Jacob, your dwellings, O Israel!" He concludes, "Blessed are they who bless you, accursed those who curse you!"

(24:10-25) Balak, totally infuriated, tells Balaam that he won't pay him, and discharges him. Balaam reminds him that he said all along that he could only say what God told him to say, and throws in a fourth blessing, unsolicited, predicting Israel's conquest of Moab. Balaam goes on to make predictions concerning other nations. (25:1-9) The incident at Ba'al Pe'or, where Moabite women entice Israelite men into sexual promiscuity and idolatry. Pinchas, Aaron's grandson, sees on Israelite man brazenly bring a Midianite woman to his tent in front of the whole community. He kills them both, averting a plague. Theme 1: Curses... Foiled Again! Then Balak said to Bilaam, "What have you done to me? Here I brought you to damn my enemies, and instead you have blessed them!" (Numbers 24:11) A. The main topic of this week's parashah is Bilaam's attempt to curse the People of Israel. Three times he attempted to curse the Children of Israel and three times he failed. Each time his curse turned into a blessing. The obvious question is: Why? ... (The Midrash, Devarim Rabbah, claims that) Bilaam really wanted to curse the People of Israel, but G-d intervened and turned his curse into a blessing... In a number of other midrashim, we find a different scenario. According to those sources, Bilaam did indeed intend to curse the Israelites, but when he saw their exemplary behavior, he changed his mind and blessed them instead.... According to these midrashim, Bilaam did not turn his curses into blessing because of some miraculous intervention by G-d. But rather because he was so favorably impressed by the behavior of the Jewish people... The message hidden in these midrashim is that the Jewish People, for that matter, people in general, have the ability to turn curses into blessings. They can, through their actions, snatch victory from the jaws of defeat and turn adversity into triumph. (David Golinkin: Iyunei Shabbat - Balak; July 16, 1997 - published on the Internet) B. This week's parashah is named afer Balak but the central figure is the prophet Bilaam. Indeed the main section is known as "Parashat Bilaam". This section figures prominently in a most surprising passage in the Talmud: "Said Abbahu ben Zutrati, in the name of Rabbi Judah bar Zeveida; They wished to include Parashat Balak in the recitation of the Shema (Keriat Shema). Why did they not include it? They did not want to burden the public"... Perhaps the Rabbis raised the possibility that the recitation of the Shema should include a verse, or verses, from Bilaam in order that the recitation would point to a moral and spiritual dimension. The idea was that verse(s) from Bilaam would raise the issue of changing curses into blessings. That a person praying would also focus on keeping G-d's commands to be merciful and responsible for others in mind even in a fit of anger or rage. That each person would feel the need for embarrassment if they had done wrong. Perhaps those who suggested this addition to Shema felt that theology, Mitzvot and history were not enough, but a spiritual and moral dim ension had to be a part of each recitation of Shema. (Michael Graetz; Pinat Masortit #255a Balak

5760 - published on the Internet July 17, 2000) Discussion Sparks: Are we always in control of what we say? In this regard, what can we say about "Freudian slips"? Have you ever spontaneously or suddenly changed your impression or opinion of someone? What do you think caused it to happen?

PINHAS July 14, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Num. 25:10-30:1; Hertz Chumash, p. 686. Triennial Cycle III: Num. 28:16-30:1; Hertz Chumash, p. 695 Haftarah: Jeremiah 1:1-2:3; Hertz Chumash, p. 699 (Num. 25:7-18) Pinhas is rewarded for his quick action, killing an Israelite who was consorting with a Midianite woman and worshipping Baal. He and his descendants after him will be the High Priest. The Midianites are condemned as enemies of the Jewish people. (26:1-65) The second census, prior to occupying the Promised Land. God tells Moses how the land will be distributed; the location of the tribe's territory will be determined by drawing lots, but the size will be according to the size of the tribe. The Levite clans are listed separately because they did not receive a portion of the land. (27:1-11) The daughters of Zelophchad want to inherit his portion of the land, for he left no sons. God agrees that they may inherit. (27:12-23) Joshua is appointed to succeed Moses as leader of the people after Moses' death. (28:1-15) The daily sacrifices offered on behalf of the community; the additional (musaf) sacrifices offered on Shabbat and on Rosh Hodesh. (28:16-30:1) The additional sacrifices offered on Passover, Shavuot, Rosh Hashanah, Yom Kippur, and Sukkot. This section provides the maftir readings for all the festivals, and passages from it are also included in the Musaf Amidah, which takes its name from these Musaf sacrifices. Theme 1: Festival Daze In the first month, on the fourteenth day of the month, there shall be a passover sacrifice to the Lord, and on the fifteenth day of that month a festival. Unleavened bread shall be eaten for seven days. (Numbers 28:16-17) A. Rabbi Zera said: Logic supports Rabbi Assi; for we are now well acquainted with the fixing of the new moon and, nevertheless we do observe two days. Abaye said: Logic supports Rab for we have learned: In early times they used to light bonfires, but on account of the mischief of the Samaritans the Rabbis ordained that messengers should go forth. Now if the mischief of the Samaritans ceased we would all observe only

one day. But now that we are well acquainted with the fixing of the new moon, why do we observe two days? Because they sent word from there (Palestine) "Give heed to the customs of your ancestors which have come down to you; for it might happen that the government might issue a decree (that all books be destroyed and the method of calculation would be lost) and it will cause confusion in the ritual. (Talmud, Betzah 4b) B. The question has arisen in recent times whether there is still sufficient reason to retain the second day. Would it not be hypothetically possible to restore the original way of determining the calendar? A court in Jerusalem could declare the beginning of the new month, and with modern means of communication, the news could soon be flashed to the entire world. Or perhaps we could rely completely on the fixed calendar, since the fear expressed in the Talmud would not apply today... the practical considerations are economic and social. However, if a change is to be made, it would be unwise to do it unilaterally (see the responsum of Rabbi Aaron Blumenthal in the archives of the Committee on Law and Standards). It is suggested, however, that the second day should not be a mere repetition of the first, but should be given special significance. (Isaac Klein; A Guide to Religious Jewish Practice; p. 101) Discussion Sparks: Why do we have eight days of Pesah when the Torah only commands seven? What purpose did the extra day serve in ancient times? Does it serve any real purpose today? Should a change of this caliber be made unilaterally by the Conservative movement or should we wait (for how long?) for the Orthodox movement to join us in the change? Does modern mass communication make the second day of a Festival obsolete? Theme 2: The Water Libation and Joy And their drink offerings... (verse 19) And the drink offerings thereof... (verse 31) And their drink offerings... (verse 33) (All from Numbers 29) Note the changes in the Hebrew spelling of "drink offerings" in these verses. A. The three verses (above) contain the letters "mem" "yod" and "mem" and thus spell the word, "mayim" (water) This is an allusion to the pouring of water derived from the Bible, during the Festival of Sukkot. (Rashi on 28:18) B. The ceremony (of the pouring of water) that was performed on Sukkot is hinted at in the spelling of the word "unisacheha" which is found in the description of the Temple service for the sixth day of the holiday... Everything is a gift from Hashem, and we must properly appreciate the value of these gifts by recognizing that Hashem Yisbarach gave them to us, and thanking Him for them. This is the message of the drawing of the water. We must feel an appreciation even for water, which Hashem has granted to us in great abundance because of the great need for it. Although water is usually abundant and easily available, we cannot

belittle the importance and value of water. Therefore we pour three login (approximately one and an half quarts) of water on the Altar with greatest joy to remind us that the importance of water is not diminished because of its ready availability... this is the lesson of the drawing of water. To properly appreciate this lesson and fix it in our minds, we prepare for the final seal of the judgment by performing the ceremony the day before Hoshana Rabba, the sixth day of Sukkot, and then perform the ceremony once again on Hoshana Rabbah itself. (Moshe Feinstein; Darash Moshe Vol. 2; p. 209-210) Discussion Sparks: According to the Talmud (Sukkot Chapter 5) "He who has not seen the rejoicing at the place of the water-drawing has never in his life seen true rejoicing." Have you ever heard of this celebration (Simhat Beit Hasho'evah) before? Compared to most other religious approaches, would you say that Judaism emphasizes joy more than they do?

MATTOT-MASEI July 21, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Num. 30:2-36:13; Hertz Chumash, p. 702 Triennial Cycle III: Num. 33:50-36:13; Hertz Chumash, p. 716 Maftir: Numbers 28:9-15 Haftarah: Jeremiah 2:4-28; 3:4; 4:1-2; Hertz Chumash, p. 725 (30:2-17) Laws concerning vows made by women. (31:1-51) The war against Midian, including the distribution of spoils. (32:1-32) The Reubenites and Gadites ask for the land east of the Jordan. Moses agrees after they promise to participate in the conquest of the land of Canaan. (33:1-49) The Israelites' itinerary during their wilderness wanderings. (33:50-34:15) An additional warning to uproot idol worship from Canaan; instructions on dividing Canaan among nine and a half tribes. (34:16-35:8) A list of the tribal heads. Forty-eight cities are set aside for the Levites. (35:9-34) Laws concerning the cities of refuge. Someone who kills someone else by accident was protected from avenging family once he had reached the city of refuge. This section also deals with judicial procedures. (36:1-13) Final discussions ruling that the daughters of Zelophchad could inherit their father's portion of the Land. Theme 1: There's No Place Like Home And you shall take possession of the land and settle in it, for I have assigned the land to you to possess. (Numbers 33:53) A. It happened that Rabbi Judah ben Batira and Rabbi Matya ben Harash and Rabbi Hanina the nephew of Rabbi Joshua and Rabbi Yohanan were journeying abroad. On reaching Palatium (outside of the boundaries of Israel) they recalled Eretz Israel and their eyes filled with tears and they rent their garments and applied to themselves the following verse, "Thou shalt possess them and dwell in their land" whereupon they retraced their steps and went back home saying, "Residence in Eretz Israel is equal in weight to all the mitzvot in the

Torah (Sifrei) B. At all times should a man reside in Eretz Israel, even in a city inhabited mostly by heathens. Let him not reside outside the Land, even in a city mostly inhabited by Jews. Since whoever resides in Eretz Israel is like a person with a god, while whoever resides outside it is like him who has no god. As it is stated (Lev. 25:38) "To give you the land of Canaan, to be your G-d". Do you mean to say that whoever does not reside in the land of Israel has no G-d? but what is meant is, whoever resides outside the land is as if he worships idols. (Talmud Ketubot 110b) C. ...The Torah cannot be observed in its entirety except in a society wholly governed by its precepts and not in an alien framework ruled by other ideals. Admittedly there are personal religious obligations that can be observed anywhere, even by a Jewish Robinson Crusoe on his desert isle, but the Torah as a whole, implies a complete social order, a judiciary, national, economic, and political life. That can only be achieved in the Holy Land and not outside it. (Nehama Leibowitz; Studies in Bamidbar/Numbers; p. 399-400) Discussion Sparks: Have you or someone in your family ever thought about living in Israel, getting a job there, earning a living and fulfilling the responsibilities that come with living in the Holy Land? How would one's religious/spiritual life be different? Theme 2: Backstabbing Religion You shall not pollute the land in which you live; for blood pollutes the land, and the land can have no expiation for blood that is shed on it, except by the blood of him who shed it. You shall not defile the land in which you live, in which I Myself abide, for I the Lord abide among the Israelite people. (Numbers 35:3334) A. It was bloodshed which caused the Temple to be destroyed. It once happened that two priests were running and rushing to ascend the ramp to the Altar (to get the honor of performing the service there). One preceded the other by four amot. The other took a dagger and stabbed him in the heart. Rabbi Zadok came and stood on the steps of the hall and said, "Listen to me, my brothers of the House of Israel! It says, "If, in the land that the Lord your G-d is giving you to possess, someone slain is found lying in the open, the identity of the slayer not being known, your elders and officials shall go out and measure the distances from the corpse to the nearby town (Deut. 21:1-2)." Let us measure and see who should bring the heifer. (Clearly Rabbi Zadok is making the point that this is a horrendous crime in a most sacred place.) (Sifrei Numbers 161, 222) Discussion Sparks: What lesson was lost on the young priests who were vying for the "honor" of tending the Altar? In a way, there srill is this kind of "back-stabbing" when it comes to religion in Israel. For instance? What do you predict will be the state of

religion there infuture years?

DEVARIM - SHABBAT CHAZON July 28, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Deut. 1:1-3:22; Hertz Chumash, p. 736 Triennial Cycle III: Deut. 2:31-3:22; Hertz Chumash, p. 746 Haftarah: Isaiah 1:1-27; Hertz Chumash, p. 750 (1:1-8) A short introduction to Moses' words of warning spoken in various places during his last days. He reviews some of the important events of the desert wanderings, beginning with the departure from Mt. Sinai. (1:9-18) The appointment of judges and officers that helped Moses in administering the Israelite camp. (1:19-2:1) The incident of the spies that resulted in the extension of the wilderness wanderings to forty years. (2:2-30) The stages of the Israelites' journeys through the territory of the Edomites, the Moabites, the Ammonites, with additional details about the inhabitants of those lands. (2:31-3:11) Further review of the history of the desert wanderings, describing the victorious encounters with Sichon, king of Cheshbon, and Og, king of Bashan, with the emphasis on God's part in these decisive battles. (3:12-22) The division of the land east of the Jordan among Reuben, Gad, and half of Menashe, who are reminded of their promise to send their warriors on with the rest of Israel to take part in the conquest of Canaan. Theme 1: The Lord is With Me; I Have No Fear But the Lord said to me, "Do not fear him (Og of Bashan), for I am delivering him and all his men and his country into your power, and you will do to him as you did to Sihon king of the Amorites, who lived in Heshbon. (Deut. 3:2) A. The narrative emphasizes the superior physical strength of Israel's enemy. They were greater in number and the personal strength of their warriors was greater, many of who were actual giants. But what did all that matter for a people who had the certainty of following a path assigned by Hashem? True, they failed at first to follow the proper example of a Joshua or a Caleb and they spent forty years of trials at "the school" in the wilderness. Nevertheless, 600,000 Israelites, twenty years and older were now preparing themselves, almost without weapons, provisions, or experience, to scale the walls of fortresses, to

enter the unknown land, to fight great armies. They were able to do so because of the knowledge that Hashem was with them. The Israelites deserved high praise. So Moses bestows it upon them eagerly. (S.R. Hirsch, quoted by Elie Munk; The Call of Torah: p. 32-33 (on verse 3:22)) Discussion Sparks: In our personal lives, how does fear change what we do? How does fear prevent us from doing what we know we should do? What prevents us from conquering our fears? What does faith have to do with fear? Why does faith sometimes fail us? How can we develop a method to make faith work in conquering our fears? Theme 2: Who or What Was Conquered? So the Lord our G-d delivered into our power King Og of Bashan, with all his men, and we dealt them a blow that no survivor was left. At that time we captured all his town; there was not a town that we did not take from them: sixty towns, the whole district of Argob, the Kingdom of Og in Bashan. (Deut. 3:3-4) A. "Og, the king of Bashan who dwelt in Ashtarot" (Deut. 1:4) - The term shtarot denotes peaks and strength as in "strong mountains" (see Gen. 14:5) And this Ashtatrot is the same Ashtarot-Karnaim, where there were Rephaim (giants)...for only Og king of Bashan remained of the remnant of the Rephaim. (This proves that OG was a giant) (Rashi on Deut 1:4) B. Ashterot and Edrei - Ashtarot has been identified as Tell Ashterah, a site along the ancient "King's Highway" in Syria, about twenty miles east of Lake Tiberias. It is called Ashterot-Karnaim in Gen. 14:5. It is mentioned as a royal city, ruled by a king with a Semitic name, in the Amarna letters of the Late Bronze Age and in Ugaritic and Egyptian texts of that age... a connection between these two cities (Ashtarot and Edrei) as twin seats of government seems to be indicated in the Ugaritic text, which speaks of a god dwelling in Ashtarot and judging (or ruling) in "hdr'y", apparently a phonetic variant or scribal error for Edrei. The god is apparently named Rapiu, the Ugaritic singular of Rephaim, which is significant in view of Deut. 3:11 which states that Og was the last of the Rephaim. (J. Tigay, JPS Torah Commentary: Deuteronomy; Excursis 1; p. 418) C. Blessed is the fruit of your belly, the fruit of your soil, the fruit of your beasts, the offspring of your cattle, the lambs (ashterot) of your flocks (Deut. 28:4). They forsook Hashem and served Baal and Ashtarot. (Judges 2:13) (together with our verse). These passages linguistically illustrate the connection between Ashtarot and ewe worship. Only one slight change in vowel marks makes the difference between lambs and the goddess (or goddesses) referred to in the Book of Judges. Og's homeland (also known as Ashtarot-Karnaim) was one of Ashtarot's cult centers. (J. Antonelli; In The Image of God; p. 403-404)

Discussion Sparks: How do history and theology mix in our passage?Does it matter if Og was a giant or a Ugaritic god? The Midrash is full of reasons why Moses and the Israelites apparently go out of their way to conquer Bashan. Does the text tell us why it was captured? Was it just a victory over another king, a victory over idolatry, a victory over a giant, a strategic victory or all of the above? *** TISHA B'AV (Ninth Day of Av) begins tonight, after Shabbat. This full fast day commemorates the tragic two separate destructions of the Temple in Jerusalem.

VAETCHANAN - SHABBAT NACHAMU August 4, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Deut. 3:23-7:11; Hertz Chumash, p. 755 Triennial Cycle III: Deut. 5:1-7:11; Hertz Chumash, p. 765 Haftarah: Isaiah 40:1-26; Hertz Chumash, p. 776 (3:23-29) Moses pleads with God to enter the Promised Land. (4:1-40) An admonition to follow God's laws to preserve the covenant. If Israel breaks God's law and worships idols, they will be scattered among the nations. However, God will not absolutely abandon them; when they repent, they will return. (4:41-49) Moses designates three cities of refuge east of the Jordan. (5:1-30) Historical review of the revelation at Sinai and restatement of the Ten Commandments. (6:1-3) A warning regarding the observance of the mitzvot. (6:4-9) The Shema. (6:10-25) An exhortation to keep the words of the Torah coupled with a reminder of all the good things God has done for his people. (7:1-11) On the role of Israel and dealing with the idolatry of the surrounding nations. Theme 1: Ego - Me, Myself and I I stood between the Lord and you at that time to convey the Lord's words to you, for you were afraid of the fire and did not go up the mountain... (Deut. 5:5) A. Rabbi Michael of Zlotzov expounded the verse: "I stand between G-d and you." He said, What stands between you and G-d like a wall is your Ego. This "I", this consciousness of a separate existence, is a wall between you and the Divinity. For the Majesty of G-d rests only upon him who conceives of himself as a speck in the universe. "I" is a word that has proper meaning only in the mouth of G-d. (Chaim Bloch, Priester der Liebe, p. 84, trans. in L. Newman, The Hasidic Anthology; p. 427 #11) B. Anavah (humility) is not a value or an attitude to be practiced only on special occasions or for public display. On the contrary, it is a quality of the heart. Its practice flows naturally from a constant awareness that we

are "too small for all the kindness and truth" (Gen. 32:11) that are given us every day. We are unworthy of the constantly renewed gift of life, not because we are particularly bad or sinful, but simply because the gift is so overwhelmingly great. Our response to this unearned gift and the many that accompany it should be to live simply and without pretense. We should not use wealth, titles, or lists of accomplishments to hide our essential vulnerability. Living the simple life keeps us close to appreciating the basics: life, health, love, friendship, and the beauty of Gd's Creation. Contact with those less fortunate, especially to those facing death, helps to increase our appreciation of life. "Any good that you do," says one mussar author, "attribute to G-d, Who is working with you. The bad that you do you may claim for yourself." (Arthur Green, "These are the Words"; p. 117) Discussion Sparks: We all have an ego and often that ego creates a wall between ourselves and Gd? Why is it important to see ourselves as "merely dust and ashes" rather than being "just a little lower than the angels"? Are we only successful with G-d's help? When we fail, is it because we block out G-d from our life? If we didn't have an ego how do you think our spiritual life would be different? Theme 2: Free Will May they always be of such mind, to revere Me and follow all my commandments, that it may go well with them and with their children forever. (Deut. 5:26) A. Before a thought is framed in a man's heart, it is known already to G-d. Even before a man is fully formed, his thought is made manifest to G-d. (Genesis Rabbah, Beresheet, 9:3) B. Everything is foreseen, yet freedom of choice is given; and the world is judged by grace, yet all is according to the amount of the work. (Pirke Avot 3:19) C. The chapter contains a verse (5:26) which in time became the proof text for the doctrine of human free will. Moses reports G-d as hoping that Israel would always revere Him and follow His commandments. This obviously implies that G-d does not Know whether or not Israel will do His will, for Israel, like all humanity, is free to obey or not to obey It is the theme first touched upon in the story of The Garden of Eden and of Cain and Abel, and then drawn into question in the Exodus story of Pharaoh whose heart was "hardened" by G-d. But here, in Deuteronomy, the biblical text is unequivocal, for all that G-d can do is hope. He can guide, urge, and even threaten Israel, but He cannot force it to walk the right path. In the realm of nature rigid laws exist that determine the relationship between cause and effect, but no such laws prevail in the ethical realm. (W.G. Plaut Ed.; The Torah A Modern Commentary; p. 1361)

Discussion Sparks: One of the greatest issues that religion faces is the dilemma between the omniscience of G-d and human free will. Why doesn't "cause and effect" work in the ethical world? How do the Rabbis limit G-d? How do you understand human free will. Are we really free to choose our path? Why would G-d give us this choice? What is wrong with "destiny"? One of the greatest issues that religion faces is the "tension" between the omniscience of G-d and human free will. Why does this "opposition" create theological problems? How does this play out in the ethical world? How do the Rabbis "limit" G-d?

EKEV August 11, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Deut. 7:12-11:25; Hertz Chumash, p. 780 Triennial Cycle III: Deut. 10:12-11:25; Hertz Chumash, p. 789 Haftarah: Isaiah 49:14-51:3; Hertz Chumash, p. 794 (7:12-26) Encouragement in following the commandments, and not fearing the Canaanites. You must destroy all the idols of the nations you conquer. (8:1-18) A warning against overconfidence: Once you have occupied this good and fertile land, don't forget that God brought you there. Thank God for the land and its goodness whenever you eat. This passage forms the basis of the practice of reciting Birkat ha-Mazon (blessing after meals). (9:4-29) As part of a long section of exhortation and teaching, Moses reviews some of the history of the Israelites in the wilderness in order to draw instruction from it. One example is the incident of the Golden Calf, the breaking of the Tablets, and Moses' prayer of intercession to God. (10:1-11) The making of the second set of Tablets. (10:12-22) The conclusion of Moses' second speech to Israel, a warning to "fear the Lord your God and walk in all His ways." (11:1-12) A review of the miracles God did for Israel in the wilderness, and praise of the goodness of the Land that they will soon inherit. (11:13-25) The second paragraph of the Shema, tying the bounty of the land to Israel's faithfulness to the covenant, followed by an additional exhortation to keep the Torah and its commandments. Theme 1: The Fear of G-d And now, O Israel, what does the Lord your G-d demand of you? Only this: to revere the Lord your G-d and to walk only in His paths, to love Him, and to serve the Lord our G-d with all your heart and soul. (Deut. 10:12) A. From this text the Rabbis derive the doctrine that everything is in the power of G-d except man's fear of G-d (which is left to his free will). The meaning is: In asking you to fear Him and keep His commandments, G-d does not require of you anything for Himself, but does so for your own good. (Rashi on Deut. 10:12-13)

B. It is known that there are two types of G-d fearingness: upper fear and lower fear. Lower fear is the fear of sin which is not the fear of punishment alone... fear of sin is the fear of experiences when one does something which is against the will of G-d for now one wishes to be set apart and isolated from G-d... Upper fear is the annihilation in reality because of the grandeur and exaltedness of G-d which one arrives at by contemplating and meditating on the being of the Creator, may His name be blessed. He is infinite, absolutely simple, beyond comprehension... One is annihilated fully in reality and does not feel one's comprehension... One is annihilated fully in reality and does not feel one's self at all, nor can it be said that one is aware even of one's insignificance... The utter lack of awareness of self... (Levi Yitzchak of Berditchiv, in "G-d at The Center" by David Blumenthal, p. 148) Discussion Sparks: The Hebrew word for fear and awe is the same word. What is the connection between fearing G-d and being in awe of G-d? Americans have a tendency to rebel against fear but show reverence for awe. Awe is inspiring, fear is destructive. Why does Hebrew see these two concepts as related? Compare the feelings for G-d to our feelings for our parents. Do (did) we "fear"our parents or do (did) we treat them with "awe"? How does Rabbi Levi Yitzchak compare the two? Why does he call them "upper" and "lower"fear? Theme 2: Study and Observance And now, O Israel, what does the Lord your G-d demand of you? Only this: the revere the Lord your G-d and to walk only in His paths, to love Him, and to serve the Lord our G-d with all your heart and soul, keeping the Lord's commandments and laws, which I enjoin upon you today, for your good. (Deut. 10:12-13) A. The Master of the Universe Who is glorified by the whole of creation is not in need of Israel's obedience and worship, only because of the merits of their forefathers G-d chose Israel of all the peoples as the custodian of His law for their own good. (Ramban - Nachmonides - on our text) B. Once Rabbi Tarfon, Rabbi Akiva, and Rabbi Jose the Galilean were reclining at Bet Aris in Lod when this question was asked of them: "Which is greater, study or performance?" Rabbi Tarfon said "Performance is greater." Rabbi Akiva said, "Study is greater." They all agreed that study is greater because it leads to performance. (Sifre Devarim 41, 85 from Reuven Hammer, "The Classic Midrash" p. 325326) C. Religions are frequently based on performance, which can become a kind of behavioralism. If Judaism is replete with actions that must be performed or avoided (the traditional number is 613), then religious achievement could be measured in the number of these that are fulfilled. By stressing study, these sages indicate both that study is itself a value and a way of following G-d and that study alone leads to performance that is meaningful. That is the meaning of the compromise formula.

Performance is a dead end. Study, on the other hand, leads to performance, establishes and enriches it. (Ibid. p. 326) Discussion Sparks: Is the point of all of the Torah merely to tell us what to do? Why does it spend so much time telling us WHY we have to do these commandments? Should we perform a Mitzvah that we don't understand? Is such an action a meaningless action?

RE'EH August 18, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Deut. 11:26-16:17; Hertz Chumash, p. 799 Triennial Cycle III: Deut. 15:1-16:17; Hertz Chumash, p. 811 Haftarah: Isaiah 54:11-55:5; Hertz Chumash, p. 818 plus First/last verses of Machar Chodesh Haftarah - I Samuel 20:18, 42. p. 948, 950 (11:26-32) Israel is given a choice: "See, this day I set before you blessing and curse," and warned to obey God's commandments. A covenant ritual is established to be performed at Mounts Gerizim and Ebal. (12:1-19) The beginning of the Deuteronomic Code. The Israelites must destroy all pagan shrines and centralize worship "at the place that the Lord shall choose." (12:20-28) Permission is given to eat meat without offering it as a sacrifice first, a necessary provision once all sacrificial worship is centralized in one place. Eating blood, however, is still prohibited everywhere. (12:29-13:19) An additional warning against following Canaanite practices; laws concerning the false prophet, the person who entices others to worship false gods, and the traitorous city. (14:1-21) A review of the laws of kashrut, including the signs of kashrut in animals, fish, and fowl, and the prohibitions of eating an animal that has died a natural death, a "torn" animal, and of eating milk and meat together. (14:22-29) Laws concerning the second tithe. (15:1-11) Laws concerning the shemittah, or Sabbatical year. Laws concerning tzedakah and help for the poor. (15:12-18) Laws concerning the Hebrew slave. (15:19-23) Laws concerning the first-born of animals, which were dedicated to God. (16:1-17) The celebration of the three Pilgrimage Festivals: Pesach, Shavuot, and Sukkot.

Theme 1: Friends and Enemies You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread, bread of distress - for you departed from the land of Egypt hurriedly - so that you may remember the day of your departure from the land of Egypt as long as you live. (Deut. 16:3) A. (It is noteworthy how a touch of pity occasionally comes over the Rabbis in regard to the enemies of Israel and their destruction. One may get this touch even after a passage full of human satisfaction in the destruction of Israel's enemies and oppressors in the Messianic age. In relation to the Feast of Tabernacles, rejoicing is mentioned three times,... but concerning Passover, rejoicing is not mentioned at all. Why? Two explanations are given, of which the first is that at Passover it is not yet known whether the harvest will be good or bad. The second explanation is), because at Passover the Egyptians died. And so you find that during Tabernacles we read the "Hallel" psalms all the seven days, but on Passover we read them only on the first day and in the evening, even as Samuel was wont to quote, (Proverbs 24:17) "When thine enemy falls, do not rejoice". (Pesikta Kahana 189a with note by C. Montefiore and H. Lowe; "The Rabbinic Anthology"; p. 465 extract 1313) B. If we compare this mitzvah (remembering the Exodus) with that of remembering the actions of Amalek, we find that each has one stringency and one leniency lacking in the other. The Sages (Talmud, Berachot 12b) required us to mention the Exodus twice daily, once by day and once by night, while the mitzvah of remembering Amalek is performed only once a year, on the Shabbat before Purim. This reading must be done from a Sefer Torah, while anything that reminds us of the miracles associated with the Exodus suffices to fulfill the other mitzvah. These differences may be explained as follows. The purpose of remembering the Exodus is to strengthen our faith in Hashem's might, and this can be accomplished by anything that recalls the miracles associated with that event to us. Therefore a Sefer Torah is not specifically required. The purpose of remembering Amalek, however, is to teach us that anyone who does not have the protection of Torah can sink to the level of Amalek, a lesson which requires studying Torah... (Rabbi Moshe Feinstein, "Derash Moshe", p. 301-302) Discussion Sparks: Here we have some reasons as to why remembrance is important. Why is the Exodus mentioned so often in the Bible? Why does Judaism have us remember the Exodus so especially? Why do we have to remember Amalek so especially? We all have important moments in our lives. Think of a pivotal moment in your life? Is it worthy of sharing the memory of that moment with others? If you wanted to convey some teaching of that memory to your children - how would you go about it? Why should it be important to them? What are the pivotal Jewish moments in your life? Will you or have you taught your children about them?

Theme 2: Oh Joy Supreme! You shall hold a festival of the Lord your G-d seven days, in the place that the Lord will choose; for the Lord your G-d will bless all your crops and all your undertakings, and you shall have nothing but joy. (Deut. 16:15) A. Although the (Hebrew) word "completely" is generally used to imply a limitation, here it adds the last night of the Festival to the realm of rejoicing (Sukkah, 48a). Chatam Sofer explains that on the first day of Sukkot there are three Mitzvot: 1. the Four Species. 2. the Sukkah and 3. the rejoicing on the Festival. However, on the eighth day of the Festival only the joy of the holiday is left. Hence the work "completely suggests a limitation even while adding an extra day to the Festival. (Elie Munk; "The Call Of The Torah p. 170-171) B. People had so much fun at the Sukkot water and fire celebrations that their rejoicing seems to have approached the pagan style of merrymaking...Those participating in the celebration often went beyond the limits in revelry and drink, and the festival often became a tumultuous, wild bacchanalia. The more serious-minded amongst the Jews protested against this character of the festival. Thus, the sexes were separated and a women's gallery was eventually constructed in the Temple. It is clear from the original style of separation that the purpose was not to exclude women, for the women were up front! (Judith Antonelli; "Image of God", p. 476) Discussion Sparks: In Judaism we take "joy" seriously! Why does fun sometimes get out of hand? When does fun stop being fun? How do we limit joy without stifling it? Compare Sukkot with a college homecoming celebration; or Purim to the riots in a city that wins a sports championship game? How does Jewish ritual prevent joy from becoming destructive? Did the separation of sexes help resolve this problem? Is this why today they remain separated in Orthodox synagogues?

SHOFETIM August 25, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Deut. 16:8-21:9; Hertz Chumash, p. 820 Triennial Cycle III: Deut. 19:14-21:9; Hertz Chumash, p. 829 Haftarah: Isaiah 51:12-52:12; Hertz Chumash, p. 835 (Deut. 16:18-17:7) The commandment to appoint judges and officers to keep order, and a warning against setting up a pillar for idol worship. The punishment for idolators: death by stoning. (17:8-20) The command to establish a central, higher court to deal with cases too difficult for local courts. The laws concerning the king, his privileges and obligations. (18:1-8) The tribe of Levi, priests and Levites, have no territory, and therefore must be supported by dues from the rest of the people. The rights of the Levites who live outside of Jerusalem. (18:9-22) The prohibition of sorcery, with a warning to listen to the true prophet and punish the false prophet. (19:1-13) Laws concerning the accidental killer and the cities of refuge. (19:14) The prohibition of removing a landmark. (19:15-21) Deliberately false witnesses: their punishment is whatever their false testimony would have brought upon their intended victim. (20:1-20) Laws for the conduct of war. (21:1-9) The laws of the beheaded heifer which were practiced in response to finding a murdered person in the open country between settlements. Theme 1: Military Exemptions Then the officers shall address the troops, as follows: "Is there anyone who has built a new house but has not dedicated it? Let him go back to his home, lest he die in battle and another dedicate it. Is there anyone who has planted a vineyard but has never harvested it? Let him go back to his home, lest he die in battle and another harvest it. Is there anyone who has paid the bride-price for a wife, but who has not yet married her? Let him go back to his home, lest he die in battle and another marry her."The officials shall go on addressing the troops

and say; "Is there anyone afraid and disheartened? Let him go back to his home, lest the courage of his comrades flag like his. (Deut. 20:5-8) A. All such persons, after hearing the words of the priest concerning the regulations governing those who are required to go to war - may return to their homes, where they are to send supplies of water and food, and where they keep the roads in repair. Rabbi Akiva said: "Fearful and fainthearted is to be understood literally, that he is unable to stand in the line of battle and look at a drawn sword. Rabbi Yose the Galilean said: "Fearful and faint-hearted means that he is fearful because of the transgressions he committed. That is why the Torah gave him the opportunity to return for the other reasons. (Talmud Sotah 43b-44a) B. The section of admonition appears in the Torah portion of Ki Tavo. The Torah speaks of three misfortunes there (28:30) which will befall Israel, and these three experiences are precisely those mentioned in our chapter regarding exemption from military service. One is the betrothal of a woman who is then taken as a wife by another; the second is regarding one who builds a house and another man ultimately dwells in it; and the third speaks of a man who plants a vineyard and another man eventually eats its fruit. Sforno explains that the reason these men are excused is because if one of them were to fall in battle, it would be viewed as the fulfillment of the terrible admonition recorded later in Deuteronomy and would arouse fear, dismay, and panic in the hearts of the Jewish army. Hence, it is far better that these soldiers be excused, for the sake of the morale of the other soldiers. (R. Pelcovitz, "Sforno: Commentary, p. 929) Discussion Sparks: Do these verses apply to military campaigns today in Israel? Does it give an exemption for those who study Torah? What are the responsibilities of those who do not go and fight? How do these statements apply to us as we "go out to do battle" each and every day? What can we learn about every day ethics from these verses? Theme 2: "I Speak For The Trees" When in a war against a city you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you must not cut them down. Are trees of the field human to withdraw before you into the besieged city? (Deut 20:19) A. The Hebrew word Ki here has an interrogative meaning: "Really?" Is the tree of the field a person who is being besieged by you? Should it suffer famine and thirst just like the inhabitants of the city? Why then should you cut it down? (Rashi on verse 19) B. In my opinion, we have no need of all this. But this is the meaning: compare "for you may eat them and you shall not cut it down for the tree is man's life" to "for he takes a man's life to pledge" that is, he takes in pledge something on which man depends for his livelihood. (Ibn Ezra)

C. These two opinions reflect not only divergent grammatical approaches to the text, they inevitably lead to actual differences in meaning and implication. According to the first explanation, the ordinance is inspired by compassion for whatever G-d has created... According to the second explanation, the ordinance is motivated by considerations of human welfare. (Nehama Leibowitz; "Studies in Devarim"; World Zionist Organization; p. 196-197) Discussion Sparks: Why do we have these laws to preserve trees? Are trees important only because of their utility to humans or because they are part of G-d's creation? Is conservation and ecology an imperative because it would make life difficult for humans if there were no trees (think of the future medications and cures that would be lost if the rain forest disappears) or are they important because they have as much right to be on this planet as we do (we are destroying all that G-d has made)? Which reason resonates with you? Which reason would most inspire people to recycle, reuse and not waste our precious resources?

KI TETZE September 1, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Deut. 21:10-25:19; Hertz Chumash, p. 840 Triennial Cycle III: Deut. 24:14-25:19; Hertz Chumash, p. 852 Haftarah: Isaiah 54:1-10; Hertz Chumash, p. 857 (21:10-22:12) Miscellaneous laws: treatment of a woman captured in war, the first-born son's inheritance, a rebellious son, returning lost property, helping a fallen animal, prohibition of cross-gender dressing, sending the mother bird from the nest before collecting fledglings or eggs, building a railing around a roof, prohibition of mixed seed, the law of tzitzit (fringes) on the garment. (22:13-23:7) Laws of marriage. (23:8-24:13) Miscellaneous laws: not to abhor an Edomite or Egyptian, preserving the purity of the camp of Israel during war, prohibition of returning a runaway slave, prohibition of sexual immorality, prohibition of taking interest, keeping vows, maintaining the rights of a laborer, on divorce and marriage, on the taking of pledges and kidnapping, on leprosy, limits on collecting pledged items. (24:14-22) Laws concerning the treatment of workers, individual responsibility, and justice for the most helpless members of society. The laws of gleaning, forgotten sheaf, and the field corner. (25:1-16) Miscellaneous laws: regulating and limiting the punishment of lashes, kindness to animals, "yibbum" (the law of the childless deceased brother), on unfair fighting, honest weights and measures. (25:17-19) The commandment to remember Amalek. Theme 1: "Father" Knows Best? I Don't Think So! Parents should not be put to death for children, nor children be put to death for parents: a person shall be put to death only for his own crime. (Deut. 24:16) A. (There are three occasions when Moses spoke to G-d and G-d said "You have taught me." This is one of them) ...When G-d said "He visits the iniquity of the fathers upon the children," Moses said, "Lord of the world, many wicked fathers beget righteous sons. Should these bear the iniquities of their father? Terah was an idolater, Abraham was righteous; Ahaz was a sinner, Hezekiah was righteous; Amon was a sinner, Josiah was righteous. Is it fitting that the righteous should be punished for the

sins of their fathers?" Then G-d said, "You have taught me; I abrogate my word, and confirm your word, as it is said, "The fathers shall not be put to death for the children, nor the children for the fathers" (Numbers Rabbah Hukkat 19:33) B. Our daughters ask: In the Ten Commandments, G-d promises to visit the guilt of parents upon their children for three or four generations. How does guilt "visit" children? Our Mothers answer: Behavior modeled by parents usually repeats in the next several generations. So do parents' beliefs, their family myths and their emotional responses to the world. In this parashah, we're warned not to make things worse by legislating inter-generational guilt. As it is written, "A person shall be put to death for his own crime." We're advised to leave such visitations to G-d. (Ellen Frankel; The Five Books of Miriam; p. 283-284) Discussion Sparks: It seems that Deuteronomy is changing an intention in the Ten Commandments! Perhaps here we see the change from something back in Exodus (see Ex.20:56) that made us queasy at that time. How do the Rabbis (and "our mothers") change the law that comes explicitly from G-d? Why do they make this change? Can G-d be wrong? Can G-d make a mistake? Is it possible that G-d can learn from humanity what is just and righteous? What does this say about G-d? What does this say about the human's role in the world and history? Theme 2: Another Story Leave Us Queasy Therefore, when the Lord your G-d grants you safety from all your enemies around you in the land that the Lord your G-d is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven. Do not forget! (Deut. 2:19) A. Why were Pharaoh, Amalek and Haman punished when all they did was carry out the Divine decree? The reason is that they never intended to fulfill G-d's wish, but rather, in their wickedness, they did what they did from hatred for Israel. For this reason it says "Remember what Amalek did to you" even though, "you were tired and weary and did not fear G-d." In other words, the punishment came upon you (not from Amalek, but) from heaven. And this is the reason why you shall "blot out the memory of Amalek." What comes with his memory - how his intention was (not to fulfill heaven's decree but) to do evil to you - you shall not forget. And in your battle with Amalek, be careful therefore that you yourself do not act from vengeance and hatred (as he did) but in order to fulfill G-d's command. (Abraham Shemuel Benyamin Sofer; Ketav Sofer; in L. Kushner and K. Olitsky; "Sparks Beneath the Surface"; p. 243-244) B. As uncomfortable as its theme may be, these biblical verses calling for Amalek's destruction continue to be relevant in our day. Our challenge is to rediscover their relevance in an age when anti-Semitism has been declared DOA and Jews live at the top of the social food chain. Some say that the mitzvah of "zechirat Amalek" is only meant to help us drive sin, racism and hate out of our own hearts. Perhaps they are right. It is

also possible, however, that Amalek is still out there in spirit. Assimilation killed off that hateful nation's body, but perhaps its soul continues to walk the Earth. Where might Amalek's soul be hiding? In terrorist organizations that blow up buses in Israel? In certain kinds of cults? NeoNazi groups? Or do you think that Amalek is not only physically extinct but spiritually extinct as well? (Eli Garfinkel; Mikraot Ramah; Camp Ramah (Wisconsin) p. 396) Discussion Sparks: Will there ever be a time when hate will no longer exist? Must all who hate come to an end or does this apply only to those who hate Jews? Is it ever justified to hate some other person or group? What is it about the destruction of Amalek that makes us queasy? Can genocide ever be justified? How else can we uproot hate? Think of all those in the world today who live to hate. How can we ever put the hatred to rest without destroying all those who hate?

KI TAVO September 8, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Deut. 26:1-29:8; Hertz Chumash, p. 859 Triennial Cycle III: Deut. 27:11-29:8; Hertz Chumash, p. 864 Haftarah: Isaiah 60:1-22; Hertz Chumash, p. 874 (26:1-15) The bringing of the first fruits to the priests in the Temple; the declaration that all the tithes have been paid, and a prayer for God's blessing. (26:16-19) Conclusion of the Deuteronomic Code, with a charge to keep all the mitzvot. (27:1-10) Instructions to set up large stones at Mt. Ebal, on which all the words of the Torah were to be written. Another charge to obey God and keep His mitzvot. (Both 27:11-26 and 28:15-69 are not divided; therefore the triennial cycle was arranged with some overlapping in years 2 and 3.) (27:11-16) The covenant ritual at Mt. Gerizim and Mt. Ebal. (28:1-14) The blessings for keeping the mitzvot, the terms of the covenant. (28:15-69) The tokhechah, or rebuke: the list of curses that will befall those who break the covenant. (29:1-8) A review of the good things God did for Israel since the Exodus. Theme 1: Successful Service Now, if you obey the Lord your G-d, to observe faithfully all His commandments, which I enjoin upon you this day, the Lord your G-d will set you high above all the nations of the earth. (Deut. 28:1) A. There are two kinds of servant: the one who has regular contact with the king and who serves him, and the one who almost never sees the king but who arouses him or herself to serve him, not asking for his or her own needs but requesting only that she or he be able to serve the king... that is, that he or she be able to be in G-d's presence always and to worship (serve) Him for, although such a person has the worry of sustaining a family, she or he nonetheless submits him or herself to G-d. From such a person, the Holy One, blessed be He, has great pleasure and He says to His ministering angels "Look at that person, filled with sin,

yet whose heart is filled with the aspiration to serve Me and still she or he is happy in that service." Of such a person the rabbis said, "From one who returns, the Holy One blessed be He, has great pleasure since such a person has been ignorant and has walked in the way of fools but now he or she is enflamed in the service of G-d. (Rabbi Levi Yitzchak of Berdichev - see following note) B. For those with spiritual aspirations - and everyone should, indeed must, have them - there is always the danger of despair. To confront the reality of the intransigence of one's failures is depressing. To realize that one has compromised one's standards is crushing. To compare one's performance in life, and even one's aspirations, to G-d's expectations of us is heartbreaking - more so if we have tried, or at least yearned to be spiritually close to Him. Encouraging clarification of standards and selfevaluation is a part of the season of judgement; countering despair is also a part. Levi Yitzchak addresses the latter in this reading. (David R. Blumenthal; God At The Center; p. 158-159) Discussion Sparks: We are intimately aware of many of our failures but what about our successes? Can one do a heshbon hanefesh, an accounting of our souls, at this season without listing our accomplishments as well as our sins? How can our sins bring us closer to G-d? How can our sins keep us away from G-d? What do we have to do to turn our failures into successes? Theme 2: Where Heaven and Earth Meet Yet to this day the Lord has not given you a mind to understand or eyes to see and ears to hear. (Deut. 29:3) A. My Grandfather, of blessed memory, quoted the Rabbi of Przysucha, who said that all the miracles and wonders G-d had performed for them, since they were outside the realm of nature, were only one time events. But now that the whole Torah was completed and all their own behavior had been made into Torah, there was something fixed for all generations. This is the meaning here of "this day." All the lights were now cloaked in good deeds; Torah had been formed out of all their own actions. This was the great merit of Israel in accepting Torah. Torah itself is completely beyond measure, "Hidden from the eyes of all who live" (Job 28:21) But Israel deserved to "garb" that Torah; from all their deeds a cloak was made for the light of Torah, in teachings and commandments of that Torah which is before us. Understand this. (Yehudah Leib Alter of Ger; Sefat Emet 5:10 see following note on p. 326) B. Torah, classically the intermediary that Judaism poses between G-d and Israel, is here made up of the two of them, the product of their meeting. Torah in its deepest essence is nothing but G-d; what G-d gives at Sinai is G-d's own self, but now transposed into the medium of words and language, in order that humans can receive it, the specific details of Torah, as we have seen above, are derived from the actions and lifeexperiences of Israel. Through these Israel are "made into Torah." Torah

is then at once a thoroughly divine and thoroughly human product. This way of thinking about Torah and revelation should provide the way for going beyond the challenge to Jewish faith posed by biblical criticism and historical study. To the seemingly crucial and vexing question: "Is the Torah of divine or human origin?" The Sefat Emet encourages us to answer "Yes!" All the rest proceeds from there. (Arthur Green, The Language of Truth; p. 327-328) Discussion Sparks: The origin of Torah is the basis of the differences between Jewish fundamentalists and non-fundamentalists. How do you see the Torah? Is it Divine or is it a human document? What are the advantages or disadvantages of each position? What does the Sefat Emet (above) say about this problem? Does this change the way you look at Torah? Why or why not?

NITZAVIM September 15, 2001 - 5761 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle: Deut. 29:9-30:20; Hertz Chumash, p. 878 Triennial Cycle III: Deut. 29:9-30:20; Hertz Chumash, p. 878 Haftarah: Isaiah 61:10-63:9; Hertz Chumash, p. 883 (29:9-28) A warning to preserve the covenant with God and His Torah, with a description of the punishment liable to follow the breaking of the covenant. (30:1-10) After their return in complete repentance, God will have mercy upon His people, and the dispersed of Israel will return to their land. (30:11-14) God's commandments are not "far away". They can be accomplished. (30:15-20) "See, I place before you today life and good, death and evil - choose life in order for you and your descendants to live!" (30:1-10) After their return in complete repentance, God will have mercy upon His people, and the dispersed of Israel will return to their land. Theme 1: No Loopholes For The Individual When such a one hears the words of these sanctions, he may fancy himself immune, thinking, "I shall be safe, though I follow my own willful heart" - to the utter ruin of everything. The Lord will never forgive him; rather will the Lord's anger and passion rage against that man, till every sanction recorded in this book comes down upon him, and the Lord blots out his name from under heaven. The Lord will single him out from all the tribes of Israel for misfortune, in accordance with all the sanctions of the covenant recorded in this book of Teaching. (Deut. 29:18-20) A. Verses 18-20 refute the notion that the predictions of blessings and curses apply only if the nation formally abandons the Law, and that therefore the individual may feel free to violate the Law in his personal life as long as the nation officially keeps faith with G-d and His Law. Here was the most appropriate time for dealing with this particularly dangerous error, since it was pointed out in Chapter 27 that though the members of the nation were about to disperse over the land, the nation was still bound together by ties of solidarity, so that its members were collectively responsible for the theoretical preservation and practical observance of the Law. As a consequence, no member of the nation, no matter how faithful he might be to his duty in his personal life, could consider his task

fulfilled if he had not done his share also to promote the preservation and observance of the Law throughout his community. (Samson Raphael Hirsch, Commentary on the Torah, p. 786) B. Human beings depend on G-d for everything. The question is how to make them aware of it. Larger concepts - such as human life requiring the ever present heat and warmth of the sun or the presence of oxygen are rather abstract. The rain as a symbol of our dependency is immediately and easily graspable. (In these days of environmental awareness, we know that human actions indeed can affect the rain and climatic conditions. Lack of rain may not be the direct result of moral laxitude, but the ruination of nature can be a result of evil conduct and human greed.) (Reuven Hammer; Entering Jewish Prayer; p. 126) Discussion Sparks: Is it right that all suffer for the sins of one person (see also Deut. 11:17 - the second paragraph of the Shema)? Is it fair that if most of the people do the right thing that the evil people should also benefit? If G-d brings the rain so that the wheat should grow, why does he also water the weeds, that choke out the wheat? What happens when we let others do for us what we know we should be doing ourselves? How does personal sin lead to communal sin? How would you resolve the issue of personal vs. communal sin and punishment? Theme 2: Say What You Mean, Mean What You Say No, the thing is very close to you, in your mouth and in your heart, to observe it. See, I set before you this day life and prosperity, death and adversity... I have put before you life and death, blessing and curse. Choose life... (Deut. 30:14,15,19) A. Rabbi Aryeh Levin, the renowned tzaddik of Jerusalem, visited the inmates of the British controlled prison every Shabbat. Though most of the Jewish prisoners were not observant, they quickly donned kippot before the revered rabbi greeted them. Then they joined in the Shabbat morning prayer service that Reb Aryeh had organized, and they read along with the Rabbi, as if they were observant Jews. The entire scene agitated one particularly nasty fellow named Yaakov, who tried in every way to irritate the gentle rabbi... One Shabbat, Yaakov stormed into the makeshift synagogue and snapped at the aged rabbi. "Why do you waste your time with these liars and fakes?" Yaakov demanded, "They are no more observant than I am. They only put kippot on their heads when you come here. Furthermore, they only pray and open their mouths to G-d when you are here. Otherwise, they have no feeling in their hearts!" Reb Aryeh turned to Yaakov and rebuked him with a firm but gentle voice. "Why do you slander these souls?" He asked. "They come to pray every single week. I do not look at their heads but rather into their hearts. And when I hear the prayers coming from their lips, I know that their hearts are following as well." Soon Yaakov also became a steady member of the group. (M. Kamenetzky: Parsha Parables 3; p. 178-9)

B. Why did Moses stress that he was placing these choices before the people "today"? Perhaps this word's message is that each and every day of our lives, the same choices Moses described stand before us to be confronted anew. Certainly someone whose behavior has been improper until now is obligated to choose the path of good for the future. But even someone who has already chosen that path and remained firmly on it may not rely on his past performance to guarantee that he will continue to do good, and must make his choice afresh "today" and every day, because every day the path of evil and death also stands before him. Every day, therefore, he must once again consciously choose the good. (Moshe Feinstein; Darash Moshe; p. 323) Discussion Sparks: At this season of repentance, why is it important to confess our sins verbally? Do we say what we feel or is that we want our heart to follow our mouth? Do we believe that if we say the words, repentance may follow? In the 12 step programs for addictions, there is a similar stress on confessing addictions and making verbal confession, as well as verbal apologies to those hurt by the addiction. How does speaking our choices help us make better choices?

VAYELEKH - SHABBAT SHUVAH September 22, 2001 - 5762 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle and Triennial Cycle III: Deut. 31:1-30; Hertz Chumash, p. 887 Haftarah: Hosea 14:2-10; Micah 7:18-20; Joel 2:15-27; Hertz Chumash, p. 891 (31:1-13) "I am 120 years old today." On the last day of his life, Moses encourages the Israelites to conquer the land, publicly transfers leadership to Joshua, and commands the priests to read the Torah before the entire people of Israel assembled at the end of the Sabbatical year. (31:14-21) "And now, write down this song." A song that serves as a prophetic witness for the future if you will violate the covenant. (31:22-30) "Moses writes down the words of this Torah," and commands that it be placed in the Ark of the Covenant, knowing that his people will need a constant reminder of the covenant. Theme 1: A Puzzlement Moses went and spoke these things to all Israel (Deut 31:1) A. This verse is somewhat unusual and requires clarification. Rambam explains that the people had returned to their homes after the completion of the address described in Parashat Nitzavim. Moses had given that address in the Camp of the Levites, which was near the Tent of Meeting. Now, as he sensed his death approaching, he felt the need to show special consideration to his people. He therefore went out from his home in the camp of the Levites and walked through the camp of the Israelites, like someone wanting to take leave of a friend. His purpose was twofold: to console the Children of Israel in the face of his inevitable death and to give them courage to face the wars that would be waged without his leadership. (Elie Munk; The Call of Torah, p. 336) B. The paragraphing in the translation is misleading because it implies that verse 1 and the first part of verse 2 are all introductory to this chapter. In the idiom of Hebrew narrative, "These things" refers to words previously spoken, and verse 1 refers to the address of chapters 29-30. The statement that Moses "went" is unclear, since it does not indicate where he went from or to. But it is comparable to 32:4: "Moses came....and recited all the words of this poem...", referring to the poem just recited. The verse also seems a bit superfluous in view of 29:1, though no more so than 32:44 is in view of 31:30. However, a smoother reading appears in a manuscript of Deuteronomy from Qumran: "When Moses had finished speaking these things." This reading makes the verse identical

to 32:45, which like the present verse, is also followed by "He said to them." (Jeffrey Tigay; The JPS Torah Commentary - Deuteronomy; footnote to 31:1; p. 289) Discussion Sparks: As we near the end of Deuteronomy, we begin to see some of the transitions between the different sources that the editor of the Torah used. We have here one of the traditional explanations of a difficult verse and a modern understanding. How do the two explanations differ? What is the difference between the role that the commentators see for themselves? Can both explanations exist side by side, or does one preclude the other? Does the critical methodology of Tigay take something away from the text or does it add another layer? Does either explanation change the way you understand this chapter? Theme 2: Moses - The Man and the Myth The Lord said to Moses: You are soon to lie with your fathers... (Deut. 31:16) A. At that time the Holy One said to the Angel of Death, "Go and bring Me the soul of Moses." He went and stood before him and said to him; "Moses - give me your soul." Moses said to him; "Where I sit, you have no right to stand, and you dare to say to me 'Give me your soul?'" he rebuked him and the Angel of Death left crestfallen. He then went and reported to the Mighty One. Once again the Holy One said to him, "Go and bring Me his soul." He went to (Moses's) place to seek him, but could not find him. He went to the sea and said to it, "Have you seen Moses?" (The Sea) responded, "Since the day when he caused Israel to pass through me, I have not seen him." He went to the mountains and hills and said to them, "Have you seen Moses?" They responded, "Since the day when Israel received the Torah on Mt. Sinai we have not seen him." He went to Gehenna (the netherworld) and said to her, "Have you seen Moses?" Gehenna replied, "His name have I heard, him I have not seen. He went to the ministering angels and said to them, "Have you seen Moses?" They responded, "Go to humankind." He went to Israel and said to them, "Have you seen Moses?" They responded, "G-d has known his way and has hidden him away for the world to come and no creature knows his whereabouts." (Sifre Devarim, 323, see Reuven Hammer; The Classic Midrash; p. 327-328) B. Like many students of the Bible, I am taken with the story of Moses' transformation. First, he is transformed from a threatened child into a pampered prince. Next, he is transformed from a pampered prince into a man of action, who is so moved by the cruelty inflicted on a poor slave that he reacts in righteous anger. Then, he is transformed from a fugitive to a humble shepherd. Finally, he is transformed from a loner who dwells in the wilderness with his flocks to the leader of a nation. (Levi Meir; Ancient Secrets; Jewish p. 232)

Discussion Sparks: How do you see Moses? Like Charlton Heston in "The Ten Commandments" or as the conflicted prince/leader of "Prince of Egypt"? Do you see him as a man in constant war against his temper or as the must humble of men? Is he the favorite of G-d or the leader that Israel can not follow without strife? Is he a success that he led them to freedom or a failure that he did not enter the land with them? Is Moses larger than life, or just another human being? Perhaps he is all of the above. How does he live up to our ideal expectations? How does he fail? How is your life like his? What transformative experiences have you had in your life?

HA'AZINU September 29, 2001 - 5762 Prepared by Rabbi Randall J. Konigsburg Temple Sinai, Hollywood, FL Edited by Rabbi David L. Blumenfeld, PhD Department of Services to Affiliated Congregations Annual Cycle and Triennial Cycle III: Deut. 32:1-52; Hertz Chumash, p. 896 Haftarah: II Samuel 22:1-51; Hertz Chumash, p. 904 Deuteronomy 32:1-43 is a long poem in prophetic style known as "The Song of Moses". (32:1-3) The opening of the poem. (4-6) Words of moral teaching contrasting the virtue of God to the wickedness of Israel. (7-14) A review of God's goodness to Israel. (15-18) Israel prospers and rebels against God. G-d's action, but His goal is to create an evermore loyal and observant Israel. Thus does the song explain the relationship, and in the mouth of Moses it becomes a statement of fundamental belief. (19-25) God's punishment of Israel for breaking the covenant. (26-33) After the punishment, God's mercy. (34-43) God will save His people from their enemies. (44-47) The song is read to the people and they are warned to take it to heart. (48-52) God tells Moses to ascend Mt. Nebo, where he will view the land of Canaan and die after having beheld it. Theme 1: Witnesses For The Defense And The Prosecution Give ear, O heavens, let me speak; Let the earth hear the word I utter! (Deut 32:1) A. Because if (the Israelites) will be worthy, these witnesses will come and give (them) recompense: the vine will give its fruit and the earth will yield its produce, and the heavens will give their dew. But if they will be culpable, the hand of these witnesses will be against them, "And he shall shut the heavens, so that there will be no rain, and the ground shall not yield her fruit (Deut. 11:17) and afterwards "ye shall quickly perish" (Rashi) B. Torah has its roots in heaven; its power is to draw everything in earth up to heaven. These two factors are dependent on each other: the more a

person binds each mitzvah or teaching to its root, the greater its chances of spreading forth below as well. The greatest heights and the greatest depths depend upon each other. The purpose of this section is to explain that Israel have to uplift all corporeal and lowly things. Thus you shall never be depressed about having to concern yourself with humble or worldly matters. "The Rock, His work is perfect and all His ways are just" (Deut. 32:4) (Yehudah Leib Alter of Ger (Sefat Emet) in Arthur Green; The Language of Truth; p. 333) Discussion Sparks: What does Heaven and Earth mean to you? What would be a Jewish heaven? What is meant to be symbolized when we talk about the earth? How do you think heaven and earth would testify about humanity today? What responsibilities do they remind us of? How can our actions on earth help us to draw closer to heaven? Theme 2: Does G-d Vascilate? I said, I will reduce them to naught, make their memory cease among men, but for fear of the taunts of the foe, their enemies who might misjudge and say, "Our own hand has prevailed, none of this was wrought by the Lord!" (Deut. 32:2627) A. This verse contains a very daring anthropomorphism indeed, attributing to G-d the sentiment of fear, as it were: "Were it not that I dreaded the enemy," and has no parallel in the Torah. Ibn. Ezra's attempt to weaken its force by stating that the verse speaks in human terms is totally inadequate to explain away the unusual boldness and starkness of the expression, when applied to the Sovereign of all mankind. It is the Divine purpose to raise the spiritual standards of His creatures, improve their well-being in all respects till the stage is attained when as recorded in the familiar Aleinu prayer: "All the inhabitants of the world will acknowledge and know that it is to Thee every knee must bend, and by Thee every tongue must swear." In our sidra, the Almighty, as it were, expresses concern and apprehension that this ultimate purpose would be obstructed and undermined, that, on the contrary, mankind would become further estranged from G-d by the effects of His vengeance on Israel for their misdeeds. (Nehama Leibowitz; Studies in Devarim; World Zionist Organization p. 328-329) B. G-d is depicted as ambivalent about His course of action... In Genesis, He is shown to have realized that the creation of humanity had been an error, and therefore He decided to destroy it - but not completely, Noah represents the door of compassion that G-d leaves open for himself.... In Moses's song, it is not compassion that motivates G-d; rather, it is His honor that must be protected. Israel is both endangered and saved because it is close to Him and is thereby involved in His needs as well. G-d must be seen to be G-d, and if Israel endangers His majesty it must suffer the consequences. At the same time, it will be rescued from perdition because G-d cannot allow Israel to be destroyed. The fate of

the covenant people is thus forever hammered out on the anvil of history, for the ambivalence of the Divine Partner makes Israel the object both of love and of anger. The nations are the tools of G-d's action, but His goal is to create an evermore loyal and observant Israel. Thus does the song explain the relationship, and in the mouth of Moses it becomes a statement of fundamental belief. (W. Gunther Plaut; The Torah: A Modern Commentary; p. 1564) Discussion Sparks: Perhaps all of Jewish history can be summed up in this "ambivalent" G-d. G-d can't live with us or without us. What then is the cause of much of the suffering of Israel, is it G-d's dilemma or Israel's sin? While we may recognize that we can not use anthropomorphic statements about G-d, how do we use such statements today? Why do we need to compare G-d to human actions and emotions? What "fundamental belief" is being taught here? *** Note: This completes my third year of Torah Sparks and one full triennial cycle. I would like to thank my wife Michelle for her excellent proofreading skills, Rabbi David Blumenfeld for his superb editing and for getting me started on this project. I thank the United Synagogue for Conservative Judaism for giving me the opportunity to study and teach Torah. Finally, I thank the Kadosh Baruch Hu, the Blessed Holy One, for giving me the strength, knowledge and ability to complete this study. Hazak, Hazak, V'nithazek; May we grow ever stronger in Torah and may we always strengthen each other.