Torah Sparks 5768

PARASHAT BERESHEIT - BIRKAT HAHODESH October 6, 2007 – 24 Tishrei 5768 Annual: Genesis 1:1 – 6:8 (Etz Hayim, p. 3; Hertz p. 2) Triennial Cycle: Genesis 1:1 – 2:3 (Etz Hayim, p. 3; Hertz p. 2) Haftarah: Isaiah 42:5 – 43:10 (Etz Hayim, p. 36; Hertz p. 21) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary The Torah begins with God’s creation of the world – light, heaven and earth, the oceans and dry land, the heavenly bodies, plants, animals, and finally the first human beings – in six days. God then blesses the seventh day, Shabbat, the day of rest. The human beings are placed in the Garden of Eden “to till it and tend it,” but when Adam and Eve disobey God’s commandment and eat the fruit of the Tree of Knowledge of Good and Evil they are expelled from the Garden. Eve gives birth to two sons. When they are grown Cain, the elder, kills his brother, Abel, and is punished by God. Adam and Eve have a third son, Seth, and the Torah relates the 10 generations from Adam to Noah. The parasha concludes with God’s sorrow over human wickedness. 1. Does "Torah" Mean "Law"? When God began to create heaven and earth – the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water – God said “let there be light,” and there was light. (Bereisheit 1:1-3) A. Rabbi Yitzhak said: It was only necessary to begin the Torah with “This month shall mark for you...” (Shemot 12:2), for this is the first mitzvah about which Israel was commanded. And what is the reason that it begins with Bereisheit? Because of this verse: “He revealed to His people His powerful works, in giving them the heritage of nations” (Tehillim 111:6). For if the nations of the world should say to Israel, “you are robbers because you seized the lands of the seven [Canaanite] nations,” they can say to them, “The entire world belongs to the Holy Blessed One; He created it and He gave it to whomever was right in His eyes. By His will he gave it to them and by His will He took it from them and gave it to us.” (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France], based on Yalkut Shemoni) B. One may well dispute this question, for there was a great need to begin the Torah with “When God began to create heaven and earth...,” for that is the very root of the faith; one who does not believe in this, and believes that the world is primeval, denies the very essence of the faith and such a person has no Torah at all! (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) C. On the face of it, it would appear that the highest sanctity pertains only to the commandments and admonitions, not to the narrative and

miscellaneous portions. Nor might we regard the Book of Deuteronomy, which contains the addresses of Moses to Israel, as possessing full sanctity. Yet we find that the sacredness of the entire Torah is of one piece, whether it deals with the commandments of God or the marital relations of Cain and his wife. The same scrupulous care applies to all, that they should be written on proper parchment, without an extra or missing letter, and read in synagogue with equal reverence. For it is all the word of the living God, the Sovereign of the Universe, written two thousand years before the creation of our world. All of it contains the names of the Holy and Blessed One. (Rabbi Moses ben R. Joseph of Trani [Safed, 16th century], “Beit Elohim” 33 in Abraham Joshua Heschel, “Heavenly Torah As Refracted through the Generations,” edited and translated by Gordon Tucker, p. 372) Sparks for Discussion Older English texts translate the word Torah as “law.” This is consistent with R. Yitzhak’s statement that the logical beginning of the Torah should be Shemot 12:2, where the listing of mitzvot begins. Therefore, R. Yitzhak and Ramban both offer explanations for why the Torah begins with creation, but each of them applies only to the first chapter of Bereisheit. Why does the Torah contain the remaining 49 chapters of Bereisheit and the rest of its narrative material? Moreover, as R. Moses of Trani teaches, the Torah’s narratives are no less sacred than the mitzvot. Clearly, a better translation for the word Torah is “instruction.” Surely the Torah contains God’s commandments, but what else does the Torah come to teach us? 2. The First Shabbat On the seventh day God finished the work that He had been doing, and He ceased on the seventh day from all the work that He had done. And God blessed the seventh day and declared it holy, because on it God ceased from all the work of creation that He had done. (Bereisheit 2:2-3) A. And there was evening and there was morning, a first day. (Bereisheit 1:5) Rabbi Yehuda ben Rabbi Shimon said “let there be evening” isn’t written here but “and there was evening.” From this we know that the order of time preceded creation. (Bereisheit Rabbah 3:7) B. Ten things were created on the eve of Shabbat at twilight. They are the mouth of the earth [that swallowed Korach], the mouth of the well [that accompanied Israel in the wilderness], the mouth of the ass [that spoke to Balaam], the rainbow, the manna, the rod [of Moses], the shamir [a magical creature that cut the stones used to build the Temple], the characters [on the Tablets], the writing, and the Tablets. And some say, also the demons... (Avot 5:8) C. Rabbi [Yehuda haNasi] said... The Holy Blessed One created the souls of the demons but when He came to create their bodies Shabbat began and He didn’t create them. This comes to teach proper behavior from the Torah, that if a person is holding in his hand a costly object or a precious pearl on erev Shabbat at sundown we say to him “throw it away,” for He

at whose word the world came into existence was engaged in the creation of the world and had created their souls but when He came to create their bodies the holiness of Shabbat began and He did not create them. (Bereisheit Rabbah 7:5) * Rabbi Yehuda Hanasi was a key leader of the Jewish community of Judea toward the end of the 2nd century CE, during its occupation by the Roman Empire. He is best known in Judaism as the chief "editor" or "redactor" of the Mishnah. Sparks for Discussion The midrash makes the extraordinary statement that God stopped in the middle of an act of creation when the sun set on the first Shabbat. Certainly God could have delayed the setting of the sun for a few moments until He finished what He was doing. Or He might have said, “I’m God – I’m not bound by the rules I put into place for human beings.” So why did God choose to let Shabbat interrupt His work? Was it only to set an example for human beings? Perhaps God had something more important in mind when He chose to be bound by these rules. How does God’s self-imposed limitation impact our understanding of the brit (covenant) between God and Israel? What impact does the knowledge that God “plays by the rules” have on our relationship to God?

PARASHAT NOAH - ROSH HODESH HESHVAN October 13, 2007 – 1 Heshvan 5768 Annual: Genesis 6:9-11:32 (Etz Hayim, p. 41; Hertz p. 26) Triennial Cycle: Genesis 6:9 -- 8:14 (Etz Hayim, p. 41; Hertz p. 26) Maftir: Numbers 28:9 – 15 (Etz Hayim, p. 930; Hertz p. 695) Haftarah: Isaiah: 66:1 – 24, 66:23 (Etz Hayim, p. 1220; Hertz p. 944) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Pervasive human wickedness causes God to despair of His creation and to decide to destroy humanity. But first, God tells Noah to build an ark in which he and his family and some animals and birds will survive the flood. Forty days of rain and a flood lasting for a year wipe out all life on earth, save only those in the ark, who leave the ark to begin again. Noah’s first act upon leaving the ark is to offer sacrifices of gratitude to God. God blesses Noah and his family and places the rainbow in the sky as a sign of the covenant between God and man; God will not again bring a flood to destroy all living creatures. Noah then plants a vineyard, makes wine, and becomes drunk, leading to the cursing of Noah’s grandson Canaan. The descendents of Noah’s sons, Shem, Ham, and Yaphet are listed. The portion concludes with the story of the Tower of Babel and the dispersion of humanity and the ten generations from Noah to Abraham. 1. And God Repented That He Had Made Man The earth became corrupt before God; the earth was filled with hamas. (Bereisheit 6:11) A. Hamas is variously translated as “lawlessness” (Etz Hayim), “violence” (Hertz Humash), “wrongdoing” (Everett Fox), and “robbery”. (Artscroll Stone Humash) B. Rabbi Levi said: Hamas connotes idolatry, sexual immorality, and murder. (Beresheit Rabbah 31:6) C. Said Rabbi Yohanan: Come and see how dreadful is the power of hamas. For behold the generation of the flood committed every conceivable transgression yet their fate was only sealed when they put forth their hands to robbery, as it says “for the earth was filled with hamas because of them; I am about to destroy them with the earth.” (Sanhedrin 108a) D. When a person brought a basket of peas to the marketplace, he would be surrounded by a group of people. Each would steal an amount worth less than a peruta (the smallest coin) so that he had no redress at law. (Beresheit Rabbah 31:5) Sparks for Discussion Idolatry, sexual immorality, and murder are Judaism’s greatest sins, the only three of the 613 commandments that may not be broken even to save a life.

However, the consensus of the commentators is that robbery was the sin that brought about the destruction of the generation of the flood. What was it about this type of petty theft (elsewhere also attributed to the residents of Sodom) that caused God to despair of His creation? 2. Silence is the Equivalent of Agreement For My part, I am about to bring the Flood – waters upon the earth – to destroy all flesh under the sky in which there is breath of life; everything on earth shall perish. (Beresheit 6:17) A. The entire flood episode was a direct result of Noah’s behavior. According to the midrash, he was the one who caused the flood by not protesting against the corrupt actions of the members of his generation. This we see in the verse (Isaiah 54:9, from the haftarah for parashat Noah) “For this to Me is like the waters of Noah” – where the flood is attributed to Noah. (Imrei Shefer [Rabbi Shlomo Kluger, 1785-1869, Croatia]) B. Rav Huna said in the name of Rabbi Yosi: For 120 years, the Holy One kept warning the generation of the flood in the hope that they would resolve to repent. When they did not repent, He said to Noah, “Make yourself an ark of gopher wood” (6:14). Noah proceeded to plant cedars. When asked, “Why these cedars?” He would reply, “the Holy One is about to bring a flood upon the world, and He told me to make an ark, that I and my family might escape.” They mocked and ridiculed him. In the meantime, he watered the trees, which kept growing. When asked again, “What are you doing?” He gave them the same reply, and the generation of the flood continued to ridicule him. Finally, he cut the trees down and, as he sawed them into planks, he was again asked, “What are you doing?” He replied, “What I said I would do,” even as he continued to warn the generation of the flood. When they did not repent even then, the Holy One brought the flood upon them. (Tanhuma Noah, siman 5) C. When Noah left the ark and saw the world destroyed, he began crying and said to God: “Lord of the Universe! You are known as the Merciful One. You should have been merciful to Your creatures!” God answered him: “Now you say that! But not when I said ‘For My part, I am about to bring the Flood’ – When you heard that you would be saved in the ark, you never thought about the fate that would befall the world.” (Midrash HaNe’elam [Rabbi Moses ben Shem Tov deLeon, 1240-1305, Spain]) D. First they came for the Jews and I did not speak out because I was not a Jew. Then they came for the Communists and I did not speak out because I was not a Communist. Then they came for the trade unionists and I did not speak out because I was not a trade unionist. Then they came for me and there was no one left to speak out for me. (Pastor Martin Niemoller [1892-1984, Germany]) Sparks for Discussion Throughout the entire flood story, Noah never speaks – not to his family, not to his neighbors, not to God. Midrash HaNe’elam attributes Noah’s silence to

selfishness, but there are other possibilities. Perhaps Noah was afraid to challenge God. Perhaps he feared that his neighbors would respond to his criticism with violence. Perhaps he believed that nothing he could say – to God or to his neighbors – would have any effect. Why was Noah silent? Today we are often asked to attend rallies or to write to newspapers and elected officials to protest the genocide in Darfur and other human rights violations around the globe. Should we continue to speak out even when our protests appear to have no impact, or should we save our efforts for problems closer to home? How do we choose when and how to speak out?

PARASHAT LEKH LEKHA October 20, 2007 – 8 Heshvan 5768 Annual: Genesis 12:1-17:27 (Etz Hayim, p. 69; Hertz p. 45) Triennial Cycle: Genesis 12:1 – 13:18 (Etz Hayim, p. 69; Hertz p. 45) Haftarah: Isaiah 40:27 – 41:16 (Etz Hayim, p. 95; Hertz p. 60) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary For reasons we are not told, God chooses Abram and tells him, leave your home and your father’s house and go to the land I will show you, where I will make you a great nation and bless you. Abram, his wife Sarai, and his nephew Lot travel from Haran to Canaan. After some time, a famine causes Abram and his family to travel to Egypt, where Abram claims that Sarai is his sister, so that she is taken into Pharaoh’s harem. God intervenes, protects Sarai, and Pharaoh sends Abram and Sarai away. When they return to Canaan with much wealth, Abram allows Lot to choose the best grazing land for his own herds, and Lot settles near Sodom. Lot is captured during a war between five rebel kings and a coalition of four other kings. Abram assembles an army and goes into battle to rescue his nephew and the other captives. Later, God once again appears to Abram, who questions the value of God’s promise of the land because he is childless. God promises Abram that he will have offspring and instructs Abram to perform a ceremony affirming this covenant. Sarai gives her servant Hagar to Abram as a concubine and Hagar becomes the mother of Abram’s son Ishmael. When Abram is 99 years old, God gives Abram and Sarai the new names Abraham and Sarah and instructs Abraham to circumcise himself and all the males of his household. 1. To Be A Blessing I will make of you a great nation, and I will bless you; I will make your name great, and you shall be a blessing. (Beresheit 12:2) A. In the previous parashah, dealing with Noah, the Torah begins by praising him as a righteous and perfect man. Why then doesn’t the Torah begin its account of Abraham here by praising him as a righteous and God-fearing man? The reason is that if it had, the text would have implied that the reason that Abraham had been chosen by God was because of that fact. Then, if at some time in the future the Jews would not be worthy of being God’s choice, it would, Heaven forbid, mean that the Jews no longer would be the Chosen People... Thus, by not mentioning praise of Abraham’s righteousness at this point, the Torah teaches us that God’s choice of him was for His own reasons, and that this choice will never be annulled. (Maharal [Rabbi Judah Loew ben Bezalel, 1525-1609, Prague])

B. I the Lord in My grace have summoned you, and I have grasped you by the hand. I created you and appointed you a covenant people, a light of nations. (Isaiah 42:6) C. The text does not read v’hayita b’rakha (you will be a blessing) but ve’yei b’rakha (you, become a blessing). These two Hebrew words subsume all the phases of the moral mission upon whose fulfillment the fulfillment of God’s own wish depends: “I wish to make your name great; therefore, you, become a blessing. I wish to make of you a nation to which the other nations need only look in order to become aware of their own task. And the task which you are to fulfill, as distinct from all the other national aspirations, is to become ‘a blessing.’” (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) D. We learn to drive, to swim, to throw a football, or to play the piano not by reading a book about how to do it, but by watching people do it correctly and trying to imitate them... The Jewish people were [chosen by God] to be a “pilot project,” a demonstration community. God would give them explicit instructions about how to carry on the God-centered life. If they did it... they would bring the other peoples of the world to see how satisfying it is to live that way. (Rabbi Harold Kushner, "To Life") Sparks for Discussion The notion of chosenness makes many contemporary Jews uncomfortable. It seems arrogant, perhaps even racist, as if to say that Jews are innately superior to non-Jews or that God likes us best. Obviously, the Torah teaches that God chose Abraham, and through him the Jewish people, but it also teaches that all human beings are made in the image of God. Rabbi Hirsch points out that God did not tell Abraham “you will be a blessing,” a statement about Abraham’s essence, but “you, become a blessing,” a statement about Abraham’s mission. What does it mean to say that the Jews are God’s chosen people? What, if anything, does it tell us about all the other peoples/nations/religions of the world? Is God’s choice like a race, in which one person wins and everyone else loses, or is it like a baseball team, where one person plays first base, another pitches, another plays center field, and winning depends on each one playing his own position to the best of his ability? How do you understand the Torah blessing “who has chosen us from among all people and given us His Torah”? 2. Neighborhood Watch And there was quarreling between the herdsmen of Abram’s cattle and those of Lot’s cattle... Abram said to Lot, “Let there be no strife between you and me, between my herdsmen and yours, for we are kinsmen. Is not the whole land before you? Let us separate: If you go north, I will go south; if you go south, I will go north.” Lot looked about him and saw how well watered was the whole plain of the Jordan, all of it... So Lot chose for himself the whole plain of the Jordan... Abram remained in the land of Canaan, while Lot settled in the cities of the Plain, pitching his tents near Sodom. Now the inhabitants of Sodom were very wicked sinners against the Lord. (Beresheit 13:7-13)

A. Lot found [Abraham’s] argument quite rational, he seems to have been waiting only for some such opportunity. Wandering in inhospitable regions could not have appealed to a man like him. What he wanted was a rich luxurious district, protected against famine and scarcity, and that he found. “Lot looked about him [literally, lifted up his eyes],” he let himself be guided, undeterred by any consideration which would affect an Abraham, simply by what appealed to his sensuous eyes. (Rabbi Samson Raphael Hirsch) B. He who keeps company with the wise becomes wise, but he who consorts with dullards comes to grief. (Proverbs 13:20) A parable: When a man walks into a spice vendor’s shop, even if he sells nothing to the vendor or buys nothing from him, nevertheless, when he leaves, his person and his garments exude a fragrant aroma. And the fragrance will not leave him the entire day. When a man walks into a tanner’s shop, even if he sells him nothing or buys nothing from him, nevertheless, when the man leaves, his person and his garments reek with stench. And the vile odor from his person and his garments will not leave him the entire day. (Midrash Mishlei 13:20) C. Rabbi Nehorai taught: Uproot yourself to live in a community where Torah is studied; do not delude yourself that the Torah will come to you. Only with colleagues can your studies be fortified. Do not rely on your own understanding. (Avot 4:18) D. May it be Your will, Lord my God and God of my ancestors, to protect me this day and every day from insolence in others and from arrogance in myself. Save me from vicious people, from evil neighbors, andfrom corrupt companions. (Siddur Sim Shalom, Birkhot HaShahar) Sparks for Discussion We think of peer pressure in connection with teen-agers who engage in foolish and even self-destructive behavior to fit in with their friends or to emulate the “cool kids.” However, adults are not immune to influence by the people around them. Lot chose to settle on the most fertile land, ignoring the fact that it placed him among the wicked inhabitants of Sodom. And even though Lot was saved from the destruction of the evil city, he and his family were still destroyed. Can you think of a case in which someone who believed he could simply ignore the negative behavior around him and go about his business was influenced by his environment? How powerful is the argument “but everybody else is doing it”? Does the behavior of community and neighbors influence people for good as well as for evil? How would you handle the choice that faced Lot – more wealth with unsavory neighbors or less wealth with upright neighbors? What if you could increase your income substantially by moving to a community with few or no Jewish residents, would that be a move worth making? How might it impact your religious life? Can you think of a case in which someone who believed he could simply ignore the negative behavior around him and go about his business was influenced by his environment? How powerful is the argument “but everybody else is doing it”? Does the behavior of community and neighbors influence people for good

as well as for evil? How would you handle the choice that faced Lot – more wealth with unsavory neighbors or less wealth with upright neighbors? What if you could increase your income substantially by moving to a community with few or no Jewish residents, would that be a move worth making? How might it impact your religious life?

PARASHAT VAYERA October 27, 2007 – 15 Heshvan 5768 Annual: Genesis 18:1 - 22:24 (Etz Hayim, p. 99; Hertz p. 63) Triennial Cycle: Genesis 18:1 – 18:33 (Etz Hayim, p. 99; Hertz p. 63) Haftarah: II Kings 4:1 – 37 (Etz Hayim, p. 124; Hertz p. 76) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Abraham welcomes three wayfarers to his tent, unaware that they are angels. They tell him that Sarah will bear a son. Sarah overhears and laughs in disbelief. God tells Abraham that He has decided to destroy Sodom and Gomorrah. Abraham challenges God – “Will You sweep away the innocent along with the guilty?” Abraham then bargains with God, Who promises not to destroy the cities if 50, 45, 40, 30, 20, even 10 righteous people can be found there. Two angels arrive in Sodom and are greeted by Lot. The angels urge Lot and his family to flee. They leave, but Lot’s wife disobeys the instruction not to look back and is turned into a pillar of salt. After the destruction, Lot’s daughters, believing that no one else is left alive, trick their father into incestuous unions and each bears a son, the founders of the nations of Ammon and Moab. Abraham and Sarah travel to Gerar, where Abraham tells its king Abimelech that Sarah is his sister. God again protects Sarah and Abimelech sends them away from his kingdom. God fulfills the promise, and Abraham and Sarah’s son Isaac is born. At Sarah’s insistence, Abraham sends away Ishmael and his mother Hagar. God promises Hagar that Ishmael will become a great nation. Abraham and Abimelech make a covenant of peace at Be’er-sheva. The parashah concludes with the Akedah, the story of the binding and near-sacrifice of Isaac. 1. To Serve God and Man Looking up, he saw three men standing near him. As soon as he saw them he ran from the entrance of the tent to greet them and, bowing to the ground, he said, “My lords [adonai], if it please you, do not go on past your servant. (Beresheit 18:2-3) A. To the chief one of them he spoke and he called them all “lords” [adonai]... And in this context adonai is not sacred. Another interpretation: Adonai is holy and Abraham was saying to the Holy One to wait for him until he would run and bring in the guests. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Rabbi Judah said in the name of Rav: Hospitality to guests is greater than welcoming the Divine Presence, for Abraham pleaded with God, “My Lord, if it please you, do not go on past your servant.” (Shabbat 127a) C. Rabbi Judah said in the name of Rav: Hospitality to guests is greater than welcoming the Divine Presence. How do we know that hospitality to

guests is greater? Couldn’t the two be of equal importance? The law, though, is that a person is forbidden to run past a synagogue unless he is doing so to perform a greater commandment than that of prayer in the synagogue. Now here, where Abraham was speaking to God, the place he was in was obviously holy, yet we are told that Abraham ran to greet the three men. That is only permissible if the commandment of hospitality is greater than that of speaking to God. (Various sources cited by Rabbi Aharon Greenberg, Itturei Torah) D. What if there should be 50 innocent within the city (18:24). The author of Tiferet Shlomo says that the emphasis is on the words “within the city,” namely those people who are engaged in commerce within the city. Unfortunately, there are people who are extremely pious in the synagogue but completely unscrupulous in the marketplace, and consider other people’s money as fair game. Thus Abraham sought “50 innocent within the city,” 50 people who were righteous even in their business dealings. (Rabbi Y. Pachanowski) Sparks for Discussion What picture comes to mind when you think of a religious or observant Jew? A man with a beard, wrapped in tallit and tefillin, praying in shul? A woman with her hair covered, lighting Shabbat candles? But what if that man leaves the shul and goes to his business, where he pays his workers “off the books” to avoid payroll taxes? What if that woman routinely goes to the market and gossips about her neighbors? Can a good Jew keep the ritual commandments and ignore the ethical ones? Can a good Jew keep the ethical commandments and ignore the ritual ones? What does it mean to be a good Jew? How do we balance our duties to God and our duties to other people? 2. Life is Not Fair Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty, so that innocent and guilty fare alike. Far be it from You! Shall not the Judge of all the earth deal justly? (Beresheit 18:25) A. [The vocalization of the word Judge] denotes the interrogative: Shall not He who is Judge not dispense true justice? (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. [This can also be read as a declarative sentence.] Rabbi Levi commented: “The Judge of all the earth shall not deal justly.” If You want the world to endure, there can be no absolutely strict judgment. If You want absolutely strict judgment, the world cannot endure. You are trying to grasp the rope at both ends. You want the world and You want absolutely strict justice. Unless you relent a little, the world cannot endure. (Beresheit Rabbah 49:6) C. A parable of a king who had cups made of delicate glass. The king said: If I pour hot water into them, they will [expand and] burst; if cold water, they will contract [and break]. What did he do? He mixed hot and cold water and poured it into them, and so they remained unbroken. Likewise, the Holy One said: If I create the world with the attribute of mercy alone,

its sins will be too many; if with justice alone, how could the world be expected to endure? So I will create it with both justice and mercy and may it endure! (Beresheit Rabbah 12:15) Sparks for Discussion When misfortune strikes – serious illness, financial setbacks, the loss of property or loved ones – many people cry, “It’s not fair! I don’t deserve this!” But is it really fairness they are seeking? After all, when they experience good fortune, how many people cry, “It’s not fair! I don’t deserve this!” Imagine living in a world of strict justice, one in which every transgression is met with sure and immediate punishment. (And, if you like, one in which every good deed is immediately rewarded.) Could human beings still be said to have free will in such a world? Would we still be recognizably human? What does it mean that we live in a world in which bad things happen to good people and good things happen to bad people? Would we be better off if life were truly fair?

PARASHAT HAYE SARAH November 3, 2007 – 22 Heshvan 5768 Annual: Genesis 23:1 -- 25:18 (Etz Hayim, p. 127; Hertz p. 80) Triennial Cycle: Genesis 23:1 -- 24:9 (Etz Hayim, p. 127; Hertz p. 80) Haftarah: I Kings 1:1 – 31 (Etz Hayim, p. 143; Hertz p. 90) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Sarah dies at the age of 127. Abraham approaches the Hittites about acquiring a burial place and then bargains with Ephron and buys the cave of Machpelah and the field surrounding it from him. Abraham sends his senior servant (unnamed here but known as Eliezer based on a verse in Lekh Lekha) to his family in Aram-naharaim to find an appropriate bride for Isaac. Eliezer arrives at his destination and asks God for a sign – the woman who will become Isaac’s wife would be kind and generous and would draw water for Eliezer and his camels. Almost immediately Rebecca arrives at the well and passes his test. Eliezer learns that she is the granddaughter of Abraham’s brother Nahor and realizes that God has guided him to the right woman. Eliezer is invited to Rebecca’s home, where he explains the purpose of his journey to her brother Laban and father Bethuel. They agree to allow Rebecca to go with Eliezer. Rebecca also agrees and accompanies Eliezer to Canaan, where she becomes Isaac’s wife. Abraham marries Keturah and fathers six more sons, although Isaac is his sole heir. Abraham dies at 175 and is buried by Isaac and Ishmael alongside Sarah in the cave of Machpelah. The parashah concludes with the genealogy of Ishmael’s descendents. 1. Count Your Blessings Abraham was now old, advanced in years, and the Lord had blessed Abraham in all things. (Beresheit 24:1) A. With wealth and possessions and honor, long life and children and this is man’s every desire... He lacked nothing except to see his son have children who would inherit his status and honor. (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) B. Rabbi Meir said “in all things [bakol]” means he had no daughter. Rabbi Judah said that he had a daughter. Others say he had a daughter and her name was Bakol. Rabbi Elazar HaModa’i said that Abraham our father was an astrologer and therefore all the kings of the west and the east came to his door to ask his advice. Rabbi Shimon bar Yohai said, a jewel hung from Abraham’s neck and any sick person who saw it was immediately healed. (Talmud Baba Batra 16b) C. God blessed Abraham with the quality of “all,” of being content with whatever he had and never feeling that he was lacking anything. (Ohr La-Yesharim [I am unable to identify which of several seforim with this title this comes from])

D. Rabbi Levi said: It means with three things – He [God] made him [Abraham] master of his evil inclination, Ishmael repented, and his storehouse was never diminished in any way. (Beresheit Rabbah 47:7) E. He lacked nothing and he needed nothing in this world except to marry his son Isaac to a suitable wife. (Radak [Rabbi David Kimchi, 1160-1235, France]) Sparks for Discussion Which explanation of Abraham’s blessings do you prefer? How do you define being blessed with everything? What are you doing to express your gratitude for the blessings you have been given? 2. Intermarriage and the Jewish Future And I will make you swear by the Lord, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites among whom I dwell, but will go to the land of my birth and get a wife for my son Isaac. (Beresheit 24:3-4) A. Why did Abraham send Eliezer to find a wife for Isaac among his own family rather than among the Canaanites, even though both were idolaters? The reason is that the Canaanites, in addition to idolatry, were also corrupt morally and sexually, as we see in the verse You shall not copy the practices... of the land of Canaan to which I am taking you (Vayikra 18:3). Now, even though Abraham’s family were idolaters, they were moral people, and that was why he chose them for his son. (Derashot haRan [Rabbenu Nissim ben Reuven Gerondi, d. 1380, Spain]) B. The influence of a Canaanite wife of my son would be all the greater as I dwell among the Canaanites. Not only the wife but her whole family and circle of friends and relatives would have to be contended against. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) C. Lest they should say about me, I acquired the land by inheritance and gift; I want it to be clear that it was given to me by God by decree. (Hizkuni [Rabbi Hezekiah ben Manoah, mid-13th century, France]) D. And why didn’t Abraham order Isaac not to marry a Canaanite woman? From here we have proof for what is written in the Shulhan Arukh [in the laws of Honoring Father and Mother], that a son is not obligated to obey his father if he tries to prevent him from marrying a woman whom he desires. (Meshekh Hokhma, Rabbi Meir Simha Hakohen of Dvinsk, 1843-1926) Sparks for Discussion As is clear from our parashah, concerns about intermarriage and its effect on the future of the Jewish people are not a new phenomenon. The various commentaries see marrying out as a real threat to Jewish survival. Are these concerns still valid today? Even when we no longer believe that non-Jews are morally inferior, should we still be concerned about assimilation into the majority

culture? What can we do to encourage our children, grandchildren, and other Jews to marry Jews? Once an intermarriage has occurred, what can we do to encourage the intermarried Jew to remain connected to the Jewish community and to make Jewish choices for his or her family? What can our synagogues and other Conservative institutions do to help?

PARASHAT TOLDOT - BIRKAT HAHODESH November 10, 2007– 29 Heshvan 5768 Annual: Genesis 25:19-28:9 (Etz Hayim, p. 146; Hertz p. 93) Triennial Cycle: Genesis 25:19-26:22 (Etz Hayim, p. 146; Hertz p. 93) Haftarah: I Samuel 20:18 – 42 (Etz Hayim, p. 1216; Hertz p. 948) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Isaac marries Rebecca, who is childless for 20 years. Isaac prays on her behalf and she conceives. She feels the children struggling within her, goes to inquire of God, and is told that there are two nations in her womb. Rebecca gives birth to the twins Esau and Jacob. When the boys grow up, Esau, Isaac’s favorite, becomes a hunter, while Jacob, Rebecca’s favorite, is a homebody. Esau sells his birthright to Jacob for a pot of stew. Because of a famine, Isaac and Rebecca go to Gerar, a Philistine community. God appears to Isaac and confirms the covenant He had made with Abraham. Like his father, Isaac tells the Philistines that Rebecca is his sister and his lie is discovered. Isaac prospers, inciting the envy of the Philistines, who stop up the wells originally dug by Abraham. Abimelech, king of Gerar, sends Isaac away and further conflict over wells ensues. Isaac travels to Beer-sheva and concludes a peace treaty with Abimelech. When Isaac becomes old and blind, he announces his intention to bless Esau. Rebecca overhears and conspires with Jacob to secure the blessing for her younger son. When Esau discovers that his blessing has been stolen, he vows to kill Jacob after their father has died. Rebecca tells Jacob to flee to the home of her brother Laban in Haran. 1. Born to Be Bad But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of the Lord, and the Lord answered her, “Two nations are in your womb, two separate peoples shall issue from your body.” (Beresheit 25:2223) A. Our Rabbis interpreted it [vayitrotzitzu – struggled] from the root ratz [run] – when she would pass by the doors of Torah of Shem and Eiver, Jacob ran and struggled to come out, when she would pass by the door of idol worship, Esau struggled to come out. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Why did Jacob wish to come out when Rebecca passed by the doors of Torah academies? After all, according to the Talmud (Niddah 30b), when a child is still in the womb, “they teach him all of the Torah.” Why should he prefer the Torah academies of Shem and Eiver? Evidently it is difficult for a righteous person to be in the same location as a wicked person, even if he is studying Torah from an angel. (Rabbi Bunim of Pshischa [1765-1827, Poland])

C. There were twins in her womb (25:24) The word for twins – tomim – suggests complete – temimim. Each of them was complete in his ways. One was completely righteous and one was completely wicked. (Hatam Sofer [Rabbi Moses Schreiber, 1762-1839, Pressburg, Hungary]) D. Rabbi Hanina ben Papa expounded: The name of the angel in charge of conception is Night; he takes each drop [of semen] and places it before the Holy One, saying to Him, “Master of the universe, what is this drop to become, a strong man or a weak man, a wise man or a fool, a rich man or a poor man?” But he does not say, “A righteous man or a wicked man?” Rabbi Hanina added: Everything is in the hands of Heaven except the fear of Heaven. (Talmud Niddah 16b) E. We know that Esau began to make light of his birthright at an early age. It was Esau’s attitude toward the sacred birthright that impelled Jacob to seek an opportunity to divest him of it. From this we may learn that if we should see a sacred object such as a Torah scroll in the hands of a wicked man, the righteous are permitted to get it out of his hand even by means of deceit if need be. (Sefer Hasidim [Rabbi Yehudah He-Hasid, 12th century, Germany]) Sparks for Discussion One of the most basic teachings of Judaism, stated, for example, in the passage from the Talmud Niddah 16b, is that each human being has free will, the ability to choose to do good or evil. In fact, each of us faces this choice every day of our lives. Yet the midrashim above and many others insist that Esau was irretrievably evil (and Jacob similarly righteous) even before birth. Why do the rabbis portray the twins this way? How does the passage from Sefer Hasidim help to explain this contradiction? 2. Why the Jews And Abimelech said to Isaac, “Go away from us, for you have become too big [elsewhere, mighty] for us.” A. In this verse you find the basis and root of anti-Semitism. The reason the anti-Semites envy and hate us is because they believe we are mightier than they. (Hafetz Hayim [Rabbi Israel Meir HaKohen, 1835-1933, Poland]) B. He [Abimelech] said to him: “All the might you have gotten – is it not from us? [mimenu] Originally you had only one flock of sheep and now you have many. (Beresheit Rabbah 64:6) C. Leave the town where the ministers of state and magnates live; for you have grown too rich for us and this is like thorns in their eyes... The text implies that a similar fate will befall the Jews in the Diaspora when they will be restricted in their right of domicile. (Ha’amek Davar [Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893, Lithuania]) D. How are the universality, depth, and permanence of anti-Semitism to be explained? Why such hatred and fear of a people who never constituted more than a small minority among those who most hated and feared them? Why, nearly always and nearly everywhere, the Jews? Many

answers have been offered by scholars. These include, most commonly, economic factors, the need for scapegoats, ethnic hatred, xenophobia, resentment of Jewish affluence and professional success, and religious bigotry. But ultimately these answers do not explain anti-Semitism; they only explain what factors have exacerbated it and caused it to erupt in a given circumstance. ("Why the Jews? The Reasons for Anti-Semitism"; Dennis Prager and Joseph Telushkin) Sparks for Discussion Why did the Philistines resent and envy Isaac? The commentators suggest reasons that sound all too contemporary – you are too powerful, you have become wealthy at our expense, you are more successful than we are. How do you explain anti-Semitism? How does Israel fit in? Is anti-Semitism a significant problem for North American Jews? Do you expect this to change?

PARASHAT VAYETZE November 17, 2007 – 7 Kislev 5768 Annual: Genesis 28:10-32:3 (Etz Hayim, p. 166; Hertz p. 106) Triennial Cycle: Genesis 28:10-30:13 (Etz Hayim, p. 166; Hertz p. 106) Haftarah: Hosea 12:13 – 14:10 (Etz Hayim, p. 189; Hertz p. 118) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Jacob sets out for Haran, fleeing Esau’s wrath. He stops for the night and dreams of a stairway (or ladder) between earth and heaven with angels ascending and descending. God speaks to Jacob in his dream and renews the promise made to his father and grandfather. Jacob makes a vow that if he returns safely to this place, he will give God one-tenth of all he has. Jacob arrives in Haran and meets his cousin Rachel at the well. He falls in love with her and agrees to work for her father Laban for seven years in exchange for making Rachel his wife. When the time comes, Laban tricks him into marrying Leah, Rachel’s older sister, instead. Jacob agrees to work another seven years for Rachel. Leah gives birth to four sons, but Rachel is childless. Rachel gives her maid Bilhah to Jacob as a concubine and Bilhah bears two sons. Leah then gives her maid Zilpah to Jacob and Zilpah bears two sons. Leah gives birth to two more sons and a daughter. Rachel finally becomes pregnant and gives birth to Joseph. Jacob wants to return home to Canaan, but Laban persuades him to stay by promising to pay him a share of the flocks that Jacob has caused to increase. In time, Jacob realizes that Laban’s sons resent his growing wealth and that Laban also seems less welcoming and he tells Rachel and Leah it is time to leave. They agree and the family sets out for Canaan, although Jacob is unaware that Rachel has taken Laban’s teraphim (household idols) with her. Laban pursues and overtakes Jacob and his family, condemns their secret departure, and demands the return of his stolen gods. Jacob insists that if anyone in his party is guilty of stealing Laban’s idols, that person will die. Jacob and Laban make a covenant of peace and go their separate ways. 1. Let's Make a Deal Jacob then made a vow, saying, “If God remains with me, if He protects me on this journey that I am making, and gives me bread to eat and clothing to wear, and if I return safe to my father’s house – the Lord shall be my God. And this stone, which I have set up as a pillar, shall be God’s abode; and of all that You give me, I will set aside a tithe for You. (Beresheit 28:20-22) A. How could Jacob act like those who serve upon the condition of receiving a reward, by saying, “If God will be with me and keep me and give me...” so and so, then he would accept Him as his God. Conversely, then, if He would not perform these things for him, He would not be his God and he would not serve him? (Don Isaac Abravanel, 1437-1508, Spain and Italy)

B. Rabbi Abbahu and Rabbi Jonathan differed. One maintained that the narrative is in scrambled order, but the other said that it follows the order in which the events took place. He who says that the account is in scrambled order [bases himself on the argument that since] God had already promised, “Remember, I am with you,” why should Jacob now be saying, “If God remains with me”? But how does he who maintains that the narrative is in order explain Jacob’s saying “If God remains with me”? Because Jacob declared: If the conditions [namely, my refraining from sin] are fulfilled so that God will be with me and protect me, then I will fulfill my vow. (Beresheit Rabbah 70:9) C. Who can count the men who were morally pure before they set out upon the path to earning their daily bread and nourishment but who subsequently, for the sake of making a living and attaining a position in society, denied God, sacrificed morality, and failed to consider their neighbor, not even when it came to that most precious jewel, his personal honor, etc.... Jacob, who until this time had been one “who stayed in camp” but has now gone out into the world to seek a wife and sustenance for his future wife and family, has become so deeply aware of these dangers that before all else, he prays to God to guard his character so that he will not lose any of his spiritual and moral blamelessness. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) Sparks for Discussion The language of Jacob’s vow clearly shocked Abravanel and many other commentators. Did Jacob doubt God? Was Jacob serious when he tied his commitment to God to God’s treatment of him? Was Jacob truly trying to strike a bargain with God? What do you think of the attempts by Beresheit Rabbah and Rabbi Hirsch to avoid these questions by their interpretations of Jacob’s language? Is it possible to bargain with God? Imagine Jacob’s emotional state – the mild homebody suddenly finds himself fleeing his brother’s murderous rage, heading for a place he does not know and relatives he has never met. Is Jacob’s vow a rational act or is it really something else? 2. Be Fruitful and Multiply When Rachel saw that she had borne Jacob no children, she became envious of her sister; and Rachel said to Jacob, “Give me children or I shall die.” Jacob was incensed at Rachel, and said, “Can I take the place of God, who has denied you fruit of the womb?” (Beresheit 30:1-2) A. “Jacob was incensed” Said the Holy One to him, “Is this the way to answer a woman in distress? By your life, your children will one day stand before her son [i.e., Joseph]. (Beresheit Rabbah 71:7) B. “Jacob was incensed” at Rachel for saying, “Give me children,” implying that he had the power to do so. In his zeal for the honor of God he disregarded his love for her. (Rabbi Ovadia ben Jacob Sforno, 14751550, Italy)

C. According to the plain sense Rachel asked Jacob to give her children and in reality she meant to ask him to pray for her until she would be granted children... Jacob was angry because the prayer of the righteous is not in their power that it must automatically and invariably be granted. (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) D. The two names “woman” (isha) and “Eve” indicate two purposes. The first teaches that woman was taken from man, stressing that like him you may understand and advance in the intellectual and moral field just as did the matriarchs and many righteous women and prophetesses... The second alludes to the power of childbearing and rearing children, as is indicated by the name Eve – the mother of all living. A woman deprived of the power of childbearing will be deprived of the secondary purpose and be left with the ability to do evil or good like the man who is barren... Jacob was therefore angry with Rachel when she said, “Give me children or I shall die,” in order to reprimand her and make her understand this allimportant principle that she was not dead as far as their joint purpose in life because she was childless, just the same as it would be, in his case, if he would have been childless. (Akedat Yitzhak [Rabbi Isaac Arama, 1420-1494, Spain]) E. [A] profound frustration underlies the relationships between Jacob and his two wives. Leah loves Jacob – names her children as a record of her changing relation to her husband; Jacob loves Rachel; while Rachel’s main passion is for children. Essentially, all the protagonists most want what they cannot have. (Avivah Gottlieb Zornberg, "The Beginning of Desire: Reflections on Genesis") Sparks for Discussion Why is Jacob so angry at Rachel? Is she, in fact, the true target of his anger? Many of our synagogues place great emphasis on pre-schools, religious schools, bnai mitzvah preparation, and youth activities – and, of course, these are important. However, these synagogues also have members who are struggling with infertility (although this is rarely public information). How can we prevent couples and singles without children from feeling like second-class members and failures in Jewish life? Halakhah L'Ma-aseh [This section presents examples of Conservative Jewish practice and their anchor in sections of the Torah.] 30:1 Give me children. The CJLS has permitted a number of fertility treatments for couples who cannot conceive without them. However, couples who cannot have children are not obligated to use these treatments. Adoption is highly encouraged.

PARASHAT VAYISHLACH November 24, 2007 – 14 Kislev 5768 Annual: Genesis 32:4-36:43 (Etz Hayim, p. 198; Hertz p. 122) Triennial Cycle: Genesis 32:4-33:20 (Etz Hayim, p. 198; Hertz p. 122) Haftarah: Obadiah 1:1 – 21 (Etz Hayim, p. 222; Hertz p. 137) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Returning to Canaan after 20 years away, Jacob nervously prepares for a reunion with his brother Esau. The messengers he sends return with the report that Esau is coming to meet Jacob with 400 men. Jacob divides his family and flocks into two camps, hoping that one will survive if the other is attacked. Jacob sends his brother a lavish gift of animals. That night, Jacob wrestles with a mysterious “man” who injures his thigh and blesses him with the new name Israel. Jacob and Esau meet without incident and then go their separate ways. Jacob arrives at Shechem, where the local prince, Shechem son of Hamor, rapes Jacob’s daughter Dinah. Dinah’s brothers take revenge, killing all the men of Shechem, taking the women and children captive, and seizing all their property. God tells Jacob to go to Bethel and build an altar. There, God appears to Jacob, confirms his new name, and once again reaffirms the covenant. Rachel dies in childbirth and is buried on the road to Ephrat. Reuben lies with Bilhah, his father’s concubine. Jacob finally returns to his father’s house. Isaac dies at the age of 180 and is buried by Esau and Jacob. The parashah concludes with the genealogy of Esau’s descendents. 1. Be Prepared Jacob was greatly frightened; in his anxiety, he divided the people with him, and the flocks and herds and camels, into two camps, thinking, “If Esau comes to the one camp and attacks it, the other camp may yet escape.” (Beresheit 32:89) A. He prepared himself for three things – for a gift, for prayer, and for war. For a gift: And so the gift went on ahead (32:22). For prayer: O God of my father Abraham and God of my father Isaac (32:10). For war: the other camp may yet escape (32:9). (Rashi [Rabbi Shlomo Yitzhaki, 10401105, France]) B. The proper way is for man to keep both in mind, to make his own plans, as far as possible, not to shun industry and self-help neither relying on merit (i.e., Divine reward for his merits) nor giving himself up to despair, but doing as much as is humanly possible in furthering his interests, not trusting however in the success of his own efforts but in the will of God in Whose hand is everything. (Akedat Yitzhak [Rabbi Yitzhak Arama, 14201494, Spain]) C. If prayer does not succeed, of what use are the gift and the battle? What it means is that Jacob prayed that the gift would be accepted and

appease Esau or that the battle would succeed. For that is the way of the righteous, they do not rely on miracles – they do whatever they can and pray to God that their efforts will succeed. Nifla’ot Chadashot (Rabbi Noah Mindes Lipshutz, d. 1797. Lithuania) D. Rabbi Yannai said: A man should never stand in a place of danger in the expectation that a miracle will be wrought on his behalf. Perhaps it will not be wrought, or if it is wrought, his merits will be diminished as a result. (Shabbat 32a) Sparks for Discussion God had promised Jacob that He would be with him and it was God Who had told Jacob it was time to return to Canaan. Even so, Jacob could not sit back and wait for God to protect him from Esau. Was Jacob’s “bribe” an appropriate gesture to an adversary? Was Jacob right to consider war an option? Was there anything else that Jacob might have tried to effect a reconciliation with his brother (who, of course, had a legitimate grievance)? Do you think the resolution of this story was the result of Jacob’s actions or God’s? How do you see human efforts and God’s providence working together in our lives today? 2. What's In A Name? Said he, “Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human and have prevailed. (Beresheit 32:29) A. God said to him, “You whose name is Jacob, You shall be called Jacob no more but Israel shall be your name.” Thus He named him Israel. (Beresheit 35:10) B. It will no longer be said that the blessing came to you through guile [akva – similar to Yaakov] and deceit, but through prevailing and openly. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) C. Bar Kappara said: Whoever calls Abraham “Abram” violates a positive commandment. Rabbi Levi said: A positive and a negative commandment: And you shall no longer be called Abram (17:5) – that is a negative commandment; but your name shall be Abraham (17:5) – that is a positive commandment... Again, by analogy, if one calls Israel “Jacob,” does one infringe a positive commandment? It was taught: It was not intended that the name of Jacob should disappear, but that “Israel” should be his principal name and “Jacob” a secondary one. Rabbi Zechariah interpreted it in Rabbi Aha’s name: At all events, You whose name is Jacob save that but Israel shall be your name. Jacob would be the principal name – Israel was added to it. (Beresheit Rabbah 78:3) Sparks for Discussion Once God changes Abram’s and Sarai’s names to Abraham and Sarah, their original names are not used again. But even though Jacob is given the new name Israel, first by the mysterious “man” and then by God, the Torah continues to call him Jacob. Beresheit Rabbah and other commentators make it

clear – since there is no alternative – that Jacob’s name was not changed but added to. Rashi explains that Jacob refers to Jacob’s past – the trickster and deceiver – and Israel refers to his present and future as ruler and prince. Does the continued use of the name Jacob mean that the patriarch has not changed his character? Does it mean that he has changed but that his past cannot be forgotten? Most of us have things in our pasts that we regret. If we’re lucky, the things we regret are merely embarrassing and foolish. Sometimes, however, we regret acts of recklessness and cruelty. Even if we have changed and “grown up,” what we once did cannot be forgotten. How can we best deal with the negative aspects of our pasts? Can they, in fact, make us better people? Halakhah L'Ma-aseh 32:33 to this day. Nikkur achoraim, removing the sciatic nerve and prohibited fat from the hindquarters of kosher slaughtered animals, is extremely difficult and requires special training and supervision. As a result, Ashkenazi and some Sephardic communities do not consume the hindquarters but sell them to nonJews. In Israel, however, nikkur achoraim is performed under both Ashkenazi and Sephardic supervision, so next time you’re in Jerusalem, feel free to enjoy a tasty kosher sirloin or filet mignon.

PARASHAT VAYESHEV December 1, 2007 – 21 Kislev 5768 Annual: Genesis 37:1-40:23 (Etz Hayim, p. 226; Hertz p. 141) Triennial Cycle: Genesis 37:1-37:36 (Etz Hayim, p. 226; Hertz p. 141) Haftarah: Amos 2:6 - 3:8 (Etz Hayim, p. 247; Hertz p. 152) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Jacob and his family are now settled in Canaan. The parashah begins when Joseph is 17 and his father’s favorite; his father has given him the famous “coat of many colors.” Because of his favored status and because Joseph is a tattletale, his brothers hate and envy him. Joseph’s reports of his dreams, in which his brothers bow down to him, only make matters worse. When Jacob sends Joseph to find out how his brothers and the family’s flocks are getting along, the brothers actually resolve to kill him. Reuven convinces them not to commit murder, so they decide to sell Joseph into slavery. They dip his special tunic in goat’s blood and bring it to Jacob as evidence of his favorite son’s fate. Meanwhile, Joseph is brought to Egypt, where he becomes a slave in the household of Pharaoh’s courtier Potiphar. The narrative is interrupted by the story of Judah and Tamar and the birth of their sons Peretz and Zerach. The story returns to Joseph, who is successful in Potiphar’s house, earning his master’s trust. Yet when Potiphar’s wife fails in her attempt to seduce Joseph and accuses him of trying to rape her, Potiphar sends the young man to prison. Even in prison Joseph is successful, earning the trust of the chief jailer. In time, Pharaoh’s cupbearer and baker are imprisoned. Each has a disturbing dream that Joseph interprets, telling the cupbearer that he will be restored to his position and the baker that he will be executed. Events unfold as Joseph has foreseen; still, the chief cupbearer forgets his promise to bring Joseph’s case before Pharaoh. 1. Brotherly Hatred At seventeen years of age, Joseph tended the flocks with his brothers, as a helper to the sons of his father’s wives Bilhah and Zilpah. And Joseph brought bad reports of them to their father. Now Israel loved Joseph best of all his sons, for he was the child of his old age; and he had made him an ornamental tunic. And when his brothers saw that their father loved him more than any of his brothers, they hated him so that they could not speak a friendly word to him. (Beresheit 37:2-4) A. One should never show favoritism to one son above the other, for because of the additional expenditure of the weight of two coins worth of fine wool for the many-colored coat that Jacob made for Joseph, beyond what he spent for his other sons, his brothers envied him, and the end result was that our forefathers went down to Egypt. (Talmud Shabbat 10b)

B. Had Jacob shown the love to Benjamin that he showed to Joseph, the brothers would have assumed that their father loved the two because they were the children of his beloved Rachel. However, when they saw that Jacob loved Joseph more than all his brothers, i.e., even more than Benjamin, they suspected that this love stemmed from the fact that Joseph carried tales to his father, and he was building himself up at their expense. (Meshekh Hokhmah [Rabbi Meir Simha Hakohen of Dvinsk, 1843-1926, Latvia]) C. Joseph brought bad reports of them to their father. Can a righteous person then engage in slander? Rather, when a person has one son who excels above the others, the father shows him up as an example to the others. By doing so, he rebukes, punishes, and humiliates the other sons, telling them: “Why can’t you take an example from him? Why don’t you act as he does?” That was what happened with Joseph. As his actions were better than those of his brothers, he brought a bad report about them to his father. In other words, he was the cause of their father rebuking them. If that is the case, the question to be asked is why Joseph was punished. The answer is that a righteous person should hide his good deeds even from his father. (Rabbi Menahem of Amshinov, 1860-1918, Poland) D. They hated him so that they could not speak a friendly word to him. But had they sat down together, they would have spoken to one another and told one another what bothered them. Then they would have ironed out their differences. The trouble in every argument is that there is no common language and no one is listening. (Tiferet Yonatan [Rabbi Yonatan Eybeschuetz, 1690-1764, Prague]) Sparks for Discussion Jacob grew up in a home where his father clearly favored his brother (while he was his mother’s favorite). Why did he repeat the behavior that had caused him so much distress? The Torah expects us to learn empathy and compassion from our own mistreatment – you shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt (Shemot 22:20). Do you believe this is reasonable, or do those who have been mistreated go on to mistreat others? Why did Jacob favor Joseph above his other sons? How much of the blame for the brothers’ hatred was due to Jacob’s actions, and how much to Joseph’s? Tiferet Yonatan says that if the brothers had only sat down and talked, they could have worked things out. Do you think this could be true? 2. To Do Right and Good In the Eyes of God Then Judah said to his brothers, “What do we gain by killing our brother and covering up his blood?” (Beresheit 37:26) A. Covering up his blood – and concealing his death. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. For our own honor and out of fear of our father. (Rabbi Ovadiah Sforno, 1475-1550, Italy)

C. If we are forced to conceal the matter and keep it a secret, that is a sign that it is wrong. (Rabbi Menachem Mendel of Kotzk, 1787-1854, Poland) D. [His disciples said to Rabban Yohanan ben Zakkai], Our master, bless us. He said to them: May it be God’s will that the fear of Heaven shall be as much upon you as the fear of flesh and blood. His disciples asked: Is that all? He replied: Would that you attained no less than such fear! You can see for yourselves the truth of what I say: When a man is about to commit a transgression, he says, “I hope no man will see me.” (Talmud Berachot 28b) E. If there is no God, all is permitted. (Feodor Dostoevsky, The Brothers Karamazov) Sparks for Discussion Rabbi Menachem Mendel of Kotzk offers a simple, pragmatic test for right behavior. When you contemplate a course of action, would you still do it if you knew your parents, spouse, or children would find out about it? If it would appear on the front page of the newspaper? Do you think this test is sufficient to insure moral behavior (or at least to prevent immoral behavior)? What does Rabban Yohanan ben Zakkai’s blessing add to your understanding of moral behavior? Is morality possible without God?

PARASHAT MIKETZ - BIRKAT HAHODESH SHABBAT HANUKKAH December 8, 2007 – 28 Kislev 5768 Annual: Genesis Genesis 41:1-44:17 (Etz Hayim, p. 250; Hertz p. 155) Triennial Cycle: Genesis 41:1-41:52 (Etz Hayim, p. 250; Hertz p. 155) Maftir: Numbers 7:30 – 7:35 (Etz Hayim, p. 808; Hertz p. 598) Haftarah: Zehariah 2:14 – 4:7 (Etz Hayim, p. 1270; Hertz p. 987) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Pharaoh dreams of seven lean cows devouring seven fat cows and seven thin ears of grain consuming seven healthy ears. He is disturbed by his dreams, but none of his magicians can interpret them. The chief cupbearer now remembers Joseph and his ability to interpret dreams. Pharaoh sends for Joseph, who tells him that his dreams are God’s way of informing Pharaoh about seven years of abundance, to be followed by seven years of famine. Joseph then advises Pharaoh to appoint someone to oversee the collection and storage of surplus food in the prosperous years so that it will be available for the years of scarcity. Pharaoh sees the wisdom of the plan and appoints Joseph to the position, giving him many honors and a wife who bears him two sons. After the seven years of plenty have passed, the famine begins in Egypt and surrounding lands. Jacob sends 10 of his sons – all but Benjamin – to Egypt to buy food. When the brothers come before the viceroy of Egypt – Joseph – he recognizes them but they do not recognize him. Joseph accuses them of being spies and when they protest, Joseph agrees to hold Shimon hostage until they return with Benjamin to prove their innocence. When the brothers tell Jacob what has happened, he refuses to let Benjamin go to Egypt. However, the famine continues and Jacob reluctantly allows Benjamin to accompany his brothers to Egypt to buy food. Joseph has the brothers brought to his house, where he serves them a feast. However, Joseph tells his steward to hide his silver goblet in Benjamin’s sack. After the brothers depart for home, Joseph sends his men after them to apprehend the “thief.” Joseph tells the brothers he will keep the one who stole the goblet as his slave and the others are free to return home. 1. Such A Pretty Cow After two years’ time, Pharaoh dreamed that he was standing by the Nile, when out of the Nile there came up seven cows, handsome and sturdy, and they grazed in the reed grass. (Beresheit 41:1-2) A. Handsome [elsewhere, beautiful of appearance], this is a sign of the days of plenty when creatures appear pleasing to each other, for the eye of one creature is not envious of the other. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France])

B. They grazed in the reed grass [ba-ahu]. What is ba-ahu? Ba-ahava – in brotherhood, for when the good years come creatures become brothers one to another, and when the bad years come, creatures become strangers to their fellows; then they would look at each other and turn their faces away. (Tanhuma Miketz, siman 3) C. The torments of poverty deprive a man of his good sense and of the capacity to acknowledge his Creator. (Talmud Eruvin 41b) D. Ben Zoma taught: Who is rich? One who is happy with his portion. (Avot 4:1) E. Esau said, “I have much”... But Jacob said, “I have everything.” (33:9-11) The Hafetz Hayim commented that with these two remarks we see the difference in world view between Jacob and Esau. Esau said he had a lot. Even though he had a large amount, he would still want more, for whoever has a hundred wants two hundred. Jacob, however, said “I have everything.” I am not missing anything at all. Esau constantly wanted more while Jacob felt great satisfaction in what he had. (Hafetz Hayim al HaTorah [Rabbi Israel Meir HaKohen, 1835-1933, Poland]) Sparks for Discussion Rashi and the Tanhuma suggest that people who have enough material goods to meet their needs regard others as brothers. The implication is that enmity, envy, and hatred are caused by poverty. Do you believe that envy, hatred, crime, and violence are caused by poverty? Do you believe that most people who have enough to meet their needs and then some treat others as brothers? Or is the Hafetz Hayim right – people who have a great deal will always want more? Where do wealth and poverty fit into your understanding of how people treat each other? 2. If You're Not Part of the Solution... Accordingly [elsewhere, Now], let Pharaoh find a man of discernment and wisdom and set him over the land of Egypt. (Beresheit 41:33) A. It is asked: as Pharaoh only asked Joseph to interpret his dream, why did Joseph give him advice? However, this was an integral part of the interpretation of the dream, for one can ask: Why was it necessary for God to have Pharaoh dream of the seven lean years? Why not only show him the seven years of plenty at this time and later give him a dream of the seven lean years? From this, Joseph deduced that this was being shown to Pharaoh now so that he could prepare for the years of famine. That is what is meant by Now – the fact that you saw the vision of the seven lean years now is so that Pharaoh will be able to find a man of discernment and wisdom to prepare for the lean years. (Ma’ayanah shel Torah [Rabbi Alexander Zusia Friedman, 1897-1943, Poland]) B. None could interpret them (41:8) No one provided Pharaoh with a satisfying interpretation. He wished them to detect in his dream a message regarding the future of his people, and which it would profit him to know beforehand. He believed that God had not vouchsafed him the dreams for nothing, particularly as they came to him on his birthday.

Otherwise, what prevented them from offering any interpretation they could think up? According to this, we can appreciate why Joseph offered advice to the king. The latter did not want to know the future but to know what was in store so that he could take preventive steps. (Rabbi Shmuel David Luzzatto, 1800-1865, Italy) C. Accordingly, let Pharaoh find... Since God informed you that there will be a famine to enable you to save your people, and He [even] showed you the [years of] plenty, informing you how you may save [them], it is proper that you do so and not sin against Him. (Rabbi Ovadiah ben Jacob Sforno, 1475-1550, Italy) Sparks for Discussion Joseph not only interpreted Pharaoh’s dream and identified the problem facing Egypt, he also offered a solution. Why do you think Joseph’s interpretation and advice rang true to Pharaoh, so that he acted immediately and raised Joseph to the position of viceroy? What do you think would have happened if Joseph had only described the problem but had not offered a solution? Human institutions (and relationships) are, of course, imperfect, so it’s not hard to identify problems – the synagogue is losing membership, there are too few volunteers, we need to do more fundraising. However, too often people get stuck in rehashing the problems and never move on to solutions. How can we encourage people to come forward with creative solutions or even partial solutions? How do we discourage the attitude of “that’s not the way we do things around here?” How can we get more people to be part of the solution?

PARASHAT VAYIGASH December 15, 2007 – 6 Tevet 5768 Annual: Genesis 44:18-47:27 (Etz Hayim, p. 274; Hertz p. 169) Triennial Cycle: Genesis 44:18-45:27 (Etz Hayim, p. 274; Hertz p. 169) Haftarah: Ezekiel 37:15 – 28 (Etz Hayim, p. 291; Hertz p. 178) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Judah, the brother who had originally come up with the idea of selling Joseph, steps up and offers himself as a substitute slave, so Benjamin can return home and their father’s heart will not be broken. Joseph realizes that his brothers have changed and he reveals his identity to them. He tells his brothers that he realizes that what they had done to him was, in fact, part of God’s plan to save lives. Joseph sends his brothers home to bring Jacob and the entire family to Egypt so they will not suffer during the remaining years of famine. Jacob at first does not believe what his sons tell him, but he finally accepts the news that Joseph is alive and is eager to go to Egypt to see him. As the family sets out on its journey, God appears to Jacob and tells him not to fear because God will be with him. The 70 members of Jacob’s family in Egypt are listed. Joseph goes to meet his father and tells him of his plan that the family settle in the region of Goshen. Joseph brings his father and some of his brothers to meet Pharaoh, who gives his approval to Joseph’s plan. As the famine continues, Joseph acquires the Egyptians’ livestock and land for Pharaoh in exchange for food and transforms the population into serfs. During the same period, the Israelites in Goshen prosper. 1. Just What Do You Mean By That? Then Judah went up to him and said, “Please, my lord, let your servant appeal to my lord, and do not be impatient with your servant, you who are the equal of Pharaoh.” (Beresheit 44:18) A. You are considered in my sight as the king; this is the plain meaning. But the midrash interprets it: In the end you will be smitten because of him with leprosy, just as Pharaoh was smitten because of Sarah my grandmother for the one night he detained her. Another interpretation: Just as Pharaoh decrees but does not establish them, makes promises but does not carry them out, you too are the same... Another interpretation: If you will provoke me, I will slay you and your lord. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Judah was an astute diplomat. The words he addressed to Joseph – you who are the equal of Pharaoh – could be interpreted in various ways. They could be taken as words of respect, meaning: “You are as important in my eyes as Pharaoh himself.” Or they could be construed as a threat: “You will be stricken with leprosy just like that other Pharaoh before you.” Or else they could be interpreted as an insult: “Just as

Pharaoh issues decrees and then fails to carry them out, so you too are undependable.” Judah had in mind all three of these meanings, and it is as if he had said to Joseph: “Interpret my words in any way you choose, for all the interpretations would be equally correct.” (Rabbi Judah Leib Graubart, 1861-1937, Toronto, Canada) C. He spoke to him harshly. At first, Judah had thought that this was retribution for their sin of selling Joseph, and it was only appropriate that their punishment should be that they be sold as slaves – just as they had sold Joseph into slavery. Now, though, that he saw that all the brothers were to be released except Benjamin, and he was the only one who had not taken part in the sale of Joseph, he understood that this was not punishment for the brothers, but a plot. That was why he spoke harshly. (Rabbi Moses Alshikh, 1508-1600, Israel) D. Just as Pharaoh decrees but does not fulfill, promises but does not carry out, you too are the same (Rashi). This seems strange: Here Judah is standing in front of the ruler and pleading for mercy. Is that, then, the way to talk to him? Rather, this is what Judah said: The king issues decrees that apply to everyone in the kingdom, but he himself has the right to violate them. His primary right is to pardon criminals, because according to the letter of the law they may not be freed. You, Joseph, also have that right, for you freed us even though, under Egyptian law, if a theft is found in the hands of one of a group of ten men, all are imprisoned. That being the case, I beg of you to pardon Benjamin as well. (HaDrash v’HaIyun [Rabbi Aaron Lewin of Reisha, 1880-1941, Poland]) E. I honor you as a Pharaoh, so if anything that I say does not please you, do not think that I do it from lack of honor. What I say to you I would also say to Pharaoh. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) Sparks for Discussion You who are the equal of Pharaoh could be taken as flattery, as a threat, as an insult, or as a plea for mercy. What did Judah have in mind when he spoke these words? What did they convey to Joseph when he heard them? At this point, Joseph was still speaking with his brothers through a translator. How did the translator present these words? Translating any text from one language to another inevitably involves at least some interpretation and distortion. What do we lose – or gain – by reading the Torah, the siddur, and other Hebrew texts in English? Is there a difference between tzedakah and charity? Between tefillah and prayer? Between teshuvah and repentance? 2. Love Means Having to Say "I'm Sorry" Therefore, please let your servant remain as a slave to my lord instead of the boy, and let the boy go back with his brothers. (Beresheit 44:33)

A. Joseph could no longer control himself (45:1) Why was Joseph able to control himself until that time, and what changed matters right then? The answer is that he had spoken to them harshly in order to have them realize the enormity of their sin and to repent, so that they would atone for the sin of having sold him. Now that Judah had said, Therefore, please let your servant remain as a slave to my lord instead of the boy, and had shown that he was ready to humble himself and to become a slave with all the hardships involved, Joseph realized that they had regretted their actions. That was why he was no longer able to control himself. (Shem Mi-Shmuel [Rabbi Samuel Bornstein, 1856-1926, Poland]) B. Then Judah said, “What do we gain by killing our brother and covering up his blood? Come, let us sell him to the Ishmaelites.” (Beresheit 37:26-27) C. What constitutes complete repentance [teshuvah]? If the sinner has the opportunity of committing once again the sinful act and it is quite possible for him to repeat it and yet he refrains from so doing because he has repented - for example, a man cohabited unlawfully with a woman and, after a time found himself alone with her again and he still loves her and is still physically capable as ever and it takes place in the same province in which he had previously sinned with her and yet he refrains from repeating the transgression -- he is a true penitent... (Rambam [Rabbi Moses ben Maimon, 1135-1209, Spain and Egypt], Mishneh Torah, Hilchot Teshuvah, 2:1) D. Rabbi Adda bar Ahavah said: A man who confesses after committing a transgression but does not change his ways is like one who persists in holding a dead reptile in his hand – even if he immerses himself in all the waters of the world, his immersion will not cleanse him. But once he throws the reptile away and immerses himself in no more than forty seah of water, the immersion is effective. (Talmud Taanit 16a) E. He who says, “I will sin and then repent, I will sin and then repent,” will be given no opportunity to vow penitence. (Talmud Yoma 85b) Sparks for Discussion Do Judah’s words meet Rambam’s criteria for complete teshuvah? Is this standard too strict? Is a person who avoids temptation (in Rambam’s example, avoiding the woman with whom he sinned) rather than resisting it truly repentant? It seems that hardly a week goes by without some public figure – a politician, a sports star, or an entertainer – being caught behaving badly, from sexual impropriety to misuse of funds to employing offense language. This is usually followed by a tearful public apology and a promise to go into rehab. Is this true teshuvah? Is it a necessary part of repentance? How do we know when teshuvah has occurred?

PARASHAT VAYEHI - HAZAK SHABBAT December 22, 2007 – 13 Tevet 5768 Annual: Genesis 47:28-50:26 (Etz Hayim, p. 293; Hertz p. 180) Triennial Cycle: Genesis 47:28--48:22 (Etz Hayim, p. 293; Hertz p. 180) Haftarah: I Kings 2:1 – 12 (Etz Hayim, p. 313; Hertz p. 191) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary As Jacob’s life draws to a close, he summons his son Joseph. Jacob asks Joseph to swear that he will not bury him in Egypt, but will return his body to Canaan for burial in the cave of Machpelah. Later, Joseph brings his sons to visit his ailing father. Jacob tells Joseph that Ephraim and Manasseh will be considered equal to Jacob’s sons. Jacob blesses his son and grandsons. Jacob then gathers all of his sons and speaks to each individually about his character and his future, “addressing to each a parting word appropriate to him.” Jacob then dies at the age of 147. Joseph has his father’s body prepared according to the Egyptian custom and then Jacob’s family, accompanied by Egyptian dignitaries, travels to Canaan to bury him with his parents and grandparents. Joseph’s brothers, fearing what Joseph may do now that their father is dead, tell Joseph it was Jacob’s dying wish that Joseph forgive his brothers. Joseph assures them that he bears no grudge because even though they acted out of spite, God turned their actions to good. Joseph dies at the age of 110, after asking his family to swear that they will return his bones to Canaan when God will bring the Israelites back to the land He has promised. 1. The Last Kindness And when the time approached for Israel to die, he summoned his son Joseph and said to him, “Do me this favor, place your hand under my thigh as a pledge of your steadfast loyalty [literally, do kindness and truth with me]: please do not bury me in Egypt. (Beresheit 47:29) A. The kindness that is shown to those who are dead, that is a true kindness, for one does not look forward to the payment of a recompense. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Can there be a false kindness, that he says to him, a kindness and truth? Why then did he speak thus? The common [cynical] proverb runs: When your friend’s son dies, bear with him [in sorrow]; when your friend dies, throw off sorrow [for he cannot repay you]. Therefore, he said to him, if you show me kindness at my death, and after my death, that indeed is true kindness. (Beresheit Rabbah 96:5) C. At first blush, it would appear that the kindness one does for the dead also has compensation, because, as our Sages tell us (Talmud Moed Katan 28): “If one eulogizes others, he is eulogized, if one buries others, he is buried.” However, we should note that Rashi says that “one does not look forward to the payment of a recompense.” In other words, there

is indeed compensation, even for doing something for the dead, but no one looks forward to this compensation or wants to receive it. On the contrary, every person hopes that he will live a long life. (Rabbi Yonatan Binyamin HaKohen of Solish) D. When dealing kindly with a person in life, one cannot know whether it was truly kindness, for many times that which one thinks is an act of mercy and kindness results in harm. But the mercy one shows to the dead is always true mercy because this is loving-kindness which the dead truly require and it therefore cannot result in harm or evil. (Ohel Yaakov [Rabbi Joseph ben Wolf Kranz, known as the Maggid of Dubno, 1740-1804, Poland]) Sparks for Discussion Do all acts of kindness to others include some calculation of return? Does the fact that a person who does acts of kindness and hopes for some reward, either in this world or the next, detract from the value of that kindness to the person who receives it? Is any person truly selfless? Ohel Yaakov suggests that sometimes an act that is meant as kindness may in fact be harmful. Under what circumstances does this happen? Imagine a relative who has had a problem with alcohol. He has completed a course of treatment and has been sober for 90 days. He asks to borrow $3,000, which you can easily afford, for a security deposit on an apartment and new clothes for job hunting. Do you give him the money? Do you refuse? Do you agree to make the loan on the condition that you write the checks directly to the landlord and the clothing store? How do you decide what is really true kindness? 2. A Blessing On Your Head So he blessed them that day, saying, “By you shall Israel invoke blessings, saying: God make you like Ephraim and Manasseh.” (Beresheit 48:20) A. Whoever shall come to bless his sons will bless them with their blessing, and a man will say to his son, “God make you as Ephraim and as Manasseh.” (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Why should Jacob have wanted all his descendents to bless their children with the example of Ephraim and Manasseh rather than with that of some other two of the Tribes of Israel? Because the two young sons of Joseph had conducted themselves in accordance with the fundamental law of the Torah; namely, that one should neither consider oneself greater than another nor envy another. Even though Jacob had set Ephraim, the younger son, before Manasseh, the first-born, Ephraim did not become arrogant and Manasseh did not become jealous. Seeing this, Jacob expressed the hope that all the Children of Israel would be like Ephraim and Manasseh, free of arrogance and envy. (Igra DeKallah [Rabbi Zvi Elimelekh of Dinov, 1795-1851, Poland]) C. Why specifically as Ephraim and Manasseh? The reason is that Jacob realized that the time of the exile of his descendents was approaching,

and he knew that in exile their Jewishness was in great danger. He therefore blessed them that they should be as Ephraim and Manasseh – the first Jews who were born, grew up, and were educated in exile – and yet in spite of that, they “are mine” – they remained faithful to the House of Israel, just as Reuven and Shimon. (Yalkut Yehuda [Rabbi Yehuda Leib Ginsburg, 1885-1946, Russia, United States]) Sparks for Discussion We bless our daughters, “God make you like Sarah, Rebecca, Rachel, and Leah.” Why don’t we bless our sons in the names of Abraham, Isaac, and Jacob? What comes to mind when you bless your sons or grandsons in the names of Ephraim and Manasseh? What blessings would you choose for your children and grandchildren? Halakhah L'Ma-aseh 48:1 “Your father is ill.” Bikur Holim, visiting the sick, is one of the mitzvot “which yield immediate fruit and continue to yield fruit in time to come.” The purpose of this mitzvah is to cheer up and encourage the sick person and to pray for his or her recovery. (The latter need not be elaborate – think of Moses’ prayer for his sister Miriam: “Please God, please heal her.”) The Shulhan Arukh lays out specific laws for visiting the sick, but much of it is common sense: Call ahead to make sure visits are welcome and to find out what time of day the sick person is best able to receive visitors. Don’t bring sad or disturbing news. Don’t touch the sick person or sit on the bed without asking first, since these things can sometimes cause pain. And the sick person really doesn’t need to hear how your sister-in-law’s cousin suffered terribly and then died from exactly the same illness.

PARASHAT SH’MOT December 29, 2007 – 20 Tevet 5768 Annual: Exodus 1:1-6:1 (Etz Hayim, p. 317; Hertz p. 206) Triennial Cycle: Exodus 1:1-2:25 (Etz Hayim, p. 317; Hertz p. 206) Haftarah: Isaiah 27:6 – 28:13; 29:22-23 (Etz Hayim, p. 343, 347; Hertz p. 225, 228) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Parashat Sh’mot begins with a list of the sons of Israel/Jacob who came to Egypt. At this point, the Torah transitions from the story of a family to the story of a people. The Egyptian king fears and hates the Israelites and enslaves them, forcing them to perform hard labor. When this oppression fails to curb the growth of the Israelite population, Pharaoh orders the midwives to kill all the newborn boys. The midwives refuse to obey the order, so Pharaoh issues a general order that every baby boy born to Hebrew parents is to be drowned in the Nile. Against this background, Moses is born. When his mother can no longer hide her baby son, she places him in a basket in the river, hoping he might survive. Moses is discovered by Pharaoh’s daughter who recognizes that he is a Hebrew child but still decides to adopt him as her son and raise him in the royal palace. Once Moses has grown up, he goes out to see the state of his people. He comes upon an Egyptian beating a Hebrew slave and kills the Egyptian. He learns that his act is known, so he flees to Midian. He marries Zipporah, the daughter of Jethro, and becomes a shepherd of his father-in-law’s flocks. One day, when Moses is tending the sheep, he comes upon a burning bush. God speaks to Moses from the bush and tells him that he is being sent to Pharaoh to free the Israelites. Moses objects, insisting that he is neither worthy nor capable of this mission. God counters Moses’ arguments, reassures him, and gives him signs to show that he is God’s messenger. Moses sets out for Egypt with his wife and sons. God sends Aaron to meet him and together they assemble the Israelite elders and tell them that God has promised to end their servitude. Moses and Aaron then go to Pharaoh and ask that the Israelites be allowed to go into the wilderness to worship God. Pharaoh not only refuses, but retaliates by increasing the severity of the Israelites’ oppression. The people blame Moses and Aaron for their punishment, but God tells Moses, “You shall soon see what I will do to Pharaoh.” The Righteous Women of That Generation

The king of Egypt spoke to the Hebrew midwives, one of whom was named Shifrah and the other Puah, saying, “When you deliver the Hebrew women, look at the birthstool: if it is a boy, kill him; if it is a girl, let her live.” The midwives, fearing God, did not do as the king of Egypt had told them; they let the boys live. (Shemot 1:15-17) A. Rav and Shmuel: one said, a woman and her daughter, and the other said, mother-in-law and daughter-in-law. The one who said a woman and her daughter [identified them as] Yocheved and Miriam, and the one who said mother-in-law and daughter-in-law [identified them as] Yocheved and Elisheva [Aaron’s wife]. (Sotah 11b) B. Yocheved and Miriam could have refused the royal appointment to serve as the Jewish midwives, but they were afraid that someone else who accepted the job might not have the strength of character and the tenacity of spirit to stand up to Pharaoh and ignore his directive. They therefore willingly placed themselves in jeopardy in order to thwart Pharaoh’s diabolical design. This was fear of Heaven at its best. (Rabbi Shlomo of Lutzk) C. Alarmed thereat, the king, on this sage’s advice, ordered that every male child born to the Israelites should be destroyed by being cast into the river, and that the labors of Hebrew women with child should be observed and watch kept for their delivery by the Egyptian midwives: for this office was, by his orders, to be performed by women who, as compatriots of the king, were not likely to transgress his will. (Josephus, Antiquities II, IX, 2, 1st century CE) D. Shifrah and Puah were originally Egyptians who embraced Judaism. Otherwise, how could Pharaoh have ordered them to kill Jews? How could they in the first place have agreed? Surely every Jew is obliged to sacrifice his life rather than commit idolatry, incest, or murder! That is why the text observes: The midwives, fearing God – implying that previously when they were still heathens they had not feared Him. Had they not been Egyptians what would have been the point of telling us that they feared God? Surely as Jews that was taken for granted. (Imrei No’am, cited in Studies in Shemot, Nehama Leibowitz) Sparks for Discussion Who were the midwives? The Hebrew text is wonderfully ambiguous concerning their identity. The words “Hebrew midwives” can be understood as the midwives who were themselves Hebrews or as the midwives who tended the Hebrew women but were not themselves Hebrews. Both interpretations have been offered by our commentators over the centuries. Do you think that Shifrah and Puah were Jews or Egyptians? Why? What lesson can we learn if they were, in fact, Jewish? If they were Egyptian? The Righteous Gentiles who saved Jews from the Nazis risked not only their own lives but the lives of their families. What do you think motivated them? What would you have done in their position? Be A Man

Some time after that, when Moses had grown up, he went out to his kinsfolk and witnessed their labors. He saw an Egyptian beating a Hebrew, one of his kinsmen. He turned this way and that and, seeing no one about [literally, when he saw there was no man], he struck down the Egyptian and hid him in the sand. (Shemot 2:11-12) A. The Sages said: He saw that there was no hope that righteous persons would arise from him or his offspring until the end of generations. When Moses saw this, he took counsel with the angels and said to them, “this man deserves death.” They agreed; hence it says when he saw there was no man to say a good word for him. (Shemot Rabbah 1:29) B. “He didn’t see a man” isn’t written here, but “he saw there was no man.” He surely saw people, but there was no one to turn to at the time of trouble, there was no savior, there was no one from whom to seek help in distress, for the entire assembly were traitors and haters of Israel. (Ha’amek Davar [Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893, Lithuania]) C. After Moses saw what the Egyptians did to the Jews, he understood the nature of Egyptian culture, which was based on enslaving others, on discrimination and tyranny. He turned this way and that, he turned to the Left and to the Right, to all the different parties and classes, seeking help from them. And when he saw there was no man, that there was not a single individual willing to stand by the weak, he struck down the Egyptian and hid him in the sand. It was then that he killed the Egyptian within his heart, divorcing himself totally from the Egyptian culture, which was totally profane. (Rabbi Meir Shapira of Lublin, 1887-1934, Poland) D. He saw that the Jew was not considered to be a “man” in the Egyptians’ eyes and that all the laws that had been enacted did not apply to him. All his protests were meaningless, with no one willing to stand by him. (Cited by Rabbi Aharon Greenberg, Itturei Torah) E. Hillel taught: In a place where there are no men, strive to be a man. (Avot 2:6) Sparks for Discussion It was inconceivable to our Rabbis that Moses would be looking around like a common criminal to make sure there were no witnesses. Therefore, when he saw there was no man must have a deeper meaning. What does it mean to be a man? Popular culture offers us images of John Wayne, Alan Alda, and countless others in between. The commentators have their own ideas. What do you think it takes to “be a man?” (And don’t forget, the literal translation of the Yiddish word mensch is “man.”)

PARASHAT VAERA - BIRKAT HAHODESH January 5, 2008 – 27 Tevet 5768 Annual: Ex. 6:2 – 9:35 (Etz Hayim, p. 351; Hertz p. 232) Triennial Cycle: Ex. 6:2 - 7:7 (Etz Hayim, p. 351; Hertz p. 232) Haftarah: Ezekiel 28:25 – 29:21 (Etz Hayim, p. 370 Hertz p. 244) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary God reminds Moses of the covenant God made with the patriarchs, and says that the time has come for God to free the Israelites from Egyptian bondage. Even so, Moses resists the charge God gives him to go to Pharaoh, saying “the Israelites would not listen to me; how then should Pharaoh heed me?” Still, God instructs Moses and Aaron to go to Pharaoh and deliver the Israelites from Egypt. The Torah then recounts the genealogy of the tribe of Levi. God tells Moses, who again protests that he has a speech impediment, that Aaron will serve as his spokesman. God also tells Moses that he will harden Pharaoh’s heart and that Egypt will be punished severely before God finally brings the Israelites out. Moses and Aaron come before Pharaoh, demonstrating the sign God had given them. When Pharaoh’s magicians duplicate this sign, turning their own rods into serpents, Pharaoh dismisses Moses and Aaron. Now the plagues begin – blood, frogs, lice, and more. As each plague afflicts Egypt, Pharaoh appears to relent, but once the plague has stopped, he reneges on his promise to allow the Israelites to go. After the seventh plague of hail, Pharaoh appears to be beaten. He says to Moses and Aaron, “I stand guilty this time. The Lord is in the right, and I and my people are in the wrong... I will let you go; you need stay no longer.” But yet again, once the hail stops Pharaoh refuses to let the people go. You Can Take the Slave Out of Egypt... Say, therefore, to the Israelite people: I am the Lord. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. And I will take you to be My people, and I will be your God. And you shall know that I, the Lord, am your God who freed you from the labors of the Egyptians. I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession, I the Lord. But when Moses told this to the Israelites, they would not listen to Moses, their spirits crushed by cruel bondage. (Exodus 6:6-9) A. Rabbi Yehoshua ben Levi said: When Israel left Egypt, there were among them men crippled by heavy labor, for as they worked in clay and bricks, now and then a stone, dropping from the structure, would break a man’s arm or sever his leg. Hence the Holy One said: It is not right that I give My Torah to cripples. What did He do? He beckoned to the ministering angels, and they came down and healed them. (Tanhuma [a Midrash collection] Yitro 8) B. Sivlot Mitzrayim – the labors [burdens] of the Egyptians – can be understood as tolerance. Even though the work was hard and oppressive, still they became

accustomed to hardships and they bore the yoke and distress with patience (savlanut) and they saw their condition as natural. The Holy Blessed One said, Since they already do not experience their state as bitter, there is great danger and their redemption cannot be delayed any longer. (Rabbi Simcha Bunim of Przysucha, 1765-1827, Poland) C. Why does the Torah first mention I will free you [take you out] from the labors, i.e. that God would take the Israelites out of Egypt, before and deliver you from their bondage? After all, their bondage ended before they were brought out of Egypt. The answer is that only after I will free you [take you out] from the labors, after the Jews left Egypt would they be able to appreciate how bitter it had been. Only then would they truly understand and deliver you from their bondage. (Tiferet Uzziel [Rabbi Uzziel ben Tzvi Hirsch Meisels, 1743-1785, Poland]) Sparks for Discussion The Egyptian slavery had devastating physical effects on the Israelites. But that was not all – slavery also had emotional, psychological, and spiritual effects. According to Rabbi Yehoshua ben Levi, God had the angels heal the physical injuries, but what about the rest? Did the freed slaves ever recover from the mental and spiritual injuries? Why do you think that? Rabbi Simcha Bunim suggests that physical bondage was not the greatest danger the Israelites faced. Do you agree that people can come to accept the intolerable as natural? Can you think of examples? How do we learn to stop shrugging off oppression and injustice – whether we or other are the victims – because “that’s just the way it is”? The Point of No Return But I will harden Pharaoh’s heart, that I may multiply my signs and marvels in the land of Egypt. (Exodus 7:3) A. The first five plagues are accompanied by the passive formulation: “Then Pharaoh’s heart was hardened,” because after they came upon him he refused to let the people go. Accordingly, the Holy Blessed One said: “Henceforth, even if he should want now to let them go, I shall not let him.” For this reason, the text adds in the last five plagues “God hardened Pharaoh’s heart.” (Tanhuma Vaera 3) B. For I have hardened his heart (Exodus 10:1) Said Rabbi Yohanan: This provides an opening for the heretics to say: He (Pharaoh) was not allowed by God to repent. Rabbi Shimon ben Lakish replied: Let the mouths of the heretics be stopped up. ... When God warns a man once, twice, and even a third time and he still does not repent, then God closes his heart against repentance so that God should exact vengeance from him for his sins. Thus it was with the wicked Pharaoh. Since God sent five times to him and he took no notice, God then said: ‘You have stiffened your neck and hardened your heart; well, I will add to your impurity.’ (Shemot Rabbah 13:3) C. God desires the repentance of the wicked and not their death.... Without a doubt, were it not for the hardening of Pharaoh’s heart he would have sent forth Israel, not because of repentance or submission to God, the Blessed One, [nor because] he regretted his rebellion, recognizing God’s greatness and goodness – but because he could no longer abide the anguish of the plagues. . . . Now this would not have been repentance. However, if Pharaoh would have truly wished to submit to God and return to Him in full repentance, there would have

been no Divine deterrent at all. (Rabbi Ovadia ben Jacob Sforno, 1475-1550, Italy) D. Ben Azzai taught: Pursue even a minor mitzvah and flee from a transgression, for one mitzvah draws another in its train and one transgression draws another in its train. Thus, the reward for a mitzvah is another mitzvah and the penalty for a transgression is another transgression. (Pirkei Avot 4:2) E. Rav Huna said: When a man has committed a sin once and a second time, it appears to him as if it were permitted. (Yoma 86b) Sparks for Discussion If God hardened Pharaoh’s heart so that he repeatedly refused to let the Israelites go, why were he and all Egypt punished so terribly? How could Pharaoh be held responsible if his free will had been removed? All the commentators follow the Tanhuma – it was only after Pharaoh hardened his own heart over and over again that God stepped in. Pharaoh freely chose toresist Moses’ (and God’s) demand that he let the Israelites go five times before God hardened his heart. Some, like Resh Lakish, say this was so that Pharaoh would be properly punished for his evil acts. Others, like Sforno, say it was so that Pharaoh would achieve and act from true repentance. Do you think that these explanations solve the problem? Rav Huna takes a different tack – a person who sins repeatedly becomes accustomed to it – it’s human nature, the way God made us. It is an article of Jewish faith that as long as a person lives he or she can do teshuva – repent – and turn away from sinning. Do you believe that this is true in the “real world”? Is change always possible, or does a person ever become a lost cause? How do our past actions shape and constrain our choices in the present?

PARASHAT BO January 12, 2008 – 5 Shevat 5768 Annual: Ex. 10:1 – 13:16 (Etz Hayim, p. 374; Hertz p. 248) Triennial Cycle: Ex. 10:1 – 11:3 (Etz Hayim, p. 374; Hertz p. 248) Haftarah: Jeremiah 46:13 – 28 (Etz Hayim, p. 395; Hertz p. 263) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary We have come to the climax of the story of the Israelites in Egypt. Pharaoh’s intransigence continues, and Egypt experiences the eighth and ninth plagues – locusts and darkness. God tells Moses that there is only one more plague to come and then Pharaoh finally will let the people go. He instructs Moses to tell the people to request objects of silver and gold from their Egyptian neighbors. Moses announces the final plague to Pharaoh – the death of the firstborn – but once again Pharaoh doesn’t listen. God then tells Moses to instruct the Israelites to prepare a lamb to be slaughtered and eaten with unleavened bread and bitter herbs on the fifteenth of Nisan, the night on which God will strike down all the Egyptian firstborn. Moreover, this date is to begin a seven-day celebration in subsequent years. Moses speaks to the elders and tells them to prepare for the first Passover, and the people do as they have been taught. The final horrible plague occurs and the firstborn of all Egyptians of all strata of society are dead. Finally, Pharaoh summons Moses and Aaron and tells them to take the Israelites and go immediately. The Israelites leave Egypt after 430 years. God gives Moses and Aaron the laws of the Passover festival that is to be observed in future years. He also gives them the laws of the redemption of the firstborn and of tefillin. A Circle Around God Moses replied, “We will all go, young and old: we will go with our sons and daughters, our flocks and herds; for we must observe the Lord’s festival. (Exodus 10:9) A. “The reason why we must take our young with us,” Moses told Pharaoh, “is that we must hold a feast to the Lord, and how could we rejoice or celebrate a holiday if we were to leave our children behind in an alien land? Without our children, no joy can be complete.” (Shem Mi-Shmuel [Rabbi Samuel Bornstein, 1856-1926, Poland]) B. We have no intermediary, no priests, no representative before our God. If we are to go, we must all go; the tiniest baby in the cradle, the last sheep of our possessions. Each and all are integral parts of our community. None and nothing may remain, for we are all to form a circle about God.

God calls us together around Him, and when God calls us, He wants to see us with every member of our family and with all our possessions, about Him. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) C. The Baal HaTurim [Rabbi Jacob ben Asher] suggests that when Pharaoh says “men,” his intention is males between the ages of 20 and 60. Pharaoh refused to allow those under 20 or over 60 to leave. … Pharaoh understood something about the Jewish people. In order for there to be a Jewish people, there has to be a past and there has to be a future. Klal Yisroel must have a past. We are a religion with a concept of “mesorah,” a concept of tradition that we get from our fathers and from our fathers’ fathers. This concept is vital to what Judaism is all about. But we are also a religion that believes that unless we have someone to give over this heritage to, we have no future. (Rabbi Yissochar Frand, Ner Yisrael, Baltimore, Maryland) D. A community that ignores the spiritual plight of its young and focuses only on the old people is like an old-age home. Conversely, one that shunts aside its elders in favor of the young is like an orphanage. Fortunate are the young who view the wisdom of their elders as a beacon of light by which to make their way through life; blessed are the elders who are strengthened by the alacrity and verve of the young. (Hagigei Asher) Sparks for Discussion We live in an increasingly age-segregated society. Few extended families live together; grandparents and grandchildren may see each other only a few times each year. There are surely benefits to “active senior” communities and “childfriendly” vacation destinations, but there are disadvantages as well. Our commentators are clear that the Jewish community not only requires the presence of elders and youth, it requires their interaction. What can the young gain from spending time with their elders? What can elders gain from spending time with children and youth? How can we as a community encourage the young and the old to spend time together? How can we create a truly intergenerational community? The True Plague of Darkness Then the Lord said to Moses, “Hold out your arm toward the sky that there may be darkness upon the land of Egypt, a darkness that can be touched.” Moses held out his arm toward the sky and thick darkness descended upon all the land of Egypt for three days. People could not see one another and for three days no one could get up from where he was; but all the Israelites enjoyed light in their dwellings. (Exodus 10:21-23) A. Ordinary “darkness” is no phenomenon in itself and merely the absence of light. When there is no light, it is dark. Darkness of this sort has no existence in its own right and can be readily dispelled by the kindling of a light. But the darkness which came over the land of Egypt was a phenomenon in its own right, so real that it could be felt and could not be dispelled by light. (Rabbi Ovadia ben Jacob Sforno, 1475-1550, Italy)

B. If a person does not see his fellow, or does not want to see him, there is darkness in the world. (Eshkol Ma’amarim) C. The greatest darkness is when a person does not see his fellow and does not participate in the distress of others. People could not see one another – they did not feel the other’s distress. Their senses were dulled -- no one could get up from where he was. This is what the Sages meant when they stated in Shemot Rabbah that “the darkness was as thick as a golden denar.” Running after the golden denar increases one’s egocentrism, dulls his eyes, and makes it difficult for him to feel the distress of other Jews. (Avnei Ezel [Rabbi Alexander Zusia Friedman, 1897-1943, Poland]) D. [Only one person was originally created] to proclaim the greatness of the Holy Blessed One. If a human being stamps several coins with the same die, they all resemble one another. But the King of kings, the Holy Blessed One, stamps all human beings with the die of the first man; and yet not one of them is identical with another. (Mishnah Sanhedrin 4:5) Sparks for Discussion The Torah makes it clear that the ninth plague was not the ordinary darkness of night. Our commentators understand this darkness as a condition of the souls of the Egyptians, blindness to the needs and feelings of others. Avnei Ezel attributes this blindness to chasing after money. To what do you attribute it? Today, there is another way to understand people could not see one another. Rather than seeing others as people, we often see people simply as representatives of racial, ethnic, political, or other groups. Once we know that someone is Asian, Cuban, Muslim, gay, evangelical Christian, we believe we know everything we need to know about that person. How does the mishnah from Sanhedrin challenge our “red state/blue state” thinking?

PARASHAT B’SHALAH - SHABBAT SHIRAH January 19, 2008 – 12 Shevat 5768 Annual: Ex. 13:17 – 17:16 (Etz Hayim, p. 399; Hertz p. 265) Triennial Cycle: Ex. 13:17 – 15:26 (Etz Hayim, p. 399; Hertz p. 265) Haftarah: Judges 4:4 – 5:31 (Etz Hayim, p. 424; Hertz p. 281) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary The Israelites leave Egypt and head into the wilderness. God accompanies them, appearing as a pillar of cloud during the day and as a pillar of fire at night. Being a slow learner, Pharaoh again changes his mind and takes off after his former slaves with his warriors and 600 chariots. The terrified Israelites find themselves trapped between the pursuing Egyptians and the Sea of Reeds. God tells Moses to hold out his rod over the sea and the sea splits. The Israelites cross on dry land and then, at God’s command, the sea closes and the Egyptians drown. Moses leads the people in the great song of praise and thanksgiving to God; Miriam leads the women. Just three days later, the people begin complaining that the water they find at Marah is too bitter to drink. God instructs Moses in how to make the water potable. A month later the people are complaining yet again, this time about the lack of food. God responds with the miraculous manna and with quails. Along with the instructions for gathering manna the Israelites are given the laws of Shabbat. Once again the people find no water. God tells Moses to strike a rock and water comes from it. The Israelites are attacked by Amalek; they defeat their attackers with God’s help. The First Leap of Faith The Lord said to Moses, “why do you cry out to Me? Tell the Israelites to go forward.” (Exodus 14:15) A. According to Rabbi Eliezer, the Holy One said to Moses: There is a time to be brief and a time to be lengthy. My children are in great distress, the sea is enclosing them, the enemy is in pursuit, and you stand here praying away! Tell the Israelites to go forward. (Shemot Rabbah 21:8) B. Rabbi Joshua said, God said to Moses: All that Israel have to do is to go forward. Therefore, let them go forward! Let their feet step forward from the dry land to the sea, and you will see the miracles that I will perform for them. (Shemot Rabbah 21:8) C. Rabbi Meir said: When the Israelites stood at the Reed Sea, the tribes were vying with one another, one saying “I will be first to go down into the sea,” and the other saying “I will be first to go down into the sea.”... Rabbi Judah said to Rabbi Meir: That is not quite the way it happened. In fact,

one tribe said, “I will not be the first to go into the sea,” and another tribe also said, “I will not be the first to go into the sea.” While they were standing there deliberating, Nachshon ben Amminadav sprang forward and was the first to go down into the sea. (Talmud Sotah 36b) D. Rabbi Yisrael Salanter was accustomed to say that a Jew has to be a heretic to a certain extent, and if someone in need comes to him, he should not trust to God to help the person. Instead, he must do whatever he can to help a person in need. E. Pray as if everything depended on God and work as if everything depended on man. (Francis Cardinal Spellman, Archbishop of New York, 1889-1967) Sparks for Discussion According to tradition, it was only after Nachshon leapt into the sea that the waters divided. What do you think would have happened if Nachshon (or someone else) hadn’t jumped? What do you suppose was in Nachshon’s mind as he leapt -- I have faith that God will save me? I’d rather die than go back to Egypt as a slave? Doing something – anything – is better than this endless debating? What moved Nachshon to act? Cardinal Spellman makes the point nicely. How can we know whether the “miracles” we see are due to divine or human efforts? Do you believe it makes sense to keep trying in the face of apparently insurmountable obstacles? God of War, God of Peace The Lord, the Warrior – Lord is His name! (Exodus 15:3) A. Why is this said? For this reason. At the sea God appeared to them as a mighty hero doing battle... At Sinai God appeared to them as an old man full of mercy... Scripture, therefore, would not let the nations of the world have an excuse for saying that there are two Powers, but declares: The Lord, the Warrior – Lord is His name! It is God who was in Egypt and God who was at the sea. It is God who was in the past and God who will be in the future. It is God who is in this world and God who will be in the world to come. (Mekhilta de-Rabbi Ishmael, Shirata 4) B. When they ask me, “What is His name?” what shall I say to them? And God said to Moses, “Ehyeh-Asher-Ehyeh [I am what I may be].” (Exodus 3:13-14) According to Rabbi Abba bar Mammel, the Holy One said to Moses: You wish to know My name. I am variously called, in keeping with My diverse deeds, El Shaddai, Tzeva’ot, Elohim, Adonai. When I judge created beings, I am called Elohim, God. When I wage war against the wicked, I am called Tzeva’ot, Hosts. When I suspend [judgment] of a person’s sins, I am called El Shaddai. And when I have mercy on My world I am called Adonai. (Shemot Rabbah 3:6) Sparks for Discussion

In the Torah, the rest of the Tanakh, the Talmud, and the siddur, God is called by many names and described as performing many roles. Just in our parashah, God appears as protector, Lord, miracle worker, warrior, ruler, law-giver, and healer. Do you have a single image of God or does it change depending on circumstances? What images or names of God do you find particularly appealing or meaningful? Are there some that you find off-putting or distasteful? How would you describe the God to whom you pray? What do you mean when you say “God”? When you say “Adonai”?

PARASHAT YITRO January 26, 2008 – 19 Shevat 5768 Annual: Ex. 18:1 – 20:23 (Etz Hayim, p. 432; Hertz p. 288) Triennial: Ex. 18:1 – 18:27 (Etz Hayim, p. 432; Hertz p. 288) Haftarah: Isaiah 6:1 – 7:6:9:5-6 (Etz Hayim, p. 452; Hertz p. 302) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary Moses’ father-in-law, Jethro (Yitro), hears about the Exodus and what God has done for the Israelites and comes to visit his son-in-law, bringing Moses’ wife Zipporah and their sons. Jethro acknowledges God’s greatness and offers a sacrifice. The next day, Jethro sees Moses spending hours and hours answering the people’s questions and settling their disputes. He advises Moses to choose officers and judges to assist in these efforts. Jethro then returns to his home. At the beginning of the third month after the Exodus, God tells Moses to instruct the people to prepare to receive the Torah at Mount Sinai. On the appointed day, amid thunder and lightning, thick clouds, and the sound of a shofar, God speaks. The Ten Statements (Commandments) are given. The people are overwhelmed and terrified by God’s power and they ask Moses to serve as intermediary between God and the Israelites. Moses ascends the mountain and disappears into the clouds. God instructs Moses about the prohibition against idols and about the proper construction of the altar. Justice Delayed, Justice Denied But Moses’ father-in-law said to him, “The thing you are doing is not right; you will surely wear yourself out, and these people as well. For the task is too heavy for you; you cannot do it alone.” (Exodus 18:17-18) A. What is this thing you are doing to the people? (18:13) This was a hard thing he did to them, for their cases would wait all day, and sometimes they never did come before Moses because they were so many others. You will surely wear yourself out, and these people as well. This refers to exhaustion. You cannot carry the burden and these people cannot endure it, for they stand all day waiting for their judgment. And some explain that you will surely wear yourself out refers to confusion, for you and they will become confused since each one shouts to you “hear me, my lord!” And this one shouts and you don’t know to whom you should respond, and they don’t know to whom they should speak. (Bechor Shor [Rabbi Yosef of Orleans, 1140-1190, France])

B. The people stood about Moses (18:13) to wait until he could turn to them after dealing with the princes and the leaders of the generation. (Rabbi Ovadia ben Jacob Sforno, 1475-1550, Italy) C. When there are many judges, a party to a dispute can come to the judge whenever he wants and he will have the opportunity to be heard. (When Moses sat alone) a person could not approach him in a timely fashion because there were cases involving large sums of money or important people taking precedence. Therefore, many of them would tolerate the injustices that were done to them because they didn’t want to abandon their work and business affairs to wait for an opportunity to approach Moses. This would then provide an opening for robbers to commit crimes and exploiters to provoke disputes. (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) Sparks for Discussion Jethro saw right away that Moses’ approach to leadership was not working well. At the simplest level, Bechor Shor sees the problem as people being kept waiting all day in the hot sun, leading to frustration and confusion. Sforno and many others add the notion that the rich and important went to the head of the line, leaving the ordinary people to wait. Ramban points out that this is not only unfair, but dangerous. When people believe “the system is broken” or that it doesn’t have a place for people like them, they turn their backs on the system. Do you think our society suffers from “broken systems”? Where and how? Can you think of remedies that might make these systems work better or convince people to give them a chance? Does the Jewish community also suffer from broken systems? What can we do to fix them? And the Winner Is... You shall also seek out from among all the people capable men who fear God, trustworthy men who spurn ill-gotten gain. Set these over them as chiefs of thousands, hundreds, fifties, and tens, and let them judge the people at all times. (Exodus 18:21-22) A. This is the generation and those who seek its welfare. (Tehillim 24:6) Rabbi Judah ha-Nasi and the sages differed about this matter. According to one opinion, the character of a generation is determined by its leader. According to the other opinion, the character of its leader is determined by the generation. (Arakhin 17a) B. +You shall also seek out from among all the people. You shall look for them with your prophetic power capable men that is, wealthy people, people of means who fear God who, when sitting in judgment, fear only God trustworthy men that is, people of trust who spurn ill-gotten gain those who when sitting in judgment hate to accept money. These are the words of Rabbi Joshua. Rabbi Eleazar of Modi’im said, You shall also seek out from among all the people. You shall look for them with the glass through which kings try to see capable men people of trust who

fear God who seek to arbitrate litigation trustworthy men like Rabbi Hanina ben Dosa and his companions who spurn ill-gotten gain those who disdain their own money. For if they disdain their own money, how much more will they disdain the money of others. (Mekhilta, Amalek 4) C. Trustworthy men who spurn ill-gotten gain. What does this mean? Men who insist upon true justice and who spurn even their own wealth, how much more the wealth of others. Such a man would say, “Even though you burn my standing crops, even though you cut down my vineyard, nonetheless I will judge you truly.” (Tanhuma Yitro 2) D. Rabbi Berekiah said in the name of Rabbi Hanina, judges need to have seven qualities: Wisdom, understanding, knowledge, and four from this verse, You shall also seek out from among all the people... And why are not all seven stated together? To tell us that if men possessing all seven qualities cannot be found, choose a person with these four, and if the four cannot be found, then choose a person possessing three, and if even three cannot be found, then those possessing one quality are selected, for it is written, what a rare find is a capable woman (Mishlei 31:10), to hint that even the single quality of “capable” is difficult to find. (Devarim Rabbah 1:10) E. In the case of a court of three... it is essential that every one of the members thereof possess the following seven qualifications: Wisdom, humility, fear of God, disdain of gain, love of truth, love of his fellow men, and a good reputation. (Rambam, Mishneh Torah, Hilchot Sanhedrin, 2:7 [Rabbi Moses ben Maimon, 1135-1209, Spain and Egypt]) Sparks for Discussion The United States is at the beginning of what promises to be a long and difficult election year. Can the Torah help us choose the best candidates? The commentators expand on Jethro’s words to explain the qualities of the men whom Moses should choose to be judges. Do you think these qualities are the ones we should seek in candidates for political office? Why? The commentators focus on character traits. How much weight do you think should be given to character traits versus states positions on issues in choosing a president? A Supreme Court justice? The mayor of your town?

PARASHAT MISHPATIM - BIRKAT HAHODESH February 2, 2008 – 26 Shevat 5768 Annual: Ex. 21:1 – 24:18 (Etz Hayim, p. 456; Hertz p. 306) Triennial: Ex. 21:1 – 22:3 (Etz Hayim, p. 456; Hertz p. 306) Haftarah: Jeremiah 34:8 – 22:33:25 – 26 (Etz Hayim, p. 482; Hertz p. 323) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Parashat Mishpatim is called Sefer HaBrit, the Book of the Covenant, for it begins the presentation of the mitzvot, the particulars that define the relationship between God and the Jewish people. In fact, Mishpatim contains 53 of the 613 mitzvot found in the Torah. Up until this point, the Torah has been a narrative; from here on, the Torah will present the laws by which the Israelites are to live, with occasional narrative breaks. The laws of Mishpatim deal with master and slave, capital offenses, personal injury, negligence, theft, and property. There are also laws prohibiting the mistreatment of the weak and powerless – strangers, widows, orphans, and the poor. We also read about Shabbat, the Sabbatical year, and major festivals. God again repeats the promise that the Israelites will inherit the land of Canaan and warns against worshiping the gods of the Canaanite nations. The covenant is ratified at a formal ceremony of acceptance. Moses and the elders eat a meal and see a vision of God. Moses alone ascends the mountain to receive the stone tablets, remaining there for forty days and nights. Torah and Mitzvot These are the rules... (Exodus 21:1) A. Wherever [the term] eileh (these) is stated, it cuts off the preceding; v’eileh (and these) adds to the preceding. Just as the preceding [laws were given] at Sinai, so these [were given] at Sinai. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Just as the former are from Sinai, these too are from Sinai (Rashi). We know that every commandment in the Torah is from Sinai, and “even that which a veteran student will teach before his master was already said to Moses at Sinai” (Yerushalmi Peah 2:6). What then is the stress in Rashi that the laws of this parashah were given at Sinai? Rather, this teaches us that even those laws that we can understand purely intellectually and logically are valid only because God wants them and agrees to them. It is not human logic that determines matters, but God’s will as expressed at Sinai. (Hidushei HaRIM [Rabbi Isaac Meir Alter, the Gerer Rabbi, 17991866, Poland]) C. Rabbi Abba bar Kahana said: Scripture puts the easiest of commandments on the same level as the most difficult of observances.

The easiest of commandments – letting a mother bird go; and the most difficult of commandments – honoring a father and mother. And with regard to each, it is written “that your days may be long.” (Yerushalmi Peah 14d) D. Rabbi Judah said in the name of Rav: A person should always occupy himself with Torah and mitzvot, even if it be for an ulterior motive, for out of occupying himself with them for an ulterior motive, he will come to occupy himself with them for the right motive. (Nazir 23b) E. Rabbi Eleazar ben Azariah declared: A person should not say, “I do not like swine’s meat, I do not like wearing linsey-woolsey (shatnez).” He should say, “I like both. But what can I do? My Father in heaven decreed for me not to.” (Sifra 93d) Sparks for Discussion Rashi and others make the point that all of the Torah’s mitzvot are equal, all given by God at Sinai, all equally binding. Still, it is almost impossible for a person to given equal weight to observing all the mitzvot. Why do you perform the mitzvot you do? Why do you choose not to do others? Are there any mitzvot you do just “because God said so”? What do you imagine God would think of your approach to mitzvot? How do you define the word “mitzvah”? To Learn and To Teach ...that you shall set before them. (Exodus 21:1) A. God said to Moses: It should not enter your mind to say, “I will teach them a section of the Torah or a single halakhah twice or three times until it will be fluent in their mouths exactly according to its wording [i.e. verbatim], but I shall not take the trouble to make them understand the reason of each thing and its significance.” Therefore, Scripture says that you shall set before them – like a table fully set before a person with everything ready for eating. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Rabbi Yisroel Yaakov Lubchanski said, we see from God’s command to Moses that: (1) A teacher must acquire the patience necessary to explain matters at length; (2) Although Moses would have been able to attain greater heights if he would have devoted all his time to his own spiritual elevation, God commanded him to use his precious time to explain the laws to the people; and (3) A teacher must have his students’ best interest in mind, rather than his own. (Rabbi Yisroel Yaakov Lubchanski, d. 1941, Lithuania) C. Disciples increase the teacher’s wisdom and broaden his mind. The sages said, “Much wisdom I learned from my teachers, more from my colleagues, from my pupils most of all.” Even as a small piece of wood kindles a large log, so a pupil of small attainment sharpens the mind of his teacher, so that by his questions, he elicits glorious wisdom. (Rambam, Mishneh Torah, Hilchot Talmud Torah, 5:13 [Rabbi Moses ben Maimon, 1135-1209, Spain and Egypt])

D. A student should not be embarrassed if a fellow student has understood something after the first or second time and he has not grasped it even after several attempts. If he is embarrassed because of this, it will turn out that he will come and go from the house of study without learning anything at all. (Shulkhan Arukh, Yoreh Deah 246:11) Sparks for Discussion We are all, at various times, teachers and students – not just in classrooms, but learning to read Torah, teaching a teenager to drive, training a new employee at work, or being that new employee. Think about the best teachers you ever had. What makes a great teacher? What qualities are most important for teachers? For students? How do we encourage great teaching and learning in our schools, shuls, homes, and workplaces? Halakhah L'Ma-aseh 21:19 pay for... his cure [literally, he shall certainly cure him] From this we learn that authorization was granted to the physician to heal (Baba Kamma 85a) The Committee on Jewish Law and Standards [CJLS] has looked at the issue of responsibility for providing medical care. Among its conclusions: 1. Jewish law requires that people be provided with needed health care, at least a “decent minimum” that preserves life and meets other basic needs, including some amount of preventive care. 2. Individuals have the responsibility to care for their own health, and the primary responsibility to pay (directly or through insurance). 3. Physicians and other health care professionals must treat patients in case of emergency... At the same time, health care professionals legitimately may expect compensation for their efforts. 4. The community bears ultimate responsibility to assure provision of needed health care for individuals who cannot afford it... 5. The guarantee of provision of needed health care does not extend to all treatment that is desired, or even all that might provide some benefit. The entire CJLS paper is available at www.RabbinicalAssembly.org.

PARASHAT TERUMAH February 9, 2008 – 3 Adar I 5768 Annual: Ex. 25:1 – 27:19 (Etz Hayim p 485; Hertz p. 326) Triennial: Ex. 25:1 – 25:40 (Etz Hayim p 485; Hertz p. 326) Haftarah: I Kings 5:26 – 6:13 (Etz Hayim, p. 500; Hertz p. 336) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary God tells Moses to instruct the Israelites to bring gifts – precious metals, fine fabrics, skins, wood, oil, spices, and jewels – for the building of the mishkan, the portable sanctuary, and its furnishings. God says, “Let them make Me a sanctuary that I may dwell among them.” God then provides detailed instructions for the ark and its cover, the table, and the menorah. Next, there are the instructions for making the mishkan’s coverings – layers of cloth, goats’ hair, and skins, from inside to outside. Next, the wooden structure of planks and silver and gold fittings is described. The mishkan also was to have a curtain to partition off the Holy of Holies and a screen for its entrance. The altar of wood overlaid with bronze was to be placed outside the screen. The entire mishkan was to be surrounded by an enclosure made of linen curtains supported by wooden planks with bronze and silver fittings. Just Do It Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him. (Shemot 25:2) A. Tell the Israelite people to bring Me gifts – As soon as Israel said, “We will do and listen,” God immediately told Moses, Tell the Israelite people to bring Me gifts (Tanna d’Bei Eliyahu). The Baal Shem Tov said: If a person feels an urge to perform a commandment, he should take this urge and convert it to action, or else the urge will soon disappear without a trace This we see in Aicha 3:41, Let us lift up our heart with our hands to God in heaven – a person must transform the feeling in his heart into action with his hands, so that the feeling should not go to waste. Therefore, following all the enthusiasm that resulted from the receiving of the Torah, God said to Moses, “Take this enthusiasm and transform it into action – by building the Sanctuary.” (Sadeh Margalit) B. [The King of the Khazars], as we know from historical records, became a convert to Judaism about four hundred years ago. Once while he was dreaming, it appeared as if an angel addressed him, saying: “Your intentions are pleasing to the Creator, but not your actions.” (Kuzari [Rabbi Yehudah haLevi, 1080-1141, Spain])

C. Rabbi Hanin of Sepphoris said [about a mound of earth], What does one who is slow-witted say? “Who,” he says, “can ever clear away such a mound?” But what does he who is intelligent say? “I will clear away two basketsfuls today and two basketsfuls tomorrow, until I have cleared it away entirely.” So also he who is slow-witted says, “How can I learn the entire Torah – Nezikin with its thirty chapters, Kelim with its thirty chapters?” But what does he who is intelligent say? “I will study two halakhot today and two halakhot tomorrow, until I have learned the entire Torah, all of it.” (Vayikra Rabbah 19:2) D. Shimon ben Rabban Gamliel taught: Not study, but action, is the essence of the matter. (Avot 1:17) Sparks for Discussion From time to time, each of us is filled with enthusiasm to do something new or to change the way we live – to learn Talmud, to reconnect with distant family members, to become shomer Shabbat, to begin a regular exercise program. With the best of intentions we declare our goals. But then, we think about how busy we already are or realize how large the task we have set ourselves is, and six months or a year later, all that is left is “I really, truly meant to do it.” The Baal Shem Tov points out the critical importance of transforming enthusiasm and good intentions into actions. The question is, how do we do this? Rabbi Hanin of Sepphoris suggests one approach. Does this make sense to you? Can you think of others? How can you best go about turning your intentions into accomplishments? Home, Sweet Home The poles shall remain in the rings of the ark: They shall not be removed from it. (Exodus 25:15) A. According to the simple meaning, there was no need for these poles to be removed because there was no bother or difficulty involved, since they were in the Holy of Holies where there were no people going in and out, only the Kohen Gadol who entered four times on one day of the year (Yom Kippur). But concerning the bronze altar, which was placed in the courtyard where everyone came and went, if its poles remained in place, the passersby would be inconvenienced. (Hizkuni [Rabbi Hezekiah ben Manoah, mid-13th century, France]) B. The ark is the dwelling place of the Torah, our foundation and glory, and we have to show it the greatest reverence and respect. We are bidden not to remove its poles, since we might be called upon to go forth with the ark in haste, and in the hurry of the moment forget to examine whether the poles are properly secured and, God forbid, the ark might slip from our hold. If the poles are always secured in their place such a thing could never happen, since the ark would always be ready for transportation. (Sefer HaHinukh [attributed to Rabbi Aharon of Barcelona, 13th century, Spain])

C. The poles, the means of conveying the ark, symbolically represent the command and the mission to carry the ark and its contents, if it becomes necessary, away from the precincts of its present position. The command that these means of transport may never be lacking is to emphasize in our minds the fact that from the very beginning it must be made clear that this Torah and its mission is in no way bound or confined to the place or existence at any time of the Temple and Sanctuary. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) Sparks for Discussion While the table and the two altars were also transported using poles, it was only the ark whose poles were permanent fixtures. Hizkuni suggests that God didn’t want to inconvenience the people entering and leaving the sanctuary by making them walk around the protruding poles – something to keep in mind in designing our own sacred spaces. Sefer HaHinukh calls to mind the story of Uzzah (Shmuel Bet 6:6-7, also the haftarah for Shemini). Rabbi Hirsch focuses on the symbolic rather than the practical. The Jewish-born German poet Heinrich Heine called the Torah the portable homeland of the Jewish people. How does this fit with Hirsch’s understanding? Do you believe this is true? Can you think of times and places where this has been true? How does the existence of the State of Israel figure into the equation?

PARASHAT TETZAVEH February 16, 2008 – 10 Adar I 5768 Annual: Ex. 27:20 – 30:10 (Etz Hayim, p. 503; Hertz p. 339) Triennial: Ex. 27:20 – 28:30 (Etz Hayim p. 503; Hertz p. 339) Haftarah: Ezekiel 43:10 – 27 (Etz Hayim, p. 520; Hertz p. 350) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses is told to instruct the Israelites to prepare olive oil for lighting the ner tamid, the “eternal light” in the mishkan. God then gives instructions for making the special vestments for Aaron, the kohen gadol (high priest), and his sons, the ordinary priests. Aaron’s vestments would include the ephod (a long vest or apron), breastplate, robe, sash, tunic, and a headdress with a golden plate inscribed “Holy to the Lord.” The ordinary priests were to wear tunics, sashes, and turbans. The parashah continues with instructions for the seven-day ordination ceremony for the priests. It concludes with instructions for making the altar for burning incense in the mishkan. Torah and the Infield Fly Rule You shall bring forward your brother Aaron, with his sons, from among the Israelites, to serve Me as priests: Aaron, Nadav and Avihu, Eleazar and Itamar, the sons of Aaron. (Exodus 28:1) A. Not to make him important, nor to exalt him, but to draw him near to you. The leader of the nation must not be above the people, but close to them, within the people. (B’nei Yissachar [Zvi Elimelekh, Rabbi of Dinov, 17951851, Poland]) B. God appointed Aaron, and not Moses, to the office of high priest because the work of bringing the people, including sinners, closer to God required a leader who would be closer to the people than Moses was. As a result of the high moral level he had attained, Moses was too far removed from the people, and just as it is useless to engage a great Talmudic scholar to teach a small child who has yet to learn the Hebrew alphabet, so Moses would not have made a good high priest for the children of Israel. (Ohel Yaakov [Rabbi Joseph ben Wolf Kranz, known as the Maggid of Dubno, 1740-1804, Poland]) C. When the Torah says here from among the Israelites we have a hint about why Moses was not chosen to be the high priest. The reason is that the high priest performs the Temple service on behalf of the people and carries upon himself the sins of the people. As such, he must be from among the people; he must be involved with them and know their weaknesses and faults, their needs and their worries. A man who is

above the material needs of the people, who is above their fleshly desires and feelings, cannot attain such a position. The position could not go to a Moses who had gone up to heaven, where he had not eaten or drunk or had any of the other petty needs of man, but to Aaron, who sought to make peace between each man and his fellow and between man and wife. Aaron was chosen because he was “from among the Israelites.” (MeiOtzar HaTorah) D. Rabbi Meir of Premislan remarked: It is known that Moses and Aaron had different ways in their contacts with people. Moses our teacher had a great tendency for solitude, as it is written: Now Moses would take the Tent and pitch it outside the camp, at some distance from the camp. (Exodus 33:7) Aaron his brother, on the other hand, was very involved with people, loving peace and pursuing peace. That is why Adonai here says to Moses: You shall bring forward your brother Aaron to you. Bring close to yourself the good attribute of your brother Aaron, who is involved with other people at all times. As a true leader, you have to live among the people every day, and must not set up any division between yourself and the people. (Cited in The Torah’s Seventy Faces: Commentaries on the Weekly Sidrah, compiled by Simcha Raz, edited by Rabbi Dov Peretz Elkins) E. White-maned Dr. Solomon Schechter, the seminary’s president, took special pains with the shy scholar [Rabbi Louis Finkelstein]. Walking with him on the street one day, Dr. Schechter stopped at a newsstand to read the latest World Series scores. “Can you play baseball?” he asked. “No,” admitted Finkelstein. “Remember this,” said the old man. “Unless you can play baseball, you'll never get to be a rabbi in America.” (“A Trumpet For All Israel,” Time Magazine, October 15, 1951) Sparks for Discussion There is a midrashic tradition that Moses believed that he should have been appointed high priest, rather than his brother. Why do you think that God chose Aaron? What do these commentators see as the essential qualities of a religious leader? Do you agree? Is this still true today? What is the role of a rabbi? A cantor? What qualities do our clergy need? How do you think your rabbi or cantor would answer these questions? Clothes Make the Priest Make sacral vestments for your brother Aaron, for dignity and adornment. Next you shall instruct all who are skillful, whom I have endowed with the gift of skill, to make Aaron’s vestments, for consecrating him to serve Me as priest. (Exodus 28:2-3) A. [F]or consecrating him to serve Me as priest. To sanctify him in order to induct him into the priesthood by means of the garments so that he will be a priest to Me. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France])

B. If one serves as a priest without the full priestly vestments, his service is disqualified. At the time their vestments are upon them their priesthood is upon them. If their vestments are not upon them, their priesthood is not upon them. (Talmud Zevahim 17a) C. Now the garments ordained were evidently external ones and the text is concerned to relate how the artisans performed the work. But in reality they symbolized inner vestments. The priests were to invest themselves with noble qualities that are the vestments of the soul. These vestments the artisans did not make. But God commanded Moses to make these holy garments, that is to instruct them in the improvement of their souls and their characters so that their inner selves should be clothed in majesty and splendor. (Malbim [Rabbi Meir Yehuda Leibush ben Yehiel Michal, 1809-1880, Russia]) D. There are two ways in which garments set a person apart from others: (they affect one’s attitude) toward oneself and toward others. Toward oneself – He wears these garments so that he should not forget his special position and so he should not mix with others and imitate their practices. This was Israel’s unique merit in Egypt, that they did not change their clothing (to imitate the Egyptians). As a result of this the people remained separate and apart from others and did not mix with the other nations. And toward others – By wearing unique garments others would recognize the special standing of the priests as well. (K’tav Sofer [Rabbi Abraham Samuel Benjamin Schreiber, 1815-1875, Hungary]) Sparks for Discussion The K’tav Sofer points out that the clothes we wear speak both to ourselves and to others. Today, we wear tallit and tefillin only during morning services, but during Rabbinic times Jews wore tzitzit and tefillin all day. Beyond fulfilling specific mitzvot, what do you think was the reason for this practice? Do you ever go out in public wearing something that identifies you as a Jew – a kipah, a Star of David necklace, a t-shirt with Hebrew words or the logo of a Jewish organization? Do you think that strangers who see this perceive or treat you differently? Do you behave differently? Do you think it is a good thing for Jews to identify themselves in public by what they wear?

PARASHAT KI TISSA February 23, 2008 – 17 Adar I 5768 Annual: Ex. 30:11 – 34:35 (Etz Hayim, p. 523; Hertz p. 350) Triennial: Ex. 30:11 – 31:17 (Etz Hayim, p. 523; Hertz p. 350) Haftarah: I Kings 18:1 – 39 (Etz Hayim, p. 548; Hertz p. 369) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary God instructs Moses to take a census of adult men by asking each to donate a half shekel. The instructions for making the bronze basin, the anointing oil, and the incense are given. Bezalel is named to head the construction of the mishkan and its furnishings, with Oholiav as his assistant. God tells Moses to remind the people of the importance of keeping Shabbat and then gives him the tablets inscribed with the Ten Statements. While Moses is on the mountain, the people despair of his return and demand that Aaron “make us a god who shall go before us.” Aaron fashions the Golden Calf and the next day the people offer sacrifices and rise to dance before it. God tells Moses what is happening in the camp. Moses pleads with God to restrain God’s anger and then descends the mountain. When Moses sees what the people are doing, he angrily shatters the tablets. He destroys the calf and 3000 of its worshipers are put to death. Moses returns to Mount Sinai and intercedes with God to save the people. God tells Moses to lead the people to the land God has promised, but that God will no longer go in their midst. Moses once again steps forward on behalf of the people and God relents. Moses asks to see God, but God refuses, saying, “man may not see Me and live.” Moses ascends Mount Sinai a third time and receives the revelation of God’s Thirteen Attributes. After forty days, Moses descends the mountain with the second set of tablets. All Together Now And the Lord said to Moses: Take the herbs stacte, onycha, and galbanum – these herbs together with pure frankincense; let there be an equal part of each. Make them into incense, a compound expertly blended, refined, pure, sacred. (Exodus 30:34-35) A. and galbanum A spice whose odor is bad... And Scripture numbers it among the spices of the incense to teach us that it should not be unimportant in our sight to include among us in the assemblies of our fasts and our prayers the sinners in Israel, that they should be numbered together with us. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Rabbi Shimon the Pious said: No fast is a true fast unless some of the sinners in Israel participate therein, for the smell of the galbanum is bad, yet Scripture enumerates it together with the other spices. (Keritot 6b)

C. Galbanum was to be mixed with the incense although it stank because God’s mercies are always manifest over Israel – over those that are wicked among them and over those that are upright. (Tanna de be Eliyahu) D. One who says, “Let good people [any only good people] bless You” is considered to have spoken heresy. (Mishnah Megillah 4:9) E. On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook... (Leviticus 23:40) The product of hadar trees: these are the Israelites. As the etrog has taste and smell, so among the Israelites some have both Torah and good works. Branches of palm trees: these are the Israelites. As the date has taste, but no smell, so are there Israelites who have Torah but no good works. Boughs of leafy trees: these are the Israelites. As the myrtle has smell, but no taste, so there are Israelites who have good works but no Torah. Willows of the brook: these are the Israelites. As the willow has neither taste nor smell, so there are Israelites who have neither Torah nor good works. What is God to do with them? It is not possible to destroy them. God says, “Bind all together into one bundle, and the one will atone for the other.” (Vayikra Rabbah 30:12) Sparks for Discussion Why is it crucial that sinners be included as part of the congregation? Does anyone but God truly know which members of the community are sinners and which are righteous? Are there people whose behavior should prevent them from being included in a minyan? How might you rewrite these texts in modern terms to describe the various people who should and must be included in our shuls and communities? The Seventh Day The Israelite people shall keep the Sabbath, observing the Sabbath [literally, to make the Sabbath] throughout the ages as a covenant for all time. (Exodus 31:16) A. The mitzvah of Shabbat is different from other ritual mitzvot, such as tzitzit, tefillin, sukkah, and lulav. Even if these commandments are not observed, they are still distinctive objects, unique to themselves. This is not so with Shabbat. If it is not observed actively, there is no way to tell it from any other day. The day itself has no special character. (Torah Temimah [Rabbi Baruch Epstein, 1860-1940, Russia]) B. We have been taught that Rabbi Yose ben Rabbi Judah said: On the eve of Shabbat, two ministering angels accompany every man from the synagogue to his home, a good angel and an evil one. When the man arrives home and finds the lamp lit, the table set, and his couch spread, the good angel says, “May it be God’s will that it be thus another Shabbat!” and unwillingly the evil angel responds, “Amen!” But if not [if the room is dark, the table and the couch bare], the evil angel says, “May it be God’s will that it be thus another Shabbat!” and unwillingly the good angel responds, “Amen!” (Talmud Shabbat 119b)

C. Rabbi Hanina said: A man should have two cloaks, one for weekdays and one for Shabbat. When Rabbi Simlai preached this to an assembly, the disciples burst into tears in front of him, saying, “Master, our garment on Shabbat is necessarily the same as our garment on weekdays.” He replied, “Nevertheless, you must make some change in it for Shabbat.” (Jerusalem Talmud Peah 8:7, 21b) Sparks for Discussion The Torah Temimah makes a profound point – we decide if the seventh day is Shabbat or merely Saturday. There are many Conservative Jews who are Shomrei Shabbat – Shabbat observers who refrain from all prohibited forms of work and perform the prescribed Shabbat rituals. There are many more who are not. But Shabbat is not a matter of all or nothing. Just as Rabbi Simlai told his poor students that they should make some change in their everyday clothing to acknowledge Shabbat, we can take gradual steps to “make Shabbat.” Usher in Shabbat with candles and Kiddush, use the good china and silverware for Friday night dinner, don’t listen to the car radio while driving to shul, turn off the TV, computer, and other electronics. What ways can you think of to begin to “make Shabbat” or to expand your current Shabbat observance? How can those who are more observant help those who want to learn and practice more? What specific things mark the difference between Shabbat and Saturday in your life?

PARASHAT VA’YAKHEL - BIRKAT HAHODESH March 1, 2008 – 24 Adar I 5768 Annual: Ex. 35:1 – 38:20 (Etz Hayim, p. 552; Hertz p. 373) Triennial Cycle: Ex. 35:1 – 37:16 (Etz Hayim p.552; Hertz p. 373) Haftarah: I Kings 7:40 – 50 (Etz Hayim, p. 574; Hertz p. 382) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses assembles the entire Israelite community and instructs them once again to observe Shabbat. He then asks them to bring their gifts of materials for building the mishkan, the tabernacle, and for those who have the necessary skills to come forward to perform the work. When the artisans come together under the leadership of Bezalel and Oholiav, they report to Moses that the people are bringing more materials than are necessary. Moses issues a proclamation that no one should bring any more gifts for the mishkan. The Torah then describes the making of the cloth walls, roof, planks, and bars of the mishkan, the curtain for the Holy of Holies, and the screen for the entrance. Bezalel makes the ark and its cover, the table, the menorah, the altars for incense and for burnt offerings, the anointing oil, and the incense. Shabbat Shalom You shall kindle no fire throughout your settlements on the Sabbath day. (Exodus 35:3) A. The Sabbath is a day of rest, on which the people have leisure to discuss communal affairs, to talk about their rabbis, cantors, slaughterers, and sextons, and to offer their comments on the way their institutions, such as the Hebrew school and the ritual bath, are run. This is the reason why we are admonished explicitly: You shall kindle no fire throughout your settlements on the Sabbath day. Do not mar your Sabbath rest by kindling fires of evil gossip and contention. This is not the purpose for which the Sabbath was given to you. The Sabbath is not only a day of rest but also a day of moral sanctity. (Shnei Lukhot HaBrit [Rabbi Isaiah Horowitz, 1556-1630, Europe and Israel]) B. Rabbi Eliyahu Lopian wrote in a list of regulations for his yeshiva that everyone should be careful not to speak angrily on Friday and Shabbos. He added that ideally a person should never feel angry; someone who nonetheless feels angry should at least not speak out of anger. On Friday, in the rush to finish the Shabbos preparations on time, a person is apt to become short-tempered. Also, on Shabbos when the entire family sits at the table together, parents might become angry with their young children for not behaving properly. Therefore, special care should be taken to control one’s anger. (Lev Eliyahu, cited in Love Your Neighbor, Rabbi Zelig Pliskin)

C. In the school of Elijah it was taught: Among the days that were to be fashioned, one was to be wholly His (Tehillim 139:16) This is Israel’s Sabbath day. In what sense is it to be wholly His? Say, a man who labors for six days rests on the Sabbath and so finds it possible to come closer to his children and the other members of his household. Likewise, a man may labor all six days in the midst of people who are hostile to him, but then, as he rests on the Sabbath, he forgets all the vexation he has previously suffered. (Tanna de-Bei Eliyahu) D. Rabbi Shimon ben Lakish said: The Holy One gives man an additional soul on Shabbat eve, and at Shabbat’s departure it is taken from him. (Talmud Beitzah 16a) Sparks for Discussion Shabbat is not only a time for performing certain actions and abstaining from others, it is a condition of mind and soul. If a person lights candles, eats Shabbat meals, attends services, and refrains from cooking or doing laundry, but spends the entire day thinking about how her boss unfairly blamed her for a co-worker’s mistake or the big presentation she had to make on Monday, is she truly observing Shabbat? What techniques can you suggest to create a Shabbat state of mind? What do you say to someone who wants to discuss local real estate prices or the stock market at kiddush? How do you create Shabbat shalom? It's All Good... Or Is It? All the artisans... said to Moses, “The people are bringing more than is needed for the tasks entailed in the work that the Lord has commanded to be done. (Exodus 36:4-5) A. One cannot understand the nature of this people: If asked to give for the Calf they give; if asked to give for the Sanctuary they give. (Yerushalmi Shekalim 2a) B. Rabbi Shimon says: A parable: To what may this be likened? To one who used to entertain scholars and students, and everyone praised him. Heathens came and he entertained them, robbers and he entertained them also. Finally people said, “It is his nature to entertain anyone at all.” Even so Moses said to Israel, “enough gold for the Tabernacle and enough gold for the calf.” (Sifre Devarim) C. This is what everyone who is entered in the records shall pay: a halfshekel by the sanctuary weight. (Shemot 30:13) He (God) showed him a type of coin of fire and said to him, “Such as this they will give” (Rashi quoting midrash). And why specifically a coin of fire? This is a hint that money is like fire. Fire can be very useful, by supplying power or heat, but it can also be very damaging. By the same token, money can be used for the most worthwhile causes, for tzedakah and good deeds, but it can also be used to cause damage, as the source of every type of wrong. (Noam Elimelekh [Rabbi Elimelekh of Lizensk, 1717-1787, Poland])

Sparks for Discussion Jews are known as generous contributors to good causes, but not all the causes to which people contribute are equally good. How do you choose where your tzedakah dollars go? Do you have an annual budget and a list of organizations to which you contribute or do you respond to appeals when you are asked? How do you balance giving to Jewish and secular causes? To local organizations and to Israel? Have you ever been a collector for tzedakah as well as a donor? Do your children know where your tzedakah goes and why? What is your “tzedakah profile?”

PARASHAT PEKUDEI - ROSH HODESH ADAR II SHABBAT SHEKALIM March 8, 2008 – 1 Adar II 5768 Annual: Ex. 38:21 – 40:38 (Etz Hayim, p. 564; Hertz p. 373) Triennial Cycle: Ex. 38:21 – 39:21 (Etz Hayim p.564; Hertz p. 373) Maftir: Numbers 28:9-15: Ex. 30:11 – 16 (Etz Hayim, p. 930, 523; Hertz p. 695. 352) Haftarah: II Kings 12:1 – 17 (Etz Hayim, p. 1277; Hertz p. 993) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses instructs Aaron’s son Itamar to conduct an accounting of the materials used for the building of the mishkan, tabernacle. The making of the priestly vestments is described. Once all of the work has been completed, the mishkan and its furnishing are brought to Moses and he blesses the people who made them. God instructs Moses to set up the mishkan, to anoint it and its contents, and to consecrate Aaron and his sons. The cloud representing God’s presence fills the mishkan, lifting up from it when it is time for the Israelites to set out on their journeys. Whom Do You Trust? These are the records of the Tabernacle, the Tabernacle of the Pact, which were drawn up at Moses’ bidding – the work of the Levites under the direction of Itamar son of Aaron the priest. (Exodus 38:21) A. Moses... was made the treasurer over the work of the tabernacle. Our rabbis taught: One must not appoint less than two people with control over the finances of a city or community. But surely you find that Moses was solely in charge, while here you say that one must not invest less than two with this authority? The answer is that though Moses was the sole treasurer, yet he called others to audit the accounts with him. (Shemot Rabbah 51:1) B. We do not ask for an accounting from treasurers of religious charitable trusts, as they are presumed to do their work honestly. Shulhan Arukh, Yorah Deah 257b Even though we are not exacting with kosher collectors for charity, still it is good that they should give an accounting, as we find concerning Moses our teacher who gave an accounting of the donations for the mishkan. (Be’er ” Haitave ad loc) C. Now, why did he feel he had to give an accounting? The Holy One trusted him, as is said, He is trusted throughout My household (Bamidbar 12:7). Why then did he give an accounting? Because he heard the scoffers of the generation talk behind his back, as it is said, Whenever Moses went out... all the people would... gaze after Moses (Shemot 33:8). And what were they saying? Eying him with contempt from behind, one

would say to the other: Look at his [beefy] neck! Look at his [fat] thighs! He stuffs himself with what belongs to us and guzzles what is ours. And the other would reply: Stupid! A man appointed over the work of the Tabernacle, over talents of silver and talents of gold whose weight and number are too great to measure – what do you expect? That he would not enrich himself? When Moses heard this talk, he said: As you live, when the work of the Tabernacle is finished, I will give you an accounting. (Tanhuma Pekudei, Siman 7) D. Rabbi Shmuel bar Nahman said, We find in the Torah, the Prophets, and the Writings that a person needs to be accountable to human beings just as he is accountable to God. In the Torah – You shall be clean before the Lord and before Israel (Bamidbar 32:22). In the Prophets – The Lord God! He knows, and Israel too shall know! (Joshua 22:22). In the Writings – And you will find favor and approbation in the eyes of God and man (Proverbs 3:4). And from whom do you learn this? From Moses. Even though it is written about him, He is trusted throughout My household, he chose to be accountable to human beings, because when the work of the Mishkan was finished he said to them, These are the records of the Tabernacle. How much more so does this apply to the leaders of the community who must be accountable to the community. (Torah Sh’leimah, volume 23, p. 55) Sparks for Discussion God did not command Moses to conduct an audit of the accounts of the mishkan – Moses did it of his own volition. Why do you think he chose to do this? Do you think the Tanhuma reflects the attitude of most people today? Is that attitude justified? How much information and transparency do charitable organizations owe to their donors? Our synagogues and communal organizations raise funds, but they also ask people to volunteer to serve on boards and committees, to work on programs, and to perform many other tasks to further the organization’s goals. How can an organization show that it is as responsible with its volunteers’ time as it is with its donors’ money? Do you think more people would volunteer or that people would volunteer more often if it could be proved to them that their time would not be wasted? The Rule of Gold All the gold that was used for the work in all the work of the sanctuary – the elevation offering of gold – came to 29 talents and 730 shekels by the sanctuary weight. (Exodus 38:24) A. [Alternate reading: All the gold that was made for the work, in all the holy work] This implies that gold was put into the world only that man should use it for good and sacred purposes. All the gold that was created was made only for “the work in all the holy work.” (Tiferet Yonatan [Rabbi Yonatan Eibeschutz, 1690-1764, Bohemia])

B. Gold brings about the ruination of the world. It has left many people dead. But it is also a tool for many good deeds. If one uses it for tzedakah and good deeds, the gold is elevated. Its moral value increases. That is the elevation offering of gold – the gold which was elevated into an offering because it had been donated to the Sanctuary. (Shirei Zimrah) C. The Torah attests to and defines the quantity of gold, silver, and bronze included in the work of the mishkan, which was a very small amount compared to the riches of the First Temple, and even more so were the riches of Herod’s temple. Nevertheless the appearance of God’s glory was more constantly found in the mishkan of Moses than in the First Temple and was not present at all in the Second Temple. This teaches us that it is not the amount of riches and the size of the structure that causes the Divine Presence to dwell in Israel, but God desires those who fear Him, and their deeds, in order to dwell in their midst. (Rabbi Ovadia ben Jacob Sforno, 1475-1550, Italy) D. Wrap up the money in your hand (Deuteronomy 14:25). You must bind up your money and keep it in your hand – under your control – so that you rule it and it doesn’t rule you. (Rabbi Meir of Premishlan, 1780-1850, Poland) Sparks for Discussion Tiferet Yonatan reminds us that God wants us to use gold – and indeed everything in the world – for good. However, the choice is in our hands. Beyond the obvious (tzedakah), how can we use gold (money, wealth) for good? What are the good and not so good uses of sexuality? Of religion? Are there things in the world that have no good uses? That have only good uses? How can we make sure that we rule our gold and that it doesn’t rule us?

PARASHAT VAYIKRA - SHABBAT ZAKHOR March 15, 2008 – 8 Adar II 5768 Annual: Leviticus 1:1 – 5:26 (Etz Hayim, p. 585; Hertz p. 410) Triennial: Leviticus 1:1 – 2:16 (Etz Hayim, p. 585; Hertz p. 410) Maftir: Deuteronomy 25:17 – 19 (Etz Hayim, p. 1135; Hertz p. 856) Haftarah: 1 Samuel 15:2 - 34 (Etz Hayim, p. 1281; Hertz p. 995) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary The book of Vayikra is known as Torat Kohanim, the Teaching of the Priests, for much of it concerns things that fall within priests’ area of responsibility – the korbanot (sacrifices), ritual impurity and ways in which it is removed, and the Yom Kippur purification ritual. The initial parasha of the book describes the different types of sacrifices that were to be brought by individuals. Almost all the olah, or burnt offering, was completely consumed on the altar, except for the animal’s hide. An olah could be cattle, sheep, goats, birds, or even grain, depending on the donor’s means. The minhah, or grain offering, was only partially burned on the altar. The remainder was given to the priests to eat. There were two types of minhah, the communal grain offering made on Shabbat and festivals and the individual offering brought by those too poor to afford an animal for an olah. The zevah sh’lamim, the offering of well-being, was only partially burned. After the designated portions were removed and placed on the altar, the rest became a sacred meal shared by the donors and the priests. A person who committed a sin accidentally or unknowingly was to bring a hattat, a sin or purification offering. Community elders also would offer a hattat when the entire community had committed a sin inadvertently. Finally, the asham, or guilt offering, was to be brought when a person was unsure if he had sinned or when he wanted to make amends for a sin previously committed against another person. In the latter case, the asham was in addition to making restitution and paying a fine to the person who had been wronged.

1. Are You Talking to Me? The Lord called to Moses and spoke to him from the Tent of Meeting, saying: (Vayikra 1:1) A. [In the Sefer Torah, the aleph of Vayikra is written smaller than the other letters.] Moses was both great and humble, and wanted only to write Vayikar, signifying “chance,” as if the Holy Blessed One appeared to him only in a dream, as it says of Bilaam [vayikar, without an aleph] – suggesting that God appeared to him by mere chance. However, God told him to write the word with an aleph. Moses then said to Him, because of his extreme humility, that he would only write an aleph that

was smaller than the other alephs in the Torah, and he did indeed write it small. (Baal HaTurim [Rabbi Jacob ben Asher, 1275-1340, Spain]) B. Mordecai had this message delivered to Esther: “Do not imagine that you, of all the Jews, will escape with your life by being in the king’s palace. On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter while you and your father’s house will perish. And who knows, perhaps you have attained to royal position for just such a crisis.” (Esther 4:13-14) C. The length of time the Israelites lived in Egypt was four hundred and thirty years. (Shemot 12:40) Rabbi [Rabbi Yehuda HaNasi] says: One passage says they shall be enslaved and oppressed four hundred years (B’reisheit 15:13) and one passage says, And they shall return here in the fourth generation (B’reisheit 15:16). How can both these passages be maintained? The Holy Blessed One said: If they repent I will redeem them after the number of generations and if not, I will redeem them after the number of years. (Mekhilta Pisha 14) Sparks for Discussion According to the Baal HaTurim, Moses, who was known for his humility, did not think there was anything special about him that warranted his being chosen by God – he was simply there in the right place at the right time. This may be the most interesting question in the study of history – do people shape events or do events shape people? Are the men and women we read about in history books there because of their unique qualities or by chance? Put in the starkest possible terms, if someone had strangled Hitler in his crib, would the Shoah have happened? How do these texts address the question? How do they suggest that God might answer it?

2. What Did You Bring Me? Speak to the Israelite people and say to them: When any of you presents an offering of cattle to the Lord, he shall choose his offering from the herd or from the flock. (Vayikra 1:2) A. Why [is adam (man) rather than the expected ish] stated? Just as the first man (Adam) did not bring an offering from anything that was stolen, for everything was his, so you shall not bring an offering from that which is stolen. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. For I desire goodness, not sacrifice; obedience to God, rather than burnt offerings. (Hosea 6:6) C. A stolen lulav is invalid [for performing the mitzvah]... Stolen myrtle branches are invalid... Stolen willow branches are invalid... A stolen etrog is invalid. (Mishnah Sukkah 3) D. It is forbidden to fulfill a commandment by means of a transgression. (Sukkah 30a) Sparks for Discussion

As the verse from Hosea makes clear, sacrifices are not an end in themselves but a means to an end. The person who brings a stolen animal for a sacrifice or who steals to offer a more impressive sacrifice than his means allow has missed the point. How would you apply this insight to our modern forms of worship and ritual? Imagine that you are on the board of a shul, school, or charitable organization. The board is approached by someone who offers a sizable donation, money that is very much needed. However, the prospective donor is known to have made his money through illegal activities. Do you accept the donation? Does it matter what type of illegal activity was involved – for instance, if it were insider trading or the use of substandard construction materials that led to injuries and deaths? What do you think about this argument: If your organization accepts the money it will be used for good, providing scholarships for poor children or supporting a food pantry, but if you refuse it, the prospective donor will wind up spending it on lavish parties or a yacht? What if the donor earned the money through activities that are legal but unsavory – cigarette manufacturing or “adult entertainment”? When, if ever, does money become “treif?”

PARASHAT TZAV - SHUSHAN PURIM March 22, 2008 – 15 Adar II 5768 Annual: Leviticus 6:1 – 8:36 (Etz Hayim, p. 613; Hertz p. 429) Triennial: Leviticus 6:1 – 7:10 (Etz Hayim, p. 613; Hertz p. 429) Haftarah: Jeremiah 7:21 – 8:3, 9:22–23 (Etz Hayim, p.627; Hertz p.439) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary Sefer Vayikra began with a description of the different types of korbanot (sacrifices). Parashat Tzav now takes the form of a priest’s manual, as God tells Moses to instruct Aaron about the rituals the kohanim are to use when they offer the various korbanot. We learn that the zevah sh’lamim, the offering of well-being, was to be brought for three reasons – for thanksgiving, in fulfillment of a vow, or as a freewill or voluntary offering. A person in a state of ritual impurity may not eat from any of the sacrifices. No one is permitted to eat chelev, the fat covering an animal’s internal organs, or blood. Portions of these offerings are to be set aside to be given to the priests. God instructs Moses about the ceremony of consecration of the priests. Aaron and his sons are washed, dressed in their ceremonial garments, and anointed. Moses offers sacrifices on their behalf. The ritual of ordination continues for seven days.

1. Remembrance of Things Past The priest shall dress in linen raiment, with linen breeches next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and place them beside the altar. He shall then take off his vestments and put on other vestments, and carry the ashes outside the camp to a pure place. (Vayikra 6:3-4) A. The purpose of the mitzvah is to enhance the sanctuary and beautify it to the utmost of our ability…. Beauty is added to the altar by cleaning out the ashes from where the fire has to be kindled; moreover, the flame burns well when there are no ashes beneath. (Sefer HaHinukh [attributed to Rabbi Aharon of Barcelona, 14th century, Spain]) B. This is the very first thing the high priest must do before he enters into the Holy of Holies, so that he will not forget the people’s everyday needs when he enters this holy place. The Torah commands him to remove his elaborate clothes and put on simple clothes to remind him to pray for the day-to-day needs of the Jewish people. (Rabbi Simcha Bunim of Przysucha, 1765-1827, Poland)

C. One of the 613 commandments is to take up the ashes each day; that is, to remove the ashes of the sacrifices that had been burned. This is symbolic and teaches us that after a person who sinned brings his sacrifice to God and confesses on it, one may not mention his sin to him any more. Instead, we are commanded to erase all traces of the sin and to forget it. (Rabbi Menahem ben Moses HaBavli, 16th century, Greece and Israel) D. While the “taking up” of the ashes is meant to introduce the new day’s service as directly linked to whatever had been accomplished on the preceding day, as a permanent reminder of those past accomplishments, the removal of the ashes from the camp conveys the thought that at the same time, the Jewish nation must begin its task anew each day. The start of every new day summons us to set out upon our task with full, renewed devotion, as if we had never accomplished anything before. The memory of yesterday’s accomplishments must not detract from the energy with which we must do our duty today. Thoughts of what already has been accomplished can spell death to what has yet to be done. Woe to him who rests upon his laurels in smug complacency, who does not begin the work of each new day with new, complete devotion as if it were the very first day of his life’s work. (Rabbi Samson Raphael Hirsch, 18081888, Germany) Sparks for Discussion Even this seemingly simple and prosaic task – taking up and removing the ashes of the previous day’s offerings – is surrounded by ritual. Why? The Sefer HaHinukh suggests practical considerations. Rabbi Simcha Bunim and Rabbi Menahem suggest that it is to teach important moral lessons. How would you explain the meaning of this ritual? Rabbi Hirsch sees the ritual as full of symbolism, teaching us that each day is an opportunity for a new beginning. The danger he sees is that people tend to become smug and complacent because they believe their past accomplishments are more than sufficient. Do you agree? When people are tripped up by the past is it because they believe they have already done enough? How do you think a person’s past accomplishments affect his or her life today? What affect do hopes or fears about the future have on us?

2. Shame on You! Speak to Aaron and his sons thus: This is the ritual of the purification [elsewhere: sin] offering: the purification offering shall be slaughtered before the Lord, at the spot where the burnt offering is slaughtered: it is most holy. (Vayikra 6:18) A. And why is this so [that both are slaughtered in the same place]? In order not to embarrass the sinners. (Yerushalmi Yevamot 8:3) B. The matter is explained according to what is written in Sotah 32b: Why did they establish that the amidah should be said in a whisper? In order not to embarrass those who commit sins [that others will not hear their

confessions]. (Torah Temimah [Rabbi Baruch Epstein, 1860-1942, Russia]) C. Rabbi Elazar Ha-Modai taught: A person who profanes the sacred, despises the festivals, shames a fellow human being publicly … though he be learned in Torah and perform good deeds, shall have no share in the world-to-come. (Avot 3:15) D. A tanna recited before Rabbi Nahman bar Isaac: He who shames his fellow man in public is as though he shed blood. Rabbi Nahman replied: Well put! Because we see ruddiness depart and paleness take its place [in the face of the person who is humiliated]. (Baba Metzia 58b) Sparks for Discussion Why do the rabbis see humiliating another person as such a grave sin? Do you think it is still a serious offense today? Are there certain people whom it is acceptable to humiliate in public? Does a person put herself in that category by the way she behaves in public (for example, by posting photos of drunken party behavior on her MySpace page)? At family gatherings, are certain “cute” or “amusing” stories told year after year while the subject of the story squirms in embarrassment? Do you tell these stories? Are they told about you? Do you think it might be time to retire them?

PARASHAT SHEMINI - SHABBAT PARAH March 29, 2008 – 22 Adar II 5768 Annual: Leviticus 9:1 – 11:47 (Etz Hayim, p. 630; Hertz p. 443) Triennial: Leviticus 9:1 – 10:11 (Etz Hayim, p. 630; Hertz p. 443) Maftir: Numbers 19:1 – 22 (Etz Hayim, p. 880; Hertz p. 652) Haftarah: Ezekiel 36:16 – 38 (Etz Hayim, p. 1287; Hertz p. 999) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary On the eighth and final day of the ordination ceremony, Moses instructs Aaron, Aaron’s sons, and the Israelites about consecration rituals. Aaron offers his own purification offering and burnt offering. Next, he offers a purification offering, a burnt offering, and an offering of well-being on behalf of the people. Aaron first, then Moses and Aaron together, bless the people. The Presence of the Lord appears and a fire comes forth and consumes the offering on the altar. Aaron’s sons Nadav and Avihu offer “alien fire” before the Lord. A fire comes forth and kills them. Moses tells Aaron and his two remaining sons that they must not engage in the normal mourning rituals, but the rest of the Israelites will mourn. The kohanim are prohibited from drinking alcohol while they are engaged in their sacred duties. Moses instructs Aaron, Eleazar, and Itamar about which of the various portions of the offerings they may eat. God tells Moses and Aaron to instruct the people about the animals they are permitted to eat. Land animals must have cloven hooves and chew their cuds. Animals that have only one of these two markers and so may not be eaten are listed. Sea creatures must have fins and scales. No signs are given for birds; forbidden species are listed. Permitted insects are listed; all the rest are forbidden. Animals whose carcasses transmit ritual impurity are listed. A general warning is given to guard against defilement and to be concerned about ritual purity.

1. Playing With Fire Now Aaron’s sons Nadav and Avihu each took his fire pan, put fire in it, and laid incense on it; and they offered before the Lord alien fire, which He had not enjoined upon them. And fire came forth from the Lord and consumed them; thus they died at the instance of the Lord. (Vayikra 10:1-2) A. Bar Kappara in the name of Rabbi Jeremiah ben Eleazar said: For four things did the two sons of Aaron die: For drawing near, and for the sacrifice, for the alien fire, and for not consulting each other. For drawing near – that they entered into the innermost precincts; for the sacrifice – that they offered a sacrifice which they had not been commanded; for the

alien fire – they brought in fire from the kitchen; and that they did not consult one another – as it is said: each took his fire pan – each one acted on his own, individually. Rabbi Mani, Rabbi Joshua of Siknin, and Rabbi Yohanan in the name of Rabbi Levi said: The sons of Aaron died for four things – because they had drunk wine; because they lacked the prescribed number of [ceremonial] garments; because they entered the Sanctuary without washing hands and feet; and because they had no children. Rabbi Levi said that they were arrogant. Many women remained unmarried waiting for them. What did they say? “Our father’s brother is a king, our mother’s brother is a prince, our father is a high priest, and we are both deputy high priests; what woman is worthy of us?” (Vayikra Rabbah 20) B. My grandfather (Rabbi Isaac Meir Alter of Ger) said that one can deduce from this that the most important component in the performance of commandments is the fact that one performs them because he was commanded to, rather than any lofty intentions he has in performing them. The proof is here, in that we see that Nadav and Avihu, who were great sages, surely had the most lofty of intentions, yet they were punished for doing something they had not been commanded to do. How much more, then, is the reward of a person who fulfills a commandment solely because it was commanded by God, even though he knows nothing about the hidden intentions involved. (Sefat Emet [Rabbi Judah Aryeh Leib Alter, 1874-1905, Poland]) C. Closeness and nearness to God can be attained only by being disciplined to His will.… We may understand the death of the sons of Aaron on the eighth day of their consecration as a warning to future generations of priests to avoid personal and subjective predilections and ordinances of their own invention in their approach to the service in the sanctuary, which belongs to God and is governed by His law and not by any newfangled innovations introduced into the order of the service. Only by observance of the precepts of the Torah can the priest of Israel remain true to his principles. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) Sparks for Discussion Why did God strike down Nadav and Avihu? The selections from Vayikra Rabbah (and many similar midrashim) search the text for clues to the sins for which they were punished. Why do the rabbis take this approach? When tragedy strikes, we want to know why. What do we achieve by blaming the victim? What do we lose? The Sefat Emet focuses on the words which He had not enjoined upon them. Nadav and Avihu were not sinners in the conventional sense, they simply went beyond the letter of the law. How do you feel about this explanation?

Rabbi Hirsch adds another dimension. Nadav and Avihu were punished so severely because of their position as newly ordained priests. Do you agree that religious leaders should be held to higher standards? Does this apply only to their religious observance or to all aspects of their lives? What about leaders in government, business, and other areas of society?

2. The Sounds of Silence Then Moses said to Aaron, “This is what the Lord meant when He said: through those near to Me I show Myself holy, and gain glory before all the people.” And Aaron was silent. (Vayikra 10:2) A. He received a reward for his silence. And what reward did he receive? That the word was especially addressed to him, for to him alone was said the section [regarding] those intoxicated with wine. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Scripture chose “vayidom” rather than “vayishtok” [synonyms of silence]. The latter signifies the abstention from speaking, weeping, moaning, or any other outward manifestation…. The verb “domem,” however, connotes inner peace and calm…. Accordingly, Scripture describes the saintly Aaron as “vayidom” and not merely as “vayishtok,” thus emphasizing that his heart and soul were at peace within, that rather than questioning the standards of God he justified the Divine verdict. (Shem Olam [Rabbi Eliezer Lipman Lichtenstein, 1848-1896, Poland]) C. Aaron was silent from his mourning. He did not weep and he did not mourn, as is written in Ezekiel 24:16-17, O mortal, I am about to take away the delight of your eyes from you through pestilence; but you shall not lament or weep or let your tears flow. Moan softly; be silent in mourning the dead…. Here also he was silent although he wanted to mourn and weep. (Rashbam [Rabbi Shmuel ben Meir, 1080-1158, France, grandson of Rashi]) D. His heart turned to lifeless stone [domem – mineral], and he did not weep and mourn like a bereaved father, nor did he accept Moses’ consolation, for his soul had left him and he was speechless. (Don Isaac Abravanel, 1437-1508, Spain and Italy) Sparks for Discussion The Torah makes a point of telling us that Aaron witnessed the death of his sons and was silent. Rashi and Shem Olam understand Aaron’s silence as a sign of acceptance of God’s judgment. Rashbam and Abravanel see Aaron’s silence as external only. Why was Aaron silent? Did he accept and feel at peace with what God had done? Was he in shock? Did he believe that his position as high priest required him to hide his emotions in public? Was he so filled with anger that he was speechless? What did Aaron’s silence communicate?

PARASHAT TAZRIA - BIRKAT HAHODESH SHABBAT HAHODESH April 5, 2008 – 29 Adar II 5768 Annual: Leviticus 12:1 – 13:59 (Etz Hayim, p. 649; Hertz p. 460) Triennial Cycle: Leviticus 12:1 – 13:39 (Etz Hayim p. 649; Hertz p. 460) Maftir: Exodus 12:1 – 20 (Etz Hayim p. 380; Hertz p. 253) Haftarah: Ezekiel 45:16 – 46:18 (Etz Hayim p. 1291; Hertz p. 1001) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary When a woman gives birth, she enters a state of ritual impurity. If she gives birth to a boy, she is in a state of niddah (separation) for seven days, and she remains ritually impure for 33 days. Following the birth of a girl the corresponding periods are two weeks and 66 days. At the end of this time she is to bring a burnt offering and a purification offering and she is restored to a state of ritual purity. God instructs Moses and Aaron about tzara’at, a scaly skin disease traditionally translated as “leprosy” but clearly not the condition known today as Hansen’s disease. When a person developed a rash or other signs of skin disease, the priest was to examine it and determine if it was in fact tzara’at, which would render the person ritually impure. If the diagnosis was uncertain, the priest was to quarantine the person for seven days and then examine him again. If the diagnosis was still uncertain, the person was to be isolated for another seven days; if the rash had not spread, he was declared ritually pure. Once a person was determined to have tzara’at, he was declared ritually impure and sent to live outside the camp. Tzara’at could affect fabrics as well as people. Once a priest had determined that an article of cloth or leather was affected it was to be burned.

1. Daughters and Sons Speak to the Israelite people thus: When a woman at childbirth bears a male, she shall be impure seven days; she shall be impure as at the time of her menstrual infirmity. – On the eighth day the flesh of his foreskin shall be circumcised. – She shall remain in a state of blood purification for thirty-three days: she shall not touch any consecrated thing, nor enter the sanctuary until her period of purification is completed. If she bears a female, she shall be impure two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days. (Vayikra 12:2-5) A. Why must the mother bring a sin-offering after childbirth and why must she keep more “days of purification” for a girl-child than for a boy-child?

According to the sages, she must bring a sin-offering after childbirth because many women in the agony of their labor vow never again to have relations with their husbands, but then, in their rejoicing over the new-born infant, they regret their resolution. The sacrifice serves to atone for the rashly made vow. This also explains also why she must wait longer to make the offering in the case of a female infant than in the case of a male... When a girl-child is born, the rejoicing is not so great as it would be over a boy-child, so that the mother will take longer to regret her rash vow than if the baby had been a boy. Klei Yakar [Rabbi Solomon Ephraim ben Aaron of Lunchitz, d. 1619, Poland]) B. After a daughter was born to Rabbi Shimon Berabbi, he was disappointed. His father, Rabbi Judah, seeking to comfort him, said, “The possibility for further increase has now come into the world.” But Bar Kappara said to Rabbi Shimon, “Your father has offered you vain comfort. The fact is, as we have been taught, the world cannot endure without both males and females. Nevertheless, happy is he whose children are males, and alas for him whose children are females.” (Baba Batra 16b) C. It is written in the book of Ben Sira: “A daughter is a deceptive treasure to her father. Because of anxiety on her account, he cannot sleep at night – when she is young, lest she be seduced; when she reaches puberty, lest she play the harlot; after she grows up, lest she fail to marry; after she is married, lest she have no children; after she has grown old, lest she practice witchcraft.” (Sanhedrin 100b) Sparks for Discussion The reason that a new mother’s period of impurity is twice as long for a daughter as for a son is a mystery. What is clear is that our commentators take it for granted that all parents would prefer that their children be sons. The passage from Sanhedrin offers some less than complimentary reasons why that might be. Can you think of legitimate reasons why parents would have preferred sons in the economic and social climate of earlier centuries? Do these reasons still apply? If parents were able to choose the sex of their children, do you think the gender distribution of the population would be different? Imagine you have just been blessed with a new nephew. Would you drive 100 miles to attend his brit milah? Take a three-hour flight? Travel to Israel? Would you do the same to attend the naming/Simhat Bat of a new niece?

2. Not So Fast! The priest shall examine the affection in the skin of his body: if hair in the affected patch has turned white and the affection appears to be deeper than the skin of his body, it is a leprous affection; when the priest sees it, he shall pronounce him impure. (Vayikra 13:3) A. On the day that discolored flesh appears. (13:14) What does Scripture teach? It comes to teach that there is a day when you may see it and there is a day when you may not see it. Hence our rabbis said, “a bridegroom is granted [exemption from examination] all the seven days

of celebration for himself and his garments and his house; and similarly on a festival one is granted exemption all the days of the festival. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Why the redundancy? [ra’ah ha-koken – the priest shall see – appears twice in this verse] One can say that the verse refers to two different aspects. In the first, the priest shall examine the affection. This involves the physical act of looking, where the priest checks to see if there are signs of tzara’at. The second aspect, though, refers to another type of “looking.” Thus we are told, for example, that if the person is a bridegroom in the first seven days of his marriage or if a person comes to the priest in the middle of a festival, the priest does not judge the person to have tzara’at until that week or that festival has ended, so as not to disturb his joy. Thus, the priest must “look” at various external factors as well, for the ways of the Torah are ways of pleasantness. (Meshekh Hokhma, Rabbi Meir Simha Hakohen of Dvinsk, 1843-1926, Latvia) C. In the world to come, a person will have to give an accounting for every good thing his eyes saw, but of which he did not eat. (Yerushalmi Kiddushin 4:12) Sparks for Discussion Given the attention the Torah pays to the diagnosis of and purification rituals for tzara’at, it would seem logical that the identification of this condition and the quarantine of people with tzara’at should be of paramount importance. However, the rabbis teach that even a person with obvious symptoms is not to be declared to have tzara’at at times of personal or communal celebration. What can we learn from this? Are there times when ritual requirements should take a back seat to the needs of the individual or the community? Can you think of situations in which we routinely ignore the letter of the law in order to better serve God and Torah? Imagine there is a new family in your community, a young couple with two small children. The wife tells you that in recent months they have begun to celebrate Shabbat on Friday nights with candles, kiddush, and a special meal. However, she says, there are some weeks when her husband gets stuck at work and cannot be home in time for dinner. On those Fridays, she simply feeds the kids fish sticks and puts them to bed. She wants to know if when this happens, she should also feed her husband fish sticks when he gets home, or can the two of them go out for a nice dinner together. How would you answer her?

PARASHAT METZORA April 12, 2008 – 7 Nisan 5768 Annual: Leviticus 14:1 – 15:33 (Etz Hayim, p. 660; Hertz p. 470) Triennial Cycle: Leviticus 14:1 – 32 (Etz Hayim p. 660; Hertz p. 470) Haftarah: II Kings 7:3 - 20 (Etz Hayim p. 676; Hertz p. 477) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary God gives Moses instructions for the rites of purification and the sacrifices that the m’tzora (person afflicted with tzara’at) must bring in order to complete the process of ritual purification. Provisions are made so that a poor person can bring less costly sacrifices. God also tells Moses that once the people have settled in the land of Canaan a person may discover some sort of plague on the walls of his home. A priest must examine it; if he declares that the house is afflicted with tzara’at, the affected stones must be removed and replaced. If the tzara’at returns, the house must be demolished. If it does not return, the priest performs the specified ritual of purification. Finally, God instructs Moses about the impurity resulting from discharges from the genital organs – both those discharges that are the result of disease and the normal discharges of semen and menstruation – and the process of purification for each.

1. Guard Your Tongue This shall be the ritual for a leper [traditionally, this is the law of the m’tzora] at the time that he is to be purified. (Vayikra 14:2) A. This is the law of the m’tzora: This is the law of the motzi shem ra (Talmud Arakhin 15b). Nega’im come for the sin of lashon hara – slander. For the m’tzora to become clean, he needs a priest, the symbol of purity and the sanctity of the mouth and tongue, as it says (Malachi 2:7), For the lips of a priest guard knowledge, and men seek rulings from his mouth. This teaches that a m’tzora cannot go to a doctor to be cured, but requires the pronouncement of a priest. Thus we are told (Nega’im 3:1), “The priest says ‘clean.’” As the pronouncement of the m’tzora results from the sins of the mouth, the Torah requires the healing to result from a pronouncement of the mouth, for “death and life are in the control of the tongue.” (Hafetz Hayim [Rabbi Israel Meir HaKohen, 1835-1933, Poland]) B. Whoever indulges in gossip will be stricken with tzara’at … because gossip is worse than bloodshed. A person who commits manslaughter kills one person, but gossip kills three: the person repeating the gossip,

the person listening to it, and the person about whom it is said. (Tanhuma M’tzora 2) C. Jews often treat the sin of lashon hara lightly, as if they don’t realize the tremendous power of the mouth. They don’t understand the harm that lashon hara can cause. After all, they think to themselves, “What have I done? All I did was say a few words. Big deal!” The person therefore is brought to the priest and there he sees that it is the words of the priest that determine his fate – whether he will be considered clean or unclean. He realizes what power words do indeed have. “Death and life are in the control of the tongue.” (Rabbi Joseph ben Wolf Kranz, known as the Maggid of Dubno, 1740-1804, Poland) D. Don’t speak well of your friend, for although you will start with his good traits, the discussion might turn to his bad traits. (Baba Batra 164b) E. Gossip is cathartic, empowering, and comforting... one of the great luxuries of democracy. It is the tawdry jewel in the crown of free speech and free expression... It makes you interesting and boosts your self esteem at having it to relate. (Liz Smith, syndicated gossip columnist) Sparks for Discussion The rabbis understand tzara’at not as an ordinary disease but as punishment for a sin, specifically for the sin of lashon hara. The usual translation – slander – is misleading, because in American law slander refers only to spreading negative information that is false. Lashon hara refers to spreading any negative information about another person, either true or false. The passage from the Tanhuma is only one of many examples of how seriously the rabbis regard the sin of lashon hara. Why do you think they do so? After all, as children we all learned, “sticks and stones will break my bones but names will never harm me.” Do you think lashon hara is a problem in your community? What impact does it have? How has the internet changed the nature of lashon hara? Liz Smith reminds us why it is so hard to avoid lashon hara. Still, if we cannot eliminate it we certainly can reduce it. What strategies can you think of to avoid speaking or listening to lashon hara?

2. Walk a Mile in My Shoes The priest shall go outside the camp. If the priest sees that the leper has been healed of his scaly affection. (Vayikra 14:3) A. Why does the priest have to go forth out of the camp? Rather, the priest is the righteous one, the leader of the generation, and to him even a small sin appears enormous. But God wants the leaders to give the people the benefit of the doubt, and they should realize that had they needed to earn their living, they, too, might have sinned. Thus the Torah tells us that the priest must go forth out of the camp – he has to put himself in the place of the sinner, outside the priest’s own camp, and in

B. C. D.

E.

that of people who have to earn their living – and it is then that the priest will see that the tzara’at will be healed. (Si’ah HaSadeh) Joshua ben Perahyah taught: When you assess people, tip the balance in their favor. (Avot 1:6) Our masters taught: He who judges his fellow man on the scale of merit is himself judged favorably. (Shabbat 127b) Rabbi Reuben ben Itztrobilei said: A person does not incur suspicion unless he has done [what he is suspected of]; or if he did not do all of it, he did part of it; or if he did not do part of it, he yearned to do it; or if he did not yearn in his heart to do it, he saw others do it and was happy. (Moed Katan 18b) In Jerusalem there is a group that regularly discusses practical ways to judge people favorably. A member of the group gives true-to-life situations, and everyone else offers explanations that would present the person involved in a favorable light. For instance: You didn’t receive an invitation to a wedding: a. Perhaps the person was under the impression that he had already sent you an invitation. b. Perhaps he sent you an invitation and it was lost in the mail. c. Perhaps he can’t afford to invite many people. By judging someone favorably, even if your assumption is wrong, you still fulfill a Torah commandment. (Rabbi Zelig Pliskin, Love Your Neighbor, p. 261)

Sparks for Discussion Si’ah HaSadeh says that God wants community leaders (and by extension, all of us) to give the people the benefit of the doubt. Too often we interpret other people’s behavior in the most negative way possible and ignore innocent explanations. Why do you think people tend to think the worst of others? How does this affect a community? Has someone ever accused you of doing something wrong when you were innocent? How did you handle the situation? What do you think of Rabbi Reuben ben Itztrobilei’s claim thatwhere there’s smoke there must be fire? What do you think of Rabbi Zelig Pliskin’s approach?

PARASHAT AHAREY MOT - SHABBAT HAGADOL - FIRST PESAH SEDER ANNIVERSARY WARSAW GHETTO UPRISING April 19, 2008 – 14 Nisan 5768 Annual: Leviticus 16:1 – 18:30 (Etz Hayim, p. 679; Hertz p. 480) Triennial: Leviticus 16:1 – 17:7 (Etz Hayim, p. 679; Hertz p. 480) Haftarah: Malakhi 3:4 – 24:3:23 (Etz Hayim, p. 1296; Hertz p. 1005 Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary God instructs Moses about the Yom Kippur rituals, during which the High Priest was to cleanse and purify the sanctuary from the effects of the sins of the Israelites. Only on that holiest of days was Aaron permitted to enter the Holy of Holies, the inner sanctuary. He was to dress in special linen garments and to bring a purification offering on behalf of himself and his household. He would then cast lots over two goats, designating one for God as a purification offering on behalf of the people and one for Azazel, the “scapegoat” to be sent off into the wilderness bearing Israel’s sins. The people were to observe Yom Kippur each year as a day of fasting and abstinence from work so that their sins might be forgiven. Moses tells the people that animals, whether they were intended for food or as sacrifices, were to be slaughtered only at the entrance to the Tent of Meeting. It is strictly forbidden to eat blood. God instructs Moses to tell the people that they are not to copy the practices of the Egyptians or the Canaanites. Forbidden sexual relationships are specified.

1. True Confessions Aaron shall lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat; and it shall be sent off to the wilderness through a designated man. (Vayikra 16:21) A. He who says again and again, “I will sin and then repent” – he will be given no opportunity to repent. He who says, “I will sin, and the Day of Atonement will procure forgiveness for me” – the Day of Atonement will not procure forgiveness for him. (Talmud Yoma 85b) B. Rabbi Adda bar Ahavah said: A man who confesses after committing a transgression but does not change his ways is like the one who persists in holding a dead reptile in his hand – even if he immerses himself in all the waters of the world, his immersions will not cleanse him. But once he throws the reptile away and then immerses himself in no more than forty

seah of water, the immersion is effective in cleansing him, as it is said, He who confesses and gives [his faults] up will find mercy (Mishlei 28:13). (Talmud Taanit 16a) C. That is the meaning of the Jewish vidui [confession], which is no “confession” to any other person, not even an avowal to God, but essentially, as the expression hitvadah [a reflexive verb form] signifies, an “admission to oneself,” which in one’s innermost self silences every extenuating, excusing defense. It is only when one has the courage to look at one’s wrongdoings in the same disapproving clarity with which God’s Eye sees them, only then will our resolutions for the future betterment not fail to be realized. A genuine hatati [I have sinned] precludes the recurrence of the sin. Every true self-judgment includes self-knowledge, not only that we should have behaved otherwise, but that we could have behaved otherwise, and by such recognition of our moral freedom of will rejects any excuse for present or future failings. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) Sparks for Discussion On Yom Kippur, we repeat our confessions of sins – both the short Ashamnu and the long Al Het – many times. But saying the words is not magic; the words must be matched by action. What does Rabbi Hirsch see as the essence of confession and of repentance? How often do you think this actually happens on Yom Kippur? Why is it so hard? We frequently read news stories about some politician, businessperson, or celebrity caught with a hand in the cookie jar, with a zipper undone, or in some other compromising position. He or she then will issue a statement “taking responsibility,” apologizing to anyone who was offended, and claiming that he didn’t mean it, he couldn’t help himself (but he would be going to rehab), or he was drunk. Do you think these public confessions are ever real, or are they simply damage control? What motivates a person to change?

2. On One Condition For on this day expiation shall be made for you to purify you of all your sins; you shall be pure before the Lord. (Vayikra 16:30) A. Rabbi Eleazar ben Azariah expounded on the verse, of all your sins; you shall be pure before the Lord. This means that for transgressions between man and God Yom Kippur procures atonement; for transgressions between a man and his neighbor Yom Kippur does not procure atonement until he appeases his neighbor. (Talmud Yoma 85b) B. The Lord will make atonement for all your sins, but only if you will be clean before the Lord – if you will first repent and cleanse yourselves of your transgressions. (Binah LeIttim [Rabbi Obadiah Figu, 1579-1647, Italy]) C. Our rabbis taught: If a man misappropriates a beam and builds it into a palace, he must demolish the palace and return the beam to its rightful owner. So says the school of Shammai. But the school of Hillel says:

Because we wish to encourage penitents, the owner may claim no more than the value of the beam. (Talmud Gittin 55a) D. In my humble opinion, Rabbi Eleazar ben Azariah deduced from the text that Yom Kippur atones for transgressions between man and God and that when he has, in addition, transgressions between man and man to his debit, the atonement for his iniquities against God is suspended until he has placated the man he has wronged. As soon as he placates his fellow, the Holy Blessed One is reconciled with him and gives him atonement for the iniquities he perpetrated against Him…. What the text means is therefore that Yom Kippur will indeed make atonement for you to purify yourself from all your sins before the Lord (sins against God) on condition you purify yourselves from the transgressions on the human plane, between man and man. (Rabbi Josiah ben Joseph Pinto, 15651648, Syria and Israel) Sparks for Discussion In The Book of Jewish Values, Rabbi Joseph Telushkin quotes Rabbi Abraham Joshua Heschel: No one can forgive crimes committed against someone else. According to our commentators, not even God is willing to do this. Why do you think this is so? How does a person earn the forgiveness of someone he or she has wronged? Does the injured party have the right to withhold forgiveness? What does Rabbi Pinto’s comment add to your understanding of the nature of forgiveness? Does this affect your understanding of what it means to be a religious person?

SHABBAT – SEVENTH DAY PESAH April 26, 2008 – 21 Nisan 5768 Annual: Exodus 13:17 – 15:26 (Etz Hayim, p. 399; Hertz p. 265) Maftir: Numbers 28:19 – 25 (Etz Hayim, p.932; Hertz p. 695) Haftarah: II Samuel 22:1 – 51 (Etz Hayim, p. 1311; Hertz p. 1017) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary The Israelites leave Egypt and head into the wilderness. God accompanies them, appearing as a pillar of cloud during the day and as a pillar of fire at night. Being a slow learner, Pharaoh again changes his mind and takes off after his former slaves – with his warriors and 600 chariots. The terrified Israelites find themselves trapped between the pursuing Egyptians and the Sea of Reeds. God tells Moses to hold his rod out over the sea and the sea splits. The Israelites cross on dry land and then, at God’s command, the sea closes and the Egyptians drown. Moses leads the people in the great song of praise and thanksgiving to God; Miriam leads the women. According to one tradition, this occurred on the seventh day of Pesah. Just three days later, the people begin complaining that the water they find at Marah is too bitter to drink. God tells Moses how to make the water potable. The maftir reading describes the sacrifices to be offered on each day of Pesah.

1. God Does Not Desire the Death of Sinners Then Moses and the Israelites sang this song to the Lord. They said: I will sing to the Lord, for He has triumphed gloriously; horse and driver He has hurled into the sea. (Shemot 15:1) A. The ministering angels wanted to sing a hymn at the destruction of the Egyptians, but God said: “My children lie drowned in the sea, and you would sing?” Rabbi Elazar said: He does not rejoice, but He causes others to rejoice. (Talmud Megillah 10b) B. Why do we remove 10 drops of wine from our cups? We glory in our liberation, but we do not gloat over our fallen foes. When the waters of the Sea of Reeds engulfed the Egyptians, the ministering angels began to sing praises. But God silenced them, saying, “My children perish. Cease your songs!” So we celebrate with less than a full heart, with less than a full cup. (Passover Haggadah: The Feast of Freedom, The Rabbinical Assembly, p. 58) C. You find three verses that command you to rejoice on Sukkot... For Passover, however, you will not find even one command to rejoice. Why not? ... because the Egyptians died during the Passover. Therefore you find that though we read the entire Hallel on each of the seven days of

Sukkot, on Passover we read the entire Hallel only on the first day[s] and the night[s] preceding [them]. Why not on the other days of the festival? Because of “if your enemy falls, do not exult; if he trips, let your heart not rejoice” (Mishlei 24:17). (Yalkut Shimoni, Emor 654) D. Pharaoh himself, according to legend, did not perish in the Sea of Reeds. He repented, and was delivered from the depths. Later he was appointed king of Nineveh. When that city’s impending doom was announced by the reluctant prophet Jonah, the king led his people in fasting and penitential prayers. And Nineveh was spared. Now, when tyrants gravitate to their eternal unrest, the reformed Pharaoh greets them with hindsight’s vexatious wisdom: “Why did you not profit from my example?” (Passover Haggadah: The Feast of Freedom, The Rabbinical Assembly, p. 62) E. In Rabbi Meir’s neighborhood there lived some ruffians who annoyed him so much that he prayed for them to die. His wife Beruriah said to him: What are you thinking of? Are you relying on the verse “May sinners disappear from the earth? (Tehilim 104:35) It is rather “sins.” [The word hata’im can be understood as “sins” or “sinners.”] Moreover, look at the end of the verse “and the wicked be no more,” which implies that when sins come to an end, the wicked will be no more. You should seek mercy for them, that they turn in penitence, so that they will be wicked no more. Accordingly, he besought mercy for them, and they did turn in penitence. (Talmud Berakhot 10b) Sparks for Discussion The deaths of the Egyptians at the sea and during the 10 plagues may have been necessary, but they were not a cause for gloating. God rebukes the angels when they want to sing. Why does He permit – even encourage – the Israelites to sing? How, if at all, do you think repeating these stories for centuries has shaped the character of the Jewish people?

2. The Prose of Life Then Moses caused Israel to set out from the Sea of Reeds. They went on into the wilderness of Shur; they traveled three days in the wilderness and found no water. They came to Marah, but they could not drink the water of Marah because it was bitter; that is why it was named Marah. And the people grumbled against Moses, saying, “What shall we drink?” (Shemot 15:22-24) A. A maidservant at the sea saw what Isaiah and Ezekiel and all the rest of the prophets never saw. (Mekhilta Shirata 3) B. As soon as they came to the sea and saw the might of God in His execution of judgment upon the wicked... and how He drowned the Egyptians in the sea, then at once: “They had faith in the Lord.” It was on account of this faith that the Holy Spirit rested upon them and they recited the Song. (Shemot Rabbah 23:2)

C. From Beshalach we learn a great lesson: The miracle, the revelation, and also man’s elevation to poetry as a result of a miracle of revelation – all this is but a passing episode that has no continuing influence. What endures is not the poetry of life but rather the prose of life. (Yeshayahu Leibowitz, 1903-1994, Israel) D. One should not depend on a miracle. (Pesachim 64b) Sparks for Discussion Why doesn’t our Torah reading for the seventh day of Pesah conclude with the triumphant song; why does it add these verses? The rabbis tell us we should not rely on miracles. Does this mean to save us from danger, or might it perhaps mean to sustain our faith? Is it possible to have an intense spiritual experience each time you pray? Every Shabbat and Yom Tov? What sustains you when life is not poetry but prose?

PARASHAT KEDOSHIM - BIRKAT HAHODESH May 3, 2008 – 28 Nisan 5768 Annual: Leviticus 19:1 – 20:27 (Etz Hayim, p. 693; Hertz p. 497) Triennial: Leviticus 19:1 – 19:37 (Etz Hayim, p. 693; Hertz p. 497) Haftarah: Amos 9:7 – 15 (Etz Hayim, p. 706; Hertz p. 509) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary Parashat Kedoshim contains the bulk of the Holiness Code, characterized by the commandment You shall be holy, for I, the Lord your God, am holy. The many mitzvot found here call for striving for holiness in all areas of life – ritual (You shall keep My Sabbaths and venerate My sanctuary, 19:30), civil (You shall not falsify measures of length, weight, or capacity, 19:35), and ethical (You shall rise before the aged and show deference to the old, 19:32). Its best known commandment is Love your fellow as yourself. Israel is told to observe all of God’s laws and rules. God tells Moses to warn the people against child sacrifice and witchcraft and divination. The laws of forbidden sexual relationships are repeated. Similarly, God warns Israel not to follow the practices of the Canaanite nations and to remember that God has set them apart to be a holy people.

1. To Be Holy Speak to the whole Israelite community and say to them: You shall be holy, for I, the Lord your God, am holy. (Vayikra 19:2) A. The Holy Blessed One said to Moses: “Go and say to Israel: ‘My children! As I am separate so you be separate; as I am holy, so you be holy.’” (Vayikra Rabbah 24:4) B. This [the word kol, whole] teaches that this parashah was stated in an assembly and why was it stated in an assembly – because the majority of the essence of the Torah is derived from it. (Sifra) C. This teaches that this parashah was said at hakhel (when all the Israelites had to gather together – this is derived from the use of the word whole in the verse). The Torah does not demand a holiness of withdrawal and asceticism, and the command to be holy was stated at hakhel, when everyone stood together. (Hatam Sofer [Rabbi Moses Schreiber, 1762-1839, Pressburg, Hungary]) D. God is the absolute authority over the world because He is separate from it and transcends it but He is not withdrawn from it. Israel must in imitating God by being a holy nation similarly not withdraw from the world of the nations but rather radiate a positive influence on them through every aspect of Jewish living. (Martin Buber, cited in Nehama Leibowitz, Studies in Vayikra, p. 167)

E. Can God demand that a human attain the level of holiness? This does not mean that one must attain the level of angels, something that is impossible. All that God demands is that man attain the level of holiness of which he is capable. Be holy: in whatever circumstances you find yourself, advance a little at a time in your holiness. (Rabbi Menachem Mendel of Vorka, 1819-1868, Poland) Sparks for Discussion What does it mean to live a life of holiness? As we learn from Vayikra Rabbah, the root meaning of the word kadosh, holy, is separate. In some religious traditions, people who seek to live a holy life remove themselves from the everyday world, joining religious communities devoted to prayer, contemplation, and meditation. But as the Hatam Sofer and many others insist, the Torah wants us – all of us – to live lives of holiness in the world. Is holiness possible in the real world? How is “holy” different from “religious” or “ethical”? What can you do to live a more holy life? What can your community do to become more holy? What practical guidance do you find in the parashah?

2. Mind Your Own Business? You shall not hate your kinsfolk in your heart. Reprove your kinsman but incur no guilt because of him. (Vayikra 19:17) A. How do we know that when a man observes something unseemly in his neighbor, he should reprove him? From the verse “Reprove your kinsman.” How do we know that if he reproved him and his neighbor refused to accept the reproof, he is to reprove him again? From the words hokhai’ah tokhi’ah [emphatic doubling of the verb], meaning under all circumstances. Should you suppose the obligation holds even if the neighbor’s face changes color [from public humiliation], the verse goes on, but incur no guilt because of him. (Talmud Arakhin 16b) B. Alternative rendering: “Reprove your kinsman and do not place guilt upon him.” In rebuking another, do not treat him as a wicked man but put stress on his dignity, making him understand that the wrong he committed was beneath his dignity. Only thus will your rebuke have the desired effect. Thus, then, is the thought Scripture seeks to convey: “[You shall surely] reprove”: If you rebuke a man, regard him as your neighbor, as your friend and your equal, “and do not place guilt upon him”: do not treat him like a sinner, lest he turn aside from you entirely and you will have accomplished nothing. (Havot Yair [Rabbi Hayyim Yair Bachrach, d. 1704, Germany]) C. What is the link between these two parts of the verse? The explanation is that you can only truly rebuke a person that you love and whom you wish to see mend his ways, such as the way a father rebukes his son. The closer a person is to another, the greater the love and the more earnest the rebuke. A rebuke that is the product of love is more effective. You should not rebuke someone you hate, because such an action has no effect. Only through “You shall not hate” can you come to the stage of

“Reprove your kinsman.” (Avnei Ezel [Rabbi Alexander Zusia Friedman, 1897-1943, Poland]) D. He who can restrain the members of his household [from committing a sin] but does not will be held responsible for his household. If [he can restrain] the people of his city, he will be held responsible for the people of his city. If [he can restrain] the whole world – all of it – he will be held responsible for the whole world, all of it. (Talmud Shabbat 54b) E. We have been taught that Rabbi Tarfon said: I wonder if there is anyone in this generation capable of giving reproof. For if anyone says to another, “Take the chip from between your teeth,” the other retorts, “Take the beam from between your eyes.” Rabbi Eleazar ben Azariah said: I wonder whether there is anyone in this generation capable of accepting reproof. Rabbi Akiva said: I wonder whether there is anyone in this generation who knows how to give reproof [without humiliating the one reproved]. (Talmud Arakhin 16b) Sparks for Discussion This is not a simple verse. Do you think that the first and second parts are connected, so that “you shall not hate” is a condition of “reprove your kinsman,” or are these two separate mitzvot? If they are connected, does “you shall not hate” mean that you should or should not engage in reproof? How do you understand “incur no guilt?” Does it refer to the way in which reproof is to be offered or does it mean that you will be considered guilty if you do not try to prevent other people’s wrongdoing? There are few greater sins in contemporary society than “being judgmental,” condemning other people’s actions when they do not affect you directly. Have you ever been in a situation where you thought about trying to correct someone’s behavior? Whether or not you said anything, do you think you made the right decision? Have you ever been the one who was reproved? How did you respond? Do you think that Rabbi Tarfon, Rabbi Eleazar ben Azariah, and Rabbi Akiva are speaking about our generation as well as their own?

PARASHAT EMOR May 10, 2008 – 5 Iyar 5768 Annual: Leviticus 21:1 – 24:23 (Etz Hayim, p. 717; Hertz p. 513) Triennial Cycle: Leviticus 21:1 – 22:16 (Etz Hayim p. 717; Hertz p. 513) Haftarah: Ezekiel 44:15 – 31 (Etz Hayim p. 735; Hertz p. 528) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary God instructs Moses to teach the priests the laws that apply to their special status. The only dead body -- the principal source of ritual impurity -- a kohen may come into contact with is a member of his immediate family – parents, children, siblings (and, according to the rabbis, his wife). They were not to shave their heads or make gashes in their skin as expressions of mourning. A kohen may not marry a harlot or a divorcee. Additional prohibitions apply to the High Priest, who may not come into contact with any dead body, even his immediate family, or marry a widow. A kohen with a physical defect was not allowed to offer sacrifices, though he still would be permitted to eat the portions of the sacrifices set aside for the priests. A priest who is ritually impure may not eat from these sacrifices. Only priests and members of their households – excluding hired workers and daughters married to husbands who are not priests – may eat the food offerings given to the priests. Animals dedicated as sacrifices may not have any physical defects, and an animal and its young may not be slaughtered on the same day. God instructs Moses to teach the people about Shabbat and the festivals – Pesach, Shavuot, Rosh Hashanah, Yom Kippur, and Sukkot. The priests are to light the lamps in the sanctuary and to prepare twelve loaves of bread each week to be displayed in the sanctuary. A man who was the son of an Israelite mother and an Egyptian father committed blasphemy and was brought to Moses. God tells Moses that the blasphemer is to be executed by stoning.

1. Speak and Say The Lord said to Moses: Speak [emor] to the priests, the sons of Aaron and say [v’amarta] to them: None shall defile himself for any [dead] person among his kin. (Vayikra 21:1) A. [Why are there two forms of the word amar – speak, say – in this verse?] The first expression of speaking is intended to intimate that a priest may defile himself on account of a met mitzvah [an unidentified or abandoned body that has no one else to bury it] and the second that he may not defile himself on account of others. (Vayikra Rabbah 26:8)

B. The sanctity of the priests derives from the fact that they are descendants of Aaron. But simply being descended from Aaron is not enough – they must have their own merits as well. The Torah therefore says, Speak to the priests, the sons of Aaron, that they should not remain content with being the sons of Aaron, but say to them – tell them that I am addressing them personally, and they must do everything possible to ascend in holiness on their own. (Rabbi Leibush Harif, d. 1833, Poland) C. Emor v’amarta – to warn the g’dolim concerning the k’tanim. (Talmud Yevamot 114a) Note: G’dolim and k’tanim can be translated as big and small, great and small, or adults and minors. D. To warn the adults concerning the minors that they should not defile themselves in any way. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France] on Talmud Yevamot 114a) E. This is to admonish the great and righteous people to look after the small, seemingly insignificant commandments. When a person is dressed completely in white, even the smallest stain stands out. A person who is truly discerning is aware of his faults even when they are the most minor. (Yismah Yisrael, quoting Rabbi Elimelekh of Lizensk, 1717-1787, Poland) F. This is an admonition to the leaders of the nation to humble themselves and not to lord it over the people. The most important concern of the leaders of our people must be that the little ones, the children, be given a proper education. (Likutim) Sparks for Discussion Our commentators understand that nothing in the Torah is random or unintentional, so the two uses of the word amar – speak – in this verse are meant to teach us something. How does Vayikra Rabbah put the importance of the priesthood into context? How does Rabbi Harif expand our understanding of what it should mean to be a kohen? How do you feel about a kohen who is known to be an unsavory or nasty person being given the first aliyah or blessing the congregation on Yom Tov? The comment from Yevamot is fascinating because it can be translated and understood in so many ways. How would you translate and explain it? How might you construct a d’var Torah on our verse?

2. Her Father's Daughter When the daughter of a priest defiles herself through harlotry, it is her father whom she defiles; she shall be put to the fire. (Vayikra 21:9) A. If she is profaned through harlotry, that a marriage tie of some kind applied to her and she committed harlotry, either while betrothed or while wedded. And our rabbis differ in this matter; however, all admit that Scripture does not speak of one who is single (viz Sanhedrin 51). (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France])

B. If a man is found lying with another man’s wife, both of them – the man and the woman – shall die. Thus you will sweep away evil from Israel. (Devarim 22:22) C. It is her father whom she defiles: she profanes and shames his honor, for people say regarding him: “cursed be he that begot her, cursed be he that brought her up” (viz Sanhedrin 52). (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) D. There are men who regard themselves as “priests,” as men of so great distinction and sanctity that they consider it beneath them to concern themselves with the training of their daughters. They are too busy with their own studies. But while they are rapt in the mysteries of the Zohar, their daughters have their noses in cheap books. In the end, such girls will adopt un-Jewish ways and thus reduce the holiness of their fathers. This is to teach us that the kind of holiness which leads men to care only for their own training, leaving them no time to concern themselves with the education of their children, is not holiness at all, but the opposite. (Avnei Ezel [Rabbi Alexander Zusia Friedman, 1897-1943, Poland]) Sparks for Discussion In some parts of the world, women and girls are murdered by their male relatives because they have damaged the family’s honor by having an affair, by dating or by flirting with a man the family doesn’t approve of, or sometimes even if they have been raped. Read by itself, this verse might be seen as sanctioning this sort of so-called honor killing. But the Torah permits no such thing. First, only a court can impose a death sentence, and the rules of procedure make it virtually impossible to do so. Moreover, in the Torah, the death penalty applies only to willing adultery, certainly not to rape, and it applies to the man and the woman equally. Normally, adulterers were to be executed by strangulation (second most severe of the four methods of execution). This verse is telling us that in the case of the married daughter of a kohen, execution for adultery is by fire, a more severe manner of execution. Do you believe the wrongdoing of children reflects poorly on their parents? At what point are parents off the hook? When a child becomes a bar or bat mitzvah? When a child goes off to college? Never? What are the most important influences on the behavior of young children? Of tweens? Of teenagers? Of college students? Do you think it is harder today to bring up good children than it was in the past? Can parents take credit for their children’s good deeds and menschlikheit?

PARASHAT BEHAR May 17, 2008 – 12 Iyar 5768 Annual: Leviticus 25:1 – 26:2 (Etz Hayim, p. 738; Hertz p. 531) Triennial: Leviticus 25:1 – 25:38 (Etz Hayim, p. 738; Hertz p. 531) Haftarah: Jeremiah 32:6 – 27 (Etz Hayim, p. 759; Hertz p. 539) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary God tells Moses to instruct the people about the shemittah, the sabbatical year. Once they had settled in their land, the Israelites were to plant, harvest, and store the produce of their fields for six years. During the seventh year of the cycle, the shemittah, they were not to plant or harvest or to store produce that grew on its own. However, everyone was free to take and eat whatever did grow on its own. After seven of these seven-year cycles, the 50th year was designated the yoveil. Not only was farming prohibited, but all Israelite slaves were to be freed and any land sold during the previous 49 years was to revert to its original owners – that is, land was never actually sold, but only leased until the next yoveil. When a person had to sell all or part of his land due to financial need, his relatives were to redeem what he had sold. Houses in walled cities could be redeemed for a year from the date of sale and then passed permanently to the buyer. Houses outside these walled cities and houses in the cities of the Levites could not be sold permanently – they remained subject to redemption and reverted to the original owners at the yoveil. If a person became poor, he was to be loaned money at no interest. If this was not sufficient to allow him to recover financially, he could become an indentured servant who would be set free at the yoveil. Non-Israelite slaves were to be considered permanent possessions. The parashah concludes with the repetition of the commandments not to make or worship idols and to keep Shabbat.

1. Wronging With Money When you sell property to your neighbor or buy any from your neighbor, you shall not wrong one another. (Vayikra 25:14) A. This refers to wronging in matters of money. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. One may not mix produce with produce, even new with new. And one need not say: new into old. In truth, for wine they permitted mixing hard (strong) with soft (weak) because this improves it. The sediment of one

wine may not be mixed with another wine, but one may give another the sediment [from that vintage]. If water becomes mixed in one’s wine, one may not sell it in a store unless one gives notice (that this has occurred); nor may one sell it to a merchant – even though one gives notice – as this is a set-up for deception. In a place where it is customary to put water in wine, it may be put in the wine. (Mishnah Baba Metzia 4:11) C. One may not paint [and thus improve the appearance of] a person, an animal, or a utensil. For example, one does not dye the hair of an old slave who is for sale in order to make him look younger; add bran to an animal’s drink in order to raise its hair and thus make it look fatter; . . . or paint old utensils in order to make them look new. One may not inflate [an animal’s] intestines in order to make it look fatter and broader. One may not soak meat in water in order to make it look pale and fat. (Shulhan Arukh, Hoshen Mishpat 228:9) D. Rabbi Yehuda says: a shopkeeper may not distribute parched corn or nuts to children, because he accustoms them to come to him; but the sages permit this. The merchant shall not sell at less than the market price; but the sages say: May the merchant be remembered for good! (Mishnah Baba Metzia 4:12) E. It is very easy for a person to fall prey to sin in regard to deceiving a customer. A person might consider it proper to attempt to make his merchandise attractive and to use sales talk on his customers to make them more receptive. But if a person is not careful, he will violate the prohibition against wronging others. . . . If you ask: “How is it possible not to try to influence a prospective customer to buy my merchandise?” You should know that there is a big distinction in the methods you might use. When you try to show a customer the true value and beauty of an article, it is good and proper. But whatever is done to conceal the defects of an item is deceitful and forbidden. This is a basic principle in business integrity. (Mesilat Yesharim [Rabbi Moshe Hayyim Luzzatto, 1707-1746, Italy]) Sparks for Discussion As Rashi points out, the rabbis expand this verse, which applies to the transfer of property between Jews, to all business dealings (including those between Jews and non-Jews). A grocer arranges boxes of strawberries with the plump, ripe berries on top and misshapen, unripe ones underneath. Is this wrong? A used car dealer has the cars on his lot detailed (completely cleaned inside and out) and puts new, inexpensive tires on them, but he doesn’t turn back the odometer. Is this wrong? A fast food chain offers a toy based on a current move with its kids’ meals and advertises the promotion on cartoon shows. Is this wrong? What common business practices can you think of that fit the Torah’s definition of wronging? Is it possible to operate a business today without violating these laws?

2. Wronging With Words Do not wrong one another, but fear your God; for I the Lord am your God. (Vayikra 25:17)

A. Here it warns against wronging by words, i.e. that you should not provoke your fellow or give him advice that is not appropriate for him... And if you should ask, “Who knows if I intended evil?” Therefore it is said, but fear your God; He who knows the thoughts [of human beings], He knows... (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. For example: If a person is a penitent, you should not say to him, “Remember the way you used to act.” If he is the son of proselytes, he should not be taunted with “Remember the way your fathers acted.” If he is a proselyte and comes to study Torah, you should not say to him, “Shall the mouth that ate unclean and forbidden food, abominable and creeping things, come to study the Torah, which was uttered by the mouth of the Almighty?” If a person is visited by suffering, afflicted with disease, or has just now had to bury his children, you should not speak to him as Job’s companions spoke: “Is not your piety your confidence, your integrity your hope? Think now, what innocent man ever perished? When have the upright been destroyed?” (Job 4:6-7) If ass drivers ask to buy grain from him, he should not say to them, “Go to So-and-so, who sells grain,” knowing full well that So-and-so has never done any such thing. Rabbi Judah said: He should also not feign interest in a purchase when he has no money, since this is a matter turned over to the heart, and of everything turned over to the heart, it is written, but fear your God. Rabbi Yohanan said on the authority of Rabbi Shimon ben Yohai: Wronging through speech is more heinous than wronging in money matters. For of the first, it is written, but fear your God, whereas of the second, but fear your God is not written. Rabbi Eleazar said: The first affects a victim’s very person; the second only his money. Rabbi Shmuel bar Nahmani said: For the second restoration is possible; but not for the first. (Talmud Baba Metzia 58b) C. Any words that will distress someone or hurt his feelings are forbidden. Whatever you would not want someone to say to you, do not say to someone else. This rule should be remembered constantly; careless words cause much pain and suffering. (Pele Yoetz [Rabbi Eliezer Papo, 1785-1826, Bulgaria]) Sparks for Discussion Rabbi Yohanan says that wronging with words is worse than wronging with money. Do you agree? How far should a person go to avoid hurting another’s feelings? The rabbis prohibit a person who has no intention of buying from asking a merchant the price of his goods. Why do you think they did this? It is not uncommon today for a person planning to make a major purchase to visit local retailers to test drive cars or compare different big-screen TVs or even to try on many pairs of expensive shoes. Once the person knows exactly what he wants, he searches the internet to find the lowest price. Is this “wronging with words?” Do you think it is wrong?

PARASHAT BEHUKOTAI May 24, 2008 – 19 Iyar 5768 Annual: Leviticus 26:3 – 27:34 (Etz Hayim, p. 747; Hertz p. 542) Triennial: Leviticus 26:3 – 27:15 (Etz Hayim, p. 747; Hertz p. 542) Haftarah: Jeremiah 16:19 – 17:14 (Etz Hayim, p. 763; Hertz p. 551) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey

Torah Portion Summary Israel will be blessed with peace and prosperity if it follows God’s laws and obeys His commandments. However, if Israel chooses not to obey God’s laws, its people will experience increasingly severe punishments – disease, famine, war, and exile. God promises that even after these terrible things befall the people, He will not destroy Israel completely but will remember His covenant with Abraham, Isaac, and Jacob, and will welcome Israel’s teshuvah. God tells Moses to instruct the people about the fulfillment of vows and provides details about how much to pay to reclaim a vow for various categories of human beings as well as animals, houses, and land. First-born animals are not subject to vows – they are automatically consecrated to God. First-born kosher animals are to be brought for sacrifice and first-born impure animals must be redeemed for money. Tithes of produce and animals are described.

1. Study and Practice If you follow My laws and faithfully observe My commandments... (Vayikra 26:3) A. If you follow My laws: I might think that this refers to the fulfillment of the commandments; but where it states and faithfully observe My commandments, there the fulfillment of the commandments is already stated. How, then, shall I explain If you follow My laws? That you shall toil in the Torah. Study the Torah laboriously for the purpose of observing and fulfilling, as it is stated, “Study them and observe them faithfully” (Devarim 5:1). (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. If a Jew is less than scrupulous in observing the commandments but toils in Torah study, his Torah study will eventually bring him to repent. If you follow My laws – if you toil in Torah study, the result will be that you will faithfully observe My commandments. (Rabbi Zvi Hirsh of Liska, 17981874, Hungary) C. Rabbi Tarfon and some elders were reclining in an upper chamber in the home of Nitzah in Lydda when this question was raised before them: Which is greater – study or practice? Rabbi Tarfon spoke up and said: Practice is greater. Rabbi Akiva spoke up and said: Study is greater. All

spoke up and said: Study is greater, for it leads to practice. (Kiddushin 40b) D. Rabbi Hiyya taught: This verse [above] speaks of one who studies in order to practice. As for him who studies without intending to practice, it were better if he had not been created. (Vayikra Rabbah 35:7) Sparks for Discussion Our commentators understand the outcome, if not purpose, of Torah study to be observance of the mitzvot. Do you think that Torah study necessarily leads to increased observance? Do you think that Torah study should lead to observance? What other reasons do people have for studying Torah? What inspires people to become observant?

2. Who Blesses His People Israel With Peace I will grant peace in the land, and you shall lie down untroubled by anyone; I will give the land respite from vicious beasts and no sword shall cross your land. (Vayikra 26:6) A. Perhaps you shall say: Behold there is food and there is drink; (but) if there is no peace there is nothing. Scripture states after all this, I will grant peace in the land. Hence (we derive) that peace is balanced against every thing... (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. I will grant peace in the land – amongst yourselves. (Rabbi Abraham Ibn Ezra, 1092-1167, Spain) C. In the generation of Saul there were many scholars but, nevertheless, they did not gain victory over their enemies. This is because there were informers among them and disputes. And then we find that in the generation of Ahab they were all idolaters but, nevertheless, they gained victory over their enemies. This is because there were no informers among them but peace reigned in the camp of Israel. (Yerushalmi Peah 1) D. So that there will be peace among you, and no man shall fight with his brother, or “peace” may mean that I will give the land respite from vicious beasts and no sword shall cross your land. You shall give chase to your enemies, and they shall fall before you by the sword. (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) E. Great is peace, for even the angels in heaven need peace, as it says: “He makes peace in His high places” (Job 25:2) Now, can we not reason from the less important to the more important? If peace is necessary in heaven, a place where there is no hatred or enmity, how much more is it necessary on earth, where so many conflicts are found! (B’midbar Rabbah 11:7) Sparks for Discussion Ibn Ezra and many others understand the phrase I will grant peace in the land to mean there will be peace within the Jewish community; Ramban points out

that the context of our verse seems to refer to peace from external enemies and war. Which do you think is the greater blessing? Is one possible without the other? How do you define the word “peace”?

PARASHAT B’MIDBAR - BIRKAT HAHODESH May 31, 2008 – 26 Iyar 5768 Annual: Numbers 1:1 – 4:20 (Etz Hayim, p. 769; Hertz p. 568) Triennial: Numbers 1:1 – 1:54 (Etz Hayim, p. 769; Hertz p.568) Haftarah: Hosea 2:1 – 22 (Etz Hayim, p. 787; Hertz p. 582) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary God instructs Moses to take a census of the men of military age, 20 years and older. Moses and Aaron, along with a designated leader from each tribe, conduct the census. The total for each tribe and the grand total are listed. The Levites are not included in the general census. God tells Moses that the Levites are to be in charge of the Tabernacle and its furnishings. They are to carry it when the people travel, they are to set it up and take it down, and they are to camp around it to guard it. God tells Moses and Aaron how to arrange the camp, with each tribe given a designated place surrounding the Tabernacle. Their order of march is also specified. God then tells Moses that the Levites are to serve Aaron and the priests, doing the work of the sanctuary so that the priests may perform their sacred function. The Levites will now replace the first-born of each family as those dedicated to God. Moses is told to conduct a census of the Levites, counting all the males from the age of 30 days up. The specific duties of each ancestral house of Levites are described. God tells Moses to record every Israelite first-born male from 30 days up. The Levites are formally substituted for the first-born. Another census is taken of the house of Kohat among the Levites, counting those between 30 to 50 year old. The duties of this house, the transportation of the most sacred objects, are described. Come and Get It! On the first day of the second month, in the second year following the exodus from the land of Egypt, the Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, saying: (Bamidbar 1:1) A. Why in the wilderness of Sinai? Our sages have inferred from this that when the Torah was given it was accompanied by three things – fire, water, and wilderness... Why was the giving of the Torah marked by these three features? To indicate that as these are free to all mankind so also are the words of the Torah free... Yet another exposition... Anyone who does not throw himself open to all like a wilderness cannot acquire wisdom and Torah. (Bamidbar Rabbah 1:7) B. Why was it given in the wilderness? Because if it had been given to them in the Promised Land, the tribe in whose territory it was given would have

said “I have a prior claim to it.” Consequently it was given in the wilderness, so that all should have an equal claim to it. (Bamidbar Rabbah 19:26) C. The Torah was given in public; given openly in a free place. For had the Torah been given in the land of Israel, the Israelites could have said to the nations of the world: You have no share in it. But now that it was given in the wilderness publicly and openly in a place that is free to all, everyone who wishes to accept it could come and accept it. (Mekhilta BaHodesh 1) D. And so we hope in You, Lord our God, soon to see Your splendor, sweeping idolatry away so that false gods will be utterly destroyed, perfecting earth by Your kingship so that all mankind will invoke Your name, bringing all the earth’s wicked back to You, repentant. Then all who live will know that to You every knee must bend, every tongue pledge loyalty. To You, Lord, may all bow in worship, may they give honor to Your glory. May everyone accept the rule of Your kingship. (Aleinu, Siddur Sim Shalom, p. 161) Sparks for Discussion According to the midrash, the Torah was given in the wilderness so no one could claim exclusive ownership of it. How does Bamidbar Rabbah understand this? What more radical claim does the Mekhilta make? Which of these do your believe is closer to the truth? What is it we are praying for each time we say Aleinu? From time to time, a communal leader proposes that the American Jewish community undertake a campaign to reach out to the “unchurched” and actively seek converts to Judaism. How do you feel about this? How would the Jewish people be different if 10 percent of our members were Jews by choice? 25 percent? 50 percent? Everyone Counts Take a census of the whole Israelite community by the clans of its ancestral houses, listing the names, every male, head by head. (Bamidbar 1:2) A. Head by head – by means of shekels, half a shekel a head. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Surely this is just the opposite of what the Torah had commanded on an earlier occasion (Shemot 30:12): When you take a census of the Israelite people according to their enrollment, each shall pay the Lord a ransom for himself on being enrolled, that no plague may come upon them through their being enrolled. Rashi explains this to mean: When you desire to discover their total number, do not number them by their heads but let each one give a half shekel and by numbering the shekels you will know their number. How then could the Almighty have commanded them here to number them by their heads? (Don Isaac Abravanel, 1437-1508, Spain and Italy)

C. I have further seen in Bamidbar Rabbah on the text listing the names . . . head by head as follows: The Holy Blessed One ordered Moses to number them in a manner that would confer honor and greatness on each one of them individually. Not that you should say to the head of the family: “How many are there in your family? How many children have you?” But rather all of them should pass before you in awe and with the honor due to them and you should number them. (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) D. They were not just like animals or material objects, but each one had an importance of his own, like a king or priest, and indeed God had shown special love towards them and this is the significance of mentioning each one of them by name and status, for they were all equal and individual in status. (Akedat Yitzhak [Rabbi Isaac Arama, 1420-1494, Spain]) E. The Torah uses the word rosh, literally “head,” to teach us the importance of the Jewish people, that each is a head, each is important in himself. Each Jew must accordingly feel the great responsibility he has for all his actions, for every action of his can improve the condition of the world or, Heaven forbid, make it deteriorate. (Shnei Lukhot HaBrit [Rabbi Isaiah Horowitz, 1556-1630, Europe and Israel]) Sparks for Discussion It is a well-established custom that we do not count Jews. We determine if there is a minyan present by counting “not one, not two . . .” or by reciting a verse with ten words. As Abravanel notes, this is supported by the verse in Shemot that calls for taking a census by means of the half shekel in order to avoid a plague. Why do you think counting people is so problematic? What happens when we refer to people by numbers? What is different about the census of Bamidbar? Why do most commentators believe that it did not require use of the half shekel? What can this teach us about how we relate to people whom we don’t know?

PARASHAT NASO June 7, 2008 – 4 Sivan 5768 Annual: Numbers 4:21 – 7:89 (Etz Hayim, p. 791; Hertz p. 586) Triennial: Numbers 4:21 – 5:10 (Etz Hayim, p. 791; Hertz p. 586) Haftarah: Judges 13:2 – 25 (Etz Hayim, p. 813; Hertz p. 602) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary God instructs Moses to take a census of the remaining Levitical houses, the Gershonites and the Merarites. The numbers of all the Levitical houses are reported and the duties of the latter two are described. People who have contracted ritual impurity from specific sources must be placed outside the camp. A person who has wronged another by theft must confess his or her sin, make restitution and add a 20 percent fine, and bring an offering to complete the atonement. When a man suspects his wife of adultery but has no evidence, he may bring her to a priest; he is also to bring a grain offering. The priest will then have the woman drink the “water of bitterness.” If she is guilty she will experience unpleasant physical effects when she drinks the water, but if she is innocent she will pass this trial unharmed. God tells Moses that a person may make a vow to become a nazir, abstaining from wine and grape products, from cutting his hair, and from any contact with the dead. If a nazir is accidentally contaminated by a person suddenly dying near him, he must undergo the seven-day purification ritual, bring a penalty offering, and begin counting his term as a nazir again from the beginning. At the conclusion of the term of the nazir’s vow, he or she undergoes a completion ritual. God tells Moses to instruct Aaron and his sons on how to perform the priestly blessing. On the day that Moses completes setting up the Tabernacle and anointing and consecrating it and its furnishings, the chiefs of the tribes bring their offerings. Although they brought identical offerings, one each day for 12 days, each chief’s gift is described individually. Bein Adam Lamakom (Sins Against God) Speak to the Israelites: When a man or woman commits any wrong toward a fellow man, thus breaking faith with the Lord [elsewhere – any sin that men will commit to do a trespass against the Lord], and that person realizes his guilt, he shall confess the wrong that he has done. He shall make restitution in the

principal amount and add one-fifth to it, giving it to him whom he has wronged. (Bamidbar 5:6-7) A. Tradition teaches that this verse refers to robbery of a proselyte, for indeed, if one robs him he profanes the Name of his God in the eyes of the proselyte who came to find protection under His wings. Therefore he is called “one who trespasses against the sacred” and is required to bring a guilt offering, as is the law regarding all who trespass against Him. (Rabbi Ovadia ben Jacob Sforno, 1475-1550, Italy) B. Maimonides in his Laws of Repentance states that if a person sins against another person, he has also sinned against God. This we see in will commit any sin that men will commit – if a person commits a sin against his fellow man, he will do a trespass against the Lord. (Rabbi Israel Joshua Trunk of Kutno, 1821-1893, Poland) C. Why is the commandment to confess, which is the foundation for repentance for every sin, mentioned specifically here, in regard to theft? The reason is because deep down every sin is one of theft: God gave life and power to man so that he should use them to do God’s will, and if he uses his life and powers to transgress God’s commandments, he is stealing from his Creator. That is why the Torah mentions the commandments of confession and repentance here. (Hidushei HaRIM [Rabbi Isaac Meir Alter, the Gerer Rabbi, 1799-1866, Poland]) D. Rabbi Elazar of Bartota taught: Give Him what is His, for you and yours are His. This is also expressed by David: but all is from You, and it is Your gift that we have given to You. (I Chronicles 29:14) (Avot 3:8) Sparks for Discussion During the Yamim Nora’im (the High Holy Days), we speak of two categories of sins – bein adam laMakom (sins against God) and bein adam l’haveiro (sins against another person). How does a person sin against God? Are these sins limited to matters of ritual – eating a cheeseburger or going to the mall on Shabbat? Are they the things that “profane God’s name” by bringing disdain on Jews, Judaism, and therefore the God of Israel? Hidushei HaRIM states that every misuse of the gifts God has given us is a sin against God. Do you think this insight is sufficient to counterbalance our tendency to rationalize our bad behavior? What “sins against God” do most of us commit every day? Yours, Mine, and His And each shall retain his sacred donations; each priest shall keep what is given to him [literally, what a man gives to the priest shall be his]. (Bamidbar 5:10) A. And each shall retain his sacred donations: Since there have been mentioned the gifts for the priests and Levites, I might infer that they can come and take them by force; Scripture states, and each shall retain his sacred donations. This tells that the owner shall determine who benefits from them. And an aggadic interpretation (Tanhuma, Re’eh): And each

shall retain his sacred donations – He who withholds his tithes and does not give them, “he shall retain” the tithes; eventually his field will yield only one-tenth of what it was accustomed to yield. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Mayer Rothschild, the founder of the Rothschild dynasty, was once asked the size of his fortune. And each shall retain his sacred donations, he answered. All that he really considered to be his, he said, was the amount of money he had given to tzedakah. That was the only part of his fortune which he was sure he could never lose. All the rest could be lost, and he therefore could not consider it his. (Mi-Ginzeinu Ha-Atik) C. What bearing does this statement have on the portion dealing with robbery? Fools believe that the money which they have lying in their coffers is theirs, while the money which they give away to charity is theirs no longer. They therefore commit robbery, filling up their coffers with the money of others. Actually, quite the reverse is true. Only those possessions which are given away for sacred purposes (every man’s “sacred donations”), such as those which we give to priests and scholars of Torah (what a man gives to the priest), remain the property of the original owner (shall be his) forever. But those possessions that a man greedily amasses for himself, not to speak of the money of others, are not his at all. Such gains will not remain with him for longer than a fleeting moment. (Binah LeIttim [Rabbi Obadiah Figu, 1579-1647, Italy]) D. The amount given [to tzedakah] – if it is within his means, he should give according to the needs of the poor. And if it is not within his means so much, he should give up to one-fifth of his wealth – this is the highest level of performing the mitzvah; one-tenth is the average; less than that is begrudging and stingy. And the one-fifth that [the sages] specified, in the first year it is taken from principal, in subsequent years from each year’s income. A person should not spend more than one-fifth so that he will not need to rely on others [for sustenance and support]. This applies during his life, but at the time of his death a person may giveas much as he wants to tzedakah. (Shulkhan Arukh, Yoreh De’ah 249:1) Sparks for Discussion The pshat, the contextual meaning, of the verse is according to the translation. When a person brings an offering that is to be shared with the priests, the donor can choose which priest to give it to. However, the Hebrew words lo yihyeh (shall be his) can be interpreted to mean “it shall belong to the chosen priest” or “it shall belong to the donor.” The commentators, therefore, focus on the benefits a donor derives from what he gives. How do you feel about the statement that only what a person gives away to a worthy cause is truly his? If tzedakah is of such paramount importance, for both the poor and the donors, why do you think the Rabbis limited the amount that could be given to tzedakah to 20% of one’s wealth and income?

PARASHAT B’HA’ALOTEKHA June 14, 2008 – 11 Sivan 5768 Annual: Numbers 8:1 – 12:16 (Etz Hayim, p. 816; Hertz p. 605) Triennial: Numbers 8:1 – 9:14 (Etz Hayim, p. 816; Hertz p. 605) Haftarah: Zekhariah 2:14 – 4:7 (Etz Hayim, p. 837; Hertz p. 620) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary God tells Moses to instruct Aaron about lighting the menorah in the Tabernacle. He then tells Moses how he is to purify the Levites and consecrate them to serve in the sanctuary. At the beginning of the second year following the Exodus, God tells Moses that the Israelites are to offer the Passover sacrifice at twilight on the fourteenth day of the month. Hearing this, some men who had become ritually impure through contact with a corpse and therefore could not offer the sacrifice approach Moses and Aaron and asked if there was a way they too could participate. Moses brings their question to God, who says that anyone who is prevented from offering the sacrifice at its proper time because of impurity or distance may do so one month later. From the time the Tabernacle was set up it was covered by a cloud that appeared as a fire at night. This cloud would lift up to signal the Israelites to break camp and travel and it would rest over the Tabernacle when it was time to make camp, whether for a few days or for a year. God instructs Moses to have two silver trumpets made. These would be used to send messages to the Israelites, calling them to assemble or to march. In the future, once the Israelites were settled in their land, the trumpets were to be sounded during war and at festival times. Shortly after they set out from Sinai, the people begin complaining. God becomes angry and sends a fire into the camp. The lesson does not take, for soon the people are complaining again, this time about the manna and all the wonderful things they used to eat in Egypt. Moses in turn complains to God, asking how he is supposed to lead the people by himself. God tells Moses to gather 70 elders and officers to whom God will give a share of Moses’ spirit so they may assist him. Moses also is to tell the people that God will give them meat to eat, so much that it will sicken them. God brings huge amounts of quails but also a plague to punish the people for their ingratitude. Miriam and Aaron speak against Moses, ostensibly because he had married a Cushite woman. However, their real issue is jealousy, for they believe they should be considered equal to Moses in prophecy. God tells them that Moses is unique and strikes Miriam with tzara’at. Moses prays for her healing.

Just the Way You Are Aaron did so; he mounted the lamps at the front of the lampstand, as the Lord had commanded Moses. (Bamidbar 8:3) A. To declare the praise of Aaron, that he did not act differently. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Would it occur to you to think that Aaron would change and not do as God commanded? So why praise him for not changing? Even though Aaron rose to the highest level, to the position of high priest, he didn’t change his behavior but remained the man he had been: involved with others, mixing with people, making peace between friend and friend and between husband and wife. This is the “praise of Aaron that he did not act differently” – he didn’t change himself. (Rabbi Meir of Premishlan, 1780-1850, Poland) C. Although he had been privileged to attain such great honors, Aaron never changed. He did not become conceited or arrogant, but remained humble and meek as he had been before. (Attributed to Rabbi Simcha Bunim of Przysucha, 1765-1827, Poland) D. The Kotzker and the Gaon of Vilna explain that there was no difference between the way he performed the commandment the first time and the way he performed it thereafter for the following 39 years, day after day. Each time, he felt the same enthusiasm and the commandment never became a matter of rote to him. (Emet ve-Emunah [author unknown]) Sparks for Discussion Rabbi Meir and Rabbi Simcha Bunim understand that Aaron’s character and behavior were not affected by his appointment as high priest – he remained involved with ordinary people and did not become arrogant. How common do you think this is? We see many people who achieve success and fame in business, politics, sports, or entertainment who then become arrogant, believing that they are entitled to special treatment, that rules and laws don’t apply to them. How can a person become a star without becoming a jerk? Emet ve-Emunah takes a different tack – Aaron never lost the enthusiasm for his position that he felt on the very first day. Do you believe it is credible that Aaron never had a bad day, never felt sick, never had a fight with his wife and just wanted to stay in bed and be left alone? Perhaps we should praise Aaron for behaving as if his enthusiasm never flagged. How does a person remain committed to a task or a relationship at those times when the enthusiasm is not there? How do you rekindle the original fire? Try, Try Again? But there were some men who were impure by reason of a corpse and could not offer the Passover sacrifice on that day. Appearing that same day before Moses and Aaron, those men said to them, “Impure though we are by reason of a corpse, why must we be debarred from presenting the Lord’s offering at its set time with the rest of the Israelites?”... But if a man who is pure and not on a

journey refrains from offering the Passover sacrifice, that person shall be cut off from his kin, for he did not present the Lord’s offering at its set time; that man shall bear his guilt. (Bamidbar 9:6-7, 13) A. Why must we be debarred – There is no other commandment in the Torah that is to be performed at a certain time and for which an alternative time is assigned should it not be able to be performed at the assigned time. Why is the paschal sacrifice different from all other timerelated commandments? The reason is because there were Jews who did everything in their power to fulfill this commandment, as they begged Moses, why must we be debarred...? The redemption of the Jewish people will be the same. If the Jews are stubborn and harness all their powers and energy to inherit the land of their forefathers, redemption will come. (Rabbi Shlomo Ha-Kohen of Radomsk, 1803-1866, Poland) B. Mishnah: If one has eaten and forgotten to say grace [after meals – Birkat Ha-mazon], Beit Shammai say that he must return to the place where he ate and say the grace, while Beit Hillel say that he should say it in the place where he remembered. Gemara: If one has eaten, etc: Rabbi Zevid, or some say Rabbi Dimi bar Abba, said: Opinions differ only in the case where one forgot, but if he omitted willfully he must return to his place and say grace. This is obvious! The Mishnah says “forgotten” – You might think that the rule is the same even if he did it purposely, and the reason why it says “forgotten” is to show you how far Beit Shammai are prepared to go. Therefore we are told. It has been taught: Beit Hillel said to Beit Shammai, according to you, if a man ate at the top of the Temple Mount and forgot and descended without having said grace, he should return to the top of the Temple Mount and say grace? Beit Shammai replied to Beit Hillel, according to you, if he forgot a purse at the top of the Temple Mount, is he not to go up and get it? And if he will ascend for his own sake, surely he should do so all the more for the honor of Heaven. There were once two disciples who omitted saying grace. One who did it accidentally followed the rule of Beit Shammai and found a purse of gold, while the other who did it purposely followed the rule of Beit Hillel and he was eaten by a lion. (Talmud Berakhot 53b) C. Rabbi Eliezer said, “Repent one day before your death.” His disciples asked him, “But does a person know on what day he is going to die?” “All the more reason, therefore, to repent today, lest one die tomorrow.” (Shabbat 153a) Sparks for Discussion How do you think the men [who had been unclean and not able to celebrate Pesach] approached Moses and Aaron? Were they diffident, asking meekly if there was a way for them to participate, or did they loudly demand their rights? Why was it so important to them to be part of this ritual?

Our tradition established Pesach Sheni, but not Shavuot or Sukkot Sheni. Why? What can you deduce from the Rabbinic texts cited here about missed opportunities and second chances? Sometimes parents of a baby boy want to move the brit milah from the eighth day to Sunday to make it easier for family and friends to attend. Sometimes a family wants to postpone the Bar or Bat Mitzvah celebration of a child born in January to April or May when the weather will be better. Do you think shuls and their Rabbis should honor such requests? What values are in conflict in these cases? If it were your decision, how would you mediate between them?

PARASHAT SHELAH-LEKHA June 21, 2008 – 18 Sivan 5768 Annual: Numbers 13:1 – 15:41 (Etz Hayim, p. 840; Hertz p. 623) Triennial: Numbers 13:1 – 14:7 (Etz Hayim, p. 840; Hertz p. 623) Haftarah: Joshua 2:1 – 24 (Etz Hayim, p. 857; Hertz p. 635) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses sends 12 spies, one from each tribe, to scout the land of Canaan and bring back a report of the conditions the Israelites will find there. After 40 days the spies return, bringing their report of the good land and samples of its produce. However, 10 of the spies, all but Joshua and Caleb, insist that the Canaanites are too powerful for the Israelites to conquer. The people panic when they hear the 10 spies’ conclusion and declare that they want to return to Egypt. Caleb and Joshua try to change their minds, pointing out that with God on their side the Israelites need not fear the inhabitants of the land. God’s patience finally is exhausted. He tells Moses He will wipe out the people and start over again. But Moses argues on behalf of the Israelites, insisting that the Egyptians and Canaanites would interpret such an act as a sign that God is powerless to bring the people into the land. God relents, but He declares that the generation of the Exodus will die in the wilderness; it will be their children who will possess the land. When the Israelites learn their fate, they decide that they now are prepared to fight for the land. Despite Moses’ warning that God will not be with them they attempt an attack and suffer a crushing defeat by the Amalekites and Canaanites. God gives Moses more instructions about how sacrifices are to be offered once the people have settled in the land. God also explains how amends are to be made for accidental or unwitting sins committed by the entire community or by individuals. A man who is found gathering wood on Shabbat is brought before Moses and Aaron. God tells Moses that he is to be executed. The parashah concludes with God’s command that the Israelites attach tzitzit to the corners of their garments as a constant reminder of all of God’s commandments.

A Failure to Cooperate The Lord spoke to Moses, saying, “Send [literally, send for yourself] men to scout the land of Canaan, which I am giving to the Israelite people; send one man from each of their ancestral tribes, each one a chieftain among them.” (Bamidbar 13:1-2) A. According to your understanding. As for Me, I do not command you; if you desire, send. For the Israelites came and said, Let us send men ahead, as it is stated (Devarim 1:22), Then all of you came to me. And Moses took council with the Divine Presence; He said: I have told them that it is good, as it is stated (Shemot 3:17), I will take you out of the misery of Egypt... to a land flowing with milk and honey. As they live, I shall give them an opportunity to err through the words of the spies, in order that they will not inherit it. (Rashi [Rabbi Shlomo Yitzhaki, 10401105, France]) B. Who were the two spies sent by Joshua? Our sages learned: “These were Pinhas and Caleb. They went and put their lives at risk and were successful with their mission... However, those sent by Moses were wicked, as it states, Send men. (Bamidbar Rabbah). The difference between the two kinds of spies related to their character traits. The spies sent by Joshua had no personal axes to grind. They therefore “put their lives at risk” to perform their mission to the best of their ability. Those sent by Moses, on the other hand, were all “men,” i.e., people with their own personal agendas, and that was why they were unsuccessful in their mission. (Rabbi Hanokh of Alexander, 1798-1870, Poland) C. Each tribe sent its own representative. No tribe trusted any other, and each group chose its own person. There was no unity among them, and they were divided into separate tribes and groups. But when Joshua sent spies, he sent only two. That showed the unity of the nation and their mutual trust and that was the reason for the mission’s success. (Cited in Itturei Torah, Rabbi Aharon Yaakov Greenberg) Sparks for Discussion How did things go so terribly wrong? Was it the decision to treat entry into Canaan as an ordinary military campaign rather than relying on God’s promise? Did the spies deliberately sow panic for reasons of their own? (According to one midrash, they were afraid that they would lose their positions of leadership when the Israelites left the wilderness and settled in the land.) Was it the Israelites’ inability to trust each other? All too often projects that are worthwhile, even innovative, planned but never implemented, sometimes because “we never did it that way before,” sometimes because “we tried it once and not enough people came.” Why do you think there is so much resistance to change and trying new things? What can be done in the initial planning to make success more likely? How can we convince people to give something new and different a fair chance?

Through Others' Eyes We saw the Nephilim there – the Anakites are part of the Nephilim – and we looked like grasshoppers to ourselves, and so we must have looked to them. (Bamidbar 13:33) A. The Holy One said to the spies: You don’t know what you have just let your mouths utter. I am ready to put up with your saying we looked like grasshoppers to ourselves. But I do take offense at your asserting, and so we must have looked to them. Could you possibly know how I made you appear in their eyes? How do you know but that in their eyes you were like angels? (Tanhuma, Sh’lah) B. This was one of the sins of the spies. We looked like grasshoppers to ourselves, okay, it is possible to understand [why they thought that], but and so we must have looked to them. What of it? What does it matter to you how you appear in the eyes of others? (Rabbi Menachem Mendel of Kotzk, 1787-1854, Poland) C. A person who worries about how others view him will have no rest. Regardless of what he does or does not do he will always be anxious about receiving the approval of others. Such a person makes his selfesteem dependent on the whims of others. It is a mistake to give others so much control over you. Keep your focus on doing what is right and proper... (Rabbi Zelig Pliskin, Growth Through Torah, 1988, p. 330) Sparks for Discussion All the commentators understand how a group of recently freed slaves would be terrified by the idea of fighting for their land and why they might consider themselves incapable of doing so. However, they define the assumption that the Canaanites shared that perception a sin. Why? Is this simply a matter of self-esteem, how a person feels about him- or herself? Rabbi Zelig Pliskin says, “It is a mistake to give others so much control over you.” How much control does the opinion of other people (whether actual or projected) have over your behavior? Has “what will the neighbors think” ever caused you to do (or not do) something you might not have done otherwise? Do you believe other people’s opinions of you are likely to be positive or negative? Why? How do you judge other people?

PARASHAT KORAH - BIRKAT HAHODESH June 28, 2008 – 25 Sivan 5768 Annual: Numbers 16:1 – 18:32 (Etz Hayim, p. 860; Hertz p. 639) Triennial: Numbers 16:1 – 17:15 (Etz Hayim, p. 860; Hertz p. 639) Haftarah: I Samuel 11:14 – 12:22 (Etz Hayim, p. 877; Hertz p. 649) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Korah and his followers challenge the authority of Moses and Aaron – and indeed of God Himself. Moses responds by asking isn’t it enough that God has given you and the other Levites special status? Do you want to be a priest as well? Datan and Aviram, members of Korah’s faction but from the tribe of Reuben, challenge Moses from another direction, claiming that he has brought the Israelites from a land of milk and honey to die in the wilderness. Moses tells the rebels they are to be tested by God. They and Aaron are each to bring a fire pan with incense to the entrance of the Tent of Meeting. God tells Moses to instruct the rest of the community to stand back from the tents of Korah, Datan, and Aviram. The earth opens and swallows them and their households, and a heavenly fire consumes the 250 Levites’ offering of incense. God has made His position clear, but the Israelites continue to blame Moses and Aaron for their problems, claiming they are responsible for the deaths of Korah and his followers. Once again, God angrily threatens to wipe out the Israelites. At Moses’ direction, Aaron runs into the community and offers incense, putting an end to the plague that had broken out, killing more than 14,000. God instructs Moses to offer one more demonstration. Each of the tribal chieftains is to bring a staff inscribed with his name. These, along with Aaron’s staff, representing the tribe of Levi, are to be placed in the Tent of Meeting. On the following day, it is discovered that Aaron’s staff has produced flowers and almonds, confirming that he is God’s chosen priest. God speaks to Aaron, confirming the role of the priests and the Levites. The gifts and tithes to be given to the priests and Levites are described. It All Depends on the Woman Now Korah, son of Izhar son of Kohat son of Levi, betook himself, along with Datan and Aviram sons of Eliav, and On son of Pelet, descendents of Reuben. (Bamidbar 16:1) A. Rav said: On son of Pelet [who is not mentioned again after this verse] was saved by his wife. She said to him, “What does it matter to you? Whether the one [Moses] remains master or the other [Korah] becomes

master, you are still no more than a follower.” He replied, “But what can I do? I have taken part in their counsel, and I have sworn to be with them.” She said, “Sit here, and I will save you.” She gave him wine to drink until he became intoxicated and put him to bed within the tent. Then she sat down at its entrance and loosened her hair. Whoever came [to summon him] saw her and retreated. Meanwhile, Korah’s wife joined them [the rebels] and said to him [Korah], “See what Moses has done. He himself has become king; his brother he appointed High Priest; his brother’s sons he has made deputy High Priests. If terumah is brought, he says, ‘That belongs to the priest.’ If the tithe is brought, which belongs to you [a Levite], he orders, ‘Give a tenth part thereof to the priest.’ Moreover, he has had your hair cut off, and makes sport of you as though you were dirt, for he was jealous of your hair.” [The name Korah means “bald,” so this must have been a particularly touchy point.] He said to her, “But he has done the same to himself!” She replied, “Since all the greatness was his, he said also, ‘Let me die with the Philistines.’”... Thus it is written, The wisest of women builds her house – this refers to the wife of On son of Pelet – but the foolish tears it down with her own hands (Mishlei 14:1) – this refers to Korah’s wife. (Sanhedrin 109b-110a) B. The story of a pious man who was wed to a pious woman, and they did not beget children. Both said, “We are of no use whatever to the Holy One.” So he went ahead and divorced her. The husband then married a wicked woman, and she made him wicked, while the divorced wife went and married a wicked man, whom she made righteous. This proves that it all depends on the woman. (Bereisheit Rabbah 17:7) C. The Holy One said to Moses, “Go speak to the daughters of Israel [and ask them] whether they wish to receive the Torah.” Why were the women asked first? Because the way of men is to follow the opinion of women. (Pirkei d’Rabbi Eliezer, chapter 41) Sparks for Discussion These texts suggest that even though women (at that time) had no public role in the community or its religious life, nevertheless they had great moral authority and influence over their husbands. How do you feel about this? Do you believe this was true in previous generations? Do you believe it is true today? What determines the moral and religious character of a family? Mrs. On’s argument to her husband appears to be, “Do not get involved in politics unless you will benefit personally.” Do you think she said this only because her husband was involved in a rebellion or was it meant as a general rule? Do you agree with her? Do you think most people involved in politics have ulterior motives? Cardiac Judaism They combined against Moses and Aaron and said to them, “You have gone too far! For all the community are holy, all of them, and the Lord is in their midst.

Why then do you raise yourselves above the Lord’s congregation?” (Bamidbar 16:3) A. [Korah meant] All of them heard the commandments at Sinai from the mouth of the Mighty One. If you yourself have taken the kingship, you should not have selected for your brother the priesthood; not you alone have heard at Sinai, “I am the Lord your God;” the entire congregation heard it. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Note that they do not say: “all the congregation is holy” – as a unit, but: “all the congregation are holy,” “all of them” – each one taken individually... God demanded of them: “You shall be holy,” that is to say: Show yourselves holy by your deeds!... Instead we are faced by the brazen assertion, all the community are holy, all of them so unsupported by realities, as we know it only too well from the previous sidrot. (Nehama Leibowitz, Studies in Bamidbar, p. 183) C. Rabbi Shlomo Riskin suggests that “the conflict between Moses and Korah reflects a tug of war within the human spirit. . . . Korah denies the importance of the laws. He says, ‘Who needs this system of do’s and don’ts, you shalls and you shall nots? We’re holy already!’ Certainly this perspective was attractive to every Israelite who wanted to be left alone. Who wants to be told what to do and what not to do? If I want to commit adultery, who are you to tell me I shouldn’t?” (Jerusalem Post, July 1, 1989) (Cited in A Torah Commentary for Our Times, Harvey Fields, vol. 3, p. 50) D. Often, when someone criticizes a Jew for not observing the commandments, he retorts: “I have a Jewish heart, and deep inside I am a good Jew.” That was what Korah claimed: “Even though the behavior of my people is not exactlyin accordance with the law, nevertheless ‘the Lord is among them,’ and deep within them my people are good Jews.” (Divrei Eliezer) Sparks for Discussion A “cardiac Jew” says, “I may not keep kosher or come to shul on Shabbat or get involved in Jewish causes, but in my heart I am a Jew.” But just as a person needs to exercise and follow a proper diet to keep his or her physical heart healthy, a Jew needs to work to have a healthy Jewish heart. Some people explain their lack of observance by saying, “I am not religious, but I am spiritual.” What do these words mean to you? What are the benefits of spirituality without religion? What are the dangers? Can there be a Jewish future without Jewish religion?

PARASHAT HUKKAT July 5, 2008 – 2 Tammuz 5768 Annual: Numbers: 19:1 – 22:1 (Etz Hayim, p. 880; Hertz p. 652) Triennial: Numbers: 19:1 – 20:21 (Etz Hayim, p. 880; Hertz p. 652) Haftarah: Judges: 11:1 – 33 (Etz Hayim, p. 910; Hertz p. 664) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary God instructs Moses and Aaron about the ritual of the red cow, whose ashes were to be used to purify people who had become ritually impure through contact with a corpse. Miriam dies and is buried at Kadesh. Once again, the Israelites lack water and turn to Moses and Aaron with complaints and recriminations. God tells Moses to take his rod, and then, with Aaron, assemble the community and order a rock to produce water. Moses strikes the rock with his staff and the rock produces enough water for the Israelites and their animals. But God is displeased and tells Moses and Aaron that they will not enter the land He is giving to the Israelites. Moses sends messengers to the king of Edom, asking for permission to cross his territory. The king refuses and sends an armed force to prevent the Israelites from entering his land. The people take a different path and come to Mount Hor; Aaron dies there, on Mount Hor, and Moses invests Aaron’s son Eleazar as the new high priest. The people mourn for Aaron for 30 days. The Canaanite king of Arad attacks the Israelites and is defeated at Hormah. The people begin complaining yet again and God sends poisonous snakes to punish them. The Israelites approach Moses saying they realize they have sinned and they ask him to intercede with God for them. God tells Moses to make a copper serpent and place it on a pole so that anyone bitten by a snake could look at it and be cured. The Israelites continue their journey through the territory east of the Jordan. They ask Sihon king of the Amorites for permission to cross his land, but he refuses and attacks. The Israelites defeat the Amorites and take possession of their land. The Israelites also defeat King Og of Bashan and his people, taking their land as well. The Israelites camp in Moab, across the Jordan from Jericho. Why? Because I Said So! This is the ritual law [hukkat ha-Torah] that the Lord has commanded: Instruct the Israelite people to bring you a red cow without blemish, in which there is no defect and on which no yoke has been laid. (Bamidbar 19:2)

A. Because Satan and the nations of the world taunt Israel, saying, “What is this commandment and what reason is there in it?” Therefore [Scripture] terms it a “statute” (hukkah) – it is a decree from before Me; you do not have permission to criticize it. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Inasmuch as Abraham obeyed Me and kept My charge: My commandments [mitzvotai], My laws [hukkotai], and My teachings [torotai] (Bereisheit 26:5) Mitzvotai – Those matters which even if they were not written are worthy of (being regarded as) commandments, such as robbery and bloodshed. Hukkotai – matters which the evil inclination and the gentiles of the world criticize, such as eating swine’s flesh and the wearing of a material of mixed wool and linen, for which there is no explanation (given), but the decree of the king and his statutes for his servants. Torotai – This includes the Oral Torah, the laws (revealed) to Moses on Sinai. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France] on Bereisheit 26:5) C. An idolater asked Rabbi Yohanan ben Zakkai: “These rites that you perform look like a kind of witchcraft. You bring a heifer, burn it, pound it, and take its ashes. If one of you is defiled by a dead body you sprinkle upon him two or three drops and you say to him, ‘you are clean!’” Rabbi Yohanan asked him: “Has the demon of madness ever possessed you?” “No,” he replied. “Have you ever seen a man possessed by the demon of madness?” “Yes,” he said. “And what do you do in such a case?” “We bring roots,” he replied, “and make them smoke under him, then we sprinkle water upon the demon and it flees.” Rabbi Yohanan said to him, “Let your ears hear what you mouth utters! Precisely so is this spirit a spirit of uncleanness. . . . Water of purification is sprinkled upon the unclean and the spirit flees.” When the idolater had gone Rabbi Yohanan’s disciples said, “Master! You have put off this man with a mere makeshift but what explanation will you give to us?” He said to them, “By your life! It is not the dead that defiles or the water that purifies! The Holy One merely says ‘I have laid down a statute, I have issued a decree. You are not allowed to transgress My decree.’” (Bamidbar Rabbah 19:7) D. Deviance from Torah observance is often the result of the attempt to apply human reasoning to the mitzvot This is fraught with great hazard. One may make assumptions which are plausible, but may not be true. For example, one might think the reason we are forbidden to eat pork is to prevent trichinosis. On this assumption, one might argue that if pork can be treated to eliminate the trichina parasite, the prohibition is removed. This is, of course, not the case. Pork is absolutely forbidden, independent of the hygienic factor. The mitzvot of Torah are to be observed as Divine decrees. Although we can easily understand the prohibition of theft and other social ordinances, we must observe them because they are the will of God, rather than because we understand their practicality. (Rabbi Abraham J. Twerski, Twerski on Chumash, p. 323)

Sparks for Discussion The rabbis understand the word hukkah to mean a law that has no logical explanation, neither a reason that can be deduced by reason (e.g., do not steal) nor one that is given in the Torah (e.g., eating matzah on Pesach). Do you think that all Torah laws (or at least the ones we obey) should be logical? What do you think of Rabbi Twerski’s concern that this would undermine the entire halakhic legal system? Should we be free to ignore the laws we do not consider reasonable? If religion is completely logical and rational, why do we need religion? Been There, Done That But the Lord said to Moses and Aaron, “Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.” (Bamidbar 20:12) A. A table, meat, and a knife before us but no mouth to eat with – the commandment of God is clearly outlined, the deed that was performed is not concealed from us, and the subsequent wrath of God astonishes us, but no satisfactory explanation emerges. (Akedat Yitzhak [Rabbi Isaac Arama, 1420-1494, Spain]) B. For if you had spoken to the rock and I had brought forth (water), I would have been sanctified in the eyes of the congregation, and they would have said: If this rock which does not speak and does not hear and does not require sustenance fulfills the word of the Omnipresent, then how much more so (should we). (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) C. His whole sin lay in erring on the side of anger and deviating from the mean of patience when he used the expression, “listen, you rebels.” The Holy One censured him for this, that a man of his stature should give vent to anger in front of the whole community of Israel, when anger was not called for. .. . When they [the Israelites] saw him thus in anger, they must certainly have concluded that he was not displaying personal animus or pique but, on the contrary, had not God been angry with them at their demand for water, Moses would not have been provoked. (Shemonah Perakim, [Rabbi Moses ben Maimon, 1135-1209, Spain and Egypt]) D. Moses made the fatal mistake of saying “shall we get water for you,” instead of saying, “shall God get water for you,” as in all the other miracles where the authority of God is always explicitly stressed. The people might have been misled into thinking that Moses and Aaron had extracted the water for them by their own skill. Therefore they failed to affirm My sanctity in the sight of the Israelite people. (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) E. And others say it was because they did not sing a song like “Spring up, O well, sing to it” [which they sang at the well of Be’er in verse 21:17]. (Rabbi Abraham Ibn Ezra, 1092-1167, Spain)

Sparks for Discussion As Akedat Yitzhak says, “the subsequent wrath of God astonishes us!” Rashi, Rambam, and Ramban provide the three most common explanations for God’s decree – Moses struck the rock rather than speak to it; Moses spoke angrily to the people, who were simply asking for the water they needed to sustain themselves and their animals; Moses spoke as if he and not God were the one performing the miracle. If you had to choose, which of these do you think is the best explanation for God’s anger? Does the punishment fit the crime? Ibn Ezra brings a different explanation – it was not what Moses and Aaron did but what they did not do – they didn’t celebrate the miracle that provided water for some two million human beings and tens of thousands of animals in the manner in which they had once celebrated the crossing of the sea. Apparently, they had begun to take God’s miracles for granted. Do you think this is a better reason for God’s anger? Is there a lesson for us in this?

PARASHAT BALAK July 12, 2008 – 9 Tammuz 5768 Annual: Numbers: 22:2 – 25:9 (Etz Hayim, p. 880; Hertz p. 652) Triennial: Numbers: 22:2 – 22:38 (Etz Hayim, p. 880; Hertz p. 652) Haftarah: Micah: 5:6 – 6:8 (Etz Hayim, p. 915; Hertz p. 682) PPrepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Balak, the king of Moab, sees that the Israelites have defeated the neighboring Amorites and he is afraid. He joins forces with the Midianites to hire the prophet Balaam, asking him to curse the Israelites to insure their defeat. Balaam receives the delegation from Moab and Midian and asks them to spend the night so that he can receive God’s instruction. God tells Balaam that he may not go with them; he must not curse the Israelites, who are already blessed. Balaam sends the delegation away. Balak sends a second delegation, promising Balaam great riches for his services. Once again Balaam asks them to wait over night, and this time God tells him that he may go if he wants to, but he will only be able to do what God commands. Balaam sets out, riding on his ass. An angel appears and blocks the road. Balaam doesn’t see it but his ass does and refuses to move. Balaam beats the animal, but it still refuses to move. After three beatings, the ass speaks and complains that it doesn’t deserve this treatment. God then allows Balaam to see the angel, who rebukes him for beating the ass but permits him to continue on his journey with the warning that he may only say what God tells him. Balaam asks Balak to build seven altars and to provide animals for sacrifices. After he makes his offerings he speaks the words God gives him, praising and blessing Israel. Balak is furious, but Balaam explains that he can speak only as God commands him. Twice more Balaam offers sacrifices and then praises and blesses Israel. Balak sends Balaam away; he leaves after describing the defeat of several other nations. While the Israelites are camped at Shittim, Moabite women incite Israelite men into illicit sex and worshiping their god, Baal-peor. God tells Moses to have the ringleaders executed publicly. An Israelite man brings a Midianite woman to the entrance of the Tent of Meeting and engages in public sex. Pinhas, the son of Eleazar the High Priest, grabs a spear and stabs them both, ending the plague that had resulted from God’s wrath. Curses, Foiled Again Come then, put a curse upon this people for me, since they are too numerous for me; perhaps I can thus defeat them and drive them out of the land. For I know that he whom you bless is blessed indeed, and he whom you curse is cursed. (Bamidbar 22:6)

A. Because Balak knew that he whom you bless is blessed indeed, why did he hire Balaam to curse Israel? Would it not have been better for him to hire Balaam to bless Moab so that it would be victorious in war? This is proof that the essential intention of the enemies of Israel is not to benefit their own people but to do evil to Israel, and all their rage against Israel is not a result of their love of their own people but out of hatred for Israel. As a result of the great hatred they spoil everything and bring a curse upon their people and their land. (Beit Ramah) B. Behold, his power was not in blessing but in cursing, by reminding [God] of iniquity or by anticipating the time ]of God’s anger]. Therefore [Balak] did not ask him for a blessing to be victorious, or that he might be able to stand up to them; but he said, for I know that he whom you bless is blessed indeed for Balaam’s honor, to demonstrate that he does not consider him to be one who only does damage. (Rabbi Ovadia ben Jacob Sforno, 1475-1550, Italy) C. Why did God prevent Balaam from cursing the Israelites? Why should they have cared about his curse, as long as the Lord blessed His people with peace? Balaam’s sorcery was world-famous. Balak referred to his renown when he said: For I know that he whom you bless is blessed indeed, and he whom you curse is cursed. Had Balaam cursed Israel, the surrounding nations would have plucked up courage and gone to do battle with Israel on the strength of his curses. But when they heard how God had turned them into blessings, they would then realize who was Master... and would lose all desire to fight His people. From this point of view, the turning of Balaam’s words into blessing served a very useful purpose. (Don Isaac Abravanel, 1437-1508, Spain and Italy) D. The curse of Balaam has no objective potency in terms of either the author or the deed. Its effect must be considered only from the point of view of those at the receiving end – the Israelites. Balaam was a renowned sorcerer and people were impressed then as they are now by sorcerers and diviners... in particular women and children, who would be greatly affected by the maledictions of such a renowned sorcerer. A true friend will save his colleague any pain, even if he knows that no danger will ensue. Similarly, the Almighty, out of the abundance of His love for Israel, prevented Balaam from cursing them, though He was aware that his curses were impotent. (Tirat Kesef (Rabbi Joseph Ibn Kaspi, 12781340, France)) Sparks for Discussion Why did Balak hire Balaam to curse the Israelites rather than to bless his own people? Was he blinded by hatred? Or, as Sforno suggests, was Balaam’s power limited to cursing? Do you think most people are happy for the success and good fortune of others or do they look for reasons to tear them down? Does that change if the person having the good fortune is a friend? An enemy? Abravanel and Ibn Kaspi both make the point that Balaam’s curses would have no actual power but God still prevented him from uttering them. Why? Was it because they might embolden Israel’s enemies or because

they might distress the Israelites? How do you react when someone “curses” you? Making an Ass of Himself Then the Lord opened the ass’s mouth and she said to Balaam, “What have I done to you that you have beaten me these three times?” (Bamidbar 22:28) A. This was done in order to make known to him [Balaam] that the mouth and the tongue are in His power and that if he wished to curse, his mouth was in His power. (Bamidbar Rabbah 20:14) B. This was to bring it home forcibly to Balaam that he had no cause to consider himself great because he had been endowed with prophetic vision. Why, even the donkey, which certainly could not be considered fit to look upon an angel or to speak, was enabled to do both because it was for the good of the children of Israel. Balaam was no more fit to be a prophet than the donkey and was given the gift of prophecy only in order that the children of Israel might benefit thereby. (Klei Yakar [Rabbi Solomon Ephraim ben Aaron of Lunchitz, d. 1619, Poland]) C. When the mind of a man who was given the ability to utter words of superior intelligence becomes unhinged by passion or base cupidity, he becomes unworthy of the mental abilities granted him. At that moment God will make it possible even for an animal, under the stress of unjustified abuse, to utter words like a human being. By so doing, God prepares the man of superior oratorical skill – no matter how unworthy he himself may be of this talent and no matter how much he may have misused it – for the moment when he will have to use his gift of speech as a vehicle for the word of God and when – albeit reluctantly – he will be forced to lend his mouth to proclaim the truths of God. He who can make an animal speak can use the mouth of even one such as Balaam as an instrument to proclaim His word. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) D. The other nations had heard that Moses’ power was derived from his utterances. They did not realize that this referred to his prayer and instead believed that his power lay in his tremendous oratorical powers. They therefore went to hire Balaam, who was known as a great orator and who had exceptional powers to curse people, in order to vanquish Moses. As a result, the Lord opened the ass’s mouth – He showed them that even an ass can be a good orator. (Imrei Kohen [Rabbi Meir Warshawick, 20th century, Poland]) Sparks for Discussion What do you make of this episode of the talking ass? Was it meant as comic relief? Did it really happen or was it simply Balaam having a dream or vision? Was it to teach us a lesson about the use of our power of

speech (and our other powers as well)? What do the commentators want us to understand about style and substance? Particularly in an election year, how can we guard against being carried away by oratory and not paying sufficient attention to the message?

PARASHAT PINHAS July 19, 2008 – 17 Tammuz 5768 Annual: Numbers 25:10 – 30:1 (Etz Hayim, p. 918; Hertz p. 686) Triennial: Numbers 25:10 – 26:51 (Etz Hayim, p. 918; Hertz p. 686) Haftarah: I Kings 18:46 – 19:21 (Etz Hayim, p. 938; Hertz p. 699) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary God rewards Pinhas for his zealous action by granting him His pact of friendship (or covenant of peace) and His “pact of priesthood for all time.” God then tells Moses to attack and defeat the Midianites for their role in enticing the Israelites into sin. After the plague that killed some 24,000 Israelites, God tells Moses and Eleazar to take a census of the Israelite men who are 20 and older according to their ancestral houses. This census was to be used to apportion the land. The Levites are counted separately because they would not receive a share of the land. Five sisters, the daughters of a man named Zelophehad, approach Moses and the other leaders. They explain that their father died without sons and they want to claim his share of the land. Moses asks God what to do, and God tells him that the women have made a just claim. Moreover, whenever a man dies without a son, his property shall be inherited by his daughters. If there is no daughter, the property will be inherited by other male relatives. God tells Moses to ascend Mount Avarim, from which he will be able to see the land before he dies. Moses asks God to select a worthy successor and God tells Moses to appoint Joshua as the one who will lead the people after his death. God instructs Moses concerning the daily sacrifices and the additional (musaf) offerings for Shabbat, Rosh Hodesh, and festivals. Zealous for God? The Lord spoke to Moses, saying, “Pinhas, son of Eleazar son of Aaron the priest, has turned back My wrath from the Israelites by displaying among them his passion for Me, so that I did not wipe out the Israelite people in My passion. Say, therefore, ‘I grant him My pact of friendship. It shall be for him and his descendents after him a pact of priesthood for all time, because he took impassioned action for his God, thus making expiation for the Israelites.’” (Bamidbar 25:10-13) A. Mishnah: One who cohabits with an Aramean woman, the zealous may attack him. Gemara: But the sages do not look with favor upon this. Now,

was Pinhas regarded unfavorably by the sages? Rabbi Yuda ben Pazzi said: “They were ready to excommunicate him had the Holy Spirit not sprung forward and said, ‘It shall be for him and his descendents after him a pact of priesthood for all time.’” (Yerushalmi Sanhedrin 9:7) B. Such a deed must be animated by a genuine, unadulterated spirit of zeal to advance the glory of God. In that case, who can tell whether the perpetrator is not really prompted by some selfish motive, maintaining that he is doing it for the sake of God, when he has actually committed murder? That is why the sages wished to excommunicate Pinhas, had not the Holy Spirit testified that his zeal for God was genuine. (Torah Temimah (Rabbi Baruch Epstein, 1860-1942, Russia) on Yerushalmi Sanhedrin 9:7) C. Rav Hisda said, if [a zealot] comes to consult, we do not instruct him to do so... Moreover, if Zimri had separated from her and Pinhas had killed him, he [Pinhas] would have been executed because of him [i.e., the killing was only justified because Zimri and Cozbi were actively engaged in their offense at the moment they were killed]. And if Zimri had turned and killed Pinhas, Zimri would not have been executed because Pinhas was a rodef [a pursuer, one who is pursuing another person in order to commit murder]. (Babylonian Talmud Sanhedrin 82a) D. The law is that a person who first asks whether he can act as Pinhas did is told that he may not follow that example. Only if he acts without asking in advance, because of an internal drive to rid the world of this aberration, is he considered blameless. From this we see that the only true zealotry is that which burns in a person because he is unable to tolerate evil. A person who is “zealous” because he was “fired up” by another person – even if that person is his rebbi – is not a true zealot. (Rabbi Y.L. Maimon, 1875-1962, Lithuania and Israel) Sparks for Discussion Today we are all too familiar with those who claim it is permitted, even admirable, to kill in the name of God. The rabbis enacted legal barriers to prevent others from emulating Pinhas. According to the Babylonian Talmud, if Pinhas had not acted at the precise moment he did, he would have been considered a murderer. The Torah Temima adds that Pinhas was held blameless only because his intentions were absolutely pure. Do you think it is ever possible for a human being to act from completely pure motives, with no hint of hatred, greed, desire for fame and glory, or the hope of Heaven? Is it even possible for a human being to be completely sure of his or her own motives? Pinhas, Eleazar’s son and Aaron’s grandson, was already a kohein, a priest. How do you understand God granting him “a pact of priesthood for all time”? Was this, in fact, meant as a reward? Was it intended as a counterbalance to Pinhas’s zealotry? Is Pinhas meant to serve as a role model or a warning?

Lost Sheep The Lord said to Moses and to Eleazar son of Aaron the priest, “Take a census of the whole Israelite community from the age of twenty years up, by their ancestral houses, all Israelites able to bear arms.” (Bamidbar 26:1-2) A. A parable. This may be likened to a shepherd into whose flock wolves entered and killed some of them, and he counted them to know the number of the remaining sheep. Another explanation: When they went forth out of Egypt and were given over to Moses, they were given over to him numbered; now when the time approached for Moses to die and to return his flock, he returned them numbered. Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Parshat Pinchas recounts the very first time God spoke to Elazar after his father Aaron passed away. As his first order of duty he was instructed to count all the Jews over the age of 20. Is there any significance to this being his very first task?... Rashi compares this counting to a shepherd counting his beloved flock after a disaster. The counting therefore symbolizes God’s concern for his people after a recent plague. But it could also be teaching the newly instated leader a critical lesson: Care about each and every one of your people, because they all count. (Rabbi Shlomo Ressler, LeLamed, Inc., 2004) C. When Moses our teacher was tending Jethro’s flock in the wilderness, a lamb scampered off and Moses followed it until it approached a shelter under a rock. As the lamb reached the shelter, it came upon a pool of water and stopped to drink. When Moses caught up with it he said, “I did not know that you ran away because you were thirsty. Now you must be tired.” So he hoisted the lamb on his shoulder and started walking back with it. The Holy One then said: Because you showed such compassion in tending the flock of a mortal, as you live, you shall become shepherd of Israel, the flock that is Mine. (Shemot Rabbah 2:2) Sparks for Discussion Every community, shul, or school has a few members who do not quite fit in, whether because of age, family status, income, disability, or just personal quirks. What can the leaders of the community do to help these outsiders feel included and to help the “insiders” be more welcoming? What can individuals do to help outsiders fit in? When, if ever, is it acceptable for a community to stop trying to make accommodations for those who do not fit?

PARASHAT MATTOT - BIRKAT HAHODESH July 26, 2008 – 23 Tammuz 5768 Annual: Numbers 30:2 – 32:42 (Etz Hayim, p. 941; Hertz p. 702) Triennial: Numbers 30:2 – 31:54 (Etz Hayim, p. 941; Hertz p. 702) Haftarah: Jeremiah 1:1 – 2;3 (Etz Hayim, p. 968; Hertz p. 710) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses instructs the heads of the Israelite tribes about vows and oaths. When a woman makes a vow, it can be annulled by her father or her husband on the day he learns of it. If this is not done, a woman’s vow is binding and must be fulfilled completely, just like a man’s vow. Twelve thousand men, one thousand from each tribe, are picked to form the force that will wage war against Midian. The Israelites kill the Midianite males and take the women and children captive. Moses becomes angry that the women – the very ones who enticed the Israelites to sin – were spared. He orders the soldiers to kill the women and male children, leaving only the girls alive. Moses then tells the soldiers they must undergo a purification ritual. Eleazar instructs them about purifying objects seized as booty. The captured property is divided among the warriors and the rest of the Israelites. The tribes of Reuben and Gad ask to be allowed to settle on the east side of the Jordan, where there is ample land for their animals. They, along with the halftribe of Manasseh, are given permission to do so once they promise to join the rest of the Israelites in the battle for the land of Canaan, on the other side of the Jordan. Swear to God Moses spoke to the heads of the Israelite tribes, saying: This is what the Lord has commanded: If a man makes a vow or takes an oath imposing an obligation on himself, he shall not break his pledge; he must carry out all that has crossed his lips. (Bamidbar 30:2-3) A. All of the Torah depends on “this is what the Lord has commanded,” this being the most fundamental of all principles, namely that a person should not violate that which he has accepted upon himself as a vow or oath. Without this, there is no basis for the entire Torah, which we accepted as a covenant. (Hatam Sofer [Rabbi Moses Schreiber, 1762-1839, Pressburg, Hungary]) B. God said to Israel, “Be careful what you vow, and do not become addicted to making vows, for whoever is so addicted will, in the end, sin by breaking his oath, and he who breaks his oath denies Me without hope of pardon. (Tanhuma Mattot 79a)

C. Rav Dimi the brother of Rav Safra said: He who vows, even if he fulfills his vow, is called a sinner. Rav Zevid asked: And the proof? ‘You incur no guilt if you refrain from vowing’ (Devarim 23:23); hence, if you do not refrain, you do incur guilt. (Nedarim 77b) D. We have been taught that Rabbi Nathan said: He who vows is as though he built a high place [for an idol] and he who fulfills his vow [rather than seeking to be released from it] is as though he brought an offering upon it. (Nedarim 22a) E. When you make a vow to God, do not delay to fulfill it. For He has no pleasure in fools; what you vow, fulfill. (Kohelet 5:3) The verse states that the Lord has no pleasure in fools who imagine they are doing His will by making many vows in order to spur themselves to fulfill a precept. Lacking prudence and understanding, they do not stop to think that perhaps it may turn out impossible for them to fulfill them all. On the contrary, they imagine they will be credited with the good intention that they had at the time of the vow. (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) Sparks for Discussion The vows and oaths described here are not merely promises or pious wishes. Once a person made a vow in the prescribed form, his vow – e.g., not to eat apples – took on for him the force of halakhah and eating an apple would be no different from eating a ham sandwich. Halakhah does provide a procedure for annulling vows. Why do you think people would choose to make vows? Why do the commentators have such a negative view of vows? What is their concern? Why does Rabbi Nathan equate fulfilling one’s vow with a great sin? What can we learn from this about the promises we make to God, to other people, and to ourselves? But She Made Me Do It! Yet they are the very ones who, at the bidding of Balaam, induced the Israelites to trespass against the Lord in the matter of Peor, so that the Lord’s community was struck by the plague. (Bamidbar 31:16) A. They also put Balaam son of Beor to the sword (Bamidbar 31:8) What was Balaam doing there? He came to take his reward for the slaughter of the 24,000 Israelites he caused to die [by the plague]. (Bamidbar Rabbah 22:4) B. On his way back home Balaam passed through Midian and heard how the Israelites had committed harlotry with the daughters of Moab and had thereby been led into idolatry. He then realized that this was the only sure method of undermining Israel. He therefore advised the Midianites to send their choicest maidens to seduce the Israelites into idolatry. In this way they would forfeit the Almighty’s protection. (Rabbi Shmuel David Luzzatto, 1800-1865, Italy)

C. Now let us try to understand why the Torah deferred mentioning Balaam’s complicity in the matter of Peor till after his death at the hands of the Israelites... Evidently the Torah wanted to teach us a special lesson. Though it was Balaam who instigated the daughters of Midian to strike a blow at the purity of Jewish family life, though he was the evil genius who thought out the plan, the moral responsibility ultimately rested on the Israelites themselves... Every individual is responsible for his own acts. Provocation does not free the victim of responsibility. (Nehama Leibowitz, Studies in Bamidbar, p. 377) Sparks for Discussion As Nehama Leibowitz reminds us, each person is responsible for his or her own acts. Even if Balaam was behind the plot to entice the Israelites into harlotry and idolatry, no Israelite could claim that it was not his fault, he was just minding his own business until a Midianite woman came along and seduced him. He had the power and the responsibility to refuse. This is why 24,000 Israelites died by a plague. If this is the case, why did Balaam (and the Midianite women) deserve death? Couldn’t he claim that while he had come up with the plan, the Israelites could have said no – he hadn’t forced anyone to sin? What, if any, responsibility do those who tempt others to sin bear? Is a person who tries to entice another to sin guilty if the object of his temptation refuses to go along?

PARASHAT MASEY - ROSH HODESH AV August 2, 2008 – 1 Av 5768 Annual: Numbers 33:1 – 36:13 (Etz Hayim, p. 954; Hertz p. 714) Triennial: Numbers 33:1 – 49 (Etz Hayim, p. 954; Hertz p. 714) Maftir: Numbers 28:9 – 15 (Etz Hayim, p. 930 Hertz p. 695) Haftarah: Isaiah 66:1 – 24, 66:23 (Etz Hayim, p. 1220; Hertz p. 944) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses records all the stages of the Israelites’ journey through the wilderness, from Egypt to the steppes of Moab. God tells Moses to instruct the people that when they enter the land, they are to destroy the Canaanites’ idols and cult places. They are to remove the Canaanites themselves from the land lest any who remain become a source of trouble in the future. God describes the borders of the Promised Land. Moses tells the Israelites that this is the land that will be given to the nine and one-half tribes (excluding Reuben, Gad, and half of Manasseh). God names the men who will join Joshua and Eleazar in apportioning the land. God tells Moses to instruct the Israelites to set aside 48 towns for the Levites. Six of these are to be designated cities of refuge to which a person who commits unintentional manslaughter may flee and be safe from the victim’s family. Intentional murder is to be punished by death. Leaders of the tribe of Manasseh express concern that when the daughters of Zelophehad, who were to receive their father’s share of the land, married, the land they inherited would pass to their husbands’ tribes. Moses relays God’s instruction that women who inherit land must marry within their own tribes to preserve the integrity of the land. On the Road Again These were the marches of the Israelites who started out from the land of Egypt, troop by troop, in the charge of Moses and Aaron. Moses recorded the starting points of their various marches as directed by the Lord. (Bamidbar 33:1-2) A. Why are these stations recorded here? In order to publicize the loving acts of the Omnipresent; that although He had decreed to move them about and make them wander in the wilderness, you should not think they wandered and moved about from one stage to another the whole 40 years and that they had no rest, for you see that there are only 42 stages... [After deducting the 14 stages mentioned during the first year and the 8 mentioned during the last], all 38 years they journeyed only 20 stages. And Rabbi Tanhum offered another interpretation: To what may it be compared? To a king whose son was ill and whom he took to a

distant place to cure. As soon as they returned home the father began to enumerate all the stages, saying to him: Here we slept, here we caught cold, here you had a headache. So the Holy One said to him: Moses! Enumerate all the places where they provoked Me to anger. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Since the Holy One brought them out of Egypt till they arrived at the gates of the land of promise, much had befallen them, both favorable and unfavorable. This short listing of the stages of their wanderings was designed as reading material for them after they settled down in their homeland. Each stage that they noted in the reading would enable them to recall what had befallen them at that place. They would accordingly take to heart the kindness shown to them by the Omnipresent and the sufferings they endured for their disobedience so that in future they would act rightly and not sin. (Be’er Yitzhak [Rabbi Yitzhak Horowitz of Yaroslav, d 1864, Poland], supercommentary to Rashi) C. The Lord desired that the stages of the Israelites’ journeyings be written down to make known their merit in their going after Him in a wilderness, in a land that was not sown, so that they eventually deserved to enter the land. (Rabbi Ovadia ben Jacob Sforno, 1475-1550, Italy) D. Why were all these stations privileged to be recorded in the Torah? In return for their having received Israel, the Holy One will in the future give them their reward; as it is written, The arid desert shall be glad, the wilderness shall rejoice and shall blossom like a rose. It shall blossom abundantly, it shall also exult and shout. (Isaiah 35:1-2) Now if the wilderness will be thus rewarded for having received Israel, is it not certain that one who receives scholars into his house will be rewarded all the more? (Bamidbar Rabbah 23:4) Sparks for Discussion The Torah devotes 49 verses to the list of the stages of the Israelites’ journey in the wilderness. Why? About half of the places listed are not mentioned elsewhere in the Torah and we do not know what happened there. What can we infer about the wilderness years from this list? What questions do you wish the Torah had answered? Life is a Journey These were the marches of the Israelites... (Bamidbar 33:1) A. Whatever happened to the people as a whole will happen to each individual. All the 42 journeys of the children of Israel will occur to each individual between the time he is born and the time he dies. (Israel ben Eliezer Ba’al Shem Tov, 1700-1760, Poland) B. The Torah commentaries say that the enumeration of the journeys and encampments was to review all that had transpired during the 40 years in the desert. A person who had a purpose and goal in life will pause every now and then to assess how much he has accomplished toward reaching his objective... So it was with Moses at the end of the 40 years in the desert. The Israelites were about to enter the Holy Land, and he was

about to turn over the leadership to Joshua. The period of his stewardship had come to a close. It was time to see what he and the Israelites had achieved during the past 40 years, hence the meticulous review of the journeys and encampments and what had happened in each. If we are serious about achieving a goal in our lives, we must periodically take inventory. Each night, each week, at the beginning of a new year, and perhaps on our birthdays as well. A segment of time has passed. What do we have to show for it? How can we make the next segment of time more productive? (Rabbi Abraham J. Twerski, Twerski on Chumash, pp. 348-349) Sparks for Discussion The Ba’al Shem Tov suggests that each individual Jew’s journey through life will replicate our ancestors’ journey in the wilderness. How do you understand this observation? What can we as individuals learn from the journey through the wilderness? Do you find this analogy encouraging or depressing? Why?

PARASHAT DEVARIM - SHABBAT HAZON August 9, 2008 – 9 Av 5768 Annual: Deuteronomy 1:1 - 3:22 (Etz Hayim, p. 981; Hertz p. 736) Triennial: Deuteronomy 1:1 – 2:1 (Etz Hayim, p. 981; Hertz p. 736) Haftarah: Isaiah 1:1 – 27 (Etz Hayim, p. 1000; Hertz p. 750) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Sefer Devarim takes the form of Moses’ farewell speech to the people he has led for forty years. It contains an overview of the history of the wilderness years, a review and elaboration of the statutes and ordinances of the Torah, Moses’ final blessing, and his death. This parasha’s subject is history. Moses begins by describing how he appointed judges and officers to help him lead the people, and then he reminds the Israelites about what happened the first time they were about to enter the land. After the spies’ report caused the people to panic and refuse to continue, God grew angry and decreed that the generation of the Exodus would die in the wilderness. God also decreed that Moses would not enter the land. Moses then reviews recent events – the conquest of Sihon, king of Heshbon, and Og, king of Bashan. He describes how their territory was given to the tribes of Reuben and Gad and the half-tribe of Manasseh. 1. Lost in Translation On the other side of the Jordan, in the land of Moab, Moses undertook to expound this teaching... (Devarim 1:5) A. In seventy languages he explained it to them. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Why did Moses consider it necessary to explain the Torah in all the seventy languages of the ancient world? In every nation there are forces that oppose the Torah. Knowing that the Children of Israel would have to dwell among the nations, Moses wanted to enable them to defend and to observe the Torah wherever they might be. Wherever they would dwell, the Jews would have to be able to overcome any resistance that their environment might offer to the Torah. It was to equip the Jewish people to assert the views of Judaism wherever they might be scattered that he explained the Torah to them in the languages of the seventy nations of the ancient world. (Hidushei HaRIM [Rabbi Isaac Meir Alter, the Gerer Rabbi, 1799-1866, Poland]) C. There are those unbelievers who claim that the Torah was meant to be observed only in the wilderness far away from the settlements of other groups and nations or in the Holy Land, where the Jews dwelt among their own, and where no one would interfere with their customs. They

insist that when the Jews dwell among other nations, when they live in the midst of another culture and civilization, they must not keep aloof from their neighbors by clinging to the observance of the Torah and its commandments. It was to refute this argument that Moses explained the Torah to the Children of Israel in all the seventy languages of the world before they entered the Promised Land. He wanted to impress upon his people that they were duty-bound to observe the Torah regardless of what lands they might dwell in, because the Torah was valid for all time and for all countries and was not subject to change. (K’tav Sofer [Rabbi Abraham Samuel Benjamin Schreiber, 1815-1875, Hungary]) Sparks for Discussion Rashi makes the remarkable claim that from the very beginning Torah was taught in all of the world’s languages. Why? Was it so that Jews could defend their beliefs and practices to non-Jews? Was it to enable Jews to maintain their traditions and practices in all the lands of the Diaspora? Was it meant to counter the pull of assimilation? Today, nearly all of the Jewish classics – Bible and Talmud, midrash and mysticism, law codes and liturgy – are readily available in English and other languages. The benefits are obvious, but are there drawbacks as well? What is lost in translation? Do tzedakah and charity mean the same thing? Tefillah and prayer? Why do we continue to conduct our services primarily in Hebrew? 2. Equal Justice Before the Law You shall not be partial [elsewhere, respect persons] in judgment: hear out low and high alike. Fear no man, for judgment is God’s... (Devarim 1:17) A. Let a case involving a small coin be as dear to you as a case involving a maneh; that if (the former) came before you first, do not postpone it until the last. Another interpretation: Understand it as the Targum [an Aramaic translation] has it: You shall not say, “This is a poor man and his opponent is rich and is commanded to support him. I will find in favor of the poor man and thus he will be supported in dignity.” Another explanation: You should not say, “How can I tarnish the honor of this rich man because of a dinar; I will favor him now, and when he goes outside (the court) I will tell him: Give it to him (the poor man) because you in fact owe it to him.” (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. A judge may not judge based on the appearance of a person, because that is no proof as to his innocence or guilt. Only the arguments and facts may play a role in a judge’s decisions. (Rabbi Leibush Harif, d. 1833, Poland) C. How do we know that if two litigants come to court, one dressed in rags and the second in a garment worth a hundred maneh, the second should

be told, “Dress like your opponent, or see to it that he is dressed like you?” Because the Torah says, Keep far from a false charge. (Sh’mot 23:7) (Shevuot 31a) D. If you have in a trial before you a wicked man and a pious man, do not say, “Since this man is wicked I will turn the judgment against him.” It is with reference to this that it is said: You shall not subvert the rights of your needy in their disputes (Shemot 23:6) – of one who is poor in mitzvot. (Mekhilta Kaspa 3) Sparks for Discussion The court must make decisions solely on the facts of each specific case; it may not consider any outside circumstances. The Talmud even insists that the parties be dressed alike so that there is no subliminal influence on the judges. Is this fair and just? In our society, many people believe that fairness requires considering special circumstances – members of historically disadvantaged groups may benefit from affirmative action in hiring or government contracting, students with certain learning disabilities are given extra time on standardized tests, veterans receive bonus points on civil service exams. Lawyers for criminal defendants may point to a client’s family circumstances, addictions, or mental health problems as mitigating factors. Is this fair and just? Many jurisdictions have enacted hate crimes laws that mandate harsher sentences for people who commit crimes motivated by racial, religious, or other biases. Suppose a thug assaults another man, beating him and causing serious injuries. In one case, the two men are of different races and the thug shouts racial epithets while he beats his victim. In the second case, both men are of the same race and the thug shouts obscenities. Should both cases be treated exactly alike or should the hate crime be punished more severely? Why? What does it mean to be fair and just?

PARASHAT VA’ETHANAN - SHABBAT NAHAMU August 16, 2008 – 15 Av 5768 Annual: Deuteronomy 3:23 - 7:11 (Etz Hayim, p. 1005; Hertz p. 755) Triennial: Deuteronomy 3:23 - 5:18 (Etz Hayim, p. 1005; Hertz p. 755) Haftarah: Isaiah 40:1 – 26 (Etz Hayim, p. 1033; Hertz p. 776) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses continues his review of the history of the wilderness years, describing how he pleaded with God to be allowed to enter the land and how God rejected his plea. Moses then speaks to the Israelites, giving them the first of several exhortations in this parasha about the importance of obeying God’s commandments, with particular emphasis on the prohibition of idolatry. Moses sets aside three cities of refuge on the east side of the Jordan. If a person committed manslaughter, he could flee to one of these cities and be safe from the relatives of the person he killed unwittingly. Moses again exhorts the people to study and observe all of God’s laws and rules. He reminds them of the revelation at Sinai and reviews the Ten Statements. He recalls their reaction to hearing God’s voice and encourages them to retain that feeling of reverence so that they may thrive in the land. Moses teaches the first paragraph of the Shema. He tells the people yet again that they must keep God’s commandments and shun idolatry. They are to teach their children about the covenant – that God brought Israel out of Egypt and into the land so that they might worship God and keep His commandments. Finally, Moses warns the people against intermarriage, pointing out the danger that it might lead to idolatry. 1. Simple Arithmetic You shall not add anything to what I command you or take anything away from it, but keep the commandments of the Lord your God that I enjoin upon you. (Devarim 4:2) A. You shall not add: For example, five [instead of four] passages in the tefillin, five species in the lulav, or five tzitzit, and similarly, or take anything away [using three rather than four]. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. From where do we learn that a kohen who goes up to the duchan should not say since the Torah has given me permission to bless Israel I will add a blessing of my own, for example, may Adonai the God of your

ancestors add to you one thousand times? The Torah says, “you shall not add anything.” (Talmud Rosh Hashannah 28a) C. When murderers increased in number, the rite of breaking the heifer’s neck [performed when a murder victim was found and the killer was unknown] was abolished... When adulterers increased in number, the ritual of the bitter waters [performed when a husband suspected his wife of adultery] ceased. (Mishnah Sotah 9:9) D. A Jew has to find the golden, middle path, as Maimonides refers to it, in his fear of God and in his observance of the commandments. Just as a wicked person is liable to violate the prohibition of You shall not... take anything away, a righteous person is liable to violate the prohibition of You shall not add anything, and can thereby bring tragedy upon the world. (Rabbi Alexander Moshe Lapidot, 1819-1906, Lithuania) Sparks for Discussion The rabbinic interpretation of this verse, as found in Rashi and the Talmud, is that adding or subtracting numbers is prohibited here. Was that your initial understanding of the verse? How else might it be understood? Why do you think the rabbis chose to interpret it the way they did? Rabbi Alexander Lapidot makes the startling statement that violating the prohibition of You shall not add may bring tragedy upon the world. What do you think he means by this? 2. Whose Life Is It, Anyway? But take utmost care and watch yourselves scrupulously [elsewhere: only take heed to yourself and guard your soul diligently], so that you do not forget the things that you saw with your own eyes and so that they do not fade from your mind as long as you live... (Devarim 4:9) A. Look after your body and ensure that it remains healthy, for then it will be easy for you to guard your soul. (Likutei Yesharim) B. Anything that is a potential danger, it is a mitzvah to remove it and be very careful of it, as it states, take heed to yourself and guard your soul diligently. If a person does not remove it, but leaves the dangerous thing in its place, he transgresses a positive commandment, and also transgresses the negative commandment of do not bring bloodguilt on your house (Devarim 22:8). (Shulhan Arukh, Hoshen Mishpat 427) C. The body being healthy is of the ways of the Lord, for it is impossible to understand or know the knowledge of the Creator while unwell. Therefore, one should keep away from things which destroy the body, and accustom oneself to healthy and curing matters... (Rambam [Rabbi Moses ben Maimon, 1135-1209, Spain and Egypt], Mishneh Torah, Hilchot Deot, 4:1) D. The Torah brings these issues in the name of guarding the soul and not guarding the body or guarding oneself in order to teach us that when one is engaged in matters of the welfare of the body, such as eating and drinking or business, one must be very careful not to do anything that will

be harmful to the soul... For a person is not under his own authority but was sent into this world by God to do His will and this should be his motivation in all he does. And even when a person is occupied with the needs of his body he needs to be aware that this is also part of his mission, that this is also the will of God, that he should guard his soul. (Hafetz Hayim [Rabbi Israel Meir HaKohen, 1835-1933, Poland]) E. I have a fiduciary relationship with God with respect to my body – that is, God entrusts it to me for the duration of my life on the condition that I take care of it. So, for example, I may not eat a half gallon of ice cream every night of the week even if I want to do so and do not care about the pragmatic results – that I will gain 100 pounds in no time and thereby endanger my health and cease to look good or feel good. Conversely, I have a positive duty to God to practice habits of proper diet, exercise, hygiene, and sleep, whether or not I want to do so. (Rabbi Elliot Dorff, “Body: Jewish Choices, Jewish Voices,” pp xii-xiii) Sparks for Discussion Caring for your own health is a mitzvah, one of God’s commandments, and not just a matter of good sense and pragmatism. What does this mean? How might you respond to someone who says, “Why shouldn’t I smoke or participate in dangerous sports as long as I’m not hurting anyone else?” Are there circumstances under which you believe it is acceptable to endanger your health or life? Should Jews outside of Israel become police officers, firefighters, or soldiers? Why?

PARASHAT EKEV August 23, 2008 – 22 Av 5767 Annual: Deuteronomy 7:12 – 11:25 (Etz Hayim, p. 1037; Hertz p. 780) Triennial: Deuteronomy 7:12 – 9:3 (Etz Hayim, p. 1037; Hertz p. 780) Haftarah: Isaiah 49:14 – 51:3 (Etz Hayim, p. 1056; Hertz p. 794) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses tells the people that if they obey the commandments God will reward them. With God’s help they are to destroy the Canaanite nations, paying particular attention to wiping out all their idols. Moses calls on the Israelites to remember both the hardships of the wilderness years and how God provided for them during that time. Be very careful that once you enter the good land you do not forget that God is still the source of all you have, he tells them. Abandoning God’s commandments can only lead to tragedy. Moses reminds the people that all that God has done and will do for them is not a reward for their virtue and merits. He speaks about the many times when they defied and angered God, most notably the sin of the Golden Calf. Moses describes how he prayed for mercy for the people, so that God ultimately responded by inscribing a second set of tablets to replace the ones that Moses shattered. Moses again charges the Israelites to keep God’s commandments and teaches them the second paragraph of the Shema. 1. There's No Such Thing as a Self-Made Man Beware lest your heart grow haughty and you forget the Lord your God... and you say to yourselves, “My own power (kochi) and the might of my own hand have won this wealth for me.” (Devarim 8:14, 17) A. Rich man and poor man meet; the Lord made them both. (Mishlei 22:2) The rich man generally thinks that he amassed his wealth because of his brilliance, while the poor are generally looked down upon as ne’er-dowells who cannot succeed because of a lack of ability. However, when the “rich man and poor man meet,” when they happened to be in the same place at the same time, we can in most cases see that the poor man is no less intelligent than the rich one. Rather, “the Lord made them both” – it is God’s will that matters should be as they are. (Rabbi Tzvi Hirsh Berliner) B. Koach, everything, all that makes your creative personality and your capacity to earn, the intelligence, the skill, the considering foresight, the physical and mental health, every factor of your existence, of what you

wish for and are able to accomplish, is not the result of the food you eat but is given to you directly from God. And so also the combination of external circumstances which bring about the possibility and the success of your work and endeavors, is dependent on Him and Him alone. He gives you the koach, the power to make your fortune. The very smallest part of your good fortune can be ascribed to your own merit... (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) C. This verse is usually quoted in reference to having an awareness of the power of the Almighty and not becoming conceited due to financial success or success with an enemy in time of war. I heard from Rabbi Shalom Schwadron in the name of the Brisker Rav, Rabbi Yitzchok Zev Soloveitchik, that this verse also applies to someone who says, “It was due to my personal spiritual merits that we were victorious.” We should always realize that what the Almighty does for us is due to His kindness and compassion and we should not feel that it was our own righteousness and merits that brought success. (Rabbi Zelig Pliskin, “Growth Through Torah,” p. 406) Sparks for Discussion It is human nature to believe that we are responsible for our successes, while others are to blame for our failures. The Torah sees this as a very dangerous attitude. Why? How should a person acknowledge God’s role in his or her success? What do you do to express gratitude to God? How do you acknowledge or express gratitude for the contributions of other people – parents, teachers, colleagues, etc.? Are there people to whom you owe a thank you (and perhaps a nice bottle of wine)? 2. This is a Test [The Lord your God] who fed you in the wilderness with manna, which your fathers had never known, in order to test you by hardships... (Devarim 8:16) A. Whether they will keep the commandments which are associated with it, that they should not leave any of it over and that they should not go out on the Sabbath to gather. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France] on Sh’mot 16:4) B. ...whether you would do His will when He grants you sustenance without pain (without effort). (Rabbi Ovadia ben Jacob Sforno, 1475-1550, Italy) C. The situation in which the Israelites were placed regarding the manna represented a great trial for them since they entered a desert without food of any sort and with no way out. They were totally dependent on the daily portion of manna which rained down and melted in the heat of the sun. They hungered for it greatly, but bore all their suffering in obedience to God who might have led them through an inhabited route. He chose, however, to confront them with this trial in order to test their eternal loyalty to Him... Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) D. [God said] it is essential that I find men for whom it suffices to be provided for wife and family for each day by itself. Men who can

cheerfully and happily enjoy today, carry out their duties for today and leave the worry for tomorrow to Him Who has provided for today and Who can be trusted for tomorrow. Only such unreserved confidence in God ensures the fulfillment of His laws against infringement out of supposed or actual concern about material necessities. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) E. Everyone knows that life is a test. We struggle to make a living, to raise our children, to build up our communities. Nothing comes easy, and our test is to deal with the hardships and frustrations in the best way possible. But what if our livelihood were served up to us on a silver platter? How wonderful that would be! No more worries about how to pay for the children’s tuition or the new roof. What if everything we needed came to us like manna from heaven? Would we consider this a test? Hardly. We would consider it a blessing. The Torah, however, seems to say otherwise... [The Lord your God] who fed you in the wilderness with manna... in order to test you. Sforno explains that the test is to see if the Jews would still follow the Torah when they do not have to worry about their livelihood. Yes, there is a great test in “bread raining down from heaven.” Affluence without effort is a dangerous thing. It comes with a great amount of leisure time and freedom of action. What do we do with that leisure time and that freedom of action? Do we use our leisure time and freedom of action to taste the forbidden? This is the great test of the manna. We are all aware of the test of poverty. We are all aware of the trials and tribulations of being poor. However, says Sforno, affluence also comes with great temptations. It puts a tremendous responsibility on a person. This is the test of the manna, and it is the test for many Jews in these affluent times. (Rabbi Yissocher Frand, “Rabbi Frand on the Parsha”) Sparks for Discussion In what way was the manna a test? The commentators offer several suggestions for what was being tested – obedience, faith, dealing with poverty or affluence. How do you understand the test of manna? Is it possible that it tested different people in different ways – some struggled with faith, others with obedience? How do you think the test of manna would challenge you? Do you believe that God tests human beings? How? When God does test people?, is He gathering information about us or trying to teach us lessons about ourselves?

PARASHAT RE’EH - BIRKAT HAHODESH August 30, 2008 – 29 Av 5768 Annual: Deuteronomy 11:26 – 16:17 (Etz Hayim, p. 1061; Hertz p. 799) Triennial: Deuteronomy 11:26– 12:28 (Etz Hayim, p. 1061; Hertz p. 799) Haftarah: Isaiah 54:11 – 55:5 (Etz Hayim, p. 1085; Hertz p. 818) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses tells the people that they are being given a choice – they can have a blessing if they obey God’s commandments and a curse if they do not. When they enter the land they will reaffirm this at a covenant ritual at Mounts Gerizim and Ebal. Moses now begins to review the commandments that God has given to Israel. He begins by telling the people that they must obliterate all the sites and objects tied to Canaanite idolatry. Even after they have done this, they are not to worship God in these places but must bring their offerings and tithes to the central sanctuary in the place God will designate. Animals intended for food need not be brought to the sanctuary to be slaughtered. The people are warned about false prophets. Even if such a person is able to produce signs and wonders, if he urges the people to turn away from God he is a false prophet and must be put to death. Similarly, any person, even family and close friends, who urges a Jew to worship “other gods” must be executed. If an entire town has turned away from God, all its inhabitants must be put to death and all the property within it must be destroyed. The people are warned against extreme mourning rites and against eating nonkosher animals. The remission of debts in the sabbatical year and the obligation to support the poor are taught. The three pilgrimage festivals are reviewed. 1. The Month of Elul See, this day I set before you blessing and curse: blessing, if you obey the commandments of the Lord your God that I enjoin upon you this day; and curse, if you do not obey the commandments of the Lord your God... (Devarim 11:2628) A. Rabbi Hanina bar Papa explained: The angel in charge of conception is called “Lailah.” He takes the drop of semen and brings it before God and says: “Master of the universe, what shall be the fate of this drop? Will it develop into a strong person or a weak one? A wise person or a fool? A wealthy person or a poor one? Whether the person will be wicked or righteous, this he does not ask. (Talmud Niddah 16b) B. If God decreed that a person should be either righteous or wicked, or if there was some force inherent in his nature which irresistibly drew him to

a particular course... how could God have commanded us through the prophets, “Do this and do not do that, improve your ways, and do not follow your wicked impulses,” when, from the beginning of his existence, a person’s destiny had already been decreed?... What room would there be for the whole of the Torah? By what right or justice could God punish the wicked or reward the righteous? (Rambam [Rabbi Moses ben Maimon, 1135-1209, Spain and Egypt], Mishneh Torah, Hilchot Teshuvah 5:4) C. The Hebrew word for “see,” re’eh, is in the singular. This is to teach us an important lesson. Should a person say to himself, “As everyone else is wicked, why should I be any better?” he is told, “See!” Do what is proper and ignore what everyone else does. If he then says, “How am I to resist all the temptations placed before me by the Evil Inclination?” know that “I” – God – will help you... Furthermore, a person should not think to himself, “Since I once chose an evil path, there is no hope for me any longer.” The Torah therefore stresses “I set” in the present, to teach us that man always has the choice of doing good or evil... “Before you” – If a person says: “How am I to know which path is good and which is not?” the answer is “before you” – if you study carefully the history of the Jewish people, it will become clear to you. Should a person say: “What hope is there for me, for I am a sinner, and what about all my sins until now?” the Torah states, “This day” – that each day should be to you as a new experience, and each day you have the opportunity of a fresh start. The Gaon of Vilna [Rabbi Elijah ben Rabbi Shlomo Zalman, 1720-1797, Lithuania]) Sparks for Discussion What does the Talmud mean by, “Whether the person will be wicked or righteous, this he does not ask?” Do you believe that people are truly free to choose to do good or evil? What motivates a person to choose one or the other? This year, as in most years, we read parashat Re’eh on Shabbat M’varakhim Elul; the Shabbat when we announce the beginning of the new month, Elul. We prepare for the Yamim Nora’im, the High Holy Days, during Elul. For many people, this means reserving synagogue seats, buying new clothes, and doing lots of cooking. But there’s more to it. The Gaon of Vilna used the opening words of our parasha to create a spiritual handbook for the month of Elul (and the rest of the year). How might you implement his teachings? 2. American Idol? And curse, if you do not obey the commandments of the Lord your God, but turn away from the path that I enjoin upon you this day and follow other gods, whom you have not experienced. (Devarim 11:28)

A. Here you learn that whosoever worships idols turns aside from the entire way which the Israelites were commanded. Hence our rabbis said: One who acknowledges idolatry is as one who denies the entire Torah. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Our masters taught: Some philosophers asked [the Jewish] elders in Rome, “If your God has no desire for idolatry, why does He not have it cease to exist?” The elders replied, “If what was worshiped were something the world had no need of, He would have made it cease to exist. But people worship the sun and the moon, the stars and the planets. Should He, on account of fools, make the world cease to exist?” (Talmud Avodah Zarah 54b) C. Under the category of idolatry we must include a form which is particularly virulent today – the devoting of all energies and thoughts to the accumulation of wealth and achievement of worldly success. These are the mighty gods on which they rely, to which they pay allegiance, and for which they repudiate the Lord on high and forsake His Torah, leaving it deserted and forlorn in a remote corner. This is the very essence of idolatry. (Akedat Yitzhak [Rabbi Isaac Arama, 1420-1494, Spain]) D. From Judaism’s perspective, idolatry occurs when one holds any value (for instance, nationalism) higher than God. Thus, a person who, on the basis of “my country right or wrong,” performs acts that God designates as wrong is an idolater; his behavior makes it clear that he regards his country’s demand to do evil as more binding than God’s demand to do good. Such a person’s claim to worship God – an assertion that was actually made by some S.S. officers who worked in concentration camps – is plainly false; the person is an idolater, not a follower of God. (Rabbi Joseph Telushkin, “Biblical Literacy,” p. 425) Sparks for Discussion A major theme in this week’s parasha is the threat represented by idolatry and the need to obliterate all traces of it from Israel. How serious was this threat to the Jewish people in its earliest years? Is it still a threat today? Our commentators make it clear that idolatry is not limited to worshiping statues and images. Idolatry is choosing any god but God. What forms of idolatry threaten us today?

PARASHAT SHOFTIM September 6, 2008 – 6 Elul 5768 Annual: Deuteronomy 16:18 – 21:9 (Etz Hayim, p. 1088; Hertz p. 820) Triennial: Deuteronomy 16:18 – 18:5 (Etz Hayim, p. 1088; Hertz p. 820) Haftarah: Isaiah 51:12 – 52:12 (Etz Hayim, p. 1108; Hertz p. 835) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary The Israelites are to appoint judges and officers in all their communities to insure the administration of justice. It is forbidden to set up a sacred pillar like those used in idol worship, even if it is dedicated to God. Idolaters are to be put to death, but only after being convicted by the testimony of at least two witnesses. There is to be a central higher court to hear cases deemed too difficult for local judges. Its decisions are binding. If and when Israel establishes a monarchy, the king must make a copy of the Torah and keep it with him at all times, for the king also is subject to God’s laws. The priests and Levites have no territory of their own and so must be supported by the agricultural dues paid by the members of the other tribes. Sorcery in all its forms is forbidden. True prophets are to be obeyed but false prophets must be put to death. After the Israelites have conquered the land and settled in it, they are to designate three cities of refuge to which a person who commits accidental manslaughter may flee and be safe from the relatives of the person he killed. These cities will provide no safety for the intentional murderer. Rules of war and the treatment of enemies are given. The ritual of breaking the heifer’s neck – to be performed when a murder victim is found and the killer is unknown – is described. 1. Hekhsher Tzedek Justice, justice shall you pursue, that you may thrive and occupy the land the Lord your God is giving you. (Devarim 16:20) A. This means that you must pursue justice with justice. The means by which you seek to attain justice must be righteous also. You must not allow yourself to be guided by the Godless principle that the end justifies the means. (Rabbi Yaakov Yitzhak of Przysucha, 1765-1815, Poland)

B. Hekhsher Tzedek has formulated its principles and standards in terms of five primary areas of corporate practice: wages and benefits, employee health and safety, product development policies, environmental impact, and corporate transparency and integrity. With the exception of the matter of transparency, which is material only in terms of the trust that can be given to the corporate responses and representations, each other area represents a substantial concern of the halakhah. While the details of the measurements imposed to assess any area are closely related to the data that are available to monitor that area, and will not necessarily correspond to the measures used in antiquity, the goals are clearly set out in halakhic materials from the Bible and throughout the development of Jewish law... In addition to insisting that kosher food manufacturers abide by the fullness of halakhic demands, Hekhsher Tzedek is also conceived as a tool for the Jewish consumer to be able to make righteous choices about their kosher eating which were never possible before. Like consumer ingredient and health information labeling, this is one more step toward putting into action the goals that God and the Torah have set for us, and toward which we strive. The first psalm begins and ends with these words: “Hurray for one who has not walked in the company of the wicked nor stood in the path of the sinful. . . for the Lord recognizes the path of the righteous.” We have a right, and we are right, to expect our coreligionists, our kosher food purveyors, to sanctify God’s name by their business practices and to allow, even to aid us in, the pursuit of righteousness. (Rabbi Avram Israel Reisner, “Hekhsher Tzedek Al Pi Din”) C. The government says we can add non-meat fillers. We can’t. We’re kosher and have to answer to an even higher authority. (Hebrew National meats commercial, 1975) D. What does the Holy One care whether one ritually slaughters cattle and eats or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him or harm Him?... Thus the commandments were given only to purify human beings. (Tanhuma Shemini 7) Sparks for Discussion Do the ends ever justify the means? Should a notorious violent criminal be sent to prison based on partially fabricated evidence? Should a doctor invent a diagnosis to get an insurance company to pay for a poor patient’s necessary but uncovered treatment? The Conservative movement’s Hekhsher Tzedek initiative is based on the principle that producers of kosher food should follow kosher business practices. Do you believe that Jewish institutions and business involved in providing for Jewish needs should answer to a “higher authority”? Why? Some critics of Hekhsher Tzedek point out that raising wages and providing additional benefits to workers will raise the price of kosher food. That is likely, although some of the cost increases might be offset by more energy-efficient plants and processes

and better training. Would you pay more for food that meets the standards of Hekhsher Tzedek? How much more – 5 percent? 10 percent? 20 percent? 2. Ordinary People Moreover, he [the king] shall not keep many horses or send people back to Egypt to add to his horses, since the Lord has warned you, “You must not go back that way again.” And he shall not have many wives, lest his heart go astray; nor shall he amass silver and gold to excess. (Devarim 17:16-17) A. Said Rabbi Isaac: Why were the reasons of some Biblical laws not revealed? Because in two verses, reasons were revealed and they caused the greatest in the world [Solomon] to stumble. Thus it is written: And he shall not have many wives, lest his heart go astray, whereupon Solomon said: “I will have many wives and yet not let my heart go astray.” Yet we read in 1 Kings 11:4: “In his old age, his wives turned away Solomon’s heart after other gods.” Again it is written: He shall not keep many horses or send people back to Egypt to add to his horses. Concerning this Solomon said: “I will keep many horses, but will not cause Israel to return to Egypt.” Yet we read (1 Kings 10:29): “A chariot imported from Egypt cost 600 shekels of silver, and a horse 150.” (Sanhedrin 21b) B. You shall appoint [literally, appoint for you] magistrates and officials... (D’varim 16:18) For you, for yourself. First judge yourself and, using the same yardstick, judge others. Do not be lenient with your faults while judging harshly the same faults in others; do not overlook sin in yourself while demanding perfection of others. (Toldot Ya’akov Yosef [Rabbi Ya’akov Yosef Katz of Polonya, 1710-1782, Poland]) C. A favorite saying of the rabbis of Yavneh was: I am a creature of God and my neighbor is also a creature of God. I work in the city and he works in the country. I rise early for my work and he rises early for his work. Just as he cannot excel in my work, I cannot excel in his work. Will you say that I do great things and he does small things? We have learned that it does not matter whether a person does much or little, as long as he directs his heart to heaven. (Berakhot 17a) Sparks for Discussion According to the passage from Sanhedrin, Solomon was tripped up by his belief that he was somehow not subject to the rules that applied to ordinary people. We all like to think that we are above average, that our superior knowledge, skills, and abilities will allow us to avoid dangers that would entrap others. For example, some people think that they can drink and drive because they are excellent drivers and know how to hold their liquor; perhaps you know people who believe rules are not made for them. What would happen if each person got to decide what laws, regulations, and mitzvot applied to him or herself? Is there anyone who is not ordinary?

PARASHAT KI TETZE September 13, 2008 – 13 Elul 5768 Annual: Deuteronomy 21:10 – 25:19 (Etz Hayim, p. 1112; Hertz p. 840) Triennial: Deuteronomy 21:10 – 23:7 (Etz Hayim, p. 1112; Hertz p. 840) Haftarah: Isaiah 54:1 – 10 (Etz Hayim, p. 1138; Hertz p. 857) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Differing systems of enumeration find 72 or 74 of the Torah’s mitzvot – more than 10 percent of the 613 – in this parasha. It opens with three difficult laws – the treatment of a woman captured in war, the rights of a firstborn son of an unloved wife, and the punishment of a “wayward and defiant” son. A person must return lost property to its owner and must help someone trying to raise a fallen animal. Men and women may not wear clothing associated with the other gender. A person must shoo away the mother bird before taking eggs or chicks from her nest. The roof of a house must have a parapet or railing. Mixtures – of different types of seeds in a single field, of an ox and an ass yoked together, or wool and linen in a single cloth – are prohibited. A man who marries a woman and then falsely claims she was not a virgin is flogged, fined, and forbidden to divorce her. If the claim is true, the woman is put to death. Adulterers, both male and female, are to be put to death. Laws concerning rape are given. The Torah names those who may not be “admitted into the congregation of the Lord.” Laws concerning impurity and hygiene in military camps are given. A runaway slave must not be returned to his master. Cult prostitution is forbidden. Jews may not take interest on loans made to fellow Jews. A person must fulfill his or her vows. A man is permitted to divorce his wife. Laws concerning collateral on loans are given. No one may oppress the powerless – poor laborers, strangers, widows, and orphans. The rituals of yibum, Levirite marriage, and halitzah, the ritual carried out by a man who does not wish to marry his dead brother’s childless widow, are given. A person may use or own only completely honest weights and measures. We are commanded to remember Amalek. 1. Finders Keepers, Losers Weepers? If you see your fellow’s ox or sheep gone astray, do not ignore it; you must take it back to your fellow. If your fellow does not live near you or you do not know who he is, you shall bring it home and it shall remain with you until your fellow claims it; then you shall give it back to him. You shall do the same with his ass;

you shall do the same with his garment; and so too shall you do with anything that your fellow loses and you find: you must not remain indifferent. (Devarim 22:1-3) A. If someone returns the beast and it runs away again, and when he once more returns it, it runs away a second time, even if this goes on five times, he must return it each time, as it is said, you must take it back to your fellow [hasheiv t’shiveim, with the verb doubled]. If he [the finder] brings it back to a place where others can see it, and it is stolen or lost, the responsibility is still his. The responsibility remains his until he restores it to the possession of its owner. (Sifre [a collection of Midrash halakha], Piska 222) B. A man who finds Torah scrolls must read them at least once every 30 days – if he cannot read, he must roll them open and reroll them... A man who finds a garment must give it a shaking at least once every 30 days, and spread it out [to be aired] to preserve it, but not to enhance his own status. Silver and copper vessels may be used, so that they [do not tarnish but] remain fit – not, however, in such a manner as to wear them out. Gold and glassware may not be touched until Elijah comes. If a man finds a sack, a basket, or any other object it is beneath his dignity to pick it up, he need not pick it up. (Baba Metziah 29b) C. [Y]ou must not remain indifferent [literally, you may not hide yourself]. Why did the Torah not use here the imperative form, as with all the other commandments? Why does it use “may”? A person without integrity who finds a lost article could say: It is beneath my dignity to deal with restoration of the lost article to its owner. I will pretend that I have not seen it. Be it known, therefore, that “you may not hide yourself.” Even if you hide yourself from other people, you may not hide yourself from the Holy One before Whom all mysteries stand revealed. (Simcha Raz, “The Torah’s Seventy Faces: Commentaries on the Weekly Sidrah, edited by Rabbi Dov Peretz Elkins, p. 363) D. Rabbi Yohanan said, “there are three whose merit the Holy One proclaims every day... and a poor person who returns a lost object to its owner. (Pesachim 113a) E. The root reason for this precept is evident, because in this lies a useful benefit for all and harmony for the land, since forgetfulness is common in all [humans]; moreover, all their domestic and other animals always run off hither and thither. With this mitzvah, which exists among our people, animals and objects would be kept wherever they might be in our holy land as though they were under the hand of the owners. (Sefer HaHinukh [attributed to Rabbi Aharon of Barcelona, 13th century, Spain]) Sparks for Discussion The mitzvah of returning lost property is not passive. One must care for the property actively (whether it is living creatures or objects) and actively try to find the owner. Why is it important that people make an effort to return lost property? Sefer HaHinukh sees in this mitzvah “a useful benefit for all and harmony for the land.” What does he mean by this? How would it affect society if people were diligent about returning lost property? If, alternatively, everyone practiced

“finders, keepers”? Have you ever happened upon a lost object? What did you do about it? In what ways would everyone returning lost property affect the land? 2. I’ll Fly Away If, along the road, you chance upon a bird’s nest, in any tree or on the ground, with fledglings or eggs and the mother sitting over the fledglings or on the eggs, do not take the mother together with her young. Let the mother go, and take only the young, in order that you may fare well and have a long life. (Devarim 22:6-7) A. If (as a reward for the observance of) an easy commandment connected with which there is no monetary loss the Torah has said, in order that you may fare well and have a long life – how much greater will be the reward (for the observance) of commandments that are more difficult. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. Rabbi Shimon bar Yohai taught: The Holy One has revealed the reward for heeding two precepts in the Torah: one of these precepts is the least onerous, and the other is the most onerous. The least onerous concerns letting the mother go when chancing on a bird’s nest – with regard to it, the Torah promises in order that you may fare well and have a long life. The most onerous concerns honoring one’s father and mother – with regard to it also, the Torah promises “that you may long endure and that you may fare well.” (D’varim 5:16) So the two precepts are alike in the reward received in this world for their observance. (Tanhuma [a Midrash collection] Eikev 2) C. Why should the reward for the observance of this one commandment be so great?... Because the observance of this commandment symbolizes the repudiation of selfishness. The root of all evil and sin in this world, be it in the rearing of children, in the worship of God, or in the relations between man and man, is egotism, the failure on the part of the individual to set aside his own concerns and personal interests for the sake of the common welfare, of an ideal, or of spiritual perfection. Financial considerations on the part of parents may deprive children of an education in the spirit of the Torah, and lust for honor or gain make for strife, jealousy, hate, and many other evils. But once men will be able to set aside their personal interests for the sake of an ideal, of a great cause, there will be a thoroughgoing change for the better in all aspects of life... This is the moral lesson taught us by the observance of the commandment to send away the mother bird before taking the young from their nest. You may have captive in your hands the large mother bird and could use her for food or other personal gain. But the law of the Torah commands you to consider the welfare of others and send her away so that she should be able to produce more young and the species should not become extinct. (Avnei Ezel [Rabbi Alexander Zusia Friedman, 1897-1943, Poland]) D. This also is an explanatory commandment of the prohibition “No animal from the herd or from the flock shall be slaughtered on the same day with its young” (Vayikra 22:28), because the reason for both is that we should

not have a cruel heart and be without compassion, or it may be that the Torah does not permit us to destroy a species altogether, although it permits slaughter [for food] within that group. Now, he who kills the mother and the young in one day or takes them when they are free to fly is considered as though he cut off that species. (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) Sparks for Discussion Rashi and Rabbi Shimon bar Yohai (in the Tanhuma) draw different conclusions from the reward promised for sending away the mother bird – Rashi learns that the reward for other mitzvot must be even greater; Rabbi Shimon bar Yohai concludes that the reward for all mitzvot is the same. With whom do you agree? Why? Do you believe that we are or will be rewarded for the mitzvot we do? Avnei Ezel believes that the underlying reason for this commandment is to combat selfishness. He also mentions that it promotes the welfare of others by preventing the extinction of species. Ramban makes the same point about preserving species. Can you think of other ways in which the Torah urges us to care for the environment? Are you making an effort to become more “green” in your home, workplace, and shul? Is there a reason beyond self-interest that we must care for the world around us?

PARASHAT KI TAVO - SELIHOT September 20, 2008 – 20 Elul 5768 Annual: Deuteronomy 26:1 – 29:8 (Etz Hayim, p. 1140; Hertz p. 859) Triennial: Deuteronomy 26:1 – 27:10 (Etz Hayim, p. 1140; Hertz p. 859) Haftarah: Isaiah 60:1 – 22 (Etz Hayim, p. 1161; Hertz p. 874) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Once they are settled in the land, each Israelite farmer is to bring a portion of his first fruits to the central sanctuary. Standing before the priest, he recites the declaration expressing gratitude for all the gifts God has given. In the third year of the agricultural cycle, farmers are to give the second tithe of their produce to the poor rather than bringing it to Jerusalem. Once this is done, the farmer is to recite a declaration acknowledging that he had done as God commanded. Moses reminds the Israelites that they have affirmed their covenant with God, that they have promised to obey Him, and that in return God has affirmed that Israel is His treasured people. Moses tells the people that as soon as they cross the Jordan, they are to set up large stones inscribed with the words of the Torah on Mount Ebal. They are then to enact a covenant ritual on Mount Ebal and Mount Gerizim. Moses then tells the people that if they observe God’s commandments they will experience many blessings. If they do not obey God, however, they will experience many curses, culminating in war, famine, plagues, and exile. Moses concludes by reminding the Israelites of all that God has done for them in the 40 years since He redeemed them from Egypt. 1. Please Come Join Us You shall then recite as follows [literally, and you shall respond and say] before the Lord your God: “My father was a fugitive Aramean... (Devarim 26:5) A. These may be recited in any language – the portion of the Sotah, the declaration of the tithe, the Shema, the Prayer (Amidah), the Grace After Meals... And these must be recited in the Holy Tongue [Hebrew] – the declaration of the first fruits... (Mishnah Sotah 7:1-2) B. “Responding” . . . means in the holy tongue. Hence the sages have said: Originally all those who knew how to make the declaration did so, while those who did not know how to do it had it recited to them [so they could repeat it]. When people consequently refrained from bringing [first fruits], it was decided that both those who knew how and those who did not

would have the declaration recited to them. For this they relied upon the verse “And you shall respond,” since responding implies prompting to respond by someone else. (Sifre, Piska 301) C. A tanna recited before Rabbi Nahman bar Isaac: He who shames his fellow man in public is as though he shed blood. Rabbi Nahman replied: Well put! Because we see ruddiness depart and paleness take its place [in the face of the man who is humiliated]. (Baba Metziah 58b) D. Rabbi Elazar Ha-Modai taught: A person who profanes the sacred, despises the festivals, shames a fellow human being publicly... though he be learned in Torah and perform good deeds, shall have no share in the world to come. (Avot 3:15) Sparks for Discussion The Sifre makes the extraordinary statement that Jews who were unable to recite the declaration of the first fruits properly in Hebrew chose to abandon this Torah commandment rather than suffer the public humiliation of having to repeat it after the priest. The ritual was changed so that everyone repeated it after the priest and no one was humiliated. Elsewhere, the Talmud tells us that the rabbis decreed that all Jews were to be buried in simple coffins and shrouds to prevent humiliating the poor, who could not afford the elaborate burial clothes and coffins used by the rich. All of our communities include Jews who feel left out because they are unfamiliar with the various services, they cannot read (let alone understand) Hebrew, they do not know what to do when offered an aliyah, or they do not understand the Hebrew and Yiddish expressions they hear around them. Do you agree that the goal should be to help them learn? What might your community do to help these Jews participate more fully in shul and other rituals? Were you ever embarrassed because you did not know or understand what was going on in services? Can you learn from that experience how you might help someone else feel more comfortable without embarrassing him or her? 2. Half Empty or Half Full? And you shall enjoy, together with the Levite and the stranger in your midst, all the bounty that the Lord your God has bestowed upon you and your household. [Alternate translation: You shall rejoice in every good thing that the Lord your God has bestowed upon you...] (Devarim 26:11) A. If you are in the same situation as the Levite and the stranger – and they are generally poorer than the average person – “you shall rejoice in every good thing,” namely in the joy of a person who is satisfied with his lot. Many times, a person is consumed with jealousy at those who have more than he does. However, if he looks at those who have less than he rather than at those who have more, he will be joyful and satisfied with what he has. (Likutei Yehoshua) B. This is a mitzvah. We are obligated to feel joy with what we were given by the Almighty. Why do we need a directive to rejoice since we should

automatically be happy when we have good things? Man’s nature is to constantly want more than he presently has. “He who has one hundred wants two hundred” (Kohelet Rabbah 1:34) Our moments of joy are mixed with sadness over what we lack. The Torah, therefore, commands us to rejoice with what we have. We should strive to feel a joy that is complete. Lack of joy with what we have is destructive both physically and spiritually. (Rabbi Mordechai Gifter, Pirke Torah, vol 2, p. 107.) C. “All these curses shall befall you . . . Because you would not serve the Lord your God in joy and gladness over the abundance of everything (Devarim 38:45-47). The Torah does not specify the sins for which the Jewish people will be punished. The only one that it mentions specifically is “Because you would not serve the Lord your God in joy and gladness.” (Rabbi Simcha Bunim of Przysucha, 1765-1827, Poland) D. Most folks are as happy as they make up their minds to be. (Abraham Lincoln) Sparks for Discussion Does the Torah actually command us to feel happy? Surely there are times when happiness would be irrational. What do you think the Torah means by “You shall rejoice in every good thing that the Lord your God has bestowed upon you?” Is this an achievable goal? How would you define joy? What is its opposite? What point was President Lincoln trying to make? Do you agree?

PARASHAT NITZAVIM September 27, 2008 – 27 Elul 5768 Annual: Deuteronomy 29:9 – 30:20 (Etz Hayim, p. 1165; Hertz p. 878) Triennial Cycle: Deuteronomy 29:9 – 30:20 (Etz Hayim, p. 1165; Hertz p. 878) Haftarah: Isaiah 61:10 – 63:9 (Etz Hayim, p. 1180; Hertz p. 883) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary According to tradition, Moses is speaking on the last day of his life. He reminds the people that they are entering into a covenant with God and that those who violate that covenant will be punished severely. Moses also tells the people that even as God punishes their disobedience He will not abandon them. When they learn from what has happened to them and return to God in repentance, God will welcome them lovingly and bring them back from their exile. Moses encourages the people, telling them that God’s commandments are not too difficult or beyond reach. Rather, they are very close, so that every Jew has the ability to observe them. Moses concludes: “I have put before you life and death, blessing and curse. Choose life – if you and your offspring would live.” 1. NEW YEAR’S RESOLUTIONS No, the thing is very close to you, in your mouth and in your heart, to observe [literally, to do] it. (Devarim 30:14) A. You do not fulfill your obligation by that which is in your mouth and in your heart. That which is in your mouth and your heart is for you to do. (Rabbi Menachem Mendel of Kotzk, 1787-1854, Poland) B. The people of Israel said to Moshe “You have said to us that ‘it is not in heaven and neither is it beyond the ocean’ – so where is it?” Moshe said to them “It t is very close to you -- in your mouth and in your heart, to observe [literally, to do] it – it is very near to you.” (Devarim Rabbah 8) It happens very often that people think that keeping the Torah and mitzvot are beyond their capabilities – beyond their reach. Thus the concise answer comes to teach us “It is in a very close place.” A person might think that the greatness in Divine attributes is that they are impossible to achieve. Such a person looks heavenwards longingly toward things that seem beyond all grasp, thinking: “I wish I could go up to the sky and bring down these Divine attributes.” But this is not the case. We learn that the greatness in these Divine attributes is in the fact that they are in fact attainable for a person willing to have an open heart

with which to receive them. (Simcha Raz, “The Torah’s Seventy Faces: Commentaries on the Weekly Sidrah,” edited by Rabbi Dov Peretz Elkins, p. 381) C. The rabbis say: The fool enters the synagogue, and seeing there people occupying themselves with Torah he asks: “How does a man begin to learn Torah?” They answer him: “First a man reads from a scroll [with selections from the Torah], then the sefer Torah, and then the prophets and then the writings; when he has completed the study of the scriptures he learns the Talmud and then the halakhah and then the aggada.” After hearing all this [the fool] says to himself, “When can I learn all this?” and he turns back from the gate. . . . But the man who is wise – what does he do? He learns one chapter every day until he completes the whole Torah. God said: “[It] is not too baffling for you, but if [you find it] too difficult, it is your own fault, because you did not study it.” (Devarim Rabbah 8:3) D. Rabbi Chayim Shmuelevitz commented on this that the Torah tells us that regardless of how far away one is, if he is sincerely resolved to become a better person, he will be able to make an immediate transformation of himself. When you make a verbal commitment to the Almighty and to yourself to become a changed person, your very words put you into a different place than where you were before. Of course, if you just say that you will change without actually improving your behavior, you have not sincerely changed. But the words you tell yourself have a major influence on your behavior. In whatever area you wish to improve, if you keep repeating over and over to yourself how you will act from now on, you will notice practical changes. Your verbal and mental suggestions are very close to you, all you need is a firm decision to make this effort. Once you have made this decision, you will be successful as long as you keep up that original resolve of yours. There are some people, however, who keep making pledges and resolutions to make positive changes but do not actually carry out their plans. They have created a credibility gap for themselves. Since they have already said they would change and have not done so, they are likely not to really believe themselves. To overcome this, one needs action and consistency. Just as you should keep your word when you give it to someone else, so too you should keep your word to yourself. (Rabbi Zelig Pliskin, “Growth Through Torah,” p. 456) Sparks for Discussion We always read Nitzavim on the Shabbat before Rosh Hashanah. During the Yamim Nora’im [the High Holy Days], many people will resolve to change their ways, to improve their relationships with God and with other people. When people make their resolutions, they are heartfelt. People do want to change. But too often, nothing changes and people repeat the same resolutions on the following Rosh Hashanah. Do you believe that people can change? Why do you think that some people insist that real change is impossible? How do these commentaries teach that a

person should go about making changes in his or her life? Is this realistic? What changes do you intend to make in the coming year? 2. A Good Person I call heaven and earth to witness against you this day [ha-yom]: I have put before you life and death, blessing and curse. Choose life – if you and your offspring would live. (Devarim 30:19) A. 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. (Rabbi Moshe Feinstein, “Darash Moshe,” p. 323) B. Rabbi Shimon bar Yohai said: Even if a man is perfectly righteous all his life, but rebels in the end, he annuls the [good] deeds he had previously performed, as is said, “The righteousness of the righteous shall not save him when he transgresses” (Ezekiel 33:12). And conversely, even if a man was completely wicked, but then resolved on penitence, his wickedness is never mentioned to him again, as is said, “nor shall the wickedness of the wicked cause him to stumble when he turns back from his wickedness” (ibid.). (Kiddushin 40b) C. [Moses] returns to exhort them yet again, to tell them that there are two courses in their hands and it is in their power to walk in whichever they desire, and there is no power below or above that will withhold them or stop them... (Ramban [Rabbi Moses ben Nachman, 1194-1270, Spain]) D. Rabbi Eleazar ben Rabbi Shimon said: The world is judged by the majority [of its deeds], and an individual is likewise judged by the majority [of his deeds]. A man should therefore always regard himself and the world as half meritorious and half guilty. If he performs one good deed, happy is he, for he has tilted the scale both for himself and for the entire world, all of it, toward the side of merit; if he commits even one transgression, woe to him, for he has tilted the scale both for himself and for the entire world, all of it, toward the scale of guilt. (Talmud Kiddushin 40b) Sparks for Discussion The word ha-yom, today, appears 12 times in the 40 verses of Nitzavim. What is the significance of this word? Do you consider this hopeful or worrisome? What does ha-yom teach us about how we should live a good life? It is not uncommon to hear the friends and relatives of someone who has done something terribly wrong – perhaps struck and killed a pedestrian while driving

drunk – say, “oh, but he’s really a good person.” Might you consider the drunk driver a good person? Would your opinion change if he had previously been arrested for drunk driving? What does it mean to be a good person?

PARASHAT VAYELEKH - SHABBAT SHUVAH October 4, 2008 – 5 Tishrei 5769 Annual: Deuteronomy 31:1 – 31:30 (Etz Hayim, p. 1173; Hertz p. 887) Triennial Cycle: Deuteronomy 31:1 – 31:30 (Etz Hayim, p. 1173; Hertz p. 887) Haftarah: Hosea 14:2 – 10; Joel 2:15-27; Micah 7:18-20 (Etz Hayim, p. 1235, 1236, 1239; Hertz p. 891, 893, 892) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary On the last day of his life, Moses tells the people that it is now time for Joshua to succeed him. They should not be afraid, because God will continue to be with them as they conquer the Canaanites as they already conquered the Amorites. Moses then charges Joshua in the sight of all Israel. Moses writes down the Torah (or, perhaps, parts of Sefer Devarim) and gives it to the priests and the elders. He tells them that every seventh year, at Sukkot, they are to assemble the people and read the Torah to them. God now calls Moses and tells him it is almost time for him to die. He instructs him to bring Joshua to the tent of meeting to hear God’s instructions. God tells Moses that in the future the people will break the covenant and turn to alien gods, so that God will become angry and “hide His countenance” from them. Therefore, Moses is to write down a poem (found in Ha-azinu) and teach it to the people. It will remind them of God’s promise and their disloyalty and prompt them to repent. 1. And Bring the Kids Gather the people – men, women, children, and the strangers in your communities – that they may hear and so learn to revere the Lord your God and to observe faithfully every word of this Teaching. (Devarim 31:12) A. Why did [the children] come? For no other purpose but that a reward should be given to those who bring them. (Rashi [Rabbi Shlomo Yitzhaki, 1040-1105, France]) B. If the men and women all had to come, it would stand to reason that they had to bring the children with them, for there would be no one with whom to leave them. Why, then, did Scripture have to state explicitly that the children were to come also? Scripture made the specification “for no other purpose but that a reward should be given to those who bring them.” Although the children would come in any case, the Torah made a separate commandment so that it should represent a good deed in its own right and make those who bring their children eligible for a reward. (Yalkut HaUrim [Rabbi Moshe Uri Keller, Sanz, Poland]) C. By going to the trouble of bringing their little ones into the Temple, the parents demonstrate their sincere desire and firm resolve that their

children should remain true to Judaism and heed the sacred words of the Torah. This show of sincerity on their part will cause the Lord to reward their efforts with success, so that their children will become imbued with the spirit of the Torah and grow up to become good Jews. (Sefat Emet [Rabbi Judah Aryeh Leib Alter, 1874-1905, Poland]) D. Young children have a tendency to make noise and can easily disturb older people who are trying to listen. Therefore one might think that it is better not to bring them. But even though they do not understand what is being said, just being there when the king reads the Torah in the presence of the entire nation will have a major influence on the child for the rest of his life. He gains an experience of how important the Torah is for the entire people. This teaches us even today to do all we can that children should learn at an early age the extreme importance of Torah. Every experience makes an impression; make sure to give your children many positive Torah experiences. (Rabbi Simcha Zissel of Kelm, 18241898, Lithuania) Sparks for Discussion What is the nature of the reward that parents receive for bringing young children to shul? Do they receive additional “mitzvah points” in their accounts or is the reward seeing their children begin to grow as Jews? Is your shul a place where young children feel welcome? If not, what might you do to make it so? How else might parents (and grandparents and aunts and uncles) bring young children to God and Torah? Do the children in your family see the celebration of Shabbat and holidays in their homes? Do they have Jewish toys, books, and videos? What do you think they are learning about being Jewish? 2. Links in the Chain Therefore, write down this poem and teach it to the people of Israel... [alternate translation: And now, write for yourselves this poem] (Devarim 31:19) A. It is a positive commandment for each and every man in Israel to write a Torah scroll for himself, as it says, And now, write for yourselves this poem. This means to say, Write for yourselves a Torah that contains this poem, because one does not write the Torah in separate sections. And even if his ancestors left him a Torah scroll it is a commandment to write his own. If he wrote it with his own hand, it is as if he received it at Mount Sinai; but if he does not know how to write, others write for him. Anyone who corrects a Torah scroll – even one letter – it is as if he wrote all of it. (Rambam [Rabbi Moses ben Maimon, 1135-1209, Spain and Egypt], Mishneh Torah, Hilchot Tefillin, Mezuzah, and Sefer Torah, 7:1) B. Rabbi Avraham Binyamin Wolf Sofer commented: From this verse, our sages, of blessed memory, deduced that every Jew is commanded to personally write a Torah scroll, as we have learned in the Talmud (Sanhedrin 21b): Even if a person’s parents have left a sefer Torah, it is proper that the person should personally write one, as it is written: And now, write for yourselves this poem. This teaching of the sages, says Rabbi Sofer, is to teach us not to take the Torah for granted. Each and

every one of us has to accept it anew as though we ourselves stood on Mount Sinai. The commandment is, therefore, that everyone should personally write a Torah scroll rather than make do in this respect with the legacy of one’s parents. (Simcha Raz, “The Torah’s Seventy Faces: Commentaries on the Weekly Sidrah,” edited by Rabbi Dov Peretz Elkins, p. 389) C. Finally, the Conservative movement likes to emphasize that the halakhah developed from generation to generation and from country to country. There is no better proof of this assertion than the holiday of Simhat Torah. A holiday which began in Babylonia in the tenth century spread to the entire Jewish world, with each ethnic group contributing new customs which were then absorbed by klal Yisrael (the collective Jewish people). The Jews of Babylonia invented the holiday and its name and began to dance on Simhat Torah. In France, they added the Attah Horeita verses in the twelfth century. The Jews of Spain began to recite the beginning of Bereishit by heart at the beginning of the twelfth century while the Jews of France instituted at that time that a Hattan Bereishit should read the beginning of Bereishit. In Ashkenaz, they added a hakafah in the evening in the early fifteenth century while the Ari and his students in sixteenthcentury Safed instituted that there should be seven hakafot around the bimah. (Rabbi David Golinkin, “The Four Faces of Simhat Torah,” Ask.com) Sparks for Discussion Rabbi Sofer explains that even a person who has inherited a sefer Torah must write his or her own “rather than make do in this respect with the legacy of one’s parents.” How do you understand this? How does a Jew take ownership of his or her Judaism? Rabbi David Golinkin describes how generation after generation of Jews added something of their own to the holiday of Simhat Torah and by doing so enriched all of us. What treasures of Judaism have you inherited from your parents, grandparents, and teachers? What have you added to the legacy you received?

PARASHAT HA’AZINU October 11, 2008 – 12 Tishrei 5769 Annual: Deuteronomy 32:1 – 32:52 (Etz Hayim, p. 1185; Hertz p. 896) Triennial: Deuteronomy 32:1 – 32:52 (Etz Hayim, p. 1185; Hertz p. 896) Haftarah: II Samuel 22:1 – 51 (Etz Hayim, p. 1197; Hertz p. 904) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary Moses recites the poem God had instructed him to write down and teach to the people. It begins with words of moral teaching contrasting the virtue of God to the wickedness of Israel. It then tells of God’s goodness to Israel, Israel’s prosperity and rebellion, and God’s punishment for Israel’s breaking the covenant. Finally, the poem recounts God’s mercy, promising that God will save His people from their enemies. Moses reads the poem to the people and warns them to take it to heart. God tells Moses to ascend Mount Nebo. He will be allowed to see the Promised Land from there before he dies. 1. Those Were the Days They sacrificed to demons, no-gods, gods they had never known, new ones, who came but lately, who stirred not your fathers’ fears. (Devarim 32:17) A. The younger generation is always a little weaker in religious conviction than the older. But in the past these differences were well within normal limits. There were differences between young and old such as could be expected and readily understood. But the gulf existing between the generations today is wide beyond belief. Indeed, the younger generation bears no resemblance at all to its parents. It is almost like a new people, with new ideals – and new idols – that were altogether unknown to the generation which went before. New ones, who came but lately – a new generation has arisen who stirred not your fathers’ fears, of which your fathers could not even have conceived. (Attributed to the Hatam Sofer [Rabbi Moses Schreiber, 1762-1839, Pressburg, Hungary]) B. “Ask your father, he will inform you, your elders, they will tell you” (Devarim 32:7). In earlier generations, it was possible to say that all were learned in the Torah. In our times, though, the people are unlearned and ignoramuses. If a child asks his father anything about Judaism (“ask your father”), the father will answer: Go to “your elders, they will tell you” – go and ask your grandfather, because I don’t know the answer. (Y. Yefet, quoting the Magid of Kelm [Rabbi Moses Isaac of Kelm, 1828-1900, Poland]) C. Rabbi Zera said in the name of Rava bar Zimona: “If the former were as angels, we are as mortals; and if the former were as mortals, then we are

as asses – and not as the asses of Rabbi Hanina ben Dosa or Rabbi Pinhas ben Yair [animals that appeared to understand the requirements of halakhah], but as common asses. (Talmud Shabbat 112b) D. Rabbi Yohanan said in the name of Rabbi Yehudah bar Elai: “Come and see how the latter generations are unlike the former ones. In former generations people made Torah their vocation and their trades their avocations, and they succeeded in both; in latter generations, when people made their trades their vocations and Torah their avocation they did not succeed in either... (Talmud Berakhot 35b) E. Shalom bayis [peace in the home] in a family whose members are at different levels of observance is possible, but that doesn’t mean it’s easy. In my own journey, hundreds of questions and concerns have arisen along the way, on both sides. My family and I have hurt one another’s feelings, made one another angry, and questioned one another’s values, commitments, and priorities. But at least we are still very much a family, all of us doing our parts to maintain family harmony. There are plenty of days when I wish they would “see the light” and come along on my journey with me. On just as many days, they wish that I would calm down and return to their level of observance so that I could eat in their home without all the advance planning, join them in their synagogue, and stop doing weird things like wearing a wig all the time. (Azriela Jaffe, “What Do You Mean, You Can’t Eat in My Home? A Guide to How Newly Observant Jews and Their Less-Obsesrvant Relatives Can Still Get Along,” p. xviii) Sparks for Discussion The Hatam Sofer was famous for his vehement opposition to the early Reform movement in Germany and to any innovation in Judaism. His claim that each generation is less religious than its predecessor is an old one. Why do you think the rabbis of the Talmud regarded earlier generations as more learned and observant than later ones? In the mid-1900s, it was generally accepted that each generation of Jews in America would be less observant than their parents. It was believed that Orthodoxy would soon disappear and the process of assimilation would continue unabated. That is not what happened. In fact, today it is not unusual for Jews to be more observant and traditional than their parents. Are you more or less observant than your parents? Than your children? Why? Has your family experienced conflicts due to different levels of observance? How have you resolved (or tried to resolve) them? 2. It's All Torah For this is not a trifling [elsewhere: empty, vain] thing for you: It is your very life... (Devarim 32:47) A. For it is no vain thing – and if it is vain, it is your fault [mikem – from you]. Why? Because you do not labor in the Torah. (Jerusalem [Yerushalmi] Talmud Peah 1:1)

B. Why was the Torah compared to a fig? Because all fruits have waste: dates have pits, grapes have seeds, pomegranates have peels, but the entire fig is fit to be eaten. Similarly, there is no waste in the words of Torah, as it is said: “It is not an empty matter for you.” (Yalkut Shimoni, Joshua 2) C. The lesson contained in these concluding verses of the Torah is the importance of each detail. There is nothing superfluous in the Torah and no sliding scale of values between its different portions. The seemingly most insignificant and prosaic detail hidden in the folds of a story is of equal importance to its philosophy and fundamental laws. All goes under the name of “Torah.” If we can find no significance in a particular detail, if it is “a vain thing,” then the fault is ours, and due to our lack of understanding, our failure to labor to discover the meaning. (Nehama Leibowitz, “Studies in Devarim,” p. 354) D. Ben Bag-Bag taught: Study it and review it: You will find everything in it. Scrutinize it, grow old and gray in it, do not depart from it. There is no better portion in life than this. (Pirkei Avot 5:24) Sparks for Discussion The rabbis insist that if you find something in the Torah that seems irrelevant, worthless, trivial, or obsolete, that is only because you do not yet understand it properly. Why do they say this? Do you agree? Are there limits to interpretation? What do you imagine might happen if we were to skip over the “boring” parts in our Torah reading and study? Might the same approach be applied to Jewish practice? If there is a mitzvah you find irrelevant, worthless, trivial, or obsolete, might that be because you have not yet approached it properly? Are you willing to give God the benefit of the doubt?

READING FOR SHABBAT HOL HAMOED SUKKOT October 18, 2008 – 19 Tishrei 5769 Annual: Exodus 33:12 – 34:26 (Etz Hayim, p. 538; Hertz p. 362) Maftir: Numbers 29:23 – 28 (Etz Hayim, p. 935; Hertz p. 697) Haftarah: Ezekiel 38:18 – 39:16 (Etz Hayim, p. 1260; Hertz p. 979) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary After the sin of the Golden Calf, God tells Moses to lead the people to the land He has promised, but that God Himself no longer will be in their midst. Moses once again steps forward on behalf of the people and God relents. Moses asks to see God, but God refuses, saying, “man may not see Me and live.” Moses ascends Mount Sinai and receives the revelation of God’s Thirteen Attributes. God tells Moses that He will drive the Canaanites out of the land He has promised to Israel. For their part, the Israelites must destroy the Canaanite holy places and shun idolatry. God speaks to Moses about Shabbat and the three pilgrimage festivals, including “the Feast of Ingathering at the turn of the year.” After 40 days, Moses descends the mountain with the second set of tablets. The maftir reading describes the offerings that were to be brought to the Temple on Sukkot. 1. A Temporary Dwelling You shall live in booths seven days; all citizens in Israel shall live in booths. (Vayikra 23:42) A. Throughout the seven days a person must make his sukkah his principal abode and his house a temporary dwelling. (Mishnah Sukkah 2:9) B. Another reason may be that it should remind us of our forefathers’ long wanderings in the depths of the desert, when at every halting-place they spent many a year in tents. And indeed it is well in wealth to remember your poverty, in distinction your insignificance, in high offices your position as a commoner, in peace your dangers in war, on land the storms on sea, in cities the life of loneliness. For there is no pleasure greater than in high prosperity to call to mind old misfortunes. But besides giving pleasure, it is a considerable help to the practice of virtue. For people who, having had both good and ill before their eyes, have rejected the ill and are enjoying the good necessarily fall into a grateful frame of mind and are urged to piety by the fear of a change to the

reverse, and also therefore in thankfulness for their present blessings they honor God with songs and words of praise and beseech Him and propitiate Him with supplications that they may never repeat the experience of such evils. (Philo of Alexandria, 20 BCE-50 CE, Egypt) C. Why do I command you to do this?... Do not say in your hearts, “My own power and the might of my own hand have won this wealth for me. Remember that it is the Lord your God who gives you the power to get wealth” (Devarim 8:17-18). Therefore, the people leave houses filled with good at the harvest season and they dwell in sukkot as a reminder that they had no property in the desert or homes to inhabit. This is why God designated Sukkot at the harvest season, so that a person’s heart should not grow haughty because of houses filled with everything good, lest they say: “Our hands made all of this wealth for us.” (Rashbam [Rabbi Shmuel ben Meir, 1080-1158, France, grandson of Rashi]) D. When the sages said in the tractate of Sukkah: “Go out from your permanent dwellings and live in a temporary dwelling,” they meant that the commandment to dwell in the sukkah teaches us that a man must not put his trust in the size or strength or conveniences of his house, even though it be filled with the best of everything; nor should he rely upon the help of any man, even though he be the lord of the land. But let him put his trust in Him whose word called the universe into being, for He alone is mighty and faithful, and He does not retract what He promises. (Menorat Hama’or [Rabbi Isaac Aboab, 14th century, Spain]) Sparks for Discussion What do you experience when sitting in the sukkah – vulnerability, gratitude, humility, faith? Why? Does it make you more conscious of those who are less fortunate? Does it increase your concern for the environment? How might the experience of Sukkot spur people to action? You shall rejoice in your festival... you shall have nothing but joy. (Devarim 16:14-15) A. The expression of rejoicing occurs three times in connection with Sukkot: “You shall rejoice in your festival” (Devarim 16:14), “you shall have nothing but joy” (Devarim 16:15), and “you shall rejoice before the Lord your God seven days” (Vayikra 23:40). But no such expression occurs even once regarding Pesah. This is because the fate of man’s crops is still in the balance on Pesah, and he does not know whether there will be a yield or not. Similarly, on Shavuot, only one expression of rejoicing is mentioned... This is because the grain has already been harvested and gathered in the barn. Two expressions of rejoicing are not mentioned because the fruit of the trees has not yet been picked and their fate is still in the balance. On Sukkot, however... when both the grain and fruit are already stored inside, three expressions of rejoicing are justified. (Yalkut Shimoni) B. Another interpretation of akh sameah [“nothing but joy,” understood as a limitation]: A person rejoices in this world. The festival comes, and he takes himself meat to cook in his home, to rejoice on the holiday. No

sooner has he done so, he sits down to eat and begins serving each person, when one of his sons says, “My brother received a bigger portion than I,” and he finds himself saddened even in the midst of his rejoicing. But in the World to Come, the food will cook in the pots and people will see it and their souls will rejoice. (Pesikta de-Rav Kahana) C. Why do we read Kohelet on Sukkot? Because it is “the season of our rejoicing.” Perhaps you will say that rejoicing means meat and wine; therefore we read Kohelet who says “utter futility” to all the pleasures of this world. We find that the essence of this rejoicing is that we know that the concerns of this world are “utter futility.” (Rabbi Hanoch of Aleksander, 1798-1870, Poland) D. “On the 15th day of the seventh month” (Vayikra 23:34), of just this month, the first day of which was a Day of Loud Blasts, a day of shatteringly shaking us up out of ways of life displeasing to God, and whose 10th day made us appear before God, “poor” in every justification for further living and working, the 15th of just this month brings to us, as the fruit of the atonement obtained on the 10th, the Festival of the building of our homes on earth in full trust in God, and the “taking” of the produce of the earth to gain the joy of living and working in happiness before God. Our past has made us lose the right to “living and doing,” Yom Kippur has eradicated this past, Sukkot sets us up afresh in living and doing on earth to achieve the highest earthly possession: joy and happiness before God. One day for the Teru’ah (loud blasts) mood, one day for the atonement fasting, but seven days, a whole cycle of days, for the joyful building of our huts and for enjoying our possessions before God. This is what is most characteristic of the Jewish Torah of Truth, which teaches that the normal mood of one’s life to be not the bowed-down broken feeling, but the erect happy joy of life that runs equally throughout the year of a life faithfully devoted to duty. (Rabbi Samson Raphael Hirsch, 1808-1888, Germany) Sparks for Discussion Sukkot is a time for rejoicing. Why? Is the source of our joy material, spiritual, or both? Rabbi Hirsch says that the Torah teaches us that joy should be “the normal mood of one’s life.” Do you agree? How do we learn to live a life of normal joy?