T'tzaveh: You will Instruct.
This Torah portion picks up where last week's portion left off. The Torah portion begins with commands about providing olive oil for the lighting in the Ohel Mo'ed, or Tent of Meeting.
The Torah portion then turns the the establishment of the priesthood and its accompanying rituals. The priesthood flows through Aaron and his sons. They are provided with special clothing to distinguish them from the other Israelites. Great detail is given for the attire of the Kohen Gadol, or High Priest.
The Torah portion ends with summary. After the tents and its furnishings have been completed, the priests were to be consecrated and G~d consecrated the Ohel Mo'ed and the whole establishment would become functional for the Israelites.
Showing posts with label Torah Portion. Show all posts
Showing posts with label Torah Portion. Show all posts
Friday, March 2, 2012
Sunday, February 26, 2012
T'rumah / Exodus 25:1 ~ 27:19
T’rumah: Offering
This week’s Torah Portion describes the instructions for building the Mishkan, or Tabernacle, which will hold the Ark of the Covenant. The Tabernacle becomes the symbol for G~d’s presence among the Israelites.
This Torah Portion also describes the laws governing Shabbat. The people are instructed to bring offerings. Precise instructions are given for the construction of the Tabernacle.
This week’s Torah Portion describes the instructions for building the Mishkan, or Tabernacle, which will hold the Ark of the Covenant. The Tabernacle becomes the symbol for G~d’s presence among the Israelites.
This Torah Portion also describes the laws governing Shabbat. The people are instructed to bring offerings. Precise instructions are given for the construction of the Tabernacle.
Friday, February 17, 2012
Mishpatim / Exodus 21:1 ~ 24:18
Mispatim: Ordinances. Also known as The Book of the Covenant.
This Torah Portion contains the first body of Laws that are found in Torah. The laws include moral imperatives which set the stage for social standards, as well as outlining civil and criminal statutes and rites of worship. The Parsha begins with the laws governing slaves, who must be offered freedom after seven years. These rules were followed by criminal laws. In Hebraic law, murder, kidnapping and injuring one's parents were all considered capital offenses.
This Parsha also sets out religious festivals and rituals, including Passover, Shavout and Sukkot.
The Parsha ends with Moses repeating the commands to the Israelites, who affirm their loyalty to the covenant. Moses climbs up the mountain to receive the tablets, where he remains hidden in the clouds for 40 days and nights.
This Torah Portion contains the first body of Laws that are found in Torah. The laws include moral imperatives which set the stage for social standards, as well as outlining civil and criminal statutes and rites of worship. The Parsha begins with the laws governing slaves, who must be offered freedom after seven years. These rules were followed by criminal laws. In Hebraic law, murder, kidnapping and injuring one's parents were all considered capital offenses.
This Parsha also sets out religious festivals and rituals, including Passover, Shavout and Sukkot.
The Parsha ends with Moses repeating the commands to the Israelites, who affirm their loyalty to the covenant. Moses climbs up the mountain to receive the tablets, where he remains hidden in the clouds for 40 days and nights.
Friday, February 10, 2012
Yitro / Exodus 18:1 ~ 20:23
Yitro: Jethro
After Jethro, the father-in-law of Moses, learned of the flight of the Israelites from Egypt., he brought Moses' wife, Zipporah and their sons to Moses. Moses greeted them and welcomed them into his camp. He recounted the miracles that G~d had performed against Pharaoh to assist the Israelites.
Moses began acting as a judge, working around the clock to resolve issues between his people. Jethro was horrified to see Moses performing this function,fearing that he will tire himself. Jethro organized a hierarchy of judges and named Moses as the Chief Judge. After establishing a judicial system, Jethro returned to his home.
After wandering in the wilderness for three months, the Israelites reached Sinai. G~d offered a special covenant with the Israelites. Moses climbed Mt. Sinai and returned with the tablets of the Ten Commandments
After Jethro, the father-in-law of Moses, learned of the flight of the Israelites from Egypt., he brought Moses' wife, Zipporah and their sons to Moses. Moses greeted them and welcomed them into his camp. He recounted the miracles that G~d had performed against Pharaoh to assist the Israelites.
Moses began acting as a judge, working around the clock to resolve issues between his people. Jethro was horrified to see Moses performing this function,fearing that he will tire himself. Jethro organized a hierarchy of judges and named Moses as the Chief Judge. After establishing a judicial system, Jethro returned to his home.
After wandering in the wilderness for three months, the Israelites reached Sinai. G~d offered a special covenant with the Israelites. Moses climbed Mt. Sinai and returned with the tablets of the Ten Commandments
Sunday, February 5, 2012
B'Shalach / Exodus 13:17 ~ 17:16
B'Shalach: He Sent
This Torah Portion is the story of the Israelites crossing the Sea of Reeds (often depicted as the Red Sea). There are two versions of this event ~ one told in prose (Exodus 14:1 ~ 31) and one in a poem (Exodus 15:1 ~ 22). After crossing the Sea, the Israelites find themselves, not in the Promised Land, but in the heart of the Sinai Peninsula.
Pharaoh agreed to let the Israelites leave Egypt. He then had second thoughts and sent his army after the Israelites. The Egyptians nearly overtook the Israelites at the edge of the Sea. G~d tells Moses to instruct the Israelites to go forward. Moses lifts his rod and the Sea parts, so the people can move through on dry land. When the Egyptians try to follow the Israelites, they are blinded by a pillar of fire. As they move forward, the wheels of their chariots become mired in the mud. G~d then instructs Moses to again lift his rod. When he does this, the sea comes roaring over the Egyptians, drowning them all.
Although the Israelites are joyous at this event, G~d reminds the people that the Egyptians were his creation, too.
The Israelites move into the wilderness and soon begin to complain that there is no water or food. G~d allows Moses a miracle making bitter water turn sweet, until they come to an oasis. The Israelites then complain of hunger. G~d hears their complaints and brings them manna and quail, which fall from the sky, Each day, the Israelites collect enough manna for the day. On the sixth day, they collect a double portion so that they need not collect food for the Sabbath.
The Israelites move toward Massah, where they again complain over the lack of water.
The Torah Portion ends when the evil Amalekites attack. Joshua proves to be a strong military leader in defending against the Amalekite attack.
This Torah Portion is the story of the Israelites crossing the Sea of Reeds (often depicted as the Red Sea). There are two versions of this event ~ one told in prose (Exodus 14:1 ~ 31) and one in a poem (Exodus 15:1 ~ 22). After crossing the Sea, the Israelites find themselves, not in the Promised Land, but in the heart of the Sinai Peninsula.
Pharaoh agreed to let the Israelites leave Egypt. He then had second thoughts and sent his army after the Israelites. The Egyptians nearly overtook the Israelites at the edge of the Sea. G~d tells Moses to instruct the Israelites to go forward. Moses lifts his rod and the Sea parts, so the people can move through on dry land. When the Egyptians try to follow the Israelites, they are blinded by a pillar of fire. As they move forward, the wheels of their chariots become mired in the mud. G~d then instructs Moses to again lift his rod. When he does this, the sea comes roaring over the Egyptians, drowning them all.
Although the Israelites are joyous at this event, G~d reminds the people that the Egyptians were his creation, too.
The Israelites move into the wilderness and soon begin to complain that there is no water or food. G~d allows Moses a miracle making bitter water turn sweet, until they come to an oasis. The Israelites then complain of hunger. G~d hears their complaints and brings them manna and quail, which fall from the sky, Each day, the Israelites collect enough manna for the day. On the sixth day, they collect a double portion so that they need not collect food for the Sabbath.
The Israelites move toward Massah, where they again complain over the lack of water.
The Torah Portion ends when the evil Amalekites attack. Joshua proves to be a strong military leader in defending against the Amalekite attack.
Friday, January 27, 2012
Friday, January 20, 2012
Friday, January 13, 2012
Shemot / Exodus 1:1 ~ 6:1
Shemot: Names
Shemot (ְׁמוֹת) is the Hebrew word for “Names.” The parshah begins with a listing of the names of the descendents of Jacob who left the land of Canaan and lived in Egypt to escape the famine. When the Shemot begins, Jacob, Joseph and all of his generation have died. A new Pharaoh rules over Egypt who did not know of Joseph and his role in Egyptian and Israelite life.
The new Pharaoh became concerned that the foreign Israelites had become too numerous and was afraid that they might rise up against the Egyptians. He set up task masters to rule over the Israelites and gave them onerous duties. The more the Egyptians burdened the Israelites, the more they multiplied. Finally, Pharaoh ordered the midwives to kill all sons born to the Hebrew women; girl children would be allowed to survive. Two midwives, Shiphra and Puah (two of the few women specifically named in the Bible) feared G~d more than they feared Pharaoh. They refused to kill the male babies. When asked by Pharaoh why they saved the male babies, the midwives told Pharaoh that the Hebrew women were so strong and vigorous that they gave birth before the midwives could arrive and assist with the births.
G~d rewarded Shiphra and Puah by granting them with a long line of descendants. As the Israelites continued to multiply, Pharaoh required that all newborn males be thrown into the Nile. Again, he allowed the girl children to live. One woman gave birth to a boy. She hid him for three months until she could hide no longer. She build a basket made of bulrushes and set in him the river. She had her daughter and the baby’s sister watch over the child. Pharaoh’s daughter went to the river to bathe and saw the baby floating in the water. She recognized that he was a Hebrew baby but chose to save him anyway.
Pharaoh’s daughter asked the baby’s sister to find a nurse to care of the baby. She immediately contacted the baby’s true mother to care for him. When the child had grown into a young boy, his mother brought him to Pharaoh’s daughter who adopted him as her son. She named him Moses because he had been drawn out of the water.
Moses saw the harsh way his people were treated. Once, he saw an Egyptian hitting an Israelite. When Moses thought no one was watching, he struck the Egyptian, killing him. He quickly buried the body. The following day, Moses saw two Israelites fighting and tried to stop the fight. One of the Israelites asked if Moses intended to kill them. Moses then realized that his killing of the Egyptian had not gone unobserved. Being scared, he fled into the desert before Pharaoh could punish him for the murder.
While Moses was in exile, the daughters of a Midian priest came to a well to water their sheep. Shepherds shooed them away. Moses, however, went to assist the young women. They told their father how an Egyptian had come to their rescue. Their father invited Moses to come and join his family. Moses married, Zipporah, one of the daughters and soon they had a son, whom they named Gershom, for Moses had been “a stranger in a strange land.:
One day, while Moses was tending his father-in-laws sheep, and angel appeared to him in the form of a burning bush, that was not consumed. G~d told that he must return to Egypt to bring the Israelites out of Egypt. Moses asked who he should say sent him to bring out the Israelites and G~d answered “I Will Be What I Will Be” (אֶהְיֶה אֲשֶׁר אֶהְיֶה, Ehyeh-Asher-Ehyeh), and He told Moses to tell the Israelites that “I Will Be” (אֶהְיֶה, Ehyeh) sent him.
G~d further told Moses to tell the Israelites that the Lord (יְהוָה, YHVH), the G~d of their fathers, the G~d of Abraham, Isaac, and Jacob, had sent him, and this would be G~d’s Name forever.
Moses afraid that no one, including Pharaoh, would believe him. G~d instructed Moses to throw down his rod. When Moses did this, his rod became a snake, but when he picked it up by its tail, it once again became a snake. G~d provided Moses with other signs of His wonder, but Moses protested that he was not a man of speech and would be unable to convince Pharaoh to let the Israelites go. G~d told him not to worry, that his brother Aaron would speak on his behalf.
Moses took his wife and son and headed back to Egypt. Along the way, Zipporah circumcised Gershom, as was the way of the Hebrews.
Meanwhile, G~d spoke to Aaron and told him to meet Moses in the wilderness. Together, the two brothers went to Pharaoh and told him that their G~d had instructed their people to worship in the desert. Pharaoh, however, began giving the Israelites harsher and harsher chores. Moses begs G~d to provide relief to the Israelites. G~d told Moses that it would take a strong hand to convince Pharaoh to release the Israelites.
Shemot (ְׁמוֹת) is the Hebrew word for “Names.” The parshah begins with a listing of the names of the descendents of Jacob who left the land of Canaan and lived in Egypt to escape the famine. When the Shemot begins, Jacob, Joseph and all of his generation have died. A new Pharaoh rules over Egypt who did not know of Joseph and his role in Egyptian and Israelite life.
The new Pharaoh became concerned that the foreign Israelites had become too numerous and was afraid that they might rise up against the Egyptians. He set up task masters to rule over the Israelites and gave them onerous duties. The more the Egyptians burdened the Israelites, the more they multiplied. Finally, Pharaoh ordered the midwives to kill all sons born to the Hebrew women; girl children would be allowed to survive. Two midwives, Shiphra and Puah (two of the few women specifically named in the Bible) feared G~d more than they feared Pharaoh. They refused to kill the male babies. When asked by Pharaoh why they saved the male babies, the midwives told Pharaoh that the Hebrew women were so strong and vigorous that they gave birth before the midwives could arrive and assist with the births.
G~d rewarded Shiphra and Puah by granting them with a long line of descendants. As the Israelites continued to multiply, Pharaoh required that all newborn males be thrown into the Nile. Again, he allowed the girl children to live. One woman gave birth to a boy. She hid him for three months until she could hide no longer. She build a basket made of bulrushes and set in him the river. She had her daughter and the baby’s sister watch over the child. Pharaoh’s daughter went to the river to bathe and saw the baby floating in the water. She recognized that he was a Hebrew baby but chose to save him anyway.
Pharaoh’s daughter asked the baby’s sister to find a nurse to care of the baby. She immediately contacted the baby’s true mother to care for him. When the child had grown into a young boy, his mother brought him to Pharaoh’s daughter who adopted him as her son. She named him Moses because he had been drawn out of the water.
Moses saw the harsh way his people were treated. Once, he saw an Egyptian hitting an Israelite. When Moses thought no one was watching, he struck the Egyptian, killing him. He quickly buried the body. The following day, Moses saw two Israelites fighting and tried to stop the fight. One of the Israelites asked if Moses intended to kill them. Moses then realized that his killing of the Egyptian had not gone unobserved. Being scared, he fled into the desert before Pharaoh could punish him for the murder.
While Moses was in exile, the daughters of a Midian priest came to a well to water their sheep. Shepherds shooed them away. Moses, however, went to assist the young women. They told their father how an Egyptian had come to their rescue. Their father invited Moses to come and join his family. Moses married, Zipporah, one of the daughters and soon they had a son, whom they named Gershom, for Moses had been “a stranger in a strange land.:
One day, while Moses was tending his father-in-laws sheep, and angel appeared to him in the form of a burning bush, that was not consumed. G~d told that he must return to Egypt to bring the Israelites out of Egypt. Moses asked who he should say sent him to bring out the Israelites and G~d answered “I Will Be What I Will Be” (אֶהְיֶה אֲשֶׁר אֶהְיֶה, Ehyeh-Asher-Ehyeh), and He told Moses to tell the Israelites that “I Will Be” (אֶהְיֶה, Ehyeh) sent him.
G~d further told Moses to tell the Israelites that the Lord (יְהוָה, YHVH), the G~d of their fathers, the G~d of Abraham, Isaac, and Jacob, had sent him, and this would be G~d’s Name forever.
Moses afraid that no one, including Pharaoh, would believe him. G~d instructed Moses to throw down his rod. When Moses did this, his rod became a snake, but when he picked it up by its tail, it once again became a snake. G~d provided Moses with other signs of His wonder, but Moses protested that he was not a man of speech and would be unable to convince Pharaoh to let the Israelites go. G~d told him not to worry, that his brother Aaron would speak on his behalf.
Moses took his wife and son and headed back to Egypt. Along the way, Zipporah circumcised Gershom, as was the way of the Hebrews.
Meanwhile, G~d spoke to Aaron and told him to meet Moses in the wilderness. Together, the two brothers went to Pharaoh and told him that their G~d had instructed their people to worship in the desert. Pharaoh, however, began giving the Israelites harsher and harsher chores. Moses begs G~d to provide relief to the Israelites. G~d told Moses that it would take a strong hand to convince Pharaoh to release the Israelites.
Tuesday, January 10, 2012
Va-Va'chi / Genesis 47:28 ~ 50:26
Va-Va'chi: He Lived
This Torah portion transitions the stories of Genesis to the Exodus from Egypt. Jacob nears the end of his life and expresses his concern to be buried alongside his ancestors. Joseph takes his sons, Ephraim and Manassah who were born in Egypt, to Joseph. Jacob recognizes Jacob’s sons as his own and declares that they will share a portion of his (Jacob’s) allotment. Thus, Jacob lifted his grandsons to the same level of his genealogical list as his sonw.
Jacob then blessed Ephraim and Manassah, blessing Ephraim, the younger with his right hand and Manassah, the elder with his left hand. This seemed wrong to Joseph, and he tried to correct his father, saying that this would make the younger brother of greater importance. Jacob, however, refused to correct the order of precedence of his grandsons. This is a common motif in Genesis, where the younger supplants the elder.
Jacob blessed Ephraim and Manassah by saying: By you shall the people of Israel give their blessing, saying “May G~d make you like Ephraim and Manasseh.” This blessing is still used today by Jewish parents to their children.
Jacob then gathered all his sons together and gave each a personal blessing. In this blessing, Jacob set the future course for each son and foretells of the twelve tribes of Israel. The blessing has political overtones by giving some sons/tribes a brighter future than others. The blessing of Jacob also expresses his disappointment in some of his sons. The blessings of Reuben, Simeon and Levi, for instance, make it clear that they, although the oldest sons, do not have the prominent place in the family because Reuben slept with Jacob’s concubine and because Simeon and Levi lead the the senseless slaying of the people of Shechem. Judah received Jacob’s blessing to lead the family.
After Jacob’s death, Joseph received Pharaoh’s permission to bury Jacob in the Cave of Machpelah in Canaan, where Abraham and Isaac are buried. This is the burial plot that Abraham had purchased earlier following Sarah’s death. Joseph gathered the family together and they left Egypt for Canaan to bury Jacob, where they observed the traditional mourning period of seven days. After sitting Shiva, the family returned, to Egypt, as Joseph had promised Pharaoh.
Following Jacob’s death, the brothers feared that Joseph would take revenge on them for their treatment of him years earlier. He assured them that he had no such designs. He did ask, however, that following his death, he be brought out of the land of Egypt to be buried alongside his ancestor.
Joseph died at age 110 and was buried in a coffin, as was Egyptian tradition.
This Torah portion transitions the stories of Genesis to the Exodus from Egypt. Jacob nears the end of his life and expresses his concern to be buried alongside his ancestors. Joseph takes his sons, Ephraim and Manassah who were born in Egypt, to Joseph. Jacob recognizes Jacob’s sons as his own and declares that they will share a portion of his (Jacob’s) allotment. Thus, Jacob lifted his grandsons to the same level of his genealogical list as his sonw.
Jacob then blessed Ephraim and Manassah, blessing Ephraim, the younger with his right hand and Manassah, the elder with his left hand. This seemed wrong to Joseph, and he tried to correct his father, saying that this would make the younger brother of greater importance. Jacob, however, refused to correct the order of precedence of his grandsons. This is a common motif in Genesis, where the younger supplants the elder.
Jacob blessed Ephraim and Manassah by saying: By you shall the people of Israel give their blessing, saying “May G~d make you like Ephraim and Manasseh.” This blessing is still used today by Jewish parents to their children.
Jacob then gathered all his sons together and gave each a personal blessing. In this blessing, Jacob set the future course for each son and foretells of the twelve tribes of Israel. The blessing has political overtones by giving some sons/tribes a brighter future than others. The blessing of Jacob also expresses his disappointment in some of his sons. The blessings of Reuben, Simeon and Levi, for instance, make it clear that they, although the oldest sons, do not have the prominent place in the family because Reuben slept with Jacob’s concubine and because Simeon and Levi lead the the senseless slaying of the people of Shechem. Judah received Jacob’s blessing to lead the family.
After Jacob’s death, Joseph received Pharaoh’s permission to bury Jacob in the Cave of Machpelah in Canaan, where Abraham and Isaac are buried. This is the burial plot that Abraham had purchased earlier following Sarah’s death. Joseph gathered the family together and they left Egypt for Canaan to bury Jacob, where they observed the traditional mourning period of seven days. After sitting Shiva, the family returned, to Egypt, as Joseph had promised Pharaoh.
Following Jacob’s death, the brothers feared that Joseph would take revenge on them for their treatment of him years earlier. He assured them that he had no such designs. He did ask, however, that following his death, he be brought out of the land of Egypt to be buried alongside his ancestor.
Joseph died at age 110 and was buried in a coffin, as was Egyptian tradition.
Friday, December 30, 2011
Va-Yigash / Genesis 44:18 ~ 47:27
Va-Yigash: He Approached
In this week’s Parshah, Joseph made himself known to his brothers. Jacob comes down to Egypt and Joseph’s continues his administration over Egypt. Years pass, however, and ultimately all the Israelites become slave of the Egyptians.
The Parshah began when Joseph, who had hidden a silver goblet in Benjamin’s bag, agreed to allow his brothers to return to their father, Jacob, but demanded that Benjamin remain in Egypt as punishment for “stealing” the goblet. Judah approached Joseph and plead for his brother Benjamin. He explained to Joseph how heartbroken Jacob would be to learn that both sons by his beloved Rachel, were killed. Judah explained how Jacob believed Joseph had been killed by a wild beast, and would be devastated if ill-fate befell Benjamin.
Upon hearing this, Joseph could no longer control his emotions. He cried out that he was Joseph, their long-lost brother. The brothers were stunned. Joseph then explained to his brothers that G~d had sent them to him so that he, Joseph could provide them with food.
When Pharaoh heard this news, he, too, was glad and urged Joseph to send for Jacob and the entire family. Jacob was stunned to learn that Joseph was still alive. At first he did not believe that Joseph could still be alive. It wasn’t until he saw the wagons that Pharaoh had lent to assist with the move, that he allowed himself to believe Joseph was still alive.
Jacob went to make an offering to G~d and G~d spoke to him in a night vision telling him that Joseph was alive and that he should not fear the trek to Egypt.
Joseph went to meet his father in Goshen. Father and son had a joyous reunion and Jacob declared he could now die a happy man. Joseph told his father to tell Pharaoh that he was a breeder of herds and wished to live in the land of Goshen, which Pharaoh granted.
Jacob and his family settled in Goshen and soon other Israelites gathered there. The land was good to them and they became wealthy off the land. In addition, the families grew and became exceedingly great.
In this week’s Parshah, Joseph made himself known to his brothers. Jacob comes down to Egypt and Joseph’s continues his administration over Egypt. Years pass, however, and ultimately all the Israelites become slave of the Egyptians.
The Parshah began when Joseph, who had hidden a silver goblet in Benjamin’s bag, agreed to allow his brothers to return to their father, Jacob, but demanded that Benjamin remain in Egypt as punishment for “stealing” the goblet. Judah approached Joseph and plead for his brother Benjamin. He explained to Joseph how heartbroken Jacob would be to learn that both sons by his beloved Rachel, were killed. Judah explained how Jacob believed Joseph had been killed by a wild beast, and would be devastated if ill-fate befell Benjamin.
Upon hearing this, Joseph could no longer control his emotions. He cried out that he was Joseph, their long-lost brother. The brothers were stunned. Joseph then explained to his brothers that G~d had sent them to him so that he, Joseph could provide them with food.
When Pharaoh heard this news, he, too, was glad and urged Joseph to send for Jacob and the entire family. Jacob was stunned to learn that Joseph was still alive. At first he did not believe that Joseph could still be alive. It wasn’t until he saw the wagons that Pharaoh had lent to assist with the move, that he allowed himself to believe Joseph was still alive.
Jacob went to make an offering to G~d and G~d spoke to him in a night vision telling him that Joseph was alive and that he should not fear the trek to Egypt.
Joseph went to meet his father in Goshen. Father and son had a joyous reunion and Jacob declared he could now die a happy man. Joseph told his father to tell Pharaoh that he was a breeder of herds and wished to live in the land of Goshen, which Pharaoh granted.
Jacob and his family settled in Goshen and soon other Israelites gathered there. The land was good to them and they became wealthy off the land. In addition, the families grew and became exceedingly great.
Tuesday, December 27, 2011
Mikeitz / Genesis 41:1 ~ 44:17
Mikeitz: At the End Of.
This Torah portion marks the end of Joseph's time in prison and concludes when his brothers stand before him for help.
Pharaoh has some rather disturbing dreams. He dreams that seven fat cows are standing on banks of the Nile when they are swallowed by seven thin cows. In another dream, seven healthy ears of grain are swallowed by seven thin grains. The cupbearer, whose dream had previously been interpreted by Joseph while in prison, remembered that Joseph could read dreams. He told Pharaoh, who then summoned Joseph.
Joseph informed Pharaoh that the dreams foretold seven years of feast followed by seven years of famine. Joseph also convinced Pharaoh to hire him to administer the land of Egypt, so that people could store supplies to survive the seven years of famine. Pharaoh appoints Joseph as the prime administrator and gives him the name Zafenath-paneah, which is Egyptian for "G~d speaks and lives." Joseph is also married to Asenath, Joseph and Asenath have two sons ~ Manasseh and Ephraim.
When the famine years begin, it is as harsh in Egypt as it is in Canaan. Egypt, however, is ready for the famine, where as Canaan is not. Jacob sends his sons , with the exception of Benjamin, to Egypt to procure food. The brothers are brought to Joseph, who recognizes his brothers, although they do not recognize him. Joseph uses his knowledge to deceive his brothers. First, he accuses them of being spies and imprisons them. Joseph tells them that to prove their innocence, they must bring their youngest brother, Benjamin, to Egypt. The brothers realize that they are being punished for their previous treatment of Joseph. Finally, Joseph allows the brothers to return for Benjamin, provided that one brother remain in prison. Simeon remains in Egypt, while the other brothers return to Jacob, each carrying a sack of grain.
Jacob is reluctant to let Benjamin go to Egypt, but is finally forced to let him go due to the severity of the famine in Canaan. When the brothers return to Joseph with Benjamin, Joseph brings them into his house and prepares a huge feast. Once again, however, Joseph decides to test his brothers.
Joseph has a silver goblet hidden in Benjamin's sack of grain, before the brothers set off for Canaan. After they begin their return journey, Joseph has his soldiers run after them to accuse them of stealing the cup. The soldiers search the sacks of grain and discover the silver cup that Joseph has hidden in Benjamin's sack. Benjamin is caught and Joseph threatens to throw him in jail. Judah, however, steps up to plead on behalf of Benjamin.
In the year 2011, this Torah Portion fell on December 24.
This Torah portion marks the end of Joseph's time in prison and concludes when his brothers stand before him for help.
Pharaoh has some rather disturbing dreams. He dreams that seven fat cows are standing on banks of the Nile when they are swallowed by seven thin cows. In another dream, seven healthy ears of grain are swallowed by seven thin grains. The cupbearer, whose dream had previously been interpreted by Joseph while in prison, remembered that Joseph could read dreams. He told Pharaoh, who then summoned Joseph.
Joseph informed Pharaoh that the dreams foretold seven years of feast followed by seven years of famine. Joseph also convinced Pharaoh to hire him to administer the land of Egypt, so that people could store supplies to survive the seven years of famine. Pharaoh appoints Joseph as the prime administrator and gives him the name Zafenath-paneah, which is Egyptian for "G~d speaks and lives." Joseph is also married to Asenath, Joseph and Asenath have two sons ~ Manasseh and Ephraim.
When the famine years begin, it is as harsh in Egypt as it is in Canaan. Egypt, however, is ready for the famine, where as Canaan is not. Jacob sends his sons , with the exception of Benjamin, to Egypt to procure food. The brothers are brought to Joseph, who recognizes his brothers, although they do not recognize him. Joseph uses his knowledge to deceive his brothers. First, he accuses them of being spies and imprisons them. Joseph tells them that to prove their innocence, they must bring their youngest brother, Benjamin, to Egypt. The brothers realize that they are being punished for their previous treatment of Joseph. Finally, Joseph allows the brothers to return for Benjamin, provided that one brother remain in prison. Simeon remains in Egypt, while the other brothers return to Jacob, each carrying a sack of grain.
Jacob is reluctant to let Benjamin go to Egypt, but is finally forced to let him go due to the severity of the famine in Canaan. When the brothers return to Joseph with Benjamin, Joseph brings them into his house and prepares a huge feast. Once again, however, Joseph decides to test his brothers.
Joseph has a silver goblet hidden in Benjamin's sack of grain, before the brothers set off for Canaan. After they begin their return journey, Joseph has his soldiers run after them to accuse them of stealing the cup. The soldiers search the sacks of grain and discover the silver cup that Joseph has hidden in Benjamin's sack. Benjamin is caught and Joseph threatens to throw him in jail. Judah, however, steps up to plead on behalf of Benjamin.
In the year 2011, this Torah Portion fell on December 24.
Sunday, December 18, 2011
Va-Yeishev / Genesis 37:1 ~ 40:23
Va-Yeishev: He Dwelt
This week’s Parshah (וַיֵּשֶׁב) tells the story of Jacob and his family; how Jacob’s favorite son, Joseph, was sold into slavery in Egypt; how Judah wronged his daughter-in-law; and how Joseph was thrown in prison in Egypt after being falsely accused of accosting Potiphar’s wife.
Jacob loved Joseph more than his other sons and bestowed many gifts upon him, including the infamous coat of many colors. Joseph’s brothers were envious of him. Joseph had a knack for interpreting dreams. Once, Joseph had a dream in which he and his brothers were in the field binding sheaves and all the brothers’ sheaves bowed down to his sheaf. In another dream, the sun, moon and eleven stars bowed down to Joseph. Joseph told his family that this meant they would all be bowing down to him one day.
The brothers conspired to kill Joseph and tell Jacob that a wild beast had devoured him. Reuben, however, persuaded his brothers not to kill Joseph, but to throw him into a pit and rescue him later. Joseph’s brothers took his coat of many colors and threw him in a pit. Soon, soon traveling Ishmaelites came by. Judah convinced his brothers to sell Joseph to the traveling merchants came by. Joseph was sold and brought to Egypt, where he became enslaved to Potiphar, Pharaoh’s captain of the guard.
This transpired without Reuben’s knowledge. Reuben was quite upset when he learned that Joseph was no longer in his custody. The brothers took Joseph’s coat of many colors and dipped it in goat’s blood. They brought it to Jacob, who recognized it as his beloved son’s garment. Jacob was grieved, believing at his son had been killed by a wild beast. Jacob could not be consoled by the lost of his beloved son.
The narrative then takes a turn and focuses on Judah. Judah had married the daughter of a Canaanite named Shua. He and his wife had three sons: Er, Onan, and Shelah. Er was supposed to marry Tamar, but because Er was a wicked man, G~d had him killed. Under existing law, the next son was supposed to step in and perform a brother’s duty and have children with Tamar in Er’s name. Knowning that any children born of this union would not be considered his, Onan “spilled his seed” and G~d killed him. Judah told Tamar that she could remain as a widow in his house until his youngest son was of a marriageable age. Judah, however, had no intention of letting his youngest son marry Tamar.
One day after Shelah had grown and his wife had died, Judah went to Timnah. Tamar took off her widow’s robes and put on a veil and sat by the road waiting for Judah. Judah, thinking she was a harlot, offered Tamar a goat for her services. He gave Tamar his signet ring and staff as a pledge for payment. He lay with her and she conceived.
Jacob later learned that Tamar had played the harlot and become pregnant. He ordered her to be burned. She still held the signet ring and staff, however, and presented them to Jacob, saying that they belong to the father of her child. Judah acknowledged the items as his and spared her life, noting that she was more righteous than he was because he had failed to give her his youngest son in marriage.
In keeping with the motif of Genesis, Tamar gave birth to twin boys. One baby put a hand out and the midwife tied a red string around his wrist. He drew his hand back in and his brother ultimately was born first.
The narrative again turned to Joseph and his work with Potiphar. Joseph was very handsome and Potiphar’s wife continually tried to get him to sleep with her. He was not interested. One day, however, she pulled off his garment, even though he fled. When Potiphar returned home, his wife held up Joseph’s clothing and accused Joseph of rape. Potipher had Joseph thrown into prison.
Two of Joseph’s cell mates were also the Pharoah’s butler and baker. Each of them had dreams, which they asked Joseph to interpret. The butler’s dream foretold of his release from prison. The baker’s dream foretold of his demise. Joseph asked the butler to let Pharaoh know of his ability to interpret dreams. Unfortunately, once the butler had been freed, he forgot about Joseph.
This week’s Parshah (וַיֵּשֶׁב) tells the story of Jacob and his family; how Jacob’s favorite son, Joseph, was sold into slavery in Egypt; how Judah wronged his daughter-in-law; and how Joseph was thrown in prison in Egypt after being falsely accused of accosting Potiphar’s wife.
Jacob loved Joseph more than his other sons and bestowed many gifts upon him, including the infamous coat of many colors. Joseph’s brothers were envious of him. Joseph had a knack for interpreting dreams. Once, Joseph had a dream in which he and his brothers were in the field binding sheaves and all the brothers’ sheaves bowed down to his sheaf. In another dream, the sun, moon and eleven stars bowed down to Joseph. Joseph told his family that this meant they would all be bowing down to him one day.
The brothers conspired to kill Joseph and tell Jacob that a wild beast had devoured him. Reuben, however, persuaded his brothers not to kill Joseph, but to throw him into a pit and rescue him later. Joseph’s brothers took his coat of many colors and threw him in a pit. Soon, soon traveling Ishmaelites came by. Judah convinced his brothers to sell Joseph to the traveling merchants came by. Joseph was sold and brought to Egypt, where he became enslaved to Potiphar, Pharaoh’s captain of the guard.
This transpired without Reuben’s knowledge. Reuben was quite upset when he learned that Joseph was no longer in his custody. The brothers took Joseph’s coat of many colors and dipped it in goat’s blood. They brought it to Jacob, who recognized it as his beloved son’s garment. Jacob was grieved, believing at his son had been killed by a wild beast. Jacob could not be consoled by the lost of his beloved son.
The narrative then takes a turn and focuses on Judah. Judah had married the daughter of a Canaanite named Shua. He and his wife had three sons: Er, Onan, and Shelah. Er was supposed to marry Tamar, but because Er was a wicked man, G~d had him killed. Under existing law, the next son was supposed to step in and perform a brother’s duty and have children with Tamar in Er’s name. Knowning that any children born of this union would not be considered his, Onan “spilled his seed” and G~d killed him. Judah told Tamar that she could remain as a widow in his house until his youngest son was of a marriageable age. Judah, however, had no intention of letting his youngest son marry Tamar.
One day after Shelah had grown and his wife had died, Judah went to Timnah. Tamar took off her widow’s robes and put on a veil and sat by the road waiting for Judah. Judah, thinking she was a harlot, offered Tamar a goat for her services. He gave Tamar his signet ring and staff as a pledge for payment. He lay with her and she conceived.
Jacob later learned that Tamar had played the harlot and become pregnant. He ordered her to be burned. She still held the signet ring and staff, however, and presented them to Jacob, saying that they belong to the father of her child. Judah acknowledged the items as his and spared her life, noting that she was more righteous than he was because he had failed to give her his youngest son in marriage.
In keeping with the motif of Genesis, Tamar gave birth to twin boys. One baby put a hand out and the midwife tied a red string around his wrist. He drew his hand back in and his brother ultimately was born first.
The narrative again turned to Joseph and his work with Potiphar. Joseph was very handsome and Potiphar’s wife continually tried to get him to sleep with her. He was not interested. One day, however, she pulled off his garment, even though he fled. When Potiphar returned home, his wife held up Joseph’s clothing and accused Joseph of rape. Potipher had Joseph thrown into prison.
Two of Joseph’s cell mates were also the Pharoah’s butler and baker. Each of them had dreams, which they asked Joseph to interpret. The butler’s dream foretold of his release from prison. The baker’s dream foretold of his demise. Joseph asked the butler to let Pharaoh know of his ability to interpret dreams. Unfortunately, once the butler had been freed, he forgot about Joseph.
Sunday, December 11, 2011
Va-Yishlach / Genesis 34:4 ~ 36:43
Va-Yishlach: He Sent
In this week’s parshah (וַיִּשְׁלַח), Jacob reconciled with his brother, Esau. He also wrestled with G~d in the middle of the night. Dinah may have been abducted by Shechem and her brothers took revenge by killing all the residents of the city, forcing the family to flee. Along the way, Rachel gave birth to her second son, Benjamin, but died in childbirth.
Jacob was very apprehensive about reuniting with his brother, Esau. He sent out messengers to alert Esau that he was returning home. The messengers reported that Esau was coming to meet Jacob with a force of 400 men. This scared Jacob, fearing that his brother was out for revenge for his behavior many years earlier. Jacob divided his camp in two, thinking that if Esau was out to destroy him, only half of his family and camp would be harmed.
Jacob further gathered his flock of goats, sheep, cattle and camels and prepared to present them to Esau as a gift. While some of his messengers brought the animals to Easu, Jacob spent a night alone praying. During the night, he wrestled with an angel. As dawn was about to break, and Jacob appeared to be winning the fight, the angel touched Jacob’s thigh and strained it. The angel then asked Jacob to let him go, but Jacob replied that he needed a blessing first. The angel blessed Jacob, after telling him that he was being given the new name of Israel, because he had fight with god and prevailed. To this day, Jews do not eat the sinew of the vein that is in the leg of an animal because this is where the angel had touched Jacob’s thigh.
When Esau and Jacob finally met, Esau ran to Jacob and hugged and kissed him. Esau seemed genuinely glad to see his brother. He told Jacob that the gift of livestock was not necessary, but Jacob convinced him to take them anyway. Esau suggested that the two brothers and families travel together, but Jacob said he had young children who would slow down the travel and sent Esau on his way, promising to meet up with him later. Once again, however, Jacob deceived his brother and traveled in a different direction. This is the last we see of Esau.
Jacob settled in Shechem and purchased land outside the city gates. Dinah, the only daughter of Jacob who is named, began a friendship with the women of Shechem. She caught the eye of Shechem and may have forced himself on her. As was the custom at the time. a rapist was forced to marry his victim, although the text hints that this was actually a love match. Shechem’s father approached Jacob to arrange a marriage between Dinah and his son. Jacob appears to have been willing, but Dinah’s brothers were grieved and became very angry.
When Shechem promised to give Jacob and Dinah’s brothers whatever they asked for as a bride price because he so lived Dinah. Dinah’s brothers, however, had no intention of letting their sister marry Shechem, so said that Shechem could marry Dinah only if he, and all the men of his land, would agree to become circumcised. Perhaps the brothers thought that Shechem would refuse this price. Instead, Shechem eagerly agreed.
All the men of the town underwent circumcision. On the third day, when the men were in the most pain from the procedure, Simeon and Levi entered the city and killed all the men and brought their sister home. The brothers then looted the city, stealing the women, children, animals and wealth.
Jacob became frightened by what his sons had done. G~d told Jacob to move his family. During their travels, Rachel went into labor with her son, Benjamin. Her labor was difficult and she died in childbirth.
Jacob met with his father, Isaac in Hebron. Isaac died at the old age of 180 and was buried by his sons, Esau and Jacob.
In this week’s parshah (וַיִּשְׁלַח), Jacob reconciled with his brother, Esau. He also wrestled with G~d in the middle of the night. Dinah may have been abducted by Shechem and her brothers took revenge by killing all the residents of the city, forcing the family to flee. Along the way, Rachel gave birth to her second son, Benjamin, but died in childbirth.
Jacob was very apprehensive about reuniting with his brother, Esau. He sent out messengers to alert Esau that he was returning home. The messengers reported that Esau was coming to meet Jacob with a force of 400 men. This scared Jacob, fearing that his brother was out for revenge for his behavior many years earlier. Jacob divided his camp in two, thinking that if Esau was out to destroy him, only half of his family and camp would be harmed.
Jacob further gathered his flock of goats, sheep, cattle and camels and prepared to present them to Esau as a gift. While some of his messengers brought the animals to Easu, Jacob spent a night alone praying. During the night, he wrestled with an angel. As dawn was about to break, and Jacob appeared to be winning the fight, the angel touched Jacob’s thigh and strained it. The angel then asked Jacob to let him go, but Jacob replied that he needed a blessing first. The angel blessed Jacob, after telling him that he was being given the new name of Israel, because he had fight with god and prevailed. To this day, Jews do not eat the sinew of the vein that is in the leg of an animal because this is where the angel had touched Jacob’s thigh.
When Esau and Jacob finally met, Esau ran to Jacob and hugged and kissed him. Esau seemed genuinely glad to see his brother. He told Jacob that the gift of livestock was not necessary, but Jacob convinced him to take them anyway. Esau suggested that the two brothers and families travel together, but Jacob said he had young children who would slow down the travel and sent Esau on his way, promising to meet up with him later. Once again, however, Jacob deceived his brother and traveled in a different direction. This is the last we see of Esau.
Jacob settled in Shechem and purchased land outside the city gates. Dinah, the only daughter of Jacob who is named, began a friendship with the women of Shechem. She caught the eye of Shechem and may have forced himself on her. As was the custom at the time. a rapist was forced to marry his victim, although the text hints that this was actually a love match. Shechem’s father approached Jacob to arrange a marriage between Dinah and his son. Jacob appears to have been willing, but Dinah’s brothers were grieved and became very angry.
When Shechem promised to give Jacob and Dinah’s brothers whatever they asked for as a bride price because he so lived Dinah. Dinah’s brothers, however, had no intention of letting their sister marry Shechem, so said that Shechem could marry Dinah only if he, and all the men of his land, would agree to become circumcised. Perhaps the brothers thought that Shechem would refuse this price. Instead, Shechem eagerly agreed.
All the men of the town underwent circumcision. On the third day, when the men were in the most pain from the procedure, Simeon and Levi entered the city and killed all the men and brought their sister home. The brothers then looted the city, stealing the women, children, animals and wealth.
Jacob became frightened by what his sons had done. G~d told Jacob to move his family. During their travels, Rachel went into labor with her son, Benjamin. Her labor was difficult and she died in childbirth.
Jacob met with his father, Isaac in Hebron. Isaac died at the old age of 180 and was buried by his sons, Esau and Jacob.
Sunday, December 4, 2011
Va-Yeitzei / Genesis 28:10 ~ 32:3
Va-Yeitzei: He Went Out
This parsha tells the story of Jacob’s exile and return from Haran, where he had been living with his uncle, Laban. Jacob’s had his famous dream of the ladder to heaven in this parsha. He also fell in love with Rachel and agreed to work for 7 years in order to gain her hand. His uncle, however, deceived him, and instead of marrying Rachel, Jacob was tricked into marrying her sister, Leah. Jacob worked another 7 years so he could marry Rachel. The parsha ends with Jacob taking his family and returning to the home of his birth.
On his way to Haran, Jacob stopped for the night, laying his head on a stone for a pillow. During the night, he had a dream in which he saw a ladder reaching to heaven. Angels were going up and down the ladder. In his dream, G~d appeared to him and promised that his descendants would be granted the land on which he lay sleeping. When Jacob awoke, he named the place Beth-el, which means House of G~d.
As Jacob approached the land of his mother’s birth, he came upon a well. Rachel was at the well to draw water for her family’s flock. This was their first meeting and Jacob fell in love with her at first sight. Laban welcomed Jacob into his family. Jacob offered to work for Laban to gain Rachel’s hand. After working for seven years, Jacob asked Laban, a wedding was planned. Rachel, however, was the younger daughter, so Laban deceived Jacob into marrying his older daughter, Leah. Jacob was forced to work another seven years so he could marry Rachel. When Jacob married Leah, Laban gave his daughter Zilpah to be her handmaiden. Upon Rachel’s marriage to Jacob, she was given Bilhah as her handmaiden, thus Jacob’s family consisted of his two wives and their handmaidens.
Jacob favored Rachel over Leah, so G~d allowed Leah to bear many children, which Rachel remained barren. Leah’s children were: Reuben, Simeon, Levi, Judah, Issachar and Zebulun. She also bore a daughter, Dinah. Rachel envied her sister for being fruitful, so gave Jacob her handmaiden, Bilhah, to be her surrogate. Bilhah bore Jacob two sons: Dan and Naphtali. Leah, too, offered Jacob her handmaiden, Zilpah who bore two sons: Gad and Asher. Finally, after many years, Rachel conceived and bore a son she named Joseph.
By now, Jacob had lived with Laban and his family for many years. He asked Laban to be allowed to take his household and return to his own country. Laban was reluctant, but ultimately agreed. He also agreed to allow Jacob to take certain identifiable sheep from his flock. Jacob, through his expertise in animal husbandry, manipulated the stock, so that those Laban promised him would be great in number.
Ultimately, however, Laban lets Jacob and his family return to the land of Jacob’s birth.
This parsha tells the story of Jacob’s exile and return from Haran, where he had been living with his uncle, Laban. Jacob’s had his famous dream of the ladder to heaven in this parsha. He also fell in love with Rachel and agreed to work for 7 years in order to gain her hand. His uncle, however, deceived him, and instead of marrying Rachel, Jacob was tricked into marrying her sister, Leah. Jacob worked another 7 years so he could marry Rachel. The parsha ends with Jacob taking his family and returning to the home of his birth.
On his way to Haran, Jacob stopped for the night, laying his head on a stone for a pillow. During the night, he had a dream in which he saw a ladder reaching to heaven. Angels were going up and down the ladder. In his dream, G~d appeared to him and promised that his descendants would be granted the land on which he lay sleeping. When Jacob awoke, he named the place Beth-el, which means House of G~d.
As Jacob approached the land of his mother’s birth, he came upon a well. Rachel was at the well to draw water for her family’s flock. This was their first meeting and Jacob fell in love with her at first sight. Laban welcomed Jacob into his family. Jacob offered to work for Laban to gain Rachel’s hand. After working for seven years, Jacob asked Laban, a wedding was planned. Rachel, however, was the younger daughter, so Laban deceived Jacob into marrying his older daughter, Leah. Jacob was forced to work another seven years so he could marry Rachel. When Jacob married Leah, Laban gave his daughter Zilpah to be her handmaiden. Upon Rachel’s marriage to Jacob, she was given Bilhah as her handmaiden, thus Jacob’s family consisted of his two wives and their handmaidens.
Jacob favored Rachel over Leah, so G~d allowed Leah to bear many children, which Rachel remained barren. Leah’s children were: Reuben, Simeon, Levi, Judah, Issachar and Zebulun. She also bore a daughter, Dinah. Rachel envied her sister for being fruitful, so gave Jacob her handmaiden, Bilhah, to be her surrogate. Bilhah bore Jacob two sons: Dan and Naphtali. Leah, too, offered Jacob her handmaiden, Zilpah who bore two sons: Gad and Asher. Finally, after many years, Rachel conceived and bore a son she named Joseph.
By now, Jacob had lived with Laban and his family for many years. He asked Laban to be allowed to take his household and return to his own country. Laban was reluctant, but ultimately agreed. He also agreed to allow Jacob to take certain identifiable sheep from his flock. Jacob, through his expertise in animal husbandry, manipulated the stock, so that those Laban promised him would be great in number.
Ultimately, however, Laban lets Jacob and his family return to the land of Jacob’s birth.
Thursday, November 24, 2011
Tol'dot / Genesis 25:19 ~ 28:9
Tol'dot: Generations
This parsha tells the story of Isaac and his family. Isaac was already a middle-aged man when he married Rebekah. After many years of marriage, Rebekah learned that she was pregnant with twins. G~d told her that she was carrying two separate nations, and the younger twin would rule over the younger one. Her first born twin was red and hairy, so he was named Esau. The second twin was holding on to his brother’s heal, and he was named Jacob.
Esau was a hunter and Isaac’s favorite son. Rebekah, however, preferred Jacob, who was more mild mannered. One day Esau returned from hunting and demanded some of Jacob’s lentil stew. Jacob promised Esau his food upon the condition that Esau sell him his birthright. Esau was so hungry, that he readily agreed.
This parsha also contains a Wife/Sister story. Isaac and Rebekah encountered some men of Gerar. Isaac, fearing that the men would kill him to gain access to Rebekah, told the men that Rebekah was his sister. King Abimelech, however, saw Isaac with Rebekah and realized that she was not Isaac’s sister. Ultimately, this story has a happy ending and the King instructed his people not to harm either Isaac or Rebekah.
When Esau was 40 years old, he married two Hittite women ~ Judith and Basemath. Neither Isaac nor Rebekah were happy with his choice of wives.
By now, Isaac was an old, frail man and is nearly blind. He asked Esau to hunt him some game and prepare a nice meat meal, then he will bless his son. Rebekah overheard the conversation and decided that her favorite son should receive the blessing. She instructed Jacob to kill two choice goats and prepared a meal for Jacob to give to Isaac. Jacob covered his skin with the goat’s hide so as to further deceive Isaac into thinking that he, Jacob, was really Esau. Jacob then received the blessing intended for Esau.
Jacob’s actions caused a rift between the brothers. Jacob fearing that Esau would kill him, after Isaac’s death, fled to Haran to live with his uncle Laban.
This parsha tells the story of Isaac and his family. Isaac was already a middle-aged man when he married Rebekah. After many years of marriage, Rebekah learned that she was pregnant with twins. G~d told her that she was carrying two separate nations, and the younger twin would rule over the younger one. Her first born twin was red and hairy, so he was named Esau. The second twin was holding on to his brother’s heal, and he was named Jacob.
Esau was a hunter and Isaac’s favorite son. Rebekah, however, preferred Jacob, who was more mild mannered. One day Esau returned from hunting and demanded some of Jacob’s lentil stew. Jacob promised Esau his food upon the condition that Esau sell him his birthright. Esau was so hungry, that he readily agreed.
This parsha also contains a Wife/Sister story. Isaac and Rebekah encountered some men of Gerar. Isaac, fearing that the men would kill him to gain access to Rebekah, told the men that Rebekah was his sister. King Abimelech, however, saw Isaac with Rebekah and realized that she was not Isaac’s sister. Ultimately, this story has a happy ending and the King instructed his people not to harm either Isaac or Rebekah.
When Esau was 40 years old, he married two Hittite women ~ Judith and Basemath. Neither Isaac nor Rebekah were happy with his choice of wives.
By now, Isaac was an old, frail man and is nearly blind. He asked Esau to hunt him some game and prepare a nice meat meal, then he will bless his son. Rebekah overheard the conversation and decided that her favorite son should receive the blessing. She instructed Jacob to kill two choice goats and prepared a meal for Jacob to give to Isaac. Jacob covered his skin with the goat’s hide so as to further deceive Isaac into thinking that he, Jacob, was really Esau. Jacob then received the blessing intended for Esau.
Jacob’s actions caused a rift between the brothers. Jacob fearing that Esau would kill him, after Isaac’s death, fled to Haran to live with his uncle Laban.
Thursday, November 17, 2011
Chayei Sarah / Genesis 23:1 ~ 25:18
Chayei Sarah: The Life of Sarah
This parasha opens with the death of Sarah. After the binding of Isaac in the previous parasha, there is no record that Sarah ever spoke with Abraham again. Sarah died in Hebron, leading Abraham to procure a burial spot for his wife. Abraham purchased the Cave of Machpelah as the family burial grounds. Torah describes in great detail the negotiations of the purchase of this piece of property. The purchase of this property establishes Abraham’s legal ownership of the Promised Land.
Abraham then must arrange a marriage for Isaac. He sent a servant back to their homeland to find a suitable wife. The servant encountered Rebekah at the well. She exhibited all the traits Abraham wanted in a wife for his son. She extended the servant hospitality and offered him water she drew from the well. Rebekah invited the servant to her home, where he met Rebekah’s father and other family members. Rebekah was persuaded to return with the servant to Abraham, where she married Isaac.
Abraham remarried. His second wife was Keturah. Although they have several children together, it is Isaac who inherits the Abraham’s blessings. At age 175, Abraham died and was buried next to Sarah in the Cave of Machpelah.
This parasha opens with the death of Sarah. After the binding of Isaac in the previous parasha, there is no record that Sarah ever spoke with Abraham again. Sarah died in Hebron, leading Abraham to procure a burial spot for his wife. Abraham purchased the Cave of Machpelah as the family burial grounds. Torah describes in great detail the negotiations of the purchase of this piece of property. The purchase of this property establishes Abraham’s legal ownership of the Promised Land.
Abraham then must arrange a marriage for Isaac. He sent a servant back to their homeland to find a suitable wife. The servant encountered Rebekah at the well. She exhibited all the traits Abraham wanted in a wife for his son. She extended the servant hospitality and offered him water she drew from the well. Rebekah invited the servant to her home, where he met Rebekah’s father and other family members. Rebekah was persuaded to return with the servant to Abraham, where she married Isaac.
Abraham remarried. His second wife was Keturah. Although they have several children together, it is Isaac who inherits the Abraham’s blessings. At age 175, Abraham died and was buried next to Sarah in the Cave of Machpelah.
Thursday, November 10, 2011
Va-Yerah / Genesis 18:1 ~ 22:24
Va-Yerah: He Saw
Abraham, still recovering from his circumcision, was sitting outside his tent, when he sees three strangers approaching. He offered them hospitality. As Sarah prepared a meal for of bread, milk and meat (this is before the laws of kashrut have been handed down), the strangers asked Abraham about her. They informed Abraham that within the year, Sarah will have a son. Sarah heard this and laughed, thinking that at her age, she is well beyond childbearing.
Suddenly, the story turns back to Lot and his family living in Sodom and Gomorrah. The strangers left Abraham and headed towards Sodom, where wickedness thrives. G~d told Abraham that He intended to destroy the cities of Sodom and Gomorrah. Abraham argued with G~d, pleading against such blanket punishment, noting that such treatment would cause the deaths of innocents as well as the wicked. G~d agreed and promised that if there were 10 righteous people in the cities, he would spare the city from total destruction. Abraham's argument with G~d exemplifies a Jewish trait.
Meanwhile, two strangers entered Sodom and visited Lot. The townspeople cried out for the strangers. The text hints that the towns people want to rape Lot's guests. Lot, instead, offered the townspeople his virgin daughters instead of offering up his guests for the abuse. An angel intervened and protected the daughters. Lot and his family were allowed to leave the city, but were told not to look back as the city was destroyed. Lot's wife disobeyed and was turned into a pillar of salt. Believing that the entire world has been destroyed and they are the only survivors, Lot's daughters got their father drunk, then slept with him in order to procreate and re-populate the world. One daughter bore a son whom she named Moab, the ancestor of the Moabites. Ruth, who is an ancestor of King David, was a Moabite. The other daughter bore a son whom she namee Ben Ammi, who is the ancestor of the Ammonites.
Abraham and Sarah set out on a journey, settling in Gerar, where, once again, Abraham passed Sarah off as his sister. King Abimelech took Sarah, thinking she is available. G~d intercedes, and informed the king in a dream that Sarah was married to Abraham. The king gives Abraham gifts and they part.
Sarah finally bore a son, whom she names Isaac., meaning :Laughter." Hagar and Ishmael were sent away.
G~d tested Abraham, telling him to sacrifice Isaac. Abraham and Isaac parted from Sarah and traveled for three days, finally arriving at Mount Moriah. There, at the top of the mountain, Abraham built an altar, bound Isaac to the altar, and drew his knife to Isaac's throat. At this moment, an angel called out Abraham's name. Abraham looked up and saw a ram in the bushes. Abraham exchanged the ram for Isaac and made his sacrifice. G~d then promised to make Abraham a great nation for sparing his son.
Interestingly, the Rabbis note at after this trauma, Torah does not record any further communication between Sarah and Abraham, and Sarah does shortly thereafter.
Abraham, still recovering from his circumcision, was sitting outside his tent, when he sees three strangers approaching. He offered them hospitality. As Sarah prepared a meal for of bread, milk and meat (this is before the laws of kashrut have been handed down), the strangers asked Abraham about her. They informed Abraham that within the year, Sarah will have a son. Sarah heard this and laughed, thinking that at her age, she is well beyond childbearing.
Suddenly, the story turns back to Lot and his family living in Sodom and Gomorrah. The strangers left Abraham and headed towards Sodom, where wickedness thrives. G~d told Abraham that He intended to destroy the cities of Sodom and Gomorrah. Abraham argued with G~d, pleading against such blanket punishment, noting that such treatment would cause the deaths of innocents as well as the wicked. G~d agreed and promised that if there were 10 righteous people in the cities, he would spare the city from total destruction. Abraham's argument with G~d exemplifies a Jewish trait.
Meanwhile, two strangers entered Sodom and visited Lot. The townspeople cried out for the strangers. The text hints that the towns people want to rape Lot's guests. Lot, instead, offered the townspeople his virgin daughters instead of offering up his guests for the abuse. An angel intervened and protected the daughters. Lot and his family were allowed to leave the city, but were told not to look back as the city was destroyed. Lot's wife disobeyed and was turned into a pillar of salt. Believing that the entire world has been destroyed and they are the only survivors, Lot's daughters got their father drunk, then slept with him in order to procreate and re-populate the world. One daughter bore a son whom she named Moab, the ancestor of the Moabites. Ruth, who is an ancestor of King David, was a Moabite. The other daughter bore a son whom she namee Ben Ammi, who is the ancestor of the Ammonites.
Abraham and Sarah set out on a journey, settling in Gerar, where, once again, Abraham passed Sarah off as his sister. King Abimelech took Sarah, thinking she is available. G~d intercedes, and informed the king in a dream that Sarah was married to Abraham. The king gives Abraham gifts and they part.
Sarah finally bore a son, whom she names Isaac., meaning :Laughter." Hagar and Ishmael were sent away.
G~d tested Abraham, telling him to sacrifice Isaac. Abraham and Isaac parted from Sarah and traveled for three days, finally arriving at Mount Moriah. There, at the top of the mountain, Abraham built an altar, bound Isaac to the altar, and drew his knife to Isaac's throat. At this moment, an angel called out Abraham's name. Abraham looked up and saw a ram in the bushes. Abraham exchanged the ram for Isaac and made his sacrifice. G~d then promised to make Abraham a great nation for sparing his son.
Interestingly, the Rabbis note at after this trauma, Torah does not record any further communication between Sarah and Abraham, and Sarah does shortly thereafter.
Thursday, November 3, 2011
Lech Lecha / Genesis 12:1 ~ 17:27
Lech Lecha: Take Yourself, Go Forth
G~d tells Abram to leave his native land and travel "to the land that I will show you." He promises that Abram will become a great nation. So, Abram and his wife, Sarai, along with Lot, the son of Abram's brother, and other family members leave Haran and head off to a place unknown. They briefly settle in Shechem until a famine forces them to seek food in Egypt. Abram is concerned that when they reach Egypt, Pharaoh will want Sarai as his wife and will kill Abram, so Abram tells her to say they are brother and sister. Pharaoh is, indeed, taken by Sarai's beauty, and as Abram predicted, think that she is Abram's sister. She was taken to Pharaoh. Ultimately, Sarai is returned to Abram, and Pharaoh provides Abram with great wealth, but forces Abram and his entourage to leave the country. They travel to Canaan.
This story is not about unethical practices, but rather emphasizes the way peoples on the fringe of society succeed. We will later seen a similar story in which Abram and Sarai, then called Abraham and Sarah, again refer to themselves as brother and sister in an effort to protect themselves.
After leaving Egypt, Abram and his nephew, Lot, part ways. They had a dispute about their herds, because the land where they settled could not support the all their animals. They parted amicably, with Lot heading towards Sodom and Gomorrah, where the people were "wicked, hardened sinners."
There are other peoples living in the land. Four kings battle against five kings, and in the battle, Lot and his family are captured. Abram learns of Lot's capture and gathers 318 men from his group and rescue Lot and his family. This is the only Biblical reference to Abram as being a man of war. He is generally depicted as a peaceful person.
Abram and Sarai have no children. Sarai gives her maidservant, Hagar, to Abram in order that he may have a son. Hagar gives birth to Ishmael. Sarai becomes jealous of Hagar and Hagar leaves with her son. Through an angel, G~d tells Hagar that her son will become a great nation.
In their old age, Abram and Sarai learn that they will become parents. G~d changes their names to Abraham (meaning the "father of a multitude") and Sarah ("princess"). Abraham is instructed to perform the mitzvah of the bris milah, or circumcision, as a sign of the covenant between G~d and Abraham and his descendants. Upon hearing that he will have a son in his advanced age, he laughs. G~d tells him, nonetheless, that Sarah will bear a son who shall be named Isaac.
Abraham then age 99, follows G~d instructions, and circumcises himself, his son Ishmael and all the males in his household.
In the secular year of 2011, Lech Lecha falls on November 5, 2011.
G~d tells Abram to leave his native land and travel "to the land that I will show you." He promises that Abram will become a great nation. So, Abram and his wife, Sarai, along with Lot, the son of Abram's brother, and other family members leave Haran and head off to a place unknown. They briefly settle in Shechem until a famine forces them to seek food in Egypt. Abram is concerned that when they reach Egypt, Pharaoh will want Sarai as his wife and will kill Abram, so Abram tells her to say they are brother and sister. Pharaoh is, indeed, taken by Sarai's beauty, and as Abram predicted, think that she is Abram's sister. She was taken to Pharaoh. Ultimately, Sarai is returned to Abram, and Pharaoh provides Abram with great wealth, but forces Abram and his entourage to leave the country. They travel to Canaan.
This story is not about unethical practices, but rather emphasizes the way peoples on the fringe of society succeed. We will later seen a similar story in which Abram and Sarai, then called Abraham and Sarah, again refer to themselves as brother and sister in an effort to protect themselves.
After leaving Egypt, Abram and his nephew, Lot, part ways. They had a dispute about their herds, because the land where they settled could not support the all their animals. They parted amicably, with Lot heading towards Sodom and Gomorrah, where the people were "wicked, hardened sinners."
There are other peoples living in the land. Four kings battle against five kings, and in the battle, Lot and his family are captured. Abram learns of Lot's capture and gathers 318 men from his group and rescue Lot and his family. This is the only Biblical reference to Abram as being a man of war. He is generally depicted as a peaceful person.
Abram and Sarai have no children. Sarai gives her maidservant, Hagar, to Abram in order that he may have a son. Hagar gives birth to Ishmael. Sarai becomes jealous of Hagar and Hagar leaves with her son. Through an angel, G~d tells Hagar that her son will become a great nation.
In their old age, Abram and Sarai learn that they will become parents. G~d changes their names to Abraham (meaning the "father of a multitude") and Sarah ("princess"). Abraham is instructed to perform the mitzvah of the bris milah, or circumcision, as a sign of the covenant between G~d and Abraham and his descendants. Upon hearing that he will have a son in his advanced age, he laughs. G~d tells him, nonetheless, that Sarah will bear a son who shall be named Isaac.
Abraham then age 99, follows G~d instructions, and circumcises himself, his son Ishmael and all the males in his household.
In the secular year of 2011, Lech Lecha falls on November 5, 2011.
Friday, October 28, 2011
Noach / Genesis 6:9 ~ 11:32
Noach: Noah
The world is getting out of control, so G~d turns to Noah, the one righteous person in his generation earth and instructs him to build an ark. Noah is given very precise instructions on how the ark should be build. He is also instructed to bring food and animals on the ark. As with the creation stories, there are two accountings of Noah's Ark. In the first rendition, Noah is instructed to bring 2 of every animal on the ark. In the second story, Noah is instructed to bring seven of each tahor, or ritually permissive, species and only two of each tamei, or ritually impermissive species on the ark.
After Noah has completed his task, and all the animals and Noah's immediate family are on the ark, it rains for 40 days and 40 nights. Humanity is virtually destroyed. After the rain ceases, it takes several weeks before the water has subsided enough for all aboard to return to dry land.
Noah's first act after the flood it to build an altar and sacrifices one of the tahor species. G~d is pleased with the offering and makes a promise never to destroy the earth again. As a sign of His promise, G~d creates a rainbow in the sky. In addition, G~d now permits humans to eat meat (before t his humans were vegetarians), provided the blood is completely drained from the meat, thereby making the meat Kosher.
The parsha ends with the Tower of Babel story in which mankind attempted to build a tower up to G~D, in an effort to become G~d. G~d responds by destroying the tower and scattering the people across the earth, so that each community now speaks in different languages.
In the year 2011, Noach falls on October 29.
The world is getting out of control, so G~d turns to Noah, the one righteous person in his generation earth and instructs him to build an ark. Noah is given very precise instructions on how the ark should be build. He is also instructed to bring food and animals on the ark. As with the creation stories, there are two accountings of Noah's Ark. In the first rendition, Noah is instructed to bring 2 of every animal on the ark. In the second story, Noah is instructed to bring seven of each tahor, or ritually permissive, species and only two of each tamei, or ritually impermissive species on the ark.
After Noah has completed his task, and all the animals and Noah's immediate family are on the ark, it rains for 40 days and 40 nights. Humanity is virtually destroyed. After the rain ceases, it takes several weeks before the water has subsided enough for all aboard to return to dry land.
Noah's first act after the flood it to build an altar and sacrifices one of the tahor species. G~d is pleased with the offering and makes a promise never to destroy the earth again. As a sign of His promise, G~d creates a rainbow in the sky. In addition, G~d now permits humans to eat meat (before t his humans were vegetarians), provided the blood is completely drained from the meat, thereby making the meat Kosher.
The parsha ends with the Tower of Babel story in which mankind attempted to build a tower up to G~D, in an effort to become G~d. G~d responds by destroying the tower and scattering the people across the earth, so that each community now speaks in different languages.
In the year 2011, Noach falls on October 29.
Thursday, October 20, 2011
Bereshit / Genesis 1:1 ~ 6:8
Bereshit: In the Beginning
Bereshit means "beginnings." The first Torah scroll is known as Bereshit. In English, this is referred to as Genesis. Bereshit begins with the creation of the world. There are two creation stories in this reading ` one in which man and woman are created at the same time, and the other in which Eve is made from Adam.
The creation of the world does not end following the creation of man and woman, but rather, with the creation of the Shabbat, or Day of Rest.
Adam and Eve were given only one rule ~ not to eat of the fruit of the tree of knowledge of good and evil. When they disobeyed, they were not only expelled from the Garden of Eden, but given moral responsibility for their actions. Additionally, they were faced with their own mortality. Soon the meaning of mortality became apparent wen Cain killed his brother, Abel. The first murder. As a result, Cain was doomed to wander the earth.
The parsha ends with a recording of the genealogy of Adam to Noah.
In the year 2011, Bereshit falls on October 22.
Bereshit means "beginnings." The first Torah scroll is known as Bereshit. In English, this is referred to as Genesis. Bereshit begins with the creation of the world. There are two creation stories in this reading ` one in which man and woman are created at the same time, and the other in which Eve is made from Adam.
The creation of the world does not end following the creation of man and woman, but rather, with the creation of the Shabbat, or Day of Rest.
Adam and Eve were given only one rule ~ not to eat of the fruit of the tree of knowledge of good and evil. When they disobeyed, they were not only expelled from the Garden of Eden, but given moral responsibility for their actions. Additionally, they were faced with their own mortality. Soon the meaning of mortality became apparent wen Cain killed his brother, Abel. The first murder. As a result, Cain was doomed to wander the earth.
The parsha ends with a recording of the genealogy of Adam to Noah.
In the year 2011, Bereshit falls on October 22.
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