daily Torah reading: parasha Mikeitz 5783 -3rd aliyah
Shalom Aleichem: The weekly reading of the Torah is divided into seven portions; each of these is called an “aliyah.” Tradition teaches that when we study the aliyah on its designated day, a light from H’Shem is bestowed upon us. Light represents wisdom. May we learn in the light of H’Shem’s wisdom, as is written, “Enlighten my eyes to the wondrous ways of your Torah” (Psalms 119:18).
daily Torah reading: parasha Mikeitz 58783
d’var for parashas Beha’alotecha 5782
“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.” – Numbers, 10:11, JPS 1917 Tanach
The first journey made by B’nei Yisrael, after the encampment at the foot of Mount Sinai was on the twentieth of Iyar, ten days shy of one year, from their arrival at Sinai on the first of Sivan. The departure was well organized, ahead of time, for the sake of an orderly procession, tribe by tribe, to the next encampment.
First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation, according to the Jerusalem Talmud either in the shape of a diamond, or in a straight line, tribe by tribe.
“And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, during their three day journey, H’Shem’s Presence in the form if a tangible cloud, sheltered them from the heat of the day. “Whenever the cloud was taken up from over the Tent, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS).
Consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness, as well as a refuge from the tumults of life.
parasha Nasso 5782 – a restoration of values in the postmodern world
“Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then they shall confess their sin which they have done.” – Numbers 5: 6-7, JPS 1917 Tanach
According to Rambam, this verse is the basis of the importance of confession (vidui), within the context of teshuvah (repentance). “And shall make reparation in full” (Numbers 5:7, OJB). This latter part of the pasuk (verse) denotes reparations made to others, if the aveirah (transgression) is against another person. Yet, it is interesting to note that the Hebrew word for reparation is from the same shoresh (root word), shuv, as teshuvah, meaning to return. Repentance is a return to H’Shem (the L-RD). “Let us return unto the L-RD” (Hosea 5:15b, JPS 1917 Tanach).
The Mishkan along with the Levitical system of offerings were meant to restore the relationship of the people with H’Shem. A restored relationship with H’Shem begins with vidui (confession), whereby we confess our sins to Him; additionally, we return to Him by not making the same transgression again. We must also increase our mitzvoth, spending more time engaged with godly pursuits, and less time in that which could be considered frivolous. This is all the more important in today’s world of instant gratification, social media, and encroaching nihilism.
Unless we are conscious of leading a godly life, we may not even realize that a diminished connection to G-d, is a result of our own lack of mitzvot (good deeds). “Your iniquities have separated between you and your G-d (Isaiah 59:2, JPS 1917 Tanach). In order to experience G-d’s presence in our lives, then we need to approach Him in righteousness. If we have not been cognizant of what He expects from us, then we need to educate ourselves, according to His ways. Now is a good time to start.
“The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.” – Leviticus 23:1-2, JPS 1917 Tanach
On “the fourteenth day of the first month,” the Pesach offering was made (Leviticus 23:5). A seven-day observance begins on the fifteenth of Nissan, when we refrain from eating chometz, during “the Feast of Unleavened Bread” (Leviticus 23:6). “Ye shall bring the sheaf of the first-fruits of your harvest” (Leviticus 23:10, JPS 1917 Tanach). This was brought to the kohein [priest], on the day after the first rest day of Pesach. The offering is referred to in Torah as the waving of the Omer; it was only enacted after B’nei Yisrael entered the Promised Land.
“Even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the L-RD” (Leviticus 23:16, JPS). That is, fifty days were counted from the second day of Passover, onward until on the fiftieth day, the first wheat offering of the harvest was brought “unto the L-RD.” (The offering that was made prior to this – the Omer – on the second day of Passover, was the first of the barley harvest). Today, we refer to the fiftieth day after Passover as Shavuot, in commemoration of Matan Torah (the giving of the Torah).
In Autumn, we celebrate Rosh HaShannah, the Jewish New Year, and Yom Kippur, the Day of Atonement. Sukkot, which follows Yom Kippur, is considered a Festival, like Passover, and Shavuot; so, it is the third of the Festivals: “Ye shall dwell in booths seven days” (Leviticus 23:42, JPS). We build sukkot (booths) to commemorate the protection we received from the Clouds of Glory, while dwelling in booths, during our forty-day sojourn in the desert. On the eighth day, we celebrate Shemini Atzeret, symbolizing Olam Haba (the World-to-Come).
parasha Kedoshim (Leviticus 19:1 – 20:27) 5782
“Sanctify yourselves therefore, and be ye holy; for I am the L-RD your G-d.”
– Leviticus 20:7, JPS 1917 Tanach
The parashas begins with a reckoning of terms, in regard to “holiness.” The word, kadosh, translated as holy, is from the shoresh (root word), KDSh, meaning “to be separate.” Therefore, to be holy is to be separated from all that is unholy. The parashas delineates how our kedushah (holiness) is dependent upon separating ourselves from the practices of the nations that are steeped in immorality. Rashi associates the commandment to be holy as to refrain from idolatry.
“I the L-RD am holy, and have set you apart from the peoples, that ye should be Mine” (Leviticus 20:26, JPS). In like manner as the Children of Israel were betrothed to H’Shem at Sinai, we are to remove our worn-out garments of slavery, and put on clothes of righteousness. No longer living in bondage to aveiros (sin); rather, aspiring to righteousness through the commandments. This includes separating ourselves from what ever may be conveyed by the zeitgeist (literally, spirit of the time) as the new normal. Although the norms of society shift over the decades, the commandments of G-d are unchanging across the generations.
In abstaining from sin (sur meira), separating ourselves from unholiness, we prepare ourselves to be renewed through doing good (asei tov). First, to leave our own personal Mitzraim (Egypt) behind us; then, to accept the covenant anew as our heritage to guide us to the Promised Land, encapsulated by all of the blessings that we will receive for following the ways of H’Shem.
The Tree of Life 