Synopsis By following all the rules established by God, Israel will experience great blessings - health, abundant produce, and fertility. All the enemies of Israel will be vanquished with God's help, and Israel is to destroy all signs of their enemies' idolatrous worship.
A second admonition to obey God's laws is followed by a brief description of Israel's wanderings in the desert. Despite the 40 years of hardship, their clothing did not wear out, neither did their feet swell. Manna was provided for food. God disciplined the Israelites, as a father would discipline his son, in order to teach them to keep God's commandments. Now that Israel is to enter a bountiful Land, the people are cautioned to maintain their faith in God. Moses reminds them to give thanks continually to God for the abundance provided. The people should never assume it is by their own hand that they enjoy the fruits of the Land - all that they have is from God.
By not following God's commandments, Israel would doom itself.
Moses recounts to the Israelites all their acts of defiance: the making of the Golden Calf, complaining about the food and the water, and the incident of the spies. He reminds the people how he interceded with God on their behalf. Because of these pleadings, Israel is still able to enter Canaan.
Moses tells the people that all God wants is that Israel remain faithful to God's laws, worship God, and behave appropriately toward orphans, widows, and strangers. Such acts will result in blessings and prosperity. This synopsis can be found in Teaching Torah by Sorel Goldberg Loeb and Barbara Binder Kadden.
For your Shabbat table:
In Parshat Ekev, Moses reminds the Israelites to thank God for everything they receive in the new land of Canaan. What are some ways that you thank God for what you have? How frequently do you remember to thank God?
At the end of the parsha, Moses tells the people that it is important to remember God's laws and to live by them. What are some ways you remember to live by the Torah and God's laws?
Jews are instructed to behave appropriately towards orphans, widows, and strangers. What do you think this mean? What is special about widows, orphans, and the stranger, and what can that tell us about how we should behave towards others?
This past Tuesday, Jews all around the world marked Tisha B'Av, the ninth day of the Hebrew month of Av and the major day of communal mourning in the Jewish calendar. It is on this day throughout history that a number of disasters have been said to have befallen the Jewish people, the prime example being the destruction of the First and Second Temples in Jerusalem in 586 BCE and 70 CE, respectively.
This coming Monday is a holiday of a different sort - Tu B'Av, the fifteenth of Av, an ancient and modern holiday. Originally a post-biblical day of joy, it served as a day of matchmaking for unmarried women in the Second Temple period (before the destruction of 70 CE). After this period, it was largely uncelebrated in the Jewish calendar for many years and has been rejuvenated in recent decades, especially in Israel. In modern times, it has become a Hebrew day of love, very similar to Valentine’s Day.
While it is often difficult to commemorate Tisha B'Av with young children (frankly, even some adults have difficulty with how to appropriately mark this solemn time), Tu B'Av contains themes that are very family friendly. Some thoughts on how to add a little Jewish to your coming Monday:
Activities Largely a modern Israeli holiday, there is much room for creating fun celebrations of love around Tu B’Av. Especially coming so soon after the solemnity of Tisha B’Av, take this time to emphasize the people and things we love in this world. Some possible activities could be:
Make "Happy Tu B'Av!" cards to send to friends and family, making sure to include short messages of love and appreciation.
Identify activities you love to do together as a family and make a special point to schedule some around this time.
Make posters or collages emphasizing those people, activities, and items that your children love. Post them in your home or children's rooms as a reminder of all that is good and loved in our lives.
Synopsis Va'etchanan opens with Moses reminding the people how he had pleaded with God to be allowed to see the Promised Land. God relented and allowed Moses to view the Land of Canaan, but in so doing, God reminded Moses to prepare Joshua to be the new leader of the people in their new Land.
Moses continues in his speech to the people, exhorting them to observe the laws and rules given them so that they may enter and occupy the Promised Land. The people are specifically cautioned to follow the entire law. They must not add or delete from that which God has commanded them.
Moses details the very special relationship that God has with the people Israel and emphasizes that this unique connection should in no way be jeopardized. Moses intersperses his warnings to the people with descriptions of various statutes and commandments. These include:
The cities of refuge - cities which are set aside to protect individuals who accidentally kill someone.
A repetition of the Ten Commandments
The first paragraph of the Shema
The prohibition against intermarriage between the Israelites and the nations slated to be dislodged from the Promised Land.
Synopsis courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden
Questions for your Shabbat Table:
Moses reminds the people Israel of their special relationship with God. How is your relationship with God special?
How do you show your love for God? How does your family show their love for God?
One of the reminders Moses includes at the end is the first paragraph of the Shema, which many Jews recite before going to bed at night. Why do Jews say the Shema before going to sleep?
Why do you think Moses repeated those statutes? What is important about each of those rules that he wanted the Israelites to remember?
Synopsis The Israelites now stand ready to enter Canaan. Moses begins to recount the events of Israel's journey from Horeb (Sinai) to the Promised Land. He also discusses the difficulty he had in governing the people. They had grown too numerous for him to administrate, necessitating the creation of a system of tribal chiefs. These chiefs were to function as judges, but if a matter was too difficult for them, Moses would intervene.
Moses continues describing the Israelites' behavior as they approach Canaan. He relates how he instructed them to take possession of the Land. The people insisted that spies be sent ahead to see what the land and people were like. The report, while favorable about the Land itself, still dismayed the people and they lost faith in God. God heard their complaint and swore that no one of that generation would live to enter the Promised Land. God was angry at Moses also and decreed that Moses, too, would not enter Canaan. Of that generation, only Caleb, who had given an encouraging report of the Land, and Joshua, who was to be the next leader, will live to enter Canaan.
Ashamed because of their attitude, the Israelites decided to go up and take the Land. Warned that God was not with them, they went ahead anyway and suffered a cruel defeat at the hands of the Amorites.
Moses continues the retelling of the journeys of the Israelites and begins summarizing the 40 years of wandering. The narrative continues with the Israelites preparing once again to enter the Promised Land. This time they successfully engage in battle with Sihon, King of the Amorites, and Og, King of Bashan. The lands east of the Jordan which the Israelites captured were divided between the tribes of Reuben, Gad, and the half-tribe of Manasseh.
The portion closes with Moses naming Joshua as his successor. Synopsis courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden
For your Shabbat table:
D'varim, meaning "words" or "discourse," is the Hebrew name for the fifth book of the Bible and the name of the very first portion found within. Even in this first portion, there is a good amount of speaking, with Moses recounting everything that happened up until that point. Why do you think there is this repetition? What purpose does it serve?
During this parsha, Moses helps the Israelites remember their history by repeating much of what had happened up until that point in time - why is it important to remember history? Can you think of any times during the year where we spend time remembering an event in our Jewish history? (Hint: think holidays!)
Part of Moses' retelling of past events includes the beginnings of a system of tribal chiefs who helped Moses in judging disputes. Do you think it would be easy or difficult to be a judge? What characteristics would make someone an ideal judge?
Please enjoy a brief look at this week's portion from g-dcast.com:
Synopsis - ParshatMattot: The special rules concerning women's vows are given. Whereas a man may not break a vow or an oath which he makes to God, a woman's vow may be annulled by her father or husband on the day it is made. Vows made by widowed or divorced women, however, are binding.
God commands Moses to take revenge upon the Midianite people. One thousand men are picked from each tribe to battle the Midianites under the leadership of Pinchas. All the male Midianites are slain in the campaign, including the five kings of the region and the prophet Balaam. Their women and children are taken captive, the towns and encampments are burned, and all the booty is brought to Moses and Eleazar at Moab near Jericho.
Moses is angry with the leaders of the battle for sparing the women who were responsible for drawing the Israelites into sin at Shittim (see ParshatBalak). He orders them slain together with every male child. Eleazar instructs the troops concerning cleansing themselves and concerning distribution of the booty collected. After cleansing, the booty is divided equally among the troops and the rest of the Israelites, with a share being withheld as an offering to God.
The tribes of Reuben and Gad speak to Moses. They desire to settle east of the Jordan River in the lands of Jazar and Gilead, as these lands are suitable for the cattle. Moses permits them to establish their homes there, provided that all the men then join the rest of the Israelites in the battles to be waged west of the Jordan. So the Reubenites, Gadites, and the half tribe of Manasseh establish fortified cities on the east side of the Jordan River.
Synopsis - ParshatMas'ay: The route taken by the Israelites from Egypt to the steppes of Moab and the major events that occurred along the way are recounted. At Moab, God tells Moses to instruct the Israelites about settling the land across the Jordan. They are to dispossess all its inhabitants, destroy their gods, and apportion the land among the tribes by lot.
The boundaries of the land are: Edom to the south, the Mediterranean Sea to the west, along a line drawn from Mount Hor to Hazar-enan in the north, and from Hazar-enan to Sepham, and then inward to the Jordan River and the Dead Sea on the east.
The Israelites are to assign, out of their holdings, towns and pasture lands to the Levites. There are to be a total of 48 towns, six of which to be cities of refuge to which a person who has killed another unintentionally may flee. It is the responsibility of the next of kin, literally the "blood-avenger," to put a deliberate murderer to death.
Laws are given citing the circumstances and manner in which murder (both intentional and unintentional) is to be judged and punished.
The descendants of Manasseh appeal to Moses and the Elders concerning the case of the daughters of Zelophehad (see Parshat Pinchas). They allege that if the daughters marry persons from another tribe, their land holdings will be added to those of the tribe into which they marry, thus diminishing the size of the lands of Manasseh. Moses, therefore, rules that the daughters of Zelophehad must marry within their father's tribe. This is based on the general statement that no tribe's inheritance may pass to another tribe.
The Book of Numbers concludes with the statement: "These are the commandments and regulations that the Lord enjoined upon the Israelites, through Moses, on the steppes of Moab, at the Jordan near Jericho" (Numbers 36:13). Synopses courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden
For your Shabbat table:
A vow is similar to a promise. It could be considered a special promise to God. What does a promise mean to you? Have you ever made a promise?
Has anyone ever broken a promise they made to you? How did it make you feel?
By the time we get to these two portions, the Israelites have been wandering in the desert for nearly 40 years. What do you think would be hardest about spendin that much time in the desert?
These two portions end the book of Numbers/BaMidbar. Did you know that that when we conclude reading a book of the Torah, we say "chazak, chazakv'nitchazaik" - be strong, be strong and we shall be strengthened. According to Rabbi HayimHalevyDonin in his book To Pray as a Jew, this is a cry of encouragement for us to continue reading the the next book of the Torah and to return again next year to the one we have just completed. Using the word "chazak" three times symbolizes the past, present and future.
And now, your g-dcast cartoons for these two parshiyot - first, ParshatMatot:
A wonderful educator in our community wrote the following article for the Washington Jewish Week, finding Jewish connections and themes in the Fourth of July. The original article can be found here, but I am included it below as well.
Red, white and Jew -- celebrating the Fourth by Avi West
This Fourth of July commemorates 234 years of the noble experiment we call the United States of America. Most Jews recognize as kindred spirits those who founded this nation, and can appreciate their founding documents as sacred texts.
We can hear the echoes from Genesis, where humans are created "in the image of God," in the words from the Declaration of Independence: "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain inalienable rights, that among these are life, liberty, and the pursuit of happiness."
We can hear the echoes of our sages' preoccupation with tzedek, righteousness, and the mission of tikkun olam, repairing the world, within the mandate of the Constitution: "We, the people of the United States, in order to form a more perfect union, establish justice, insure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty É "
It is enough to make us, the recipients of such great freedom and opportunity as individuals and as Jews, run through the streets in fulfillment of the verse from Leviticus 25:10 (and on the Liberty Bell), "Proclaim liberty throughout the land, for all of its inhabitants!" However, most of us will celebrate by watching parades, listening to concerts, flying the flag, watching fireworks and eating the ritual barbecue in the backyard or at the beach.
But is there another way to celebrate?
We may find some useful models from our own "July 4," the birthday of the Jewish nation, more popularly known as Pesach. It, too, is a holiday celebrating freedom and redemption from tyranny, eventually leading to the establishment of the Israelite state.
The Pesach seder is one of the most choreographed nights of the calendar, and much of it can be adapted for a Fourth of July celebration. Ritual -- hot dogs, hamburgers (and veggie burgers), apple pie, etc. -- can all evoke stories from our youth that illustrate values of family, freedom and community.
The songs and hymns section of the Haggadah can be modeled through the singing of the "Star-Spangled Banner" and "America the Beautiful."
I would also recite the Emma Lazarus poem "The New Colossus" to remember how many "wandering Arameans" found refuge here. You may also challenge the family and friends gathered to create a "Dayeinu" song of thanksgiving appropriate to the history of Jews in America.
The bad news is that it will become more difficult to distinguish the Jewish narrative from the American one; and there are real differences between some of the values that pervade modern America and those of our Jewish heritage. Bill Berkson of Mentsh.com points to two "unbalanced" views of human relations found in American culture and media: one, the Christian tradition equating goodness with selfless devotion to others, and, two, the popular "looking out for No. 1" adage that puts everyone in a competitive relationship.
Berkson contrasts this with Hillel's famous ethical balance beam, "If I am not for myself, who will be for me? But when I am only for myself, what am I? And if not now, when?"
The conflict in American traditions, and the contrasts with Jewish traditions, may be the perfect symposium to use as the dialogue/discussion part of a Fourth of July seder.
Coming as it does during the reflective month of Tammuz, kicking off the season of Av, Elul and the High Holidays in Tishrei, we can hope that families would reflect on their behavior and priorities, crafting a plan that lets them pursue their Jewish obligations and freedoms, while enabling others to find life, liberty and the pursuit of happiness.
Avi West directs the Shulamith Reich Elster Resource Center at the Partnership for Jewish Life and Learning.
Pinchas is the son of the priest Eleazar. Because of his zeal in slaying the Israelite man and the Midianite woman (see Numbers Balak), Pinchas receives a special reward. The high priesthood becomes the possession of his descendants for all time.
At the border of Moab near Jericho, Moses and Eleazar take a census of all male Israelites over 20 years of age, considered able to bear arms. The total is 601, 730. Also counted are 23,000 Levite males from the age of one month. They are counted separately; since they are not eligible for military service; nor are they to receive land. Of those counted, only Joshua, Caleb, and Moses had been counted in the first census in the wilderness of Sinai. All adults who had been a part of the first census after the Exodus died in the desert as decreed by God.
God tells Moses that the land is to be divided among the tribes according to the census. Each section of land, however, is to be assigned by lot.
Five daughters of Zelophehad protest the injustice that land was not given to their family solely because their father had no sons. God advises Moses that the plea of the daughters is just. Moses proclaims a general rule that property is to be inherited in the following order: sons are to inherit first, but if there are no sons, property is to be assigned to daughters. In cases where there are no children, the property of a man is to pass to his brothers, and if there are no brothers, the nearest relative shall inherit.
God tells Moses to ascend the moutnains of Avarim to see the land given to the Israelites. Moses is to prepare to die there. Because of his act of disobedience at the waters of Meribat-Kadaysh, he is not to enter the Promised Land. Moses asks God to appoint a new leader of the community. He is told to ordain Joshua the son of Nun in the sight of Eleazar and the whole Israelite community.
The portion concludes with a detailing of the daily, Sabbath, monthly, and festival sacrifices to be brought before God. Synopsis courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden
For your Shabbat table:
During this week's portion, we learn that the next leader of the Israelites will be Joshua. Who are the leaders of Israel's family who come before Joshua?
What qualities does a good leader possess?
If you were responsible for picking a leader, what type of person would you look for?
Moses was the leader of the Israelites for a very long time. How do you think he felt when he had to start preparing Joshua to take over this important role?
Put yourself in Joshua's place - how would you have felt taking over for Moses? Would it be difficult to take over at the same time as you lost your leader and mentor?
Enjoy a different look at this week's portion via g-dcast:
