Joseph, the Dreamer

Parshat Vayeishev
Genesis 37:1-40:23

Vayeishev, the ninth parsha in Breishit, the book of Genesis, begins its final extended narrative: the story of Joseph.

Joseph was the beloved son of his father Jacob - in fact, the Torah says that Jacob/Israel loved him best of all his son, and, accordingly, had made for him an ornamented tunic, the better with which to show his affection. When his brothers saw this preference, they hated the boy so much that they could not speak a kind word to him.

Joseph had a dream, which he told to his brothers, after which they hated him even more. In this dream, Joseph and his brothers worked in a field binding sheaves of wheat, when his sheaf stood up and remained upright. His brothers' sheaves gathered around and bowed low to his sheaf. His brothers, quite angered by this image of their younger brother ruling over them, confronted him, asking if Joseph thought he was better than them and that he would one day rule over them.

Unfortunately he dreamed another dream, this time consisting of celestial objects in the sky - the sun, the moon, and eleven stars, all bowing down to our friend, Joseph. He, of course, relayed his dream to his father and brothers, and Jacob berated him, saying "What is this dream you have dreamed? Are we to come, I, your mother, and your brothers, and bow low to you to the ground?" Again, his brothers' hatred grew even more, and this time, even Jacob was keeping an eye on the situation.

Joseph's brothers, by this point, had quite enough of their boastful youngest brother, and they found a way to sell him to a passing caravan heading for Egypt for twenty pieces of silver. They took Joseph's special garment, the evidence of Jacob's favoritism, and smeared it with the blood of a young goat, making it look as if the boy had been horribly mauled by a wild beast. They brought this tunic back to their father, who mourned the death of this favored child, unaffected by their attempts to comfort him. Meanwhile, Jacob was carried away to Egypt by the Midianites, who sold him to Potiphar, a courtier of Pharaoh and his chief steward.

Even though he was in a strange land, Joseph began to prosper. He became Potiphar's personal assistant, eventually putting him in charge of all his household. Unfortunately, Mrs. Potiphar also appreciated Joseph, trying to lure him into compromising situations. Joseph rebuffed her advances, causing her to accuse him of taking advantage of her. Potiphar, believing his wife, cast Joseph out and had him imprisoned.

While in prison, Joseph met up with two men who had served the Pharaoh - a cupbearer and a baker - but had unfortunately angered him to the point of being imprisoned themselves. Both of these former servants and dreams that confounded them; one morning, Joseph came upon them and asked what was the matter, for they seemed distressed. They shared these troubling dreams, and Joseph, quite a whiz with dreams and interpretation, helped the men find the meaning behind the dreams. Ultimately the dreams foretold of the reinstatement of the cupbearer to Pharaoh's palace and the unfortunate demise of the baker - both of these prophecies came true. And while the poor baker lost his life, the cupbearer was reinstated to his position, and the parasha concludes with the cliffhanger, "Yet the cupbearer did not think of Joseph; he forgot him." What happens to Joseph? Does he stay in prison forever? Does the cupbearer remember his helpful friend? Tune in next week for Parashat Mikeitz, the continuation of the Joseph story.

Questions for your Shabbat table:

• This parsha, we are told, gives us the story of Joseph at the tender age of seventeen, and can be seen as a story of a young, immature teenager, especially in how he treats his brothers. Give an example from the past week/month when you felt or acted very maturely, and one in which you felt or acted immaturely. Describe what was different between these two experiences and why you acted in these ways.
• Based on the events read in this parsha, do you think Joseph's brothers regretted their actions? Why or why not?
• Do you remember your dreams? Do you ever tell them to other people? Do your dreams make sense to you, or are they difficult to understand?

And now, your Torah toon:

Wrestling with God

Parashat Vayishlach

Genesis 32:4 - 36:43

"Jacob sent (vayishlach) messengers ahead to his brother Esau in the land of Seir..."

Our story continues 20 years after last week's parasha, Vayetze, where Jacob left Canaan for Haran, meeting Rachel and entering into a problematic betrothal agreement with her father, Laban, that ended with his marriage to both Rachel and her older sister, Leah. In Parashat Vayishlach, Jacob decides to return to Canaan with his large family, and begins to nervously prepare for his reunion with his estranged brother Esau, whose land they must pass through during their travels. His messengers return with the report that Esau is bringing 400 men to his meeting with Jacob. Obviously threatened by this news, Jacob divides up his family and flocks into two camps, hoping that one will survive if the other faces what Jacob considers to be an inevitable attack. After sending Esau a lavish gift of animals, Jacob begins the process of moving along his entourage. Once he safely sees the last across a river, Jacob was left alone. That evening, he wrestles with a mysterious "man" who injures Jacob in the thigh, leaving him with a limp, and bestowing upon him a new name, Yisrael, meaning "one who has struggled/wrestled with God." Eventually, Jacob and Esau meet without incident and peacefully go their separate ways.

After a brief detour through Shechem, God tells Jacob to travel on to Bethel and to build an altar there. Once they arrive in the appointed place, God appears to Jacob and confirms upon him this new name of Yisrael and reaffirms with him the covenant made between God and the family of Abraham. Rachel dies in childbirth (with Benjamin) and is buried along the road to Ephrat. Isaac dies at the ripe old age of 180, and both Esau and Jacob do their duty by their father and bury him. The parsha concludes with the recitation of the genealogy of Esau's descendants.

A few questions for your Shabbat table:

• Jacob's new name was Yisrael, or Israel, which means to struggle with God. What does it mean to struggle with God? Have you ever struggled with God?
• A person's name is very important, sometimes telling what the person is like. In the Torah, when someone's name is changed, it means that the person has changed too. How do you think Jacob changed when he became Yisrael?
• Part of Parashat Vayishlach shows us the tension Jacob anticipated in his meeting with Esau. Have you ever had a fight with anyone in your family? How did you feel? What feelings did you have to wrestle with in order to make peace with each other?
• Jacob received his new name after he wrestled with a man (eesh in Hebrew), but his new name says that he wrestled with God (el in Hebrew), not a man. Why do you think this is? Was the mysterious wrestler a man, or perhaps something else?
• Many synagogues are called "Beth El," like the site in this parasha where God tells Jacob to build an altar. Beth El literally means "a house of God" - what do you think makes a synagogue like a house of God?

                                         

Dream a Little Dream

Parshat Vayeitzei
Genesis 32:4-36.43

Parshat Vayeitzei, the seventh portion in the book of Genesis (Bereisheet), tells of Jacob leaving (va'yeitzei - and he left) Beer Sheva and headed for Haran. Along the way, he stops for the evening, and goes to sleep, using a stone for a pillow. That night he had dreamt of a ladder than stretched up to the heavens with angels ascending and descending the structure. God stands beside Jacob and tells him that the land on which he stands will one day belong to Jacob and his descendants and they will be blessed. Additionally, God promises that Jacob will return safely to his home.

In Haran, Jacob comes to his Uncle Laban's house, and falls in love with Laban's daughter, Rachel. In exchange for Rachel's hand, Jacob agrees to work for seven years. At the end of the seven years, the wedding feast Jacob prepares to marry Rachel, but finds Leah as his bride instead. Understandably upset by this outcome, Jacob confronts Laban, only to be told that it is not Laban's practice to marry off the younger daughter before the older. The agree that Jacob will be allowed to marry Rachel as well, but must work another seven years.

After his many years of servitude and the arrival of many children, Jacob decides it is time to leave his uncle's home and return to the land of his birth. Jacob and Laban work out an agreement over the payment of Jacob's wages, but Laban's sons are unhappy with the arrangement. With Laban suddenly expressing some doubts as well and the situation becoming increasingly tense, Jacob, Rachel, and Leah decide to leave quickly, not even stopping to say goodbye. On the way, Rachel steals her father's set of idols. When Laban discovers that these important items are missing, he pursues his daughters and son-in-law. Laban catches up with the groups, and he and Jacob discuss the matter, eventually resolving a number of issues that had built up between the two of them over Jacob's twenty years with Laban's household. The two reconcile, and Jacob and his family resume their journey.

Questions for your Shabbat table:

• When Jacob awoke from his dream, he sensed God's presence and was changed. Have you ever had a dream experience that had such an effect on you?
• During his time in Haran, Jacob is the victim of tricks and lies. What do you do when you think someone is not being honest with you?  How does it make you feel?
• Have you ever lied to anyone? How does it make you feel? How do you think the other person feels if they discover the truth?
• Is it ever acceptable to lie? Why or why not?
• At the end of the portion, Jacob and Laban discuss their disagreements and are able to resolve some of their differences. Can you think of someone with whom you disagree with whom you could make peace?

And now your weekly Torah cartoons based on this week's parsha.

The Twins

Parshat Toldot
Genesis 25:19-28:10

"These are the generations of Isaac the son of Abraham..."

Toldot, the title of this week's parsha, means "generations," and this portion of Torah begins by recounting the family background of Isaac in preparation for its description of his adult life. The story of Isaac and his beloved Rebecca is very similar to that of his parents, Abraham and Sarah. Both couples share great difficulty in getting pregnant, and Parshat Toldot begins with Isaac praying to God on Rebecca's behalf, for she is barren. Lo and behold, God responds to Isaac's plea and Rebecca conceives twins. The first twinges of sibling rivalry are felt within her womb, as it says that they struggle within her. The first twin to emerge is red and hairy and is named Esau; the other, born holding Esau's heel, is called Jacob. The twins are quite different from each other with different interests and temperaments - Esau is a hunter, Jacob is a quite individual who chooses to stay in camp. Isaac favors Esau, but Rebecca loves Jacob.

One day, Esau returns from a day of hunting to find Jacob preparing a delicious fragrant stew. Esau comes in starving and demands food. As payment, Jacob, always the wily one, manipulates Esau into selling him his birthright in return for the hot meal, which Esau does with no hesitation.

The parsha continues with the tale of a famine in the land, but God commands Isaac to remain in Canaan and not travel to Egypt so that Isaac might receive the blessings God bestowed upon his father, Abraham (i.e., a great nation and land). There are interactions with local neighbors, some cases of mistaken identity and/or relations (Isaac pretends Rebecca is his sister - much as Abraham did with Sarah when they traveled to Egypt), Isaac becomes wealthy and is asked to leave the area, and a series of wanderings ensue, with Isaac eventually settling in Beersheva and making a peace treaty with the Philistines.

The end of the parsha brings us the end of Isaac's life - he grows old and the time of blessing his offspring is at hand. This is the famous story of Rebecca's intervention that causes Jacob to steal his older brother's blessing. She convinces Jacob to deceive his father by impersonating him - he dons animal skins and pretends to be Esau, in turn receiving the blessing rightfully due his older brother. Jacob, encouraged by his mother's fear of Esau's reaction to this theft, flees to Haran to his uncle Laban's home.

A few questions for your Shabbat table:

• The Torah tells us that Jacob and Esau were not identical twins - they looked very different from each other. In what ways - your appearance, your hobbies, the way you view the world - are you similar to other members of your family? In what ways are you different?
• Think of a time that you were jealous of a family member of friend. What made you jealous? How did you feel inside? How did you act?
• For parents: Describe a time when you acted like Rebecca. For children: describe a time when you acted like Jacob.
• In order to get his father's blessing, Jacob had to trick Isaac. Was this the right thing to do? Why or why not?
• What could this family have done differently? What advice would you give them to handle this situation better?
• Think of a choice you made on impulse. What were the consequences? Would you have acted differently if you had considered the repercussions of your actions?
• If Jacob already received his brother's birthright when they agreed on the deal over a bowl of soup, why did he also need his father's blessing?

This week's Torah cartoons...

And for some extra fun - a "partoon" from The Bible Players - the parsha in 60 seconds:

The Life of Sarah

Parshat Chayei Sarah
Genesis 23:1-25:18

Synopsis
This week's parsha, Chayei Sarah, or "The Life of Sarah," begins with Sarah's death at the age of 127.  Sarah and Abraham were living in Canaan, and at the time of her death, they had reached Kiryat Arba, a city now located in the West Bank's Judean Hills near Hebron. It was here that Abraham bargains with Ephron, a Hittite, for a burial place and purchases the Cave of Machpelah (sometimes called the Cave of the Patriarchs) and its surrounding field.

Following Sarah's death, the parsha focuses on the next generation with Abraham's decision that Isaac must wed. He sends his servant Eliezer back to, Aram-Naharaim, Abraham's homeland, in order to find a suitable prospect. Upon arriving in the city of Nahor, the servant prays to God to direct him to the woman chosen for Isaac. He approaches a well, the communal gathering area for the city, and decides for himself what he is looking for: if a young woman approaches him and offers some help, she would surely be the one God intends. Rebekah, the daughter of Bethuel, comes to the well, and through her kindness to the stranger and her haste to ensure his comfort, it is clear to Eliezer that she is the right wife for Isaac.

Eliezer and Rebekah return to Canaan, where she and Isaac fall in love. The parsha closes with Abraham's death at the age of 137, and Isaac and his brother Ishmael bury him in the Cave of Machpelah beside Sarah.

A few questions for your Shabbat table:

• When Eliezer arrives in the city of Nahor, he is alone and knows no one. What does it feel like to be a stranger? What kinds of things can you do to make someone who is new to your school, class, or community feel welcome?
• Eliezer decided that the right wife for Isaac would have to pass a kind of test. Why did Rebekah pass Eliezer's test? How can we be more like Rebekah?
• When Sarah dies in the beginning of the parsha, it says that Abraham mourned her passing, but the portion says nothing of Isaac's grief until the very end of the parsha. When Rebekah arrives in Canaan, she and Isaac fall in love. It is at this point that he is finally able to mourn the loss of his mother. Why might it have taken the discovery of Rebekah for Isaac to be comforted?
• In Chayei Sarah, Isaac's wife is determined for him by his father. As a family, discuss whether there are things children should be able to do without their parents' consent. How does the age of a child affect the answers to this question? At what age should children be able to act completely independently of their parents?

In this week's Torah cartoon, take a closer look at the interaction between Eliezer and Rebekah.

And one last resource - check out Food Tourah, a culinary approach to each weekly parsha, and Sarah and Allison's thoughts on food with Chayei Sarah.

Testing God, Testing Abraham

Parshat Vayera
Genesis 18:1-22:24

Like many parashot in B'reishit (Genesis), Parshat Vayera is jam packed with stories and lessons. The parsha opens with a visit to Abraham from messenger, who bring predictions of the birth of Isaac. This greatly amuses Sarah, who, understandably, can hardly believe she is to become a mother at the ripe old age of 90.

God later appears to Abraham and foretells the destruction of Sodom and Gomorrah. A discussion ensues in which Abraham bargains for the citizens of these cities. The story continues with Lot having to flee Sodom, and his wife is turned into a pillar of salt after ignoring the warning to not look upon the annihilation of the city as they escape.

The parsha ends (after a brief sojourn in the land of Gerar) with the birth of Isaac, the banishment of Hagar and Ishmael, and the near-sacrifice of Isaac.

A few questions for your Shabbat dinner table:

• During this parsha, Sarah gives birth to her son who is named "Isaac," which is derived from the Hebrew word for laughter. Why might this be the name chosen for Isaac? What is so funny about his birth?
• Take this time to discuss names and the meaning behind them. How did everyone in your family get their name? Are they named for someone? What characteristics of that person might you want to emulate?
• When God tells Abraham about the wickedness of the people of Sodom and Gomorrah, Abraham tries to bargain for the citizens of those two cities. How do you think Abraham felt trying to argue with God? Have you ever had an occasion to argue for something you thought was very important?
• At the end of the parsha, we see the story of Akedat Yitzchak, the binding and near-sacrifice of Isaac, which we read during Rosh Hashanah. Some people read this as God testing Abraham's commitment and devotion, and it seems that Abraham has passed the test. Ask every family member to think of a very strong belief he or she holds or a value to which he or she is committed. Would any of you put the belief or value above the lives of those you love?

And as always, here is a fun quick look at Parshat Vayera - this video takes a deeper look at the story of Hagar and Ishmael.

Travel On...

Parashat Lech L'cha
Genesis 12:1-17:27 

SUMMARY

Last week's Torah portion, Noah, introduced Terach, the father of Abram, Abram, and his brothers, Nahor, and Haran. Terach and his family, including Abram's wife Sarai (whom we are told is barren) and Haran's son Lot, leave their home in Ur of the Chaldeans for the land of Canaan. However, they never complete the journey, settling in a place called Haran instead. 

 

As this week's parasha begins, God says to Abram: "Lech lecha" meaning "Go forth" from your home and father's house "to a land that I will show you (Genesis 12:1)." God promises to bless Abram and make of him a great nation. So Abram sets out with Sarai, Lot, their material possessions, and "the souls that they had acquired in Haran (Genesis 12:5)." When they arrive in Canaan, God again appears to Abram to tell him that God will assign this land (Canaan) to Abram's descendants. 

 

Abram first settles in Shechem, but then moves southward. A severe famine induces him to go to Egypt. Worried that the Egyptians will kill him and take his beautiful wife, Sarai, Abram instructs her to say she is his sister. The ploy apparently works, with Sarai being taken into Pharaoh's palace for the pleasure of the Pharaoh, and Abram acquiring many animals and slaves. God, however, afflicts the palace with a plague and Pharaoh discovers the lie and sends Abram and Sarai away. 

 

Returning to the land of Canaan, conflict between Abram's and Lot's herdsmen develop, and Abram suggests that they go their separate ways. Lot chose to settle in the well-watered plain of the Jordan, near the city of Sodom, while Abram remained in Canaan. Again God appears to Abram, telling him to look in all directions at the land God will give to his descendants. 

 

As the portion continues, an intertribal war breaks out during which Lot and his family are taken captive. When Abram learns of this, he gathers soldiers, pursues the captors, and frees Lot and his family. 

Once again, God appears to Abram, promising him a great reward. Abram asks God how this can be, since he is going to die childless. But God promises him that his offspring will be as numerous as the stars of heaven. God directs Abram to offer sacrifices, which Abram does. 

 

Sarai gives Abram her handmaid Hagar to bear a child. But when Hagar becomes pregnant, tensions develops between the two women. When Sarai complains to Abram, he tells her to do what she wants to do. She treats Hagar harshly, and Hagar runs away. An angel of God appears to her and tells her to return, promising her a son, Ishmael. 

 

God again appears to Abram -- now 99 years of age -- repeating promises of the covenant. God changes his name to Abraham, which the Torah ascribes with the meaning "the father of a multitude of nations. God also changes Sarai's name to Sarah. God introduces a sign of the covenant: every male shall be circumcised at eight days old. God also promises that Abraham and Sarah will bear a son, Isaac, who will carry on the covenant. As the portion ends, Abraham, Ishmael, and all the males in Abraham's household are circumcised.

Table talk

1. In what ways do you think it is important to break with the past, and in what ways must we maintain ties?
2. The last two words of verse 2 can be translated as it (your name) shall be a blessing, or as you shall be a blessing. What is the difference? Think of one of your ancestors. How was he or she a blessing to you? How has his or her name been a blessing to you?
3. Abram might have found it difficult to leave family and friends behind, as Ramban suggests, but he packed up and settled in Canaan. When is the draw of a new place strong enough to outweigh ties to a place you’ve lived? Would you ever consider moving to Israel, as Abram did? 
4. Why do you think God insisted that Abram leave his homeland, and his family and travel to a new land? What are some of the qualities that Abram had that enabled him to make his journey? In what ways do you think this journey was both physical and spiritual? 
5. Imagine how hard it was for Abram to obey God and leave everything behind and go to a new place! What kind of person do you think Abram was? Make a list of all the words that you can think of that describe someone like Abram. How many of those words describe you?  
6. Many of our grandparents or great grandparents had to leave the place of their birth and travel a great distance in order to start a new life in America. Do some research into your family history and find out why your ancestors left their homeland.
7. Think of something new that you would like to introduce to your family's Shabbat observance. This might be something as simple as singing Shabbat songs after dinner or it could be a decision not to do any work or shopping on Shabbat. What can you learn from this week's Torah portion that might help you start on this new journey? 

Navigating with Noah

Parashat Noach
Genesis 6:9-11:32

Throughout the first stories of the Torah, people begin to learn about the responsibilities and boundaries of their relationship with God. In last week's parsha, Parshat B'reishit, we see Adam and Eve punished for disobeying God's rules and learn the lessons involving familial responsibilities taken from the experiences of Cain and Abel. 

In this week's parsha, Parshat Noach, we skip forward ten generations. The world has gotten so bad that God decides to start anew. Luckily, there was a man named Noah, a tzaddik, someone whom the Torah calls "righteous," which apparently goes a long way in a world filled with murder, meanness, and people generally not treating each other appropriately. It was such a good thing that God tasks Noah with building an ark and saving his family and a whole bunch of animals - seven pairs of "clean" (kosher) animals and one pair of "unclean" animals (B'reishit 7:2). Once the flood waters recede, it is up to Noah's family and passengers to repopulate the world.

Unfortunately, while Noah's righteousness saved his family from the devastation of the great flood, it did not seem to pass through the subsequent generations. By the time we get to the story of Babel, located towards the end of Parshat Noach, humans have grown proud and try to build a tower that will reach the sky. God disapproves, the tower comes crashing down, and humans are left with a number of different languages, unable to communicate effectively.

Some questions to ponder (perhaps at your Shabbat dinner table):

• How does the Torah describe Noah? What types of character traits do you think Noah had? How was he different from the other people around him?

• In several of the stories in the first part of B'reishit, people are punished for trying to be like God - give some examples of how it can be good to try to be like God. What are some things God can do that you are unable to do?

• How many of each animal does God instruct Noah to bring on the ark? Why are there different numbers? Are there animals you think should have been left off? Why?

• Noah's family was stuck on the ark together for a very long time - how do you think they felt at the end of their boat ride? Has your family ever taken a long trip together? What was that experience like?

• The last story in this parsha has a lot to say about communication - what are some ways your family can communicate better?

Just for fun, here is a quick animated look at Parshat Noach, courtesy of BimBam.

Wishing you and your family a Shabbat Shalom.

The Long Farewell

Parshat Nitzavim-Vayelech

This week's portion is actually a double portion - Nitzavim and Vayelech.  The Torah is divided up into 54 portions, so every once in a while we are gifted with a double portion.  This week is one of those.  There are only two more parshas before we reach the end of the Torah, at which point we roll it all the way back to the beginning and start again!

Synopsis: Nitzavim (Deuteronomy 29:9-30:20)

Moses continues his farewell to the people.  He tells them that this day they stand before God concluding their covenant.  Moses informs the people that the covenant is not only made with them, but also with those not present.  All Israel past, present, and future is bound to the covenant for all time.

Moses foretells of a future rebellion against God's covenant and describes the evils that will then befall the Israelites.  After a time, the people will repent and God will restore them back to the Land in blessing.

The portion closes with Moses telling the people that they have a choice between life and prosperity or death and adversity.  In choosing to obey God's commandments, the people choose life and will be able to enjoy the land that God promised to Abraham, Isaac, and Jacob.

Synopsis: Vayelech (Deuteronomy 31:1-30)

Moses explains to the people that he is old and is no longer able to be an active leader.  He appoints Joshua to be the next leader of Israel.

Moses completes the writings of the Teaching.  He gives it to the Levites, who carried the Ark, and to all the elders of Israel.  He charges them to read this Teaching every seventh year at the Feast of Booths.

God tells Moses and Joshua that the people will rebel shortly after Moses' death.  God instructs Moses to write down a poem that will serve as a witness, warning the people.

The portion closes as Moses prepares to recite the poem to the whole congregation of Israel.

Some questions for your dinner table:

1. In Nitzavim, we are told that the laws of the Torah that we are to know and observe is not beyond anyone's reach, that everyone is capable of knowing and understanding it.  How do you learn about Jewish tradition?  Do your classes in Religious School provide you with all the skills and knowledge you need to live as a Jew?  How else will you continue to learn?
2. At the end of Vayelech, Moses gives the Teaching (the Torah) to the Levites and to all the elders of Israel.  Every seven years, they were instructed to read the Teaching at the Feast of Booths (Sukkot), as a way of passing the Teaching down through the generations.  It wasn't only given to one person, but to many.  What is your role in this continuity?  How will you pass down the lessons you learn from the Torah?
3. According to the text, Moses spoke to the people, telling them he had reached the age of 120.  Even today, when we are wishing health and good fortune to people we know, we will often say "May you live to 120 years."  Why might we use Moses's age and not the length of the lives of other important people from our tradition?  

And now, two Torah toons for you:

Nitzavim:

Vayelech:

Blessings and Curses

Ki Tavo
Deuteronomy 26:1-29:8

Synopsis
Moses continues his review of the Law begun in the previous portion, Ki Teitzei.  He tells the people that when they enter the Land and settle it, they are to bring the first fruits as sacrifices.  The ceremony for bringing this sacrifice is detailed.  As part of this ritual, the priest recites a brief history of the Israelites - Abraham's/Jacob's wanderings, the experience of slavery in Egypt, the Exodus, and ultimately the occupation and possession of the Promised Land.

Moses concludes his review of the Law with instructions about tithing.  An individual's tithe is one-tenth of the harvest.  This tenth part is divided and distributed among the Levites, the strangers, the orphaned, and the widowed.

Moses gives his final instructions to the people.  Upon crossing the Jordan, the people are to set up 12 stones on Mount Ebal. The stones are to be covered with plaster and inscribed with the laws which Israel is to obey.

Ki Tavo concludes with a dramatic description of the recitation of the blessings and curses.  The tribes are divided into two groups with Simeon, Levi, Judah, Issachar, Joseph, and Benjamin on Mt. Gerizim reciting "Amen" after blessings are pronounced, which the Reuben, Gad, Asher, Zebulum, Dan, and Naphtali tribes on Mt. Ebal respond "Amen" after each curse.

Some questions for your dinner table:

1. Throughout the Biblical period, there was no real structure for prayer.  People mostly used their own words and style.  Ki Tavo, which means "when you enter [the Promised Land]," there is, for the first time, a specific structure and context given for a worship experience.  Which do you prefer?  Are you more comfortable with unstructured personal prayer, or do you prefer the structure of prayer found in a service led by a Rabbi or Hazzan?

2. Towards the end of Ki Tavo, there is a dramatic recitation of the blessings and curses.  Scholars see these as an ancient series of rules the people were to follow, with the blessings and curses being the way that they were enforced.  Are you ever in a situation where you have to make sure others are following the rules?  What is it like to be the one in this role?

3) Do you think God still sends blessings and curses? How?

Sacred People, Sacred Time

Parshat Emor
Leviticus 21:1 - 24:23

Synopsis:
Moses is to inform the priests of the special rules which they must obey. The priests are to refrain from coming into contact with a corpse, they are not to shave smooth any parts of their heads, and they are forbidden to marry a divorced woman. The priests are to be scrupulous as they carry out their duties. Any priest who has a physical defect or is ritually unclean is forbidden to offer sacrifices to God. So, too, the Israelites are to take care to bring blemish free offerings to God. No animal less than eight days old is acceptable as a sacrifice and no animal shall be slaughtered on the same day as its young.

Then Moses speaks to all the people about the holy days in the year. Apart from the Sabbath, which occurs every seven days, the Israelites are to observe the Feast of Unleavened Bread and, seven weeks later, a celebration of the harvest.

The first day of the seventh month, the people are to mark as a sacred occasion with loud blasts and the tenth day of the same month shall e a Day of Atonement.

The fifteenth day of the seventh month is the Feast of Booths. This holiday is to be observed for seven days, and the people are to mark the eighth day with a special sacrifice. On all of these holidays, the Israelites are told not to work at their occupations, and special observances are prescribed.

Moses further reminds the Israelites to bring clear olive oil for the regular lighting of the lamps in the Tent of Meeting. He then instructs them in the baking and displaying of the twelve loaves of display bread for the altar.

The portion concludes by describing an incident wherein a man born of an Israelite woman and an Egyptian man fights with another man born of two Israelite parents. The half-Israelite blasphemes God's name in the course of a fight. God tells Moses that the man is to be stoned to death as punishment. So Moses tells the Israelites of the penalty for blaspheming God or pronouncing God's name, and also of the rules by which restitution is to be made for crimes.

Synopsis courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden

For your Shabbat table:

• The beginning of this week's portion describes the special rules for those people who are the priests. Why might they need to act different than the rest of the people? Do you think it would be difficult to be treated so differently in order to have such a special position among the Israelites?
• Part of this parasha explains the observance of Passover, Shavuot and Sukkot and includes a reminder to leave corners of the fields untouched for the poor. What does this kind of action have to do with these holidays?
• How do you think your holiday celebrations are the same as in biblical times? How do you think they are different?
• It’s difficult to imagine that Jews have been observing and celebrating holidays such as Shabbat, Pesach, Shavuot, Rosh Hashanah, Yom Kippur, and Sukkot for thousands of years. Why do you think these holiday celebrations have survived for so long?
• What is your favorite Jewish holiday? What is it about that holiday that makes it so special for you?

And now... time for your favorite Torah cartoon:

A Holy Nation

Parshat Kedoshim
Leviticus 19:1 - 20:27

Synopsis

In this portion, God tells Moses to instruct the entire Israelite community in the laws of holiness. The Israelites are to be holy because God is holy. Therefore, they are to observe the commandments and the laws of the sacrifices. They are to provide for the poor and the stranger, leaving the edges of the fields unharvested and the fallen fruits of their vineyards ungleaned, so that the needy can come and gather food.

The Israelites are told not to insult the deaf or place a stumbling block before the blind and to show respect for the elderly. They are to be fair in judgment and in commerce and they are not to bear a grudge. Moses tells them further to love their neighbors as themselves and to love the strangers in their midst, for the Israelites were strangers themselves in the land of Egypt.

The Israelites are not to mix different species of cattle or seed and they are not to wear clothes made from a mixture of two kinds of material.

Moses also reviews the prohibited sexual relations and the punishments for these.

All these laws the Israelites are to observe so that they may be holy to God, Who has set them apart from other peoples, freed them from slavery in Egypt, and chosen them as God's people.

Synopses courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden

For your Shabbat table:

• God told the Israelites that they would be holy. What do you think it means to be holy? How are you holy?
• How can you act in a holy way?
• What are some holy things that your family can do together that you could not do by yourself? How can doing these things together bring you closer to God?
• In Parshat Kedoshim, we are told to respect the elderly. What does it mean to respect someone? How is it different from "honor"? Why do you think the Torah uses both these words? What word would you use to describe the ideal relationship between a child and a parent? Why do you think the Torah does not use the word "love"?

And now the parsha in cartoon form:

Yom Kippur... in May?

Parshat Acharei Mot 

Leviticus 16:1 - 18:30)

Synopsis: Parshat Acharei Mot

After the death of Aaron's sons, Nadab and Abihu, God tells Moses to instruct Aaron not to come freely into the Holy of Holies. Only once a year, on the tenth day of the seventh month, is the High Pries to enter the shrine behind the curtain. This is the day on which atonement is to be made for all the sins of the Israelites. No work is to be done on this day, and on it the Israelites are to practice self-denial.

On the Day of Atonement, when the High Priest enters the Holy of Holies, he is to wear plain linen robes and he is to make expiation for himself and for his household and then for all of the Israelites.

Then the High Priest is to take two male goats and, by lot, mark one for God and one for Azazel. He is to slaughter the goat marked for God as a sin offering and use its blood to cleanse the Tent of Meeting, the altar, and the Holy of Holies of the sins of the people. Then Aaron is to confess all the sins of the Israelites over the goat for Azazel, and the goat is to be sent off into the wilderness.

In this portion, Moses is told further to instruct the Israelites that all meat is to be slaughtered in a ritual way before the Tent of Meeting. The people are reminded not to consume blood, for blood represents life itself, and not to eat of an animal that has died or been torn by wild beasts.

Finally, Moses details for the Israelites forbidden sexual relationships. Relationships between blood relations are considered incestuous. The Israelites are told not to copy the practices of the Egyptians or the Canaanites; rather, they are to live by God's laws and rules.

Synopses courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden

For your Shabbat table:

• Elsewhere in the Torah, we read descriptions of a very fancy “uniform” for the priests, but in this parsha, they are told to wear a very simple outfit on Yom Kippur. Why might certain clothes be necessary for an important day like Yom Kippur?  Why do you think the instruction here is to wear something so plain?
• Why is it better to think something through carefully before doing or saying it?
• Do you believe that everyone deserves forgiveness?

And now.. the Torah portion in cartoon form:

Acharei Mot:

A Plague (?) On All Our Houses

Parshat Metzora 

(Leviticus 14:1 - 15:33)

Parshat Metzora - Synopsis

God speaks to Moses and instructs him in the purification ritual for a leper who has been declared clean.  Two clean birds are to be brought to the priest.  One is ritually sacrifices, and the other bird is set free in the open country.  After a week, the person to be purified shaves off all hair and bathes.  This individual then brings a guilt offering and a sin offering.  A rich person brings a large animal to be sacrificed; a poor person brings a small one.  The procedure the priest is to follow is explained in detail.

The portion next deals with houses which appear to be affected by a plague.  If, after a period of examination, it is determined that the house has a malignant eruption, the stones are replaced and the walls scraped and re-plastered.  If the eruption does not reappear, the house is declared clean.  A purification ceremony is detailed which includes the sacrifices of a bird.  If the plague does reappear, the house is torn down.

Metzora concludes with a description of impurity arising from discharges from the sex organs.  A man who has a discharge is unclean and this uncleanliness extends to any bedding he lies on, any object he sits on, anyone who touches his bedding or the objects on which he sat.  Earthen vessels he touches are to be broken and wooden utensils are to be washed.  Once the discharge is over, a period of purification follows ending with the bringing of a sin offering and a guilt offering.

If a man has an emission, he is to bathe and remains unclean until evening.  If a man and a woman have sexual intercourse, they are to bathe and they remain unclean until evening.

A menstruating woman is also declared ritually impure; this impurity lasts seven days.  Her uncleanliness extends to any bedding she lies on, any object on which she sits, anyone who comes in contact with her, and any objects she has touched.  If a woman has a discharge other than her usual menstruation, the same laws as for menstruation apply.  But in this case, she brings both a sin offering and a burnt offering.

Synopses are courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden

Questions to consider:

1. Much of what is outlined in this parasha seems very foreign to how we live our lives today.  We don't often consider other people in categories of purity as they did in biblical times.  While we don't put people into categories of purity, who might be an "impure" person today?  
2. Part of what is behind the rules in these portion is the concern of containing disease.  This is certainly something we understand after the last few years.  What do we do to try and protect others from modern day "plagues"?  (hint: they could be illnesses, or it could be something else as well)
3. Nowhere in the text is there a suggestion as to possible cures for leprosy, although it does explore reasons as to why someone might be afflicted with it (some thought it was a punishment from God for malicious talk).  In your view, what percentage of the cure of any illness is in the hands of the individual? the physician? up to God?