Like many parashot in B'reishit (Genesis), ParshatVayera 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 AkedatYitzchak, the binding and near-sacrifice of Isaac, which we read during RoshHashanah. 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 ParshatVayera - this video takes a deeper look at the story of Hagar and Ishmael.
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
In what ways do you think it is important to break with the past, and in what ways must we maintain ties?
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?
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?
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?
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?
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.
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?
Throughout the first stories of the Torah, people begin to learn about the responsibilities and boundaries of their relationship with God. In last week'sparsha,ParshatB'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'sparsha,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, atzaddik, 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'reishit7:2). Once the flood watersrecede, 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.
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:
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?
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?
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?
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?
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?
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"?
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?
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:
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?
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)
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?
Shemini begins on the eighth day of the ordination ceremonies of the High Priests, Aaron and his sons. Moses directs Aaron to bring a sin offering and a burnt offering, followed by a sacrifice of well-being. At the conclusion of these sacrifices, Moses and Aaron enter the Tent of Meeting. When they come out, they bless the people and the Presence of God appears to all.
Nadab and Abihu, Aaron's sons, put fire and incense in their fire pans and offer alien fire to God. A fire comes forth from God and both die instantly. Moses explains God's actions to Aaron, saying that the deaths of Nadab and Abihu demonstrate specifically the responsibility of priests to do only that which God commanded. Aaron has no response. Moses calls on Aaron's nephews to remove the bodies, but cautions relatives and the congregation not to mourn for Nadab and Abihu.
God commands Aaron and his sons not to drink intoxicants, for they must be able to carry out their duties of sacrifice and teaching.
Moses tells Aaron and his two remaining sons, Elazar and Itamar, where the various offerings are to be eaten. Then he inquires about the goat of the sin offering and is told that it has been totally consumed by fire. It had been commanded that a portion of this offering was to be eaten by the priests. Moses is angry that Aaron and his sons had not eaten their portion of the offering, but Aaron responds that it would be unsuitable for the priests to eat the offering in flew of the events of the day.
God now speaks to Moses and Aaron regarding the laws of kashrut. The Israelites are permitted to eat any mammal which has a split hoof and chews its cud. Swine are specifically forbidden. The Israelites may eat any fish which has both fins and scales. A list of forbidden birds is given. Four-legged insects are forbidden unless they have a pair of jointed legs with which they can leap. A description of the laws of ritual defilement regarding animal carcasses is given.
The portion ends with an affirmation of the special relationship between God and the children of Israel.
Synopsis courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden
For your Shabbat Table:
This parsha gives additional rules for the priests. What special characteristics do you think a High Priest should have?
One of the additional rules for the priests was against intoxicants. Why do you think it would be important to have a "clear head" as a priest?
This parsha explains the rules of kashrut, keeping kosher. While it gives all of the rules, nowhere in this section does it explain WHY we should keep kosher. Is it important to know reasons for what you are asked to do? What are some examples of things you do because you know it is the right or good thing to do?
Tzav repeats the description and procedure for the sacrifices discussed in the previous portion. Directed to Aaron and his sons, the procedures for the sacrifices and the explanation of the priestly portions are given in detail. The priests are here commanded to keep the fire on the altar burning perpetually.
God commands Moses to prepare Aaron, the Tabernacle, and Aaron's sons for the new priesthood. This includes washing Aaron and his sons, dressing them in ritual garments, and anointing Aaron and the Tabernacle with oil. During this ordination ceremony, a sin offering and a burnt offering are brought. Then a ram of ordination is slaughtered. Some of the blood is put on the right ear, thumb, and big toe of Aaron and his sons. Then Moses dashes the blood against each side of the altar. Specified parts of the ram, along with one cake of unleavened bread, one cake of oil bread, and one wafer are placed in the palms of Aaron and of his sons. This is a wave offering, which is then burned with the burnt offering.
Moses takes the best of the ram as a wave offering before God. Moses takes anointing oil and some blood from the altar and sprinkles it upon Aaron and his sons. He then directs Aaron and his sons to boil the flesh of the ram and eat it with the unleavened bread at the entrance to the Tent of Meeting. Moses explains that the period of ordination will last seven days and all that has been sacrificed and done that day is to be repeated on each of the following seven days.
Synopsis courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden
For your Shabbat table:
Part of this week's parsha talks about the special attired reserved for the priests. When is a dress code important?
How does wearing a costume make you feel? Think of other times that you get dressed up and why you dress up for those occasions. How does dressing up for a holiday or going to services make you feel different or change your attitude about what you are doing?
During this portion, the priests are commanded to keep the fire on the altar burning perpetually. Keeping the fire burning was a big task - can you think of anything you have to take care of like that? Why are you willing to make such an effort?
The priests understood that every part of their job was dignified, even jobs that other people might not find nice or easy to do. What are some things that you have to do that you don't want to because you think they are gross or dirty? What are some household tasks that causes people in your family to complain when it is their turn to do it? What are some new ways you can approach that chore with a different attitude?
Vayikra begins with God instructing Moses to describe the various sacrifices to the Israelites. The five types of sacrifies are: a burnt offering (olah), the meal offering (mincha), the sacrifice of well-being (zevach shelamim), the sin offering (chatat), and the guilt offering (asham).
Olah, literally meaning "that which goes up," is characterized by burning the entire animal upon the altar except for the hide. The mincha offering consists of unleavened choice flour. A portion of it was to be burned on the altar and the remainder given to Aaron and his sons. All mincha offerings must contain salt.
An unblemished cow, sheep, or goat could serve as the offering for the sacrifice of zevach shelamim. An ordinance states that all the fat on the sacrificial animal belonged to God. Additionally, a prohibition against eating any fat or blood is included here.
These three types of sacrifices are voluntary and not brought for atonement. The chatat and the asham are both obligatory upon guilty individuals.
The chatat is to be brought by an individual or community which, unintentionally, commits a sin regarding any of the commandments. The specific offering to be brought was determined by one's economic condition. An anointed priest and the community are both directed to sacrifice unblemished bulls for the chatat. A chieftain sometimes referred to as a tribal chief is to bring a goat. A person from among the populace is to offer a goat or a sheep.
Four additional transgressions are described as requiring a chatat offering: (1) failure to come forward to testify, (2) touching an unclean animal or carcass, (3) coming in contact with human uncleaness, and (4) failure to fulfill an oath. For these transgressions, the offering, depending on the financial means of the transgressor, can be: a female sheep, a goat, two birds, or choice flour.
The asham offering is to be brought by an individual who had sinned by committing robbery or fraud. The penalty for such a crime is to restore the owner the item stolen, plus an additional one-fifth of its value, and then to bring a ram or its equivalent in money as a sacrifice. The asham also applies to the individual who has unwittingly sinned regarding God's sacred things.
The text describes the procedures for the people and the priests to follow for each of these sacrifices and the part of the sacrifice which is to go to Aaron and his sons.
Synopsis courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden
For your Shabbat table:
All of the sacrifices described in this parasha are sacrifices that were performed only through the time in which we had both of the Holy Temples in Jerusalem - once the second Temple was destroyed in 70 CE, Jews could no longer perform these sacrifices. The rabbis decreed that prayer, Torah study and acts of loving kindness replace sacrifices. When have you participated in prayer? In Torah Study? In acts of loving kindness? How do these things move you closer to God?
Some of the offerings were given when the Israelites did not do their best, or when they made a big mistake - giving the animal to God was a way of saying they would do better next time. Think of a time when you hurt someone’s feelings or did something wrong. How did you earn forgiveness? Did you have to give something back? Did you have to replace something?
Do you pray to God? What kinds of things do you tell or ask God in your prayers?
While it is possible to pray anywhere, what advantages do you think there are to attending services and praying at a synagogue?
Pekudei begins with an account of the materials used in the making of the Tabernacle. Bezalel and Oholiab create robes for the priests and special vestments for Aaron: the ephod, the breastplate, the robe for the ephod, and the frontlet, according to the pattern and the command of God to Moses.
When Moses sees that the work of the Tabernacle is complete, he blesses the congregation. Then God tells Moses to erect the Tabernacle of the Tent of Meeting on the first day of the first month and to place in it all of its specially crafted furnishings. Moses then anoints Aaron and his four sons as God commanded him.
When Moses has finished the work, the cloud of God fills the Tabernacle. When the cloud is lifted from the Tabernacle, it is a signal to the Israelites to break camp and begin to travel. But if the cloud is not lifted, they would not set out. Throughout the journeys of the Israelites, a cloud of Adonai is present by day and a fire by night.
Synopses are courtesy of Teaching Torah, by Sorel Goldberg Loeb and Barbara Binder Kadden
For your Shabbat table:
During the exodus from Egypt and the subsequent wandering in the desert, God often appears to the Israelites as a cloud - this happens again during Pekudei when a "cloud of God" fills the Tabernacle. What do you think a cloud of God would look like? When you try to imagine God, what does God look like?
In this parsha we see the beautiful clothing worn by the priests, described in great detail. When might you wear fancy clothes? How do you make you feel? Why do you think the priests had a special uniform?
Moses assembles the Israelites and reminds them of the commandment to observe the Sabbath as a day of rest. He further instructs them to kindle no light on Shabbat.
Then Moses reviews God's instructions concerning the building of the Tabernacle and calls upon the people to bring gifts to be used in its construction. He appoints Bezalel and Oholiab to be the chief artisans in the work of constructing the Tabernacle and to supervise the other skilled crafts people who will contribute to the building.
The Israelites respond to Moses' call for gifts, bringing so many riches that Moses has to proclaim that enough materials has been donated.
The skilled artisans make the cloth covering and the goat's hair tent over the Tabernacle, and they make the curtain, as well as the screen for the entrance to the Tabernacle.
Bezalel makes the gold covered Ark of acacia wood and the cherubim on the Ark cover. He makes the table for the bread of display and the seven branched menorah. Bezalel also makes the altars and the copper washbowl and stand.
For your Shabbat table:
During the exodus from Egypt and the subsequent wandering in the desert, God often appears to the Israelites as a cloud - this happens again during Pikuday when a "cloud of God" fills the Tabernacle. What do you think a cloud of God would look like? When you try to imagine God, what does God look like?
In ParshatVayakhel, Moses gathers together the Israelites and reminds them of the commandment to observe Shabbat. How do you observe Shabbat in your family?
We read a description of the two talented artisans charged with constructing the Tabernacle, Bezalel and Oholiab. In order to be chosen for this very esteemed task, they must have been quite skilled in their craft. In what areas are you talented?
The description of the decoration of the tabernacle is very detailed. Do you think it is important for a special place like the tabernacle to look a certain way? How might you decorate a place that is important or special?
