Moving on Up

Parshat Miketz
Genesis 41:1-44:17

Two years have passed since the events of Parashat Vayeishev and Joseph remains in prison. One night, Pharaoh has two dreams which no one in his court can interpret. The cupbearer recalls from his own time in prison that Joseph interpreted dreams correctly, and tells Pharaoh of this talented Hebrew prisoner. Pharaoh calls upon Joseph and tells him of his dream. Joseph tells Pharaoh that dreams and interpretation come from God as messages, and that both of his dreams - dreams of fat and skinny cows and dreams of full and shriveled ears of corn - carry the same message - there will be seven years of plenty followed by seven years of famine. Pharaoh places Joseph in charge of food collection during the years of plenty and the subsequent food distribution during the years of famine. Joseph is given an Egyptian name, Tzaf'nat Panayach, and a wife, Asenat.

Meanwhile, back in Canaan, Jacob, who has since had two more sons, Manasseh and Ephraim, is forced to send his sons to Egypt to buy grain during the famine. Jacob keeps Benjamin at home. When they arrive, Joseph recognizes his brothers but the opposite is not true. Hiding his identity, Joseph accuses them of being spies and decides to test them. He tells them to return to Egypt with their youngest brother, Benjamin. They are given grain, and each is secretly given back his money. Joseph keeps Simeon as a hostage until the brothers come back with Benjamin.

When the brothers return to Canaan and tell Jacob of the demand, he initially refuses to send his beloved Benjamin, until he realizes that the severe famine and their need for food might call for undesirable actions. Benjamin accompanies his brothers on their return trip to Egypt, where Joseph continues the test. After placing grain in their sacks, he again secretly returns their money. However, this time, he also places a silver goblet in Benjamin's bag. When his brothers leave to return to Canaan, Joseph sends his men after them, accusing them of theft. The parsha closes with Joseph declaring that Benjamin must remain in Egypt as his slave, but the other brothers are free to go.

Questions for your Shabbat table:

• The stories of Joseph often revolve around dreams - what makes dreams so interesting? They are often found to be important in many cultures around the world - why do you think this might be?
• Pharaoh, who was impressed with Joseph's ability to interpret dreams, calls him "discerning" and "wise" - what do YOU think makes someone wise?
• When his brothers arrive in Egypt, Joseph decides to test them. Do you think he was acting out of revenge or was he trying to find out if he could trust them?
• Have you ever wanted to get even with someone who did something wrong to you? What did you choose to do? How did you feel afterwards?

For your viewing pleasure, the cartoon version of Miketz:

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 (older than your age), and one in which you felt or acted immaturely (younger than your age). 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 cartoon based on this week's parsha.

The Long Farewell...Continued

Parshat Vayelech
Deuteronomy 31:1-30

Synopsis

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. 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?
2. The future of Judaism isn't based on just one person - in this portion, we see Moses starting the chain of tradition as he gives the Torah to Joshua, who gives it to the Elders, who give it to the Prophets, and so on and so forth.  Who is responsible for the future of Judaism?  What part do you plan in this chain of tradition?

And now, a Torah toon for you:

The Long Farewell

Parshat Nitzavim
Deuteronomy 29:9-30:20

Synopsis: 

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.

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. 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, a Torah toon for you:

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?

Jubilee, Curses, and Rewards

Parashat Behar-Bechukotai
Leviticus 25:1 - 26:2 and Leviticus 26:3-27:34

Parashat Behar

Synopsis:

Moses speaks to the Israelites about some laws that are to take effect in the land that God will give them.

For six years, the people will be permitted to plant and harvest from their fields and vineyards.  But the seventh year is to be a year of complete rest for the land.  In the seventh year, the Israelites will not be permitted to work their fields, but they will be allowed to gather and to share whatever the land produces.  God assures the people that in the year before the Sabbatical year, there will be a bountiful harvest so that there will be sufficient food to tide them over until the harvest of the eighth year.

The Israelites are told to count seven times seven years - a total of forty-nine - and to mark the arrival of the fiftieth year with a blast of the horn on the Day of Atonement.  The fiftieth year is to be a Jubilee, a year of release for the land and all its inhabitants.

In the fiftieth year, the land is to lie fallow, property is to revert to its original owner, and all Hebrew slaves are to be freed.  Houses in walled cities are exempt from this regulation - they can be redeemed for only one year after their sale.  The houses of the Levites are to be redeemable forever.

The Israelites are to make special effort to redeem land or persons who have been forced to sell their holdings or bind themselves into slavery.  Israelite slaves are to be treated as hired laborers and are to be freed in the Jubilee year, whereas non-Israelite slaves are seen as property - they are not subject to the laws of the Jubilee year.

The portion concludes with a reminder to the people not to set up or worship idols, but to keep God's Sabbaths.

Parashat Bechukotai

Bechukotai begins with a promise and a curse.  If the Israelites follow God's laws and commandments, God will bless them.  Their land will be fertile and peaceful and their enemies will flee before them.  But if the people do not obey, God will spurn and punish them.  Their enemies will dominate them, their land will not produce, and they will live in fear.  At last, those who survive the punishment will repent, and God will remember the covenant with Jacob, Isaac, and Abraham.

The Book of Leviticus concludes with a section detailing three types of gifts which might be promised to the sanctuary.  The first type of gift consists of a promise to contribute a certain sum of money (specified in the text) equal to the valuation assigned to persons based on gender and age.  For example, the amount to be given for a male of 60 years is 15 shekels and, for a female over this age, 10 shekels.

The second type of gift involve the giving of animals or property.  Both were sold, and the proceeds went towards the maintenance of the sanctuary.  Animals without blemish could be specified by the donor for use as a sacrifice.  Gifts of this type are redeemable at their value as assessed by a priest, plus one-fifth.

The third type of contribution, which a person dedicated to God (be it man, beast, or land) cannot be redeemed; everything thus given is totally consecrated to God.

The Book of Leviticus concludes with several versus on tithes and the redemption of tithes, and with the statement: "These are the commandments that Adonai gave to Moses for the Israelite people on Mount Sinai."

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

For your Shabbat table:

• Behar details two different ways of marking significant amounts of time, both of which serve to be a "reset" - for the land and also for the people.  Why do you think it is important to designate time to let the land rest? 
• Behar talks about the Jubilee year, which occurs every fifty years as a way for the land and for its inhabitants to be "released" and to rest.  What are ways you create a fresh restart for yourself?  Are there other times of the year that are set aside as a Jewish way to give yourself a reset or a new beginning?
• Many commentators note that the blessings that follow observing the commandments are described briefly only in ten versus of Bechukotai, whereas the curses resulting from rejecting God's laws are 28 verses long.  Do you think someone choose to follow rules because of the rewards they might gain or the punishment they might get from breaking the rules?  What motivates your choices?

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:

Double, Double

 Parshat Acharei Mot (Leviticus 16:1 - 18:30) and Parshat Kedoshim (Leviticus 19:1 - 20:27)

It's time for another double parsha!

Synopsis: Parshat Acharei Mot

After the death of 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 Priest 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.

Synopsis: Parshat Kedoshim

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.. both parshas in cartoon form:

Acharei Mot:

Kedoshim:

A Plague (?) On All Our Houses

Parshat Tazria (Leviticus 12:1 - 13:59) and Parshat Metzora (Leviticus 14:1 - 15:33)

It's time for another double parsha! Since the Torah is divided into 54 portions, we often have weeks with two portions.  Double the fun - or maybe not, in the case of this week's portions.

Parshat Tazria - Synopsis
God tells Moses to instruct the Israelites that a woman who bears a son shall be impure for a total of 33 days, and a woman who bears a daughter for a period of 66 days.  During the time of her impurity, she may not come into contact with anything or any place that is holy.  When the period of impurity is over, the woman is instructed to bring an offering to the Tabernacle where the priest will make atonement on her behalf and declare her ritually pure.

Moses and Aaron are instructed in the diagnosis of tzara'at - an ailment which could affect human skin or clothing, rendering a person or garment ritually impure.  Rashes, discolorations, and patches of the skin and clothes are examined by the priest who will determine the existence of this affliction.  In cases of doubt, he is empowered to isolate the individual or article in question for a period of seven days in order to observe the progression of the ailment.  At the end of such a period, the priest must pronounce the person ritually pure (tahor) or impure (metzora).

A garment which is found to be impure is to be burned.

A person who has been declared a metzora must tear their clothes, let their head covering shield their upper faces (as far as their lip), and call out "impure! impure!"  Such a person shall be impure as long as the ailment persists, and that person must live outside the camp.

When it is reported to the priest that the metzora is healed, the priest must go outside the camp to make an examination.  To render the personal ritually pure again, the priest shall make an offering and the individual shall shave off all hair, bathe, and wash all garments.  After a waiting period of seven days, a second offering is made by the priest at the entrance to the Tabernacle.  Then the person is ritually pure.

An alternate sacrifice is prescribed for a pure woman being purified after childbirth or for a poor person being cleansed after tzara'at.

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 e 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 replastered.  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 each of these two parashas 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.  In these biblical times, the priests were concerned with protecting the Israelite community from leprosy, among other diseases and ailments.  What "leprosies" plague modern life?  How do we try to protect others from these "illnesses"?  (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?
4. Do you think "ill talk" is deserving of such a disease?  Should someone be punished for using malicious speech?

Torah Toons on these... different... Torah portions:

Tazria:

Metzora:

Fins and Scales

Parshat Shemini
Leviticus 9:1-11:47

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?

And now.. this week's parsha cartoon!

Becoming Priestly

Parshat Tzav
Leviticus 6:1 - 8:36

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?

And now.. this week's parsha in cartoon form:

All Sacrifices, All the Time

Parashat Vayikra
Leviticus 1:1 - 5:26

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?

Your weekly animated bit of Torah: