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.

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.

It's the Beginning, All Over Again!

Parashat Bereishit
Genesis 1:1-6:8

One of the most beautiful things about Torah is that every year, we get to revisit each story, lesson, and law. After Simchat Torah, once we have gone through the arduous task of rolling and rolling the scrolls and parchment from the end of D'varim (Deuteronomy) all the way back to the beginning of Bereishit (Genesis), we start anew. After all of the experiences of the year that has ended, we begin to read the parashot, the weekly Torah portions, with eyes that have changed just a bit since the year before.

This Shabbat we start again with Parshat Bereishit, the first parsha in the first book of Torah. Like many of the parashot in the first two books of Torah, Bereishit contains a number of pretty seminal Biblical stories. We have the story of Creation, the creation of human beings, who are given the task of protecting the Garden of Eden, the expulsion from the Garden of Eden, the story of Cain and Abel (are we our siblings' keepers?), and the birth of Adam & Eve's third son, Seth. Torah lists the ten generations between Adam and Noah, and the parasha concludes with God's sorrow over human wickedness.

Some discussion questions:

• Each time God creates something, Torah says that it was "good" - what do you think this means?
• Why do you think God names things? What is the importance of a name?
• In Jewish tradition, Shabbat and holidays begin at sundown - what clue in these first verses explains why this is?
• What does it mean to be your "brother's keeper"? What are your responsibilities to other people in your family?

Check out this quick cartoon of Parashat Bereishit:

I will leave you this week with something a little fun - Torah in Haiku. This comes from The Torah in Haiku and was written by Ed Nickow of Temple Chai in Long Grove, IL.

Cain's question to G-d:
"Am I my brother's keeper?"
The right answer? "Yes"

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?