Rabbi's Weekly Parshah Questions
v ב"ה Religious School Shabbat: Parashat Yitro 1. This week’s Torah portion, named for Moses’ father-in-law, Yitro, features the revelation at Sinai -- the giving of the Ten Statements or Aseret Hadibrot (sort of G-d’s Top-Ten List). The Ten Statements: I Am the Eternal, No other gods, G-d’s Name, Shabbat, Honoring your parents, you shall not Murder, commit Adultery, Steal, bear False Witness, or Covet (Exodus 20: 2-14). a. Our Sages teach that G-d and the Jewish people make a covenant at Sinai. What is a covenant? How does it work? Why do you think G-d chooses to make the covenant in this way: At a mountain in the middle of the Wilderness, with fire and lightning and thunder, and with millions of people at the same time? If you were making a covenant would you do it in the same way; why or why not? Does this covenant still apply to us today thousands of years later; why or why not? b. There are 613 Mitzvot in the Torah, what makes these ten so special that G-d would reveal them at Mt. Sinai amidst thunder and lightning? If you were to make your own Top-Ten list of important commandments, what would be on it? 2. Exodus 20:8-11 reminds us of the Shabbat: “Remember the Shabbat day to make it holy. Six days shall you labor and do all your work; but he seventh day is Shabbat unto the Eternal, your G-d, you shall not do any work – you, and your son, and your daughter, your man-servant and your maidservant, and your animal, and your stranger who is within your gates – for in six days the Eternal made the heavens and the earth, the sea and all that is in them, and He rested on the seventh day. Therefore, the Eternal blessed the Shabbat day and sanctified it.” a. Out of all the wonderful and important holy days of the Jewish year, like Rosh Hashanah and Yom Kippur and Chanukah and Tu Bish’vat and Pesach, only the Shabbat makes it onto G-d’s Top-Ten list. Why is that; what’s so important about the weekly Shabbat? b. The verse commands: “Remember the Shabbat day to make it holy.” What are the things we can we do to make the Shabbat holy? Is there anything we should avoid doing on Shabbat in order to make it holy; if so, what are they? What do you do in your family to remember the Shabbat and make it holy? פרשת השבוע (תרי"ג מצוות): בשלח 1. This week’s parasha, B’shalach or When He Sent, depicts the Children of Israel passing through the midst of the Reed Sea on dry land. Only three days later the people could not find water, then, “They came to Marah, but they could not drink the waters of Marah because they were bitter; therefore they named Marah. And the people complained against Moshe, saying, ‘What shall we drink?’”(Exodus 15:23-4). a. What does this incident teach us about the lasting power of miracles? What does it illustrate concerning human nature? b. The word Marah means “bitter.” Therefore, the text repeats the word bitter three times within one verse, why? What exactly was bitter, the waters or the people? 2. Exodus15:25: depicts Moshe addressing G-d regarding the people’s complaints: “He cried out to the Eternal, and the Eternal showed him (ויורהו) a tree; he threw it into the waters and the waters became sweet.” a. The verb ויורהו translated above as He “showed him” can also mean “He taught him.” It is same root from which we derive the term, Torah, literally, “The Teaching.” What does this communicate about the nature of the Tree? b. What does Scripture mean by “the waters became sweet”? 3. The second half of Exodus 15:25 speaks of a moment of revelation: “There He established for him a decree and an ordinance חק ומשפט)), and there He tested him.” a. Rashi opines “a decree and an ordinance חק ומשפט))” means that G-d reveals to the people the laws of the Red Heifer, civil laws, and the observance of Shabbat. Do you agree or disagree; and why? If you had to provide the people a taste of Judaism what would you include? b. The verse states that “He tested him.” What exactly was the test? Do the people pass the test; why or why not? ב"ה פרשת השבוע (תרי"ג מצוות): בא 1. This week’s parasha, Bo or Come, begins with G-d instructing Moshe: “Come unto Pharaoh” to warn of the final three plagues; locusts, darkness and slaying of the firstborn. In the midst of the narrative the text depicts G-d commanding the Jewish people: “The Eternal said to Moshe and to Aharon, saying, ‘This month shall be for you the beginning of the months, it shall be for you the first of the months of the year’” (Exodus 12:1-2). a. What does Scripture mean by “This month shall be for you the beginning of the months”? Is Nisan the first month or is Tishrei? What exactly does G-d command here, what is the Mitzvah? b. The commentators point out that this is the first Mitzvah directed to the Jewish people as a whole nation. If you were addressing the Jewish people as a nascent nation what would be the first commandment you would give them? 2. Exodus 12:3-10 legislates the Paschal offering (the Pesach): “On the tenth day of the month they shall take for themselves – each man – a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid…They shall take some of its blood and place it on the two doorposts and on the lintel of the houses in which they will eat it. They shall eat the flesh on that night – roasted over fire – and Matzot; with bitter herbs shall they eat it” (12:1, 7-8). a. Why must the people take the lamb or kid on the tenth of the month even though they will not sacrifice it until the afternoon of the fourteenth? b. Why does G-d command the people to place the blood of the sacrifice on the doorposts and the lintel; and why must the Pesach be roasted on an open fire and eaten with Matzot and bitter herbs? 3. Exodus 12:14-19 command the Pesach festival: “This day shall become a remembrance for you (היום הזה לזכרון) and you shall celebrate it as a festival unto the Eternal; for your generations as an eternal decree (חקת עולם) shall you celebrate it. For a seven-day period shall you eat Matzot, but on the previous day you shall nullify the leaven from your homes; for anyone who eats leavened food – that soul shall be cut off from Israel, from the first day to the seventh day” (12:14-15). a. What does Scripture mean by a day of remembrance? How are we supposed to remember? b. Why does the Torah forbid the leaven throughout the Pesach holiday?
ב"ה פרשת השבוע (תרי"ג מצוות): שמות 1. This week’s parasha, Sh’mot or Names, the first of the book of the same title. The portion begins: “And these are the names of the Children of Israel who were coming (הבאים) to Egypt; with Yaakov, each man and his household came. Reuven, Shimon, Levi and Y’hudah…”(Exodus 1:1-2) a. Why does the sentence, and the opening sentence of a parasha as well as a Book of the Torah at that, begin with the word, “And”? b. Why does Scripture yet again list the names of the brothers? What point does the Torah make about the importance of names? What roles do names play in the story that is about to unfold? Who receives a name in the Book of Names (Sh’mot, שמות) and who does not? 2. Exodus 1:8-14 introduce the era of slavery: “A new king arose over Egypt, who did not know Yoseif. He said to his people, ‘Behold! The people of the Children of Israel is more numerous and stronger than we (רב ועצום ממנו). Come let us deal wisely with it lest it become numerous and it may be that if a war will occur, it, too, may join our enemies, and wage war against us and go up from the land’” (1:8- 10). a. What does the king mean by rallying his people “Come let us deal wisely with it”? What is his plan; and who will take part in it? b. The phrase “more numerous and stronger than we (רב ועצום ממנו)” can also be understood to mean “it has become more numerous and stronger from us.” How does this impact our understanding of the dynamic at play? 3. Exodus 1:15-21 relate the story of the midwives: “The king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah – and he said, ‘When you deliver the Hebrew women, and you see them on the birthstool; if it is a son, you are to kill him, and if it is a daughter, she shall live.’ But the midwives respected G-d (ותראן המילדות את הא-לקים) and they did not do as the king of Egypt spoke to them, and they caused the boys to live” (1:15-17). a. In what way do the midwives “respect” G-d”? How can we “respect G-d” in our lives? b. This is the first place in the Book of Sh’mot that mentions G-d. Why has G-d’s name been absent until now? Why does Scripture expressly mention G-d in relation to the Hebrew midwives? פרשת השבוע (תרי"ג מצוות): ויחי 1. This week’s parasha, Vayechi or He Lived, chronicles the end of the Patriarchal era. Before his passing Ya’akov calls for his sons: “Assemble yourselves האספו)) and I will tell you what will befall יקרא)) you in the End of Days” (Genesis 49:1). a. Rashi comments that the End of Days is synonymous with the Messianic Era. What is the connection between “Assemble yourselves האספו))” and the concept of the Messianic Era? b. Although Ya’akov expresses his desire to relate “what will befall יקרא)) you in the End of Days” he never does. Why not? If you knew when Mashiach is coming would you broadcast this information; why or why not? 2. Genesis 497:2 presents the rest of Ya’akov’s introduction to his sons: “Gather yourselves and listen ושמעו)), O sons of Ya’akov, and listen אל)ושמעו) to Yisrael your father.” a. Why does the verse use both of the Patriarch’s names, Ya’akov and Yisrael? b. The Midrash (B’reishit Rabbah 98:3) teaches that this verse originates the obligation to say the Shema. Ya’akov wanted to know if his sons would remain true to G-d after his passing, so they exclaimed “Hear O Israel, the Eternal is our G-d, the Eternal is One.” Ya’akov then whispered, “Blessed be the name of His glorious kingdom forever and ever.” What is the point of this midrashic story? 3. Genesis 49:3-28 report the blessings Yisrael bestows upon his sons, concluding: “All these are the tribes of Yisrael – twelve -- and this is what their father spoke to them and he blessed them; he blessed each according to his appropriate blessing.” (49:28). a. Why does the text make the point that the tribes of Yisrael are twelve at this point in the narrative; don’t we already know this? b. The Torah, of course, mentions “blessings.” Usually blessings consist of prayers for G-d’s kindness. How do Ya’akov’s final blessings of his sons adhere to and differ from this model? פרשת השבוע (תרי"ג מצוות): ויגש 1. This week’s parasha, Vayigash or He Drew Near, represents the climax of the story of Yoseif. After Y'hudah pleads for the life and freedom of Binyamin, Yoseif could no longer control himself, he clears the room and says to his brothers: “’I am Yoseif. Is my father still alive?’ But his brothers could not answer him because they were left disconcerted before him” (Genesis 45:3). a. Why does Yoseif clear the room before he reveals his identity to his brothers? b. Why does Yoseif enquire of his father at this point in the narrative? Has Yoseif till now observed the Mitzvah of honoring his parents; why or why not? 2. Genesis 45:4-15 depict Yoseif attempting to put his brothers at ease: “Then Yoseif said to his brothers, ‘Come close to me, if you please,’ and they came close. ‘And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d sent me ahead of you’” (45:4-5). a. Rashi comments that when Yoseif asks his brothers to come close it is for the purpose of showing them his circumcision. Why would Rashi comment as such? Is the Mitzvah of Circumcision still important; why or why not? b. What does Yoseif mean by telling the brothers, “G-d sent me here”? Is he being honest? Does he see his life in a new light? How so? Have you experienced moments when you have discerned G-d’s role in your life? 3. Genesis 45:15 describes a moment of reconciliation: “He then kissed all his brothers and wept upon them; afterwards his brothers conversed with him.” a. The Torah commands, “You shall not take revenge or hold a grudge against your countrymen, you shall love your neighbor as yourself” (Leviticus 19:18). Is this a realistic Mitzvah? Would you be as forgiving as Yoseif; why or why not? b. What is the significance of his brothers speaking to Yoseif? ב"ה פרשת השבוע (תרי"ג מצוות): מקץ 1. This week’s parasha, Mikeitz or At the End Of, continues the story of Yoseif “It happened at the end of two years to the day; Pharaoh was dreaming that behold! – he was standing over the River, when behold! Out of the River there emerged seven cows of beautiful appearance and robust flesh, and they were grazing in the marshland” (Genesis 41:1-2). a. Some commentators see the two years since the lifting of the Royal Chamberlain and Baker from the dungeon as criticism of Yoseif for trusting the Chamberlain to mention his case to Pharaoh and not trusting G-d. What do you think; and why? b. The Torah emphasizes Pharaoh’s dreams by stating them initially and then reporting the dreams in the king’s own words. Why does Scripture do this; what are we supposed to learn from these dreams and their repetition? 2. Genesis 41:16 depicts Yoseif’s response to Pharaoh’s request that he interpret his dreams: “This is beyond me; it is G-d (א-להים) Who will respond with Pharaoh’s welfare (שלום).” a. Yoseif alludes to two of the narrative’s major themes; G-d (א-להים) and welfare (שלום). How do these themes manifest themselves and inform our understanding of the Joseph Cycle? b. In deciding to appoint Yoseif as viceroy (Genesis 41:38, 39) Pharaoh twice alludes to G-d (א-להים). Why would Pharaoh speak of G-d? What does this teach us about Pharaoh, about Judaism, about G-d, about Chanukah? 3. Genesis 41: 50-52 report the birth of Yoseif’s two sons: “Yoseif called the name of the firstborn Manasheh for, ‘G-d has made me forget all my hardship and all my father’s household.’ And the name of the second son he called Ephraim for, ‘G-d has made me fruitful in the land of my suffering.’” (41: 51-52). a. The name of Yoseif’s firstborn seems to indicate satisfaction with his new life in Egypt, but in naming Ephraim he calls Egypt “the land of my suffering;” why? b. How does living in Egypt affect Yoseif’s Jewish identity? How does he deal with the challenges of Egypt? How might Yoseif’s behavior serve as a guide for Chanukah? ב"ה Religious School Shabbat: Parashat Vayeishev 1. This week’s Torah portion is called Vayeishev or He Settled. In this case “he” refers to Ya’akov, as we read: “Ya’akov settled in the land of his father’s sojourning, in the land of Canaan. These are the generations of Ya’akov: Yoseif, at the age of seventeen, was a shepherd with his brothers by the flock, but he was a youth with the sons of Bilhah and the sons of Zilpah, his father’s wives; and Yoseif would bring evil reports about them to their father. Now Yisrael loved Yoseif more than all his sons since he was a child of his old age, and he made him a striped tunic. His brothers saw that it was he whom their father loved most of all his brothers so they hated him and they could not speak to him peaceably.” (Genesis 37:1-4). a. What is the difference between “settling” and “sojourning”? What do you think Ya’akov wanted to do in his later years? What plans did G-d have for Ya’akov? Is there ever an age when we stop growing in our service to G-d? b. Why did Yoseif’s brothers hate him so much? Is there anything Yoseif could have done to remedy the problem? What part did the “Technicolor dream coat” play in all this? c. Do you think Ya’akov was a good father; why or why not? 2. Genesis 37: 12-30 tell the story of how Yoseif, and eventually the Jewish people, get down to Egypt: “Yisrael said to Yoseif, ‘Your brothers are pasturing in Shechem, are they not? Come, I will send you to them.’ He said to him, ‘Here I am!’ (הִנֵנִי)…A man bumped into him and behold! – he was blundering in the field; the man asked him, saying, ‘What do you seek?’And he said, ‘My brothers do I seek; tell me please, where they are pasturing.’ The man said: ‘They have journeyed on from here, for I heard them saying, ‘Let’s go up to Dothan.’ So Yoseif went after his brothers and found them in Dothan” (Genesis 23:3- 4). a. This is the story of how the Jewish people get to Egypt where we will be enslaved and then redeemed. Why does G-d want us to go down to Egypt? Why do we want to remember our experiences in Egypt? b. When Ya’akov calls upon Yoseif to go to his brothers in Shechem the text uses his new name, Yisrael; and when Yoseif answers his father he says “Here I am!” (הִנֵנִי). What does the name Yisrael mean? Why would the Torah use it here, while it uses the name Ya’akov in verse 1? Why does Yoseif say, “Here I am!” (הִנֵנִי)? Who else in the Bible says “Here I am!” (הִנֵנִי)? What does it mean? c. Rashi, the great medieval commentator says that the man blundering in the field, the one who tell Yoseif where his brothers have gone, is really an angel! Why would Rashi say this? What do you think? How can you tell who is an angel? ב"ה פרשת השבוע (תרי"ג מצוות): וישלח 1. This week’s parasha, Vayishlach or He Sent Forth, depicts Ya’akov sending forth messengers to his brother Eisav announcing his return to the land of Cana ‘an following twenty-two years in Padan-Aram. Following reconciliation with Eisav, Ya’akov buys a plot of land adjacent to the city of Shechem: “Dinah – the daughter of Leah, whom she had borne to Ya’akov – went out (תצא דינה)to look over the daughters of the land. Shechem, son of Chamor the Chivite, the prince of the region saw her, he took her, lay with her, and violated her (ויענה)” (Genesis 34:1-2). a. Rashi comments that the text refers to Dinah as the daughter of Leah because “she too was one who would go out, as it says, ‘Leah went out to meet him’” (Genesis 30:16). What exactly is Rashi’s point here? Do you agree with him; why or why not? b. Why does Scripture refer to Dinah as “daughter of Ya’akov” in verses 3 and 7? 2. Genesis 34:7 report Dinah’s brothers’ reaction: “Ya’akov’s sons arrived from the field when they heard; the men were distressed, and were very angry, for he had committed an outrage in Israel by lying with a daughter of Ya’akov – and such a thing is not done.” (32:21). a. What does the text mean by “distressed” and “very angry”? How are these reactions similar; how are they different? b. Do you think Shechem knows he did something wrong; why or why not? 3. Genesis 34: 13-31 report the scheme of Shimon and Leivi and its aftermath: “Ya’akov said to Shimon and Leivi, ‘You have discomposed me…I am few in number and should they gather together and attack me, I will be annihilated – I and my household.’ And they said, ‘Should he treat our sister like a harlot?’” (34:30-31). a. Were Shimon and Leivi justified in their actions; why or why not? b. In what way does their final question sum up the issue? ב"ה שָׂרָה Religious School Shabbat: Parashat Chayei Sarah 1. This week’s Torah portion is called Chayei Sarah or the Life of Sarah. Surprisingly with a title like that, the text tells the story of our Matriarch Sarah’s death: “The life of Sarah was one hundred years, twenty years, and seven years; the years of Sarah’s life. Sarah died in Kiryat-arba which is Chevron in the land of Canaan; and Avraham came to say words of praise and to cry for her” (Genesis 23:1-2). i. Why is the name of the portion “the Life of Sarah” even though it reports her death? ii. What do you think Avraham said at Sarah’s funeral? What were his “words of praise”? iii. Have you ever been to a funeral? If so, whose funeral was it? What was it like? Are you glad you went; why or why not? 2. Genesis 23: 3-20 tell the story of Avraham buying a burial place for his beloved wife, Sarah: “Avraham rose up from before his dead and spoke to the Children of Chet saying, ‘I am an alien and a resident among you; grant me an estate for a burial site with you, that I may bury my dead from before me.’(Genesis 23:3- 4). 1. What does the Torah mean by saying “Avraham rose up before his dead”? What does this teach us about Avraham? Why did he need to “rise up” right then and there? 2. The Rabbis teach that Avraham goes through ten trials to become the person G-d needs him to be. Some say that the death of his wife, Sarah was one of the trials. Some say Sarah’s death was not one of those trials. What do you think; and why? 3. Ephron and Avraham have a long conversation about the burial cave. At one point Ephron tells Avraham, “I have given it to you, bury your dead” (Genesis 23:11). Why doesn’t Avraham just take the cave? Why does Avraham wind up paying 400 silver shekels for the cave? Does Ephron take advantage of Avraham? Does Avraham get ripped off; why or why not? ב"ה Religious School Shabbat: Parashat Noach 1. This week’s Torah portion, named after the famous Ark builder, Noach, tells the stories of two generations: the Generation of the Flood and the Generation of the Tower of Babel. The builders of the Tower said to each other, “Come let us build a city and a Tower with its top in the Heavens, and let us make a name (שֵׁם)for ourselves, otherwise we could be scattered across the entire earth” (Genesis 11:4). a. Why do these people want to build the Tower? Some folks think that they wanted to help G-d hold up the sky. Others suppose they desired to make war on G-d. Still others say they built the Tower as one tall ego trip. Why do you think they built it? And why was G-d so upset that He had to stop them? Is there anything wrong with building stuff? b. G-d destroys the Generation of the Flood (except for Noach and his family) because they filled the world with violence and robbery. G-d however only confuses the language of the Tower builders and scatters them across the earth. Why the difference? What can we learn from this? c. The tale of the Tower of Babel is an “origin story.” What origin does this story explain? How does this help us explain the world? 2. Genesis 11: 10-32 present a family tree that goes from Sheim (שֵׁם ), Noach’s son, to Avram: “Terach was seventy years old when he fathered Avram, Nachor and Haran…Terach took his son Avram and Lot, son of Haran, his grandson, and his daughter-in-law Sarai, the wife of Avram his son, and they departed with them from Ur Kasdim to go to the land of Canaan; they arrived at Charan and they settled there (Genesis 11:26, 31). a. The Torah takes up a lot of space with this and other family trees. Are family trees important; why or why not? Do you have a family tree for your family? What does it look like? Did someone from your family move from one place to settle somewhere else? Who was it? Where did they come from? Does affect who you are? b. In case you’re counting, there are ten generations from Noach to Avraham? Why is this an important number? Can you think of any other tens in the Torah? c. The Midrash records a debate over the most important verse in the Torah. Rabbi Akiva says it’s, “Love your neighbor as yourself” (Leviticus 19:18a). Ben Azzai says the most important verse in the Torah is: “This is the book of the generations of Adam” (Genesis 5:1). What do you think? Which verse is more important; and why? ב"ה Discussion Questions for Sh’mini Atzeret: Mishnah Succah, chapter five 1. The final chapter of Mishnah Succah deals with the celebration of the holiday in Temple times. Mishnah 5:1 speaks of the Water Drawing Ceremony: “The flute is played five or six days, this is the flute of the Water Drawing Ceremony (שמחת בית השואבה), which does not override the Shabbat or Yom Tov. They said, ‘Who ever did not see the rejoicing of the Water Drawing Ceremony never saw rejoicing in his lifetime!’” a. Why did the Water Drawing Ceremony not override the Shabbat or Yom Tov? b. Why does the Mishnah so emphatically mention rejoicing at this point? Are there certain activities that are not appropriate to Shabbat or Yom Tov; if so, what are they? What do you avoid and what do you make sure to include in your celebration of Shabbat and Yom Tov? 2. Mishnah 5:5 discusses the trumpet blasts sounded in the Temple: “And on Shabbat eve they added another six: three to stop people from work, and three to distinguish between sacred and secular.” a. Why did they blow the trumpet to declare a cessation from work? Shouldn’t each individual know when to stop work? Is the blast coercive or helpful, or both? b. How do you personally navigate the divide between autonomy and communal authority; between Shabbat and weekday, holy and secular? Where does the authority lay? 3. Mishnayot 5:6-8 deal with the priestly assignments of the Temple: “On the first day of The Festival there were thirteen bulls, two rams, and one he-goat; there remained fourteen sheep in their first year for eight watches” (5:6). a. Why did Sh’muel and David divide the Kohanim into twenty-four watches? Wouldn’t it have been easier or more efficient to have all of the Kohanim on hand in Jerusalem all year long? b. Mishnah 5:6 continues: “On the eighth day they reverted to casting lots as on the other festivals.” Why did the eighth day differ from the other seven days in terms of priestly assignments? In what other ways does the eighth day differ from the first seven? ב"ה Discussion Questions for Sh’mini Atzeret: Mishnah Succah, chapter five 1. The final chapter of Mishnah Succah deals with the celebration of the holiday in Temple times. Mishnah 5:1 speaks of the Water Drawing Ceremony: “The flute is played five or six days, this is the flute of the Water Drawing Ceremony (שמחת בית השואבה), which does not override the Shabbat or Yom Tov. They said, ‘Who ever did not see the rejoicing of the Water Drawing Ceremony never saw rejoicing in his lifetime!’” a. Why did the Water Drawing Ceremony not override the Shabbat or Yom Tov? b. Why does the Mishnah so emphatically mention rejoicing at this point? Are there certain activities that are not appropriate to Shabbat or Yom Tov; if so, what are they? What do you avoid and what do you make sure to include in your celebration of Shabbat and Yom Tov? 2. Mishnah 5:5 discusses the trumpet blasts sounded in the Temple: “And on Shabbat eve they added another six: three to stop people from work, and three to distinguish between sacred and secular.” a. Why did they blow the trumpet to declare a cessation from work? Shouldn’t each individual know when to stop work? Is the blast coercive or helpful, or both? b. How do you personally navigate the divide between autonomy and communal authority; between Shabbat and weekday, holy and secular? Where does the authority lay? 3. Mishnayot 5:6-8 deal with the priestly assignments of the Temple: “On the first day of The Festival there were thirteen bulls, two rams, and one he-goat; there remained fourteen sheep in their first year for eight watches” (5:6). a. Why did Sh’muel and David divide the Kohanim into twenty-four watches? Wouldn’t it have been easier or more efficient to have all of the Kohanim on hand in Jerusalem all year long? b. Mishnah 5:6 continues: “On the eighth day they reverted to casting lots as on the other festivals.” Why did the eighth day differ from the other seven days in terms of priestly assignments? In what other ways does the eighth day differ from the first seven?
ב"ה פרשת השבוע (תרי"ג מצוות): בראשית 1. This week’s parasha, B’reishit or In the Beginning, the first of the Torah, deals with Creation: “In the beginning (בראשית) G-d (א-לקים) created the heavens and the earth” (Genesis 1:1). a. Rashi quoting the Midrash comments that the term B’reishit can mean With-Reishit or those things called “First” in mind does G-d create the heavens and the earth. In particular, the Bible refers to the Torah and Israel as “firsts.” What prompts Rashi to comment as such? b. G-d creates the heavens and the earth with ten Divine statements. What does Scripture teach us by this fact? How do the ten statements of Creation establish a Biblical through-theme of tens? 2. Genesis 1:3-5 recount: “G-d said, ‘Let there be light,’ and there was light. G-d saw that the light was good, and G-d separated between the light and the darkness. G-d called to the light: ‘Day,’ and to the darkness He called: ‘Night.’ And there was evening and there was morning, one day (יום אחד).” a. If G-d creates the luminaries; sun, moon and stars, on day four, what kind of light does He create on day one? b. Many argue the Torah’s account of Creation stands incompatible with the tenets of modern science, particularly the theory of evolution. Do you agree or disagree; and why? 3. Genesis 1:24-31 report the creations of the sixth day: “G-d created the human being in His image, in the image of G-d did He create him; male and female He created them. G-d blessed them and G-d said to them, ‘Be fruitful and multiply (פרו ורבו), fill the earth and subdue it; and rule over the fish of the sea, the bird of the sky, and every living thing that moves on the earth’” (1:27-28). a. Why does Scripture initially refer to the human being as “him” and then in the same verse present, “male and female He created them”? b. The Rabbis agree that “Be fruitful and multiply (פרו ורבו)” constitutes the Torah’s first Mitzvah. How may one accomplish this Commandment? Is there more than one way to fulfill it?
ב"ה פרשת השבוע (תרי"ג מצוות): האזינו This week’s parasha, Ha’azinu or Give Ear, presents the Song of Moshe and then echoes the 613th Mitzvah, that of Writing a Torah Scroll: “Moshe came and spoke all the words of this Song in the ears of the people, he and Hoshea son of Nun” (Deuteronomy 32:44). This follows, “So now, write this Song for yourselves (כתבו לכם את השירה הזות) and teach it to the Children of Israel, place it in their mouth, so that this Song shall be for Me a witness against the Children of Israel” (Deuteronomy 31:19). 1. Why would the Rabbis derive the Mitzvah of every individual’s obligation to write a Torah scroll from verse 31:19? Could the verse merely refer to the Song of Moshe which the text presents directly after (Ha’azinu); why or why not? a. Why would the Torah be called a Song? What other terms might be used to describe the Torah? b. Is Writing a Torah scroll a good choice for the 613th and final Mitzvah of the Torah? Why or why not? 2. Deuteronomy 32:46-47 present Moshe’s advice to the people following his presentation of the Song: “Apply your hearts to all the words that I testify against you today, with which you are to instruct your children, to be careful to perform all the words of this Torah, for it is no empty thing for you (לא דבר רק מכם), for it is your life and through this matter shall you prolong your days on the Land to which you cross the Jordan, to possess it.” a. In his final exhortation does Moshe overstate his case? Is the Torah really “your life” and can it truly “prolong your days on the Land”? Explain your answer. b. The Jerusalem Talmud (Peah 1:1) teaches that “it is no empty thing for you” (מכם), so if it is empty it is your fault. That is, the emptiness is “from you.” Do you agree with this teaching; why or why not? 3. Deuteronomy 32:48-52 reveal G-d’s final commandment to Moshe: “The Eternal spoke to Moshe that very day, ‘Ascend to this mountain of Avarim, Mount Nebo, which is in the land of Moab, which is before Jericho, and see the Land of Canaan that I give to the Children of Israel as an inheritance and die on the mountain where you will ascend, and be gathered to your people…For from a distance shall you see the land, but you shall not enter there’”(32:48-50, 52). a. Why would G-d issue this commandment to Moshe “that very day”? b. What does it mean to be “gathered to your people”? ב"ה פרשת השבוע (תרי"ג מצוות): נצבים\וילך 1. This week’s double parasha, N’tzavim/Vayeilech or You are Standing/He Went” is always read on the Shabbat before Rosh Hashanah. The text depicts Moshe addressing the people: “You are standing (אתם נצבים)here today before the Eternal your G-d; the heads of your tribes, your elders and your officers – all the men of Israel, your small children, your women…to pass into the Covenant of the Eternal your G-d and into His imprecation (ובאלתו)that the Eternal, your G-d seals (כרת) with your today” (Deuteronomy 29: 9-11). a. Why do we always read this portion (N’tzavim) on the Shabbat preceding the High Holy Days? b. Why does Scripture see fit to indicate the people’s posture? What is the force of “standing”? 2. Deuteronomy 29:15-28 warn the people, yet again, about idolatry:”Perhaps there is among you a man or a woman, a family or a tribe, whose heart turns away today from the Eternal our G-d to go serve the gods of those nations” (29:17). a. Why does Moshe continually harp upon the issue of idolatry? What’s the big deal? What new aspect does Moshe raise here? b. Is there idolatry in our own day; why or why not? What do we do to avoid and/or defeat it? 3. Deuteronomy 30:1-20 deal with Teshuvah: “And you will return (ושבת) unto the Eternal, your G-d, and listen to His voice, according to everything I command you today, you and your children, with your heart and all your soul.” (30:2) . a. Not only does the Torah call upon us to return, but also depicts G-d returning, as well. What does this teach us about the nature of Teshuvah? b. In 30:14 Moshe insists: “This matter is very near to you – in your mouth and in your heart – to perform it.” How does this relate to Teshuvah? ב"ה RELIGIOUS SCHOOL SHABBAT: PARASHAT KI TAVO 1. This week’s Torah portion, Ki Tavo or When You Come Into the Land, presents the Torah’s first example of liturgy; that is, set prayer written to be delivered publicly again and again on a regular basis. In this case the set prayer is said by the person who brings his or her first fruits to Jerusalem: “My father was a wandering Aramean. He descended to Egypt and sojourned there, few in number, and there he became a nation – great and strong and numerous. The Egyptians mistreated us and afflicted us, and placed hard work upon us. Then we cried out the Eternal, the G-d of our ancestors, and the Eternal heard our voice and saw our affliction, our travail and our oppression. The Eternal took us out of Egypt with a strong hand and with an outstretched arm, with great awesomeness, and with signs and wonders “(Deuteronomy 26: 5-8). a. Why does the Torah wait so long to present its first example of liturgy (a set public prayer)? What are the advantages of having set prayers and prayer times? What are the disadvantages? Which do you like better, set prayers or spontaneous prayers? b. These verses form the center of the Pesach Hagadah. The Hagadah introduces them with the phrase: “Go and learn.” Why is it so important to learn this story? What can we learn from it? c. Why do we want to remember this story during holidays like Pesach and Shavuot? Isn’t it sort of a downer? 2. Deuteronomy 26: 12-15 deal with the subject of Tzedakah: “When you have finished taking ten per cent of your produce in the third year [of the seven year cycle], the year of the ten percent, you shall give to the Levite, to the stranger, to the orphan, and to the widow, and they shall eat in your cities and be satisfied” (26: 12). a. How much Tzedakah should one give? The Torah says ten per cent; is that about right? Is it too little? Is it too much? Please explain your answer. b. Why does the Torah specify that one give Tzedakah to the Levite, stranger, orphan and the widow? What is so special about them? c. Our High Holy Day prayer book claims that giving Tzedakah is one of the keys to having a good year (along with Prayer and Repentance). Do you agree or disagree, and why? Why does our tradition consider Tzedakah to be so important? L’shana Tovah! Shabbat shalom! ב"ה |
פרשת השבוע (תרי"ג מצוות): ואתחנן
1.
1. In this week’s parasha, V’etchanan or I Beseeched, Moshe speaks of his pleas before G-d to allow him to pass over the Jordan River into the Promised Land. The portion goes on to present two classic texts of Judaism; the Aseret Hadibrot or Ten Statements and the Sh’ma. Moshe introduces the Ten Statements: “Hear O Israel, the decrees and the judgments (את החקקים ואת המשפטים) that I speak in your ears today; learn them and be careful to perform them. The Eternal, our G-d, cut a covenant with us at Choreiv. Not with our forefathers did the Eternal cut this covenant, but with us – we who are here, all of us alive today” (Deuteronomy 5:1-3).
a. Why does Moshe see fit to repeat the Ten Statements at this particular point in the narrative? Did G-d also cut a covenant at Choreiv (the region of Mt. Sinai) with we who are alive today in the twenty-first century? Please explain your answer.
b. Why exactly does Moshe mention “Hear O Israel, the decrees and the judgments (את החקקים ואת המשפטים) that I speak in your ears today”? Does Moshe still speak the decrees and the judgments in our ears in our own day; why or why not?
2. Deuteronomy 5:4 explicates the revelation at Sinai: “Face to face (פנים בפנים) did the Eternal speak with you in the mountain, from amid the fire.”
a. What does Moshe mean by “Face to face (פנים בפנים) did the Eternal speak with you”? What exactly happened at Sinai?
b. Throughout the parasha Moshe alludes to the “fire.” Why does he refer to fire so often? What does fire represent?
3. Deuteronomy 5:6-18 comprise the second version of the Ten Statements, slightly different from the first version of Exodus, chapter twenty: “Observe (שמור) the Sabbath day to sanctify it, as the Eternal has commanded you…And you shall remember that you were a slave in the land of Egypt, and the Eternal, your G-d, has taken you out from there with a strong hand and an outstretched arm; therefore the Eternal, your G-d has commanded you to make the Sabbath day” (5:12, 15).
a. The first version of the Ten Statements commanded, “Remember (זכור) the Sabbath day,” as opposed to “Observe (שמור) the Sabbath day.” What is the difference? How might this affect our observance of Shabbat?
b. While the first version presented Creation as a rationale for Shabbat, the Deuteronomic version alludes to slavery as rationale. What new dimension of Shabbat doe we learn by the Torah’s reference to slavery?
ב"ה
פרשת השבוע, תרי"ג מצוות: דברים
- This week's parasha, D'varim or Words, begins: "These are the words (דברים, d'varim) that Moses spoke (דבר, di-beir) unto all Israel on the other side of the Jordan, concerning the Wilderness, concerning the Aravah, opposite the Sea of Reeds, between Paran and Tophel, and Lavan, and Chatzerot, and Di-zahav; eleven days from Choreiv, by way of Mount Seir to Kadesh-barnea." (Deuteronomy 1:1-2).
- Rashi points out that the Torah could have used many different terms to indicate that Moses "spoke." The word the text employs, דבר (di-beir) implies a rebuke. Why would Moses see fit to rebuke this generation of the Jewish people at this point in the narrative? When is it a Mitzvah to rebuke others?
- The text indicates no dissent on the part of the people as a result of Moses' rebuke. What does this teach about Moses in particular, and about rebuking others in general?
- Deuteronomy 1:5-6: "On the other side of the Jordan in the land of Moav, Moshe began explaining this Torah, saying: "The Eternal, our G-d, spoke to us in Choreiv, saying, 'Enough of your dwelling (רב לכם שבת) by this mountain.'"
- What does the text mean by "Moshe began explaining this Torah"? What exactly did he explain and how? Does the Torah require explanation; why or why not?
- Why does G-d command: "Enough of your dwelling (רב לכם שבת) by this mountain"? What does G-d want from the people? They camped by Mt. Sinai; isn't that a good thing?
- Deuteronomy 1:9-18 address the issues of judges and justice: "I instructed your judges at that time, 'Listen among your brethren and judge righteously between a man and his brother or his litigant. You shall not show favoritism in judgment, small and great alike shall you hear; you shall not tremble before any man, for judgment is G-d's; any matter that is too difficult for you, you shall bring to me and I shall hear it'" (1:16-17).
- Why does Moshe address the issue of judges and justice yet again; hasn't the Torah already commented on such issues? Why does Scripture continue to speak of judges and justice?
- What does the text mean by "judgment is G-d's"?
ב"ה
פרשת השבוע (תרי"ג מצוות): מסעי
1. This week’s parasha, Masei or Journeys, begins by recounting the Children of Israel’s points of encampment throughout their forty years of wandering in the Wilderness. The text then depicts G-d instructing Moshe: “Command the Children of Israel that they shall give to the Levites, for the heritage of their possession, cities for dwelling, and open space for the cities all around them shall you give to the Levites. The cities shall be theirs for dwelling, and their open space shall be for their animals, for their wealth, and for all their needs” (Numbers 35:2-3).
a. Why should the tribe of Levi not receive its own territory? Why must the Levitical cities, forty-eight in all, be scattered throughout the territories of the other tribes?
b. Why does Scripture prescribe open space to surround the cities and specify the size of the open space and cities?
2. Numbers 35:9-34 command the establishment of Cities of Refuge: “You shall designate cites for yourselves, Cities of Refuge shall they be for you, and a murderer shall flee there – one who takes a life unintentionally. The cities shall be for you a refuge from the avenger (מגאל) so that the murderer will not die until he stands before the assembly for judgment” (35:11-12).
a. What purposes do the Cities of Refuge serve?
b. Who is “the avenger” (גאל) of verse 12? The word גאל translated above as “avenger” can also mean “redeemer.” How does this add to our understanding of the dynamic the Torah describes? Which translation do you prefer, and why?
3. Numbers 35:28 provides instruction as to the length of exile for the manslaughterer: “He must dwell in his City of Refuge until the death of the Kohein Gadol, and after the death of the Kohein Gadol the murderer shall return to the land of his possession.”
a. Why must the manslaughterer remain in the City of Refuge until the death of the Kohein Gadol?
b. What happens to the manslaughterer once he leaves his City of Refuge?
ב"ה
Discussion Questions for Parashat Matot
1. The Torah, in this week’s parasha, entitled Matot or Tribes, presents laws concerning vows and oaths, introducing them with the phrase: “Moses spoke to the heads of the tribes of the Children of Israel” (Numbers 30:2).
a. Why would Moses first speak to the heads of the tribes concerning oaths and vows, at this particular moment in history?
b. Did the heads of the tribes perform a special role vis a vis oaths and vows? If so, what?
2. Numbers 30:3 addresses the individual who makes a vow: “This is the thing that Hashem has commanded: If a man takes a vow to Hashem or swears an oath to establish a prohibition upon himself, he shall not desecrate (לא יחל) his word; according to whatever comes from his mouth shall he do.”
a. Why does the Torah use the phrase לא יחל (“he shall not desecrate”) concerning vows and oaths? What exactly does this phrase indicate?
b. What does the phrase “according to whatever comes from his mouth shall he do” come to add to our understanding of oaths and vows?
c. Why would a person make a vow upon him/herself? Have you ever taken a vow upon yourself?
3. Numbers 30:4-17 reveals laws concerning the vows and oaths of women. In short, if a woman in her youth lives in her father’s jurisdiction, he may revoke her vows and oaths. If a woman lives in her husband’s jurisdiction, he has the right to absolve her vows and oaths. If, however, a woman is a widow or divorcee, all her vows stand.
a. Why should a woman’s father have the right to annul her oaths and vows if she is in her youth?
b. Why should a woman’s husband have the right to annul her vows? Is this a benefit for her, or an insult to her dignity?
c. What do the laws concerning a widow or a divorcee teach us about the legal status of women?
ב"ה
פרשת השבוע (תרי"ג מצוות): פנחס
1. This week’s parasha, Pinchas, bears the title of Aharon’s grandson whom G-d seems to reward for performing an act of zealotry, spearing a couple publically copulating at the entrance to the Tent of Meeting, as described in last week’s portion (Numbers 25:1-9): “Pinchas son of Elazar, son of Aharon the Kohein, turned back my wrath from upon the Children of Israel, when he acted zealously for My zealousness (בקנאו בקנאתי) among them, so that I did not consume the Children of Israel in My zeal (בקנאתי)” (Numbers 25:11).
a. Why does the above verse identify Pinchas as the “son of Aharon”? Don’t we already know he’s Aharon’s grandson?
b. Why does the text repeat the word for zealousness (בקנאו בקנאתי,בקנאתי) three times? Some scholars translate this root this root, קנא, to mean “jealous.” How might this affect our understanding of the verse?
2. Numbers 25:12-13 speak of consequences: “Therefore, say: ‘Behold! I give him My covenant of peace ((בריתי שלום. And it shall be for him and his offspring after him a covenant of eternal priesthood, because he was zealous for his G-d and atoned for the Children of Israel.’”
a. What exactly is G-d’s covenant of peace ((בריתי שלום; and why does Pinchas merit G-d’s covenant of peace ((בריתי שלום for what seems to be an act of summary justice completely opposed to the spirit of jurisprudence prescribed by the Torah?
b. Are there times when acts of zealotry should be permitted; if so, when, if not, why not? How might this relate to our own attitudes and actions?
3. Numbers 25:17-18 depict G-d commanding Moshe: “Harass the Midianites and smite them; for they harassed you through their conspiracy that they conspired against you in the matter of Peor, and in the matter of Cozbi, daughter of a leader of Midian, their sister, who was slain on the day of the plague, in the matter of Peor.”
a. What is the difference between harassing and smiting? Why must the Israelites do both? Why does the verse mention both the “matter of Peor” and the “matter of Cozbi”?
b. Are the harassing and smiting of the Midianites mere acts of vengeance or is there a higher purpose in evidence here?
ב"ה
פרשת השבוע (תרי"ג מצוות): בלק
1. This week’s parasha, Balak, bears the title of the Moabite king who hires the gentile prophet, Bilam, to curse the Jewish people as they encamp in the Wilderness beyond Moav’s border. The portion begins: “Balak son of Tzipor saw all that Israel had done to the Amorite” (Numbers 22:2).
a. Balak remains part of a select group, one of six people to have had Torah portions named after them. Why would Balak the king of Moav who attempts to curse the Jewish people deserve such an honor?
b. The text indicates that Balak saw “all that Israel had done to the Amorite.” What exactly does Balak see? Does he see clearly?
2. Numbers 22:3 provides insight into the path of the Moavites: “Moav became very frightened of the people, because it was numerous, (כי רב הוא) and Moav was disgusted (ויקץ) in the face of the Children of Israel.”
a. Why does Moav fear the Israelites? Are these fears rational; why or why not?
b. What does the text mean by “Moav was disgusted (ויקץ) in the face of the Children of Israel”? How did this affect their behavior? What can we learn from this concerning our own lives?
3. Numbers 22:22 indicates the Divine response to Bilam following Balak’s delegation to the Israelite encampment: “G-d’s wrath flared because he was going, and an angel of the Eternal stood on the road to impede him. He was riding on his she-donkey and his two young men were with him.”
a. Numbers 22:20 indicates that G-d gives Bilam permission to go with the delegation. Why then does G-d’s “wrath” flare because he was going?
b. Why can the she-donkey see the angel while Bilam cannot? What does this teach us about Bilam? What can this teach us about ourselves?
פרשת השבוע (ת
רי"ג מצוות): קרח
1. This week’s parasha, Korach, is named after Moshe’s cousin who foments a rebellion in the Wilderness: “Korach son of Yitzhar, son of K’hat, son of Levi took, with Datan and Aviram sons of Eliav and On son of Pelet, the offspring of Reuven. They rose up before Moshe with two hundred and fifty men, leaders of the assembly, those summoned for meeting, men of renown (אנשי שם)” (Numbers 16:1-2).
a. There have been many rebellions in the Wilderness. What makes this one different?
b. Who are the “men of renown” (אנשי שם)? The text uses the same term to refer to the scouts in last week’s portion; how does this affect our understanding of the current rebellion?
2. Numbers 16:3 recounts Korach’s argument: “It is too much for you! For the entire assembly – all of them – are holy and the Eternal is among them; why do you exalt yourselves over the congregation of the Eternal?”
a. What exactly is Korach’s argument? Does he have a point; why or why not?
b. According to the Rabbis Korach argues that the commandments of the Torah do not stem from G-d, rather Moshe has authored them. How do you view the nature of revelation? Does the Torah reflect the Divine will? Does the Torah contain eternal religious truth? Is the Torah a human document that no longer speaks to our current situation? What is the relationship between G-d and human beings vis a vis revelation?
3. Numbers 16: 32-35 describes G-d’s judgment upon the rebels: “The earth opened its mouth and swallowed them and their households, and all the people who were with Korach, and the entire wealth. They and all that was theirs descended alive to the pit שאלה), to Sheol), the earth covered them over and they were lost from among the congregation…A flame came forth from the Eternal and consumed the two hundred and fifty men who were offering the incense” (16:32-33, 35).
a. Are the Divine consequences appropriate responses to the behaviors of the rebels; why or why not?
b. Pirkei Avot 5:6 teaches that G-d created ten things on the eve of the first Shabbat at twilight, among them “the mouth of the earth” that swallowed Korach and his followers. How might this affect our understanding of Korach’s rebellion?
ב"ה
פרשת השבו
ע (תרי"ג מצוות): שלח לך
1. This week’s parasha, Sh’lach L’cha or Send Forth For Yourself, recounts the episode of the scouts Moshe sends to reconnoiter the Land: “The Eternal spoke to Moshe, saying: ‘Send forth for yourself (שלח לך) men and let them scout the land of Canaan that I give to the Children of Israel; one man each from his father’s tribe shall you send, everyone a leader among them.’(Numbers 13:1-2).
a. Rashi comment that the story of the scouts is juxtaposed to that of Miriam (at the end of last week’s portion) so that the scouts could learn a moral lesson. What lesson were they supposed to learn? Did they learn the lesson; why or why not?
b. What is the force ofשלח לך, send forth for yourself; why not just “send forth”?
2. Numbers 13:3-15 introduce and present the names of the scouts: “’They were all distinguished men, heads of the Children of Israel were they. These are their names: For the tribe of Reuven, Shamua son of Zakur.” (13:3-4).
a. Why did the scouts have to be distinguished men, heads of the Children of Israel?
b. Why does the text find it necessary to recount all of the scouts’ names?
3. Numbers 13:25-33 record the aftermath of the scouts’ trip: “They returned from scouting out the Land at the end of forty days. They went and came to Moshe and to Aharon and to the entire assembly of the Children of Israel, to the Wilderness of Paran at Kadesh, and brought word back to them and the entire assembly, and they showed them the fruit of the land.” (15:25-26).
a. Tradition frequently refers to this story as the “sin of the spies.”? Were these people spies? If they did sin, what exactly was their sin?
b. Why did Calev and Y’hoshua disagree with the other scouts?
ב"ה
פרשת השבוע (תרי"ג מצוות): נשא
1. This week’s parasha, Naso or Count, depicts the completion of the counting of the Levites begun in last week’s portion. The text goes on to reveal the laws of the Sotah, the Nazir, the Priestly Blessing, and the gifts the tribes bring in honor of the Tabernacle’s dedication. Concerning the Nazir: “The Eternal spoke to Moshe saying, ‘Speak to the Children of Israel and say to them: A man or woman who shall dissociate כי יפלא)) himself by taking a Nazirite vow of abstinence for the sake of the Eternal; from new or aged wine shall he abstain, and he shall not drink vinegar of wine or dried grapes shall he not eat.’“ (Numbers 6:1-3).
a. While the above translation follows Rash’s opinion that כי יפלא means “who shall dissociate;” Nachmanides says it means “who does something astounding.” The Targum renders the term “who shall articulate.” Which translation do you prefer; and why?
b. Why would a person take a Nazirite vow? Would you ever take such a vow; why or why not?
2. Numbers 6:5-7 legislate additional restrictions: “All the days of his Nazirite vow, a razor shall not pass over his head; until the completion of the days that he will be a Nazirite for the sake of the Eternal; holy shall he be, the growth of hair on his head shall grow…he shall not come near a dead person. To his father or to his mother, to his brother or to his sister – he shall not contaminate himself to them upon their death, for the crown of his G-d is upon his head.”
a. Why does the Torah forbid the Nazirite to cut his/her hair?
b. Why does Scripture forbid the Nazirite contact with the dead, even his own immediate family?
3. Numbers 6:13-21 describe the ritual to be practiced upon the completion of the Nazir’s vow: “He shall bring his offering to the Eternal: one unblemished sheep in its first year as an elevation-offering, one unblemished ewe in its first year as a sin-offering, and one unblemished ram as a peace-offering.” (6: 14).
a. Why does the Nazir bring a sin-offering upon the completion of his vow? What was his sin?
b. If you had to create a completion of the vow ceremony what would it be like?
וע (תרי"ג מצוות): בחקתי1. This week’s parasha, B’chukotai or In My Statues begins, “If you will go in תלכו)) in My statutes בחקתי)) and observe My commandments מצותי תשמרו)) and do them” (Leviticus 26:3).
a. Rashi comments that “going in G-d’s statutes” means that you should labor in Torah. What leads Rashi to comment as such?
b. How else might you interpret the above verse? Why does the verse mention going, observing and doing? Why does the text speak of statutes and commandments; how are they the same, how different?
2. Leviticus 26:3-13 depict G-d’s promise of positive consequences for fealty to the Covenant: “Your threshing will last until the vintage, and the vintage will last until the sowing; you will eat your bread to satiety and you will dwell securely in your land. I will give peace in the land, and you will lie down with none to frighten you; I will cause wild beasts to withdraw from the land, and a sword will not cross your land” (2:5, 6).
a. Mention of threshing and vintage seems to imply that Torah study and observance bring material rewards. Shouldn’t the consequences of loyalty to the Torah be entirely spiritual in nature; why or why not?
b. Verse 5 speaks of “dwelling securely in the land” while verse 6 depicts G-d promising to “give peace in the land.” How are security and peace the same? How do they differ? What can we do to create more peace in our world, our country, our synagogue community?
3. Leviticus 26:14-46 comprise the section of Torah commonly referred to as the Tochecha or Chastisement: “But if you will not listen to Me and will not perform all of these commandments; if you will consider My decrees loathsome, and if your being rejects My ordinances, so as not to perform all My commandments, so that you annul My covenant – then I will do the same to you; I will assign upon you panic, swelling lesions, and burning fever, which cause eyes to long and souls to suffer; you will sow your seeds in vain, for your enemies will eat it” (26:14-16).
a. Why is the section of Chastisement so much longer than that recounting the blessings attached to observance of the Torah?
b. The Tochecha ends “I will remember My covenant with Ya’akov and also My covenant with Yitzchak, and also My covenant with Avraham will I remember, and I will remember the Land” (26:42) Is this a good ending to the Chastisement? If you wrote the Torah would you end this section the same way?
ב"ה
פרשת השבוע (תרי"ג מצוות): בהר
1. This week’s parasha, B’har or On Mt. Sinai begins, “The Eternal spoke to Moshe on Mt. Sinai (בהר סיני), saying“(Leviticus 25:1); and then expounds upon the Mitzvot of the Sabbatical and Jubilee years, the redemption of land in Israel, preventing poverty, and the Hebrew Servant. “If your brother becomes impoverished כי ימוך אחיך))and his means falter with you, you shall strengthen him והחזקת בו)) – stranger or resident – so that he can live with you” (Leviticus 25:35).
a. Why does the text specify that G-d instructed Moshe concerning these particular commandments “on Mt. Sinai” (בהר סיני)? Weren’t all the Mitzvot given on Sinai?
b. The words כי ימוך אחיך literally mean “If your brother will be brought low,” or “If your brother is sinking.” How does this affect our understanding of the verse? Why does the Torah use the term אחיך or “brother;” why not, for instance, “a man” (איש) or a “person” אדם)) or “countrymen” ((בני עמיך?
2. Leviticus 25:36-38 forbid the taking of interest: “Do not take from him interest or increase נשך ותרבית)); and you shall respect your G-d – and let your brother live with you…I am the Eternal your G-d who took you out of the land of Egypt, to give you the land of Canaan, to be G-d unto you” (25:36,38).
a. What do the terms “interest and increase” נשך ותרבית)) imply? What do “interest and increase” נשך ותרבית)) have to do with respect for G-d? Why does Scripture remind us at this juncture that G-d took us out of Egypt; what does this have to do with interest and increase?
b. How can the world of business and investment or the world-wide banking and financial systems exist without the institutions of interest and increase?
3. Leviticus 25:39-55 promulgate laws concerning the Hebrew Servant: “If your brother become impoverished with you and is sold to you; you shall not work him with slave labor(עבדת עבד). Like a laborer or a resident shall he be with you; until the Jubilee Year he shall work with you. Then he shall leave you, he and his children with him; he shall return to his family, and to his ancestral heritage shall he return” (25:39-41).
a. What does the Torah mean by “slave labor (עבדת עבד)”?
b. The Talmud (Kiddushin 15a) declares, “One who buys himself a slave buys himself a master!” What does the Talmud mean by this? Does our parasha support this assertion or do you think the Talmud overstates the reality of the situation; why or why not?
ב"ה
פרשת השבוע (תרי"ג מצוות):
קדושים
1. This week’s parasha, K’doshim or You Shall be Holy, marks the transition from the so-called Purity Code to what scholars refer to as the Holiness Code: ’’The Eternal spoke to Moshe saying, ‘Speak to the entire assembly of the Children of Israel and say to them: ‘You shall be holy, (קדשים תהיו)for holy am I, the Eternal, your G-d.’" (Leviticus 19:1- 2).
a. Usually the text reveals that G-d instructs Moshe to “Speak to the Children of Israel.” In this instance the Eternal commands Moshe to “Speak to the entire assembly of the Children of Israel.” Why the difference?
b. What does the Torah mean by, “You shall be holyקדשים תהיו)) for holy am I, the Eternal, your G-d”? What is holiness? In what ways is the Eternal holy? In what ways can we be holy? How can we specifically observe this commandment?
2. Leviticus 19:3 reveals: “Every man: You mother and father shall you revere (תראו); and My Sabbaths shall you observe – I am the Eternal, your G-d.”
a. The fifth of the Ten Statements reads: “Honor your father and your mother” (Exodus 20:12). Why does our verse mention the mother first when it comes to reverence?
b. What is the connection between reverence for parents and observance of G-d’s Sabbaths that the Torah would place both injunctions in the same verse?
3. Leviticus 19:27-28 decree: “You shall not round off the corner of your head and you shall not destroy the corner of your beard. You shall not make a cut in your flesh for the dead, and tattoo shall you not place upon yourselves – I am the Eternal.”
a. The Torah uses the phrase “I am the Eternal” to emphasize its most sublime ethical teachings like “Love you neighbor as yourself” (Leviticus 19:18). Why would the text repeat this phrase here in regard to rounding the scalp and shaving the beard?
b. What’s so bad about cutting yourself as a sign of mourning? Getting tattoos has become a popular practice in American society. Why does the Torah outlaw this practice?