Pekudei - Exodus 40: 28-38 - Cloudy with a Chance of God

Chapter 40

28. He placed the screen for the entrance of the Mishkan.		כח. וַיָּשֶׂם אֶת מָסַךְ הַפֶּתַח לַמִּשְׁכָּן:
29. The altar of the burnt offering he placed in front of the entrance of the Mishkan of the Tent of Meeting, and he offered up the burnt offering and the meal offering upon it as the Lord had commanded Moses.		כט. וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל מוֹעֵד וַיַּעַל עָלָיו אֶת הָעֹלָה וְאֶת הַמִּנְחָה כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
30. He placed the washstand between the Tent of Meeting and the altar, and there he put water for washing,		ל. וַיָּשֶׂם אֶת הַכִּיֹּר בֵּין אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וַיִּתֵּן שָׁמָּה מַיִם לְרָחְצָה:
31. and Moses, Aaron, and his sons would wash their hands and their feet from it.		לא. וְרָחֲצוּ מִמֶּנּוּ משֶׁה וְאַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם וְאֶת רַגְלֵיהֶם:
32. When they entered the Tent of Meeting and when they approached the altar they would wash as the Eternal had commanded Moses.		לב. בְּבֹאָם אֶל אֹהֶל מוֹעֵד וּבְקָרְבָתָם אֶל הַמִּזְבֵּחַ יִרְחָצוּ כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
33. He set up the courtyard all around the Mishkan and the altar, and he put up the screen at the entrance to the courtyard; and Moses completed the work.		לג. וַיָּקֶם אֶת הֶחָצֵר סָבִיב לַמִּשְׁכָּן וְלַמִּזְבֵּחַ וַיִּתֵּן אֶת מָסַךְ שַׁעַר הֶחָצֵר וַיְכַל משֶׁה אֶת הַמְּלָאכָה:
34. And the cloud covered the Tent of Meeting, and the glory of the Eternal filled the Mishkan.		לד. וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד וּכְבוֹד יְהֹוָה מָלֵא אֶת הַמִּשְׁכָּן:
35. Moses could not enter the Tent of Meeting because the cloud rested upon it and the glory of the Eternal filled the Mishkan.		לה. וְלֹא יָכֹל משֶׁה לָבוֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהֹוָה מָלֵא אֶת הַמִּשְׁכָּן:
36. When the cloud rose up from over the Mishkan, the children of Israel set out in all their journeys.		לו. וּבְהֵעָלוֹת הֶעָנָן מֵעַל הַמִּשְׁכָּן יִסְעוּ בְּנֵי יִשְׂרָאֵל בְּכֹל מַסְעֵיהֶם:
37. But if the cloud did not rise up, they did not set out until the day that it rose.		לז. וְאִם לֹא יֵעָלֶה הֶעָנָן וְלֹא יִסְעוּ עַד יוֹם הֵעָלֹתוֹ:
38. For the cloud of the Eternal was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys.		לח. כִּי עֲנַן יְהֹוָה עַל הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָל בֵּית יִשְׂרָאֵל בְּכָל מַסְעֵיהֶם:

Guide Questions

1. According to the Stone Chumash on verse 35 (p. 540), how does Rashi explain that the Torah says in this portion that Moses could not enter the Tent of Meeting, but in Numbers 7:89 it says that Moses could? What is Ramban's opinion? Have you ever had an experience that was so intense you could only do it sometimes? When?

2. According to Etz Hayyim (p. 571), what is the significance of the word וַיְכַל in verse 33? How do you think building the Mishkan, or creating anything for that matter (writing a song, drawing a picture, etc.) is like God creating the world?

3. According to Etz Hayyim (p. 572), how does the book of Exodus begin, and how does it end? Why? What other places in Judaism do we learn this lesson?

4. In the poem "At the Tent of Meeting" by Sherry Blumberg in the Women's Torah commentary (p. 566), what do you think the lines "Let the opening of the tent, encourage the opening of the text" mean? What message do you get out of the whole poem?

5. In Text Messages, (109-110), what does Rabbi Paul Yedwab's personal mantra "no boat" have to do with the coming of God's Presence into the Tabernacle? Have you ever had a time when something you prepared for suddenly became worthwhile, like a cloud unexpectedly settling in? When?

Ki Tisa - Exodus 34:1-8 - Thirteen Attributes of God

Chapter 34

1. The Eternal said to Moses: "Carve for yourself two stone tablets like the first ones. And I will inscribe upon the tablets the words that were on the first tablets, which you broke.		א. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה פְּסָל לְךָ שְׁנֵי לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל הַלֻּחֹת אֶת הַדְּבָרִים אֲשֶׁר הָיוּ עַל הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ:
2. Be prepared for the morning, and in the morning you shall ascend Mount Sinai and stand before Me there on the top of the mountain.		ב. וֶהְיֵה נָכוֹן לַבֹּקֶר וְעָלִיתָ בַבֹּקֶר אֶל הַר סִינַי וְנִצַּבְתָּ לִי שָׁם עַל רֹאשׁ הָהָר:
3. No one shall ascend with you, neither shall anyone be seen anywhere on the mountain, neither shall the sheep and the cattle graze facing that mountain."		ג. וְאִישׁ לֹא יַעֲלֶה עִמָּךְ וְגַם אִישׁ אַל יֵרָא בְּכָל הָהָר גַּם הַצֹּאן וְהַבָּקָר אַל יִרְעוּ אֶל מוּל הָהָר הַהוּא:
4. So he [Moses] carved two stone tablets like the first ones, and Moses arose early in the morning and ascended Mount Sinai as the Eternal had commanded him, and he took two stone tablets in his hand.		ד. וַיִּפְסֹל שְׁנֵי לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם משֶׁה בַבֹּקֶר וַיַּעַל אֶל הַר סִינַי כַּאֲשֶׁר צִוָּה יְהֹוָה אֹתוֹ וַיִּקַּח בְּיָדוֹ שְׁנֵי לֻחֹת אֲבָנִים:
5. And the Eternal descended in the cloud and stood with him there, and he called out in the name of the Eternal.		ה. וַיֵּרֶד יְהֹוָה בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהֹוָה:
6. And the Eternal passed before him and proclaimed: Adonai, Adonai, God, Who is compassionate and gracious, slow to anger and abundant in loving kindness and truth,		ו. וַיַּעֲבֹר יְהֹוָה | עַל פָּנָיו וַיִּקְרָא יְהֹוָה | יְהֹוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וֶאֱמֶת:
7. preserving loving kindness for thousands, forgiving iniquity and rebellion and sin; clearing yet not completely clearing [of sin], visiting the iniquity of parents on children and children's children, to the third and fourth generations."		ז. נצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד | עֲוֹן אָבוֹת עַל בָּנִים וְעַל בְּנֵי בָנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים:
8. And Moses quickly bowed his head to the ground and prostrated himself.		ח. וַיְמַהֵר משֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ:

Guide Questions

1. According to Rashi, why did Moses have to carve the new tablets himself? What does Rashi compare this to (summarize the parable in your own words)? Explain the symbolism behind the parable: who is the king? The bride? What is the wedding contract? What do you think of this imagery?

2. According to Rashi, why must Moses ascend/go up the mountain alone in verse 3? What lesson might this teach us today? According to Etz Hayyim (p. 540), why isn't Aaron included? What do you think of that?

3. According to Rashi, what does "וְנַקֵּה לֹא יְנַקֶּה" in verse 7 mean?  Compare this to Plaut's Modern Commentary (p. 664, "Four Times"). What is the meaning of "forgiving inquity, transgression, and sin"? What do you think of this?

4. According to the Stone Chumash (p. 509), what are the Thirteen Attributes of God in verses 6-7? Compare them to the Plaut Modern Commentary (p. 663). What is the same in each interpretation? What is different? When are they used in synagogue? Why? If you were to name a quality you felt was "God-like" what would it be?

5. According to the Stone Chumash (p. 508), who called out to who when it says "and he called out in the name of the Eternal" (did Moses call out or God)? Why? What are some of the midrashim based on the words that God "passed" before Moses? What is the lesson at the end? Do you agree? Why or why not?

6. According to Etz Hayyim (p. 540), what is the meaning in verse 1 of having both a broken set of tablets and a new set of tablets, based on the Talmud Berachot 8b? How would you apply this today?

7. In the Plaut Modern Commentary (p. 665), why is the letter nun [נ] written larger in the Torah scroll in this verse? Similar to this what two letters are written larger than the rest in the Shema (Deuteronomy 6:4)? Why?

Tetzaveh - Exodus 27:20-28:8 - The Mitzvah is a Lamp, and the Torah is a Light

Chapter 27

20. And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.		כ. וְאַתָּה תְּצַוֶּה | אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד:
21. In the Tent of Meeting, outside the dividing curtain that is in front of the testimony, Aaron and his sons shall set it up before the Lord from evening to morning; [it shall be] an everlasting statute for their generations, from the children of Israel.		כא. בְּאֹהֶל מוֹעֵד מִחוּץ לַפָּרֹכֶת אֲשֶׁר עַל הָעֵדֻת יַעֲרֹךְ אֹתוֹ אַהֲרֹן וּבָנָיו מֵעֶרֶב עַד בֹּקֶר לִפְנֵי יְהֹוָה חֻקַּת עוֹלָם לְדֹרֹתָם מֵאֵת בְּנֵי יִשְׂרָאֵל:

Chapter 28

1. And you bring near to yourself your brother Aaron, and his sons with him, from among the children of Israel to serve Me [as kohanim]: Aaron, Nadab, and Abihu, Eleazar, and Ithamar, Aaron's sons.		א. וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן:
2. You shall make holy garments for your brother Aaron, for honor and glory.		ב. וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת:
3. And you shall speak to all the wise-hearted, whom I have filled with the spirit of wisdom, and they shall make Aaron's garments to sanctify him, [so] that he serve Me [as a kohen].		ג. וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ לִי:
4. And these are the garments that they shall make: a choshen, an ephod, a robe, a tunic of checker work, a cap, and a sash. They shall make holy garments for your brother Aaron and for his sons to serve Me [as kohanim].		ד. וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ לִי:
5. They shall take the gold, the blue, purple, and crimson wool, and the linen,		ה. וְהֵם יִקְחוּ אֶת הַזָּהָב וְאֶת הַתְּכֵלֶת וְאֶת הָאַרְגָּמָן וְאֶת תּוֹלַעַת הַשָּׁנִי וְאֶת הַשֵּׁשׁ:
6. and they shall make the ephod of gold, blue, purple, and crimson wool, and twisted fine linen, the work of a master weaver.		ו. וְעָשׂוּ אֶת הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חשֵׁב:
7. It shall have two connected shoulder straps at both its ends, and it shall be entirely connected.		ז. שְׁתֵּי כְתֵפֹת חֹבְרֹת יִהְיֶה לּוֹ אֶל שְׁנֵי קְצוֹתָיו וְחֻבָּר:
8. And its decorative band, which is above it, shall be of the same work, [emanating] from it: gold, blue, purple, and crimson wool, and twisted fine linen.		ח. וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר:

Guide Questions

1. According to Rashi on verse 27:20, what does the Hebrew word תָּמִיד mean? How is this reflected in synagogue sanctuaries today (see also Etz Hayyim p. 503 at the bottom)? What does this symbol mean to you?

2. According to the Stone Chumash (p.  465), how many pieces of clothing, or "vestments" did the High Priest or Kohen Gadol wear on a regular day, and how many did he wear on Yom Kippur? How many did a regular Cohen wear on a regular day? What might this teach about Yom Kippur? Why?

3. This Torah portion is one of the few in Exodus-Deuteronomy that do not mention Moses' name. According to the Etz Hayyim chumash (p. 503), why is this? What other major Jewish book traditionally does not mention Moses' name, and why?

4. According to the Etz Hayyim chumash (p.503), why must the Israelites use "clear oil of beaten olives," and what does this symbolize for us today?

5. According to Rebbe Nachman's Torah (Exodus, p. 223), on his comment on "You must command the Israelites," what does the Hebrew word תְּצַוֶּה imply? What might this imply for doing a "mitzvah" (which shares the same root)?

6. According to the Stone Chumash (p. 465), what do the words לְכָבוֹד וּלְתִפְאָרֶת mean to Ramban, Sforno, and Malbim (verse 2)? Where do these words appear in the siddur?

7. According to a midrash in Plaut's Modern Commentary, (p. 624, two sections - under "Light for God and Man" and "the Neir Tamid"), what is the purpose of kindling the menorah? How does this relate to Proverbs 6:23, "For the mitzvah is a light"?

Terumah Exodus 25:1-16 - Gifts of the Heart

Exodus 25

1. The Eternal spoke to Moses saying:		א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. "Speak to the children of Israel, and have them take for Me an offering; from every person whose heart inspires to generosity, you shall take My offering.		ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי:
3. And this is the offering that you shall take from them: gold, silver, and copper;		ג. וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחשֶׁת:
4. blue, purple, and crimson wool; linen and goat hair;		ד. וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים:
5. ram skins dyed red, tachash skins, and acacia wood;		ה. וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׁטִּים:
6. oil for lighting, spices for the anointing oil and for the incense;		ו. שֶׁמֶן לַמָּאֹר בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים:
7. shoham stones and filling stones for the ephod and for the choshen.		ז. אַבְנֵי שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפֹד וְלַחשֶׁן:
8. And they shall make Me a sanctuary and I will dwell in their midst		ח. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם:
9. according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do.		ט. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל כֵּלָיו וְכֵן תַּעֲשׂוּ:
10. They shall make an ark of acacia wood, two and a half cubits its length, a cubit and a half its width, and a cubit and a half its height.		י. וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים אַמָּתַיִם וָחֵצִי אָרְכּוֹ וְאַמָּה וָחֵצִי רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ:
11. And you shall overlay it with pure gold; from inside and from outside you shall overlay it, and you shall make upon it a golden crown all around.		יא. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב:
12. And you shall cast four golden rings for it, and you shall place them upon its four corners, two rings on its one side, and two rings on its other side.		יב. וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּה עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הַשֵּׁנִית:
13. And you shall make poles of acacia wood and you shall overlay them with gold.		יג. וְעָשִׂיתָ בַדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב:
14. And you shall bring the poles into the rings on the sides of the ark, to carry the ark with them.		יד. וְהֵבֵאתָ אֶת הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הָאָרֹן לָשֵׂאת אֶת הָאָרֹן בָּהֶם:
15. The poles of the ark shall be in the rings; they shall not be removed from it.		טו. בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ:
16. And you shall place into the ark the testimony, which I will give you.		טז. וְנָתַתָּ אֶל הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ:

Guide Questions

1. According to Rashi on verse 3, of the gold, silver, and copper, what was given voluntarily and what was forced to be given on all of the people? Do you think charity should be purely voluntary, or do you think there is also a place to "tax" people in order to accomplish a goal? Why or why not?

2. According to the Stone Chumash (p. 444), this part of the Torah is written out of order, and the building of the Tabernacle is in response to something the Israelites did while at Sinai. What did they do? Why do you think building the Tabernacle was the solution?

3. In the Stone Chumash (p. 446), what does Sforno say on verses 8-9 about the purpose of the Ark? How is this reflected in synagogue sanctuaries today?

4. In the Stone Chumash (p. 447), Rabbi Chananel comments that the ark needed gold on the inside and on the outside, "from within and from without." How does he relate this to a person's life today?

5. In the Etz Hayyim chumash (p.486, lower commentary), from where does it say the gifts we take for God originally came? What does this say about giving and taking? What lesson does this teach for us today?

6. In the Etz Hayyim chumash, (p. 486, lower commentary), commenting on "I may dwell among them," where does it say God "dwells"? What does the midrash compare this to? Why? Compare this to a statement in Alice Walker's novel, The Color Purple: “...have you ever found God in church? I never did. I just found a bunch of folks hoping for him to show. Any God I ever felt in church I brought in with me. And I think all the other folks did too. They come to church to share God, not find God.” Where do you think God dwells, in a physical place, in people, or a combination? Why?

7. According to the Etz Hayyim chumash (p. 487), what is the connection between the Hebrew word for "Ark" and the Hebrew word for "light"? What does this say about the symbolism of the Tabernacle? How many symbols of light can you think of in Judaism, and what do they each represent?

8. According to Plaut's Modern Commentary (p. 614), What is the symbolism of the Tabernacle according to Josephus, Philo, and the Midrash? Which do you like best? Why?

9. According to the Women's Torah Commentary (p. 467), what crafts did men specialize in, and what crafts did women specialize in? What does this say about who contributed to the Tabernacle? What lesson might we learn from this today?

10. According to Rebbe Nachman (vol. 2, p. 216), what is referred to by the word "testimony" in verse 16? What two things does Rabbi Nachman teach you need in order to testimony to be considered true? According to Rabbi Nachman, what are they, and how does this work?

Yitro - Exodus 19:1-11: Under the Mountain

Yitro - Exodus 19:1-11: "Under the Mountain" Chapter 19

1. In the third month of the children of Israel's departure from Egypt, on that very day they arrived in the desert of Sinai.		א. בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי:
2. They journeyed from Rephidim, and they arrived in the desert of Sinai, and they encamped in the desert, and Israel encamped there opposite the mountain.		ב. וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן שָׁם יִשְׂרָאֵל נֶגֶד הָהָר:
3. Moses ascended to God, and the Eternal called to him from the mountain, saying, "So shall you say to the house of Jacob and tell the sons of Israel,		ג. וּמשֶׁה עָלָה אֶל הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָֹה מִן הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל:
4. You have seen what I did to the Egyptians, and [how] I bore you on eagles' wings, and I brought you to Me.		ד. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי:
5. And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples, for Mine is the entire earth.		ה. וְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים כִּי לִי כָּל הָאָרֶץ:
6. And you shall be to Me a kingdom of princes and a holy nation.' These are the words that you shall speak to the children of Israel."		ו. וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל:

7. Moses came and summoned the elders of Israel and placed before them all these words that the Eternal had commanded him.		ז. וַיָּבֹא משֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָֹה:
8. And all the people replied in unison and said, "All that the Eternal has spoken we shall do!" and Moses took the words of the people back to the Eternal.		ח. וַיַּעֲנוּ כָל הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר יְהוָֹה נַעֲשֶׂה וַיָּשֶׁב משֶׁה אֶת דִּבְרֵי הָעָם אֶל יְהוָֹה:
9. And the Eternal said to Moses, "Behold, I am coming to you in the thickness of the cloud, in order that the people hear when I speak to you, and they will also believe in you forever." And Moses relayed the words of the people to the Eternal.		ט. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד משֶׁה אֶת דִּבְרֵי הָעָם אֶל יְהוָֹה:
10. And the Eternal said to Moses, "Go to the people and prepare them today and tomorrow, and they shall wash their garments.		י. וַיֹּאמֶר יְהוָֹה אֶל משֶׁה לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם:
11. And they shall be prepared for the third day, for on the third day, the Eternal will descend before the eyes of all the people upon Mount Sinai.		יא. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי | בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד יְהוָֹה לְעֵינֵי כָל הָעָם עַל הַר סִינָי:

Guide Questions

1. On verse 4, Rashi makes a comment on the phrase "on eagles' wings." According to the midrash Rashi cites, what is different about how an eagle carries its young, and what does this symbolize about God and the people Israel? Compare this comment to the Jewish philosopher Martin Buber's teaching, which says the eagle lifts up its shy young in order to teach them to fly. How does this add to Rashi's comment and the symbolism of the midrash?

2. According to Rashi, why does it say in verse 2 that the Israelites "encamped" וַיַּחֲנוּ (in the plural) in the desert and then Israel "encamped" וַיִּחַן (singular) opposite the mountain? What is the meaning of moving from the plural to the singular verb? What might this teach us today?

3. According to the Stone Edition Chumash (p. 403), what is the meaning of being "a holy nation"? Do you agree? Why or why not?

4. According to Etz Hayyim (p. 436) on the phrase in verse 1, "on that very day," what happens when we read or accept Torah today? Do you think this is true? Why or why not?

5. According to Etz Hayyim (p. 437), what does the Torah mean that "Indeed all the earth is Mine, but you shall be to Me a kingdom of priests and a holy nation"? What do you think it means that Jews have traditionally considered themselves the Chosen People? Do you agree or disagree?

6. In The Commentators' Bible - The JPS Miqra'ot Gedolot - Exodus (p. 146), on the phrase "Moses went up to God," what do Nahmanides, Ibn Ezra, and Abarbanel (in the Additional Comments section on the bottom) say this phrase means? What do you think it means?

7. In Rebbe Nachman's Torah Exodus (bottom of p. 147 to 148), what word is equal in numerical value to "Sinai" and what does it mean? Also, how large was Sinai? What characteristic does this teach us to have? Do you agree? Why or why not?

Beshalach Exodus 14:15-25 Rebellion to Tyrants is Obedience to God

Beshalach - Exodus 14:15-25: "Rebellion to Tyrants is Obedience to God"

Chapter 14

15. The Eternal said to Moses, Why do you cry out to Me? Speak to the children of Israel and let them travel.		טו. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה מַה תִּצְעַק אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ:
16. And you raise your staff and stretch out your hand over the sea and split it, and the children of Israel shall come in the midst of the sea on dry land.		טז. וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה:
17. And I, behold! I shall harden the hearts of the Egyptians, and they will come after you, and I will be glorified through Pharaoh, and through all his force, through his chariots, and through his horsemen.		יז. וַאֲנִי הִנְנִי מְחַזֵּק אֶת לֵב מִצְרַיִם וְיָבֹאוּ אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל חֵילוֹ בְּרִכְבּוֹ וּבְפָרָשָׁיו:
18. And the Egyptians shall know that I am the Eternal, when I will be glorified through Pharaoh, through his chariots, and through his horsemen		יח. וְיָדְעוּ מִצְרַיִם כִּי אֲנִי יְהֹוָה בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו:
19. Then the angel of God, who had been going in front of the Israelite camp, moved and went behind them, and the pillar of cloud moved away from in front of them and stood behind them.		יט. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם:
20. And he came between the camp of Egypt and the camp of Israel, and there were the cloud and the darkness, and it illuminated the night, and one did not draw near the other all night long.		כ. וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה:
21. And Moses stretched out his hand over the sea, and the Eternal led the sea with the strong east wind all night and made the sea into dry land and the waters split.		כא. וַיֵּט משֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ יְהֹוָה | אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם:
22. Then the children of Israel came into the midst of the sea on dry land, and the waters were to them as a wall from their right and from their left.		כב. וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם:
23. The Egyptians pursued and came after them all Pharaoh s horses, his chariots, and his horsemen, into the midst of the sea.		כג. וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל תּוֹךְ הַיָּם:
24. It came about in the morning watch that the Eternal looked down over the Egyptian camp through a pillar of fire and cloud and threw the Egyptian camp into confusion.		כד. וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהֹוָה אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם:
25. And [God] removed the wheels of their chariots, and He led them with heaviness, and the Egyptians said, Let me run away from the Israelites because the Eternal is fighting for them against the Egyptians		כה. וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהֹוָה נִלְחָם לָהֶם בְּמִצְרָיִם:

Guide Questions

1. Rashi brings three explanations of verse 15. What is different about each one? How is the first one different from the second and third? What do you think of this?

2. On the beginning of verse 20, "וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל" to what situation does Rashi compare this to? How does this describe the relationship between God and the people Israel? What do you think of this?

3. What famous midrash is cited in The Stone Edition Chumash (p. 373) on בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה? What other midrash is added on to the idea that the water formed walls on the right hand and on the left? If you were to give a d'var torah on these two midrashim, what lesson could you teach?

4. In Rebbe Nachman's Torah (Exodus, bottom of p. 104), how does the splitting of the sea relate to the idea of your willpower overcoming obstacles? Do you think it is true that if you want something badly enough, you can make it happen? Why or why not? How does this compare with the first Zionist, Theodor Herzl, who said, "If you will it, it is no dream?"

5. The Great Seal of the United States is an image that is supposed to represent the values of the country. Two images were proposed. Look below: the one on the left was accepted: The eye of God above a pyramid with Latin words meaning "He approves of our deeds" and "a new order for the ages." (It is on the back of the one dollar bill.) Benjamin Franklin, however, wanted the image on the right, of the splitting of the sea, with the motto, "Rebellion to tyrants is obedience to God." His idea was rejected. What values do each image represent? How are they both about the story of the American Revolution? Which would you have preferred, and why?

6. In the Torah: A Modern Commentary by W. Gunther Plaut under "Compassion," two things are explained: a midrash about the angels and a custom at the Passover seder. (See p. 486.) How do these things change the tone of the story? Do you like or dislike this approach? Why?

7. In Etz Hayim (p. 404), what does the commentary on verse 21 say about the rabbis' attitudes toward supernatural miracles? Do you agree or disagree? Why? Does a "natural" or "scientific" explanation of the splitting of the sea appeal to you? Why or why not?

8. Look at two paintings of the parting of the Red Sea (one image by Arnold Friberg, the other one by Yoram Raanan. What is the mood of each one? How do they compare to each other? Which do you prefer? Why?

Arnold Friberg:

Yoram Raanan:

9. The Jewish philosopher Martin Buber taught that the splitting of the sea is an example of a miracle, and a miracle is anything that produces "abiding astonishment." It becomes more amazing the more you explain it. Can you think of something else that could be called a "miracle" according to this definition? What? Why?