B’midbar - Numbers 1:1-15 - Names and Numbers

1. The Lord spoke to Moses in the Sinai Desert, in the Tent of Meeting on the first day of the second month, in the second year after the exodus from the land of Egypt, saying.		א. וַיְדַבֵּר יְהוָֹה אֶל משֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם לֵאמֹר:
2. Take the sum of all the congregation of the children of Israel, by families following their fathers' houses; a head count of every male according to the number of their names.		ב. שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת כָּל זָכָר לְגֻלְגְּלֹתָם:
3. From twenty years old and upwards, all who are fit to go out to the army in Israel, you shall count them by their legions you and Aaron.		ג. מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כָּל יֹצֵא צָבָא בְּיִשְׂרָאֵל תִּפְקְדוּ אֹתָם לְצִבְאֹתָם אַתָּה וְאַהֲרֹן:
4. With you there shall be a man from each tribe, one who is head of his father's house.		ד. וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה אִישׁ רֹאשׁ לְבֵית אֲבֹתָיו הוּא:
5. These are the names of the men who shall stand with you; for Reuben, Elitzur the son of Shedeur.		ה. וְאֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר יַעַמְדוּ אִתְּכֶם לִרְאוּבֵן אֱלִיצוּר בֶּן שְׁדֵיאוּר:
6. For Simeon, Shelumiel the son of Zurishaddai.		ו. לְשִׁמְעוֹן שְׁלֻמִיאֵל בֶּן צוּרִישַׁדָּי:
7. For Judah, Nahshon the son of Amminadab.		ז. לִיהוּדָה נַחְשׁוֹן בֶּן עַמִּינָדָב:
8. For Issachar, Nethanel the son of Zu'ar.		ח. לְיִשָּׂשכָר נְתַנְאֵל בֶּן צוּעָר:
9. For Zebulun, Eliab the son of Helon.		ט. לִזְבוּלֻן אֱלִיאָב בֶּן חֵלֹן:
10. For the children of Joseph: for Ephraim, Elishama' the son of 'Ammihud; for Manasseh, Gamliel the son of Pedazur.		י. לִבְנֵי יוֹסֵף לְאֶפְרַיִם אֱלִישָׁמָע בֶּן עַמִּיהוּד לִמְנַשֶּׁה גַּמְלִיאֵל בֶּן פְּדָהצוּר:
11. For Benjamin, Abidan the son of Gideoni.		יא. לְבִנְיָמִן אֲבִידָן בֶּן גִּדְעֹנִי:
12. For Dan, Ahi'ezer the son of 'Ammishaddai.		יב. לְדָן אֲחִיעֶזֶר בֶּן עַמִּישַׁדָּי:
13. For Asher, Pag'iel the son of 'Ochran.		יג. לְאָשֵׁר פַּגְעִיאֵל בֶּן עָכְרָן:
14. For Gad, Eliasaph the son of De'uel.		יד. לְגָד אֶלְיָסָף בֶּן דְּעוּאֵל:
15. For Naphtali, Ahira' the son of 'Enan.		טו. לְנַפְתָּלִי אֲחִירַע בֶּן עֵינָן:

1. According to Rashi’s comment on verse 1, when does God count the Israelites, and why does God count them over and over? Compare this to verse 3: what was Moses’ reason for counting the Israelites? Do these reasons go together? Why or why not?
2. In the Etz Hayim chumash (p. 769, bottom commentary), what are the different names (Hebrew and English) given to this book, and what do they signify? What is the reason behind each name? Which name, in your opinion, is better, and why?
3. In the Etz Hayim chumash (p. 770, bottom commentary, "Take a census"), what are the reasons Menachem Nahum of Chernobyl, Ramban, and Levi Yitzchak of Berdichev give for the census? What do you think of each reason?
4. According to Rebbe Nachman’s Torah (Numbers, p. 22, "The Israelite encampment"), what does the people camped around the Torah symbolize? What is each Jew equivalent to? Why do we read this at this time of year?

Bechukotai - Leviticus 26:3-12 - An Overabundance of Blessings

ב  אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ, וּמִקְדָּשִׁי תִּירָאוּ:  אֲנִי, יְהוָה.	2 You shall keep My sabbaths, and reverence My sanctuary: I am the LORD.
ג  אִם-בְּחֻקֹּתַי, תֵּלֵכוּ; וְאֶת-מִצְו‍ֹתַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם.	3 If you walk in My statutes, and keep My commandments, and do them;
ד  וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם; וְנָתְנָה הָאָרֶץ יְבוּלָהּ, וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ.	4 then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit.
ה  וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר, וּבָצִיר יַשִּׂיג אֶת-זָרַע; וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע, וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם.	5 And your threshing shall reach to the vintage, and the vintage shall reach to the sowing time; and you shall eat your bread until you have enough, and dwell in your land safely.
ו  וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד; וְהִשְׁבַּתִּי חַיָּה רָעָה, מִן-הָאָרֶץ, וְחֶרֶב, לֹא-תַעֲבֹר בְּאַרְצְכֶם.	6 And I will give peace in the land, and you shall lie down, and none shall make you afraid; and I will cause evil beasts to cease out of the land, neither shall the sword go through your land.
ז  וּרְדַפְתֶּם, אֶת-אֹיְבֵיכֶם; וְנָפְלוּ לִפְנֵיכֶם, לֶחָרֶב.	7 And you shall chase your enemies, and they shall fall before you by the sword.
ח  וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה, וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ; וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם, לֶחָרֶב.	8 And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.
ט  וּפָנִיתִי אֲלֵיכֶם--וְהִפְרֵיתִי אֶתְכֶם, וְהִרְבֵּיתִי אֶתְכֶם; וַהֲקִימֹתִי אֶת-בְּרִיתִי, אִתְּכֶם.	9 And I will have respect to you, and make you fruitful, and multiply you; and will establish My covenant with you.
י  וַאֲכַלְתֶּם יָשָׁן, נוֹשָׁן; וְיָשָׁן, מִפְּנֵי חָדָשׁ תּוֹצִיאוּ.	10 And you shall eat old store long kept, and you shall bring forth the old from before the new.
יא  וְנָתַתִּי מִשְׁכָּנִי, בְּתוֹכְכֶם; וְלֹא-תִגְעַל נַפְשִׁי, אֶתְכֶם.	11 And I will set My tabernacle among you, and My soul shall not abhor you.
יב  וְהִתְהַלַּכְתִּי, בְּתוֹכְכֶם, וְהָיִיתִי לָכֶם, לֵאלֹהִים; וְאַתֶּם, תִּהְיוּ-לִי לְעָם.	12 And I will walk among you, and will be your God, and you shall be My people.

1. According to Rashi’s comment on verse 5, what does “your threshing shall reach to the vintage, and the vintage shall reach to the sowing time” mean? What do you think an ancient person would think if he or she walked into a supermarket today? What are good things about abundance? What are some potential bad things?
2. According to Rashi’s comment on verse 6, why are the blessings listed in this Torah portion in the order of abundant food and then peace? What does Rashi teach about peace? What do you think is a minimum to have peace? If you were to imagine a world at peace, what would it look like?
3. According to Rebbe Nachman’s Torah on 26:4 (Leviticus, p. 427), what does rain symbolize? Where do you believe inspiration or genius comes from? Is it divinely inspired, or is natural? Why?
4. In the Etz Hayyim chumash (p. 748, bottom commentary on verse 9), how does Maimonides explain why God rewards us with good things? What does he compare it to? Do you think this is true? Why or why not?

B'har: Proclaim liberty throughout the land! – Leviticus 25:1-10

1. And the Lord spoke to Moses on Mount Sinai, saying,		א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה בְּהַר סִינַי לֵאמֹר:
2. Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to the Lord.		ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהֹוָה:
3. You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce,		ג. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ:
4. But in the seventh year, the land shall have a complete rest a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard.		ד. וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהֹוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר:
5. You shall not reap the aftergrowth of your harvest, and you shall not pick the grapes you had set aside [for yourself], [for] it shall be a year of rest for the land.		ה. אֵת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר וְאֶת עִנְּבֵי נְזִירֶךָ לֹא תִבְצֹר שְׁנַת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ:
6. And [the produce of] the Sabbath of the land shall be yours to eat for you, for your male and female slaves, and for your hired worker and resident who live with you,		ו. וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ וְלִשְׂכִירְךָ וּלְתוֹשָׁבְךָ הַגָּרִים עִמָּךְ:
7. And all of its produce may be eaten [also] by your domestic animals and by the beasts that are in your land.		ז. וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל תְּבוּאָתָהּ לֶאֱכֹל:
8. And you shall count for yourself seven sabbatical years, seven years seven times. And the days of these seven sabbatical years shall amount to forty nine years for you.		ח. וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה:
9. You shall proclaim [with] the shofar blasts, in the seventh month, on the tenth of the month; on the Day of Atonement, you shall sound the shofar throughout your land.		ט. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל אַרְצְכֶם:
10. And you shall sanctify the fiftieth year, and proclaim freedom [for slaves] throughout the land for all who live on it. It shall be a Jubilee for you, and you shall return, each man to his property, and you shall return, each man to his family.		י. וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל ישְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ וְאִישׁ אֶל מִשְׁפַּחְתּוֹ תָּשֻׁבוּ:

1. According to Rashi on verse 1, why are the words “on Mount Sinai” included in this verse? What do you think that the Talmud Yerushalmi’s (Peah 17a) teaching “every word that is spoken by a student or a teacher today was spoken at Mount Sinai” means for us today?
2. In the Women’s Torah Commentary (p. 749), under “Laws Regarding the Land’s Sabbath,” what is the practical reason to observe a “Sabbath of the land”? What is the religious reason? What do you think was the ancient Israelites’ motivation? Why?
3. In Etz Hayyim (p. 740) what is the historical meaning behind the word דְּרוֹר in verse 10 (in the upper commentary)? Where is this verse found in American history (lower commentary), and what does it mean there? What does it mean to you?
4. According to the Stone Chumash (p. 697), what is the meaning behind the Yovel/Jubillee year? What do you think would change in our society if we felt that the only one who really owns anything is God?
5. According to Rabbi Mike Comins in Text Messages (155-157), what does this Torah portion have to do with justice, being commanded, and enjoying nature?

April 28 Emor - Leviticus 23:1-8

April 28 Emor - Leviticus 23:1-8

1. And the Lord spoke to Moses, saying,		א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]:		ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי יְהֹוָה אֲשֶׁר תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי:
3. [For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places.		ג. שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא קֹדֶשׁ כָּל מְלָאכָה לֹא תַעֲשׂוּ שַׁבָּת הִוא לַיהֹוָה בְּכֹל מוֹשְׁבֹתֵיכֶם:
4. These are the Lord's appointed [holy days], holy occasions, which you shall designate in their appointed time:		ד. אֵלֶּה מוֹעֲדֵי יְהֹוָה מִקְרָאֵי קֹדֶשׁ אֲשֶׁר תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם:
5. In the first month, on the fourteenth of the month, in the afternoon, [you shall sacrifice] the Passover offering to the Lord.		ה. בַּחֹדֶשׁ הָרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר לַחֹדֶשׁ בֵּין הָעַרְבָּיִם פֶּסַח לַיהֹוָה:
6. And on the fifteenth day of that month is the Festival of Unleavened Cakes to the Lord; you shall eat unleavened cakes for a seven day period.		ו. וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה חַג הַמַּצּוֹת לַיהֹוָה שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ:
7. On the first day, there shall be a holy occasion for you; you shall not perform any work of labor.		ז. בַּיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:
8. And you shall bring a fire offering to the Lord for a seven day period. On the seventh day, there shall be a holy occasion; you shall not perform any work of labor.		ח. וְהִקְרַבְתֶּם אִשֶּׁה לַיהֹוָה שִׁבְעַת יָמִים בַּיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:

1. According to Rashi on verse 2, why do we have to proclaim the calendar to all the Jewish people all over the world? Now that there is no Temple to make pilgrimage to, why we do you think we need a unified calendar for the world-wide Jewish people? 
2. According to Rashi on verse 3, why is Shabbat included as the first among the holidays listed? Which do you think tells more about who you are: something you do once a year, or something you do every week? Why?
3. According to Rabbi Hirsch’s citation of Sifra in the Stone Chumash, “That you are to designate” (pp. 682-683), how is the calendar symbolic of the relationship between God and Israel? What is God’s part? What is the people Israel’s part? How do you feel about this idea?
4. According to the comment on verse 5 in the Stone Chumash, Why is Nisan referred to as the “first month”? In the Mishnah on Rosh Hashanah 1:1, how many new year’s are there, and what are they for? What kind of new years do we have in our secular culture? Why do you think we need different new years?
5. In Rebbe Nachman’s Torah (Exodus-Leviticus, p. 394, under “Holy Festivals”), what miracles are associated with each holiday? Do you believe in miracles? Do you believe the miracles in the Torah happened as described, are metaphors, or something in between? Why?

Tzav - Leviticus 6:1-11: How to Have a Biblical Barebecue

Chapter 6

1. And the Eternal spoke to Moses, saying,		א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. Command Aaron and his sons, saying, This is the law of the burnt offering: That is the burnt offering which burns on the altar all night until morning, and the fire of the altar shall burn with it.		ב. צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה עַד הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ:
3. And the kohen shall don his linen tunic, and he shall don his linen trousers on his flesh. And he shall lift out the ashes into which the fire has consumed the burnt offering upon the altar, and put them down next to the altar.		ג. וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וּמִכְנְסֵי בַד יִלְבַּשׁ עַל בְּשָׂרוֹ וְהֵרִים אֶת הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת הָעֹלָה עַל הַמִּזְבֵּחַ וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ:
4. He shall then take off his garments and put on other garments, and he shall take out the ashes to a clean place outside the camp.		ד. וּפָשַׁט אֶת בְּגָדָיו וְלָבַשׁ בְּגָדִים אֲחֵרִים וְהוֹצִיא אֶת הַדֶּשֶׁן אֶל מִחוּץ לַמַּחֲנֶה אֶל מָקוֹם טָהוֹר:
5. And the fire on the altar shall burn on it; it shall not go out. The kohen shall kindle wood upon it every morning, and upon it, he shall arrange the burnt offering and cause the fats of the peace offerings to [go up in] smoke upon it.		ה. וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ לֹא תִכְבֶּה וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר וְעָרַךְ עָלֶיהָ הָעֹלָה וְהִקְטִיר עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים:
6. A continuous fire shall burn upon the altar; it shall not go out.		ו. אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ לֹא תִכְבֶּה:
7. And this is the law of the meal offering: that Aaron's sons shall bring it before the Eternal, to the front of the altar.		ז. וְזֹאת תּוֹרַת הַמִּנְחָה הַקְרֵב אֹתָהּ בְּנֵי אַהֲרֹן לִפְנֵי יְהֹוָה אֶל פְּנֵי הַמִּזְבֵּחַ:
8. And he shall lift out of it in his fist, from the fine flour of the meal offering and from its oil and all the frankincense that is on the meal offering, and he shall cause its reminder to [go up in] smoke on the altar as a pleasing fragrance to the Eternal.		ח. וְהֵרִים מִמֶּנּוּ בְּקֻמְצוֹ מִסֹּלֶת הַמִּנְחָה וּמִשַּׁמְנָהּ וְאֵת כָּל הַלְּבֹנָה אֲשֶׁר עַל הַמִּנְחָה וְהִקְטִיר הַמִּזְבֵּחַ רֵיחַ נִיחֹחַ אַזְכָּרָתָהּ לַיהֹוָה:
9. And Aaron and his sons shall eat whatever is left over from it. It shall be eaten as unleavened bread in a holy place; they shall eat it in the courtyard of the Tent of Meeting.		ט. וְהַנּוֹתֶרֶת מִמֶּנָּה יֹאכְלוּ אַהֲרֹן וּבָנָיו מַצּוֹת תֵּאָכֵל בְּמָקוֹם קָדֹשׁ בַּחֲצַר אֹהֶל מוֹעֵד יֹאכְלוּהָ:
10. It shall not be baked leavened. [As] their portion, I have given it to them from My fire offerings. It is a holy of holies, like the sin offering and like the guilt offering.		י. לֹא תֵאָפֶה חָמֵץ חֶלְקָם נָתַתִּי אֹתָהּ מֵאִשָּׁי קֹדֶשׁ קָדָשִׁים הִוא כַּחַטָּאת וְכָאָשָׁם:
11. Any male among Aaron's sons may eat it. [This is] an eternal statute for your generations from the fire offerings of the Eternal. Anything that touches them shall become holy.		יא. כָּל זָכָר בִּבְנֵי אַהֲרֹן יֹאכְלֶנָּה חָק עוֹלָם לְדֹרֹתֵיכֶם מֵאִשֵּׁי יְהֹוָה כֹּל אֲשֶׁר יִגַּע בָּהֶם יִקְדָּשׁ:

Guide Questions

1. Rashi says that verse 1 uses the word צַו for a specific reason. What does it indicate? According to Rashi, why? Can you think of something where it is okay to be "close enough," and something else where things have to be exact? Why so in each case?

2.In Etz Hayyim (p. 613), what can "the fire on the altar is kept going on it" in verse 2 also mean? What are the things in your life for which you are always enthusiastic (the fire within you)? What things are harder? How do you motivate yourself (get yourself "fired up")?  

3. Rashi comments on "he shall lift out the ashes" in verse 3. Where is the the priest/cohen supposed to put the used-up ashes? This is in contrast to the fire which is supposed to be "continuous" (verse 6). In your opinion, what parts of Judaism do you think can be changed or gotten rid of, like the ashes? Which parts of Judaism will always have meaning, like the fire?

4. In Etz Hayyim (p. 614 at the bottom), why does the kohen have to put on ordinary clothes to take out the ashes each morning? Can you think of an example where a leader "lost touch" with "ordinary" people? What is the problem if this happens?

5. In Etz Hayyim (p. 615 on verse 11 at the bottom, the Torah says "only the males" may officiate at the service. What does the commentary say the Conservative movement has done about officiating at religious events? Do you agree or disagree? Why or why not?

6. According to Plaut's Modern Commentary (p. 780), what three kinds of sacrifices are described in this chapter? They each symbolize a different reason why someone would offer a sacrifice, but today prayer has replaced sacrificed. In your opinion, what are the different reasons why people pray? Do you think prayer "works"?

7. In Text Messages, p. 120, what problem does Rabbi Jamie Korngold have with the first verse of this Torah portion? What is her response? Do you agree or disagree? Why? What do you think of the phrase "The Eternal spoke to Moses" now that you have read her short essay?

Vayikra - Leviticus 1:1-5 - Ask not what your God can do for you; ask what you can do for your God

Chapter 1

1. And [God] called to Moses, and the Eternal spoke to him from the Tent of Meeting, saying,		א. וַיִּקְרָא אֶל משֶׁה וַיְדַבֵּר יְהֹוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר:
2. Speak to the children of Israel, and say to them: When a man from [among] you brings a sacrifice to the Eternal, from animals - from cattle or from the flock - you shall bring your sacrifice.		ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַיהֹוָה מִן הַבְּהֵמָה מִן הַבָּקָר וּמִן הַצֹּאן תַּקְרִיבוּ אֶת קָרְבַּנְכֶם:
3. If his sacrifice is a burnt offering from cattle, he shall bring an unblemished male. He shall bring it willingly to the entrance of the Tent of Meeting, before the Eternal.		ג. אִם עֹלָה קָרְבָּנוֹ מִן הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהֹוָה:
4. And he shall lay his hand upon the head of the burnt offering, and it will be accepted for him to atone for him.		ד. וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו:
5. And he shall slaughter the young bull before the Eternal. And Aaron's descendants, the kohanim, shall bring the blood, and dash the blood upon the altar, around [the altar] which is at the entrance of the Tent of Meeting.		ה. וְשָׁחַט אֶת בֶּן הַבָּקָר לִפְנֵי יְהֹוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת הַדָּם וְזָרְקוּ אֶת הַדָּם עַל הַמִּזְבֵּחַ סָבִיב אֲשֶׁר פֶּתַח אֹהֶל מוֹעֵד:

Guide Questions

1. According to Rashi on verse 1 "and [God] called," what is the meaning of the Hebrew word וַיִּקְרָא? What is the difference between "calling" and "saying" or "commanding"?

2. According to Rashi on verse 1 "the Tent of Meeting," how did the voice of God sound to Moses? How do you imagine God sounds?

3. According to the Stone Chumash (p. 544), why is the word וַיִּקְרָא written with a small aleph? What lesson does this teach us?

4. According to Rashi on verse 2 and in the Stone Chumash on p. 545, why is the word אָדָם used here for "man," and what does it teach? What else do you think it could imply?

5. According to the Stone Chumash (p. 545), what is the root of the word קָרְבָּן and what does it teach according to Rabbi Hirsch? Why is the word "sacrifice" inadequate?

6. According to Etz Hayyim (p. 588), why is an animal "without blemish" necessary, but what about a blemished soul?

7. According to Rabbi Nachman (p. 301), who is supposed to study the book of Leviticus, and why? What are some of the things the small aleph in the first word symbolize for him? 

8. According to Plaut's Modern Commentary (p. 756), what is the first type of sacrifice that is discussed in Leviticus, and how is it translated? What is the Hebrew root of עֹלָה? What does it mean, and how does it relate? How else does this Hebrew root relate in Judaism?