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?

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"?