Daily Chumash: Recent Episodes
Mrs. Tsyrl Turen
G‑d appoints a representative from each tribe to divide his tribe’s portion of land between the tribal members. The Jews are commanded to provide the Levites with 48 cities where they would dwell—42 cities plus the six cities of refuge which would be designated. Along with these cities, the Levites were given expanses surrounding the cities for their cattle.
G‑d instructs the Jewish people to eradicate all of Canaan’s inhabitants and destroy their idols, after crossing the Jordan River. The borders of the land of Israel are delineated. The land was to be divided by lottery amongst nine and a half tribes (Reuben, Gad and half of the tribe of Manasseh were going to settle on the eastern bank of the Jordan).
The tribes of Reuben and Gad owned lots of cattle. Seeing that the eastern bank of the Jordan—the lands of Sichon and Og which they had just conquered—had abundant pasture, they asked Moses if they could remain and settle on the eastern bank. Moses angrily responds that they are following in the footsteps of the spies who were fearful of the Canaanites, did not want to enter the land of Israel, and discouraged the entire nation from doing so. The Reubenites and Gadites respond that they will leave their cattle and families behind in fortified cities, and all their men will proceed into Israel with their brethren and lead them in the conquest of the land. Only after all the land has been conquered and settled would they return to the other side of the Jordan.
Moses was enraged that the Midianite females were spared. “They were the primary culprits, the ones who seduced the Israelites and brought about the plague which killed so many!” Moses exclaimed. All the males, and all women who possibly could have been involved in the campaign of seduction, were killed. The soldiers were instructed how to purify themselves from the ritual impurity they contracted from contact with corpses in the course of battle, and are told how to kosher the food utensils which were among the spoils. The spoils of the war were evenly divided between the soldiers and the greater community. Tithes from the spoils were given to Elazar the high priest and to the Levites. The army officers counted the soldiers who returned from battle, and determined that not a single man was lost in the war. To show gratitude to G‑d for this miracle, the officers donated to the Tabernacle all the gold jewelry which they personally plundered from the Midianites.
A person who obligates him- or herself with a vow is required to fulfill the vow. Under certain circumstances, a husband or father can annul vows made by his wife or daughter. The Israelites were commanded to exact revenge from the Midianites for their part in seducing Jewish men to sin (described in the end of the Torah reading of Balak, Numbers 25). A 12,000-strong army of Israelites, led by Pinchas, waged battle against Midian. All adult Midianite males were killed, along with Balaam and Midian’s five kings. The women, children and battle spoils were brought back to the Israelite encampment.
The autumn holiday of Sukkot is now introduced. During this seven-day holiday we are commanded to sit in outdoor booths, take the Four Species (citron, palm branch, myrtles, and willows), and rejoice before G‑d. The final holiday is Shemini Atzeret, a one-day holiday which immediately follows Sukkot.
The High Holidays are discussed. We are commanded to hear the shofar (ram's horn) on Rosh Hashanah, and to "afflict" ourselves on Yom Kippur.
Blemished animals are disqualified for sacrificial use. This aliyah also forbids the castration of animals, sacrificing animals before they are eight days old, and slaughtering a mother animal and her child on the same day. The aliyah concludes with the mitzvah of kiddush Hashem, sanctifying G‑d's Name by giving one's life rather than transgressing certain cardinal sins.
This section discusses bodily blemishes and ritual impurities which disqualify a Kohen from performing the Temple priestly duties. The aliyah then lays down the rules regarding who in the Kohen's household may eat terumah, the tithe from produce given to the Kohanim.
The aliyah discusses the Kohen's obligation to maintain a high level of ritual purity, and the women he may marry. An ordinary Kohen is prohibited to come in contact with a human corpse — except to attend the funerals of his next of kin — and may not marry a divorcee as well as some other women. The High Priest is not permitted to attend even family funerals, and is required to marry a virgin.
The Torah sets the punishments for individuals who curse their parents and those who engage in prohibited sexual relations.
We are introduced to the laws of "orlah," the prohibition against eating the fruit of a new sapling for the first three years, and the obligation to sanctify the fruit of the fourth year. We are enjoined not to engage in witchcraft or prostitution, or tattoo our bodies. Men are instructed not to destroy the hair at the edges of their scalp or the corners of their beards. We are commanded to observe the Shabbat; respect G‑d's sanctuary, Torah scholars and the elderly.
G‑d commands the Jewish people to be holy. This section then briefly discuses several laws: revering parents; observing the Shabbat; prohibitions against idolatry; the obligation to burn "leftover" sacrificial flesh; the obligation to leave certain parts of one's harvest for the poor; not to lie, cheat, withhold wages, swear falsely, curse or mislead another.
The Torah prescribes capital punishment for one who worships Molech; a form of idolatry which required human sacrifices. The Torah also describes the punishment which will befall the nation if they neglect to punish Molech worshippers.
We are commanded to love converts. We are also enjoined to be truthful in business dealing by maintaining honest weights and measures.
More mitzvot: Not to pervert justice, gossip, be indifferent to a fellow's predicament, hate a fellow Jew, bear grudges, or take revenge. To reprimand a sinner, and to love every Jew. The following statutes are also given here: not to sow a field with two kinds of seed, wear a garment made of a mixture of wool and linen (shatnez), or crossbreed animals. The se
Continuing on the above theme, the Torah provides a list of prohibited sexual relationships. The list includes adultery, cohabiting with a menstruating woman, and forbidden close relatives.
We are enjoined not to consume blood. When slaughtering fowl or undomesticated animals, we are commanded to cover their blood with earth. The Jews are admonished not to follow the depraved ways of the Egyptians and Canaanites.
After concluding the order of the Yom Kippur service in the Temple, the Torah instructs us to observe Yom Kippur as a Day of Atonement when we must abstain from work and "afflict" ourselves.
This section continues the description of the special Yom Kippur service. The procedure of the "scapegoat" ceremony is described in this aliyah.
The High Priest is instructed to only enter the Holy of Holies chamber of the sanctuary once a year, on Yom Kippur; and even on this holiest day of the year, the entry into the Temple's inner sanctum must be accompanied by a special service and specific offerings which are detailed in this reading. The High Priest was only permitted to enter amidst a cloud of burning incense. Also, special white garments were worn by the High Priest on this day. While offering the day's sacrifices, the High Priest would "confess" on behalf of the entire nation, attaining atonement for the past year's sins.
This section discusses the ritual impurity contracted by a man who issues a (normal) seminal discharge, the ritual impurity of a menstruating woman, and of a man who cohabits with her. All such people must immerse in a mikvah (ritual pool) in order to be purified.
After concluding the subject of tzara'at, the Torah discusses the ritual impurity of a man who issues a sickly and unnatural seminal discharge, as well as the method by which this person attains purity when the condition passes.
Homes, too, can be afflicted with tzara'at. If stones on a home become discolored — acquiring a strong red or green pigment — a priest is summoned. If indeed the discoloration seems to be tzara'at, the priest quarantines the home for up to three weeks. Depending on the spread of the discoloration, the home is either declared to be pure, or the specific stones are removed from the house, or, in the most extreme situations, the house is demolished. The Torah then describes the purification process for such a home — which is very similar to the initial stage of the purification of the human afflicted with tzara'at (described in the First Aliyah).
If the individual suffering from tzara'at cannot afford the above sacrifices, two birds can be substituted for two of the animals. This section describes the slightly different purification process reserved for the impoverished person.
The priest processes the offerings in the manner prescribed in this section. With this the purification process is completed.
The Torah reading begins with a description of the purification procedure for a person who contracted tzara'at. After the priest determines that the tzara'at has been healed, a ceremony involving two birds, a cedar plank, a scarlet thread and water from a live stream, is used for the initial stage of the purification. The individual also shaves his entire body. After a seven day wait, the person shaves again, and brings three animals and an oil offering to the Temple.
This section discusses tzara'at which appears on a bald spot, as well a white discoloration streaked with red, which can appear anywhere on the body. Also discussed is the procedure followed by an individual who is afflicted with tzara'at, the main requirement being that he must remain outside the city until his condition clears up. The Torah then discusses "clothing tzara'at," a green or red discoloration which can affect certain types of materials. The garment is shown to a priest who quarantines it for up to two weeks.
The Jewish people are instructed regarding the ritual impurity contracted by a woman who gives birth. The timeframe of this period of impurity differs depending whether the child is a boy or girl. At the conclusion of this period, the woman immerses in a mikvah and is required to bring certain offerings in the Temple. Incidentally, the Torah mentions the obligation to circumcise a male child on the eighth day of his life. The Torah then begins discussing the laws of tzara'at, a skin discoloration — often inaccurately translated as "leprosy" — which renders a person ritually impure. This aliyah discusses various forms of white skin discolorations. A person who has the symptoms of tzara'at must be seen by a priest. If the discoloration is deemed "suspicious," the priest will immediately declare the individual impure or quarantine him for up to two weeks.
At the conclusion of the quarantine period, the priest either declares the individual pure or impure. The Torah then discusses what is done in the event that the tzara'at spreads after the individual was declared pure, or if there is raw skin within the tzara'at, or if the tzara'at has spread over the entire body.
In this aliyah we discover that tzara'at can also affect the areas on the body covered by hair. The symptoms and laws of such a tzara'at are quite different than standard tzara'at. This section concludes with the laws of a person afflicted by multiple dull white areas on his skin.
G‑d gives the commandments of Kosher, explaining how to distinguish between kosher and non-kosher animals, fish, and birds. Kosher animals must chew their cud and have cloven feet. The Torah lists four animals that have only one of these attributes, but not both, and are therefore non-kosher. Kosher fish must have fins and scales. The Torah then gives a list of species of non-kosher birds, and species of kosher locust. The Torah then discusses the ritual impurity caused by coming in contact with the carcass of a non-kosher animal, as well as certain species of rodents and amphibian creatures.
Moses becomes aware that one of the sin offerings had been burnt, rather than eaten. When he expresses his displeasure, Aaron explains his reasoning for ordering the burning of that particular offering, and Moses humbly accepts Aaron's explanation.
At this point, a heavenly fire descends and consumes the offerings on the altar. Aaron's eldest two sons, Nadab and Avihu, bring an unauthorized incense offering and a heavenly fire consumes them. Moses orders the removal of their bodies from the Tabernacle and instructs Aaron and his remaining two sons not to observe the traditional laws of mourning, considering that they had to continue serving in the Sanctuary on behalf of the Jewish nation. The priests are instructed not to imbibe wine before performing Temple service.
After concluding the offering of all the sacrifices, Aaron blesses the people with the priestly blessing. Moses and Aaron bless the Jewish people that G‑d's presence dwell in their handiwork, and, indeed, the Divine presence visibly descends upon the Tabernacle.
Moses gathers all the Jews to the Tabernacle to witness the Divine presence descending upon the Sanctuary on that day. Aaron offers various sacrifices in preparation for this revelation.
Moses sacrifices a second ram, and their fats are burnt on the altar, along with some breads.
We read yesterday about the induction of the priests and the inauguration of the Tabernacle. In the presence of all the Jews, Moses dressed Aaron and his sons in the priestly vestments and anointed them, along with the Tabernacle and its vessels, with the holy anointing oil.
Today, the priestly induction continues with Moses sacrificing a bullock and a ram as burnt offerings.
The Torah now discusses the Thanksgiving Offering, brought by an individual who survived a perilous circumstance. We then learn about various grounds for the invalidation of a sacrifice, such as impurity or improper thoughts on the part of the priest performing the service. We are then commanded not to consume blood or any of the fats offered on the altar. The prohibition against eating these fats applies to all domesticated animals. The section wraps up with the portions of meat the priest is given from the Peace Offering. With this we conclude the laws of sacrifices.
This section discusses the priestly meal offering, brought by the High Priest twice daily, and by every priest on the day he is first inducted into Temple service. The laws of the Sin Offering and Guilt Offering, also discussed in last week's reading, are also repeated with added details. An important principle discussed is a vessel's absorption of sacrificial meats cooked therein, and the possibility of purging (certain types of) vessels of the vestiges it absorbed — a concept which is very germane in the laws of kosher. This section concludes with a discussion regarding various gratuities the priests were entitled to take from the different offerings and sacrifices.
The Torah describes the mandatory daily removal of ashes from the altar. This was the first order of the day in the Temple service. The Torah then repeats the laws of the meal offerings described in last week's reading, adding several important details.
G‑d then teaches Moses the laws of the fowl Olah. This aliyah then continues with a description of three types of voluntary meal offerings: unbaked flour, baked loaves, and the shallow-fried meal offering. All voluntary meal offerings also contained olive oil and frankincense.
This aliyah describes Moses' fulfillment of the following directives. to erect the Tabernacle on the first of Nissan, and to place all the Tabernacle's vessels in their proper places, and to anoint all of the items with the anointing oil, thus sanctifying them. Moses was also directed to dress Aaron and his sons in the priestly garments and to anoint them, too, and all of this was fulfilled.
G‑d instructed Moses to erect the Tabernacle on the first of Nissan. G‑d also instructed Moses to place all the Tabernacle's vessels in their proper places, and to anoint all of the items with the anointing oil, thus sanctifying them. Moses is also directed to dress Aaron and his sons in the priestly garments, and to anoint them, too.
The rest of the priestly garments were completed: The high priest's me'il (blue robe adorned with golden bells and cloth "pomegranates") and tzitz (a golden band worn on the forehead, which was engraved with the words "Holy to G‑d"); and the four garments worn by both the high priest and the regular priests: tunics, turbans, sashes, and pants. With this, the construction of the Tabernacle and all its vessels and accouterment was finished.
The high priest's ephod — a reversed apron which covered the back — and its precious-stone-studded shoulder straps were made. The High Priest's Choshen Mishpat ("Breastplate of Judgment") was assembled. It contained four rows of precious stones, each row containing three stones. Artisans engraved the names of the Twelve Tribes of Israel upon these twelve stones. The Choshen Misphat was then secured by straps that connected it to the ephod.
This aliyah gives an exact accounting of the amounts of gold, silver and copper donated for the construction of the Tabernacle, as well as the vessels and building materials constructed with these supplies.
his aliyah describes the construction of the menorah (candelabra) and the Incense Altar. The anointing oil and the incense are also prepared.
Moses announces G‑d's choice of Bezalel and Oholiab to serve as foremen of the Tabernacle construction project, and he transfers to them all the donated materials. The people, however, continued donating generously, until the craftspeople report to Moses that they have more than enough materials to complete their task, causing Moses to issue a proclamation requesting everyone to cease donating materials.
Moses announces G‑d's choice of Bezalel and Oholiab to serve as foremen of the Tabernacle construction project, and he transfers to them all the donated materials. The people, however, continued donating generously, until the craftspeople report to Moses that they have more than enough materials to complete their task, causing Moses to issue a proclamation requesting everyone to cease donating materials.
The men and women came forward and generously donated all the materials which Moses enumerated.
On the day after Moses descended from Mount Sinai with the Second Tablets, after successfully securing atonement for the sin of the Golden Calf, he gathered all the Jewish people. The primary purpose of this assembly was to inform the Jews of G‑d's desire for a Sanctuary to be constructed. He began, however, with a brief reminder regarding the observance of the Shabbat. This was followed by a description of the materials needed to construct the Tabernacle, and a list of the vessels, Tabernacle parts, and priestly garments which were to be produced.
After G‑d revealed Himself to the entire nation at Mount Sinai and told them the Ten Commandments, Moses ascended the mountain where he remained for forty days. There he was to study the Torah and receive the Tablets. The Jews miscalculate when Moses is supposed to return, and when he doesn't appear on the day when they anticipate him, they grow impatient and demand of Aaron to make for them a new god. Aaron cooperates, all along intending to postpone and buy time until Moses' return, but despite his efforts, a Golden Calf emerges from the flames. The festivities and sacrifices start early next morning. Moses pleads with an incensed G‑d to forgive the Jews' sin. G‑d acquiesces and relents from His plan to annihilate the Jews. Moses comes down with the Tablets, sees the idolatrous revelry, and breaks the Tablets. Moses enlists the Tribe of Levi to punish the primary offenders. Three thousand idol worshippers are executed on that day. Moses ascends Mount Sinai again, in an attempt to gain complete atonement for the sin. G‑d tells Moses to lead the Jews towards the Promised Land, but insists that He won't be leading them personally; instead an angel will be dispatched to lead them. Seeing G‑d's displeasure with the Jews, Moses takes his own tent and pitches it outside the Israelite encampment. This tent becomes the center of study and spirituality until the Tabernacle is inaugurated.
G‑d commands Moses to take a census of the Jewish adult male population by collecting an atonement offering of half a silver shekel from each individual. The collected silver was melted down, and was made into sockets for the beams of the Tabernacle. G‑d instructs Moses to make a copper washstand for the Tabernacle. The priests would use this laver to wash their hands and feet before their service. G‑d tells Moses the recipe for making holy "anointing oil." This oil, which was prepared with various aromatic herbs and fine spices, was used to anoint and sanctify the Tabernacle, its vessels, and Aaron and his sons. The remainder of the oil was put aside, and was used to anoint kings and high priests of future generations. G‑d also gives Moses the formula for the incense which was offered twice-daily in the Tabernacle. The duplication of the anointing oil or incense for personal use is prohibited. G‑d imbues Bezalel with wisdom, and appoints him to be the chief craftsman of the Tabernacle and its contents. G‑d appoints Oholiab as his assistant. This lengthy aliyah concludes with G‑d telling the Jewish people to observe the Shabbat, the eternal sign between Him and the Children of Israel.
The Tabernacle's sanctuary was to consist of two sections: the innermost chamber was the Holy of Holies, wherein the Ark was to be placed; and the outer chamber was the Holy Chamber, which housed the Menorah and the Table (as well as the Golden Altar which will be described in next week's reading). Two curtains were to be woven of dyed wools and linen. One was to be placed between the Holy of Holies and the Holy Chamber, the other covered the eastern side of the Tabernacle—its entrance.
G‑d then gave instructions for the construction of the Outdoor Altar. This altar was to be made of copper-plated acacia wood, and it was to have four "horns," vertical projections, protruding from its uppermost corners. The altar, too, was equipped with rings and transportation poles.
The seven branched Menorah (candelabra) was next on G‑d's list. It was to be beaten out of a single block of pure gold, with decorative cups, knobs and flowers on its body. The Torah now turns its attention to the construction of the Tabernacle's sanctuary. The covering of the Sanctuary was to consist of several layers of tapestries. The first layer was to be a woven mixture of dyed wools and linen. The second layer was to be made of goat's hair. These two oversized coverings also covered the outsides of the Tabernacle's walls. The very top of the Tabernacle was then to be further covered by dyed ram skins and tachash hides.
The Ark was to be covered with a slab of pure gold. Two golden, winged cherubs were to protrude from this cover. Next G‑d gave instructions for constructing the Table for the Showbread. This table was also to be made of gold-plated acacia wood, and also to contain rings for transportation poles.
G‑d instructed Moses to accept contributions from the Israelites for the construction of a Tabernacle: "Let them make for Me a sanctuary, and I will dwell amongst them." The needed materials: precious metals, dyed wools and hides, flax, wood, olive oil, spices and gems. G‑d then gave detailed instructions regarding the construction and dimensions of the Tabernacle and its vessels—starting with the Ark that housed the Tablets. The Ark was to be made of gold-plated acacia wood. Rings were to be attached to the corners of the Ark, wherein were inserted the poles that were used to transport the Ark.
G‑d informed the Israelites that He would dispatch an angel to lead them into Canaan. This angel would not tolerate disobedience. If, however, the Israelites would hearken to the angel, and eradicate idolatry from the Promised Land, then they will be greatly rewarded. Their Canaanite enemies will fall before them and G‑d "will bless your food and your drink, and will remove illness from your midst."
We are commanded not to lie or take a bribe. The mitzvah of the Shemitah (Sabbatical year) is introduced: six years we work and harvest the land, and on the seventh year we allow the land to rest. Similarly, on a weekly basis, six days we work and on the seventh day we – and our cattle and servants – must rest. We are forbidden to mention the name of other gods. We are commanded to celebrate the three festivals — Passover, Shavuot and Sukkot – and to make pilgrimages to the Holy Temple on these occasions. Finally, we are told not to cook meat in (its mother's) milk.
An arsonist is liable for damages caused by fires he ignites. The Torah then details the potential liabilities of an individual who undertakes to be a guardian of another's possessions, a borrower, and a renter. More laws: the punishment for seducing a young woman, sorcery, bestiality, and offering an idolatrous sacrifice; prohibitions against harassing a foreigner, widow, or orphan; the mitzvah of lending money to the poor and the prohibition against lending with interest.
This section continues with laws of personal injury: the punishment for one who kills or injures his servant and for one who causes a woman to miscarry. The Torah then shifts its focus to a person's liabilities for damages caused by his possessions, such as an ox that gores; or his actions, such as leaving an open pit uncovered. A person who steals is liable to pay the capital plus punitive damages. The section concludes with a person's right to self-defense when facing a marauding thief.
This section discusses laws pertaining to the Israelite servant, his mandatory release after six years of service, and the procedure followed when a servant expresses his desire to remain in his master's service. The Torah continues with the laws of the Israelite maidservant, and her terms of release. Other laws contained in this section: a husband's obligations towards his wife; punishments for murder, manslaughter, kidnapping and abusing parents; and the penalties accrued by a person who injures another.
G‑d descended upon the mountain, and summoned Moses to its summit. G‑d instructed Moses to again warn the Israelites about the tragic end that awaited anyone who approaches the mountain itself. Only Moses and his brother Aaron were allowed on the mountain during this time. G‑d then spoke the Ten Commandments to the Israelite nation. They are: 1) Belief in G‑d. 2) Not to worship idols. 3) Not to take G‑d’s name in vain. 4) To keep the Shabbat. 5) To honor parents. 6) Not to murder. 7) Not to commit adultery. 8) Not to steal. 9) Not to bear false witness. 10) Not to covet another’s property.
Moses conveyed to the people G‑d’s words, and the people in turn accepted upon themselves to do all that G‑d commands of them. G‑d then instructed Moses to have the Israelites prepare themselves, because in three days’ time He would reveal Himself atop the mountain to the entire nation. The Israelites were commanded to sanctify themselves, and were warned not to approach the mountain until after the divine revelation. On the morning of the third day, thunder, lightning, a thick cloud and the piercing sound of a shofar emanated from the mountaintop. Mt. Sinai was smoking and trembling, while the sound of the shofar grew steadily louder. Moses escorted the shuddering and frightened nation to the mountain, and settled them at its base.
Moses accepted his father-in-law’s suggestion, and set up a hierarchical judicial system. Jethro then returned to his native land.
Jethro observed Moses adjudicating all the disputes that arose among the Israelites. Jethro suggested to Moses that such a system, one that placed such a great burden on Moses’ shoulders, would eventually wear him down. Instead, he advised Moses to appoint a hierarchy of wise and righteous judges, and to delegate his responsibilities—with Moses presiding only over the most difficult cases. This would also free up Moses’ time to teach the Israelites the teachings of the Torah that he hears from G‑d.
Jethro, Moses’ father-in-law, having heard about all the miracles that G‑d wrought for the Israelites, came from his native Midian to the Israelite desert encampment—bringing along Moses’ wife and two sons. Moses warmly greeted his father-in-law, and recounted to him all that G‑d had done to the Egyptians. Jethro thanked G‑d for all the miracles, and offered thanksgiving sacrifices.
The meat, in the form of quails, appeared in the evening and covered the Israelite camp. In the morning, bread – called manna – fell from heaven, encased between layers of morning dew. Moses told the Israelites to gather one omer (a biblical measure) of manna per household member every day. Miraculously, no matter how much manna one picked, he arrived home with precisely one omer per head. Furthermore, Moses commanded the Israelites not to leave any manna over from one day to the next. Some disregarded this instruction, and next morning found their manna worm-infested. On Friday everyone picked two omers. Moses explained that the second portion was to be prepared and set aside for Shabbat—when no manna would fall. Again some disregarded Moses' directive, and went out pick manna on Shabbat. G‑d was angered by this disobedience. G‑d instructed Moses to take a jar of manna and place it in the (yet to be constructed) Tabernacle, as a testament for all future generations.
One month after the Exodus, the Israelites' provisions ran dry. They complained to Moses, mentioning nostalgically "the fleshpots of Egypt," that they left behind. G‑d responded that He will rain down bread from heaven in the mornings, and meat will be provided every night.
G‑d instructed Moses, "Speak to the children of Israel and let them travel!" G‑d told Moses to stretch out his staff over the sea and divide it, and the Israelites should then proceed through the split sea. "And the Egyptians shall know that I am G‑d, when I will be glorified through Pharaoh, through his chariots, and through his horsemen." Meanwhile, the pillar of cloud that normally led the Israelites moved to their rear, insulating the Israelites and plunging the Egyptian camp into darkness. Moses stretched out his staff and the sea divided, and the Israelites walked on the seabed, on dry land. The Egyptians quickly pursued them into the sea.
The Israelites noticed the approaching Egyptian armies, and they panicked. "Is it because there are no graves in Egypt that you have taken us to die in the desert?" they screamed at Moses. "Don't be afraid," Moses reassured. "Stand firm and see G‑d's salvation that He will wreak for you today . . . G‑d will fight for you, and you shall remain silent."
After Pharaoh sent the Israelites from his land, G‑d did not allow them to take the most direct route to the Promised Land, fearing that any confrontation would then frighten the Israelites, causing them to return to Egypt via this short route. Instead G‑d had them take the circuitous desert route, leading them with a pillar of cloud during daytime and a pillar of fire after dark. G‑d then commanded the Israelites to backtrack and encamp along the Red Sea. They would thus appear to be hopelessly lost, which would prompt the Egyptians to pursue them. The Israelites followed this instruction, and, indeed, the Egyptians armies set out after the "lost" and cornered Israelites.
Plague Ten: At the stroke of midnight, G‑d slew all the Egyptian firstborn. No Egyptian home was spared, and Egypt erupted in a great outcry. Pharaoh awoke and raced to Moses, and begged him to take the Israelites and leave. The Egyptians pressured the Israelites to leave as soon as possible, and the Israelites complied. Equipped with all the valuables they had borrowed from the Egyptians, and provisions for the way—dough that was baked before having time to rise—the Israelites left Egypt at midday of the fifteenth of Nissan. This section concludes with some more rules that pertain to the Paschal offering.
Moses gathered the Israelite elders and conveyed to them G‑d’s instructions.
G‑d gave the Israelites their first mitzvah, that of determining the New Moon (Rosh Chodesh) each month and establishing a lunar calendar. Moses also instructs the Israelites to designate a lamb for the Paschal offering. The Israelites were to sacrifice this lamb and consume it, together with matzah and bitter herbs, on the eve of the fifteenth of Nissan. The blood of the lamb was to be smeared on the lintels and doorposts of the Israelite residences, and all inside those homes would be spared when G‑d descended to smite the Egyptian firstborn. Moses also instructed that for all future generations this day would signal the beginning of the seven-day holiday of Passover, during which no leaven may be eaten or possessed.
Pharaoh summoned Moses again, offering to release the Israelites if they leave behind their cattle. Moses refused the condition. Pharaoh sent Moses away, warning him to never appear in his presence again, “for on the day that you see my face, you shall die!” Moses agreed, but not before he delivered a final message that G‑d relayed to him at that moment. G‑d told Moses that he would visit one more plague upon Egypt, after which Pharaoh will actually drive the Israelites from his land. Parenthetically, at that time G‑d also instructed Moses to ask the Israelites to borrow from their Egyptian neighbors jewels, silver and gold. The Israelites complied, and the Egyptians readily lent out their valuables.
Moses stretched out his hands, and swarms of locusts swept down on Egypt. They consumed absolutely every blade of grass, and all the crops. Pharaoh beseeched Moses to pray to G‑d for the removal of the locusts, promising to then release the Israelites. Moses prayed, and no sooner had a wind carried the locusts back to the Red Sea than Pharaoh changed his mind yet again. Plague Nine: A frightful darkness descended upon Egypt. For days, the entire nation was incapacitated by the debilitating pitch darkness. “But for all the children of Israel, there was light in their dwellings.”
Plague Eight: At G‑d’s behest, Moses and Aaron went to Pharaoh and delivered a warning: “How long will you refuse to humble yourself before Me? Let My people go, so that they can worship Me!” They informed Pharaoh that if he does not allow the Israelites to go, Egypt will be attacked by a plague of locusts. After Moses and Aaron left, Pharaoh’s servants begged him to allow the Israelites to leave. “Don’t you yet know that Egypt is lost?” they argued. Pharaoh called back Moses and Aaron, and offered to allow the Israelites to leave—provided that they leave behind their children as security. Moses and Aaron refused the offer, and Pharaoh stubbornly refused to allow the Israelites to go.
The mixture of wild beasts descended upon Egypt, destroying the entire land with the exception of Goshen. Pharaoh called Moses and Aaron and offered to allow the Israelites freedom to serve G‑d whilst still in Egypt. When Moses rejected this offer, Pharaoh capitulated and offered to release the Israelites if only the plague came to an end. Moses prayed, the plague ended, and Pharaoh reneged on his promise again. Plague Five: all the Egyptians' cattle suddenly died; none of the Israelites' animals were affected. Plague Six: Moses and Aaron took handfuls of furnace soot and threw them heavenward. The soot descended, covered the entire Egypt, infecting all its inhabitants with painful boils. G‑d sent Moses to Pharaoh with a message: Just as G‑d wiped out all the Egyptian cattle, He could have easily slain Pharaoh and all his people too. "But, for this [reason] I have allowed you to survive, in order to show you My strength and to declare My name all over the earth!"
Moses prayed to G‑d, and the frogs all died. Egypt reeked from the odor of rotting frogs, and Pharaoh reneged on his promise. Plague Three: Aaron smote the earth with his staff, and swarms of lice attacked Egypt, covering man and beast. Even Pharaoh's magicians were amazed by this, and informed Pharaoh that this is the "finger of G‑d." Plague Four: G‑d dispatched Moses to warn Pharaoh that his land will be infested by a mixture of noxious animals. Only the land of Goshen, where the Israelites lived, would be spared.
G‑d tells Moses to go speak to Pharaoh, and Aaron should serve as his spokesman. G‑d informed him that He will harden Pharaoh's heart and he will refuse to release the Israelites. At that point G‑d will "multiply His wonders" in Egypt, until the Egyptians will recognize that G‑d is the L-rd.
The Torah takes a brief interlude and traces the lineage of Moses and Aaron, listing their family trees.
G‑d told Moses that He revealed Himself to the Patriarchs and established with them a covenant to give them the land of Canaan. And now the time has arrived to fulfill His promises. G‑d told Moses to tell the Israelites that He has heard their cries, and He will now deliver them from Egypt and bring them to the Promised Land. Moses relayed the message, but their unbearable workload prevented them from accepting his words. G‑d then told Moses to instruct Pharaoh to send the Israelites from his land. Moses protested: "If the children of Israel did not listen to me, how then will Pharaoh listen to me? I have a speech impediment?"
Moses took his wife and two sons and headed for Egypt. G‑d charged Moses to warn Pharaoh: "So said G‑d, 'My firstborn son is Israel. So I say to you, send out My son so that he will worship Me. And if you refuse to send him out, behold, I will slay your firstborn son.'" En route to Egypt, Moses' wife rescued her husband from divine wrath by performing a circumcision on their son. Moses met Aaron, who had come from Egypt to greet him, and together they went to Egypt, gathered the elders and performed the wondrous signs that G‑d had given Moses.
G‑d gave Moses specific instructions: He was to gather the Israelite elders and inform them that G‑d had remembered them and would now rescue them from Egypt and bring them to a Land of Milk and Honey. Then he was to approach Pharaoh and request permission to leave along with the Israelites. G‑d informed Moses that Pharaoh would not accede to this request – but the redemption would come nonetheless after G‑d will smite Egypt with a strong arm. At that point, the Israelites would leave with much riches. G‑d gave Moses three miracles to perform before the Israelites to prove that he was sent by G‑d. When Moses protested that he was not suited to be G‑d's messenger due to his speech impediment, G‑d assigned his brother Aaron to be his spokesperson.
Moses was raised in Pharaoh's palace. When he matured, he went out one day and saw an Egyptian smiting a Hebrew. Moses slew the Egyptian. Word of his deed reached Pharaoh, and Moses was compelled to flee. He escaped to Midian where he married Zipporah, the daughter of Jethro. They gave birth to a son, Gershom. Back in Egypt, meanwhile, the plight of the Israelite slaves was worsening. They cried out to G‑d, and He remembered the covenant He had made with their forefathers.
Pharaoh called the midwives to task for not following orders. They answered that the Hebrew women were skilled in midwifery and delivered their babies before they even arrived. G‑d rewarded the midwives for their bravery. Pharaoh then commanded the Egyptians to cast all newborn males into the Nile. Moses was born. His mother, who feared for her baby's life, put him into a waterproofed basket and set him afloat in the Nile. Pharaoh's daughter came to bathe, and took the child as her own. Moses' sister Miriam, who observed the entire episode, offered to bring a Hebrew nursemaid for the child, and when Pharaoh's daughter agreed to the suggestion, Miriam called the child's mother. Moses' mother nursed the child and after he was weaned brought him back to Pharaoh's daughter.
Jacob's sons all died. Jacob's descendants in Egypt, however, were "fruitful and swarmed and increased and became very very strong." A new Pharaoh arose, and he resolved to find a solution to the "Israelite problem." He proposed to afflict the Israelites and impose slave labor upon them, thus preventing them from multiplying. He implemented the plan, and the Israelites were forced to construct storage cities for Pharaoh. "But as much as they would afflict them, so did they multiply and so did they gain strength." Pharaoh then summoned the Hebrew midwives and instructed them to kill all the Hebrew sons that they delivered. The righteous midwives feared G‑d, however, and defied Pharaoh's order.
Jacob blesses Benjamin. He instructs the tribes regarding the place of his burial. Jacob passes. He is mourned, embalmed, and buried in Hebron as per his instructions. Jacob ensures his brothers that he intends to treat them kindly, dispelling their fears of retribution.
Jacob continues blessing his children. In today's portion, the tribes of Gad, Asher, Naphtali, and Joseph are blessed.
Joseph tries to switch Jacob's hands, but Jacob indicates that the mix-up was intentional. He then begins to plan for his passing.
Jacob switches his hands, indicating that the stronger blessing falls on Ephraim's head, although Menasheh was in fact older. Jacob blessed the two with the famous "Hamalach Hagoel" blessing.
Joseph is told that his father Jacob is ailing, and visits him, with his two sons Ephraim and Menasheh. Jacob extends tribal honors to them and offers to bless them.
In advance of his arrival in Egypt, Jacob sent Judah to prepare a yeshiva – a place where he and his descendants could devote themselves to constant study of the Torah.
Joseph and Jacob are reunited. Joseph introduces his family to Pharaoh, who grants them permission to dwell in Goshen.
The Torah lists and counts Jacob’s family – children and grandchildren – noting that they totaled 70 people. The 70th and youngest in this census was Levi’s daughter Yocheved, whom we will meet later as the mother of Moses.
Joseph then told his brothers to return to the Land of Israel and bring their father Jacob to Egypt. He arranged for the family to settle in the luxurious province of Goshen, which was also removed from the negative spiritual influence of the idolatrous Egyptians.
Judah’s display of self-sacrifice for Benjamin convinced Joseph that his brothers had truly repented of their former animosity toward him. He, therefore, revealed his true identity to them. They were understandably afraid that he would take revenge on them, but Joseph assured them that he viewed the entire episode as Divine providence and did not hold them responsible.
Hearing that Joseph intended to retain Benjamin as his slave, Judah stepped forward to argue with Joseph. Although he spoke respectfully, he told Joseph that he would not tolerate this injustice to his brother – as well as to his father Jacob, who would not survive the loss of the only remaining son of his wife Rachel.
The brothers arrive in Egypt with Benjamin. They are invited to Joseph's home to dine. Joseph seats Benjamin at his side and blesses him.
Joseph deals harshly with his brothers, as they do not recognize him. he arrests Shimon before their eyes, and notifies them that upon their return they must bring their youngest brother, Benjamin. At first, Jacob refuses to allow this. After Judah takes responsibility for Benjamin, Jacob acquiesces, giving the brothers his blessing.
At the age of 30, Joseph is proclaimed viceroy of Egypt. He devises a plan to preserve the bounty of grain so that, come famine, the country would have stored sufficiently.
Pharaoh relates his dream to Joseph, who in turn interprets the dream to Pharaoh's satisfaction. The dreams are a message of prediction; Seven years of plenty are imminent and will be followed by seven years of famine. Pharaoh recognizes Joseph's G-dly power and wisdom.
Pharaoh has two strange dreams. None of his wizards were able to give him a sufficient interpretation. The butler remembers Joseph's accurate interpretation of his dream and mentions this to Pharaoh, who then orders to have Joseph appear before him. Joseph is subsequently freed from the dungeon.
Potifar's wife attempts to seduce Joseph. When he does not relent and escapes her grip, she turns him in, stating that he attempted rape. Joseph is incarcerated.
As Joseph approaches, the brothers grab him, rip off his colored coat, and throw him into an empty cistern pit. In Reuben's absence, they sell Joseph to a caravan of traveling merchants. He is subsequently sold as a slave in Egypt. The brothers dip Joseph's coat into the blood of a slaughtered kid goat. Jacob mourns his son's apparent death.
The brothers leave to tend to the flocks. Joseph visits them on his father's instructions, and the brothers plan on killing him. Reuben intervenes, advising that he be thrown into a pit instead.
Joseph is the beloved son of Jacob. He is envied by his brothers to the point of hatred.
Rachel gives birth to Binyamin and passes during childbirth. She is buried on the way to Efrat. Yitzchak passes away. The children of Eisav are enumerated.
Dina ventures out to encounter the girls of the land, and is seduced and raped by Shchem, who claims he wants to marry her. The brothers retaliated with a bloody scheme involving circumcision and a surprise attack.
Yaakov sends gifts of livestock to Eisav. He encounters an angel with whom he has an altercation and prevails.
Yaakov prepares to encounter his brother Eisav. He prepares for battle, sends gifts of appeasement, and beseeched G-d.
Yaakov escapes. Lavan pursues him and challenges his intent. Yaakov defends the integrity of his actions.
Yaakov escapes his father-in-law Lavan's compound, for the land of Israel. He is pursued once again by Lavan and his men, and a treaty is made between them.
The historical meeting between Yaakov and Rachel at the well. Yaakov leaves Eretz Yisrael with a light heart, after receiving the blessings. He encounters shepherds and their flocks congregating around a great rock covering the cistern in the center of Charan. Yaakov removes the rock single-handedly upon the sight of his cousin, Rachel. Lavan embraces him and promises him his daughter as a wife, in exchange for work.
This portion discusses the marriage of Yaakov to Leah, Rachel, Bilhah, and Zilpah, and the birth of the first 10 of the 12 tribes.
Offerings to G-d predated the giving of the Torah. This very physical act is also an act of love showing devotion to G-d and means of becoming close to Him.
Sacrificial offerings were divided into two categories: Obligatory and voluntary. The first type of offering mentioned in the Torah, is the free-will voluntary offerings.
This portion describes the construction of the priestly cloak/shift, which had pomegranates made of wool and golden bells at its hem. The shirt, hat, and pants were made of linen. The belt was made of twisted wool rope similar to the Ephod. The Tzitz was a gold plate inscribed with holy words on it, worn on the forehead of the high priest. Rashi explains how the Tzitz is attached to the linen hat with a turquoise woolen string. The vessels, accessories, and priestly garb were all complete. Moshe blesses the people and their handiwork.
Thursday's portion lists all of the vessels constructed. There were several types of materials used to create the priestly garb, including golden thread. The gold was a seventh thread twisted in each type of yarn, which was all twisted into a multi-colored 28 thread rope, used to weave the Ephod and Choshen, the priestly apron and breastplate.
This portion continues the actualization of the building of the Tabernacle and the priestly vestments enumerated in Terumah and Tetzaveh. The Menorah and the incense altar were constructed here.
Vayakhel and Pikudei are combined this week. This is the fulfillment of the directives of Terumah and Tetzaveh. The first Mitzvah in Vayakhel is the laws of Shabbos. The work of the Tabernacle does not supersede the holiness of Shabbos. The portion continues to enumerate the work done for the construction of the Tabernacle.
This portion G-d responds to Moshe for his supplication. G-d makes a covenant with the people of Israel.
This portion G-d is showing goodwill to the people of Israel. It is after the famous moment when G-d shows His Glory to Moshe, saying He would only show His back vs. His Face. Here G-d commands Moshe to form a new set of tablets after the first set had been broken. This portion also contains the 13 attributes of G-d's compassion.
Hashem informs Moshe that an angel will be accompanying the People of Israel into the land of Israel. On Moshe's behalf, G-d concedes and promises to be the one to accompany them instead. Moshe requests that the Jewish people be distinguished forever in G-d's presence.
This portion relates the story of the Golden Calf. The drama that ensued when Moshe was on Mt. Sinai, and the fear that gripped them when he did not return when expected, spurred the people into activity for which they would be forever begging for forgiveness.
This portion starts the portion of Ki Tisa. It includes the Mitzvah of collecting a half Shekel from all for the purposes of counting the Israelites.
This portion continues discussing the offerings during the consecration of the Mishkan- tabernacle.
This portion discusses the consecration of Aharon and his 4 sons to be the Kohanim-priests in the Mishkan-tabernacle.
G-d commands Moshe to collect olive oil for the Menorah. This portion deals with the creation of the priestly vestments. It is the first of the seven subdivisions of the portion of Tzetaveh.