Kol Ramah

Parashat Sh’mini [Levitcus 9-11] is the third parashah in Levitcus, and features the culminating ceremony for the inauguration of the mishkan, what Baruch Levine calls “The Initiation of Formal Worship” in his JPS Commentary on Leviticus. It culminates with the tragic deaths of Nadav and Avihu, which we discuss at some length. We also touch upon Yom HaSho’ah, Holocaust Remebrance Day, which is observed Wednesday evening, April 23, and Thursday, April 24. We are ever mindful of the hostages, dead and alive, and hope for the speedy return to their families. We pray that the soldiers defending Israel as part if its Defense Forces are removed from harm’s way. Shabbat Shalom.

This shabbat is shabbat/yom tov sh’vi’i of Pesach, the shabbat that coincides with the 7th day of Pesach, which is a holiday. In Israel, where Eliot is for the birth of his 2nd granddaughter, it is the last day of Passover. In the Diaspora, Sunday [April 20th] is the 8th and concluding day of Passover. For the rabbis, the 7th day of Passover was the day when the Israelites crossed the Sea of Reeds [sometimes mistakenly referred to as the Red Sea], which culminated with the song, Az Yashir [Exodus 15:1-21]. Our conversation focused almost entirely on the passage itself through the Sea of Reeds, and some of the elements of the song, which appears in two versions, one led by Moses, and a shorter one led by Miriam. We continue to be mindful of the hostages still in Gaza, both the dead and the living, and the need for them to be returned to their families. In this season of redemption, we pray that redemption speedily comes to those held captive. We also keep in mind the soldiers defending Israel as part of I

Parashat Tzav [Leviticus 6:1-8:36] picks up where Parashat Va-yiqra leaves off, with a presentation of the principal individual sacrifices, only this time from the priest’s point ot view. Chapter 8 begins the inauguration cermeony of the priests, with its tragic denouement next week, with the deaths of Nadav and Avihu. We decided to leave Tzav for a future year’s discussion and discuss Passover [beginning Saturday night, April 12, 2025], and in particular the Haggadah. What is the story we tell? As has been the case since 10/07/24, we are ever mindful of the hostages, dead and alive, who remain in Gaza and who need to be returned to their families. We also keep in mind the soldiers defending Israel as part of Israel’s Defense Forces, may they be removed from harms way. In this month of historic redemption may we witness the redemption of the captives. This, too, is a story that must be told this year, and perhaps every year thereafter. Shabbat Shalom v-chag same'ach.

Parashat Va-yiqra [Lev. 1:1-5:26] in a sense takes up where Exodus 40:38 left off. The last passage in Exodus informs us [Exod. 40:35] that “Moses could not enter the Tent of Meeting, because the cloud had settled upon it and the Presence of the Lord filled the Tabernacle.” Leviticus begins, “The Lord called to Moses and spoke to him from the Tent of Meeting, . . . “ We discussed the features of Leviticus which spoke to us [it is my favorite book in the Torah] and what the sacrificial system outlined in the parashah could say to us in 5785/2025. We also considered the nature of the divine-human dialogue: how does it manifest itself? what is it for? and the like. As has been the case since 10/07/23, we are ever mindful of the hostages, dead and alive, who remain in Gaza and who need to be returned to their families. We also keep in mind the soldiers defending Israel as part of Israel’s Defense Forces, may they be removed from harm's way. In this month of historic redemption may we witness the redemption

Parashat P’qudai [Exodus 38:21-40:38] concludes the book of Exodus. It also coincides with Shabbat Ha-Hodesh, the fourth special shabbat preceding Passover [beginning this year, Saturday night, April 12]. We spent some time discussing the end of the Book of Exodus, with the erection of the mishkan, and what that might mean for our understanding of the book as a whole. We also discussed the maftir reading for Ha-Hodesh [Exodus 12:1-20], considering the significance of the calendar. We remain ever mindful of the hostages, dead and alive, who remain in Gaza. May they be restored immediately to their families. We also keep in mind the soldiers defending Israel as part of Israel’s Defense Forces, may they be removed from harm’s way. Shabbat Shalom.

This week’s parashah is Va-yaqhel [Exodus 35:1-38:20]. It is also Shabbat Parah, the third special Shabbat before Passover. Shabbat Parah always falls the Shabbat before Shabbat Rosh Hodesh Nisan or, as this year, two shabbatot before Rosh Hodesh Nisan. The weekly parashah is often combined with next week’s parashah [Pequdai] to conclude the reading of Exodus with a flourish, the entire construction of the mishkan [Tabernacle]. This year they are read separately. It may seem familiar because the description of the construction closely follows the description of the plans for the mishkan which were featured three and two weeks ago, in parashat T’rumah and parashat T’tzavveh. Our discussion focused on the first verse of the first aliyah [the first verse of the parashah, Exodus 35:1] and the first verse of the second aliyah [Exodus 35:21]. We compared the construction of the mishkan with the making of the Golden Calf and discussed what motivates gift giving. How are we to understand why the Israelites gave

Parashat T’tzavveh [Exodus 27:20-30:10] coincides with Shabbat Zakhor, the second of the four special shabbatot before Passover, each with its own maftir [Deuteronomy 25:17-19] and haftarah [1 Samuel 15:2-34]. The weekly Torah reading picks up where last week’s left off, continuing the discussion of the provisioning of the Tabernacle. In particular, we discussed the clothes of the high priest and what they might mean. In addition, we discussed the maftir, with its call to annihilate Amalek, together with the parallel text in Exodus 17:8-17, which describes the original battle [and is read on Purim morning]. How should we refer to our enemies, if at all. These are some of the topics which engaged. We are ever mindful of the hostages, both dead and alive, and the need for their return to their families now, and of the soldiers who defend Israel as part of the Israel Defense Forces, may they be removed from harm’s way. Shabbat Shalom.

Parashat Ki Tissa [Exodus 30:11-34:35] is perhaps best known for the episode of the Golden Calf and the repairs entailed by that grievous sin. Our conversation focused on the לוחות, generally understood as the stone tablets on which were incised the Ten Commandments. We discussed the significance of the material, stone, as compared with papyrus in Egypt and parchment in Israel; the stone seems to reflect the Babylonian preference for clay tablets. What did these tablets look like? Did they, or how did they, function in ancient Israelite society? We also took some time to discuss an aspect of Megillat Esther, since Purim is Thursday night and Friday [March 13-14]. In particular, the last verse of chapter 8, where it is recorded “And many of the people of the land professed to be Jews, for the fear of the Jews had fallen upon them.” What does it mean to be מתיהדים, [mityahadim, in which one can see the root yehudi (Jew)], “to profess to be Jews”? We remain ever mindful of the remaining hostages, dead and

Parashat Mishpatim is called The Covenant Code by biblical scholars. It has, as Jeremy notes, over 50 commandments. The laws are both many and varied, regulating all spheres of human life. During this difficult week, we spent a lot of time in our conversation seeking out comfort. On the face of it, Mishpatim might seem an unlikely source of comfort, but we offer avenues wherein comfort might come. At the end, we discuss the two words נעשה ונשמע [na’aseh v-nishma, Exod. 24:6], often translated as “we will do, we will understand”, which seems to reverse the normal or usual way we act, with understanding preceding action. We remain ever mindful of the hostages still in captivity, may they be returned speedily to their families, and to the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm’s way.

As Eliot notes, Parashat T’rumah [Exodus 25:1-27:19] begins the 2nd half of the Book of Exodus and is concerned mostly with the planning for and construction of the mishkan, the portable tabernacle which accompanies the people in their wandering in the wilderness. The purpose of the mishkan and how it fits into the larger religious life of the people is the basis of part of our conversation. We also take up the plans for the ark and its symbolism. We consider the roles of Moses, who conveys the plans for the mishkan to the people, and B’tzalel and Oholiab who actually construct it. This Shabbat is Rosh Hodesh Adar [the second day of Rosh Hodesh but the 1st day of the Hebrew month of Adar]. It is also Shabbat Sh’qalim, the 1st of the 4 special shabbatot preceding Passover. It is the official beginning of the Passover season, with all that implies. In this difficult week for Israel and the worldwide Jewish community we are ever mindful of the hostages, both dead and alive, and the need for their return to

Parashat Yitro [Exodus 18:1–20:23] features the 10 Commandments. Before we get to the Ten Commandments we spend some time discussing the character of Jethro, who makes his appearance in chapter 18. We actually recorded this when we recorded the episode on B’shallach, for last week, in order to accommodate Eliot’s travel to Israel for his daughter Naama’s wedding this week. Mazal Tov! We remain ever mindful of the hostages still in captivity, may they be returned speedily to their families, and to the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm’s way. Shabbat Shalom.

Parashat Bo [Exodus 10:1-13:16] is jam-packed with interesting passages. The eighth and ninth plagues take place as well as the announcement of the tenth and final plague [ch. 10-11]. This is followed by the long chapter 12 [51 verses] which we will meet again on Shabbat Ha-Hodesh, the shabbat before or coinciding with Rosh Hodesh Nisan [this year on March 29, 2025] when we will read the first twenty verses, and the first day of Pesah [April 13, 2025], when we will read the remainder of chapter 12. Nahum Sarna labels chapter 12 “The Last Act”, and the verses in chapter 13 [1-16] “Commemorative Rituals”, which includes two of the four passages found in tefillin [Exodus 13:1-10 and 11-16]. The time frame and the action described in chapter 12 is somewhat confusing so we devoted most of our conversation to unpacking what we think happened. We spend sometime also discussing the vigil [leil shimurim]] mentioned in 12:42. While we are grateful for the release of the hostages last week, we remain mindful of all

Parashat B’shallach [Exodus 13:16-17:16] includes the Song of the Sea [15:1-19], which has been incorporated in the daily morning liturgy. It concludes with the original battle with Amalek [Exodus 17:9-16], which will be read again on Purim [March 14, 2025]. Our conversation divided into two, the first part dedicated to a discussion about Joseph’s bones and the second to a conversation about the liturgical dimension of the Song of the Sea and what that might mean for the partipants in the singing. We remain ever mindful of the hostages still in captivity, may they be returned speedily to their families, and to the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm’s way. Shabbat Shalom

Parashat Sh’mot [Exodus 1:1-6:1] begins the Book of Exodus. In the opening verses the scene quickly shifts from the patriarchal families described in Genesis to the nation, the people Israel. The descent of Israel [the other name for the patriarch Jacob] into Egypt refers to the sons of Israel, twelve in number. By verse 10, this family has become am b’nai yisrael, the people known as b’nai yisrael, whom we will later learn number over 600,000 fighting men over the age of twenty, together with their wives and children. The beginning chapters are episodic. The Children of Israel are enslaved by a Pharaoh who does not know Joseph, the birth of Moses is described in a few verses in chapter 2, followed by the announcement that Moses goes out to see the suffering or toils of his brothers. Moses has 3 interactions with people which force him to flee to Midian, which sets the stage for the wondrous scene at the Burning Bush. It is this scene which takes up most of our conversation. With the news of a ceasefire

Parashat Va’era [Exodus 6:2-9:35] is filled with rich material, almost too much to enumerate. At the heart of the parashah is the description of the first 7 plagues, culminating with that of hail. Its position as the 7th in a list of 10 underscores its significance. Our conversation, as is perhaps typical, meandered through the parashah. We talked about the first two verses where God is identified by three different names, the verses in Exodus 6 [6-8], which provide the rabbis with their basis for the 4 cups of wine at the seder and the cup of Elijah, the plagues, and so much more. Almost before we knew it, we had gone over our usual time allotment! We hope you enjoy it. Words cannot capture the emotions unleashed by the return of the first hostages as they returned home. We continue to be mindful of those still in captivity, may they be speedily returned to their families, both the living and the dead, and the soldiers who defend Israel as part of the Israel Defense Forces. Shabbat Shalom.

Parashat Va-yehi [Genesis 40:28–50:26] is the twelfth and concluding parashah of Sefer B’reshit [The Book of Genesis]. Ephraim and Manasseh, Joseph’s two sons born in Egypt while Jacob was still in Canaan, are blessed by their grandfather, with Jacob reversing his hands so that the younger Ephraim receives the primary blessing. Jacob “blesses” his sons, though not all the sons will probably feel themselves blessed by the words Jacob addresses to them. Jacob dies and, at his request, he actually makes Joseph swear to it, he is buried in the ancestral resting place, the Cave of Machpelah; and, Joseph dies and is embalmed and placed in a coffin, but not before adjuring his brothers to take his bones up from Egypt when God takes notice of them. Most of our conversation explored the oath Jacob makes Joseph take to bury Jacob in Canaan. Joseph asks Pharaoh if he can go perform this act of filial piety, and Pharaoh allows him. We delve into the various details of this scene: why does Jacob insist that he not be

Parashat Va-yiggash [Genesis 44:17-47:27] provides the denouement to the Joseph story, which formally comes to a conclusion next week with parashat Va-yehi tidying up the loose ends and concluding the book of Genesis. This week opens with Judah’s appeal to Joseph and Joseph’s disclosure of his true identity to his brothers. The family makes its way to Egypt ostensibly to sit out the rest of the years of famine in closer proximity to the food supply. We, as long-time readers of the Torah, know that this relatively short period of time becomes an extended period of indeterminate length. Once again, we pay attention to the character of Joseph, this time in comparison and contrast with the other major characters: Judah, Jacob, and Pharaoh. We recorded on the last day of the secular year, 2024, coinciding with the 1st day of Rosh Hodesh Tevet and the 6th day of Hanukkah. May the New Year of 2025 become a year of peace. We continue to be mindful of the hostages, may they be returned speedily to their families,

Parashat Va-yeshev [Genesis 37:1-40:23] begins the longest extended narrative in the Book of Genesis, the Joseph story. The parashah begins with a 17-year-old Joseph relating to his family two dreams he has had, which infuriate his brothers. When his father asks Joseph to go see how his brothers are doing pasturing the sheep, Joseph ends up being sold into slavrey. Chapter 38 is an interlude of sorts, the story of Judah and Tamar. It is perhaps intended to provide a comeuppance for Judah’s role in the sale of Joseph. Chapter 39 resumes the Joseph story. Joseph is now in Egypt. Everything he does works out well until he runs afoul of his master’s wife, who is intent on seducing him. He is sent to prison. There he interprets the dreams of Pharaoh’s butler and baker, who have been imprisoned. The parashah ends with the note that the butler, who had promised to mention Joseph to Pharaoh so he could be released from prison, did not remember Joseph, but forgot him. Most of our conversation focused on chap

Parashat Mi-Qetz [Genesis 41:1-44:17] is the second of the four parashiyot that treat the Joseph story. At the end of last week’s parashah, Joseph has been left in prison because the recently released butler failed to mention him to Pharaoh, as he had promised to do. The parashah this week opens up with Pharaoh’s two dreams which defied interpretation by any one in Pharaoh’s court, the butler remembering Joseph, and Joseph being summoned to court to successfully interpret the dreams. The bulk of the parashah deals with the descent into Egypt by 10 of Joseph’s brothers and their encounters with him. Our conversation focused in part on the character of Joseph, sometimes in comparison with his brother Judah who once again has a leading role, in convincing Jacob to let Benjamin return with them to Egypt, and at the end stepping forward to address Joseph, which address will begin next week’s parashah. As Eliot notes, it is difficult to limit oneself to the parashah of the week when discussing the Joseph story,

Parashat Va-yishlach [Genesis 32:4–36:43] features the actions Jacob takes in preparation for his meeting with Esau after 20 years, the mysterious wrestling match with the מלאך [malakh, understood as a divine messenger or a human messenger], the actual meeting, the ravishing of Dinah [as Nahum Sarna entitles the episode], a theophany at Beth El, and the genealogy of Esau. It represents the concluding chapter for Isaac and Esau, as well as Deborah, the nurse of Rebecca, and Rachel, who dies shortly after giving birth to Benjamin, as he is renamed by his father. It was just Eliot and me this week. Jeremy is in Israel for the Rabbinical Assembly convention this week, but was under the weather, and thus unable to join us. We wish him a refu’ah sh’lemah, a speedy recovery, and look forward to next week when we hope that Jeremy is at full strength, as are we! Our conversation focused on the opening chapter of the parashah, as we sought out the meaning in Jacob’s preparation, and struggled to understand the sign