Pesach
Torah: Exodus 10:1-13:16
Haftorah (Ashkenazi): Jeremiah 46:13-28
Haftorah (Sephardi): Jeremiah 46:13-28
Weekly Torah Portion Resources:
Aish HaTorah | United Synagogue of Conservative Judaism | Union for Reform Judaism | Jewish Reconstructionist Federation
Ha-Satan testing Job
Satan, or more properly, HaSatan is an angel who resides in the heavenly realm. HaSatan means the accuser or the adversary. The term Satan or HaSatan is used in three different contexts within the Tanach.[1]
First, as an enemy in war as seen in I Kings 5:18: And now the Lord my God has given me rest on every side, (there is) neither adversary nor evil occurrence.[2]
Second, as an accuser before the seat of judgment as seen in Psalm 109:6: Set a wicked man over him, and let an adversary stand at his right hand.[2]
Third, as an adversary in the general sense of the term as seen in II Samuel 19:23: And David said, “What is it between me and you, sons of Zeruiah, that you should become a hindrance to me today? Shall any man be put to death today in Israel? For do I not know that today I am king over Israel?”2
As a proper character, Satan appears only once in the Tanach – in the Book of Job. He is depicted as an angel who mocks the piety of the righteous Job.[3]
Job 1:6: Now the day came about, and the angels of God came to stand beside the Lord, and the Adversary, too, came among them.[2]
From the dialogue in the opening chapter of the Book of Job we see that HaSatan is a member of the angelic hosts of the abode of Hashem and has no independent power.
Job 1:7, 12: (7) The Lord said to the Adversary, “Where are you coming from?” And the Adversary answered the Lord and said, “From going to and fro on the earth and from walking in it.” … (12) Now the Lord said to the Adversary, “Behold, all that he has is in your hands; only upon him do not stretch forth your hand.” Now the Adversary left the presence of the Lord.[2]
From this exchange we see that HaSatan is an angel who watches over the activities of humanity, searching for mankind’s sins and then appearing as their accuser to Hashem. HaSatan is not considered an opponent to Hashem as Christianity teaches. Monotheistic teachings are no more disturbed by the existence of HaSatan than by the presence of other beings that go before Hashem. This view is shown in Zechariah 3:1-2 where HaSatan is described as the adversary of the high priest Joshua.[1]
Zechariah 3:1-2: (1) And He showed me Joshua, the High Priest, standing before the angel of the Lord. And Satan was standing on his right, to accuse him. (2) And the Lord said to Satan: The Lord shall rebuke you, O Satan; and the Lord shall rebuke you, He who chose Jerusalem. Is this one not a brand plucked from fire?[2]
Christianity teaches that Satan was once an angel in the heavenly realm but through his rebellion, he became a fallen angel.
The authoritative teaching of the Catholic Church regarding Satan was set forth in the decrees of the Fourth Lateran Council which reads in part: “…the Devil and the other demons were created by God good in their nature but they by themselves have made themselves evil.”[4]
As a proof text from the Tanach, Christianity uses Isaiah 14:12 to prove their stand regarding Satan.
Isaiah 14:12: How have you fallen from heaven, the morning star? You have been cut down to earth, You who cast lots on nations.[2]
Christianity argues “that Isaiah’s mention of the fallen ‘morning star’ refers to Satan’s ultimate demise at the end of time when Satan will finally be cast into a lake of fire as articulated in the twentieth chapter of the Book of Revelation.”[5]
However, if you read the fourteenth chapter of Isaiah it will quickly become apparent that the “morning star” is referring to Nebuchadnezzar.
Isaiah 14:4: And you shall bear this parable against the king of Babylon, and you shall say, “How has the dominator ceased, has ceased the haughty one![2]
In Isaiah 14:12 “Nebuchadnezzar is compared to the planet Venus whose light is still visible in the morning yet vanishes with the rise of the sun. … Like the light of Venus, Nebuchadnezzar’s reign shone brilliantly for a short time, yet, as the prophets foretold, was eventually overshadowed by the nation of Israel whose light endured and outlived this arrogant nation who tormented and exiled her.”[5]
Judaism firmly believes that HaSatan is nothing more than an accusing angel that resides in the heavenly court. HaSatan is not a fallen angel and is not evil incarnate.
[1]Jacobs, Joseph & Blau, Ludwig. Satan. Jewish Encyclopedia, 1906.
[2]“The Complete Jewish Bible.” chabad.org. Chabad, n.d.
[3]Pelaia, Ariela. Do Jews Believe In Satan?. About.Com Judaism, n.d.
[4]Kent, William. “Devil.” The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908.
[5]Singer, Tovia. “Who is Satan?” outreachjudaism.org. Outreach Judaism, n.d. (Old Link)
Moses and Aaron before Pharaoh
Torah: Exodus 6:2-9:35
Haftorah (Ashkenazi): Ezekiel 28:25-29:21
Haftorah (Sephardi): Ezekiel 28:25-29:21
Weekly Torah Portion Resources:
Aish HaTorah | United Synagogue of Conservative Judaism | Union for Reform Judaism | Jewish Reconstructionist Federation
Burnt Offering
Jews today do not offer any kind of animal sacrifice or offerings, nor have Jews offered sacrifices since the Second Century CE. There are some Orthodox rabbis in Israel who keep the techniques and laws of sacrifice alive by practicing the techniques of ritual sacrifice and teaching young Orthodox boys and men the techniques and laws. The practice of ritual sacrifice effectively stopped when the Roman army destroyed the Holy Temple in Jerusalem in 70 CE. There was a brief resumption of sacrifices during the Jewish War of 132-135 CE. However, after this war was lost, sacrificial offerings ended. Since the Holy Temple has been destroyed Jews are unable to offer any sacrificial offerings. It is believed that when the Messiah comes the Holy Temple will be rebuilt and sacrifices will once again be permitted.
Animal sacrifices are only one way of obtaining forgiveness. There are also non-animal offerings and other means of obtaining forgiveness that do not involve any sacrifices. Many people refer to Leviticus 17:11 to show that blood is required for forgiveness. In fact, this passage is not about atonement but is about dietary laws. That passage states that the blood from the sacrifice is used for atonement but it does not say that this is the only means for obtaining atonement. Prayer has now taken the place of the ritual sacrifices. The prayer services are designed to parallel the sacrificial practices at the Holy Temple.
Hosea 14:3 “Take words with you and return to Hashem; say to Him, ‘May you forgive all iniquity and accept good [intentions], and let our lips substitute for bulls’. “
I Kings 8:46-50 “When they sin against You – for there is no man who never sins – and you become angry with them, and You deliver them to an enemy, and their captors take them captive to the enemy’s land, faraway or nearby, and they take it to heart in the land where they were taken captive and they repent and supplicate to You in the land of their captors, saying, ‘We have sinned; we have been iniquitous; we have been wicked,’ and they return to You with all their heart and with all their soul in the land of their enemies who had captured them, and prayed to You by way of their land that You gave to their forefathers, and [by way of] the city that You have chosen and [through] the Temple that I built for Your Name – may you hear their prayer and their supplication from Heaven, the foundation of Your abode, and carry out their judgment, and forgive Your people who sinned against You, and all their transgressions that they transgressed against You, and let them inspire mercy before their captors, so that they will treat them mercifully.”
Qorbanot is usually translated as sacrifice or offering. However, qorbanot comes from a root word that means “to draw near”. This indicates the primary purpose of offerings – that is, to draw us near to G-d. There are three basic concepts underlying qorbanot: the aspect of giving; the element of substitution; and, bringing a person closer to G-d. Certain qorbanot are brought purely for the purpose of communing with G-d. Others are used to cleanse a person of ritual impurity – which may have nothing to do with sin. Many qorbanot are brought for purposes of atonement. The atoning aspect of qorbanot is carefully circumscribed. Qorbanot can only be used for unintentional sins. The person making the offering must sincerely repent his or her actions before making the offering, and makes restitution to any person who was harmed by the violation.
There are different types of qorbanot – each with its own laws and rituals. An olah (burnt offering) is completely burnt on the outer altar; no part of it is eaten by anyone. Because the offering represents complete submission to G-d’s will, the entire offering is given to G-d. It expresses a desire to commune with G-d, and expiates sins incidentally in the process. An olah could be made from cattle, sheep, goats, or even birds, depending on the person’s means. The zerback sh’lamim (peace offering) expresses thanks or gratitude to G-d for His bounties and mercies. A representative portion of the offering is burnt on the altar, a portion is given to the Kohanim (priests), and the rest is eaten by the person bringing the offering and his family. This category of offerings includes thanksgiving-offerings, free will-offerings, and offerings made after fulfillment of a vow. This class of offerings has nothing to do with sin. In the Messianic Age there will be no more sin so this will be the only class of offering that will be brought to the Holy Temple. A chatat (sin offering) is meant as an atonement for – and a purge of – sin. It is an expression of the person’s sorrow and desire to be reconciled with G-d. This type of offering can only be offered for unintentional sins committed through carelessness. Some of this type of offering are individual and some are communal. Communal offerings represent the interdependence of the community, and the fact that we are all responsible for each others’ sins. A few special chatatot could not be eaten, but for the most part, the chatat was eaten by the Kohanim. The size of the offering varied according to the nature of the sin and the financial means of the sinner. Asham (guilt offering) is an offering to atone for sins of stealing things from the altar, for when you are not sure whether you have committed a sin or what sin you have committed, or for breach of trust. The asham offerings are eaten by the Kohanim. Minchah (meal offering) represented the devotion of the fruits of man’s work to G-d and is something created through man’s effort. There are also offerings of undiluted wine, referred to as nesekh. A representative piece of the offering was burnt on the fire of the altar, but the rest was eaten by the Kohanim. The parah adumah (red heifer offering) is a mysterious ritual described in Numbers 19. The purpose of this ritual is to purify people from the defilement caused by contact with the dead. When the Messiah comes, this ritual will be performed in order to purify everyone.
Moses and the burning bush
Torah: Exodus 1:1-6:1
Haftorah (Ashkenazi): Isaiah 27:6-28:13;29:22-23
Haftorah (Sephardi): Jeremiah 1:1-2:3
Weekly Torah Portion Resources:
Aish HaTorah | United Synagogue of Conservative Judaism | Union for Reform Judaism | Jewish Reconstructionist Federation
Looking toward heaven
Shamayim (Heaven) “was explained as the combination of of sham and mayim (the place where there is water), or esh and mayim (fire and water), and from these two elements, the celestial region was made (Chag. 12a).” There are seven heavens discussed in Jewish texts. Vilon retires in the morning and comes forth in the evening, renewing the work of Creation daily. Rakia is the heaven to which the sun, moons, stars, and planets are afixed. Shecakim is where the millstones are located that grind manna for the righteous. Zebul is a place of habitation. Maon is where the band of angels sings at night but remains silent during the day to allow for the songs of Israel to reach upward to heaven. Machon contains: the treasuries of snow and hail; the loft of dews and “round drops”; the chamber of the whirlwind and storm; cavern of noxious smoke; and doors made of fire. Araboth contains: righteousness, charity, and judgment; the storehouses of life, of peace, of blessing; the souls of the righteous; the spirits and souls that are still to be created; and the dew that will be used by G-d to revive the dead.[1]
Traditional Judaism believes in Olam Haba (The World To Come). Death is the end of this physical life but it is also the beginning of a spiritual life. Judaism stresses this life which leaves little dogma about the afterlife and room for many beliefs. There are varied beliefs that range from the belief that the dead go to “heaven”, they are reincarnated, or simply wait until the Moshiach arrives when they will be resurrected. The resurrection of the dead when the Moshiach arrives is a principle belief of Judaism. It is included in Maimonides’ 13 Principles of Faith and in the second blessing of the Shemoneh Esrei prayer that is said three times daily. Only the most righteous go straight to Gan Eden (“heaven”) while others are placed in Gehenna for up to twelve months to have their souls purified before ascending to Gan Eden. Every righteous person of all the nations will have a place in the afterlife. The place one will take in the afterlife is dependent upon the behavior of the individual in this life.
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[1]Cohen, Abraham. Everyman’s Talmud: The Major Teachings of the Rabbinic Sages. New York: Schocken Books, 1994.
Jacob blesses Ephraim and Manasseh
Torah: Genesis 47:28-50:26
Haftorah (Ashkenazi): I Kings 2:1-12
Haftorah (Sephardi): I Kings 2:1-12
Weekly Torah Portion Resources:
Aish HaTorah | United Synagogue of Conservative Judaism | Union for Reform Judaism | Jewish Reconstructionist Federation
Noah's Offering
A biblical covenant, “brit/bris,” is an agreement made between Hashem and humans. Hashem makes certain promises while requiring certain behaviors from humans in return.
There are five Biblical covenants in the Tanach (Hebrew Scriptures).
1. Noachide Covenant (Genesis 9:8-17) – The eternal covenant with Noach and his descendents that Hashem would never again destroy the earth with a flood. The sign of this covenant is the rainbow.
PROMISE: Hashem spoke to Noach and his sons telling them that He would establish a covenant with them and their descendants. This covenant would also extend to every living creature upon the earth. Hashem promises to never destroy the earth with flood waters again. Hashem placed a rainbow in the clouds as a sign of this covenant between Himself and mankind. When rain falls and the rainbow appears, Hashem said that He will remember this covenant and not cause another flood to destroy the earth.
REQUIREMENTS: Hashem gave mankind seven mitzvot as part of this covenant between Himself and mankind.
1. Prohibition of Idolatry
2. Prohibition of Blasphemy
3. Prohibition of Theft
4. Prohibition of Murder
5. Prohibition of Sexual Misconduct
6. Prohibition of Eating Live Meat
7. Prohibition of Failure to Establish Courts of Law
2. Avrahamic Covenant (Genesis 15:7-21; 17:10) – The eternal covenant with Avraham and his descendents regarding the Land of Israel and his descendents perpetual entitlement to that land. The sign of this covenant is the circumcision.
PROMISE: Hashem brought Avram out of Ur into the land he was to inherit. Three heifers, three goats, three rams, a turtle dove, and a young bird were sacrificed in what has come to be known as the “covenant between the parts”. Hashem told Avram that while he would die an old age and be buried, his descendants will end up enslaved in a foreign land for 400 years. However, Hashem promises to bring these descendants back to the land promised to Avram which would encompass everything from the river of Egypt to the Euphrates.
REQUIREMENTS: The requirement was that of circumcision. As a perpetual requirement, in order for them to be part of this covenant, every male Jew must be circumcised on the eighth day.
3. Sinatic Covenant (Exodus 19-24) – The eternal covenant with the Children of Israel and their descendents regarding Hashem being their god forever and protecting them. The sign of this covenant is the Torah.
PROMISE: Hashem promises that if the Children of Israel obey Him and keep His covenant they will be a treasure out of all the peoples and belong to Hashem. The Children of Israel will be a kingdom of princes and a holy nation. Hashem declares that those who love Him and keep his mitzvot will be blessed with loving kindness but those who hate Him, disobey his mitzvot, and take His Name in vain will be cursed. If they honor their fathers and mothers, their days will be lengthened on the land that was promised to Avraham and his descendants. Whenever Hashem allows his Name to be mentioned at the altar, he will bless the people. If the widow or orphan is oppressed, Hashem will slay the perpetrators and their wives will become widows and their children orphans. If the Children of Israel obey Hashem and follow his mitzvot, Hashem will hate their enemies and oppress their adversaries. If Hashem alone is worshipped Hashem will bless the food and drink of the people, remove illness from their midst, and there shall be no bereaved or barren women in the land. Hashem will send fear and confusion before the Children of Israel to confound their enemies and cause them to retreat.
REQUIREMENTS: Hashem gave the Aseret HaDiberot to the Children of Israel.
1. I am the Lord, your God, Who took you out of the land of Egypt, out of the house of bondage.
2. You shall not have the gods of others in My presence. You shall not make for yourself a graven image or any likeness which is in the heavens above, which is on the earth below, or which is in the water beneath the earth. You shall neither prostrate yourself before them nor worship them.
3. You shall not take the name of the Lord, your God, in vain.
4. Remember the Sabbath day to sanctify it. Six days may you work and perform all your labor, but the seventh day is a Sabbath to the Lord, your God; you shall perform no labor, neither you, your son, your daughter, your manservant, your maidservant, your beast, nor your stranger who is in your cities.
5. Honor your father and your mother.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not bear false witness against your neighbor.
10. You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, his manservant, his maidservant, his ox, his donkey, or whatever belongs to your neighbor.
Civil and criminal laws are given including laws regarding:
Altars
Slaves and servants
Murder, manslaughter, accidental death, and kidnapping
Striking or cursing of parents
Animal behavior
Theft
Sorcery
Rape
Bestiality
Idolatry
Oppression of the widow, orphan, or stranger
Money-lending
Attitude toward judges
Offerings
Courts
Shemitah year
Pilgrimage festivals
Covenants with, and living in the lands of, the Hivvites, Canaanites, and Hittites
4. Priestly Covenant (Numbers 25:12-13) – The eternal covenant with Phineas regarding the eternal priesthood to the Aaronic line. The sign of this is the priesthood that remained in the Aaronic line and the Aaronic priesthood will return to perform the duties in the Third Temple.
PROMISE: Aaron and his sons shall be the priests of Israel for perpetuity.
REQUIREMENTS: Aaron and his sons shall follow all the rules and regulations regarding the Mishkan and the Beit HaMikdash as well as all the mitzvot given to the Children of Israel.
5. Kingly Covenant (II Samuel 23:5) – The eternal covenant with David regarding the eternal kingship to the Davidic line. The sign of this is the kingship that remained in the Davidic line and will return with the last king – the Moshiach (Messiah).
PROMISE: Hashem has made an everlasting covenant with David that the throne of Israel will forever be in his family.
REQUIREMENTS: David and his descendants must follow Hashem and fulfill the mitzvot.
Joseph reveals himself
Torah: Genesis 44:18-47:27
Haftorah (Ashkenazi): Ezekiel 37:15-28
Haftorah (Sephardi): Ezekiel 37:15-28
Weekly Torah Portion Resources:
Aish HaTorah | United Synagogue of Conservative Judaism | Union for Reform Judaism | Jewish Reconstructionist Federation
Sefer Torah
Nature of G-d
G-d Exists
The Torah begins by stating “In the beginning, G-d created…” It does not tell who G-d is or how He was created. The fact of G-d’s existence is accepted almost without question. In general, Judaism views the existence of G-d as a necessary prerequisite for the existence of the universe. The existence of the universe is sufficient proof of the existence of G-d.
G-d is One
One of the primary expressions of Jewish faith, recited twice daily in prayer, is the Shema, which begins “Hear, O Israel: The L-rd is our G-d, The L-rd is one.” This single statement contains three central Jewish beliefs:
There is only one G-d.
G-d is a unity. He cannot be divided into parts or described by attributes.
G-d is the only being to whom we should offer praise. G-d is the Creator of Everything
Everything in the universe was created by G-d and only by G-d. As Isaiah said, “I am the L-rd, and there is none else. I form the light and create darkness, I make peace and create evil. I am the L-rd, that does all these things.” (Isaiah 45:6-7).
G-d is Incorporeal
Although many places in the Tanach and Talmud speak of various parts of G-d’s body or speaks of G-d in anthropomorphic terms, Judaism firmly maintains that G-d has no body. Any reference to G-d’s body is simply a means of making G-d’s actions more comprehensible to beings living in a material world. We are forbidden to represent G-d in a physical form. That is considered idolatry. The sin of the Golden Calf incident was not that the people chose another deity, but that they tried to represent G-d in a physical form.
G-d is Neither Male nor Female
G-d has no body, no genitalia, therefore the very idea that G-d is male or female is completely incorrect. We refer to G-d using masculine terms simply for convenience’s sake, because Hebrew has no neutral gender; G-d is no more male than a book. There are times when we refer to G-d using feminine terms. The Shechinah (a feminine word), the manifestation of G-d’s presence that fills the universe, is conceived of in feminine terms.
G-d is Omnipresent
G-d is in all places at all times. He fills the universe and exceeds its scope. Closely tied in with this idea is the fact that G-d is universal. He is not just the G-d of the Jews; He is the G-d of all nations.
G-d is Omnipotent
G-d can do anything. The belief in G-d’s omnipotence has been tested during the many persecutions of Jews, but Jews have always maintained that G-d has a reason for allowing these things, even if we cannot see the reason.
G-d is Omniscient
G-d knows all things, past, present and future.
G-d is Eternal
G-d has no beginning and no end. He will always be there to fulfill his promises. When Moses asked for G-d’s name, He replied, “I am that I am,” but the Hebrew word used, ehyeh, can be present or future tense, meaning “I am what I will be” or “I will be what I will be.” The ambiguity of the phrase is often interpreted as a reference to G-d’s eternal nature.
G-d is Both Just and Merciful
Judaism has always maintained that G-d’s justice is tempered by mercy, the two qualities perfectly balanced.
G-d is Holy and Perfect
One of the most common names applied to G-d in the post-Biblical period is “Ha-Kadosh, Barukh Hu,” The Holy One, Blessed be He.
G-d is our Father and our King
Judaism maintains that we are all G-d’s children. A well-known piece of Jewish liturgy repeatedly describes G-d as “Avinu Malkeinu,” our Father, our King. It is said that one of G-d’s greatest gifts to humanity is the knowledge that we are His children and created in G-d’s image.
