Daily Aliya for Tazria, Chamishi (5th Aliya)

Aliya Summary: In this Aliya 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 Aliya concludes with the laws of a person afflicted by multiple dull white areas on his skin.

There is a specific prohibition of cutting the hair of a Tzora'at area on the body. Among other reasons, this would remove an important indicator for the inspecting kohen. If a doctor notices that a rash on a patient might be the result of stress and tension in the workplace, then it would serve no purpose to merely treat the rash. In fact, the rash might clear up after some stress-reduction measures without any treatment of the rash itself.

Daily Aliya for Tazria, Revii (4th Aliya)

Aliya Summary: This Aliya discusses burns on the skin and different colorations within the affected area.

Keep in mind that a blemish of any sort is not Tzora'at unless declared so by a kohen. It could look like Tzora'at, but it isn't unless declared. In fact, two people can have identical signs and one can be declared a Metzora, the other not so. As a result, the treatment of each case is completely different. This is once again consistent with the personal nature of these afflictions.

Daily Aliya for Tazria, Shlishi (3rd Aliya)

Aliya Summary: The Torah presents further details on what the kohen looks for when inspecting boils and similar afflictions on the skin. The elborate checking and time delays from inspection to inspection serve to give the afflicted person ample time for introspection. A "nega" on the outside mirrors a character blemish or a religious shortcoming on the inside. 

While the kohen examines the external, the afflicted have a chance to examine their internal thoughts and faults.

Daily Aliya for Tazria, Sheni (2nd Aliya)

Aliya Summary: 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.

The laws of Nega'im are difficult and complex. In addition to everything else, the kohen had to know the psychology of the cases and be sensitive to the personal situations of the afflicted. That fact, along with the fact that shades of colors are often subject to the observer's perspective, proves that this affliction and subsequent remedy is a very personal experience, meant to promote proper behavior and involving more objective and knowledgeable Jews (and people) in our lives.

Daily Aliya for Tazria, Rishon (1st Aliya)

The bulk of this week's Parsha, Tazria, discusses various forms of tzara'at, skin maladies which are contracted as a result of engaging in forbidden gossip. Also discussed are certain garment discolorations which constitute "clothing tzara'at."

Aliya Summary: 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 Aliya 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.

Daily Aliya for Shemini, Shvii (7th Aliya)

Aliya Summary: We learn of the possibility of foods and utensils contracting ritual impurity if they come in contact with any of the aforementioned impurities. The Torah then mentions the impurity contracted through coming in contact with the carcass of a kosher animal which was not ritually slaughtered. We are commanded not to consume any insects or reptiles. The reading closes with an exhortation that we remain holy by abstaining from eating all forbidden foods.

All of the above is meant to elevate the Jew's soul to the sanctity that G-d wanted us to attain. For us, there is a direct link between body and soul, the spiritual and the mundane. The laws of kashrut bring the point home.

Daily Aliya for Shemini, Shishi (6th Aliya)

Aliya Summary: 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.

If the Torah only prohibited fish without scales, one would obviously have to examine fish before declaring it Kosher. Why, then, are we commanded to examine the fish, if it has to be done anyway? Rabbi Chananya b. Akashya answers that "G-d wanted to benefit Yisrael, therefore He heaps upon us Torah and Mitzvot", even when we'd do them anyway.

Daily Aliya for Shemini, Chamishi (5th Aliya)

Aliya Summary: Moshe 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 Moshe humbly accepts Aaron's explanation.

Moshe gets angry with Elazar and Itamar for not eating of the korbanot, as they were instructed to do. Aharon defends his sons' behavior by explaining that the loss of their brothers would make a "business as usual" attitude unacceptable in G-d's eyes. Moshe accepts Aharon's words. Our Sages teach us to learn from Moshe Rabbeinu. Just as he was not embarrassed to admit that he did not know (or did not remember) learning a point, so should we readily admit it when we do not know something.

Daily Aliya for Shemini, Revii (4th Aliya)

Aliya Summary: Moshe addresses Aaron and his sons, instructing them regarding the consumption of that day's offerings -- despite the deaths of their next of kin.


At first glance this seems cruel, to make Aaron and his sons do all this work while they mourn the loss of their sons/brothers. Unless, that is, you see if from G-d's perspective, who wanted to be closer to them specifically when they were going through their grief, because He felt the grief as well. Mourners take comfort among themselves, and G-d might have needed Aaron and his sons' company as much as they needed His.

Daily Aliya for Shemini, Shlishi (3rd Aliya)

Aliya Summary: At this point a heavenly fire descends and consumes the offerings on the altar. Aaron's eldest two sons, Nadav and Avihu, bring an unauthorized incense offering and a heavenly fire consumes them. Moshe 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.

Two of the many "traditions" as to what Nadav and Avihu did wrong are that they decided a point of halacha on their own (to bring an offering) in the presence of their "rebbi" (Moshe), and that they did not consult with anyone in this halachic matter. It behooves us to learn a sobering (purposeful choice of the word) lesson from all of the possible flaws in the actions of Nadav and Avihu. One must be careful when making decisions for oneself and their family. Consulting a Rabbi is a good idea.

Daily Aliya for Shemini, Sheni (2nd Aliya)

Aliya Summary: After concluding the offering of all the sacrifices, Aaron blesses the people with the priestly blessing. Moshe 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.

The Torah spelled "yadav", his hands, without the second "yud", making the word resemble "yado", his hand. From here comes the tradition of the kohanim holding their two hands together as one during the priestly blessings.

Daily Aliya for Shemini, Rishon (1st Aliya)

General Overview: This week's Parsha, Shemini, is a continuation of the seven-day inaugural ceremony. This week's Parsha opens on the eighth day, when G‑d's presence descends upon the Tabernacle. On that day, Aaron's sons Nadav and Avihu die when offering an uncalled-for incense sacrifice. The Parsha concludes with a discussion about the laws of Kosher and ritual purity.

Aliya Summary: Moshe 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.

Daily Aliya for Tzav, Shvii (7th Aliya)

Aliya Summary: Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as an honor-guard.

This time, when the Torah says that they did everything that G-d commanded, it is not just saying "great job" to the Kohanim for doing their jobs. Had they not done "all the things that G-d commanded via Moshe", they would have been liable to the Death penalty from Heaven. These were serious, life-or-death responsibilities.

Daily Aliya for Tzav, Shishi (6th Aliya)

Aliya Summary: The second ram was then offered and several procedures, as specified in the Torah, followed. Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash.

Some commentators speculate that had Moshe accepted his first mission at the Bush without continually claiming his inabilities, he would have been the Kohen Gadol as well as Leader (Melech) of the People. Instead, Aharon was "given to him" then, to share the burdens of leadership. Moshe was acutely aware that he was to pass the baton to Aharon in this vital area of communal and spiritual function. It must have been difficult for Moshe to step back at this point.

Daily Aliya for Tzav, Chamishi (5th Aliya)

Aliya Summary: A bull as a sin-offering is brought and Aharon and his sons "lean" on it. Leaning (smicha) is accompanied by confession (vidui) or words of praise to G-d, depending upon the sacrifice. The bull was slaughtered and part of its blood was put on the corners of the Altar and on its base. Parts of the bull were placed on the Altar; the remainder was burned outside the camp.

Leaning is a vital element of most personal korbanot. It facilitates a psychological identification with the animal and adds meaning to the act of sacrifice. If acts had to have meaning, certainly words (prayers) should have even more meaning/identification!

Daily Aliya for Tzav, Revii (4th Aliya)

Aliya Summary: We now read about the induction of the priests and the inauguration of the Tabernacle. In the presence of all the Jews, Moshe dressed Aaron and his sons in the priestly vestments and anointed them, along with the Tabernacle and its vessels, with the holy anointing oil.

According to Rashi, the seven day inauguration period for the Mishkan preceded its erection. This, says Rashi, is another example of the Torah not always presenting the story in chronological order. Could the reason for the reversed order be to demonstrate that the product is more important than the process, at least in this case of having G-d's presence)?

Daily Aliya for Tzav, Shlishi (3rd Aliya)

Aliya Summary: 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.

It's interesting to note that the most severe lapse in a kohen's obligation is one concerning time. A lapse regarding place of the eating of the offering, for example, is less severe (punishment-wise). the sanctity of time is more important than that of place. (from of a long-time-ago drasha by Rabbi Fabian Schonfeld.)

Daily Aliya for Tzav, Sheni (2nd Aliya)

Aliya Summary: This Aliya 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 Parsha, 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 Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see someone at that place can now assume that they are bringing an Olah and will not automatically jump to the conclusion that the person has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something they might include in their prayer.

Daily Aliya for Tzav, Rishon (1st Aliya)

General Overview: This week's Torah reading, Tzav, continues describing the various sacrifices offered in the Tabernacle and Temple -- a topic started in last week's reading. This is followed by an account of the seven-day inaugural of the Tabernacle.

Aliya Summary: 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.

Daily Aliya for Vayikra, Shvii (7th Aliya)

Aliya Summary: This Aliya concludes the laws of the Korban Oleh Viyored. We then move on to the last sacrifice discussed in this week's Torah reading, the "Guilt Offering," the Asham Sacrifice. Three types of Asham Sacrifices are discussed: a) an Asham brought by one who inadvertently misappropriates Temple property. b) An Asham brought by one who falsely swears regarding money owed to another. (Aside for bringing a sacrifice, these two individuals must repay the principal amount, and pay a punitive fine equal to one fourth of the principle.) c) An Asham brought by a person who is uncertain whether he violated a Torah prohibition.

Daily Aliya for Vayikra, Shishi (6th Aliya)

Aliya Summary: The Torah discusses the fourth and final type of Chatat, that of a common person who sins. Also discussed is the Korban Oleh Viyored, a "vacillating" Sin Offering, brought by an individual guilty of certain specific sins. The Korban Oleh Viyored depended on the financial position of the transgressor -- a wealthy person brought a sheep or goat, a person of lesser means brought two birds, and a pauper brought a meal offering.

The main animal that represents the Chatat offering is a goat, the same animal whose blood was used by Yosef's brothers to deceive their father of Yosef's fate. Perhaps this should prove as the ultimate reminder of our faults, and how even mistakes can turn out well, if handled appropriately (i.e. learned from, trust in G-d).

Daily Aliya for Vayikra, Chamishi (5th Aliya)

Aliya Summary: We now begin learning about the "Sin Offering," the Chatat sacrifice, brought by an individual who is guilty of inadvertently transgressing a sin. This section discusses the unique Chatat sacrifices brought by a High Priest who sins, by the Sanhedrin (Jewish Supreme Court) who issue an erroneous ruling which causes the populace to sin, and a monarch who sins.

From OU.org: When a leader of the people shall sin... "Asher Nasi Yecheta". The initials of this phase spell A;NI (I, me) What is likely to lead a leader astray? Focusing on themselves and losing sight of their responsibilities to the community they lead.

Daily Aliya for Vayikra, Revii (4th Aliya)

Aliya Summary: The "Peace Offering," the Shelamim sacrifice, is described in this Aliya. The Shelamim -- which could be brought from cattle, sheep, or goats -- was shared by the altar, which consumed some of the animal's fats, the Kohanim, and the donors of the sacrifice who were given the bulk of the meat. The Aliya ends with the prohibitions against consuming blood and the specific fats which were offered on the altar. These prohibitions apply to all animals, even those not offered in the Temple.

The element of completeness that is special to the Shelamim is that part of the offering is burned on the alter, part is given to the kohen as one of his gifts, and part is returned to the owner. "Everyone" benefits from a Shelamim.

Daily Aliya for Vayikra, Shlishi (3rd Aliya)

Aliya Summary: The Torah describes the last type of voluntary meal offerings -- the deep-fried meal offering -- and the mandatory barley offering, the Omer offering, brought on the second day of Passover. G‑d instructs the Jews to add salt to every animal sacrifice or meal offering, a symbol of our everlasting "salt covenant" with G‑d. We are also commanded not to include any leavened items or anything which contains honey in any Temple offering (there are two exclusions to the leaven prohibition).

Our table is like the Alter. A famous saying with many different manifestations. We salt our HaMotzi bread because we are expected to add an element of spirituality to an otherwise very mundane act of eating. Salt is a preservative and salt does not spoil. As such, it represents an element of the eternal in this temporal world.

Daily Aliya for Vayikra, Sheni (2nd Aliya)

Aliya Summary: G‑d then teaches Moshe the laws of the fowl Olah. This Aliya 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.

Until this point in Vayikra, the Torah has described four different types of voluntary offerings, each one less expensive than the one before it. The bull is most costly, sheep and goat cost less, but more than a dove. And a flour and oil offering is the least expensive. The person who brings the korban is referred to as "adam", a human, the first time, and then with the pronoun he, him, his (she, her, hers). Only with the flour & oil offering is the donor referred to as "nefesh", a soul. Rashi says this refers to the poor person, who is the one who would most likely bring the Mincha. It might not cost a lot, but the poor person puts his soul into his modest korban.

Daily Aliya for Vayikra, Rishon (1st Aliya)

General Overview: This week's Torah reading, Vayikra, begins the third book of the Torah, Leviticus. Last week we completed the reading of the book of Exodus, which concluded with a description of the construction of the Tabernacle. This week's portion will provide a description of the various sacrifices – animal, fowl, and meal-offerings – offered by the priests in this newly constructed Sanctuary.

Aliya Summary: G‑d calls out to Moshe from the Tabernacle and teaches him the laws of the elective burnt offering, the Olah sacrifice. This aliyahdiscusses the laws of the cattle, sheep, or goat Olah. Many details of korbanot have psychological effects upon the one who brings the korban. The contact with the animal gives the korban-bringer a sober realization of the tenuousness of life (his own, not just the animal's).

Daily Aliya for Pekudei, Shvii (7th Aliya)

Aliya Summary: Moshe completed the proper placement of the Tabernacle vessels. When Moshe finished this task a Cloud of Glory and the Divine Presence filled the Tabernacle. This cloud also served as the Jews' guide throughout their desert sojourn: when the cloud lifted, the people would travel, following the cloud until it rested, where they would set up camp until the cloud would lift again.

Rashi says that on the 8th day of the dedication of the Mishkan, Moshe and Aharon were on equal status. But only on that day. After that, Moshe is "only" a Levi, and Aharon takes over the reins. It is said that Moshe would have been the Kohen Gadol, except for the way he spoke to G-d at the Burning Bush. It was then that G-d brought Aharon to Moshe, so to speak, to share the responsibilities and privileges of leadership.

Daily Aliya for Pekudei, Shishi (6th Aliya)

Aliya Summary: And it came to pass that on the first day of Nissan in the year out of Egypt, the Mishkan was completed. That is a bit less than a year out of Egypt.

In this Aliya, the Torah spells out the step-by-step procedures of finally carrying out the commands of Parshiyot Teruma, Tetzaveh, beginning of Pekudei, all of Vayakhel. Sort of the "GO" mark for everything they've prepared to do.

Daily Aliya for Pekudei, Chamishi (5th Aliya)

Aliya Summary: G‑d instructed Moshe to erect the Tabernacle on the first of Nissan. G‑d also instructed Moshe 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. Moshe is also directed to dress Aaron and his sons in the priestly garments, and to anoint them, too.

Note that Aaron's sons were also anointed. Regular kohanim are not; they were exceptions. It gave them a status of Kohen Gadol. That's why Elazar and Itamar were not able to tend to the bodies of their brothers Nadav and Avihu and cousins were called in to take care of things. Aaron's sons needed to be anointed, because they weren't kohanim by birth.

Daily Aliya for Pekudei, Revii (4th Aliya)

Aliya Summary: The craftspeople brought their finished products to Moshe. Moshe saw that all the work had been done exactly to G‑d's specifications, and he blessed the workers. The Torah once again enumerates all of the components of the Mishkan. And repeats over and over again that the People did everything that G-d had commanded Moshe.

After all the issues the Jews had with the Golden Calf, repeating eighteen times that the Jews did as they were instructed is the positive reinforcement we need/needed. Years ago I read that the typical child hears 300 negative reinforcements (i.e. "don't touch that") for every one positive. Consider this Aliya our encouragement to break that habit and reinforce positivity around us.

Daily Aliya for Pekudei, Shlishi (3rd Aliya)

Aliya Summary: 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 accoutrement were finished.

Talmud Yerushalmi notes that the phrase, "as G-d had commanded Moshe" appears 18 times in P'kudei. Correspondingly, we have 18 brachot in our weekday Amida - strengthening the connection between Service in the Mikdash and Davening is that davening (praying) is a replacement for the service done in the Mikdash.