Daily Aliya for Shemot, Sheni (2nd Aliya)

Aliya Summary: 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 male Israelites into the Nile. Moshe 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. Moshe's 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. Moshe's mother nursed the child and after he was weaned brought him back to Pharaoh's daughter.

The Midrash explains that each threat to the Jewish people generated a corresponding bright star to help the Jews. Miriam is a result of the bitter work forced on the Jews (the root of her name is Mar - bitter). Moshe was borne of the order to throw all males into the river (the root of his name is Meshit - to draw from water). Aaron was borne of the threat to pregnancy (the root of Aaron is Erayon - pregnancy). Clearly, for every negative created in the world, a corresponding positive is brought to combat and equalize its influence - an encouraging lesson from this Aliya, and the Midrash.

Daily Aliya for Shemot, Rishon (1st Aliya)

General Overview: This week's Torah reading, Shemot, begins the Book of Exodus. Pharaoh issues harsh decrees against the Israelites, beginning decades of Jewish suffering and slavery. Moshe is born and raised in the Egyptian royal palace. After killing an Egyptian, Moshe escapes to Midian and marries. G‑d appears to him in a burning bush and demands that he return to Egypt to redeem the Israelites. Moshe returns to Egypt with the intention of freeing the Jewish people.

Aliya Summary: Jacob's sons all died. Jacob's descendents 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 Pharaohs order.

Daily Aliya for Vayechi, Shvii (7th Aliya)

Aliya Summary: Joseph lived until the age of 110. Before passing away he told his brothers that G‑d would eventually take them out of Egypt and return them to the Promised Land. Joseph asked his brothers to promise that when that time arrived they would carry his remains with them, and inter him in Israel.

Yosef tells his brothers that G-d will remember them and lead them out of Egypt, and then makes them swear that G-d will remember them and lead them out of Egypt (50:24-25), and that they'll take his remains with them when they leave. It seems that Yosef wanted to make sure that they heard and BELIEVED that they would be saved, and only swearing could convey that belief to him.

Daily Aliya for Vayechi, Shishi (6th Aliya)

Aliya Summary: Benjamin was likened to a devouring wolf. Jacob then repeated his request to be buried in Israel, in the Cave of Machpelah in Chevron, and he passed away at the age of 147. After an extended national mourning period, Joseph received Pharaoh's permission to carry Jacob's body up to Israel. A huge funeral procession consisting of all the elders of Egypt as well as Jacob's family went and buried Jacob. After returning to Egypt, Joseph's brothers feared that now, after Jacob had passed away, Joseph would exact revenge from them for selling him into slavery. Joseph reassured them that he harbored no ill feelings towards them.

After Binyamin's blessing, the Torah recaps that these are the 12 tribes and the blessings bestowed upon them by Yaakov. It seems, however, that some of them didn't receive blessings, but rather were rebuked. Why would the Torah count them as blessings? The answer lies in the wording "each man, according to his blessing, he blessed them", meaning that each son received what he needed to receive in order to be blessed. Sometimes it was an actual blessing, and sometimes it was rebuke. If used properly, both can be used to grow and be blessed.

Daily Aliya for Vayechi, Chamishi (5th Aliya)

Aliya Summary: Gad was blessed with bravery in battle. Asher's blessing: an abundance of olive oil. Naphtali was blessed with the speed of a deer. Joseph was recognized for his charm, suffering, and righteousness, and was showered with a variety of blessings.

When blessing Yosef, Yaakov says that his blessings surpassed his father's blessings, and so should Yosef's blessings surpass his (Yaakov's) blessings. Blessings are a curious thing, especially from father to son. If the son grows and accomplishes things, it reflects on his parents and they and their memory is blessed as a result. That means that father/son blessings build on themselves, becoming exponentially better. The same can be said of Jews in general. If a Jew does something good, it not only reflects on themselves, but also on Judaism, which increases the blessings for all Jews. As an example, when someone like Matisyahu represents himself as a thoughtful and proper Jewish singer, people might feel better about Jews, and that helps everyone be more tolerant, which might embolden others to display their Judaism, which might be observed by others who might do the same, etc. We don't know what snowball we might be starting, but hopefully they're of a positive variety.

Daily Aliya for Vayechi, Revii (4th Aliya)

Aliya Summary: Jacob summoned all his sons, and delivered to each a poetic, and sometimes cryptic, parting personal message. Reuven was chastised for his impetuousness and for "ascending upon his father's bed." Shimon and Levi were rebuked for their anger, which expressed itself in the killing of the Shechemites and the attempted execution of Joseph. Judah was blessed with monarchy, success in waging battle, and an abundance of wine and milk in his portion. Zevulon was blessed with success in his sea-trade endeavors. Jacob likened Issachar to a thick-boned donkey who finds both rest and ample work. Dan was blessed with the tenacity of a serpent and the ability to judge.

While the first three messages to Reuven, Shimon and Levi were harsh, the fourth (to Yehuda) was positive. Yaakov called Yehuda a "cub and a lion". Yehuda was both because he was a fierce leader when he needed to be (which translates to his future descendants), and had a soft side when that was required (Rashi: like reasoning with his brothers about the merits of killing vs not killing Yosef, and admitting his mistakes with Tamar). While all the tribes displayed distinct and special characteristics, Yehuda was the first to display an ability to modify his characteristic cased on the situation, a quality worth learning to emulate.

Daily Aliya for Vayechi, Shlishi (3rd Aliya)

Aliya Summary: Joseph was disturbed that Jacob placed his right hand on Ephraim, and he attempted to adjust his father's hands. "I know, my son, I know," Jacob responded, explaining that the "younger brother will be greater, and his children['s fame] will fill the nations." Jacob blessed the two boys further, saying that all of Israel will bless each other by saying: "May G‑d make you like Ephraim and Menashe."

Yosef panics when he sees Yaakov switch hands/blessings, but this was borne of the same theme discussed earlier. Yosef had to test his brothers to make sure they didn't become jealous when Binyamin got more presents than they did, and the brothers passed. Yaakov blessing Yosef's younger son more than the older might have created the same sort of jealousy, and Yosef had never tested his sons for their reaction. Yaakov's response was that he knew they would handle it well, and indeed they did. How did Yaakov know? Probably because Ephraim and Menashe had Yosef as a father, who instilled the proper values in his children. While Yosef tested his brothers, Yaakov didn't even see a need to test - Yosef's children's character was a given!

Daily Aliya for Vayechi, Sheni (2nd Aliya)

Aliya Summary: Joseph presents his two sons, placing Menashe, the firstborn, to Jacob's right, and Ephraim to Jacob's left. Jacob, who was nearly blind at this point, crossed his hands, placing his right – more prestigious – hand on Ephraim's head. He blessed them: "May the angel who redeemed me from all harm bless the youths, and may they be called by my name and the name of my fathers, Abraham and Isaac, and may they multiply abundantly like fish, in the midst of the land."

Yaakov's reference to fish in his blessings for Ephraim and Menashe (and for all Jewish children in perpetuity) is explained on at least two levels. Since fish are prolific, Yaakov was blessing his descendants that they should become a large nation. It is also known that the Ayin Hara (evil eye) has no hold over fish, and this too was part of his blessing. The connection between these two aspects is the phrase included in the blessing: "in the midst of the Land". If you are among others that are prolific and share your views and goals, there is less change of someone with an evil eye casting a curse on you. Hence the importance of living in a Jewish community, not just for the support, but for the shared goals.

Daily Aliya for Vayechi, Rishon (1st Aliya)

General Overview: This week's Torah reading, Vayechi, discusses Jacob's final years. Shortly before his passing, Jacob blesses Joseph's children as well as his own. A massive funeral procession escorts Jacob's body to Canaan. The reading, and the Book of Genesis, concludes with Joseph's death.

Aliya Summary: Jacob lived his last seventeen years in Egypt. When Jacob sensed that his days were numbered he summoned Joseph and asked him to promise that he would bury him in Israel. Joseph acceded to the request. When Jacob then fell ill, Joseph visited him, accompanied by his two sons, Menashe and Ephraim. Jacob conferred upon Ephraim and Menashe the status of tribal progenitors, a status hitherto enjoyed only by Jacob's sons. Joseph asked his father to bless Ephraim and Menashe.

Daily Aliya for Vayigash, Shvii (7th Aliya)

Aliya Summary: While Joseph supplied his family with food, the rest of Egypt was in a desperate plight. First they expended all their money in exchange for food that Joseph sold them. Then their money ran out, and they paid for provisions with their cattle. Finally, when they had no money or chattel left, they sold their land and themselves to Pharaoh into servitude in exchange for provisions. Meanwhile, in the land of Goshen, Jacob's family prospered and multiplied exceedingly.

Yosef did two things because of his sensitivities - he segregated his family from the rest of Egypt so that others wouldn't see how nicely they were living, and he also gave them food as it was needed (47:12), and not in excess. This is derived from the words "according to the young children".

Daily Aliya for Vayigash, Shishi (6th Aliya)

Aliya Summary: Jacob arrived in Egypt, to the province of Goshen that Pharaoh had allotted his family. Joseph went there to greet his father. Joseph prepared his family for meeting Pharaoh, and instructed his brothers to tell Pharaoh that they are shepherds, who only wish to tend to their flocks in Goshen until the famine ends. Indeed the brothers followed this script, and Pharaoh acceded to their request. Jacob was then brought before Pharaoh, and Jacob blessed him.

When at long last they met, Yaakov and Yosef reacted very differently. Yosef fell on his father's neck (hugged?) and wept for a long time, while Yaakov recited Shema without crying, and then expressed the joy of seeing Yosef's face again. Both were obviously happy, but while Yosef's joy was raw, Yaakov's was more acute and directed. He was able to pinpoint what he was most happy about - seeing on Yosef's face that he was still alive. What about Yosef's face showed him that he was still alive (more alive than he already knew Yosef was)? Or Hachaim explains that Yaakov was concerned that all the time in Egypt might have made Yosef change his ways away from Judaism, but when he saw his face (and eyes), Yaakov could tell that Yosef hadn't changed at all, and was still as righteous as he was 22 years ago. Faces tell a lot more than we think...

Daily Aliya for Vayigash, Chamishi (5th Aliya)

Aliya Summary: This Aliya names the seventy members of Jacob's family that went to Egypt.

OU's Torah Tidbits points out that the "whole world" that came from No'ach was 70. We now find the same number here in Yaakov's descendants. While their 70 became the Nations of the World, our 70 became the Jewish People. There is clearly something about adversity that brings people together, in this case to form a nation. As much as we dislike and avoid adversity, it has its purpose and benefits.

Daily Aliya for Vayigash, Revii (4th Aliya)

Aliya Summary: Jacob and his entire family left Canaan and headed to Egypt. En route they stopped in Be'er Sheva, where G‑d told Jacob not to fear going to Egypt, for it is there that he will be made into a great nation. Furthermore G‑d told him: "I will go down with you to Egypt, and I will also bring you up."

On his way to see Yosef, Yaakov stops to offer sacrifices to "the G-d of his father Yitzchak". It's a strange reference to Yitzchak, but an important connection. Yaakov must have realized the connection between the deceit he perpetuated against his father to receive Esav's blessings, and the deceit of Yosef's apparent death. Although completely justified, Yaakov was punished for causing his father such pain, and this offering might have been his repentance. Yaakov listened to his mother by deceiving his father, did the right thing for the future of the Jewish people, and yet he had to repent. How much more so should we repent when we do something we shouldn't...

Daily Aliya for Vayigash, Shlishi (3rd Aliya)

Aliya Summary: Joseph directed his brothers to quickly return to Canaan and bring Jacob and their families back to Egypt, where Joseph promised to provide them with food until the famine ends. Joseph embraced his brothers and cried. Pharaoh was informed that Joseph's family had arrived, and he, too, instructed them to come to Egypt where he would give them the "best of the land." The brothers went to Canaan – laden with gifts from Pharaoh and Joseph – and informed Jacob that Joseph was alive, indeed he ruled over all of Egypt. "And the spirit of their father Jacob was revived."

Yosef gives his brothers clothing, but gives Binyamin even more. Notice that once again a son of Rachel is being favored by being given a special garment. The first time, the results were disastrous for Yosef and his brothers. So why tempt them? When a child misuses a book, we don't forbid him to ever touch a book again. The opposite – teach the child how to properly treat books, and as soon as possible give him another. In this way, you will see if the lesson was learned. The "solution" to the problem of the brothers is not reached by avoiding difficult situations. So, since Yosef tested the brothers before they knew who he was, and they had passed the test, he felt comfortable that they had learned their lesson and were no longer jealous of what others had/got.

Daily Aliya for Vayigash, Sheni (2nd Aliya)

Aliya Summary: Judah continued: "When [Jacob] sees that the boy is gone, he will die." He explained to Joseph that he, Judah, had taken personal responsibility that Benjamin would return unharmed to Canaan. And as such, he asked to remain as a slave in stead of Benjamin. At that point, Joseph could not restrain himself any longer. He asked all the Egyptians present to leave the room, and he revealed his identity to his brothers: "I am Joseph! Is my father still alive?!" He then reassured them, and asked them not to be upset about selling him into slavery: "For it was to preserve life that G‑d sent me before you. For . . . another five years there will be neither plowing nor harvest, and G‑d sent me before you to ensure your survival in the land..."

"For how can I go up to my father, and the youth is not with me?" The straight forward meaning: Yehuda says, how can I face my father Yaakov without Binyamin with me. The Chassidic school of thought sees another meaning to Yehuda's statement: How can we go up to face G-d (after 120 years) without our youth? Does our behavior when we are/were young serve us well or embarrass us as we get older? It is easy to dismiss one's youth with a wave and a "you know how kids are", but it isn't that simple. Our youth need direction more than anyone else, they need to be "with" us, not on their own, "being who they are".

Daily Aliya for Vayigash, Rishon (1st Aliya)

General Overview: In this week's Torah treading, Vayigash, Judah responds to Joseph's demand that Benjamin remain enslaved in Egypt, pleading to be taken as a substitute. Joseph reveals his identity to his brothers. At Joseph's request, Jacob and his family come down to Egypt.

Aliya Summary: In the end of last week's Torah reading, Joseph demanded that Benjamin remain behind in Egypt as his slave. This week's reading opens with Judah approaching Joseph and appealed to him to allow Benjamin to return to his father Jacob in Canaan. He spoke of Jacob's reluctance to allow Benjamin – Rachel's only remaining child – to make the trip to Egypt, and the great love Jacob harbored for his youngest son.

Daily Aliya for Miketz, Shvii (7th Aliya)

Aliya Summary: Upon seeing his brother Benjamin, Joseph was overcome with emotion, which he concealed. The brothers sat down and enjoyed a feast, and Joseph presented them all with gifts—Benjamin's gift greater than all the others'. In the morning the brothers departed, but not before Joseph had his royal goblet planted in Benjamin's sack of food. Joseph then dispatched a posse to confront the brothers and "uncover" the planted goblet. The brothers were all brought back to Joseph, who demanded that the "thief," Benjamin alone, remain behind as his slave.

By giving Binyamin a bigger gift, Yosef was creating the potential for jealousy so that the brothers would be put into a similar situation as with him. Yosef was testing them to see how they would react, and if they'd matured and learned from the mistakes they had made with him.

Daily Aliya for Miketz, Shishi (6th Aliya)

Aliya Summary: The brothers arrived in Egypt. Joseph instructed his palace supervisor to invite the brothers to join him for the afternoon repast. The brothers arrived at Joseph's residence where they were reunited with Simon. Joseph arrived, and the brothers presented him with the gift they had prepared, and they exchanged pleasantries.

After years of being away from his family, and all the machinations to create the situation they're in, Yosef finally gets to see his brothers, and specifically his own blood brother, Binyamin. Rather than focusing on himself and all the time he couldn't spend with them and with his brother, Yosef's first words to Binyamin was a blessing for G-d to favor him (43:29). The Medrash explains that all the brothers were blessed with this, but that was before Binyamin was born, so Yosef evened the blessing field by blessing only Binyamin. This just underscores the incredible selflessness of Yosef, not to have been thinking of himself and his sorrow. A further proof could be when the Passuk says that Yosef "lifted his eyes" and saw Binyamin. In addition to adding to the drama of the moment, why were Yosef's eyes down? If he were just looking at his brothers bowing to him, he wouldn't need to lift anything. Unless he lowered his face to avoid seeing his brothers in that state. Another possible sign of modesty and selflessness on Yosef's part.

Daily Aliya for Miketz, Chamishi (5th Aliya)

Aliya Summary: On the third day, Joseph released them all, aside for Simon, whom he held hostage. He bid the rest of the brothers to return to Canaan and return with their youngest brother, Benjamin, and thus establish their innocence. The brothers recognized that this was punishment for the sale of Joseph, and expressed regret for their deed. Joseph instructed his servants to place the monies the brothers had paid for the food in the sacks of grain they were given. The brothers arrived back in Canaan and recounted the entire episode to Jacob. Jacob was highly disturbed by the happenings, and initially refused to send Benjamin, unwilling to consider the possibility of losing Rachel's only remaining son. Eventually, though, after the food provisions ran low, and Judah personally guaranteed Benjamin's safe return, Jacob acceded to send him. He sent them to Egypt with a prayer on his lips, and armed with a gift for the Egyptian ruler.

Reuven offered that his sons should die if Binyamin is not returned. Although the offer was refused, and Binyamin did return to his father, nonetheless Reuven said something he should not have said. His "two sons" are seen as referring to two famous descendants of Reuven who did die prematurely - Datan and Aviram. This is meant to underscore the importance of watching what we say. Once words are uttered, their intent and circumstance is separated, and the words live on their own.

Daily Aliya for Miketz, Revii (4th Aliya)

Aliya Summary: The famine predicted by Joseph commenced, a grave famine that affected Egypt and the entire Mediterranean region. Exactly as planned, Joseph had sufficient stores of food, which he personally sold to all who needed. Meanwhile, in nearby Canaan, Joseph's father, Jacob, dispatched his eldest ten sons – all of them excepting Benjamin – to Egypt to purchase food provisions. The brothers arrived and stood before Joseph, but did not recognize him, as his boyish appearance had changed in the interim years. When the brothers broached their request to purchase food, Joseph dealt with them harshly, accused them of espionage, and incarcerated them all for three days.

The Gemara in Taanit says that Yaakov and family were still well-supplied with food at this stage in the famine. Yet he sent them to Egypt, rather than provoke the jealousy of others with less. When others have not, it is improper to flaunt what you have.

Daily Aliya for Miketz, Shlishi (3rd Aliya)

Aliya Summary: Pharaoh appointed Joseph as viceroy of Egypt, and placed him in charge of the impending food collection operation. Thirty-year-old Joseph was placed second-in command of the Egyptian empire, accountable to no one but Pharaoh himself. Indeed, the seven years of plenty arrived as foretold by Joseph, and Joseph skillfully oversaw the collection of the surplus grain. Joseph married Osnat, the daughter of Potiphera, and she bore him two sons: Manasseh and Ephraim.

Even as Paroh conveyed second-in-command power to Yosef, he mentioned in various forms FIVE times that he was still the king and more powerful than Yosef, and then strangely proceeds to change Yosef's name to Zaphenath Pa'neach. Why would he do that, unless he wanted to take ownership of everything that Yosef was, even his name. That way when people ask how Yosef got his new name, Paroh would enter the conversation. This is an important tip in how one can take ownership of something. If you personalize a Mitzvah, not only is it more dear to you, but others associate you with it, and that can only increase the positive results.

Daily Aliya for Miketz, Sheni (2nd Aliya)

Aliya Summary: Pharaoh recounted his dreams to Joseph. Joseph told Pharaoh that both dreams contained a singular message: seven years of plenty were destined to come upon Egypt, followed by seven years of severe famine. Joseph proposed a plan to store the excess grain of the years of plenty, to serve as a reserve for the famine years to follow. Pharaoh was greatly impressed by Joseph's wisdom.

When Paroh called Yosef, he said that he heard that Yosef understood dreams, to which Yosef responded that it wasn't his wisdom, but that it was G-d's wisdom that he was relaying. At the end of Yosef's interpretation of Paroh's dream, he recommends that Paroh designate someone in charge of managing the excess food in preparation for the drought. Was that still G-d's wisdom, or was that his own? Or is the wisdom G-d imparted "downloaded" to Yosef, and Yosef incorporated it into his words and suggestions? Since the Torah doesn't specify when the interpretation ended and his suggestion began, it's most likely that Yosef incorporated (i.e. owned) G-d's wisdom, most likely through the knowledge he attained while learning in the Yeshiva if Shem and Eiver.

Daily Aliya for Miketz, Rishon (1st Aliya)

General Overview: Joseph interprets Pharaoh's dreams, becomes viceroy over Egypt, and implements his plan to save the region from famine. Joseph is harsh with his brothers who come to Egypt to buy food, and demands that Benjamin be brought to Egypt. When Benjamin eventually comes he is framed and accused of theft.

Aliya Summary: Pharaoh had a dream: seven fat cows arose from the Nile, followed by seven emaciated cows. The gaunt cows then consumed the robust ones. He then had a second dream, wherein seven healthy ears of grain were eaten by seven thin and parched ears. In the morning, none of Pharaoh's wise men were capable of interpreting the dreams to Pharaoh's satisfaction. Pharaoh's butler approached and related his past jailhouse experience, when a Hebrew boy, Joseph, successfully interpreted dreams. Pharaoh ordered Joseph's release, and he appeared before the king.

Daily Aliya for Vayeshev, Shvii (7th Aliya)

Aliya Summary: Two of Pharaoh's officers, his butler and baker, aroused the royal ire and were cast into prison— the same one that Joseph was now administering. One night, they both had odd dreams, and Joseph interpreted them. Joseph told the butler that he'd soon be released and restored to Pharaoh's service. The baker was told by Joseph that he would soon be hung. Joseph pleaded with the butler to mention his plight to Pharaoh, and ask for his release. Three days later, both of Joseph's interpretations came true; but the butler forgot all about Joseph.

Commentaries explain that Yosef shouldn't have asked the butler for help, because that would give the butler too much credit if he actually did help Yosef, which would then minimize G-d's help. But what's the balance? Should he not have tried, and relied totally on G-d? Or should he/we make an effort when presented with the possibility? It's a question that requires further study, and probably applied to each situation individually.

Daily Aliya for Vayeshev, Shishi (6th Aliya)

Aliya Summary: Joseph was exceedingly handsome, and Potifar's wife was attracted to him. She made many advances on him, but he steadfastly rebuffed her. Eventually she libelously told her husband that Joseph was making advances on her, and Potifar had Joseph thrown into prison. G‑d was still with Joseph, and he found favor in the eyes of the prison warden, who put him in charge of all the prisoners.

The Sfat Emet calls our attention to to sequence of verbs - "And he refused", "and he said"... First and foremost, when a person is being led into temptation they must stand firm and refuse to give in. Then, if warranted, they can explain their reasons.

Daily Aliya for Vayeshev, Chamishi (5th Aliya)

Aliya Summary: We return to the story of Joseph, who was serving in the home of Potifar. G‑d was with Joseph, and he succeeded in all his endeavors. When Potifar took note of this fact, he put Joseph in charge of his entire household and estate.

The portion of Yosef in Potifar's house is juxtaposed to the episode of Yehuda and Tamar. The standard explanation is that the sale of Yosef caused Yehuda to lose the respect of his brothers. Rashi gives another, intriguing, explanation. He says that it is to equate Tamar and Potifar's wife - both of whom acted "for the sake of Heaven". Potifar's wife, says Rashi, saw via astrology that she was destined to have descendants that came from Yosef. She thought that she was the one and so she attempted to seduce him. She was just a bit off, as in fact it was her daughter Osnat that would bear Yosef's children.

Daily Aliya for Vayeshev, Revii (4th Aliya)

Aliya Summary: The story of Joseph is interrupted by the episode of Judah and Tamar. Judah married the daughter of a local businessman and had three sons. His first son, Er, married a woman named Tamar, but died soon thereafter. Judah had his second son, Onan, marry Tamar and thus fulfill the mitzvah of Yibbum, but he too died childless. Judah hesitated to give his third son to Tamar, so she returned to her father's home. Judah's wife then died, and he embarked on a business trip. Tamar dressed herself like a prostitute and sat by the side of the road. Judah didn't recognize her, was intimate with her and she becomes pregnant. A few months later, when her pregnancy became evident, Judah ordered her executed for harlotry. As she was being taken out to die, she produced some of Judah's personal effects that he had left behind when he visited her. Judah admitted that he was the father, and Tamar was spared. Tamar then gave birth to twin sons, Zerach and Peretz.

The Gemara teaches that one must avoid embarrassing another at all costs - it is better to be thrown into a fiery furnace than to embarrass someone. We learn this from Tamar, who did not denounce Yehuda, even though she would have been considered guilty of immorality had Yehuda not owned up to his actions.

Daily Aliya for Vayeshev, Shlishi (3rd Aliya)

Aliya Summary: Joseph arrived and his brothers immediately stripped him of his fancy robe and cast him into a pit. Upon Judah's advice, they subsequently sold him to an Ishmaelite caravan traveling to Egypt, who in turn sold him as a slave to Potiphar, Pharaoh's chief butcher. Meanwhile, the brothers dipped Joseph's robe into blood, and showed it to Jacob, who assumed that Joseph was devoured by a wild beast. Jacob then commenced 22 years of mourning for his beloved son.

Rashi gives us another aspect of the "Measure for Measure" punishment of Yakov. The passuk says that he "mourned for his son MANY DAYS." Rashi says that it was 22 years, the exact length of time that Yakov was away from Yitzchak. It includes the 20 years with Lavan, a year and a half in Sukkot, and six months in Bet El before Yakov returned to his father's house. Why was Yakov punished for being away from his father if he was sent away by his mother to find a wife and hide from Esav? Rabbi Teichman explains that it's because when he was done with all of that, he spent the last 18 months in Sukkot and Bet El instead of rushing home. Once he didn't rush, he was punished for the entire length of time. If ever we needed motivation to grab opportunities (Mitzvot) as they present themselves, this is it!

Daily Aliya for Vayeshev, Sheni (2nd Aliya)

Aliya Summary: Joseph's brothers were away tending their father's sheep, when Jacob sent Joseph to see how his brothers and the flocks were faring. When Joseph's brothers saw him approaching they plotted to kill him. Reuven, however, implored them not to shed blood, advising them instead to cast him into one of the nearby pits. Reuven's plan was to later return and rescue Joseph from the pit.

Rashi says that Reuven truly intended to come back and save Yosef, but his reason was that he, as the oldest, would take all the blame if something were to indeed happen to Yosef (pretty selfish reason). Nonetheless, he gets the credit for the good deed he planned on doing, despite the facts that 1) it wasn't accomplished and that 2) his motives were not pure. How much more credit is there for those of us with proper motives that DO accomplish our objectives and do good things!

Daily Aliya for Vayeshev, Rishon (1st Aliya)

General Overview: In this week's reading, Vayeishev, Joseph relates to his brothers his grandiose dreams of greatness, arousing their jealousy. He is consequently sold into slavery to an Egyptian master. After defying his Egyptian master's wife, Joseph is thrown into jail, where he interprets the dreams of Pharaoh's cup-bearer and baker. The story of Judah and Tamaris also related at length.

Aliya Summary: Jacob and his family settled in Canaan. Of all his sons, Jacob favored Joseph, the firstborn of his deceased beloved wife Rachel, and he made for him a special robe of fine wool. Joseph's brothers were jealous of the favoritism, and avoided talking to Joseph. Joseph related to his brothers two dreams he had, both implying that he would eventually rule over his brothers—and thus increased his brothers' envy and hatred.

Daily Aliya for Vayishlach, Shvii (7th Aliya)

Aliya Summary: The Torah continues naming the descendants of Esav and the kings that ruled the city-states, "even before there ruled a king in Israel". Israel must still go through many stages of refinement and pass through many trials and tribulations before they are to emerge as The People of Israel. This is echoed in the Pesach Haggada when it says that G-d gave territory to Esav and Yakov and his sons went down into Mitzrayim.

Daily Aliya for Vayishlach, Shishi (6th Aliya)

Aliya Summary: Jacob's family continued on towards Chevron. While en route, Rachel, Jacob's beloved wife, passed away while giving birth to her second son, Benjamin. Jacob buried her on the spot, on the roadside leading to Bethlechem. They traveled yet further, and Jacob's eldest son, Reuven, interfered with his father's marital life. At long last, Jacob arrived in Chevron. Isaac died, and was buried in the Cave of Machpelah alongside his wife and parents. The Torah now lists the wives and descendents of Esav, who left Canaan and settled in Se'ir.

Some say that Reuven moved Yakov's bed from the tent of Bilha - where Yakov had placed it after Rachel's death - into his mother's tent. The Torah's cryptic description of what he did is considered a sharp rebuke for his actions, which were disrespectful to his father. What type of "rebuke" is it for us to read it thousands of years later? Unless the legacy of Reuven takes a hit when we think of him negatively (as does anyone's legacy), to which the Torah is (and by extension we should be) sensitive to.

Daily Aliya for Vayishlach, Chamishi (5th Aliya)

Aliya Summary: Jacob's daughter, Dina, ventured out into the city of Shechem, when Shechem, also the name of the crown prince of the city, abducted and violated her and kept her hostage. Chamor, the governor of the city, approached Jacob and informed him that his son Shechem was infatuated with Dina and desired her hand in marriage. Jacob's sons slyly agreed to the proposition, provided that all the men of the city would circumcise themselves. Upon the urging of Chamor and Shechem, the Shechemites agreed to the proposal. On the third day following their mass circumcision, Dina's two brothers, Simon and Levi, entered the vulnerable city, killed all its male inhabitants, and liberated Dina from Shechem's home. Jacob was displeased by this act, fearing reprisal from the neighboring Canaanites. Nonetheless, Jacob traveled on, and "the fear of G‑d" was upon the surrounding cities and they did not pursue Jacob and his family. Jacob arrived in Canaan, in Beth-El, and G‑d appeared to him, blessed him, and changed his name to Israel.

Among the reactions to Dina's rape is Yakov's silence, her brothers' sadness, anger followed by revenge. Their anger, however, was on behalf of Dina (34:13) and their father (34:7). In contrast, all of Shechem's actions were driven by his lust for Dina (34:11). So we have another conflict between opposing forces: those that think and do for others vs. those that think and do selfishly for themselves, and to everyone else's detriment. There's a lot to learn about how to deal (or not deal) with diametrically opposing viewpoints.

Daily Aliya for Vayishlach, Revii (4th Aliya)

Aliya Summary: Jacob's family approached and greeted Esav (except for Dina, whom Jacob hid). Despite Esav's objections, Jacob prevailed upon him to accept the gift he had sent ahead. Esav offered to accompany Jacob on his trip home, but Jacob declined the gesture. Esav returned to his home in Se'ir, and Jacob proceeded to the city of Sukkot. Eventually Jacob arrived at the outskirts of the city of Shechem, where he purchased a plot of land and erected an altar to G‑d.

Why did Yakov hide Dina from Esav? Some explain that Yakov did not want Esav to ask for (take) Dina as a wife and thereby subject her to his wickedness. For this, Yakov was punished, because Dina would have been a positive influence on Esav. Commentaries ask whether Yakov should be praised, rather than punished, for protecting Dina. Bartenura says that Yakov's reason for hiding Dina was not the fear of anything negative happening to her,but the fear that she would succeed in reforming Esav, which would make him worthy of the blessing that he would dominate his brother.All these possibilities highlight the ambiguity of life, and the far-reaching consequences of our actions and inactions, many of which will not be known to us for years, if ever. All we can do is make the best informed decision we can at the time, and hope G-d gave us the wisdom to make the right one.

Daily Aliya for Vayishlach, Shlishi (3rd Aliya)

Aliya Summary: The Torah informs us that we don't eat the sciatic nerve of otherwise kosher animals because of the wrestling episode mentioned in the previous section. Esav arrived. Jacob respectfully approached his brother, who then ran towards him and embraced him, as they both wept.

It is well known that the word for "and he kissed him" is written in the Torah with dots above the word. This is calling our attention to the word. Rashi tells us that there are two Traditions about the meaning of the word. One opinion is that the kiss was not sincere, that Esav still hates Yakov, and that he was only going through the motions. The other opinion is that "at this moment", Esav was overcome by sincere brotherly emotions and kissed Yakov with all his heart. We often have mixed emotions about things, and should always try to follow the appropriate emotion.

Daily Aliya for Vayishlach, Sheni (2nd Aliya)

Aliya Summary: In an attempt to pacify Esav, Jacob sent him a lavish gift, consisting of hundreds of heads of cattle and sheep. He sent this gift in increments, one herd at a time. That night Jacob crossed the Jabok River with his family, and after all had crossed but him, he encountered an angel – Esav's archangel – who wrestled with him until dawn. Though the angel was unable to prevail over Jacob, he dislodged Jacob's sciatic nerve, causing him to limp. When the angel wished to leave, Jacob refused to let him go until he blessed Jacob. The angel blessed Jacob and informed him that his name would be changed to Israel.

Commentaries tell us that Yakov had returned across the Yabok River to retrieve some small flasks of oil that had been inadvertently left behind. Some say that this was the oil with which he anointed the altar and monument he built in G-d's honor, and that this flask of oil was the antecedent of thesole flask of oil found by the Chashmonaim many centuries later. It turns out that Yakov crossing a river to get small flasks of oil seems trivial, but either because of the concept of not wasting anything that G-d gives you, or because of some deeper symbolism for the future, Yakov's actions were a lesson to us: There is no "small" mitzvah/deed.

Daily Aliya for Vayeira, Revii (4th Aliya)

Aliya Summary: G‑d rained fire and sulfur on Sodom, and then overturned the entire region. Lot's wife looked back, and was transformed into a pillar of salt. Lot and his daughters took shelter in a cave. Assuming that the entire world was destroyed, Lot's daughter's intoxicated their father with wine, and seduced him – in order to repopulate the world. They each gave birth to a son – the antecedents of the Ammonite and Moabite nations. Avraham relocated to the Philistine city of Gerar. Avimelech, the king of the Philistines, took Sarah – who was presented as Avraham's sister – to his palace. G‑d afflicted the members of Avimelech's palace with a disease, and appeared to Avimelech in a dream warning him to return Sarah to her husband, Avraham. Avimelech obeyed, and also showered Avraham and Sarah with gifts, and he and his household were healed. Sarah conceived, and at the age of ninety gave birth to a son, who was named Isaac. Avraham circumcised Isaac when he was eight days old.

Avraham's having prayed on behalf of Avimelech for children is juxtaposed to Sarah conceiving. Our Sages teach us that selflessly praying for others can sometimes result in the same prayers being answered for yourself.

Daily Aliya for Vayeira, Shlishi (3rd Aliya)

Aliya Summary: The angels arrived in Sodom, and Lot invited them to his home to eat and rest. Word of Lot's guests spread throughout the city – a city that abhorred all acts of kindness – and the incensed residents of Sodom surrounded Lot' house, with intent to assault the guests. Lot refused the demands that he surrender his guests, and – as the Sodomites prepared to break down the door – the angels struck all those surrounding the house with blindness. The angels informed Lot of their mission, and encouraged him to flee. Lot, his wife, and two of his daughters were escorted out of the city to safety, and were warned not to look back as the city was being destroyed.

The word "and he lingered" is read with the rare cantillation mark (trup), the shalshellet, which musically emphasizes the reluctance of Lot to believe and to leave. In contrast, the same word is used in describing the haste with which the Children of Israel left Egypt at G-d's command, symbolized by the matzah which they hastily baked, rather than waiting for the dough to rise and produce a "proper " bread, thus demonstrating their faith and confidence in G-d. Just another example of the many hidden pearls of lessons in the Torah.

Daily Aliya for Vayeira, Sheni (2nd Aliya)

Aliya Summary: The angels departed, with Avraham escorting them on their journey. Their destination: the Sodom region; their mission: to destroy the five cities of the region, and rescue Lot (Avraham's nephew) and his family, who resided there. G‑d informed Avraham of His intention to destroy Sodom because of the great evil of its inhabitants. Avraham attempted to save the region, asking that it be spared if it contains fifty righteous people. When it was apparent that this was not the case, Avraham "bargains" with G‑d – eventually asking Him to spare Sodom even if there are only ten righteous individuals there, but even ten were not to be found.

When negotiating with G-d, Avraham's expression of humility before G-d is "and I am dust and ash". The Gemara says that because of Avraham's humility his children merited two mitzvot - the ash of the Para Aduma and the dust of the Sota. While the ashes remove the impurity of touching the dead, the (Sota) dust can create life (if proven innocent). Thus, Avraham's humility in dealing with G-d affects the full gamut of Jewish life and death, underscoring the importance of humility and respect.

Daily Aliya for Vayeira, Rishon (1st Aliya)

General Overview: In this week's Torah reading, Vayeira, angels visit Avraham and Sarah, informing them that Sarah would give birth to a child despite her advanced age. The angels whisk Lot and his daughters out of Sodom, and overturn and destroy the entire region. Avimelech, king of the Philistines, attempts to make Sarah part of his harem, but through divine intervention she is released unharmed. Isaac is born and Ishmael is expelled from Avraham's household. Avraham makes a peace treaty with Avimelech. The story of the "Binding of Isaac" is recounted – Isaac's "near-sacrifice" experience.

Aliya Summary: G‑d paid Avraham a visit (as he recovered from his Bris), as he sat at the entrance of his tent. Avraham suddenly noticed three travelers passing by, and ran to invite them into his home. These passersby, who were actually angels in human disguise, accepted the invitation, and Avraham and Sarah prepared a sumptuous feast for them. The angels informed Avraham that Sarah would give birth to a child exactly one year later. Eighty-nine-year-old, post-menopausal Sarah, who was standing nearby, heard this assurance, and laughed. G‑d was displeased with Sarah's lack of faith.

Daily Aliya for Lech Lecha, Shvii (7th Aliya)

Aliya Summary: G‑d sealed a covenant with Avraham and his descendants; the sign of the covenant is the circumcision of all males when they are eight days old. Sarai's name is changed to Sarah, and G‑d promises a delighted Abraham that he will father another son, this time from Sarah. At the age of 99, Abraham circumcised himself, his son Ishmael, and all the members of his household.

When Avraham finds out that he will have a son, Yitzchak, he laughs. Sarah laughed too, but her laughter was one of disbelief, while Avraham's was one of happiness. It's interesting to note that Yitzchak was named so because of Avraham's reaction, not Sarah's.

Daily Aliya for Lech Lecha, Shishi (6th Aliya)

Aliya Summary: Avram requested a sign from G‑d that his descendants would inherit the land of Canaan. G‑d responded in the famous "Covenant Between the Parts." Avram and the Divine Presence passed between an assortment of halved animals, and G‑d told Avram that his descendants would be exiled and in bondage for four hundred years. At the conclusion of this period, Avram's descendants would leave with great wealth, G‑d would punish the nations which enslaved them, and Avram's children would inherit the lands of Canaan. Following this pact, Sarai -- seeing that she and Avram were still childless -- suggested that Avram father a child with her Egyptian maid, Hagar. Hagar conceived and began to mistreat her mistress Sarai, who responded with a heavy hand, prompting Hagar to flee. Hagar encountered an angel who encouraged her to return to Sarai, promising her that the child she will bear will become a great nation. She obeyed, and gave birth to Ishmael. At the very end of this section, G‑d added the letter hey to Avram's name, making it "Avraham."

This Aliya features classic struggles. Sara struggles with her shortcoming when her handmaid, Hagar, gives birth before her, and drives Hagar to flee (and return at the behest of G-d). Avraham struggles with is feelings of inadequacy when he finds out that he's not perfect in G-d's eyes because he isn't circumcised (he fixes that right away). It's very telling that Avraham gets his name "improved" before Sara does, probably as a subtle lesson to Sara for not dealing with her issues appropriately.

Daily Aliya for Lech Lecha, Chamishi (5th Aliya)

Aliya Summary: Avram rebuffed the king of Sodom's wish to award him with all the war's spoils. When G‑d reassured Avram that he would be greatly rewarded for his righteousness, Avram broaches his childlessness. "What is the point of all the reward and wealth," Avram cried, "if I have no heir to inherit it?!" G‑d assured Avram that he will indeed have a child, and promised that Avram's descendants will be as numerous as the stars of the heaven.

Why did Avraham refuse to accept anything from the king of Sodom, but he became very wealthy from that which he accepted from Paroh? Commentaries say that Avraham was setting the stage for the fulfillment of G-d's promise to the descendants of Avraham, that they would leave the country of their exile and oppression with great wealth. Hence, there was a purpose to accept the gifts from Paroh, and no reason to accept those of the king of Sodom (and therefore be obligated to him on any level).

Daily Aliya for Lech Lecha, Revii (4th Aliya)

Aliya Summary: The southern region of Canaan was embroiled in a major war involving many kings. When the dust settled, the victorious kings took captive all the inhabitants of the Sodom region -- Lot included. When Avram was informed of Lot's plight he rushed to the rescue along with a handful of men, engaged the victorious kings in battle, soundly defeated them, released all the captives and returned all the spoils.

Some ironic mentions: 1) One of the four winning kings was Shem, one of Noach's sons; 2) Another one of the four winning kings was Nimrod, who had thrown Avram into the fire to prove that he was a man of G-d; 3) Avram was informed of Lot's plight by Og, who Medrash says was the only person outside the ark to have survived the flood by hanging on to it (symbolic of his regret for any wrong-doings?) ; 4) The main battle took place in Ein Mishpat, so named because it was where Moshe and Aaron would be judged for hitting the rock when the Jews needed water. Is there a connection between Og's actions? What was it about Ein Mishpak that so many things happened around it? These are not coincidences, but many of the mysteries of these people, places and events are still unknown to us. Still, we do know that there's a reason for all of it, which should help us perform to those laws that we don't (yet) understand.

Daily Aliya for Lech Lecha, Shlishi (3rd Aliya)

Aliya Summary: Lot, who had accompanied Avram and Sarai, was independently wealthy. When Lot's shepherds quarreled with Avram's shepherds, the two parted ways, with Lot settling in the province of Sodom, which was renowned for its evil inhabitants. After Lot departed, G‑d spoke to Avram again, reiterating His promise to bequeath the land to his descendants, and promising to make his descendants numerous as the soil of the earth.

One commentary says that although Avraham knew that his spirituality was compromised by Lot's presence, he nonetheless did not chase Lot away until he had no choice. Avraham felt a moral obligation to take care of Lot (including saving him after they parted) even though he knew that G-d was "keeping His distance" with Lot around. Is hospitality more important than receiving the Divine Presence? It seems that way.

Daily Aliya for Lech Lecha, Sheni (2nd Aliya)

Aliya Summary: Because of her beauty, Sarai was taken captive and brought to Pharaoh. G‑d struck the members of Pharaoh's palace with a plague, causing Pharaoh to hastily release Sarai. Pharaoh loaded Avram and Sarai with gifts and riches, and had them escorted out of his land. Avram returned triumphantly to Canaan.

In the same Aliya, Avram is tested by both poverty and wealth. When he was poor, he hid his only asset (Sarai) so that others aren't tempted, which is perhaps why he was worthy to gain other assets. It's a short yet powerful lesson to those seeking to gain assets and wealth.

Daily Aliya for Lech Lecha, Rishon (1st Aliya)

General Overview: Avram and Sarai travel to Canaan. Due to a famine in the land they temporarily relocate to Egypt, where Pharaoh unsuccessfully attempts to add Sarai to his harem. They return to Canaan with great wealth and Avram parts with his nephew Lot. Avram defeats the armies of the four kings who had taken his nephew Lot hostage. G‑d seals a pact with Avram, bequeathing the lands of Canaan to his descendants. Childless Avram marries Hagar and she gives birth to Ishmael. G‑d changes Avram's name to Avraham, and Sarai becomes Sarah. Avraham is circumcised at the age of 99.

Aliya Summary: G‑d commanded Avram to leave his father's house and homeland, and travel to the land that He will show him. As reward for doing so, G‑d promised to make Avram the patriarch of a great nation. Avram obeyed, taking along his wife Sarai and his nephew Lot. Once Avram arrived in Canaan, G‑d informed him that He will eventually give that land to his descendants. Avram traverses the length of the land until a famine forces him to travel to Egypt. Fearing that the Egyptians would kill him in order to take Sarai, Avram asked her to allege that he was her brother.

Daily Aliya for Noach, Shvii (7th Aliya)

Aliya Summary: This Aliya recounts the story of the Tower of Babel. Noach's descendants gathered in the Babylonian valley and started building a tower, in an attempt to reach the heavens and battle G‑d. G‑d disrupted their "plan" by causing them each to speak a different language, thus destroying their communications. This caused them to disperse and settle in different lands. The Torah then lists the ten generations of Shem's descendants. The tenth generation is Abram (later to be known as Abraham), who married Sarai (later to be known as Sarah).

Commentaries contrast the two sinful generations in this Parsha. Dor HaMabul (floor generation) was destroyed because their sins included the destruction of society by total disregard of a person for his fellow. Dor HaPlaga (tower generation) sinned against G-d alone, not against each other. In both cases, the basic tenets of creation were ignored, and it documented for us to learn from.

Daily Aliya for Noach, Shishi (6th Aliya)

Aliya Summary: Noach planted a vineyard, made wine, became drunk and fell into a deep drunken slumber -- while naked. Noach's son, Cham, saw his father naked, assaulted him, and informed his two brothers of their father's state. The brothers, Shem and Yafet, modestly approached their father and covered him. When Noach awakened, he cursed Cham's son, Canaan, and blessed Shem and Yafet. This section then names Noach's seventy grandsons and great-grandsons, the antecedents of the "seventy nations," and their adopted homelands.

There are at least five different periods during which nature did not behave as we know it today:
(1) The "time" before this world - previous worlds, assuming they existed, did not necessarily have the same laws of nature; (2) the indeterminable time of B'reishit - G-d's act of Creation of something from nothing; (3) the Six Days of Creation, during which G-d commanded things to happen, no doubt in very different ways from the nature He also created; (4) the first 1656 years of this world, throughout the ten generations from Adam to Noach, when the laws of nature also seem to differ from what we experience today, (5) the "year" of the Flood. These "lapses" in the Rules of Nature can explain a variety of scientific issues related to time and the age of the earth... and everything in it.

Daily Aliya for Noach, Chamishi (5th Aliya)

Aliya Summary: G‑d told Noach that he is establishing a covenant to never again bring a flood to destroy the world. G‑d designated the rainbow as the sign of this covenant: "And it shall come to pass, when I cause clouds to come upon the earth, that the rainbow will appear in the cloud. And I will remember My covenant..."

Although rainbows can be explained by science, there's something so mercurial about them, and that lends itself to help bridge an understanding between G-d and all "flesh", as the Torah describes it. It's not something abstract, requires no understanding, it just needs to be seen to be understood. It's a fickle combination of colors, designed to make us stop what we're doing, look up, and hopefully remember a covenant that G-d made with us. Of course if G-d wanted to get rid of us there are many other ways, but the point is that we have an unbreakable bond with Him, and the gentle rainbow is meant to remind us of that, so we stop what we're doing, look up high, and hopefully start thinking even higher.

Daily Aliya for Noach, Revii (4th Aliya)

Aliya Summary: G‑d commanded Noach to leave the teivah, along with all his fellow teivah-mates. Noach built an altar and offered sacrifices. This pleased G‑d, who then promised to never again curse the earth as He had just done. Instead, the regular seasons (which had not functioned during the year of the mabul) would continue perpetually. G‑d then blessed Noach and his sons: "Be fruitful and multiply, and fill the earth." G‑d allowed mankind to eat meat, but prohibited murder, suicide, and the consumption of a limb ripped from a living animal.

What changed? Now that G-d enacted a "do-over", the changes are that there will now be seasons, basic laws must be followed, and man must procreate. The theme? Structure. Without rules and structure everything falls apart, and seasons and basic laws help facilitate a natural order of things. And having kids? Not only is having children a structured event, but raising them requires even more structure and discipline. Only after we work out our own issues by dealing with seasons and laws, we can then continue to bring new life to the world.

Daily Aliya for Noach, Shlishi (3rd Aliya)

Aliya Summary: The torrential rains lasted for forty days and nights. The waters rose to great heights and covered even the highest mountains, killing all humans and animals; everything died aside for Noach and the other occupants of the teivah. After the waters raged on the earth another 150 days, G‑d caused the waters to subside. The teivah eventually rested on the Ararat Mountains, and shortly thereafter the mountain peaks came into view. Noach opened the window of the teivah and dispatched birds to see whether it was time to leave the teivah. First he sent a raven, which refused to execute its mission and just circled the ark. He then sent out a dove. On its second attempt the dove went and did not return, signaling that the earth was once again habitable. After one full year in the teivah, the earth had dried.

Commentators explain that G-d's anger subsided and turned into mercy because of Noach's prayers. Apparently, prayer has a soothing effect on G-d, something not overlooked by future traditions, but this could have been the seed and blueprint for the prayers that have evolved since.

Daily Aliya for Noach, Sheni (2nd Aliya)

Aliya Summary: Of kosher animals and birds, Noach was commanded to take seven pairs of each species (as opposed to one pair of all other species). Noach, his family, and the required animals boarded the teivah and the mabul began: "The springs of the great depths burst forth and the windows of the heavens opened."

The Talmud (in Pesachim) points to G-d's instructions to take "Animals that are Tahor (i.e. Kosher) and those that are not Tahor", as a lesson in speaking with a "clean" language, i.e. not vulgar. The Torah could have used the word TAMEI (unclean) but chose a longer periphrasis to use more pleasant terms. Commentaries ask, if this is so, how come the Torah uses the word TAMEI in many other contexts. The answer is, that when the Torah is setting down Mitzva and Halacha, it must use straightforward terms to avoid any possible confusion. When recounting a story (and for us, whenever possible) it is preferable to use more polite language.

Daily Aliya for Noach, Rishon (1st Aliya)

General Overview: In this week's reading, Noach, Noach and his family, along with at least one pair of each living creature, survive the Flood by taking refuge in an Ark. The erection of the Tower of Babel angers G‑d, and leads to the dispersal of Noach's descendants. Abraham and Sarah are born.

Aliya Summary: While society as a whole descended into a state of anarchy and utter corruption, only Noach remained righteous and faithful to G‑d's ways. Noach was informed by G‑d that a mabul ("flood") will soon destroy all of civilization, and only Noach and his immediate family would survive in a teivah ("ark," boat) that he was to build. G‑d gave Noach the exact dimensions of the teivah he was to build, and commanded Noach to bring along into the teivah specimens of every species of animal and bird to repopulate the world after the mabul, and to stock the boat with food to feed all its inhabitants.

Daily Aliya for Bereishit, Shvii (7th Aliya)

Aliya Summary: The next three generations are chronicled in this Aliya -- concluding with Noach, the tenth generation from Adam. At this point in time, the wickedness and immorality of the people on earth reached such proportions that G‑d regretted creating man. G‑d gave the world 120 years to clean up their act or be destroyed. Noach, on the other hand, was an exception. He was righteous and found favor in G‑d's eyes.

The Midrash Rabah records the following important story/lesson: A gentile asked Rabbi Joshua ben Korchah, “Do you not admit that the Holy One, blessed be He, foresees the future?” Rabbi Joshua replied to him, “Yes.” He retorted, “But it is written: and He became grieved in His heart!” Rabbi Joshua replied, “Was a son ever born to you?” “Yes,” the gentile replied. “And what did you do?” Rabbi Joshua asked. He replied, “I rejoiced and made everyone rejoice.” “But did you not know that he was destined to die?” he asked. The gentile replied, “At the time of joy, joy; at the time of mourning, mourning.” Rabbi Joshua said to him, “So is it with the work of the Holy One, blessed be He; even though it was revealed before Him that they would ultimately sin, and He would destroy them, He did not refrain from creating them, for the sake of the righteous men who were destined to arise from them.”

Daily Aliya for Bereishit, Shishi (6th Aliya)

Aliya Summary: Lemech accidentally killed his great-great-great-great-grandfather Cain in a hunting accident; the blood of Abel was finally avenged. Adam and Eve gave birth to a third son, Shet. This Aliya then chronicles the first seven generations of mankind, from Adam to the righteous Enoch.

Lemech's wives knew of the impending flood, and that almost everyone would be killed, and therefore stopped having kids. Lemech complained about them to Adam, and Adam argued that "You perform your commandments, and He will do His", meaning that we do what we're supposed to do, and let G-d deal with the consequences. The wives countered that Adam should take his own advice, to which he stood corrected, and proceeded to have Shet, of whom Noach was a descendant, who did survive the flood, and who led the new world!

Daily Aliya for Bereishit, Chamishi (5th Aliya)

Aliya Summary: The sixth generation descendant of Cain was Lemech, who fathered several children -- seventh generation descendants of Cain.

This Aliya contains the story of Lemech, the great-great-great-grandson of Kayin and his accidental killer, Lemech's two wives Ada and Tzila. The Torah mentions more descendants of Kayin and their roles as the "firsts" in various fields of human activity. This portion also contains Lemech's lament for having killed Kayin.

Daily Aliya for Bereishit, Revii (4th Aliya)

Aliya Summary: Adam and Eve were then expelled from the idyllic Garden of Eden. Eve gave birth to two sons, Cain and Abel. When Abel's offering to G‑d was accepted, while Cain's was rejected, Cain murdered his brother in a jealous rage. G‑d punished Cain, designating him to be a lifelong wanderer, but postponing his ultimate punishment for seven generations.

It may be no coincidence that as soon as Adam lost his innocence by eating from the Tree of Knowledge, he had children, who are born with that same initial innocence. As children are raised, their parents try to shelter their innocence by protecting them from the harsh realities of life and the world around them. In a way, we all try to get back to the bliss of the Garden. In a world filled with information on demand, we often forget that in reality we should always have a filter in place - not everything is meant for us to see and understand. We must know our place, our role, our limitations.

Daily Aliya for Bereishit, Shlishi (3rd Aliya)

Aliya Summary: G‑d caused Adam to fall into a deep slumber and formed a woman, Eve, from one of his sides. Adam was delighted with his new mate. The serpent, at the time the wisest of all animals, sweet-talked Eve into eating from the fruit of the forbidden Tree of Knowledge. Eve shared the fruit with Adam, and imbued with a new sense of knowledge and awareness, they were ashamed of their nakedness and clothed themselves. The fallout was quick to come: G‑d cursed the serpent, Eve, and Adam too, with various maledictions.

Why did G-d have to make Adam fall asleep to give him Eve? The Gemara explains that had Adam seen where Eve came from, she would have been repulsive to him. The question is what would have been so repulsive. Is it because he is no longer whole, and requires a partner to be complete? Is it because he understood that the process of courtship would be difficult for some, impossible for others? Was it because the process would create so much heartbreak in the world? All because he wanted an external partner? Interesting points to ponder.

Daily Aliya for Bereishit, Sheni (2nd Aliya)

Aliya Summary: This section discusses the events of the sixth day of creation in greater detail. After Adam was formed from the earth, G‑d placed him in a garden just east of Eden. G‑d permitted Adam to eat from any tree in the garden, with the exception of the Tree of Knowledge. Adam named all the animals and birds, and G‑d decided that Adam needed a mate.

In the first account of Creation, Man was the final act of Creation, but not so much the purpose and focus of creation. In this second account, Man seems to be the focus of creation. We have to see things both ways. The accounts of Creation are very cryptic. Why have them at all? Perhaps it is to challenge each of us to understand some tiny point in this whole grand portion of the Torah that can make our existence more meaningful.

Daily Aliya for Bereishit, Rishon (1st Aliya)

General Overview: In the Torah's opening reading, Bereishit, G‑d creates the world in six days and rests on the seventh. Adam and Eve eat from the Tree of Knowledge and are expelled from the Garden of Eden. Cain slays Abel and is punished accordingly. Enumeration of the ten generations between Adam and Noach, the birth of Noach, and the degeneration of mankind.

Aliya Summary: This Aliya recounts the story of creation in six days. On the first day G‑d made darkness and light. On the second day He formed the heavens, dividing the "upper waters" from the "lower waters." On the third day He set the boundaries of land and sea and called forth trees and greenery from the earth. On the fourth day He fixed the position of the sun, moon and stars. Fish, birds and reptiles were created on the fifth day; land-animals, and then the human being, Adam, on the sixth. G‑d ceased work on the seventh day, and sanctified it as a day of rest.

Daily Aliya for Haazinu, Shvii (7th Aliya)

Aliya Summary: Moshe and Joshua teach this song to the Israelites. Moshe implores the people: "Pay close attention to this: it isn't an empty teaching; it is our life, and with it we will long endure on our land." G‑d then tells Moshe to climb up Mount Nevo, from where he will view the land of Israel from afar before he passes away.

Only if we make the Torah our life will we be worthy of occupying the land which G-d gave us. It's not a right, it's a privilege we need to constantly earn.

Daily Aliya for Haazinu, Shishi (6th Aliya)

Aliya Summary: Then G‑d will turn His wrath against Israel's oppressors. "I will make My arrows drunk with their blood, My sword will consume their flesh." At that time, when G‑d will avenge the blood of His servants, the nations of the world will sing the praises of Israel. With this, the song of Ha'azinu concludes.

The Parsha until this point is written (in a Torah scroll) in an unusual manner. This is a Tradition passed down through the generations from scribe to scribe. The only other portion of the Torah to be written differently from the rest of the Torah (and different from Haazinu as well) is the Song of the Sea in B'shalach.

Daily Aliya for Haazinu, Chamishi (5th Aliya)

Aliya Summary: If the nations were wise they would have understood that no nation could experience such utter devastation unless G‑d had completely abandoned them and delivered them to their enemies. Otherwise, "How can one enemy pursue a thousand of Israel and two put ten thousand to flight?" Rather, the Israelites' misery came as a result of their actions, which resembled those of Sodom and Gomorrah, actions which G‑d chronicled from the start. However, the time will then come when G‑d will have a change of heart regarding His people. At that point He will ask them to note that all the gods which they had patronized were unable to help them when He unleashed His punishments against them, for only G‑d has the ability to injure or heal, cause death or bring life.

Our challenge is to contemplate the above and understand the many lessons contained in G-d's (and Moshe's) words. The bottom line is that although Israel strays from the proper path, G-d will not abandon us, and He will rally to our side in the face of our enemies, if we would only realize this and appreciate the awesome power of G-d.

Daily Aliya for Haazinu, Revii (4th Aliya)

Aliya Summary: G‑d became incensed by His children's behavior. He decided to hide His face from them, and to send upon them invading armies, wild beasts, plagues, demons, and famine. If not for the obtuse nations who would have foolishly taken credit for Israel's demise, G‑d would've utterly destroyed the Jewish nation.

The Gemara, in a play on words, tells us that the concept of Hester Panim (hiding G-d's face) is personified in Esther (Hester/Esther), who lived in exile and at a time that G-d chose not to reveal himself in open ways and generally operates through nature.

Daily Aliya for Haazinu, Shlishi (3rd Aliya)

Aliya Summary: Moshe then speaks of the Israelites' future. G‑d settled them in the Land of Israel, the "peak of the earth." He provided them with their every need, the choicest produce, fruit and cattle. But Israel "became fat and rebelled," and abandoned the G‑d that made them and provided them with all their wealth and fortune. Instead they strayed after idols and abominable activities.

Even from this poetic - essentially non-halachic context, we learn things of a halachic nature. Because the Torah uses the expression: To suckle honey from a rock, we are taught that honey has the status in halacha of a liquid. Because of its unique physical proper ties, honey might have been considered as a solid food rather than a drink.

Daily Aliya for Haazinu, Sheni (2nd Aliya)

Aliya Summary: Moshe beseeches the Israelites to contemplate their history, starting with the generation of the Tower of Babylon. When that generation sinned, G‑d could have destroyed humanity, but instead chose to spare them, only because of Israel -- G‑d's portion -- which was destined to arise from those people. In the desert, in a "desolate, howling wasteland," G‑d enveloped and protected the Israelites with clouds, caring for His nation as an eagle tenderly cares for his offspring, treating them like the pupil of His eye. "G‑d alone guided them, and no other god was able to disturb them."

Rashi mentions several ways that eagles be have towards their offspring for their benefit. Apparently, eagles are extremely protective, and they do many things meant to prepare their fledglings for their adult lives, as well. The Torah's analogy is thus very appropriate.

Daily Aliya for Haazinu, Rishon (1st Aliya)

General Overview: The bulk of this week's Torah reading, Ha'azinu, consists of a poetic song delivered by Moses and Joshua. The song is a prophecy of what will transpire to the Jews – the good and the bad – until the end of times. The portion concludes with G‑d commanding Moshe to climb Mount Nevo, from where he would see the Promised Land before his passing.

Aliya Summary: The heavens and earth, permanent fixtures of this world, are called upon to be witnesses to the words which Moshe will now say. The Torah, Moshe declares, is life to this world, much as rain and dew are to vegetation. G‑d is righteous and just, and all corruption stems from His children, who are thankless and lack the wisdom to recognize the source of all their blessing.

Daily Aliya for Vayelech, Shvii (7th Aliya)

Aliya Summary: Moshe took the freshly concluded Torah scroll and gave it to the Levites. He instructed them to place it beside the Ark which contained the Tablets. Moshe then gathered the entire nation to hear the song, wherein he would call upon the heavens and earth to be witnesses that the Israelites were forewarned regarding their fate.

Moshe tells of the prophecy-prediction of the rebelliousness of the People. Moshe speaks the words of the Song - here probably referring to Haazinu - to all the people, in its entirety.

Daily Aliya for Vayelech, Shishi (6th Aliya)

Aliya Summary: When G‑d's wrath will find the Israelites as a consequence of their evil actions, they will claim that the misfortunes are befalling them because G‑d has abandoned them. At that time, the song which Moshe and Joshua wrote will bear testimony that these events are in fact punishment for their sinful behavior.

Rambam says that Moshe wrote 13 Torahs - one for each tribe and one in the care of the Kohanim/Leviim) and taught it to the People. G-d "commanded" Yehoshua to be strong and courageous in his new role as leader. Moshe completed the writing of the Torah. Some say that Moshe even wrote the final 8 p'sukim of the Torah, which discuss his death. Some say Yehoshua wrote them.

Daily Aliya for Vayelech, Chamishi (5th Aliya)

Aliya Summary: G‑d commanded Moshe to enter the Tabernacle together with Joshua. G‑d appeared to them both and informed them that a time will come when the Israelites will abandon G‑d and stray after alien gods. At that time, G‑d will hide His countenance from the nation, and they will be subjected to much evils and troubles. Therefore, G‑d says, "Write for yourselves this song, and teach it to the Children of Israel. Place it into their mouths, in order that this song will be for Me as a witness..." This 'song' is narrated in next week's Torah reading.

This prophecy of Bnei Yisrael turning from G-d need never have happened. We always have the ability to not let a negative prophecy come true. Even if G-d tells Moshe that this was going to happen, every generation can behave properly and, in effect say, We won't let it happen to us. Unfortunately, it did come to pass, more than once. But it doesn't have to, and it is our challenge to not let it happen.

Daily Aliya for Vayelech, Revii (4th Aliya)

Aliya Summary: Moshe gives the commandment of Hakhel (assembly), whereby every seven years, during the holiday of Sukkot which follows the Sabbatical year, all men, women, and children assemble and the king publicly reads sections of the Torah.

The Sefer HaChinuch explains that since the Torah is the essence of our existence as Jews, it is fitting that every once in a while there be a major "event" that revolves around the Torah to reinforce the concept of the Torah's centrality. It is most fitting that the king be the one to read from the Torah and that it take place in the Beit HaMikdash courtyard, and that it take place during a joyous festival.

Daily Aliya for Vayelech, Shlishi (3rd Aliya)

Aliya Summary: Moshe summoned Joshua and told him to be strong and courageous, for G‑d will be going before him and will not forsake him. Moshe then wrote the entire Torah and gave it to the Kohnaim (priests) and the Israelite elders.

When Moshe finished writing the Torah, he gave it over to the Kohanim, "the carriers of the Ark".

Daily Aliya for Vayelech, Sheni (2nd Aliya)

Aliya Summary: Moshe continued his talk: G‑d will vanquish the inhabitants of Canaan as He did the Emorites and Bashanites. Moshe enjoined the Israelites to be strong and not fear their enemies.

"For G-d, your G-d, He will go before you..." Why YOUR G-d? Why not Elokeinu - OUR G-d? One commentator suggests that this is a poignant reminder that Moshe Rabeinu will not be entering the Land of Israel, as will all the people to whom he is speaking. The Talmud states that he who dwells outside of Israel, is like one who has no G-d. Moshe, alas, will remain in Chutz LaAretz.

Daily Aliya for Vayelech, Rishon (1st Aliya)

General Overview: This week's Parsha, Vayelech, recounts the events of the final day of Moshe's terrestrial life. Moshe transferred leadership to Joshua and wrote a Torah scroll which he handed over to the Levites. Moshe commanded the Israelites to gather following every Sabbatical year, and informed them of the suffering which will be their lot when they will abandon the laws of the Torah.

Aliya Summary: Moshe addressed the people, saying that he is 120 years of age on that day, and he is not permitted to cross the Jordan River together with them. Instead, Joshua will lead them, and G‑d will go before them and destroy their enemies.

Daily Aliya for Nitzavim, Shvii (7th Aliya)

Aliya Summary: Moshe tells the Jewish people that they have been given free choice to choose between good and evil, life and death. Their choice will determine whether they are the beneficiaries of G‑d's blessings or curses. Moshe implores the Israelites to choose life.

The concept of Free Will is beautifully expressed in the concluding portion of Nitzavim. It marks the difference between human beings and all other creations. The sun and the moon "fulfill" G-d's commands without conscious decisions. A bee doesn't think things out and decide to pollinate a flower. Nor does a lion attacking a weak zebra evaluate the morality of his act. Only humans have the choice to do good or evil. G-d recommends and pleads with us to choose Life and Good, but He leaves the choice to us. That is why we are accountable for our actions; and that is why we stand before G-d in judgment on Rosh HaShana - animals do not. The choice is offered, but not only does G-d "command" us to choose Life, He warns us again of the devastating results of the wrong choice. Heavens and Earth are called upon to witness this most significant fact of human existence. It is the Land of Israel that is the "prize" for choosing wisely, as G-d had promised Avraham, Yitzchak, and Yaakov. G-d reconfirms His covenant and promises to us.

Daily Aliya for Nitzavim, Shishi (6th Aliya)

Aliya Summary: Moshe enjoins the people to follow the mitzvot, informing them that "it is not beyond you nor is it remote from you. It is not in heaven... It is not across the sea.... Rather, it is very close to you, in your mouth, in your heart, that you may do it."

But how can we hope to keep our part of the agreement? Is not the Torah so exalted and remote that a mere mortal has no chance of attaining spiritual heights? The answer is eloquently stated in the famous words of the Torah - For this mitzva is not in the heavens nor is it across the ocean. It is so very close and attainable that every Jew can feel confident in taking up its challenges. It is up to us to make the commitment, feel it in our hearts, and ACT upon it.

Daily Aliya for Nitzavim, Chamishi (5th Aliya)

Aliya Summary: When G‑d gathers His people's exiles, the curses which accompanied them throughout their sojourn in foreign lands will be placed upon their enemies who persecuted them. The Israelites will once again serve G‑d, and will be blessed with abundance in the work of their hands, the fruit of their wombs, the fruit of their land, and the fruit of their livestock.

If (when) we return to G-d, then G-d will rain the curses upon our enemies. We have only to be faithful to HaShem and keep His mitzvot, and all His blessings will be showered upon us. Again a "pitch" is made for T'shuva. And again. And the T'shuva should be completely sincere.

Daily Aliya for Nitzavim, Revii (4th Aliya)

Aliya Summary: Moshe informed the Israelites what will occur after they are exiled from their land due to their sins. Eventually they will wholeheartedly return to G‑d, and G‑d will gather them from the furthest reaches of the heavens and return them to the land of their forefathers. At that point, Moshe says, "G‑d will 'circumcise' your heart and the heart of your offspring, so that you may love the L-rd your G‑d with all your heart and with all your soul."

From the perspective of absolute justice, if we break the terms of our agreement with G-d, punishment should be swift and complete. But we could not survive such an existence. This portion of Nitzavim tells us that if (when) we break the covenant and are dispersed among the nations of the world as punishment, all hope is not lost. We have the golden opportunity to return to G-d - and He will help the process along. This too becomes part of the agreement with G-d. The concepts of return in a physical and spiritual sense are intermingled in this Torah portion.

The wayward Jew turning back towards HaShem and the Torah, and the exiled Jew to a distant land coming back to Israel are presented simultaneously. This represents the dual nature of T'shuva. What a wonderful opportunity beckons each Jew - and the Jewish People as a whole - in being given a second chance to live a true Torah life.

Daily Aliya for Nitzavim, Shlishi (3rd Aliya)

Aliya Summary: Moshe warned the Israelites not to be tempted by the idolatrous lifestyles of the Egyptians and the other sundry nations through which they had passed in the course of their travels. Moshe warned of the dire consequences which will befall the individual, family, or tribe, which would forsake their covenant with G‑d. This section concludes with the concept of communal responsibility for not appropriately punishing individual sinners.

The phrase describing what we would today refer to as a "rotten apple" is "Shoresh Poreh Rosh V'laana", literally a poisonous root of gall and wormwood. The initial letters of this phrase rearrange to spell SHOFAR, the antidote to this negative facet of Jewish life. The Shofar must awaken the one who stray and start him on the road of T'shuva.

Daily Aliya for Nitzavim, Sheni (2nd Aliya)

Aliya Summary: This covenant established the Israelites as G‑d's exclusive nation. The covenant, Moshe explained, was not limited to those who were physically present on that day, rather it included all future generations of Jews, as well.

OU: The second three-pasuk set proclaim that it is not just the entire People of Israel who were alive at the time, who are making this covenant with G-d, it is also our ancestors to whom G-d made His special promises, and to the generations of Jews in the past AND the future, whose spirit (souls) we represent at this covenant. Perhaps this is the meaning of the prophecy to Avraham that his descendants will be as countless as the stars of the heavens. Take the millions of Jews alive today, add the millions who have preceded us, add the - how many more? - future generations, and we can truly be called "without number". Nations that have come to an end, can be numbered. An eternal people cannot ever be counted.

Daily Aliya for Nitzavim, Rishon (1st Aliya)

General Overview: In this week's Parsha, Nitzavim, Moshe gathers the Israelites on the day of his passing to enter them into a covenant with G‑d. He warns of the exile and desolation of the Land that will result when Israel abandons G‑d's laws, but assures them that they will eventually repent, and G‑d will then return His people to the Holy Land. This Aliya also talks about freedom of choice and the mitzvah of teshuvah (repentance).

Aliya Summary: On the final day of his earthly life, Moshe gathered all the Israelites -- men, women, and children -- to enter them into a covenant with G‑d.

Daily Aliya for Ki Tavo, Shvii (7th Aliya)

Aliya Summary: Moshe reminds the Jews of all the miracles which have been their lot from when G‑d took them out of Egypt until that very day. He concludes by saying that it is therefore incumbent upon them to follow G‑d's covenant.

Daily Aliya for Ki Tavo, Shishi (6th Aliya)

Aliya Summary: This Aliya continues with the aforementioned blessings, and then launches a lengthy description of all the maledictions and suffering which will befall the Jews when they neglect the mitzvot.

"But, if we don't listen to G-d..." Thus begins the "Tochacha". The admonition against disobedience of Torah. There is a custom of reading this part in a low voice because of how devastating it is to realize that G-d needs to warn us in such graphic terms, what will happen if the Jewish People do not remain faithful to Him. Regrettably, we need these harsh words of reproach. Unfortunately, they have turned out to be prophetic more than once. The Tochacha is contained within one Aliya (resulting in the longest Aliya in the Torah) so as not to prolong the discomfort in hearing it.

Daily Aliya for Ki Tavo, Chamishi (5th Aliya)

Aliya Summary: The Jewish people are instructed to proclaim blessings and curses on Mts. Grizzim and Ebal. The elders of the Levite Tribe together with the Holy Ark stood between the two mountains, and six tribes were stationed atop each mountain. The Leviim and priests faced each mountain alternately, and stated the blessing and curses. At the end of the Aliya, we are told of the bountiful blessings which will shower us if we hearken to G‑d's commandments.

The setup for this entire exercise is curious: The fact that mountains represent blessings and curses is strange enough, but to have the tribes stand on one of the mountains is even stranger. If the mountains represent distinct and mutually exclusive choices we make in our lives, then why have (seemingly) random tribes stand on each of them? This requires much more research, but what strikes me in all of this is the similarity to many motivational speakers who make you visualize and verbalize your dreams and goals. It's one thing to study, talk and imagine something, and quite another to be actively involved in it, probably why schools use this method to teach children about important concepts. Standing on these mountains makes it more real and mandates participation. This might explain the importance of Shul, regardless of actual participation in the davening (service), much like the tribes standing on the mountain and answering "Amen", their attendance (and ours in Shul) does more than we may know or realize.

Daily Aliya for Ki Tavo, Revii (4th Aliya)

Aliya Summary: The Jews are instructed to gather large stones when they cross the Jordan River. These stones were to be plastered, and the entire Torah was to be engraved upon them. Another set of stones was also to be inscribed with the entire Torah, and be set on Mt. Ebal.

Moshe, the kohanim and Leviim, say to all the people, "on this very day you have become G-d's nation". Rashi says that the Torah emphasized "this very day" to teach us that our commitment to Torah and mitzvot should be as if we have entered into a covenant with G-d on this very day - everyday. We are challenged to refreshen our Judaism constantly.

Daily Aliya for Ki Tavo, Shlishi (3rd Aliya)

Aliya Summary: Moshe admonishes the Jews to observe G‑d's commandments; reminding them that they have selected Him to be their god, and He, in turn, has chosen them to be His holy and treasured nation.

To follow in G-d's footsteps means to develop and practice various traits that are attributed to G-d. As He is called merciful, so too shall we be merciful. As He is called holy, so too must we behave in ways that lead to our becoming holy. From general traits, we can also use specific examples - as G-d clothes the naked, visits the sick, buries the dead, comforts the grieving... so too must we do those kinds of things.

Daily Aliya for Ki Tavo Sheni (2nd Aliya)

Aliya Summary: During Temple times, Jewish farmers were required to separate from their produce several different tithes. These were distributed to the priests, the Levites, the poor, and one tithe which was eaten by its owners in Jerusalem. The different tithes were not all given each year, rather there was a three-year cycle. In this Aliya, the Torah gives the procedure to be followed on the day before Passover during those years which followed the conclusion of a cycle. The farmer was to declare that he has performed all his tithing duties and then beseeches G‑d to bless His people and the Land.

The Passuk says: "I have not transgressed Your mitzvot, and I have not forgotten..." Says the Sfat Emet - I have not forgotten that You are the One Who has commanded me to do the mitzvot. Furthermore, the statement implies that the individual did only that which he was required to do, and did not (often) go beyond the call of duty. Or perhaps we did a mitzva sort of like it is supposed to be done, but maybe without full intent (i.e. prayers). This is an important message as we approach Rosh HaShana, when we have to answer for what - and how - we do mitzvot.

Daily Aliya for Ki Tavo, Rishon (1st Aliya)

General Overview: The Israelites are commanded to bring the first of their fruit to the Temple, and to deliver all tithes to their proper recipients. Moshe explains how the blessings and curses are to be proclaimed on Mts. Grizzim and Ebal when the Jewish nation enters into Israel. He then details the blessings they will receive for following the commandments of the Torah, and the calamities which will result from disregarding them.

Aliya Summary: This Aliya introduces us to the mitzvah of bikurim, the requirement to bring one's first fruits to the Holy Temple. This mitzvah applies to fruits and produce grown in the land of Israel, and only those for which the land of Israel is praised: wheat, barley, dates, figs, grapes, pomegranates and olives. When in the Temple, the owner of the fruits recites a brief thanksgiving prayer to G‑d and presents the produce to the priests.

Daily Aliya for Ki Tetzei, Shvii (7th Aliya)

Aliya Summary: We are forbidden to withhold or delay a worker's wages. Relatives' testimony is inadmissible in a court of law. Various mandatory gifts for the poor are discussed. The procedure for corporal punishment is outlined. The mitzvah of Levirate marriage (yibum) is introduced: if a married childless man dies, his brother is obligated to marry the widow. If the brother refuses to marry the widow, he and she go through a chalitzah ceremony, which frees her to marry whomever she wishes. We are instructed to maintain accurate weights and measures. The reading ends with the mitzvah to remember Amalek's evil deed, ambushing the Israelites on their way from Egypt.

We may not take unfair advantage of our less-fortunate workers.A day- laborer must be paid on time. One must not pervert justice even on behalf of an orphan. Securities for a loan must not be taken from a widow. Our experience in Egypt is to be remembered as the motive for many of these "sensitizing" mitzvot.

Daily Aliya for Ki Tetzei, Shishi (6th Aliya)

Aliya Summary: More mitzvot: A newlywed man is exempt from military service for a full year. It is forbidden to accept utensils used to prepare food as loan security or to forcibly take a debtor's possessions as collateral, and a poor man's security must be temporarily returned to him on a daily basis. Kidnapping is a capital offense. We are commanded to always remember that Miriam was afflicted with tzara'at for speaking badly about Moshe.

We are instructed to be cautious and meticulous about tzara'at, the affliction for speaking Lashon Hara (slander about others). As if the double warning wasn't enough to make the point, the very next Passuk (24:9) tells us to remember what happened to Miriam when she spoke Lashon Hara about Moshe. Obviously two Pessukim (verses) and three warnings means that Lashon Hara is a pretty big deal. Sifri explains that the first two warnings are for us not to hide the symptoms if afflicted with tzara'at (do not peel the skin or cut away any spots), which makes sense if the symptoms are to serve as a deterrent. As for Miriam: Lashon Hara differs from defamation in that its focus is on the use of true speech for a wrongful purpose, rather than falsehood and harm arising. Surely Miriam justified her words with the benefits of speaking, but the ends didn't justify the means. The third warning is then to avoid that justification that even Miriam can fall for.

Daily Aliya for Ki Tetzei, Chamishi (5th Aliya)

Aliya Summary: This Aliya details the right of field workers to eat from the produce they are harvesting. The Torah then briefly discusses marriage and the bill of divorce. A divorced couple cannot remarry if the woman has been remarried to another man (and divorced again or widowed) in the interim.

From ou.org: We see a beautiful balance in the area of Torah Law as it relates to boss-worker relations. On the one hand, the worker is allowed to eat from that which he picks. On the other hand, he cannot do this while he is actually working, as this would reduce his efficiency, thereby result in stealing from his boss. On the other hand, the boss must provide breaks during the day, when the worker is allowed to eat. On the other hand, the worker may not take any of the fruits home with him, without permission. The Mishna further says that a worker should not misuse this Torah-granted right, lest his boss spread the word that others should not hire this particular worker. The Mishna also explains that an employer is required to feed his workers according to prevailing custom in his locale. Boss may not take advantage of worker, and worker may not take advantage of their boss.

Daily Aliya for Ki Tetzei, Revii (4th Aliya)

Aliya Summary: Some commandments discussed in this Aliya: maintaining pure and hygienic army encampments, impurity resulting from seminal emissions, prohibition against prostitution, prohibition against lending with interest, and the obligation to honor vows.

In addition to weapons, when going to war we must take with us a stake, so we wouldn't have to use our hands when relieving ourselves in the field. Why? Because G-d will be with us, and He shouldn't see anything unseemly. Since there's nothing G-d doesn't see, this commandment is for us to heighten our sensitivity to hygiene and appearance, and easily translated to current daily life. In high school I had one Rabbi that always kept himself and his clothes so clean and neat, and he impressed the importance for us to look presentable and proper because of what we represent (the fact that I remember this about him says a lot too). I'm not saying that we need to carry Purrell with us, but we need to be conscious of our appearance and cleanliness.

Daily Aliya for Ki Tetzei, Shlishi (3rd Aliya)

Aliya Summary: Some commandments discussed in this Aliya: Building a safety fence around a flat roof; the prohibitions against sowing mixtures of seeds, plowing with a mixed pair of animals, or wearing a garment which contains a mixture of wool and linen (shatnez); wearing tzitzit; the penalty for a husband who defames his wife; the punishment for adultery; the penalty for rape; and certain prohibited marriages.

Of all the things for the Torah to be concerned about, requiring a person who builds a house with a flat roof to build a fence so that people won't fall off seems a bit irrelevant to most people. But the Midrash explains that this is meant to be a global inclusive obligation to address all hazards we may create. That includes driving unsafely, smoking near others, or any other activity that might endanger others. But this also extends to all commandments, requiring us to prevent accidental transgressions. That's why, for example, we shouldn't touch pens on Shabbat, because we may accidentally write, etc. It turns out that a seemingly exclusive rule ends up providing us with all-inclusive direction.

Daily Aliya for Ki Tetzei, Sheni (2nd Aliya)

Aliya Summary: Commandments discussed in this Aliya: Speedy burial of the deceased, returning a lost object to its owner, aiding a neighbor when his animal has fallen because of its burden, the prohibition against cross-dressing, and the obligation to send away a mother bird before taking its chicks or eggs.

This Aliya stresses caring in general. We must care about others' lost objects (to the point where we must take care of it until they claim it), we must help others reload their donkey if the load fell (that might extend to flat tires or accidents), and we must care about a mother bird's feelings when taking her eggs. Does it mean that if we follow these rules we care about other people and birds? Not necessarily, but as Rav Dessler explains, the more we do for others, the more we like them (contrary to logic dictating the opposite). Why wait for someone to do something for you in order to appreciate them, when you can do something for them and get the same (if not better) result!

Daily Aliya for Ki Tetzei, Rishon (1st Aliya)

General Overview: This week's reading, Ki Teitzei, contains 74 commandments, more mitzvot than any other Torah portion. Some of the commandments discussed: the law of the rebellious son, the obligation to bury the dead without undue delay, the requirement to return a found object, the prohibition against causing pain to any living creature, the prohibition against prostitution, the laws of marriage and divorce, the procedure of the Levirate marriage, and the obligation to eradicate the memory of Amalek.

Aliya Summary: This Aliya begins with a discussion regarding female captives of war, and lays down the conditions under which a soldier may marry a captive. The right of a firstborn son to a double portion of his father's inheritance is then detailed. The section concludes with the procedure for dealing with an aberrantly rebellious child.

Daily Aliya for Shoftim, Shvii (7th Aliya)

Aliya Summary: Before waging battle against an enemy in battle, we are commanded to make a peaceful overture. Only if the enemy does not accept the offer does battle ensue. In the battles against the Canaanite nations, if the enemy does not agree to the peace offer, the Israelites are commanded to completely annihilate them. We are forbidden to cut down fruit-bearing trees while laying siege on a city. The Aliya closes with the procedure to be followed in the event of an unsolved murder.

This Aliya includes an extremely important concept. While waging war, we are forbidden from cutting down fruit-bearing trees in the sieged city (even if the space is needed to fight the war). Of all things to be concerned about while waging war, why is this included? The answer is because the concept of wasting/destroying needlessly is simply that important! It extends to everything we do, from wasting food, breaking or throwing something useful away, to wasting someone else's time by showing up late to a meeting. It's those seemingly ancillary things that deserve our consideration too!

Daily Aliya for Shoftim, Shishi (6th Aliya)

Aliya Summary (from chabad.org and ou.org): A minimum of two witnesses are required to secure a conviction in a capital or corporal punishment case. Individuals who testify falsely are liable to receive the punishment which they sought to have imposed upon their innocent victim. The procedure for battle is outlined in this Aliya . When approaching the battlefield, a Kohen addresses the troops, admonishing them not to fear the enemy, and listing the various individuals who are exempt from military duty, such as one who has recently betrothed a woman or built a new home, or a fainthearted and fearful person.

One may not encroach upon another's territory. Although stealing is already forbidden, this prohibition extends to other forms of encroachment, e.g. unfair competition that steals someone's business. Can a particular neighborhood support two pizza shops, or is the second one in violation of this prohibition? The new lawyer who has just passed the bar gets some clients that used to belong to an older lawyer in the community. There are many situations which might not "qualify" under the letter of the law, but would be a violation of the spirit of this prohibition. The solution? A heightened degree of sensitivity to what the ramifications of one's action will be.

Daily Aliya for Shoftim, Chamishi (5th Aliya)

Aliya Summary: We have no need for the previously-mentioned abominable practices because we are blessed with prophets who transmit G‑d's messages to His people. We are commanded to obey these prophets. This Aliya prescribes the punishments for non-compliance with prophets' words, as well as for an individual who falsely claims to speak in G‑d's name. This Aliya then reiterates the command to establish cities of refuge for the inadvertent murderer. Moshe commands the Jews to designate six such cities, and when G‑d expands the borders of the land (with the coming of Moshiach) to add another three cities of refuge.

This concept of a prophet was borne by the Jews' request to not hear G-d's voice directly when receiving the Torah. As a result, we are faced with the difficult task of distinguishing between true and false prophets. We must be careful to reject the false prophet, yet we must harbor no suspicion of the true prophet (once he has demonstrated his "credentials"). Once confirmed, there are still rules that must be followed: The prophet must not change the Torah, command to perform idolatry, and we must reject false prophets, however unpopular the notion might seem. Tough tasks for all involved, which is perhaps why they're not around these days.

Daily Aliya for Shoftim, Revii (4th Aliya)

Aliya Summary: Although the Priestly families were divided into many shifts, each serving in the Temple in their designated turn, a Kohen always retains the right to come to the Temple and personally offer his personal sacrifices. This Aliya then contains prohibitions against divination, fortunetelling and similar occult practices. Instead of probing into the future we are commanded to put our faith and trust in G‑d.

The implication here is that we must not "learn to do" the terrible things, but we may learn about them in order to understand their ways and to better instruct our fellow Jews in this topic. (Tur Shulchan Aruch, based on the Gemara). This can be applied to countering groups dedicated to targeting Jews, such as Jews for Jesus. We are instructed to "know how to respond" to such occult and cult tactics.