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

Aliya Summary: G‑d tells Moshe to carve new tablets upon which G‑d will engrave the Ten Commandments. Moshe takes the new tablets up to Mt. Sinai, where G‑d reveals His glory to Moshe while proclaiming His Thirteen Attributes of Mercy.

One can say that not only did G-d forgive the People for the Golden Calf, but He also gave them (us) the method of approaching Him in prayer. Not only are we to recite these 13 Attributes, but we must emulate as many of them as possible. "Just as He is merciful, so too must we be merciful..." In this way we will KNOW His Attributes, live by them, and not just mechanically recite them.

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

Aliya Summary: G‑d's agrees to Moshe's request that His presence only dwell amongst the Jews. Moshe requests to be shown G‑d's glory. G‑d agrees, but informs Moshe that he will only be shown G‑d's "back," not G‑d's "face."

This limitation can be extended to include our daily exposure to G-d. If we were to see blatant miracles daily (such as the splitting of the sea or the giving of the Torah), it would be impossible for us to sin. So G-d shows us smaller miracles that we can label as nature, natural, or coincidence. If only we realized how many miracles happen daily for our benefit, we'd be a lot less prone to doing the wrong thing.

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

Aliya Summary: Moshe asks G‑d to reconsider the matter of the angel leading them. G‑d reconsiders, and agrees to lead them Himself again. Moshe then requests that G‑d's presence never manifest itself on any other nation other than the Jews.

It's fascinating that while the Jews were creating and serving the Golden Calf, Moshe was asking for a more intimate understanding of G-d. One would think that would be the worst time to ask for more, but Moshe saw it as an opportunity to seek a better understand, arguing that if we knew/understood G-d better, we would be less likely to stray, an argument still true today.

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

Aliya Summary: After G‑d revealed Himself to the entire nation at Mount Sinai and told them the Ten Commandments, Moshe ascended the mountain where he remained for forty days. There he was to study the Torah and receive the Tablets. The Jews miscalculate when Moshe is supposed to return, and when he doesn't appear on the day when they anticipate him, they grow impatient and demand of Aaron to make for them a new god. Aaron cooperates, all along intending to postpone and buy time until Moshe's return, but despite his efforts, a Golden Calf emerges from the flames. The festivities and sacrifices start early next morning. Moshe pleads with an incensed G‑d to forgive the Jews' sin. G‑d acquiesces and relents from His plan to annihilate the Jews. Moshe comes down with the Tablets, sees the idolatrous revelry, and breaks the Tablets. Moshe enlists the Tribe of Levi to punish the primary offenders. Three thousand idol worshippers are executed on that day. Moshe ascends Mount Sinai again, in an attempt to gain complete atonement for the sin. G‑d tells Moshe to lead the Jews towards the Promised Land, but insists that He won't be leading them personally; instead an angel will be dispatched to lead them. Seeing G‑d's displeasure with the Jews, Moshe takes his own tent and pitches it outside the Israelite encampment. This tent becomes the center of study and spirituality until the Tabernacle is inaugurated.

When Moshe sees the Calf, the Tablets either slip from his hands and break or he intentionally smashes them (opinions differ - interesting connotations to either opinion). He seizes the Calf, destroys it, spreads its ashes over the water, and prepares a potion for the people to drink (also interesting connotation that requires analysis).

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

General Overview: The Parsha discusses the census of the Israelites, the washbasin of the Tabernacle, the anointing oils for the priests and kings, the incense offering, and the Sabbath. The Torah then relates the story of the Golden Calf, G‑d's anger at the Jewish nation, Moshe successfully arguing for Divine forgiveness for the sin, the subsequent breaking of the tablets, and the giving of the second tablets.

Aliya Summary: G‑d commands Moshe to take a census of the Jewish adult male population by collecting an atonement offering of half a silver shekel from each individual. The collected silver was melted down, and was made into sockets for the beams of the Tabernacle. G‑d instructs Moshe to make a copper washstand for the Tabernacle. The priests would use this laver to wash their hands and feet before their service. G‑d tells Moshe the recipe for making holy "anointing oil." This oil, which was prepared with various aromatic herbs and fine spices, was used to anoint and sanctify the Tabernacle, its vessels, and Aaron and his sons. The remainder of the oil was put aside, and was used to anoint kings and high priests of future generations. G‑d also gives Moshe the formula for the incense which was offered twice-daily in the Tabernacle. The duplication of the anointing oil or incense for personal use is prohibited. G‑d imbues Bezalel with wisdom, and appoints him to be the chief craftsman of the Tabernacle and its contents. G‑d appoints Oholiab as his assistant. This lengthy Aliya concludes with G‑d telling the Jewish people to observe the Shabbat, the eternal sign between Him and the Children of Israel.

Daily Aliya for Tetzaveh, Shvii (7th Aliya)

Aliya Summary: The Incense Altar is to be constructed of acacia wood, 1 amah wide by 1 amah long, by 2 amot tall. It is to be plated with gold and adorned by a decorative border of gold. Two gold rings were attached to opposite edges for the carrying poles, themselves made of wood covered with gold. This Altar was placed in front of the Parochet and was used primarily for the daily offering of incense (and for part of the Yom Kippur Avoda), in the morning when the Menora was tended. Incense was offered towards evening too. No other use of the Golden Altar was permitted.

Daily Aliya for Tetzaveh, Shishi (6th Aliya)

Aliya Summary: Daily procedures on the Altar are to include the sacrificing of two lambs as Burnt-Offerings, one in the morning and the second one in the late afternoon. These daily sacrifices are accompanied by flour and oil "mincha" and wine for libation.

In response to our consecration of the Kohanim, G-d Himself will sanctify the Mishkan, the Altar, and the Kohanim. "And I will dwell among the People of Israel and be their G-d" (29:45). Rabbi Yaakov Auerbach z"l points out that the numerical equivalent of that whole passuk is 2449, the year from Creation in which the Mishkan was first dedicated. That hints to the fact that the whole purpose of creation was to get to this stage where we can incorporate G-d into our midst/lives.

Daily Aliya for Tetzaveh, Chamishi (5th Aliya)

Aliya Summary: The Torah continues describing the procedure for the offering, and the consumption of the inaugural sacrifices. G‑d commands Moshe to repeat this inaugural service for a seven day period, after which the consecration will be complete. Also included in this section is a description of how future High Priests are to be inducted.

The Parsha (and this particular Aliya) goes through so many rules about who can enjoy which sacrifice, and where they can eat their portion. If a sacrifice has been brought to G-d, it would seem that who eats the leftovers would be an insignificant afterthought. Unless, that is, you step back at the bigger picture: A sacrifice is brought either because someone transgressed a commandment, or as appreciation for something having happened to them. Either way, the point of the sacrifice is to strengthen the bond between the person and G-d. The sacrifice isn't for G-d's benefit, but for ours. Therefore, what happens to every step in its offering is important to US. Te sacrifice represents our willingness to give of our possessions, and through that giving others close to G-d benefit from your actions. The Kohen benefits from your leftovers, you benefit from expressing your bond with G-d, and G-d benefits by having better Jews.

Daily Aliya for Tetzaveh, Revii (4th Aliya)

Aliya Summary: This Aliya prescribes the procedure for consecrating Aaron and his sons as priests. Aaron and his sons were brought to the door of the sanctuary, they immersed in a mikvah (ritual pool), and were dressed in the priestly garments. Moshe then offered various inaugural sacrifices on their behalf.

The very first offering in the Mikdash was symbolic of the Golden Calf and came as an atonement for that sin. It's interesting to note that while the Golden Calf experience was hurtful towards G-d, it is something not shied away from, but rather confronted. As psychologists would attest, talking about hurtful events help you get over it, and more importantly, forgive those that caused it.

Daily Aliya for Tetzaveh, Shlishi (3rd Aliya)

Aliya Summary: This Aliya describes the last two of the garments which were exclusive to the High Priest: the me'il and the tzitz. The me'il was a blue robe which was adorned with golden bells and cloth "pomegranates." Thetzitz was a golden band worn on the forehead, which was engraved with the words "Holy to G‑d." The Torah then describes the four garments worn by both the High Priest and the regular priests: tunics, turbans, sashes and pants.

The Avneit was 32 Amot long, approx. 16m of belt. It took a long time to put on and it produced a large bulge that the Kohen always felt when he put his arms at his sides. Similarly, the Kohen's turban was wound from 16 Amot of linen strip and probably "sat heavy" on the kohen's head. Sources say that a kohen saw his turban whenever he raised his eyes. Similarly, the Kutonet was almost floor length and long sleeved, so the kohen always noticed his garments during Avoda. This "guaranteed" that the kohen would have proper concentration during his sacred service.

Daily Aliya for Tetzaveh, Sheni (2nd Aliya)

Aliya Summary: We now read about the High Priest's Choshen Mishpat ("Breastplate of Judgment"). It contained four rows of precious stones, each row containing three stones. Artisans engraved the names of the Twelve Tribes of Israel upon these twelve stones. This cloth breastplate contained a fold wherein the Urim v'Tumim, a parchment on which was written G‑d's Name, was inserted. The Choshen Misphat was then secured by straps which connected it to the ephod.

Interesting thought from OU's Torah Tidbits: Wool is the chief fiber from the animal kingdom. Flax is (or at least was) the chief fiber from the plant kingdom. Garments are the chief use of fibers. If so, we can say that one of the manifestations of human dominance over nature is our ability to take fibers from both plants and animals, process them and use them for our own benefit, comfort, and adornment. Taking the most prestigious of each kingdom, and weaving them together, and wearing garments made from the combination of wool and linen is one of the ultimate signs of our top position on the nature pyramid. While this is prohibited to be worn for our own benefit (Shatnez), it's required to be worn for G-d's benefit (Kohen Gadol's clothes).

Daily Aliya for Tetzaveh, Rishon (1st Aliya)

General Overview: In last week's Parsha, Teruma, we read the details of the construction of the Tabernacle, the sanctuary in the desert. This week's Parsha, Tetzaveh, we learn about the special garments worn by the priests and high priest when serving in the Tabernacle. Following that, we read G‑d's instructions to Moshe regarding the seven-day inauguration for the Tabernacle. The Parsha concludes with a description of one of the vessels of the Tabernacle--the Incense Altar.

Aliya Summary: G‑d commands the Jews to use the purest of olive oils for the daily kindling of the Menorah. Moshe is instructed to consecrate Aaron and his sons by dressing them in special priestly garments. The Torah describes the making of the High Priest's ephod -- a reversed apron which covered the back -- and its precious-stone-studded shoulder straps.

Daily Aliya for Teruma, Shvii (7th Aliya)

Aliya Summary: The Tabernacle courtyard was to be 100 cubits (approx. 150 feet) by 50 cubits, and enclosed by mesh linen curtains. The entrance to the courtyard was to be on its eastern side, and the entrance was to be covered by a curtain woven of dyed wools and linen.

So why do we need this Mishkan to begin with, if we've been able to communicate and serve G-d without it, both before it existed, and in our days? The answer is that even if one has been davening by heart for a long time, and knows the prayers well, there are still many benefits to getting a beautiful Siddur to use. It gives one a focus, enhances the service of G-d, is physically attractive and spiritually inspiring.

Daily Aliya for Teruma, Shishi (6th Aliya)

Aliya Summary: G‑d then gave instructions for the construction of the Outdoor Altar. This altar was to be made of copper-plated acacia wood, and it was to have four "horns," vertical projections, protruding from its uppermost corners. The altar, too, was equipped with rings and transportation poles.

Food for thought: The Aron, Shulchan, Menora are presented in this Parsha. Then comes the structure of the Mishkan, and then the External Altar. No mention of the Internal Altar; that doesn't come until T'tzaveh - after the garments of the Kohanim. The Washing Basin and its Stand don't show up until the beginning of Ki Tisa. This is an unusual separation of different holy vessels. Why?

Daily Aliya for Teruma, Chamishi (5th Aliya)

Aliya Summary: The Tabernacle's sanctuary was to consist of two sections: the innermost chamber was the Holy of Holies, wherein the Ark was to be placed; and the outer chamber was the Holy Chamber, which housed the Menorah and the Table (as well as the Golden Altar which will be described in next week's reading). Two curtains were to be woven of dyed wools and linen. One was to be placed between the Holy of Holies and the Holy Chamber, the other covered the eastern side of the Tabernacle—its entrance.

Rashi says that Parochet has the connotation of a partition (as opposed to a curtain covering an entrance), similar, says Rashi, to the word Pargod, something that separates a king from his subjects. Maasei Choshev, explains Rashi, is highly skilled weaving which results in different designs on each of the two sides of the fabric. Two prime examples of the detailed artistry that went into this creation.

Daily Aliya for Teruma, Revii (4th Aliya)

Aliya Summary: The walls of the Tabernacle were to be upright beams made of gold-plated acacia wood. The bottom of each beam had two projections that were to be inserted into two silver sockets. The Tabernacle's front side (to the east) was to have no wall. Its northern and southern side were to have twenty beams each. Its western wall was to have eight. Altogether the inside of the sanctuary was 30 cubits (approx. 45 feet) by 10 cubits, and 10 cubits high. The beams were held together by several crossbars.

Rashi brings a Midrash that says that Yaakov foresaw with Divine Vision that wood would be needed by his descendants upon their departure from Egypt. He brought saplings with him to Egypt which he planted and ordered his children to take the wood with them when they left Egypt.

Daily Aliya for Teruma, Shlishi (3rd Aliya)

Aliya Summary: The seven branched Menorah (candelabra) was next on G‑d's list. It was to be beaten out of a single block of pure gold, with decorative cups, knobs and flowers on its body. The Torah now turns its attention to the construction of the Tabernacle's sanctuary. The covering of the Sanctuary was to consist of several layers of tapestries. The first layer was to be a woven mixture of dyed wools and linen. The second layer was to be made of goat's hair. These two oversized coverings also covered the outsides of the Tabernacle's walls. The very top of the Tabernacle was then to be further covered by dyed ram skins and tachash hides.

The Mishkan, as described in the Torah, functioned for the 40 years of the Wilderness (actually 39 years), and the first 14 years in Israel (in Gilgal), the years of conquest and settlement. After that, a stone structure - with the same dimensions - was made in Shilo to replace the gold-covered wood wall sections. The three coverings were the same, as were the furnishings inside the Mishkan. The Mishkan stood in Shilo for 369 years. After Eli Hakohen died, the Mishkan was set up in Nov (13 years) and then (after Shmuel's death) in Givon (44 years). That's a total of 480 years, fromthe exodus until the first temple.

Daily Aliya for Teruma, Sheni (2nd Aliya)

Aliya Summary: A thick, solid gold lid is to be made for the Aron. From the lid are to be formed two Cherubs facing each other with their wings spread out above the lid. Communication from G-d will be from "between the two K'ruvim". A special table of gold-plated wood shall be made; a frame and decorative border to the frame are to be made of gold. Four gold rings are to be attached to the legs of the table as receptacles for the carrying rods. Shelves and supports for the shelves complete the Shulchan. The Lechem Panim (Showbread) are to be placed on the Shulchan at all times.

This is not considered just a detail of the making of the Shulchan, but as its own mitzvah. The mitzvah involved baking 12 special loaves (they were halachically matza) on Friday to replace the previous week's loaves on Shabbat. Tradition records a weekly miracle that the one week old bread was found to be fresh by the kohanim on duty who shared in the Lechem HaPanim. This mitzvah makes a statement: We should not view food as just the physical necessity, but rather we are challenged to add a spiritual dimension to even the most mundane of our human activities. The Lechem HaPanim are the model; our laws of kashrut, brachot, and more help us achieve the spiritual levels of this concept.

Daily Aliya for Teruma, Rishon (1st Aliya)

G-d tells Moshe to tell the People to donate materials in amounts that "each person sees fit". The donations were to be of gold, silver, copper; dyed wools (blue, purple, red), fine linen; goats-hair fabric, red-dyed sheepskin, Tachash skins; acacia wood; oil for light, spices for the anointing oil and the incense offerings; gemstones for the Eiphod and the Choshen.

"And they shall make for Me a Sanctuary, and I will dwell in their midst". This well-known passuk constitutes the mitzvah to build the Mishkan in that generation, and the Temple in later times. Each time the Mishkan was taken apart, transported, and reassembled, the mitzva was fulfilled. It was fulfilled by King Solomon and his generation, by Ezra and his generation, and it will be fulfilled when the third Beit HaMikdash will be built. Some commentaries interpret the word b'tocham as within Jew, not just in the midst of the People.

Daily Aliya for Mishpatim, Shvii (7th Aliya)

Aliya Summary: This Aliya continues describing the blessings the Israelites will receive if they faithfully serve G‑d: no miscarriages or barren women, longevity, wide spacious borders and supernatural assistance in their quest to conquer the Holy Land. G‑d warns the Israelites against entering into treaties with the Canaanite natives or allowing them to remain in the land after the Israelite invasion. The Torah now relates some of the events that occurred in the days immediately prior to the giving of the Torah. Moshe went up the mountain and received a message from G‑d which he communicated to the people. The Israelites enthusiastically committed themselves to following all of G‑d's laws. Moshe transcribed the "Book of the Covenant" and read it to the people. Then, together with the Israelite firstborn, Moshe offered sacrifices and sprinkled the blood on the people, bringing them into a covenant with G‑d. This Aliya concludes with G‑d summoning Moshe – after the giving of the Torah – to ascend the mountain where he would remain for forty days and nights, and would then be given the Tablets.

G-d promises that we will live full satisfying lives and that our enemies will panic before us and will be driven out of the Land - not quickly, but slowly, so that the People of Israel may properly populate the Land. Why not with a quick miracle? The answer is that miracles are nice, but we needed (and need) to get accustomed and in tune with daily miracles that are less obvious, but not less miraculous and necessary.

Daily Aliya for Mishpatim, Shishi (6th Aliya)

Aliya Summary: G‑d informed the Israelites that He would dispatch an angel to lead them into Canaan. This angel would not tolerate disobedience. If, however, the Israelites would hearken to the angel, and eradicate idolatry from the Promised Land, then they will be greatly rewarded. Their Canaanite enemies will fall before them and G‑d "will bless your food and your drink, and will remove illness from your midst."

The Passuk describing the angel sent to lead the Israelites into Canaan is generic enough that it could be referring to anyone, at any time (read 23:20). If so, the Passuk is saying that there is always an angel helping to guide us to where we need to go.

Daily Aliya for Mishpatim, Chamishi (5th Aliya)

Aliya Summary: We are commanded not to lie or take a bribe. The mitzvah of the Shemitah (Sabbatical year) is introduced: six years we work and harvest the land, and on the seventh year we allow the land to rest. Similarly, on a weekly basis, six days we work and on the seventh day we – and our cattle and servants – must rest. We are forbidden to mention the name of other gods. We are commanded to celebrate the three festivals —Passover, Shavuot and Sukkot – and to make pilgrimages to the Holy Temple on these occasions. Finally, we are told not to cook meat in (its mother's) milk.

The Midrash says that when G-d dictated these words to Moshe and explained to him the laws of Meat in Milk, Moshe requested permission to write Basar b'Chalav, rather than the obscure, confusing G'di bachaleiv imo. G-d told Moshe: write the words that I tell you. For reasons that we sometimes can figure out and sometimes cannot, G-d chose what and how to write something in the Written Torah and how it is to be explained via the Oral Tradition. The words are not arbitrary nor are they superfluous. One thing we know for certain is that the Written Word is inseparable from the Oral Law.

Daily Aliya for Mishpatim, Revii (4th Aliya)

Aliya Summary: This Aliya, too, introduces us to many new mitzvot: the prohibitions against cursing a judge or leader, consuming meat that was not ritually slaughtered, offering a sacrifice before the animal is eight days old, perjury, and judicial corruption; the commandments to separate all agricultural tithes in their proper order, sanctify the first-born son, return a lost animal to its owner, and help unload an overburdened animal.

One must help even his enemy unload his beast of burden. This mitzvah is one of several that are considered to be the sources of the Jewish concept of Avoiding cruelty to Animals. The Sefer HaChinuch says that if this mitzvah applies to a donkey, how much more so does it apply to humans. If one sees a fellow person loaded down with bundles, it is a mitzvah to help him with them. Torah Tidbits adds a unique perspective to this: If you are the one overburdened and someone offers to help carry a package, etc. - let him. Resist the temptation to automatically say "no thanks, I can manage", and accept the help. You will be helped and the helper will be fulfilling a mitzvah.

Daily Aliya for Mishpatim, Shlishi (3rd Aliya)

Aliya Summary: An arsonist is liable for damages caused by fires he ignites. The Torah then details the potential liabilities of an individual who undertakes to be a guardian of another's possessions, a borrower, and a renter. More laws: the punishment for seducing a young woman, sorcery, bestiality and offering an idolatrous sacrifice; prohibitions against harassing a foreigner, widow, or orphan; the mitzvah of lending money to the poor and the prohibition against lending with interest.

The prohibition against mistreating a foreigner is worded differently than the one against mistreating an orphan or widow. There is a reason given for not mistreating a foreigner, because we were once foreigners in Egypt. How is that relevant, and why does there have to be a reason? Can't it just be a law that we must follow, just like the orphan and widow commandment? Unless there is a deeper requirement involved - one of empathizing with others whenever possible. The Torah might be telling us not to simply follow the laws, but to try and feel what others are feeling, whenever possible.

Daily Aliya for Mishpatim, Sheni (2nd Aliya)

Aliya Summary: This Aliya continues with laws of personal injury: the punishment for one who kills or injures his servant and for one who causes a woman to miscarry. The Torah then shifts its focus to a person's liabilities for damages caused by his possessions, such as an ox that gores; or his actions, such as leaving an open pit uncovered. A person who steals is liable to pay the capital plus punitive damages. The section concludes with a person's right to self-defense when facing a marauding thief.

The Torah elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous "an eye for an eye..." passage has stimulated much slander against the Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party.