Daily Aliya for Emor, Shlishi (3rd Aliya)

Aliya Summary: Blemished animals are disqualified for sacrificial use. This Aliya also forbids the castration of animals, sacrificing animals before they are eight days old, and slaughtering a mother animal and her child on the same day. The Aliya concludes with the mitzvah of kiddush Hashem, sanctifying G‑d's Name by giving one's life rather than transgressing certain cardinal sins.

We may not desecrate G-d's Name; we must sanctify His Name: These commandments have many facets. A Jew is required to give up their life rather than violate one of the "big three": murder, incest/adultery and idolatry. In times of "forced conversion", martyrdom is required even for the "smallest" violation.

Daily Aliya for Emor, Sheni (2nd Aliya)

Aliya Summary: This Aliya discusses bodily blemishes and ritual impurities which disqualify a Kohen from performing the Temple priestly duties. The Aliya then lays down the rules regarding who in the Kohen's household may eat teruma, the tithe from produce given to the Kohanim.

Interesting point from ou.org: If a non-kohen eats Teruma (food meant for the kohen) intentionally, he is liable to "death penalty from heaven". The punishment for eating Tevel (food not yet processed/split up) is the same. Perhaps we have here examples of the opposite types of sin. The former sin involves eating something "too sacred" for the individual. The latter is a sin that involves the opposite - the Tevel is so profane without any "mitzvot" separated, no sanctifying acts having been done with it. Going beyond halachic limits in either direction is equally sinful.

Daily Aliya for Emor, Rishon (1st Aliya)

General Overview: This week's reading, Emor, discusses the laws which pertain to Kohanim (priests), and various laws which relate to sacrifices. These are followed by a lengthy discussion of the festivals. The Parsha concludes with the story of a blasphemer who was put to death.

Aliya Summary: The Aliya discusses the Kohen's obligation to maintain a high level of ritual purity, and the women he may marry. An ordinary Kohen is prohibited to come in contact with a human corpse -- except to attend the funerals of his next of kin -- and may not marry a divorcee as well as some other women. The High Priest is not permitted to attend even family funerals, and is required to marry a virgin.

Daily Aliya for Acharei Mot-Kedoshim, Shvii (7th Aliya)

Aliya Summary: The Torah sets the punishments for individuals who curse their parents and those who engage in prohibited sexual relations. We are instructed not to follow the customs and traditions of the heathens, and to be meticulous about eating only kosher foods. The Torah portion ends with an rejoinder that we be holy.

Notice the dual role that every Jew must play. We are each individuals and we are part of Klal Yisrael. We are exhorted to keep the Torah as individuals, but we are also "advised" to be faithful to G-d so that tragedies will not happen to the People of Israel as a whole.

Daily Aliya for Acharei Mot-Kedoshim, Shishi (6th Aliya)

Aliya Summary: We are commandment to love converts. We are also enjoined to be truthful in business dealing by maintaining honest weights and measures. The Torah prescribes capital punishment for one who worships Molech; a form of idolatry which required human sacrifices. The Torah also describes the punishment which will befall the nation if they neglect to punish Molech worshippers.

Keep all of G-d's statutes and laws. (This too is a commandment, but it would be "unfair" to count it among the 613 mitzvot, because it is general and all-encompassing of the other mitzvot of the Torah. The Rambam excludes this kind of mitzva from the counting of 613 commandments in the rule he sets down in the first section of his Book of Mitzvot. )

Daily Aliya for Acharei Mot-Kedoshim, Chamishi (5th Aliya)

Aliya Summary: More mitzvot: Not to pervert justice, gossip, be indifferent to a fellow's predicament, hate a fellow Jew, bear grudges, or take revenge. To reprimand a sinner, and to love every Jew. The following statutes are also given here: not to sow a field with two kinds of seed, wear a garment made of a mixture of wool and linen (shatnez), or crossbreed animals. The section also includes with the laws of one who commits adultery with a half-free maidservant. We are introduced to the laws of "orlah," the prohibition against eating the fruit of a new sapling for the first three years, and the obligation to sanctify the fruit of the fourth year. We are enjoined not to engage in witchcraft or prostitution, or tattoo our bodies. Men are instructed not to destroy the hair at the edges of their scalp or the corners of their beards. We are commanded to observe the Shabbat; respect G‑d's sanctuary, Torah scholars and the elderly.

The Talmud tells of a Rabbi who told his colleague that when he sees men sitting by the roadside, he circumvents them so as not to burden them with standing for him as he passes by. His friend told him that he was not acting wisely, because the Torah attached Reverence for G-d to the mitzva of standing for the elderly and the Torah Scholar, and one should not "spare them" from this mitzva/opportunity.

Daily Aliya for Acharei Mot-Kedoshim, Revii (4th Aliya)

Aliya Summary: The prohibitions against homosexuality and bestiality are mentioned. The Jews are then warned that engaging in these forbidden relationships will result in their expulsion from the Land of Israel -- a holy land which cannot tolerate immoral behavior. G‑d commands the Jewish people to be holy. This section then briefly discuses several laws: revering parents; observing the Shabbat; prohibitions against idolatry; the obligation to burn "leftover" sacrificial flesh; the obligation to leave certain parts of one's harvest for the poor; not to lie, cheat, withhold wages, swear falsely, curse or mislead another.

BE HOLY! - HOW? In light of the exceptionally large number of mitzvot in this sedra (K'doshim), one can fairly assume that the answer to that question is - by the observance of mitzvot. This means more than "just going through the motions". It means a Torah way of life, mitzvot for the right motives and with the right enthusiasm.

Daily Aliya for Acharei Mot-Kedoshim, Shlishi (3rd Aliya)

Aliya Summary: We are enjoined not to consume blood. When slaughtering fowl or undomesticated animals, we are commanded to cover their blood with earth. The Jews are admonished not to follow the depraved ways of the Egyptians and Canaanites. On this note, the Torah provides a list of prohibited sexual relationships. The list includes adultery, cohabiting with a menstruating woman, and forbidden close relatives.

From the term "and live by them", we are taught two important concepts. Judaism is not just a religion; it is a way of life. Furthermore, this verse is (one of) the source(s) of the concept that many mitzvot (but not all!) are pushed aside if there is a life-threatening situation. Mitzvot are to LIVE by, not die by.

Daily Aliya for Acharei Mot-Kedoshim, Sheni (2nd Aliya)

Aliya Summary: After concluding the order of the Yom Kippur service in the Temple, the Torah instructs us to observe Yom Kippur as a Day of Atonement when we must abstain from work and "afflict" ourselves. The Jews are then forbidden to offer sacrifices anywhere other than the Tabernacle or Temple.

It is similarly forbidden to slaughter an animal for personal use within the precincts of the Temple. A korban slaughtered outside is invalid and must be burned, "personal" meat inside is likewise forbidden. Both are wasteful, hence sinful, acts which can be construed as a form of "bloodshed".

Daily Aliya for Acharei Mot-Kedoshim, Rishon (1st Aliya)

General Overview: This week's reading, Acharei-Kedoshim, begins with a detailed description of the service of the High Priest on Yom Kippur. Dozens of commandments are then discussed in this week's reading. Among them: the prohibitions against offering sacrifices outside the Temple; consuming blood; incestuous, adulterous, or other forbidden relationships; various mandatory gifts for the poor; love for every Jew, prohibition against sorcery; honesty in business dealings; and sexual morality.

Aliya Summary: The High Priest is instructed to only enter the Holy of Holies chamber of the sanctuary once a year, on Yom Kippur; and even on this holiest day of the year, the entry into the Temple's inner sanctum must be accompanied by a special service and specific offerings which are detailed in this reading. The High Priest was only permitted to enter amidst a cloud of burning incense. Also, special white garments were worn by the High Priest on this day. While offering the day's sacrifices, the High Priest would "confess" on behalf of the entire nation, attaining atonement for the past year's sins. This section continues with a description of the "scapegoat" ceremony procedure.

Daily Aliya for Tazria-Metzora, Shvii (7th Aliya)

Aliya Summary: This section discusses the ritual impurity contracted by a man who issues a (normal) seminal discharge, the ritual impurity of a menstruating woman, and of a man who cohabits with her. All such people must immerse in a mikvah (ritual pool) in order to be purified. Under certain circumstances a menstruating woman was required to bring to the Temple two bird offerings in order to attain purity.

People might say (or think) that most of Tazria-M'tzora is complex, confusing, non-applicable, why do I need to study it, boring... but the interplay between the physical and spiritual, the functioning of Jewish society in the context of the topics of the Parsha and other themes are timeless, and the contemplation provides much food for thought and possibly even discussion around the Shabbat table.

Daily Aliya for Tazria-Metzora, Shishi (6th Aliya)

Aliya Summary: Homes, too, can be afflicted with tzara'at. If bricks on a home become discolored -- acquiring a strong red or green pigment -- a priest is summoned. If indeed the discoloration seems to be tzara'at, the priest quarantines the home for up to three weeks. Depending on the spread of the discoloration, the home is either declared to be pure, or the specific bricks are removed from the house, or, in the most extreme situations, the house is demolished. The Torah then describes the purification process for such a home -- which is very similar to the initial stage of the purification of the human afflicted with tzara'at (described in the First Aliyah). After concluding the subject of tzara'at, the Torah discusses the ritual impurity of a man who issues a sickly and unnatural seminal discharge, as well as the method by which this person attains purity when the condition passes.

Not only does a person's body contain elements of spirituality, but even his home - specifically in Eretz Yisrael. Although we do not "practice" this whole topic today, the lessons of the bridge and connection between the physical world and the spiritual one cannot be overlooked. A person whose home is a meeting placefor Torah scholars, a launching pad for acts of charity and kindness, a training ground for a new generation of sensitive, feeling, enthusiastic Jews, such a home cannot be infected by spiritual plague. A home devoid of spirituality is a prime target for Nig'ei HaBayit. In this case, it is not the anti-rust and anti-moldpaint that makes the difference. It is the values that a Jew lives by and their affect on the next generation.

Daily Aliya for Tazria-Metzora, Chamishi (5th Aliya)

A person who cannot afford the animals for the sacrifices, is to bring one sheep and two birds as his offering. The Torah describes the rituals involved in these offerings.

It is not important how much the sacrifice is worth on a dollars and cents basis (shekels and agorot), but what is relative to the means of the atoner. Thus ends the section of the Torah dealing with afflictions to the individual. ZOT TORAT... this is the body of law of one afflicted who cannot afford the full set of korbanot.

Daily Aliya for Shemini, Shvii (7th Aliya)

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

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

Daily Aliya for Shemini, Shishi (6th Aliya)

Aliya Summary: G‑d gives the commandments of Kosher, explaining how to distinguish between kosher and non-kosher animals, fish, and birds. Kosher animals must chew their cud and have cloven feet. The Torah lists four animals that have only one of these attributes, but not both, and are therefore non-kosher. Kosher fish must have fins and scales. The Torah then gives a list of species of non-kosher birds, and species of kosher locust. The Torah then discusses the ritual impurity caused by coming in contact with the carcass of a non-kosher animal, as well as certain species of rodents and amphibian creatures.

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

Daily Aliya for Shemini, Chamishi (5th Aliya)

Aliya Summary: Moshe becomes aware that one of the sin offerings had been burnt, rather than eaten. When he expresses his displeasure, Aaron explains his reasoning for ordering the burning of that particular offering, and Moshe humbly accepts Aaron's explanation.

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

Daily Aliya for Shemini, Revii (4th Aliya)

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

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

Daily Aliya for Shemini, Shlishi (3rd Aliya)

Aliya Summary: At this point a heavenly fire descends and consumes the offerings on the altar. Aaron's eldest two sons, Nadav and Avihu, bring an unauthorized incense offering and a heavenly fire consumes them. Moshe orders the removal of their bodies from the Tabernacle, and instructs Aaron and his remaining two sons not to observe the traditional laws of mourning, considering that they had to continue serving in the Sanctuary on behalf of the Jewish nation. The priests are instructed not to imbibe wine before performing Temple service.

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

Daily Aliya for Shemini, Sheni (2nd Aliya)

Aliya Summary: After concluding the offering of all the sacrifices, Aaron blesses the people with the priestly blessing. Moshe and Aaron bless the Jewish people that G‑d's presence dwell in their handiwork, and, indeed, the Divine presence visibly descends upon the Tabernacle.

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

Daily Aliya for Shemini, Rishon (1st Aliya)

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

Aliya Summary: Moshe gathers all the Jews to the Tabernacle to witness the Divine presence descending upon the Sanctuary on that day. Aaron offers various sacrifices in preparation for this revelation.

Daily Aliya for Tzav, Shvii (7th Aliya)

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

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

Daily Aliya for Tzav, Shishi (6th Aliya)

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

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

Daily Aliya for Tzav, Chamishi (5th Aliya)

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

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

Daily Aliya for Tzav, Revii (4th Aliya)

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

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

Daily Aliya for Tzav, Shlishi (3rd Aliya)

Aliya Summary: The Torah now discusses the Thanksgiving Offering, brought by an individual who survived a perilous circumstance. We then learn about various grounds for the invalidation of a sacrifice, such as impurity or improper thoughts on the part of the priest performing the service. We are then commanded not to consume blood or any of the fats offered on the altar. The prohibition against eating these fats applies to all domesticated animals. The section wraps up with the portions of meat the priest is given from the Peace Offering. With this we conclude the laws of sacrifices.

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

Daily Aliya for Tzav, Sheni (2nd Aliya)

Aliya Summary: This Aliya discusses the priestly meal offering, brought by the High Priest twice daily, and by every priest on the day he is first inducted into Temple service. The laws of the Sin Offering and Guilt Offering, also discussed in last week's Parsha, are also repeated with added details. An important principle discussed is a vessel's absorption of sacrificial meats cooked therein, and the possibility of purging (certain types of) vessels of the vestiges it absorbed -- a concept which is very germane in the laws of kosher. This section concludes with a discussion regarding various gratuities the priests were entitled to take from the different offerings and sacrifices.

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

Daily Aliya for Tzav, Rishon (1st Aliya)

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

Aliya Summary: The Torah describes the mandatory daily removal of ashes from the altar. This was the first order of the day in the Temple service. The Torah then repeats the laws of the meal offerings described in last week's reading, adding several important details.

Daily Aliya for Vayikra, Shvii (7th Aliya)

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

Daily Aliya for Vayikra, Shishi (6th Aliya)

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

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

Daily Aliya for Vayikra, Chamishi (5th Aliya)

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

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

Daily Aliya for Vayikra, Revii (4th Aliya)

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

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

Daily Aliya for Vayikra, Shlishi (3rd Aliya)

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

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

Daily Aliya for Vayikra, Sheni (2nd Aliya)

Aliya Summary: G‑d then teaches Moshe the laws of the fowl Olah. This Aliya then continues with a description of three types of voluntary meal offerings: unbaked flour, baked loaves, and the shallow-fried meal offering. All voluntary meal offerings also contained olive oil and frankincense.

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

Daily Aliya for Vayikra, Rishon (1st Aliya)

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

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

Daily Aliya for Vayakhel/Pekudei, Shvii (7th Aliya)

Aliya Summary: G‑d instructed Moshe to erect the Tabernacle on the first of Nissan. G‑d also instructed Moshe to place all the Tabernacle's vessels in their proper places, and to anoint all of the items with the anointing oil, thus sanctifying them. Moshe is also directed to dress Aaron and his sons in the priestly garments, and to anoint them, too. When Moshe finished this task a Cloud of Glory and the Divine Presence filled the Tabernacle. This cloud also served as the Jews' guide throughout their desert sojourn: when the cloud lifted, the people would travel, following the cloud until it rested, where they would set up camp until the cloud would lift again.

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

Daily Aliya for Vayakhel/Pekudei, Shishi (6th Aliya)

Aliya Summary: The rest of the priestly garments were completed: The High Priest's me'il (blue robe adorned with golden bells and cloth "pomegranates") and tzitz (a golden band worn on the forehead, which was engraved with the words "Holy to G‑d"); and the four garments worn by both the High Priest and the regular priests: tunics, turbans, sashes and pants. With this, the construction of the Tabernacle and all its vessels and accoutrement were finished. The craftspeople brought their finished products to Moshe. Moshe saw that all the work had been done exactly to G‑d's specifications, and he blessed the workers.

Talmud Yerushalmi notes that the phrase, "as G-d had commanded Moshe" appears 18 times in Pekudei. Correspondingly, we have 18 brachot in our weekday Amida (the connection between Service in the Mikdash and Davening is obvious). Thus says Sh'muel b. Nachmani in the name of Rabbi Yochanan. This does not include the first time the phrase is used: And Bezalel... did all the G-d had commanded Moshe. There are differences between the context of the phrase with Bezalel and contexts of all the other uses of the phrase that justify its not being counted together with the rest. On the other hand, our Amida does have a 19th bracha, so the "extra" phrase is accounted for.

Daily Aliya for Vayakhel/Pekudei, Chamishi (5th Aliya)

Aliya Summary: The High Priest's ephod -- a reversed apron which covered the back -- and its precious-stone-studded shoulder straps were made. The High Priest's Choshen Mishpat ("Breastplate of Judgment") was assembled. 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. The Choshen Misphat was then secured by straps which connected it to the ephod.

The names of the 12 tribes (actually, it was the 12 sons of Yaakov) were engraved on the stones, six on each stone.

Daily Aliya for Vayakhel/Pekudei, Revii (4th Aliya)

Aliya Summary: The Tabernacle's construction is capped off with the construction of the Outer Altar, the copper wash basin, the mesh curtains which surrounded the Tabernacle courtyard, and the beams and hooks which anchored them. The Torah then gives an exact accounting of the amounts of gold, silver and copper donated for the construction of the Tabernacle, as well as the vessels and building materials constructed with these supplies.

We are taught from the fact that Moshe gave a voluntary accounting of the materials he collected, that a person in the position of collecting monies for the community must conduct themselves in such a way that they will always be above suspicion. Even if the individual is completely trustworthy, they should take measures to avoid the possibility of appearing improper. The Talmud tells us that the family of Kohanim that was in charge of compounding the Ketoret (incense) did not allow its women to use perfume, lest someone suspect them of taking from the sacred ingredients of the Ketoret. Similarly, the bakers of the Lechem HaPanim did not eat fine bread, so that no one should even get an idea that they were taking the special flour of the Mikdash for their own use.

Daily Aliya for Vayakhel/Pekudei, Shlishi (3rd Aliya)

Aliya Summary: This Aliya describes the construction of the menorah (candelabra) and the Incense Altar. The anointing oil and the incense are also prepared.

One common aspect of both of these items is that they emit their "influence" to all those around them, without prejudice, providing light and a sweet smell to all near them. It's meant to be a model for our behavior.

Daily Aliya for Vayakhel/Pekudei, Sheni (2nd Aliya)

Aliya Summary: Moshe announces G‑d's choice of Bezalel and Oholiav to serve as foremen of the Tabernacle construction project, and he transfers to them all the donated materials. The people, however, continued donating generously, until the craftspeople report to Moshe that they have more than enough materials to complete their task, causing Moshe to issue a proclamation requesting everyone to cease donating materials. The craftspeople began their work. The tapestries which covered the Tabernacle were assembled, and the craftspeople construct the Tabernacle wall panels, their sockets, the curtains which covered the entrance to the sanctuary and which separated the Holy of Holies from the rest of the sanctuary, the Ark, and the Showbread Table.

When G-d commanded Moshe about the Mishkan, He first commanded the making of the Aron, Shulchan, and Menora. Then, the roofing layers - the Mishkan, the Ohel, and the Orot. Only then were the wall boards and foundation sockets brought into the picture. In the carrying out of the commands, a more "practical" plan was followed. The structure and then the furnishings. But how can Moshe and Bezalel deviate from the commands of G-d? You can't just do whatever you want in this kind of thing. Commentaries say that Moshe and Bezalel requested and received permission from G-d to take the more human, practical approach.

Daily Aliya for Vayakhel/Pekudei, Rishon (1st Aliya)

General Overview: In this week's portion, Vayakhel-Pekudei, Moshe gathers the Jews and relays to them all the details regarding the construction of the Tabernacle, its vessels, and the priestly garments. The actual construction and assembly is also described. This portion repeats many of the details described in the portions of Terumah and Tetzaveh, wherein G‑d instructed Moshe regarding the assembly of all these objects. The Tabernacle is erected, and G‑d's presence dwells therein.

First Aliya: On the day after Moshe descended from Mount Sinai with the Second Tablets, after successfully securing atonement for the sin of the Golden Calf, he gathered all the Jewish people. The primary purpose of this assembly was to inform the Jews of G‑d's desire for a Sanctuary to be constructed. He began, however, with a brief reminder regarding the observance of the Shabbat. This was followed by a description of the materials needed to construct the Tabernacle, and a list of the vessels, Tabernacle parts, and priestly garments which were to be produced. The men and women came forward and generously donated all the materials which Moshe enumerated.

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

Aliya Summary: Moshe descends Mount Sinai with the second tablets, and unbeknown to him beams of light were projecting off his face. Aaron and the people are originally afraid of him. Moshe teaches the people the Torah he studied on the mountain. Moshe wears a veil on his face from that time on, but removes it when speaking to G‑d and when repeating G‑d's words to the people.

Curious that Moshe's face glowed, but not his hands, or other skin exposed to G-d's presence.

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

Aliya Summary: G‑d seals a covenant with Moshe, assuring him again that His presence will only dwell with the Jews. G‑d informs the Jewish people that He will drive the Canaanites from before them. He instructs them to destroy all vestiges of idolatry from the land, and to refrain from making any covenants with its current inhabitants. The Jews are then commanded not to make molten gods, to observe the three festivals, not to eat chametz on Passover, to sanctify male firstborn humans and cattle, and not to cook meat together with milk.

The Midrash says that when G-d dictated to Moshe the laws of meat-in-milk, Moshe asked G-d's permission to write meat and milk (rather than the potentially misleading and confusing goat in the milk of its mother). It seems that Moshe anticipated the questions and comments that people would have, and the wrong ideas that would spring from the wording of this mitzva. Is it forbidden only to cook but permitted to eat? Only the animal's own mother's milk or any meat with milk? Just meat from a young animal, or a mature one too? G-d's answer in the Midrash comes from the passuk that follows: And G-d said to Moshe: you write these things, for it is on the basis of these things that I make my covenant with you with Israel. Some see G-d's response as teaching Moshe about the significance of the Written Word and the Oral Law. The Written Word is incomplete without the Oral Tradition handed down from generation to generation, and G-d meant it to be that way. He does not want the Torah to be correctly understood by those who have and value only the written word.

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 Yitro, Shlishi (3rd Aliya)

Aliya Summary: Moshe accepts Yitro's suggestions and selects the judges. Commentaries point out that the actual qualifications of the judges that Moshe selected were more "modest" than Yitro had recommended. In theory, the very highest caliber person should be sought after as judge. In reality, we often have to settle for the best we can find in our society. In other words, even if our current leaders don't live up to those of our past, doesn't mean we should respect them any less.

Moshe sends Yitro off on his journey to Midyan (to convert his family - Rashi).

Daily Aliya for Yitro, Sheni (2nd Aliya)

Aliya Summary: Yitro observed Moshe adjudicating all the disputes that arose among the Israelites. Yitro suggested to Moshe that such a system, one that placed such a great burden on Moshe's shoulders, would eventually wear him down. Instead, he advised Moshe to appoint a hierarchy of wise and righteous judges and to delegate his responsibilities—with Moshe presiding only over the most difficult cases. This would also free up Moshe's time to teach the Israelites the teachings of the Torah that he hears from G‑d.

Why does it take an outsider to realize that Moshe was doing things inefficiently? Many times we're so busy getting through our lives that we fail to stop and see the bigger picture. Meanwhile, our friends and family see snapshots of our lives, and can often point out things we may not realize or notice. Such was the case with Yitro, who wasn't caught up in the whirlwind of miracles and life-changing events. To Moshe's credit, he realized Yitro's suggestions were good ones, and adapted them.

Daily Aliya for Yitro, Rishon (1st Aliya)

General Overview: In this week's Parsha, Yitro, Moshe's father-in-law, Yitro, arrives at the Israelite encampment, and advises them to set up a smoothly functioning legal system. The Israelites experience the Divine revelation at Mount Sinai and hear the Ten Commandments.

Aliya Summary: Yitro, Moshe's father-in-law, having heard all the miracles that G‑d wrought for the Israelites, came from his native Midian to the Israelite desert encampment—bringing along Moshe's wife and two sons. Moshe warmly greeted his father-in-law and recounted to him all that G‑d had done to the Egyptians. Yitro thanked G‑d for all the miracles and offered thanksgiving sacrifices.

Daily Aliya for Beshalach, Shvii (7th Aliya)

Aliya Summary: The Israelites journeyed further and as they arrived in Refidim their drinking water ran out again. The Israelites complained, and G‑d instructed Moshe to smite a certain rock with his staff. Water came pouring out of the rock and the people drank. The Amalekites then came and attacked the Israelites. Moshe directed his student Joshua to assemble an army and battle Amalek. Joshua did so, and the Israelites were victorious—aided by Moshe's prayer atop a mountain. G‑d told Moshe to record in the Book that He will "surely erase the memory of Amalek from under the heavens."

What made Amalek so evil was that they exploited the (perceived) weakness of the Israelites to try and destroy them. While recording in the book to erase their memory sounds like an oxymoron, the point was to remember to never prey on the weak, for we were once weak too.

Daily Aliya for Beshalach, Shishi (6th Aliya)

Aliya Summary: The meat, in the form of quails, appeared in the evening and covered the Israelite camp. In the morning, bread – called manna – fell from heaven, encased between layers of morning dew. Moshe told the Israelites to gather one omer (a biblical measure) of manna per household member every day. Miraculously, no matter how much manna one picked, he arrived home with precisely one omer per head. Furthermore, Moshe commanded the Israelites not to leave any manna over from one day to the next. Some disregarded this instruction, and next morning found their manna worm-infested. On Friday everyone picked two omers. Moshe explained that the second portion was to be prepared and set aside for Shabbat—when no manna would fall. Again some disregarded Moshe's directive, and went out pick manna on Shabbat. G‑d was angered by this disobedience. G‑d instructed Moshe to take a jar of manna and place it in the (yet to be constructed) Tabernacle, as a testament for all future generations.

I believe this marks the first time that G-d is angered by the Israelites' complaints, and it could be directly connected to the people's being born into slavery. If they were used to being slavery, they should have no problem following orders, and no one should have collected the Manna on Shabbos. It was up to them to work on transforming their slavery habits of hoarding food for the future. Just because it's in our nature to want to do something, doesn't mean we should act on it. The challenge is to use our thought process to filter out those actions that aren't appropriate. This is what the Israelites were asked to work on at this point in their transformation into a nation.

Daily Aliya for Beshalach, Chamishi (5th Aliya)

Aliya Summary: One month after the Exodus, the Israelites' provisions ran dry. They complained to Moshe, mentioning nostalgically "the fleshpots of Egypt," that they left behind. G‑d responded that He will rain down bread from heaven in the mornings, and meat will be provided every night.

Although on the surface the Israelites may seem ungrateful when they complain, it's important to understand that they are going through a critical change in their lives. They were all born to slavery, and were used to complaining to their masters, and possibly eventually getting a small percentage of what they ask for. Now they find themselves needing food, and complain because it's all they know. They receive food that tastes like whatever they want it to taste like. This too will be a foreign concept to them - having their opinion matter. Understanding, this is why G-d and Moshe don't get upset at the complaints, and simply address the issue.

Daily Aliya for Beshalach, Revii (4th Aliya)

Aliya Summary: Moshe stretched his hand over the sea and the waters that had been standing like walls now fell upon the Egyptians, drowning them all. Moshe then led the Israelites in song, praising G‑d for the wondrous miracle that had transpired. Miriam, Moshe's sister, then led the women in song and dance, with musical accompaniment. The Israelites traveled on in the desert, journeying three days without encountering water. They then arrived in Marah, where there was water—but bitter water. Moshe miraculously sweetened the water.

Aside from the literal meaning of the text, this episode is considered an allusion to the primacy of Torah in the life of a Jew. Both Torah and water sustain life - spiritual and physical. In the same vein, "three days without water" resulted in our reading the Torah on Monday and Thursday, so that in our wandering in the spiritual desert of life, we will not go 3 days without spiritual water. This is but one "use" of the well-known analogy between Torah and water.

Daily Aliya for Beshalach, Shlishi (3rd Aliya)

Aliya Summary: G‑d instructed Moshe, "Speak to the children of Israel and let them travel!" G‑d told Moshe to stretch out his staff over the sea and divide it, and the Israelites should then proceed through the split sea. "And the Egyptians shall know that I am G‑d, when I will be glorified through Pharaoh, through his chariots, and through his horsemen." Meanwhile, the pillar of cloud that normally led the Israelites moved to their rear, insulating the Israelites and plunging the Egyptian camp into darkness. Moshe raises his hand above the Sea and G-d causes a powerful eastern wind to blow all night, followed by a parting of the waters. The People of Israel enter the Sea on dry land, between walls of water. The Egyptians quickly pursued them into the sea.

What was the purpose of the strong wind blowing all night? Could not G-d have split the Sea with the snap of a finger? The answer is: Of course. But the night's preparation for the miracles of the day serve several purposes. A night to ponder what was going on, further enhanced the appreciation of the Children of Israel for what had happened, was happening, and was to happen.

Daily Aliya for Beshalach, Sheni (2nd Aliya)

Aliya Summary: The Israelites noticed the approaching Egyptian armies, and they panicked. "Is it because there are no graves in Egypt that you have taken us to die in the desert?" they screamed at Moshe. "Don't be afraid," Moshe reassured. "Stand firm and see G‑d's salvation that He will wreak for you today . . . G‑d will fight for you, and you shall remain silent."

It might be suggested that what is happening is a clarification of who took the People of Israel out of Egypt. Paroh actually thought that he let the People go - that he expelled the People from Egypt. G-d arranged to have Paroh run after them to make it clear to him - and to us - that G-d, and only G-d took us out of Egypt.

Daily Aliya for Beshalach, Rishon (1st Aliya)

General Overview: In this week's reading, Beshalach, Pharaoh pursues the Israelites into the desert. The Red Sea splits, the Israelites cross the sea while the Egyptian army is drowned. Moshe and the Israelites sing a special song thanking G‑d for this miracle. The Israelites complain about a lack of food and drink. G‑d sends Manna and quail for them to eat, and miraculously produces water from a rock. Amalek attacks the Israelites and is soundly defeated.

Aliya Summary: After Pharaoh sent the Israelites from his land, G‑d did not allow them to take the most direct route to the Promised Land, fearing that any confrontation would then frighten the Israelites, causing them to return to Egypt via this short route. Instead G‑d had them take the circuitous desert route, leading them with a pillar of cloud during daytime and a pillar of fire after dark. G‑d then commanded the Israelites to backtrack and encamp along the Red Sea. They would thus appear to be hopelessly lost, which would prompt the Egyptians to pursue them. The Israelites followed this instruction, and, indeed, the Egyptians armies set out after the "lost" and cornered Israelites.

Daily Aliya for Bo, Shvii (7th Aliya)

Aliya Summary: G‑d gave the Israelites several mitzvot: 1) All male Israelite firstborn were henceforth sanctified to G‑d. 2) Eat matzah on Passover. 3) Recount the story of the Exodus at the Passover seder. 4) Bring all male firstborn of kosher as sacrifices. 5) Redeem all male firstborn donkeys for a sheep—which is then brought as a sacrifice. 6) Don tefillin on the head and arm.

If the donkey owner refuses to redeem it, he must destroy it. Although this too is counted among the 613 commandments of the Torah, it is clear that the Torah prefers the owner to redeem it and not resort to the wasteful alternative. Although one can get out of this mitzvah by selling a part interest in the mother donkey to a non-Jew before the firstborn is delivered, the Shulchan Aruch forbids doing so, since the opportunity to do a mitzvah would be lost. The reason the Shulchan Aruch had to warn us not to get out of this mitzvah is that in the previous section it taught the same "legal technicality" (partnership with a non-Jew in the expectant mother) that would succeed in our not having a mitzvah to perform. In one case, kosher animal, it is too problematic without a temple to allow the mitzvah to exist (so to speak). In the other, donkey, the mitzvah can be performed any time, and so it should not be avoided.

Daily Aliya for Bo, Shishi (6th Aliya)

Aliya Summary: Plague Ten: At the stroke of midnight G‑d slew all the Egyptian firstborn. No Egyptian home was spared, and Egypt erupted in a great outcry. Pharaoh awoke and raced to Moshe and begged him to take the Israelites and leave. The Egyptians pressured the Israelites to leave as soon as possible, and the Israelites complied. Equipped with all the valuables they had borrowed from the Egyptians, and provisions for the way – dough that was baked before having time to rise – the Israelites left Egypt at midday of the fifteenth of Nissan. This Aliya concludes with some more rules that pertain to the Paschal Offering.

The period of Egyptian "Slavery" is given as 400 years and as 430 years. An interesting Drash on the extra 30 years is that it corresponds to 210 years of Egyptian slavery where they were not granted rest on Shabbat. A reasonable master would allow his slaves one day a week off, but Paroh was excessively oppressive, not allowing the Jews to rest even one day. These extra 30 years of Shabbatot are acknowledged by G-d, so to speak, by being added to the total, and by being featured in the Jews' new code of law.

Daily Aliya for Bo, Chamishi (5th Aliya)

Aliya Summary: Moshe gathers the elders of the People and relays G-d's instructions. He also tells them that when the People get to Israel, they will continue to commemorate the events of the Exodus, with questions and answers between the generations.

Not only is going into Israel part of the Promises of Redemption, but in the statement of the laws of the Pesach offering there is reference to "when you will come to the Land...", almost like going to Israel is a law, and an inevitable fact (when, not if).

Daily Aliya for Bo, Revii (4th Aliya)

Aliya Summary: Moshe delivered G‑d's warning to Pharaoh: "At midnight I will go out in the midst of Egypt. Every firstborn in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne to the firstborn of the slave woman..." G‑d then gave the Israelites their first mitzvah, that of determining the New Moon (Rosh Chodesh) each month and establishing a lunar calendar. G‑d also told Moshe to instruct the Israelites to designate a lamb for the Paschal Offering. The Israelites were to sacrifice this lamb and consume it, together with matzah and bitter herbs, on the eve of the fifteenth of Nissan. The blood of the lamb was to be smeared on the lintels and doorposts of the Israelite residences, and all inside those homes would be spared when G‑d descended to smite the Egyptian firstborn. G‑d also instructed that for all future generations this day would signal the beginning of the seven-day holiday of Passover, during which no leaven can be eaten or possessed.

The Torah describes the tranquility of the Jewish area with the statement "a dog didn't even bark". Dogs usually sense death and instinctively react. To highlight the contrast between the Egyptians and the Israelites, the dogs were miraculously silent. In "tribute" to the dogs for their role in bringing greater honor and appreciation to G-d on the night of the Exodus, the Torah rewards them by telling us (elsewhere) to throw our non-kosher meat to the dogs (this applies only when a forbidden food isn't also forbidden to derive other benefit therefrom.) Thus we have an unusual lesson in acknowledging the good that another does for you.

Daily Aliya for Bo, Shlishi (3rd Aliya)

Aliya Summary: Pharaoh summoned Moshe again, offering to release the Israelites if they leave behind their cattle. Moshe refused the condition. Pharaoh sent Moshe away, warning him to never appear in his presence again, "for on the day that you see my face, you shall die!" Moshe agreed, but not before he delivered a final message that G‑d relayed to him at that moment. G‑d told Moshe that he would visit one more plague upon Egypt, after which Pharaoh will actually drive the Israelites from his land. Parenthetically, at that time G‑d also instructed Moshe to ask the Israelites to borrow from their Egyptian neighbors jewels, silver and gold. The Israelites complied, and the Egyptians readily lent out their valuables.

Moshe's words to Paroh are: "We will also take our animals with us, for from them we will take to serve G-d." The plain understanding of the passuk is that Moshe was referring to sacrifices. The Malbim has another beautiful interpretation of Moshe's statement to Paroh. "From the animals we will take lessons in how to serve G-d - from the cat we will learn modesty, from the doves fidelity, from the ants industry and honesty, etc." Had we not received the Torah, which teaches us proper conduct, we would learn these lessons from our animals (and even with the Torah to teach us, we can see practical examples of its lessons in nature.)

Daily Aliya for Bo, Sheni (2nd Aliya)

Aliya Summary: Moshe stretched out his hands and swarms of locusts swept down on Egypt. They consumed absolutely every blade of grass and all the crops. Pharaoh beseeched Moshe to pray to G‑d for the removal of the locusts, promising to then release the Israelites. Moshe prayed, and no sooner than a wind carried the locusts back to the Red Sea and Pharaoh changed his mind yet again. Plague Nine: A frightful darkness descended upon Egypt. For days, the entire nation was incapacitated by the debilitating pitch darkness. "But for all the children of Israel there was light in their dwellings."

"Man did not see his fellow, nor did a person rise from his place..." The Chidushei HaRim writes that this is a description of the worse kind of darkness in human life, when a person does not see the suffering of his fellow. Not only does he not extend his hand to help the other, but the ultimate result is the inability of the individual to even help himself. The opposite must be true as well, then. Seeing the suffering of others is the ultimate "light at the end of the tunnel", both for the sufferer, and for their "fellows."

Daily Aliya for Bo, Rishon (1st Aliya)

General Overview: In this week's Parsha, Bo, the last three plagues – Locust, Darkness, and Death of the Firstborn – are inflicted upon the Egyptians. Moshe commands the Israelites concerning the Paschal Offering and the laws of the seder. After the final plague, Pharaoh unconditionally releases the Israelites from his land.

Aliya Summary: Plague Eight: At G‑d's behest, Moshe and Aaron went to Pharaoh and delivered a warning: "How long will you refuse to humble yourself before me? Let My people go so that they can worship me!" They informed Pharaoh that if he does not allow the Israelites to go, Egypt will be attacked by a plague of locust. After Moshe and Aaron left, Pharaoh's servants begged him to allow the Israelites to leave. "Don't you yet know that Egypt is lost?" they argued. Pharaoh called back Moshe and Aaron and offered to allow the Israelites to leave—provided that they leave behind their children as security. Moshe and Aaron refused the offer, and Pharaoh stubbornly refused to allow the Israelites to go.

Daily Aliya for Vaeira, Shvii (7th Aliya)

Aliya Summary: Plague Seven: Moshe warned Pharaoh that a catastrophic hail would descend upon the land. Man or beast that would remain in the field would be killed by the hailstones. Moshe stretched his rod toward heaven and hail poured down—with fire blazing inside the icy hail. Aside for damage to humans and animal, the hail destroyed all vegetation and trees. Pharaoh summoned Moshe and Aaron. "I have sinned this time," he declared. "The Lord is the righteous One, and I and my people are the guilty ones. Entreat the Lord, and let it be enough of God's thunder and hail, and I will let you go..." Moshe prayed. The hail stopped. And Pharaoh changed his mind yet again.

When Moshe tells Par'o that the plague of Hail will end, he says that the thunder will stop and the hail will no longer be. The terminology implies that the thunder will temporarily stop but the hail will completely end. And so it was, points out the Baal HaTurim, the hail did in fact cease, but the thunder returned to accompany the awe-inspiring events of the Sinai Experience.

Daily Aliya for Vaeira, Shishi (6th Aliya)

Aliya Summary: The mixture of wild beasts descended upon Egypt, destroying the entire land with the exception of Goshen. Pharaoh called Moshe and Aaron and offered to allow the Israelites freedom to serve G‑d whilst still in Egypt. When Moshe rejected this offer, Pharaoh capitulated and offered to release the Israelites if only the plague came to an end. Moshe prayed, the plague ended, and Pharaoh reneged on his promise again. Plague Five: all the Egyptians' cattle suddenly died; none of the Israelites' animals were affected. Plague Six: Moshe and Aaron took handfuls of furnace soot and threw them heavenward. The soot descended, covered the entire Egypt, infecting all its inhabitants with painful boils. G‑d sent Moshe to Pharaoh with a message: Just as G‑d wiped out all the Egyptian cattle, He could have easily slain Pharaoh and all his people too. "But, for this [reason] I have allowed you to survive, in order to show you My strength and to declare My name all over the earth!"

In warning about hail, G-d says (through Moshe) that this time, I will send ALL my plagues... The Vilna Ga'on explains that G-d uses three main weapons, so to speak, to punish those who violate His commands: Fire, Water, and Wind. For example, to destroy the Generation of the Flood, G-d used Water. To disperse Dor HaP'laga, He used Wind, and to destroy S'dom, His main weapon was Fire. The plague of Blood, for example, used Water. Hail consisted of the whole arsenal - the Hail itself was Water, it had Fire in it, and the Hail was accompanied by strong Wind (the Kolot mentioned in 9:23). Definitely an escalation of G-d's display of might.

Daily Aliya for Vaeira, Chamishi (5th Aliya)

Aliya Summary: Moshe prayed to G‑d, and the frogs all died. Egypt reeked from the odor of rotting frogs, and Pharaoh reneged on his promise. Plague Three: Aaron smote the earth with his staff, and swarms of lice attacked Egypt, covering man and beast. Even Pharaoh's magicians were amazed by this, and informed Pharaoh that this is the "finger of G‑d." Plague Four: G‑d dispatched Moshe to warn Pharaoh that his land will be infested by a mixture of noxious animals. Only the land of Goshen, where the Israelites lived, would be spared.

While the Jews did not suffer from the plagues that were thrust on the Egyptians, the first time that became abundantly clear was with the fourth plague, Arov, because an entire Jewish city was excluded. It helped solidify the message Moshe was delivering with each plague: That the true G-d is controlling everything, not Paroh or any of his gods. It seems that this was conveyed in progression: Paroh's magicians were able to turn water to blood, but not to the extent that G-d did. Same with frogs. With lice, however, his magicians finally broke the news to Paroh, that this is the work of G-d (8:15). The fourth plague now clarifies that the true G-d favors the Jews. It's fascinating that Paroh was presented with these revelations in the order which he needed to process them, rather than forcing his hand right away. This Aliya (and exodus in general) is all about respecting the human process (even evil humans).

Daily Aliya for Vaeira, Revii (4th Aliya)

Aliya Summary: Moshe and Aaron appeared before Pharaoh. As per G‑d's instructions, Aaron cast his staff on the ground, and it turned into a serpent. When Pharaoh's magicians did the same with their staffs, Aaron's staff swallowed theirs. Pharaoh remained unimpressed—and so the plagues commenced. Plague One: Aaron smote the Nile with his staff. The river and all the waters in Egypt turned into blood, and all the fish perished. Plague Two: Aaron stretched his staff upon the Nile and droves of frogs emerged. They covered the land, entered all the houses, even the ovens and kneading bowls. Pharaoh summoned Moshe and Aaron and begged them to pray to G‑d to remove the plague, after which he would release the Israelites.

The Baal HaTurim points out that the passuk says: "G-d says to Moshe that when Paroh will ask for a sign, you (Moshe) shall tell to Aharon to take your staff and throw it (on the ground) in front of Paroh, it shall become a snake." He explains that the staff was thrown down and then Moshe was to command it to become a snake. This was meant to show Paroh (and us) the power of speech that G-d has given to Moshe, and by extension to us, in that the staff did not change upon being thrown down (action), but by a spoken command (speech). Although we can't create snakes with our speech, we can create venom and pain with it.

Daily Aliya for Vaeira, Shlishi (3rd Aliya)

Aliya Summary: G‑d tells Moshe to go speak to Pharaoh, and Aaron should serve as his spokesman. G‑d informed him that He will harden Pharaoh's heart and he will refuse to release the Israelites. At that point G‑d will "multiply His wonders" in Egypt, until the Egyptians will recognize that G‑d is the L-rd.

How is it that Moshe is able to speak to the People of Israel throughout his "career" as leader, in light of the fact that he complained of being "speech impaired"? Could it be that the Jews wanted to hear what Moshe had to say, and therefore concentrated harder on the understanding his words, while Paroh clearly didn't want to be punished nor to let the Israelites go, and therefore would use the excuse that he couldn't understand what Moshe was saying. It's amazing what we can accomplish when we actually want to!

Daily Aliya for Vaeira, Sheni (2nd Aliya)

Aliya Summary: The Torah begins to enumerate the names of the tribes and family groups. It is obvious that the intention here is not to review the whole of the (almost) nation, but rather to focus on Moshe and Aharon. Note that the Torah starts the list with Reuven and Shimon, and when it gets to Levi, there is much more detail. In this brief Aliya, the Torah is identifying many of the "main characters" of the rest of the Torah. The Torah is also giving us the ability to continue to draw the timeline of Jewish history, by giving us the ages at death of Levi (we already know the ages of the three previous generation, those of Avraham, Yitzchak, and Yaakov), his son Kehat, his son Amram. That brings us to Moshe and Aharon. We are also introduced to Korach and his sons and Aharon and his family.

Although the purpose of this partial genealogy was to identify Aharon and Moshe, the Torah began with Reuven and Shimon before it gets to Levi. A reason offered for this in one of the sources is that since Yaakov Avinu spoke critically of these three sons, the Torah here lists only them, to teach us that they were important tribes despite their progenitors' "mistakes".

Daily Aliya for Vaeira, Rishon (1st Aliya)

General Overview: In this week's Parsha, Vaeira, Pharaoh refuses to allow the Israelites to leave Egypt, even after Aaron exhibits miraculous powers, transforming his staff into a serpent. The first seven plagues strike Egypt: Blood, Frogs, Lice, Wild Beasts, Pestilence, Boils, and Fiery Hail.

Aliya Summary: This week's portion opens with G‑d's response to Moshe (continuation from the end of last week's Parsha). G‑d told Moshe that He revealed Himself to the Patriarchs and established with them a covenant to give them the land of Canaan. And now the time has arrived to fulfill His promises. G‑d told Moshe to tell the Israelites that He has heard their cries, and He will now deliver them from Egypt and bring them to the Promised Land. Moshe relayed the message, but their unbearable workload prevented them from accepting his words. G‑d then told Moshe to instruct Pharaoh to send the Israelites from his land. Moshe protested: "If the children of Israel did not listen to me, how then will Pharaoh listen to me? I have a speech impediment?" (G‑d's answer is detailed in the Third Aliya.)

Daily Aliya for Shemot, Shvii (7th Aliya)

Aliya Summary: Moshe and Aaron went to Pharaoh and presented G‑d's demand. Pharaoh mocked the request and instructed the Egyptian taskmasters to increase the Israelite slaves' workload. The Israelites were unable to meet Pharaoh's new demands, and were viciously beaten as a result. Moshe addressed G‑d: "Why have You mistreated this people? Why have You sent me? Since I have come to Pharaoh to speak in Your name, he has mistreated this people, and You have not saved Your people." G‑d responded: "Now you will see what I will do to Pharaoh, for with a mighty hand he will send them out..."

"And afterwards, Moshe and Aharon go" to Paroh and say to him "Let my People go...". Notice that the elders are not mentioned. Rashi tells us that one by one the elders "disappeared" (in fear of Paroh) as the entourage was headed towards Paroh, until only Moshe and Aharon were left. As a result, so it was to be at Sinai: The elders were left at the foot of the mountain and Aharon and Moshe ascended.

Daily Aliya for Shemot, Shishi (6th Aliya)

Aliya Summary: Moshe took his wife and two sons and headed for Egypt. G‑d charged Moshe to warn Pharaoh: "So said G‑d, 'My firstborn son is Israel. So I say to you, send out My son so that he will worship Me. And if you refuse to send him out, behold, I will slay your firstborn son.'" En route to Egypt, Moshe's wife rescued her husband from divine wrath by performing a circumcision on their son. Moshe met Aaron, who had come from Egypt to greet him, and together they went to Egypt, gathered the elders and performed the wondrous signs that G‑d had given Moshe.

Rashi says that the donkey that Moshe used to bring his family to Mitzrayim was the same one that Avraham took to the Akeida and the one that the Moshiach will ride upon. Why not a regular donkey? To convey the idea that these monumental events were not haphazard or random, but specially prepared parts of G-d's master plan for the world.

Daily Aliya for Shemot, Chamishi (5th Aliya)

Aliya Summary: G‑d gave Moshe specific instructions: He was to gather the Israelite elders and inform them that G‑d had remembered them and would now rescue them from Egypt and bring them to a Land of Milk and Honey. Then he was to approach Pharaoh and request permission to leave along with the Israelites. G‑d informed Moshe that Pharaoh would not accede to this request – but the redemption would come nonetheless, after G‑d will smite Egypt with a strong arm. At that point the Israelites would leave with much riches. G‑d gave Moshe three miracles to perform before the Israelites to prove that he was sent by G‑d. When Moshe protested that he was not suited to be G‑d's messenger due to his speech impediment, G‑d assigned his brother Aaron to be his spokesperson.

The Midrash says that Moshe had several names - Yered, Chever, Y'kutiel, Avigdor, Avi-Socho, Avi-Zanu'ach, Tovia, Heiman, Sh'maya. The Midrash further tells us that of all his names he is only called Moshe - even by G-d - to give honor to the acts of kindness of the one who found him and saved him from the water -Paroh's daughter.

Daily Aliya for Shemot, Revii (4th Aliya)

Aliya Summary: Moshe was shepherding Yitro's flocks in the wilderness when he arrived at the "mountain of G‑d." There he saw a bush burning, yet it was not being consumed by the fire. When he approached to investigate the phenomenon, G‑d called out to him. G‑d declared that He has seen the Israelites' afflictions, and has decided to deliver them from their Egyptian masters.

The Gemara in Brachot teaches us that it is from the Torah's reference to "a Land flowing with milk & honey" that we learn that milk (of a kosher animal) is permissible for us to drink. We might have thought that an animal's milk is akin to "limb from a living animal", which would render it a forbidden food. It is inconceivable, though, that the Torah would choose a non-kosher product in describing the Holy Land. Similarly, honey appears to be the product of the non-kosher bee. If so, it would not be permitted. But the bee processes the honey - it is not considered coming from the bee, and is therefore permissible to eat.

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.