Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 11 p'sukim - 26:1-11 MITZVA WATCH The first four p'sukim of the Bikurim recitation form the main text for the Pesach Seder; they summarize the Egyptian enslavement and subsequent Exodus. The fifth pasuk speaks of coming to Eretz Yisrael. This corresponds to the fifth term of redemption and is represented by the cup of Eliyahu. We all bring Bikurim (including the Levi and the convert) with feelings of joy and thanks to G-d for all we have. SDT If Lavan is the Arami referred to in the pasuk (as many commentaries hold), then the pasuk implies that Lavan was responsible for our going down into Egypt. Yet Yaakov returned to his father's house after the time spent with Lavan, and only many years later ended up in Mitzrayim. Commentators point out the following sequence: Lavan deceived Yaakov and gave him Leah as a wife instead of his beloved Rachel. When Yaakov subsequently married Rachel too, there developed a rivalry between the two sisters. This rivalry transferred to the next generation in the form of the problems between Yosef and his brothers. Yaakov's giving the Striped Coat led to Yosef being sold into slavery. His descent into Egypt later brought the whole family down there. Therefore, Lavan IS the appropriate beginning of that process that found us in Egypt, hence the pasuk: ARAMI OVED AVI, VAYERED MITZRAIMA. The Bikurim recitation is perfectly suited to form the heart of the story of the Exodus, more so than any of the original passages from Sh’mot. The editors of the Hagada found in ARAMI OVEID AVI the “whole” story in only four p’sukim - something we are all capable of handling at the Seder table. The original material is too copious. There are other factors that also favor the Bikurim parsha.
Vidui Maaser implies that there is something wrong in our performance of the mitzvot mentioned. Yet the statement specifically says that we did everything that we were supposed to do. In fact, a person who might have transgressed does not make the statement. Only someone who did not sin at all. Why then, do we get the impression that something was not 100%? Rav Soloveichik zt"l pointed to the word K'CHOL (like all), which is mentioned twice. The implication is that our performance was almost perfect, but not quite. Also, the statement implies that the individual did only that which he was required to do, and did not (often) go beyond the call of duty. Or perhaps we did a mitzva sort of like it is supposed to be done, but maybe without full KAVANA. These implications might be responsible for the title VIDUI. What an important message this is as we approach Rosh HaShana, when we have to answer for what - AND HOW - we do mitzvot. It is forbidden to eat Maaser Sheni (the second tithes of years 1, 2, 4, 5 of a Shmita cycle, which remain the owner's property but which must be eaten "with sanctity and ritual purity" in Jerusalem - or be redeemed) while one is a mourner (here it refers to the status of the mourner before burial of the dead - ANINUT) [608,L151 26:14] or in a state of ritual impurity [609,L150 26:14] (the person and/or the food). It is also forbidden to use the redemption money of Ma'aser Sheni for purposes other than food and drink in Jerusalem [610,L152 26:14]. The literal meaning of this prohibition is not to use the money for "the dead". This can narrowly apply to shrouds, casket, etc., but is also generalized to include all non-food uses. We next call upon HaShem to "look down" upon His People from on high and bless us and the Land of Israel. [We have kept our promise, we say to G-d (so to speak), now You keep Yours.] Many a Baal Korei raises his voice and emphasizes the word HASHKIFA. This is based on the Talmud Yerushalmi.
Shlishi - Third Aliya - 4 p'sukim - 26:16-19 MITZVA WATCH As He is holy, so too must we behave in ways that lead to our becoming holy. From general traits, we can also use specific examples - as G-d clothed the naked, visited the sick, buried the dead, comforted the grieving... so too must we. There are mitzva-counters who define this mitzva as Bikur Cholim, visiting the sick, in addition to generalizing to include all types of acts of kindness.
Subsequently, another set of pillars is to be erected and inscribed on Har Eval where a Mizbei'ach is to be built (of whole, uncut stones) and sacrifices are to be offered. [S>27:9-10 (2)] Moshe and the Kohanim next declare to the People that they have grown into complete nationhood at this point, with all the mitzvot of the Torah having been reviewed. Privilege of nationhood goes hand-in-hand with the responsibilities of keeping the mitzvot. SDT Moshe, the Kohanim and Leviyim, say to all the people, "on this very day you have become G-d's nation". Rashi says that the Torah emphasized THIS VERY DAY, to teach us that our commitment to Torah and mitzvot should be as if we have entered into a covenant with HaShem on this very day - i.e. everyday. We are challenged to refresh our Judaism continually. This, of course, is not the only place this is learned from. But that fact just reinforces the significance of the idea.
Twelve curses are enumerated in this portion touching upon many diverse areas of Jewish life including "between Jew and G-d" as well as interpersonal mitzvot. Each K’LALA is a pasuk long and its own parsha stuma (almost). To each curse, the people are to respond AMEN... [S>27:15 (1)] he who makes idols... [P>28:1 (14)] Once again, Moshe Rabeinu tells us that following G-d's commandments will earn us superior status among the nations of the world. We will also be showered with blessings for hearkening to G-d's voice. We will flourish economically and agriculturally, and be blessed with a healthy increase in population. Our every coming and going will be blessed. The blessings begin with the letter BET - BARUCH. The curse begin with the letter ALEF - ARUR. This is how some commentators explain the large BET of the opening word of the Torah - B'reishit. G-d wanted to start the Torah on a note of blessing, not the opposite.
[The Torah's expression "Vehalachta b'drachav" is repeated here - emulating G-d is defined as being kind, merciful, charitable, etc.] The nations of the world will see the special relationship we have with G-d, and be appropriately reverent towards us and fearful of us. G-d's heavenly treasure-house will open for us and we will flourish. G-d's blessings are conditional upon keeping the mitzvot. [P>28:15 (54)] "But, if we don't listen to G-d..." Thus begins the "Tochacha". The admonition against disobedience of Torah. There is a custom to read this part in a low voice because of how devastating it is to realize that G-d needs to warn us in such graphic terms, what will happen if the Jewish People do not remain faithful to Him. Unfortunately, we need these harsh words of reproach. Unfortunately, they have turned out to be prophetic more than once. The Tochacha is contained within one Aliya (resulting in the longest Aliya in the Torah) so as not to prolong the discomfort in hearing it. The first portion of the Tochacha is the negative mirror image of the blessings previously pronounced in the Torah. The p'sukim then proliferate and describe in shocking and grisly detail that which will occur if we do not remain faithful to G-d. The final pasuk of the Aliya reiterates the "simple" but eloquent covenant with G-d: Keep the Torah and all will be good, if not... The contrast between the "good times" that Bikurim brings to mind and the terrible times as described in the Tochacha is overpowering and frightening. It is the difference between contentment and respect on the one hand, and devastation, despair and degradation, on the other. Prosperity in our own Land vs. poverty and exile. The key to the difference is Torah & Mitzvot. SDT One of the famous “sum it all up” p’sukim in the Tochacha is 28:47, which says that many of the terrible things will happen to us because we did not serve G-d with joy and a good heart (even while we still had all good things). The Kotzker Rebbe gives this pasuk an interesting spin. Because, not only did you not serve G-d, but the not serving Him was with simcha. When a Jew does mitzvot, there is the extra aspect of doing them “with a smile”. And, conversely, when a Jew sins, there is the extra aspect of sinning with a smile. Does one who eats non-kosher cry about his betrayal of G-d (probably not), or does he lick his fingers with relish and joy (sadly, probably yes). And if and when the joy of sinning leaves a person, or is driven out by him, then and only them will the person be on the path to T’shuva. [S>28:69 (1)] After all those dreadful p’sukim of the Tocheicha, this long aliya is concluded with the statement: These are the words of the covenant that G-d commanded Moshe to make with the people of Israel in the territory of Moav - besides the covenant of Sinai (Chorev).
The uplifting message of the haftara is the coming of the Geula, when G-d will restore His People to the Land and the nations and peoples of the world will flock to Jerusalem to pay homage to G-d and His People. The concluding words of the haftara are enigmatic: "...I Am G-d, in its (the redemption's) time, I will hasten it." Will the Mashiach come in his appointed time, or sooner? That depends upon us. If we enhance the overall conditions of Jewish Life, increase Torah observance, improve relations between Jew and his fellow -then we might be privileged to an "early" arrival of the Mashiach and the Geula. If we do not lay the proper groundwork for his coming, then he will come in his (pre-ordained) time. This is a major part of our Elul challenge. Let's put it this way — the first level of our Elul-time task is personal, individual. This adds another level, that of the community, of Klal Yisrael. Rambam in Hilchot T'shuva "suggests" that we each consider ourselves, and our community, and the entire world to be precariously balanced between merits and demerits. One tiny mitzva on our part cannot only tip our personal scale to the good side for us, but that of our community and that of the whole world as well. One person can make a difference. Each of us has the power to hasten the Mashiach. So, let's do it. [The Parshat Ki
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