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. Yom Kippur Torah & Haftara | Parshat Ha'azinu | Sukkot | Parshat Bereshit Torah reading for YK comes mostly from Parshat
Acharei - 34 p'sukim of Vayikra 16 for Shacharit (first Torah) and 30
p'sukim of Vayikra 18 for Mincha. The Maftir (second Torah in the morning)
is from Parshat Pinchas. Here's a quick rundown.
Aharon is to take a bull as a sin- offering and a ram as a burnt-offering. He is to wear his special garments (the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies and does other YK-specific Avoda). The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. "From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim.
SDT There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into the Kodshei Kodashim, and the other being sent completely away from the Beit HaMikdash. Ponder this: Both goats were identical.
This next portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel. His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness" for "minor" offenses, but major sins require that the individual do his own T'shuva. Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement. (Oversimplified, to be sure, but there is a point here.)
For this day will atone for you, to purify yourself from all your sins - before G-d will you be purified. One commentary took the phrase LIFNEI HASHEM and defined it as it is defined in a different context (specifically with the Arba'a Minim of Sukkot, and other verses). The result is the following statement. If we use this day of Yom Kippur properly, and repent well the sins we have, then we will be purified, AND this will lead to being purified before G-d, meaning in the Beit HaMikdash that will be rebuilt when we "earn" it, so to speak, by proper T'shuva.
There is a well-known correlation between the
number of Aliyot and the sanctity of the day we read the Torah. Minimum
number of people called to a Torah reading is three. This is the number for
weekdays (Monday and Thursday), public fast days, even Purim and Chanuka.
True they are special days, but they are not elevated in sanctity by
restrictions of Melacha. Rosh Chodesh and Chol HaMoed are a rung up the
Kedusha ladder, as demonstrated by calling four people to the Torah on those
days. Yom Tov is higher in Kedusha and we call five people (plus a Maftir).
Yom Kippur is higher still, and its regular number of Aliyot is six (plus
Maftir). Shabbat has the highest Kedusha and seven are called to the Torah
(in addition to the Maftir).
This last portion of Acharei Mot deals with the
forbidden sexual relations and activities. Avoidance of these prohibitions
is an essential part of that which is to make the Jew and the Jewish People
holy. Thus, an appropriate reading for Yom Kippur. Haftara - 48 p'sukim The entire Book of Yonah There are two origins attributed to Baruch Sheim. One says that it was Yaakov Avinu's whispered response of thanks to G-d when his sons proclaimed their complete faith and loyalty to G-d with the words: Hear Yisrael, G-d, our G-d, G-d is One. The other source says that Moshe Rabbeinu "borrowed" it from the angels and taught us to say it. Because the sentence is not originally ours, we modestly whisper it throughout the year. On Yom Kippur, however, when the nature of the day and its prohibitions elevate us spiritually, we resemble angels and only then do we "dare" (so to speak) say Baruch Sheim aloud. This second origin for Baruch Sheim... seems to fit well with the Yom Kippur practice. There is, perhaps, another reason why we say Baruch Sheim aloud on Yom Kippur. In the Beit HaMikdash, the sentence Baruch Sheim... was used as the response to a bracha, rather than AMEN. On YK, with its focus on the service in the Beit HaMikdash, we say the sentence aloud. In the repetition of Musaf, we find the description of the response of the people in the Azara (courtyard) to the Explicit Divine Name - they fell to the ground, prostrated themselves and said Baruch Sheim K'vod Mal'chuto L'Olam Va'ed. One should say Baruch Sheim with deepfelt Kavana,
especially at Ne'ila. It is a very powerful six-word statement. The first is the beautiful and detailed description of the Yom Kippur service in the Beit HaMikdash by the Kohein Gadol. Elaborating upon that which was read in the Torah a bit earlier, the Chazan movingly describes the "order of the day", including the multitudes who packed into the courtyard of the Beit HaMikdash to witness the events of the day. The blessing of the Kohen Gadol for a good year for all, the description of his counterance upon emerging from the Holy of Holies, the celebration that followed - all portray the most glorious period of Jewish History. Immediately thereafter, the text plunges us into a drastically different scene. We read of the Ten Martyrs who died sanctifying G-d's Name. The details are heart-breaking, especially when seen on the backdrop of the previous portion. Why are these two opposite pictures of Jewish History presented side by side? On Yom Kippur, says the Rambam, one should picture himself as precariously balanced, so that one mitzva will tip the scale to the good - for himself, his community, all the world. And one sin can, G-d forbid, tip the scale the other way. The repetition of the Musaf Amida gives us two glimpses into history, but also shows us the possible scenarios of the future. Do we remain faithful to G-d, do we do more mitzvot, do we do the mitzvot better, do we improve the inter- personal relations among Jews. Do we do T'shuva. If so, we will soon reap the benefits of a complete spiritual and physical Jewish Life in Eretz Yisrael. If we take the other path, tragedy and horror await us. The Choice is ours.
Kohen - First Aliya - 6 p'sukim - 32:1-6 "When I (singluar) call G-d's Name, you (plural,
min. 2) praise G-d for His Greatness." From this pasuk we learn that when
three people eat together, one calls to the other two to "bless G-d" - ZIMUN
(benching m'zuman).
Levi - Second Aliya - 6 p'sukim - 32:7-12 There is no generation gap in real Jewish life; the older generation teaches the new one, the new generation gains by asking questions of their elders and learning from them. G-d structured the world in parallel to the developing nation of Israel, and granted us special protection and guidance - "like an eagle protects its young..." SDT The lessons of Torah are compared to dew, rain showers, and down- pours. All water, but different intensities and speeds. So too Torah, for different people. The analogy between Torah and water has many levels.
Moshe tells us that G-d's reaction to our disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He also tell us that there have been several times when G-d had wanted to destroy the People of Israel but did not, so as not to give the nations of the world cause to doubt the power of the "G-d of Israel". It is striking how similar are the words of reproach and how different the presentation.
Moshe, in front of Yehoshua, tells the people to heed the warning of this SHIRA and to keep the Torah, which in turn, will keep them. An important point that has been oft- repeated in the book of D'varim is this: We did not receive the Land of Israel with "no strings attached". We must always be worthy of holding on to E. Yisrael. Sometimes that reminder is subtle; sometimes it is heavy-handed. Here it's: Take the Torah seriously, because it is the basis upon which we will have a long tenure in the land. [P>32:48 (5)] G-d then tells Moshe to ascend Har Aravim-Nevo, see the Land from there, and die there, as Aharon had done earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't enter Eretz Yisrael - namely, the incident when Moshe hit the rock rather than speak to it, missing an opportunity to sanctify G-d's name), rather than enter the Land which the People of Israel will enter.
This chapter in Shmuel bet is known as the song of
David and this is its claim to be matched with the Torah's Song of Haazinu.
It is a song of thanksgiving to G-d by David, upon being saved from his
enemies and from the hands of Sha'ul. Interestingly, it is one of the rare
passages from the Navi that does double duty - it is the haftara of the
seventh day of Pesach, when the Torah reading contains the Song of the Sea
in B'shalach. (The other time the Song of the Sea is read - Shabbat Parshat
B'shalach - the haftara is the other "song" in Navi, the song of Devorah.)
In addition to being identified as Songs, these four portions (Shirat HaYam,
Haazinu, Shirat D'vorah and Shirat David) are each written in an unusual
manner . On the first day of Sukkot we read from Parshat Emor, Vayikra 23, the portion of the Festivals. We actually start the reading several p'sukim earlier with the mitzvot of not taking an animal from its mother to use it as a korban before it is 8 days old. And the prohibition of slaughtering an animal and its offspring on the same day. This second mitzva applies to korbanot and to "personal" use of animals for food. The first mitzva is specifically for korbanot (but its spirit belongs to "regular" animals too). Next the Torah teaches us the mitzvot of Kiddush HaShem and its opposite. [Perhaps we can understand why Chazal "backed us up" these 8 p'sukim, rather than leaving us just with the portion of the cycle of the Chagim. First of all, on Chag there are many animals used both for Korbanot and for the dinner table. The two mitzvot included in this opening portion of the Torah reading serve as a reminder that we have rules and regulations that go along with our commandments and permission to use the animals for our own purposes. The "reminder" of Kiddush HaShem and Chilul HaShem, serves us well to focus our SIMCHA in the proper direction and not allow ourselves to get carried away by improper joyful behavior. The final pasuk before the presentation of the Chagim reminds us that all the Holidays are commemorative of the Exodus from Egypt. Now, we are ready to continue with the reading about the Holidays themselves. The Torah begins with Shabbat, followed by Pesach,
the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. This 52-pasuk
portion is read for 5 people, the number of Aliyot assigned to Yom Tov. It is significant to note that because the number
of bulls in the Musaf of the days of Sukkot change - 13 on the first day,
then 12, 11, 10, 9, 8, and 7 on the seventh day - the Torah identifies each
day of Sukkot as its own. In other words, there is mention of "And on the
second day", "and on the third day", etc. This is not the case with Pesach.
The Musaf of each day was the same as the first, and the Torah does not
announce, "and on the second day of Pesach..." It could have, but it
doesn't. Consequently, we view each day of Sukkot as a separate Chag (sort
of) and each day gets full Hallel. Days 2 thru 7 of Pesach are not
considered distinct from the first day and as a result Hallel is required
only on the first day. What subsequently began as a custom to recite Hallel
throughout Pesach has now become a requirement, but the essential difference
of that Hallel is preserved by our practice of skipping the first 11 p'sukim
in each of two of the chapters among the six that make up Hallel. (In Chutz LaAretz, the Chol HaMoed reading is a bit different, reflecting the concept of S'FEIKA D'YOMA, doubt as to the actual date of a given day.) No haftara on Chol HaMoed (except on Shabbat). Our
Sages did not want to burden the people who had to work during Chol HaMoed
with extra shul-time. On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. This is the only "Parshat HaShavua" that is not read on Shabbat (except in Eretz Yisrael when Simchat Torah falls on Shabbat). Five people are called to the Torah, as on all Yamim Tovim. The sedra is not completed with these 5 Aliyot. These five portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows everyone to receive an Aliya on Simchat Torah. Following this, the Chatan Torah is called for the last Aliya in the Torah. A chupa is often made over the Bima by four tall guys with a talit, as the Torah is completed. There is a custom that the last Aliya before Chatan Torah is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya. After V'zot HaBracha (and the Book of D'varim, and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from. This time, the honor of the Aliya goes to the Chatan B'reishit, for whom will be read the beginning of the Torah. We never finish with the Torah; we begin it as soon as we get to the end. This is the “real” reason for our great joy. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a Chupa is made for this Aliya (customs might vary from shul to shul). The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat. Maftir is read from a third Sefer Torah. It comes from Parshat Pinchas and presents the Musaf of Shmini Atzeret. Finally, the Haftara of Simchat Torah picks up
where the Torah left off - with the beginning of the Book of Yehoshua. Aside
from it being the natural choice for Haftara of V'zot HaBracha because it is
its continuation, it also contains G-d's encouragement to Yehoshua to cling
to the Torah and immerse himself in it day and night. This portion is
particularly suited for Simchat Torah. Tur says that had the mitzva of Sukka been commanded at Pesach-time (because of its connection to the Exodus), it would not be noticeable that we are performing a mitzva; it would seem that we are merely seeking comfort in the warming springtime. On the other hand, when we leave our homes as others are returning to theirs in anticipation of cooler and wetter weather, the mitzva aspect of Sukka is manifest. Rambam seems to take an opposite view, namely that the timing of Sukkot is a kind gesture by G-d - we dwell in the Sukka when it is neither too hot nor to cold to do so in an enjoyable manner. (A lot depends upon where you live - Eretz Yisrael is highly recommended.) Ramban says that Sukkot is set at the other side of the year from Pesach to emphasize that we must appreciate G-d's having taken us out of Egypt and protecting us in the Wilderness - ALL YEAR ROUND. Pesach and Sukkot are each a 7-day commemoration of the Exodus, each begins on the 15th day of the first month of the year (both Nissan and Tishrei are first months). According to the Vilna Gaon, after the Sin of the Golden Calf, the Heavenly Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this happened on 15 Tishrei, hence that date for Sukkot, the Sukka reminding us of the Clouds. Menorat HaMaor says that Sukka is a humbling experience perfect for the Jew who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he accomplished. Sukka brings the Jew out of his complacency and remind him - in the frail Sukka- of G-d's dominion over nature. Chidushei HaRim says that the reason given by the
Torah for Sukka - In order that your generations shall KNOW... KNOWLEDGE can
be achieved best (or only) in a sin-free atmosphere, only right after the
Yamim Nora'im. A person does not sin unless he is overcome by foolishness.
Thus, we are capable of fulfilling the mitzva of Sukka best during the days
following Yom Kippur. From Musaf of Shmini Atzeret (a.k.a. Simchat Torah in Israel, but that might confuse readers in Chutz LaAretz - and even some from here) until Musaf of the first day of Pesach, we say that G-d is (among other things), the MASHIV HARU'ACH UMORID HAGASHEM (MHUH). An Amida during the rainy season (Shmini Atzeret to Pesach) without any reference to G-d’s role in making the weather is considered fatally flawed, and must be said over. Specifically, if one omits MHUH from the second bracha of the Amida, AND does not say MORID HATAL either, the Amida must be repeated. In Israel (and in many communities in the Diaspora), where MORID HATAL is said when MHUH is not said, it is considered that G-d’s role as Weather Maker is acknowledged throughout the year.Therefore, if one forgets MHUH, he can assume that he said MORID HATAL and his Amida is not invalid. Let’s do some fine-tuning. The rule for repeating or not repeating, as above, has another application. If one continues the Amida beyond the second bracha, and then realizes he hadn’t said MHUH, nor MORID HATAL, the person stops cold and starts the Amida over. Not saying MHUH but saying MORID HATAL (by mistake), the person just continues the Amida to its conclusion and “ignores” the omission. If you remember within the second bracha that you did not say MHUH, then there are two opinions. One opinion is that as soon as one realizes the omission (remember, within the second bracha), he goes back to ATA GIBOR and says from there. Some say that it is only necessary to go back to MHUH, the ATA GIBOR part was said and untainted by the omission. The other opinion is that one says MHUH wherever the omission was realized, without going back to the beginning of the bracha. But one should say MHUH between phrases, not within one. For example, one can say SOMEICH NOFLIM, MHUH, V’ROFEI CHOLIM, but should not say SOMEICH MHUH NOFLIM. See the phrase-by-phrase layout of the bracha (box). Furthermore, the last phrase before the ending of the bracha - V’NE-EMAN... must precede the ending, without MHUH interceding. So if one has already said the V’NE-EMAN phrase and then realizes he forgot MHUH, he says MHUH, then repeats V’NE-EMAN... and then concludes with BARUCH...
Kohen - First Aliya - 34
p'sukim - 1:1-2:3 SDT Baal HaTurim points out that the G'matriya of B'REISHIT BARA is 1116, as is the numeric value of the phrase: B'ROSH HASHANA NIV'RA - on R.H. it (the world) was created. Furthermore, the letters of B'reishit rearrange to spell ALEF B'TISHREI, the first of the month of Tishrei (or B'ALEF TISHREI - on the first of Tishrei- same thing), "confirming" the opinion that the world was created in Tishrei (R. Eliezer), rather than in Nissan, as the other opinion holds (R. Yehoshua). If we could prove things with G'matriyas and anagrams, then maybe R. Eliezer would “win” the dispute, but as is, the dispute as to when the world was created remains. “In the beginning, G-d created
the Heavens and the Earth. And the Earth...” The first form that all of
Creation had was TOHU VAVOHU, chaos. That's the second pasuk. And, this
stage of Creation occurred BEFORE Day One. Not on the first day - before the
first day. And not a day before, not an instant before nor and eon before.
It is pointless speculation to attempt to give a time-frame for the first
two p'sukim, because TIME has meaning only in the context of the ordered
world that began to take shape on Day 1. No wonder we are not supposed to
concern ourselves with what had happened before the world was created! Thus begins the Torah’s description of Days 1,2,3,4,5,6. And what happened on those days? G-d put everything in order, distinguished one thing from another. It was creation of Something from Something. YEISH MI'YEISH. Forming, shaping. The kind of Creation that we emulate in our lives. Shabbat B'reishit is a time of rediscovery and re-creation. just like on Pesach and Shavuot when we read of the events of Egyptian slavery and the Exodus on the one and the events of Matan Torah on the other, and we try to put ourselves into the events, to make them fresh, as if today we came out of Egypt, as if the Torahwere given today, so too should we enthusiastically read and hear the description of Creation and put ourselves into the position of discovering G-d through the world and nature that He brought into existence for us. Don't just see things as "once upon a time..." — get excited, because G-d “renews with His Goodness, everyday and always, the Acts of B’reishit”. Without going into detail, here is a breakdown of the first Aliya for your consideration. 2 p’sukim, as mentioned above, for the first phase of creation. Notwithstanding the argument above that broke these two p’sukim off of the description of the first day (so to speak), they are part of the first PARSHA, together with the creation of Light, etc. 3 p’sukim for Day 1, creation of light, separation of light and darkness, and their being identified as day and night. One KI TOV. The day is called YOM ECHAD rather than RISHON, because RISHON has meaning only if there is a SHENI, which there wasn’t yet. [P>1:6 (3)] Second Day of Creation. The creation of the Heavens and the separation of the Upper and Lower waters. [P>1:9 (5)] Third day of Creation which consists of two “sections”. First, two p’sukim for the “gathering of the lower waters” into different areas and the formation of dry land. And the “naming” of Land and Seas. KI TOV. And then the Divine command to the Land to spring forth with vegetation. 3 p’sukim with another KITOV introduce us to the Plant Kingdom. [P>1:14 (6)] Creation on the 4th day. The Sun, Moon and stars (and other “heavenly bodies”) are placed in their appointed positions and orbits. KI TOV. [P>1:20 (4)] Continuing... Next comes the Fifth Day, with its account of Animal Kingdom, part one. Swarming insects, fish, birds. KI TOV. And P’RU URVU. [P>1:24 (8)] Next the largest parsha yet, with the formation of Animal Kingdom, part two. Land animals (most mammals). “Creepy things” probably includes most reptiles as well. KI TOV. Then comes the formation of human beings, first as a single being both male and female (one explanation of the wording in the parsha) and then separated into two different beings, male and female (but with some “crossing” of characteristics). P’RU URVU. TOV ME’OD. THE sixth day. YOM HASHISHI. [P>2:1 (3)] This relatively long first Aliya concludes with the 3-pasuk parsha introducing us to Shabbat B’reishit, the day that G-d blessed and sanctified because He “rested” from Creation. We say this parsha in the Friday night Amida, right after the Friday night Amida, and at the Friday night table as the first part of Kiddush. This should tell us how important it is that we learn well (as best as we can) the Torah's account of Creation.
"It is not good that man shall be alone" is explained in different ways, including that only G-d is singular. Man needs to know that as great as he can become, as much as he can accomplish, he is not a god. All creatures were brought before Adam as "candidates" for partner- to-Adam. None was found suitable, but Adam named them all (as people have done throughout the ages). In the first account of Creation, Man was the final act of Creation, but not so much the purpose and focus of creation. In this second account, Man is presented as the focus of creation. We must see things both ways in order to maintain a healthy perspective on this world, our role in it, and our responsibilities towards it and all elements of nature.
Next the Torah tells us cryptically of the episodes of the Serpent's enticement of Chava, the eating from the Tree, the punishments for the Serpent, Chava, and finally, Adam. The sin(s) of Adam and Chava are not just personal sins, but more significantly, they help us define and understand (some of) human nature. [S>3:16 (1)] This one-pasuk parsha consists of G-d's "punishment" (can we call it "redefining") of Chava (woman- kind. [S>3:17 (5)] And this parsha consists of Adam's "punishment" and G-d's act of Chesed, in clothing the naked. This act is one of the many pointed to in our challenge to emulate G-d's qualities. Note that the "story" parts of Shlishi and most of R'vi'i are part of one large parsha, but G-d's statements to Adam and Chava, and His kindness to them are slightly isolated in the form of two parshiyot S'tumot, thus calling specific attention to them and the lessons we learn from them.
[S>4:1 (26)] "Births" of Kayin and Hevel and Kayin's killing of Hevel following the attempt of each to make an offering before G-d. Kayin's punishment and fate. His lineage.
The Torah mentions more descendants of Kayin and their roles as the "firsts" in various fields of human activity. Yaval (son of Lemech and Ada) was the “first” tent-dwelling animal raiser. His brother Yuval was a musician. Tuval- Kayin (son of Tzila) worked with iron and copper. His sister was Na’ama. Rashi (quoting B'reishit Rabba) says that she was the wife of No'ach. What is significant about that is that Kayin's line was not completely severed by the Flood. Although we refer to all of man- kind as Bnei No'ach, who descended from Adam through Sheit, on the mother's side there is Na'ama and before her, Kayin. This portion also contains
Lemech's lament for having killed Kayin.
[S>5:1 (5)] This is the Book of
the Chronicles of Mankind... Adam and Chava were created. Adam was 130 years
old when Sheit was born. He lived another 800 years after Sheit was born,
during which time he fathered many sons and daughters. He lived 930 years
and then he died.
[S>5:28 (4)] Lemech 182, a son. He named him No'ach (note the different wording for the birth of No'ach)... + 595 = 777. [S>5:32 (5)] No'ach, 500 (note how much older than previous generations), Sheim, Cham, Yefet. The Torah now describes the
deterioration of society... This last 4-pasuk parsha is reread for the Maftir.
The haftara speaks of Creation of heavens and earth, just as the sedra does. There are many words and phrases in common. Here's a thought. Adam and Chava are exiled from Gan Eden, as the people of Israel are exiled from Eretz Yisrael. G-d did not abandon Adam and Chava even in their punishment, nor does He abandon Israel in its disgrace and exile. Adam's hope for a brighter future was his 10th generation Noi'ach - the sedra ends with, and No'ach found favor in G-d's eyes. The haftara's bright future is echoed by the pasuk, HaShem chafeitz l'maan tzidko, yagdil Torah v'yadir. [The Parshat
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