VeZot Ha'Berachah -- Deuteronomy 33:1 – 34:12

facebook_coverdesign_vezothaberachahPlease note that Parashat VeZot Ha'Berachah is read during the Simchat Torah service, which will take place on Tuesday, October 25. This Saturday, October 22, is Shabbat Sukkot, during which we read a selection from Parashat Ki Tissa.

Rabbi Abraham Joshua Heschel (1907-1972) once remarked: "Zion is in ruins, Jerusalem lies in the dust. All week there is only hope of redemption. But when the Sabbath is entering the world, man is touched by a moment of actual redemption; as if for a moment the spirit of the Messiah moved over the face of the earth."

How is this redemption achieved? For Heschel, redemption takes place through time, not space. "Quality time" is what matters in our lives, and it is through the Jewish calendar that we "do Jewish," embodying Jewish life and identity.

It is precisely through the appointed times (or moadim) on the Jewish calendar that we are best able to define our Jewish lives. We do so by abiding in the sukkah and taking hold of the four species, as well as by participating in the thrice annual pilgrimage festivals to the Jerusalem Temple during Passover, the Feast of Weeks (Shavuot), and Booths (Sukkot).

And when we "Rejoice in the Torah" during Simchat Torah, we simultaneously conclude and begin anew the annual Torah-reading cycle. Firstly, we read the Torah section of Parashat VeZot Ha'Berachah, recounting the Mosaic blessing bestowed upon each of the twelve tribes of Israel before his death. Echoing Jacob's blessings to his twelve sons five generations earlier, Moses empowers each tribe with its individual role within the Israelite community.

What VeZot Ha'Berachah then relates is how Moses ascended Mount Nebo to its summit, taking a peek at the Promised Land without ever entering into it. Moses’ burial place to this day remains unknown and the Torah concludes by attesting that "never again did there arose a prophet in Israel like Moses, whom G-d knew face to face...and in all the mighty hand and the great, awesome things which Moses did before the eyes of all Israel."

As we conclude the annual reading of the Torah, it is important to remember that every moment is a sacred encounter in the making when we truly value the sacral power of time.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork includes the symbols and colors of the two tribes of Israel that we know survive today (i.e., the tribes that became Jews). The colors and symbols are drawn from Bamidbar Rabbah, part of our rabbinic literature (midrashim). The stones of the choshen, or priestly breastplate, are depicted in white, black, and red here, and represent the Tribe of Levi. The lion depicted on a sky blue ground represents the Tribe of Judah. Illustration by Christopher Orev Reiger.

Emor -- Leviticus 21:1 – 24:23

CoverDesign_EmorIn a candid moment, the renowned American scholar of the Gnostic Gospels, Elaine Pagels (b. 1943), once remarked that her research of these early religious texts taught her something interesting:

These ancient stories in religion speak to our desire. But they move us toward hope.

Where might one experience this correlation between desire and hope that really speaks to us about Judaism as a religion? Is it through interpersonal ethics? Familiar customs? Or, on the other hand, through rituals that deepen the human-divine relationship? Holiness calls out to us, but how and when do we hear the call?

The second section of Emor, literally “speaks out” and addresses us in describing the annual callings to holiness: a weekly sabbatical retreat; an annual paschal offering on the 14th of Nisan as well as the seven day cycle of Pesach (Passover) beginning on the 15th of Nisan; the gathering and elevating of the Omer offering from the first barley harvest on the second day of Passover to its culmination in Shavuot; the primal cry of the shofar on the 1st of Tishrei for Rosh Hashanah; followed by a fast day on the 10th of Tishrei; culminating with a seven-day festival for dwelling in booths while dancing with the four species on the 15th of Tishrei and then the after-party of the Eighth day of Assembly marking the pilgrimage route home with Shemini Atzeret.

By contrast, the first section of Emor speaks to laws pertaining to Temple service of the high priest.

All in all, there is something about sacred time that speaks to each of us differently, yet the sacred somehow finds a way to take place in our lives through the Jewish calendar and the synagogue.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork is inspired by the many harsh directives that appear in Parashat Emor, directives that exclude many Israelites (e.g., the deformed, disabled, or sick) from full belonging and that command our ancestors to stone to death various offenders. From Leviticus 24:13-14: "Then the Lord spoke to Moses, saying: Take the blasphemer outside the camp, and all who heard shall lean their hands on his head. And the entire community shall stone him." Holiness may call out to us, but in the stratified and severe worldview of our ancestors, it has the voice of a potentate. So, again, with the wrestling! Illustration by Christopher Orev Reiger.

VeZot ha’Berachah -- Deuteronomy 33:1-34:12

193337Rabbi A.J. Heschel (1907-1972) once remarked:

Judaism teaches us to be attached to holiness in time, to be attached to sacred events, to learn how to consecrate sanctuaries that emerge from the magnificent stream of a year. The Sabbaths are our great cathedrals; and our Holy of Holies is a shrine that neither the Romans nor the Germans were able to burn...

Time is what matters in our lives; it is through the Jewish calendar that we embody Jewish life and identity. It is precisely through the appointed time or moadim on the Jewish calendar that we are enabled to define our Jewish lives. Abiding in the sukkah, taking hold of the four species, and the thrice annual pilgrimage festivals to the Jerusalem Temple during Passover, Feast of Weeks, and Booths make a deep impression.

When we “rejoice in the Torah” during Simchat Torah, we simultaneously conclude and begin anew the annual Torah-reading cycle. Firstly, we read the Torah section of Vezot Haberachah, recounting the Mosaic blessing bestowed upon each of the twelve tribes of Israel before Moses' death. Echoing Jacob's blessings to his twelve sons five generations earlier, Moses empowers each tribe with its individual role within the Israelite community. Vezot Haberachah then relates how Moses ascended Mount Nebo to its summit, taking a peek at the Promised Land without ever entering into it. Moses’ burial place to this day remains unknown and the Torah concludes by attesting that:

Never again did there arise a prophet in Israel like Moses, whom G-d knew face to face... and in all the mighty hand and the great, awesome things which Moses did before the eyes of all Israel.

When we truly value the sacral power of time, every moment is a sacred encounter in the making.

- Rabbi Glazer

Image credit: "Moses viewing the Promised Land from Mount Nebo," by Robert Dowling, 1879