This year, we will look at the weekly Torah portion through a slightly different lens. Each week, in addition to the weekly section of Torah for Shabbat, there is a selected reading from a book of the Prophets—Nevi’im—the second section of the Hebrew bible. This reading is called the haftarah, the ‘additional’ scriptural reading (in addition to the portion from Torah). Typically, this reading is linked thematically in some way to the weekly portion, or to the particular time of year in which the reading occurs. The most common explanation for the development of this custom is that during the times of the Maccabees (2nd Century BCE), the Jews were forbidden from reading the Torah and made do with a substitute reading which had some connection to what was not being read. When they were again able to read the Torah, they kept reading the haftarah as well. For many years there were no set haftarot: an appropriate passage was chosen by each congregation. Over time, certain choices became established in certain communities, but this lack of original standard explains why communities have varying customs regarding these passages.

God instructs Moses to take a census of all males over 20 years of age, all those who are able to bear arms, taken according to the various tribes. The total counted is 603,550. The Levites are not included in the census, since their special job is to maintain and guard the Tabernacle. God tells Moses and Aaron to have each of the tribes set up camp under their own banner around the Tabernacle. The Levites are positioned closest to the Tabernacle and are divided on both sides of it. The remaining tribes are placed in groups of three around the Tabernacle. God instructs Moses to then take a special census of the Levites. The total counted is 22,000. Levi had three sons: Gershon, Kohath and Merari. Each of these families is given a specific task in the service and maintenance of the Tabernacle. Moses records the first-born males among the Israelites. God instructs Moses to collect a redemption price of five shekels per head for each first-born Israelite, paid to Aaron and his sons. The descendants of Kohath are assigned the task of carrying the sanctuary’s sacred objects after they have been covered up by Aaron and his sons.

In the weekly parashah, Israel is entering a time of great wandering through desolate time and space. The haftarah from the Book of Hosea (chapter 2, verses 1 through 22) speaks of the spiritual reinvigoration of the covenant between Israel and God, as if Israel is betrothed to God in love and commitment.

Parashat Behar begins with God telling Moses that upon entering the Promised Land the Israelites may plant and harvest for six years, but in the seventh year, the fields are to enjoy a Sabbath of complete rest. In that year, the Israelites may gather whatever the land produces, but they may not work the fields or vineyards. God also tells Moses that they are to mark the coming of the 50th year with a blast of the horn on the Day of Atonement. It is a Jubilee, a year of release for the land and all of its inhabitants. The land lies fallow and property reverts to its original owner. All Hebrew slaves are freed. Special efforts are to be made to redeem land or persons who were forced to sell their property or themselves into slavery. 

This is followed in parashat Bechukotai by God’s instruction to Moses that if the Israelites follow God’s laws and commandments, they will be blessed with rain in its season so that there will be lush harvests, peace in the land, Israel’s enemies will flee and God will be ever-present in Israel’s midst. However, if the Israelites do not obey God and break the covenant, God will punish them terribly. Their enemies will defeat them, their fields will not produce and they will live in terror. If they are punished, though, God says that that the Israelites will eventually atone for their sins and God will remember the covenant made with the patriarchs.

As the words of Bechukotai present Israel with choices about their behaviors bringing either blessings or curses, the haftarah of Jeremiah (chapter 16, verse 19 through chapter 17, verse 14) assures the people that after the choice is made to live for and trust in God, that we the Israelites can be sure of divine favor. Living with grace and faith brings further peace in life.

God instructs Moses on special laws which apply to the priests, including that they are not to come in contact with a corpse (except for those of his most immediate family). They are not to shave or cut themselves in certain ways; they are restricted as to who they may marry. God tells that offerings brought by the Israelites are to be free of blemishes. There is the establishment of a calendar of sacred occasions: Shabbat, the Feast of Unleavened Bread, a celebration of harvest for a seven-week period after the Feast of Unleavened Bread, the Day of Atonement and the Feast of Booths. Moses is instructed to have the Israelites bring clear oil for lighting the lamps in the Tent of Meeting and to bake 12 loaves of bread to be displayed on the table in the front of it.  A fight breaks out between two Israelites. One pronounces God’s name in blasphemy. God tells Moses to have the whole community stone him to death. Moses teaches the people laws related to causing death or injury to a person. The same standards are to apply to Israelite and non-Israelite alike. 

While the Torah portion speaks of the duties of the priests, including the observance of the festival calendar, the haftarah from the Book of Ezekiel, chapter 44, is devoted to the status, practices and privileges of the priesthood in his time, after the destruction of the first Temple. By describing, in great detail, the vision of priestly service in the future in a rebuilt Temple after the people will return to Jerusalem, he reinforces the people’s hope that this will in fact come to pass.

In parashat Acharei Mot, God instructs Moses that Aaron is to enter the Holy of Holies (the innermost portion of the Tabernacle) only on the Day of Atonement. He is to wear plain linen robes and is to make expiation for himself, for his household and then for all of the people of Israel. He chooses two goats, one marked for God and the other to be cast out into the wilderness, bearing the sins of the Israelites. On this Day of Atonement, everyone is to practice self-denial and do no work; it is a day to be cleansed of all of one’s sins. God then instructs Moses on the proper, ritual slaughter of animals and how they are to be brought as offerings to the Tent of Meeting. Following this, God instructs Moses that the Israelites must shun the personal and intimate practices of the Egyptians and the Canaanites, giving details of those practices. The Israelites are to live only by God’s laws. 

Following this portion's focus on rituals for atonement, in parashat K’doshim God then proclaims that the people of Israel shall be holy, for God is holy. God reiterates the Ten Commandments and commands further conduct, including: leaving the edges of fields unharvested and fallen fruit ungathered; not keeping the wages of laborers overnight; not insulting the deaf or placing a stumbling block before the blind; not profiting from the difficulties of others; not bearing grudges; no mixing two different seeds in one field; judging others fairly.  God lists for Moses various personal practices of other nations, and their punishments, which the people of Israel must not practice.

When we have this double portion, the haftarah is from the Book of Amos, chapter nine. While the Torah portion deals prominently with the ethical standards and expectations of the Israelite nation, Amos describes how sadly Israel has diverged from its destined path. Even so, he holds out the vision of a brighter future.

We have a double portion this week in our cycle. In the first of the two parshiyot, Tazria, God instructs Moses on the period of time a woman is impure after giving birth—33 days after a son, 66 days after a daughter. When this period is over, she is to bring an offering to the Tabernacle. God instructs Moses and Aaron regarding tzara’at, a condition on a person’s skin which renders that person ritually impure. A priest is to examine the person to determine if the condition is in face tzara’at. If it is, the priest declares the person ritually impure; that person is to be re-examined periodically until he or she is declared ritually pure. In terms of garments, those where the contamination is contained must be washed and re-examined; where it has spread, the garment must be burned.

In the second parashah, Metzora, God instructs Moses on the ceremony to be administered by the priest for an individual who has been declared clean of tzara’at. This includes setting a bird free, shaving the hair off the person’s head and bringing offerings depending on the person’s economic status. God then instructs Moses and Aaron regarding the procedures to be followed when it appears that a house has been affected with tzara’at. The house is given one round of cleaning; if the condition spreads, the affected stones are pulled out and cast outside the city and the inside of the house is scraped. If it reappears, the house in then torn down.  The portion concludes with God’s instruction to Moses and Aaron regarding procedures to be followed after an individual becomes ritually impure.

When we have this double portion, the haftarah is from the second Book of Kings, relating a tale of four lepers and their role during the siege of Samaria. This tale supports the wondrous words and prophecies of Elisha.

It is the 8th and final day of the ordination of the priests. Moses instructs Aaron to bring a variety of offerings.  After being in the Tent of Meeting, they emerge and bless the people. In the presence of all the people, fire comes forth from God and consumes the offerings. Aaron’s sons Nadav and Avihu then put fire and incense in their pans and make an offering that God had not required. Fire comes forth and consumes them; Moses has Aaron bring his sons’ bodies to a place outside the camp as the people mourn their deaths. Moses is angry with Aaron’s other sons, Eleazar and Itamar, when he discovers that a portion of the sin offering had not been eaten as commanded. Aaron responds by saying that God would not have approved, in view of the tragic event of the deaths of Nadav and Avihu. God then tells Moses which animals may be eaten and which may not. Swine is absolutely forbidden; animals which have a split hoof and chews its cud may be eaten. Fish that have both fins and scales may be eaten; certain insects and birds may not be eaten. God then teaches Moses about under what circumstances someone or something become impure, and pronounces that the children of Israel shall be holy, for God is holy.

The haftarah as well reports a tragic incident involving the Tabernacle and the Ark, when Uzzah is struck down by God after showing disrespect and laying his hand on the Ark. While there are many attempts to explain God’s anger, the explanation for both of these tragic events in Torah and Haftarah remain for us inexplicable; death is often beyond human understandin

We read a special section of the Book of Exodus, from chapter 33-34. It begins with the story of the Israelites’ building of the golden calf—the time of their leaving slavery in Egypt, yet still not understanding or embracing their freedom. It continues: “You shall observe the Feast of Unleavened Bread—eating unleavened bread for seven days, as I have commanded you.” (Exodus 34:18). On this Shabbat, after the Seder has been completed and the haggadot are stored away, we continue to refrain from eating chametz. This section of Torah continues: “You shall observe the Feast of Weeks (Sukkot) at the turn of the year." (Exodus 34:22) In this portion we read about the Three Pilgrimage Holidays (Sukot, Pesach, Shavuot), reminding us of the rhythm of the Jewish year. On day two of Passover, we begin the counting of the Omer, linking the holiday of Pesach, the “Season of Our Freedom,” to Shavuot, revelation at Sinai.  We also read about the relationship between Shabbat and Pesach: “Six days you shall work, but on the seventh day you shall cease from labor.” (Exodus 34:21). It is an acknowledgment of being in the midst of the festival of Passover, understanding its significance.

God provides further details regarding the role of the High Priest (Aaron) in the various offerings described in last week’s Torah portion in the opening of the Book of Leviticus. Ashes from the offerings are to be removed every morning, and the priests are to keep the fire of the altar burning continually. The offering of well-being is further clarified into two categories: an offering of thanksgiving and an offering in fulfillment of a vow, as a free-will offering. The fat from certain animals may not be eaten, and the blood is never to be eaten. Then, as instructed by God, Moses anoints Aaron and his sons as priests, washing them and dressing them in specially-created garments. Moses then anoints the Tent of Meeting (Tabernacle-desert sanctuary) and all of the sacred objects within it. Moses, Aaron and his sons offer sacrifices as part of the priestly ordination ceremony, which is conducted over a seven-day period.

In addition on this Shabbat, we observe Shabbat HaGadol, ‘the Great Sabbath,' which occurs on the Shabbat immediately preceding Passover. According to tradition, the 10th of Nisan in the year of the Exodus was a Saturday. The Haftarah (prophetic reading) for the Shabbat comes from this book of the prophet Malachi, where in chapter three, it speaks of the “great day” of God on which the Messiah will appear. A novel explanation for the name of Shabbat HaGadol is that the people used to return from the synagogue later than usual on this Sabbath because of the unusually long sermon that was customary on this day!

Beginning the Book of Leviticus, God instructs Moses concerning the various offerings to be brought to the sanctuary—what they consist of (animals, grains, oils) and how they are to be made. The burnt offering was voluntary, was not brought for atonement and was to be completely consumed by the flame of the altar. The meal/flour offering was also voluntary and was not brought for atonement; a portion of it was given to the priests for their meal. The well-being offering was voluntary, not brought for atonement; a general offering of thanksgiving, a portion was given to the priests and the remainder was eaten by the offerer and his or her guests. The sin offering was brought by an individual or a community as atonement for having unintentionally violated one of the commandments. The type of offering depended on the person’s economic or social status as well as the nature of the sin. Four circumstances required a sin offering: failure to come forward to testify, touching the carcass of an unclean animal, touching human uncleanness and failure to fulfill an oath. The guilt offering was to brought by one who had misappropriated property or one who had unknowingly used objects designated for holy use in a profane manner.

The Haftarah this week comes from the Book of Isaiah, in chapters 43 and 44. The Torah portion focuses on the bringing of sacrifices to the Temple in Jerusalem, which was not possible during the time of Isaiah, for the Israelites were living in exile in Babylon. Instead, Isaiah urges them to bring God the offerings of their hearts.  This message is one that resonates deeply for us today as well.

This week is a double portion of Torah. In Vayakhel, the first of the two parshiyot, Moses assembles the community and reminds them to observe the Shabbat. He asks them to donate materials for the construction of the Mishkan, the portable desert sanctuary. They bring more than is needed, and Moses issues a proclamation that no further gifts are needed. Artisans begin construction of the Tent of Meeting, the large sacred gathering place. B’tzalel and the other artisans create the priestly garments, as the desert sanctuary is constructed. 

In Pekudei, the second portion for this Shabbat and the last portion in the Book of Exodus, God instructs Moses on how to dedicate the sanctuary and how to anoint the priests, which begins on the first day of the first month during the second year of the Israelites’ journey through the wilderness. When the work of construction was completed, the presence of God rested in the sanctuary: a pillar of cloud by day and a pillar of fire by night. Whenever this cloud would lift, the Israelites would move forward on their journey; when it settled on the sanctuary, the Israelites remained encamped.

Shabbat HaChodesh is the Shabbat which comes just before Rosh Chodesh Nisan. In Exodus 12:2 we read, “This month shall be for you the beginning of the months, it shall be for you the first of the months of the year.” This Shabbat, we recall this passage which gives the commandments associated with the first month of the year, that of Rosh Chodesh (the new month of) Nissan. We read about the first month of the year in the spring, because on the Hebrew calendar, months are counted from Nissan in the spring, but year numbers change in Tishri (the seventh month) in the fall. The month that is the beginning of months referred to above is Nissan, and this is quite clear from the passage in Exodus, which goes on to talk about preparations for Pesach, which begins on the 15th of Nissan. The first day of Nissan was and always remains a historic day for the Jewish nation. It was the day when the people received their first commandment as a nation: Sanctify the New Moon.

Up on Mount Sinai, God instructs Moses to take a census of the people and to collect a half-shekel from each person to be used for the service of the Tent of Meeting (the portable desert sanctuary). There is to be a special washbowl, anointing oil and incense used as part of the service in the Tent of Meeting. God appoints Betzalel as the chief artisan, and tells Moses to remind the Israelites to observe the Shabbat as a sign of the covenant between God and the people, giving him two inscribed stone tablets. The Israelites then become anxious about Moses’ long absence, and prevailing upon Aaron to make a god/idol to lead them, he constructs a golden calf out of their jewelry. God tells Moses what the people have done, and threatens to destroy them. Moses pleads with God on behalf of the people, and returns to the camp, smashing the tablets and destroying the idol. Moses rallies the faithful, pleading with God not to forsake the covenant. God tells Moses to continue the journey, but that the people will be called to account for the sins of the golden calf.

Moses then asks to see God’ presence. God tells Moses that no one can see God’s face and live, but permits Moses to see God’s presence after it has passed behind him. Moses carves two new tablets, ascends Mount Sinai, and God renews the covenant with the Israelites. When Moses returns to the camp, the people see that his face is radiant, and they become fearful. Moses reassures them; from then on, he wears a veil except when talking with God or when speaking God’s words to the Israelites.

It is also Shabbat Parah, the Sabbath of the Red Heifer, which occurs on this Shabbat prior to the month of Nisan. In preparation for the upcoming holiday of Pesach, we read an additional section of Torah which deals with a purification ritual after coming in contact with a dead person. Because only people who were pure could eat from the Passover sacrifice, a public announcement right before Nisan reminded anyone who had become impure to purify themselves before making the Passover pilgrimage to Jerusalem. We are to remember that both physical and spiritual impurity can be overcome. The special Haftarah from Ezekiel 36:25-26 reads: “I will sprinkle clean water upon you, and you shall be clean: I will cleanse you from all your uncleanness and from all your idolatrous practices. And I will give you a new heart and put a new spirit into you.” This renewal of self and nation reflects the theme of redemption of Pesach.

God tells Moses that the lights [in the lampstand of the sanctuary, described in last week’s parashah] are to be kindled regularly, from evening to morning. God then provides Moses with the details for the making of the special garments to be worn by the ordinary priests [kohanim]. In addition to these garments, the High Priest is to wear four additional items, perpetual reminders of his role as the representative of the entire community of Israel before God: an ephod (special tunic) with stones engraved with the names of the 12 tribes, a breastplate with 12 stones engraved with the names of the 12 tribes, a special robe with bells along the bottom of the hem and a headpiece with the words ‘Holy to God’. God then instructs Moses on the ritual of the ordination of the priests. The process includes washing, dressing in the special garments, anointing the priests with oil, and offering various sacrifices. The period of ordination takes place over seven days. The Haftarah, from the Book of Ezekiel 43:10-27, is a section that describes the future sanctuary and its rituals in detail, presenting provisions for settlement in the restored land. As Ezekiel lives and prophecies in the period between the destruction of the First Temple and the building of the Second Temple, he has a vision of an altar to be placed in the new Temple that will be built after the exile is over.

This is also Shabbat Zachor, the Sabbath of Remembrance, containing an admonition to remember Amalek, the nation that surprised the Israelites wandering in the desert after the Exodus from Egypt with a rear attack on the stragglers. The Israelites constituted no military threat, leading some Jewish commentators to view the Amalekites as rebels against God, because they were trying to destroy the Israelites. God commands the Israelites, therefore, that once safely settled in the Promised Land that “You shall blot out the memory of Amalek from under heaven.” The Torah instructs us to “remember Amalek,” to remember what was done to us. This obligation to remember is fulfilled each year on the Shabbat before Purim, because Haman, the arch-villain of the Scroll of Esther [Megillat Esther], who tries to kill the Jews of Persia, is an Amalekite. 

God instructs Moses regarding the construction of a desert sanctuary. God tells Moses to accept gifts from the Israelites, to be given as their hearts so move them, which are to be used in the construction of this sanctuary so that God may dwell among the people. God provides Moses with the instructions for the building of this sanctuary (Ohel Moeid), which is to include an ark to contain the stone tablets of the commandments. The entire structure is designed to be portable, moving with them through the desert. It includes a description and instruction for building the furnishings of this sanctuary, including a special lampstand.

Both this Torah portion and its corresponding Haftarah reading (Kings I 5:26-6:13) deal with the construction of a sanctuary to honor God: first in the desert (in Torah), and then later in Jerusalem. The loving recording of the architectural data emphasize the importance of the Temple as symbol and description of how God was served in holiness.

While the people remain at a distance, God proclaims (through Moses) a series of laws related to slavery and to injuries, to crimes that are punishable by death, and regarding injuries to person and property. Some laws relate to the fair use or misuse of property, which requires payment of compensation to the owner of the property. There are also laws regarding proper moral conduct. God proclaims laws related to ritual and festival observances – the Shabbat, the observance of the three Festivals (Pesach, Shavuot, Sukkot), and the prohibition of boiling a kid [goat] in its mother’s milk. God promises to drive out everyone in the land the Israelites are to occupy to keep them from becoming tempted to worship the gods of other nations. Moses leads the people in making a burnt offering to God. The people are repeatedly reminded of their obligation to observe these laws, a reflection and reminder of the fact that they ‘were strangers in the land of Egypt.’ Moses, Aaron, and Aaron’s sons Nadav and Avihu, along with the 70 elders of Israel ascend the mountain to see the glory of God. God tells Moses to go all the way up to receive the stone tablets inscribed with the commandments. Moses ascends the mountain and remains there for forty days and forty nights.

In addition, on this Shabbat, we mark Shabbat Shekalim, where we additionally read Exodus 30:11-16 in preparation for Purim. This section of Torah requests each adult male Jew contribute half of a Biblical shekel for the upkeep of the Tent of Meeting. This Shabbat takes place on the Shabbat before the 1st of the Hebrew calendar month of Adar, or on the 1st of Adar itself if it falls on Shabbat, just prior to Purim. The reading describes a census of the Jewish People which was taken while the Jews were in the Wilderness, after their Exodus from Egypt. The Torah, here and in other places, teaches that it is forbidden to count Jews in the ordinary manner; rather, the people should be called upon to contribute items, which would then be counted. In the case of this census, the item which was contributed, by rich and poor alike, was a half shekel (coin). Shabbat Shekalim therefore recalls the time of Purim, which was also a time of Divine scrutiny and judgment for the Jewish People. The Haftarah reading (Kings II, 12:1-17) then brings us the story of Temple dues in the days of King Yehoash of Judah. By his time, the Temple had come into a state of disrepair. He tries to institute a revolutionary approach of having the Levitical priests go out to the countryside where the people are to collect the funds. However, it is completely unsuccessful, and instead he places a large treasure chest in the Temple halls to allow for anonymous contributions. The plan worked: where compulsion had failed, the free-will system succeeded and in this way, the maintenance of the building truly became the responsibility of everyone in a most generous way.

Jethro (Yitro), Moses’ father-in-law (a Midianite priest himself), brings Moses’ wife and two children to where Moses and the Israelites are encamped in the desert. Jethro praises God for all that God has done for the Israelites. Before returning to Midian, Jethro advises Moses to delegate his judicial duties, which Moses heeds. The Israelites then enter the wilderness of Sinai and set up camp at the base of Mount Sinai. God tells the people, through Moses, that if they keep God’s covenant, they will be a holy nation to God, God’s treasured possession. They respond, affirming that they will do all that God has spoken. The people are instructed to prepare themselves for three days, following which God appears to them in a cloud of smoke and fire on the mountain.  From this cloud, God proclaims 10 utterances (The 10 commandments!).  The people are awe-struck by hearing God’s voice and back away from the mountain. They ask Moses to be God’s spokesperson instead. God tells Moses to remind the people that they themselves heard God speak, and commands them to make an altar to bring sacrifices.

While the Torah portion contains the moment of revelation at Mount Sinai, witnessed by the entire people of Israel, the Haftarah, from Isaiah 6:1-7:6 brings us the personal revelation of God to Isaiah and the beginning of his prophetic career. It includes the divine challenge to Isaiah of speaking God’s word, and the threefold call of the angels which we include in our daily prayers: “Kadosh, Kadosh, Kadosh, Adonai Tz’vaot; m’lo chol ha’aretz k’vodo.–Holy, Holy, Holy is the God of heaven’s hosts, whose Presence fills all the earth.”