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Beam Me Up, Scotty!

Parashat Vayikra (Leviticus 1:1-5:26[6:7])

Parashat Vayikra is the first reading in the book of Leviticus. It is a natural continuation of what we have concluded in the book of Shemot, Exodus. The Mishkan (Tabernacle) has just been completed and is now “open for business.” Thus, the book of Leviticus begins by spelling out the operational procedures for the Tabernacle, describing what kinds of offerings may be brought, the parameters for these offerings, and how they are to be offered. Within these descriptions there are various kinds of offerings, all of which require the blood of animals with the exception of a handful of offerings that are from the produce of the field.

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Zeal, Tzitzit, Knowledge, and Humility

Parashat Vayakhel (Exodus 35:1-38:20)

Although Parashat Vayakhel is almost entirely focused on the construction of the Tabernacle it begins by reminding the Children of Israel that no work may be done on the Sabbath. Why does it begin here, rather than jumping right into how the Tabernacle was constructed? As we have previously mentioned, placing the topic of the Sabbath against the construction of the Tabernacle  was God’s way of defining the boundaries of the Sabbath. However, there is another layer to understanding this point and it actually connects back to the golden calf.

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Half Shekels and Whole People

Parashat Ki Tisa (Exodus 30:11-34:35)

Although Parashat Ki Tisa covers a wide range of topics and events, the opening paragraph of this portion is our focus for this week’s insight. It is the LORD’s command for each of the Israelites who are at least twenty years old to bring a half-shekel offering to the LORD:

Each one who is numbered in the census shall give this: half a shekel according to the shekel of the sanctuary (the shekel is twenty gerahs), half a shekel as an offering to the LORD. Everyone who is numbered in the census, from twenty years old and upward, shall give the LORD's offering. The rich shall not give more, and the poor shall not give less, than the half shekel, when you give the LORD's offering to make atonement for your lives. (Exodus 30:13–15)

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The Invisible Leader

Parashat Tetzaveh (Exodus 27:20-30:10)

Parashat Tetzaveh is unique from all of the other Torah portions from the beginning of Exodus to the end of Numbers in an unusual way. How so? The name of Moses is curiously missing from the text. In every other portion we hear his name mentioned at least once, if not multiple times. This week, however, the Torah is silent when it comes to actually naming Moses. Why is this the case?

There are several theories as to why this Torah portion does not mention the name of Moses. The predominant theory connects this week’s Torah portion to the major event that happens in our next reading, Parashat Ki Tisa. What is this? The sin of the golden calf. While Moses was still up on Mt. Sinai receiving the Torah from Hashem, the Israelites forced Aaron to make an idol they could worship. The LORD revealed to him what was going on in the camp and told Moses that He was going to destroy the entire nation and start over with him:

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Lessons From The Holy Ark

Parashat Terumah (Exodus 25:1-27:19)

This week’s Torah portion begins with a request from Hashem for materials to use in the construction of the Mishkan, the Holy Tabernacle. It continues with detailed instructions for how the Tabernacle and its furnishings should be made. One of these furnishings was central to the Tabernacle. It was the Aron, the Holy Ark, about which Hashem instructed Moses, “You shall put into the ark the testimony that I shall give you” (Exodus 25:16). He gave Moses specific instructions for making the Ark, saying:

They shall make an ark of acacia wood. Two cubits and a half shall be its length, a cubit and a half its breadth, and a cubit and a half its height. You shall overlay it with pure gold, inside and outside shall you overlay it, and you shall make on it a molding of gold around it. (Exodus 25:10–11)

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Are Gentiles Really Dogs?

Parashat Mishpatim (Exodus 21:1-24:18)

Both the Gospels of Matthew and Mark record Yeshua’s encounter with a Gentile woman who had come to him begging that he exorcise a demon from her daughter. With our modern, egalitarian perception of Yeshua we would think that he would immediately have compassion on this unfortunate girl and agree to help. However, the Gospels record for us what may be the Master’s most shocking response to our Western ears. He told the woman, “It is not right to take the children’s bread and toss it to the dogs” (Matthew 15:26).

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