Terumah

Exodus 25:1−27:19

By Rabbi Avraham Fischer; provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com

On The Way To Sanctity

The sanctification process of materials for the Tabernacle and Temple teaches us that everything has the potential to be used for holiness.

The purpose of the Exodus was always more than the liberation of the Hebrew slaves; it was the establishment of a physical existence in which Hashem would reign.

And, at the center of that existence, would be the Mishkan (Tabernacle), the portable sanctuary:

And they shall make Me a Sanctuary, that I may dwell among them (Exodus 25:8). The establishment of the Mishkan will make it possible for Hashem's Presence to dwell in the midst of the people.

Every aspect of the Mishkan teaches us how to serve Hashem.

How to Serve Hashem

The Mishkan would be the result of the collective efforts of the entire nation of Israel. It would be constructed from donations of their possessions and skills, and dedicated to the service of Hashem:

And Hashem spoke to Moses, saying: ‘Speak to the Children of Israel that they take for Me (v’yikchu li) a donation; from each man whose heart makes him willing shall you take My donation’ (Exodus 25:1-2).

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Shabbat Shekalim, Mishpatim

Exodus 21:1−24:18


By By Rabbi David Avigdor, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com

Murder And Atheism

In claiming power over human lives, a murderer denies that God alone possesses that power.

"He who smites a man and [the man] dies shall surely be put to death."

A Houston, Texas newspaper published the story of a young Eastern lawyer who complained to an old Texas Judge about the Texas way with crime.

"I don't understand Texas justice," said the lawyer. "You will suspend the sentence of a convicted murderer, but you will hang a horse thief."

The old judge rang a spittoon with a stream of tobacco juice. "Sorry," he replied, "I reckon that's cause we got men that need killin’, but we ain't got no horses that need stealin’."

A Gruesome Crime

Murder is a gruesome crime. From time immemorial, when Cain first murdered his brother Abel, great cynicism has been embedded in the warped minds of those who would kill.

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Yitro

Exodus 18:1–20:23

Preparing To Receive God's Message

Unlike the first tablets, the second tablets, which were hewn by human hands, endured.

By Rabbi Melvin I. Burg, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com
  

"And Moses went up to God." The great event, toward which all of creation moved from the hour of its inception, was about to take place.


The entire universe was hushed and attentive to the sublime drama that was about to unfold in the wilderness of Sinai.

In view of the vivid circumstances surrounding the Divine Revelation, it is most disconcerting that its substance rapidly dissipated. For shortly after Sinai, the Hebrews create a golden calf and Moses, learning of it from atop the mountain, shatters the tablets containing the Ten Commandments. What a magnificent beginning! What an abysmal ending!

Where in lay the difference between the first set of tablets, which were broken, and the second set, which Moses later fashioned and which remained whole? Why were the latter more enduring? Why were they received in sincerity by the Jewish nation?

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Shabbat Shira; B'Shalach

Exodus 13:17−17:16

The Source Of Spirituality

The glorification of God in the Song at the Sea provides us with several models of attaining spirituality.

By Rabbi Solomon Freilich;provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

"Spirituality" has become a centerpiece of our contemporary vernacular.

New books intending to help people find more meaning in their lives, to infuse their lives with spirituality, appear regularly. Even medical doctors, psychotherapists, and health care professionals have adopted spirituality as a modality for therapy.

What is Spirituality?

What is the Jewish understanding of this concept, and what are the means to attaining this phenomenal experience?

A brief verse from the Shirah (song) in today’s parashah provides some insight: "This is my God, and I will glorify Him." These words were uttered by the entire Jewish nation at the crossing of the Red Sea, as the people experienced the highest level of spirituality--an unparalleled closeness to God. The manifestation of Godliness was so clear that every Jew, even the humblest, could literally point a finger and say, "This is my God, and I will glorify Him."

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Bo

Exodus 10:1−13:16

Defining Service Of God

As the Israelites transition from being servants of Pharaoh to servants of God, they acknowledge that God will instruct them in how to best serve God.

By Rabbi Rabbi Avraham Fischer Orthodox Union for MyJewishLearning.com

Pharaoh's Conditions

After the plague of darkness immobilizes Egypt, Pharaoh is prepared to discuss releasing the slaves so they can worship God.

However, he dictates conditions:

And Pharaoh called for Moses and he said, "Go, worship Ha; however, your sheep and your cattle will stay; even your children will go with you." And Moses said, "You will even give sacrifices and burnt-offerings into our hands, and we will offer them to Hashem our God. Also, our own livestock will go with us, not a hoof will remain, for from it shall we take (nikach) to worship Hashem our God, and we will not know how (mah) we will serve Hashem until our arrival there."

And God strengthened Pharaoh's heart, and he did not want to let them go. And Pharaoh said to him, "Leave me! Watch yourself, do not continue to see my face, because on the day you see my face you will die!" And Moses said, "You have spoken well; I will not continue to see your face again" (Sh' mot / Exodus 10:24-29).

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Vaera

Exodus 6:2 - 9:35

By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

Brothers Bringing Redemption

Moses and Aaron play complementary roles in communicating God's message of redemption to both the Children of Israel and to Pharaoh.

Things have gone from bad to worse.  As intense as the slavery had been, now the Children of Israel must produce their quota of bricks without being provided with the straw they need.  Although at first they believed that the redemption was imminent, now they have lost hope.  Moses repeats God’s promises to save them, “but they did not hearken to Moses out of impatience and out of hard bondage” (Exodus 6:9).

The Narrative is Interrupted

And, when God insists that Moses return to speak to Pharaoh, Moses’s reaction is understandably full of frustration:

Behold, the children of Israel [who have a vested interest in listening] have not hearkened to me; how then shall Pharaoh [who has a vested interest in not listening] listen to me, I who am of uncircumcised lips?! (Exodus 6:12).

Nevertheless, God renews the command to appear before Pharaoh (Exodus 6:13).

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Shemot

Exodus 1:1−6:1

By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

The Bumpy Road To Redemption

The complicated beginnings of the Exodus from Egypt establish the expectation that redemption is often not a smooth process.

After much persuasion, Moses agrees to accept God's mission to go to Pharaoh.
The slavery and sufferings of the Children of Israel have gone too far. The time for God to fulfill His promises to the Patriarchs is at hand. Moses appears before Pharaoh as God's emissary, bearing the message:

"Thus says Hashem, God of Israel: 'Let My people go, and they will celebrate for Me in the desert'" (Shemot 5:1).

And now, the process of deliverance will begin. But, it does not.

Instead, Pharaoh refuses to listen to any message in the name of God. Moses and Aaron's protestations and explanations are of no avail. Pharaoh, sensing the beginnings of a slave uprising that could sweep across all Egypt, intensifies the oppression: no straw, which is essential for producing the bricks for the Egyptian national building project, will be provided, yet the Hebrew slaves will be expected to produce the same quota of bricks.


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