“The verse referring to the commandments in general (Leviticus 18:5): “And you shall keep my statutes and my judgments,” should be understood in similar fashion: And you shall keep the statutes which I have already ordained for the descendants of Noah. Thus it should follow that non-Jews are bound by all of the Torah’s commandments, just like Jews!”
b. Sanhedrin 60a, Steinsaltz translation
It’s been a while since I’ve really had a chance to write due to keeping up with my business, my family and my studies. So… with that in mind, I thought I would make sure you know of a few (fairly) new study resources available to you that you might not have been aware of previously. Here they are:
Daily Dose of Torah
If you haven’t heard of Artscroll’s newest multi-volume work, you need to head over to Artscroll and check out their Daily Dose of Torah series. It’s a 14-volume set of books for daily Torah study. You can subscribe to receive each volume as it’s released (for the volumes that are yet unreleased) and receive them just ahead of the Torah reading schedule. Each book covers four weeks of study (four parashot) and includes the following each day:
If you would like to check out a sample of A Daily Dose of Torah, you can download an entire week’s worth of (parashat Acharei-Mot) from this link. You don’t want to miss getting this particular week’s lesson, due to the correlation between the commentary included in the Torah Thought for the Day and the meaning of the death of our Messiah.
eRosh
FFOZ has just launched a new electronic publication, called eRosh. It will be a monthly email including activities and teachings geared toward bringing the family together in their study and application of Torah. It will include a monthly calendar of the events pertaining to the particular month, along with activities for children of all ages. The description states:
Young children will love to color with Isaiah the prophet and help him find the new moon! Older kids can become a Disciple Detective, while teens can focus on the practical life lessons found in Scripture with the new study, Pirkei Avinu (Sayings of our Father).
More on FFOZ’s eRosh can be found on the FFOZ blog. Be sure to sign up for this free resource on the FFOZ website.
Terumah (“Portion”)
Shemot / Exodus 25:1-27:19
“Speak to the Children of Israel and let them take for Me a portion (terumah, תרומה), from every man whose heart motivates him you shall take My portion.” (Exodus 21:24-25)
In this Torah Portion we find the call for the building of the Mishkan (משׁכן, Tabernacle). In the opening line we hear Hashem speaking to Moshe:
I believe this is they key phrase for understanding this parasha, as well as the entire building of the Mishkan.
Here we find Hashem desiring something to come into existence — the Mishkan, the place where He will meet with His people. It is to be a holy place, a place like none other. It is to be a place of perfection that will emulate the Heavenly courts (cf. the book of Hebrews, Midrash Rabba, et al.) in as many aspects as humanly possible. So, the question is, why did Hashem not create this edifice Himself? Why did He have man build it, rather than saying, “Let there be the Mishkan!”? Why did he use human agents to create such an important reflection of the heavenlies?
Mishpatim (“Laws/Ordinances”)
Shemot / Exodus 21:1-24:18
“…and eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot; a burn for a burn, a wound for a wound, a bruise for a bruise.” (Exodus 21:24-25)
Probably one of the most frequently quoted, yet misapplied and misunderstood texts of the Torah would be the above text from our parashah. Those who do not study nor understand the Torah often site this passage as a justification of their misunderstanding of the justice of Hashem. They often pivot Hashem’s attribute of justice–as cursorily seen in the Hebrew Scriptures (the “Old Testament”)–against a cursory reading of the “grace” of the Apostolic Scriptures (the “New Testament”). In short, this passage is often used to place the God of the OT at odds with the one of the NT. The God of the OT is seen as cruel and vengeful. Yet the picture of Him in the NT is heavily skewed with mercy and grace (despite the numerous accounts of wrath and judgment found within the NT, particularly within Revelation).
These concepts, however, are based on false assumptions. We know that Hashem is both just and merciful throughout the canon of Scripture, and that there is no wavering on His part. But how should we understand our text, especially when juxtaposed against the teaching of the Master in Matthew 5 (more…)
Va’eira (“And I Appeared”)
Shemot / Exodus 6:1-9:35
G-d spoke to Moshe and said to him, “I am Hashem (יהוה). I appeared (וארא)” to Abraham, to Isaac, and to Jacob as El Shaddai, but with my Name Hashem (יהוה) I did not make Myself known to them. (Exodus 6:1)
This week’s parasha is the central passage around which the Pesach (Passover) revolves. It contains the Four (or five, depending on how you read it) Expressions of Redemption:
And as a reminder, these four expressions correspond to the four cups of wine of the Passover:
The interesting thing about this week’s parasha, however, is the apparent contradiction of our opening passage with previous passages. Our passage states matter-of-factly, that Hashem has never revealed His Name (יהוה/YHVH) to anyone until this event. Breisheet (Genesis), however, says differently. Not only is His Name used repeatedly, beginning with the second chapter of Breisheet (Genesis 2:4), Abraham specifically calls on Hashem by Name:
…and he (Abraham) built there an altar to Hashem (יהוה) and invoked Hashem (יהוה) by Name. (Exodus 12:8)
The Hebrew is explicit. It states:
וַיִּקְרָא בְּשֵׁם יְהוָֽה
Literally, “And he called on The Name of Hashem (יהוה).” So, how can our text make the claim that “with my Name Hashem (יהוה) I did not make Myself known to them (the Patriarchs)”? How can Hashem say He has not revealed His name to the patriarchs, when the text seems to say otherwise? This is where we have to understand Hebrew thought.
In a nutshell, here is the situation. Scripture tells us that Hashem reveals Himself to those who seek Him. He is a stumbling block to some and a foundation stone to others. His words have to be studied and understood, because His Word(s) separate even the bone from the marrow. In cases such as these, they separate the seeker from the scorner.
Previously Hashem had only revealed Himself to the Patriarchs as El Shaddai. Why? Because He was their provision. El Shaddai, basically means “G-d of Sustenance/Provision.” He had proven His faithful provision to them many times, even to the extreme example of giving Isaac to Abraham on two occasions (remember the Akeidah/binding of Isaac?). However, He had also made covenants and promises to the Patriarchs which were still unfulfilled. Therefore, as Adonai (יהוה), the faithful, covenant-keeping Judge (also in the sense of “Redeemer/Deliverer”) He was finally able to reveal Himself during the time of Moshe. After hundreds of years, the Children of Israel were able to see the revelation of Adonai as the covenant-keeping, faithful Judge they knew Him to be. They were finally able to partake in the promises made to their ancestors hundreds of years prior.
May we never forget that we serve a living G-d, who has revealed Himself to us as both El Shaddai and Adonai (יהוה). We have nothing to lack, and no reason to not know the greatness of our Living and Eternal King.
