Vayaqhel (ויקהל — Hebrew for "and he assembled,” the first word in the pasha) is the 22nd weekly Torah portion (pasha) in the annual Jewish cycle of Torah reading and the 10th in the book of Shemot / Exodus. It constitutes Shemot 35:1–38:20. Pequde (פקודי — Hebrew for "amounts of,” the second word, and the first distinctive word, in the pasha) is the 23rd weekly Torah portion (pasha) in the annual Jewish cycle of Torah reading and the 11th and last in the book of Exodus. It constitutes Exodus 38:21–40:38

“The people are bringing more than is needed for the tasks entailed in the work that HaShem has commanded to be done."  Moshe thereupon had this proclamation made throughout the camp: "Let no man or woman make further effort toward gifts for the mishkan / sanctuary!" So the people stopped bringing:  their efforts had been more than enough for all the tasks to be done.  [Shemot 36:5-7]

Is it possible to out-give HaShem? That is the question I asked myself as I read this week’s Parashiot (Readings).

Israel had been willing to give so much to the building of the Sanctuary that Moshe had to actually tell them to stop?  That is amazing!! Was it guilt on the part of Israel for the sin of the Golden Calf (Egel hazahav)?  I doubt it because the people gave with willing hearts.

We read in the second Parish “Just as HaShem had commanded Moshe, so the Israelites had done all the work.  And when Moshe saw that they had performed all the tasks — as HaShem had commanded, so they had done — Moshe blessed them.” [Shemot 39:42-43]

Would we be so willing to give today?  I have yet to hear a Rabbi say, please stop giving to the work of HaShem, you’ve given too much.  We see that at the end of the work Moshe blessed them.  When we give to the work of HaShem, we will always get a Blessing!!

HaShem tells us in Malachi 3:10 “Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this," says HaShem Almighty, "and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it”.

The bottom line is when we give to HaShem.. HaShem gives back to us. Guaranteed!!

Just try to out-give HaShem…I dare you to try!!

Do you know the differences between keduash (santity) and yeshuah (salvation)? HaShem gives us yeshuah. We believe that through having emuna (faith) in HaShem that He send us our holy Messiah that we are brought near and obtain the yeshuah of HaShem as a gift (insofar we maintain active faith in HaShem in the merit of our Rabbi, Maran Yeshua). Kedusha is the outcome of our emuna, therefore keep the mitzvot (commandments) of the Hebrew Scriptures because we love HaShem. We believe in Him, we read the Hebrew Scriptures and follow as much as we can, some times even the commandments we do not understand (because is His wisdom).

The Torah is the Instruction of HaShem, which was delivered through the prophet Moshe (Moses), to His covenant people, Israel. The Torah is the “Derech Hashem” , or the "Way of HaShem", leading us in the footsteps of Messiah. The sole observance of Torah doesn’t justify us, but the obedience of Torah becomes “Tzedekah” (righteousness) for us, as the Ruach HaKodesh (Holy Spirit) inscribes the “Spirit of the Law” on our hearts.

Maran Rabbeinu Yeshua taught His talmidim (students), that He came to fulfill the Law, and the Prophets, and that our love towards our God is proven by keeping His mitzvot (commandments).

The book of Acts of his talmidim gives us the growing record of Jewish believers (myriads / tens of thousands), who were “zealous for Torah“, as they were for their / our Rabbi, Yeshua. Our holy Rabbi”, trained talmidim (students), and commissioned us to "make students of all nations" (Goyim: / peoples) in Mattityahu / Mathew 28:19.

These are some of the blessing of the Torah that we make prior to the study of this amazing love letter towards man, called the Hebrew Bible.

Blessed are You, Hashem our God, King of the universe, Who has made us sanctified us with His commandments, and commanded us to engross ourselves in the study of Torah. Please Hashem, our God, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our children, and our children’s children, and all the descendents of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, Hashem, Who teaches Torah to His people Israel.

Blessed are You, Hashem our God, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Hashem, Giver of the Torah. amen!

Geulah Perspectives: Learning the Torah of Mashiach

The history of the Jews in Poland dates back over a millennium. For centuries, Poland was home to the largest and most significant Jewish community in the world. Poland was the centre of Jewish culture thanks to a long period of statutory religious tolerance. This ended with the Partitions of Poland and persecution especially by the Russian authorities. There was nearly complete genocidal destruction of the Polish Jewish community by Nazi Germany in the 20th century after the German and Soviet occupation of Poland in 1939 and the ensuing Holocaust. Since the fall of communism there has been a Jewish Revival.

From the founding of the Kingdom of Poland in 1025 through to the early years of the Polish-Lithuanian Commonwealth created in 1569, Poland was one of the most tolerant countries in Europe. Known as paradisus Iudaeorum (Latin for Jewish paradise) it became a unique shelter for persecuted and expelled European Jewish communities and a home to the world’s largest Jewish community. According to some sources, about three-quarters of all Jews lived in Poland by the middle of the 16th century. With the weakening of the Commonwealth and growing religious strife (due to the Protestant Reformation and Catholic Counter-Reformation), Poland’s traditional tolerance began to wane from the 17th century onward. After the partitions of Poland in 1795 and the destruction of Poland as a sovereign state, Polish Jews were subject to the laws of the partitioning powers, primarily the increasingly anti-Semitic Russian Empire, but also Austro-Hungary and Kingdom of Prussia (later known as the German Empire). Still, as Poland regained independence in the aftermath of World War I, it was the center of the European Jewish world with one of world’s largest Jewish communities of over 3 million. Anti-Semitism, however, from both the political establishment and from the general population, common throughout contemporary Europe, was a growing problem.

At the start of World War II, Poland was partitioned between Nazi Germany and the Soviet Union (see: Molotov-Ribbentrop Pact). The war resulted in the death of one-fifth of the Polish population, with 90% or about 3 million of Polish Jewry killed along with approximately 3 million Polish Gentiles. Although the genocide occurred largely in German occupied Poland there was little Polish collaboration with the Germans, who made almost no attempt to set up a collaborationist government in Poland, and rejected overtures by Polish fascists and anti-Semites. Collaboration by individual Poles with the Nazis has been described as being less than that in other European countries. The attitude of non-Jewish Poles ranged from extreme cases of participation in massacres, as well as extortion, indifference to Jews’ plight to risking of one’s life to save Jews.

In the postwar period, many of the approximately 200,000 Polish Jewish survivors chose to emigrate from the communist People’s Republic of Poland to the nascent State of Israel and North or South America. Their departure was hastened by the destruction of most Jewish institutions, post-war pogroms and the hostility of the Communist Party to both religion and private enterprise. Most of the remaining Jews left Poland in the late 1960s as the result of the Soviet-sponsored anti-Semitic campaign. After the fall of the communist regime in 1989, the situation of Polish Jews became normalized and those who were Polish citizens before World War II were allowed to renew Polish citizenship. Religious institutions were revived, largely through the activities of Jewish foundations from the United States. The contemporary Polish Jewish community is estimated to have approximately 20,000 members, though the actual number of Jews, including those who are not actively connected to Judaism or Jewish culture, may be several times larger.

Ki Tisa (כי תשא), the twenty-first reading from the Torah, literally means “when you lift up.” It comes from the first words of the second verse of the reading, which could be literally rendered, “When you lift up the head of the sons of Israel to reckon them” (Shemot / Exodus 30:12). The phrase “lift up the head” is an idiom for taking a head count. The portion begins with instructions for taking a census, finishes up the instructions for making the Mishkan / Tabernacle, reiterates the commandment of Shabbat and then proceeds to tell the story of the egel hazahav / golden calf. The majority of Ki Tisa is concerned with the sin of the golden calf, the breach in the covenant between God and Israel, and how Moshe undertakes to restore that covenant relationship.

Let`s read the aliyot for this week`s Torah portion.

Since parsha Yisro Moshe rabenu has been up on Mount Sinai receiving the Torah for Bnai Yisrael. This parsha, Ki-Tisa, concludes Moshe’s time on the mountain with some more commandments connected with the Mishkan, then tells what happens when Moshe comes down the mountain.

1st Aliya: This first Aliya concludes the details of the Mishkan’s construction. The Bnai Yisrael are commanded to give the half Shekel toward a national census and the purchasing of the public offerings. The copper washstand, the Kiyor, is described along with the ingredients and laws of the anointing oil and the Ketoret – the incense. Betzallel, the grandson of Chur and great-grandson of Miriam, is identified as the chief artisan and architect of the Mishkan. (Note: he was only 13 yr. old!) The Mitzvah of Shabbat is commanded. Its juxtaposition to the details of the Mishkan.

2nd Aliya: The story of the Golden Calf is told. Moshe ascended Sinai on the morning of Sivan 7, and remained 40 days and nights. The 7th didn’t start with a night, so it wasn’t included in the total of 40. The people of Israel mistakenly assumed that it was to be included and expected Moshe back on the morning of Tamuz 16. Instead, he returned the morning of Tamuz 17. By midday of the 16th, the people of Israel were already desperate. Chur attempts to reason with them and is killed. They approach Aharon who attempts to redirect their terror which results in the Golden Calf. Moshe appears the next morning, breaks the Luchot / tablets, marshals the tribe of Levi, and 3000 people are killed. Moshe demands HaShem’s forgiveness for the people, but moves the Ohel Moed out from the midst of the camp. Yehoshua is proclaimed the main student of Moshe.

3rd & 4th Aliyot: Moshe requests to understand HaShem’s system of justice. He is granted a greater understanding of HaShem than any other person in history, but is denied the ability to comprehend divine justice.

5th Aliya: Moshe is instructed to cut two new Luchot and ascend Sinai. Moshe is taught the secret formula for Teshuva (the Thirteen Names of God as He Manifests His Mercy) (34:6) and God forgives the Bnai Yisrael.

6th Aliya: HaShem establishes a new covenant with the people. He forewarns them against the influences of assimilation and intermarriage and forbids them to make any treaties with the inhabitants of Canaan. The holidays of Pesach, Shevout, and Succot are reviewed, as well as Shabbat and the basic law of Kashrut (kosher laws).

7th Aliya: Moshe remains on Sinai another 40 days and nights and returns on Yom Kippur carrying the second Luchot. The people see that the very being of Moshe had been transformed and that his face radiated with a inner light. Moshe fashions for himself a veil that he would wear at all times, except when receiving a prophecy and when transmitting the word of HaShem to the people.

This Shabbat we read two portions, the weekly portion of Ki Tisa and a special portion for Parshat Parah (פרשת כי תיסע -- פרה).

Last week’s parsha had the people of Israel leaving the mountain top experience of Mt. Sinai, seeing and hearing the Most High teach them the way of life (derech chaim) this week the same people beg for an idol to be made. The mitzvot, commandments and lifestyle given reflects the character of the Holy One Blessed Be He, in our lives as the people of the covenant.

Why did a portion of that people, a mixed multitude becoming one ask for a gold calf, an idol when Moshe was away? Was the idol a replacement for the God they experienced and were beginning to live in covenant with as a people or was the idol a replacement for Moshe the set apart tsadik (holy righteous man) that met with the Most High. Did they rely on him for their connection to God rather than seek God themselves?

How quickly can a people comprised of so many nations change? It was a mixed multitude which came out with Moshe. They lived in a secular, materialistic culture and the derech chaim given in the mitzvot or commandments was counter to that secular society. When the Moshe who came to represent HaShem was not there unease grew till they asked for what they had become accustomed to as slaves, an idol representing a fickle god.

When Moshe returned the people were worshiping an idol, a new god. The Most High was about to reject and kill the people who had broken the covenant bringing the consequence of death upon themselves leaving Moshe to begin a new people before HaShem. Moshe pleads that the Holy One, Blessed be He, remember the covenant with Abraham. He asks HaShem why he would be angry at the nation he brought through the exodus from Egypt. He asks the Holy One why he would want the other nations who know of the Hebrew’s God and the exodus to now see the same One destroy that people. He engages The Most High in a conversation relying on His mercy, kindness, faithfulness to be as present as His anger.

What does this bring to us today? Do we elevate someone to a position that leaves us vulnerable having with less connection to HaShem ourselves? How do we come to connect with the Most High. Do we know a fickle angry god or a God that knows us and maintains a covenant with us. Do I know that I may converse with the Most High when I have fallen and need to step back up to the covenant knowing HaShem is faithful even when I fall and that the righteous continually get back up and it is the wicked who wallow in the mud.

We have been given Shabbat as a reminder of creation for all, and a symbol of the covenant, a tear off ticket for the Olam HaBa, the World to Come. We can come to every Shabbat knowing it is a time set apart to connect doubly to the Most High. Start simple. Welcome the Shabbat Queen with the blessings and lighting of candles to set the time apart. Learn to make Challah and bless your family with fresh bread for Shabbat! Gradually, add family meal, friends, good Torah discussion, even songs. Gradually, subtract the business of any work, or distractions like TV. Learn the mitzvot of Shabbat and bring them to yourself and your family and see your connection to the Most High come to life. Perfection in keeping Shabbat isn’t the issue. Start somewhere, if you fall, step back up and join back in with the people and the way of life that gives life back to you as you connect with the Holy One Blessed Be He.

Ruth Etalka

Parashat Ki Tissa -- Shemot / Exodus 30:11-34:35 (כי תשא — Hebrew for "when you take). We have arrived to the most famous infamous part of the entire Torah: the sin of the egel hazahav -- golden calf. This parasha however is a diamond in the rough and a gold mine for Dvar Torah topics. But we will focus in the problem of idolatry. So let`s dive into the Torah portion of the week.

When the people saw that Moshe was late in coming down from the mountain, the people gathered against Aaron, and they said to him: "Come on! Make us gods that will go before us, because this man Moshe, who brought us up from the land of Egypt we don’t know what has become of him." [Shemot / Exodus 32:1]

This week’s reading deals with many issues.  The one that strikes me is the incident with The Golden Calf.  HaShem had recently brought Israel out of Egypt by miraculous signs and wonders.  Yet when Moshe did not come down from the mountain the people were quick to give up on him and turn to Idolatry.

How do we react when HaShem does not respond right away?  Benei Yisrael shows that if we are not patient and leaning on HaShem, we can succumb to temptation and sin eventually besets us.

HaShem warned Cain of the very same thing: [Bereshit / Genesis 4:6:7] "Why are you distressed, And why is your face fallen? Surely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master."

Thus HaShem gives us the ability to overcome, but only if we do what is right.  This can be summed up by Loving HaShem and keeping his Mitzvot (commandments).

This week is also Parashat Parah where we read of the Red Heifer [Bamidbar / Numbers 19:1-22].  In Verse 2 we read:  "Instruct the Israelite people to bring you a red cow without blemish, in which there is no defect and on which no yoke has been laid. You shall give it to Eleazar the priest. It shall be taken outside the camp and slaughtered in his presence."

The ashses of the Red Heifer were to be used to purify anyone who came into contact with a corpse. 

What is the connection? In Life we have choices to make.. Much like the Two Cows The Golden Calf led Israel to commit Sin and Idolatry. The Red Heifer leads to purity and redemption. Which path will you choose?

Tetzaveh is the twentieth reading from the Torah and the eighth in the book of Shemot / Exodus. Tetzaveh (תצוה) means “You shall command,” as in the first verse of the reading, which says, “You shall [command] the sons of Israel, that they bring you clear oil of beaten olives for the light, to make a lamp burn continually” (Shemot 27:20). This Torah portion continues to narrate the instructions for the construction of the Tabernacle, focusing particularly on the priesthood that was to serve in that sanctuary. The Israelites are commanded to make special garments for Aaron and his sons to wear while ministering as priests. After describing the priestly garments, the portion concludes with instructions for the ritual inauguration of Aaron and his sons into the priesthood.

The following Aliya summary will list the numerous laws in this Parasha, a total of 53 Mitzvot are commanded.

1st Aliya: The Parasha opens with the commandment to use pure olive oil in lighting the Menorah. Aharon and his four sons were selected to be the Kohanim. The basic garments of a Kohen consisted of a turban, shirt, pants, and belt. The Kohen Gadol wore four additional garments: the Me’ill -- a long outer robe; the Ayphod -- a quilted vest or bibbed apron; the Choshen -- jeweled breastplate; and the Tzitz -- engraved, golden, forehead plate. The quilted vest is described in this Aliya along with the two Shoham stones. These were engraved with the names of the 12 Tribes and set on the shoulders of the Kohen Gadol.

2nd Aliya: The cloth settings for the Shoham stones are described along with the jeweled breastplate. The method of fastening the breastplate to the quilted vest is explained. The breastplate was a quilted garment set with 12 stones, each engraved with the name of a Tribe.

3rd Aliya: The long outer robe is described. The hem of this garment was edged with small bells intended to announce the presence of the Kohen Gadol as he walked through the Bait Hamikdash (Temple in Jerusalem). (Note: From this the Jewish ethics derives that a husband, prior to entering the door of his own home, out of respect for his wife, should announce his arrival by knocking on the door.) The engraved, golden forehead plate and the Kohen Gadol’s turban are described, along with the four basic garments worn by all Kohanim. All the garments were hand made of the finest white linen. The special vestments of the Kohen Gadol were woven from a special thread spun from five different colored threads, including a thread made of pure gold.

4th, 5th, & 6th Aliyot: The seven day ceremony consecrating the Kohanim into their priestly service is detailed along with the consecration of the Mizbeach -- Altar.

7th Aliya: The last vessel to be described is the inner, golden Altar, used to burn the daily incense offering. This offering, as well as the daily preparation for the lighting of the Menorah, could only be performed by the Kohen Gadol. The special mixture of incense called the Kitoret, could only be formulated for this purpose.

This week’s portion named, Parashat Tetzaveh, there are mitzvot or commandments that either we must understand background information to understand or must trust HaShem for the way put before us.

Shemot or Exodux 27:20 begins that way with a command to bring "clear oil of beaten olives for lighting”. To understand this one needs to understand the preparation of the olive harvest.The day of the harvest the olives were ground and beat to release the oil from the olive. The clear oil was the finest, purest oil that would burn the cleanest and brightest light. There is no exhaust system to clear away smoke.

As you read this portion consider the materials and craftsmanship in building the Mishkan and the care this exhibited beforehand. What does the lesson from the olive harvest bring to us today? From the most trying times may come the best and most costly fuel that will burn brightest. This transformation comes in our lives as we offer HaShem to harvest its fruit. We see the cost to the olive for the creation of the purest oil.

We see the sacrifice of the Moschiach, the Light of the World (Yochanan or John 8:12), to bring the redemption of the world. Parallels can be drawn in the costs for caring for this temporary temple we dwell in now and the costs we we shoulder for bearing light As the Moschiach tabernacled or dwelt with us in his earthly body demonstrating the way and life of God, the derech chaim today the walk others see, is the light shown in the world.

What do clothes have do do with setting someone apart for service of HaShem? In Shemot 28:1-2 the clothing was being made for “for dignity and adornment”. There are a few reasons unique clothing is worn. It may be necessary for the performance of a job. Distinguishing those in positions are simpler when clothing sets one apart from others. Clothing is different trades provides functionality, protection, status and recognition in the community. In this cases the clothing of the priests and high priest is not needed for function, but it’s splendor sets the wearer apart in the eyes of the community. Special clothing is not necessary for coming near to HaShem, a willing heart and a desire to cleave to the Most High (devekut). Still clothing sets apart those serving the One God as He has designed in this week’s portion.

What can this tell us today about our clothing and our walk before HaShem? As those shining the light of HaShem into the world first, we are to dress with dignity as those serving were commanded. Dressing for the functions of our job, having our clothing set us apart from those in the rest of the world’s fashions, dressing modestly with dignity so our inner light shines. When the clothing speaks louder and draws more attention to the physical attributes rather than the inner attributes then the HaShem’s light is dimmed.

What of my life is being beaten into the light of HaShem for others to see? What do my clothes speak about who I am, my community, my career, my walk before HaKodesh Baruch Hu. What is HaShem speaking to me about being Or LaGoyim "the light to the world" in my clothing, my walk, my life as a woman seeking to please the Most High.

Ruth Etalka

Tetzaveh, Tetsaveh, T’tzaveh, or T’tzavveh (תצווה — Hebrew for "you command,” the second word and first distinctive word in the parshah) is the 20th weekly Torah portion (parshah) in the annual Hebrew / Jewish / Isrealite cycle of Torah reading and the eighth in the book of Shemot / Exodus. It constitutes Shemot 27:20–30:10.

The Torah pasukim (verses) that I want to focus this week are Shemot 27: 9-12, which say: "Then take two lazuli stones and engrave on them the names of the sons of Israel: … as stones for remembrance of the Israelite people, whose names Aaron shall carry upon his two shoulder-pieces for remembrance before HaShem "

Hashem gave specific instructions for the carving and placement of these stones.  Hakadosh Baruch Hu (Hebrew: The Holy One, Blessed Is He) wanted Aaron to remember Israel in everything he did.

This week is also Parashat Zachor  which is the time when  we are commanded to remember what Amalek did to us—which is to have attacked us from the rear, targeting the women and children. This week’s Maftir reading tells us that when we come into the land of Israel we must blot out the remembrance of Amalek from under heaven, we are commanded not to forget it. "Remember what Amalek did to you on your way out of Egypt! (Devarim 25)"

We also should make a habit of Remembering Israel in all that we do.  Why is it important to remember? 

Too often Jews in the Diaspora can become too comfortable in their lives.  We have our jobs, schools, synagogues and everything else we need here, in the diaspora, right?  WRONG?  We still need Israel.  We need to remember that Hashem called us out of Egypt to live in Eretz Yisrael.  Forgetting Israel is akin to desiring a life in an Amalek-like society. 

How can we Remeber Israel?

We need to support Israel by lobbying our governments to stand with Israel.  Support organizations which directly support Israel.  We should desire to make Aliyah frequently and eventually on a permanent basis.  Finally we must remember to Pray for the Peace of Jerusalem. [Psalm 122:6] If we forget Israel. We also forget Amalek and what Hashem did in bringing us out of Egypt.

Sha’alu Shalom Yerushalayim

Tizkor (Remember) – Al Tishkach (Don’t Forget)

Purim, a holiday with its roots in the Bible, can provide loads of fun for adults as well as for children. Purim can provide fun-filled family activities which reinforce Biblical truth. The Purim holiday is celebrated with special food, gift-giving, music, games, costumes, and noise-making. It is also celebrated with the public reading of the book of Esther, which explains the cause of all the merriment. The book of Esther recounts the events that gave birth to the Purim holiday. Esther, a young Jewish girl living in Persia, is chosen to be the bride of King Ahasuerus, who is unaware of Esther’s Jewish background. One of the king’s highest officials is a wicked man named Haman, a notorious Jew-hater. Through his wiles and deceit, Haman tricks the King into authorizing a complete massacre of all the Jews living in the kingdom. Esther exposes the plot and reveals her Jewish identity to the king, and Haman is hanged on the gallows he had built for Mordecai, a prominent Jew who had refused to bow down before him.

The story is filled with excitement, drama, suspense, irony, and even some humor. Haman had cast lots to determine on which day the Jews should be massacred. The Hebrew word for “lot” is Pur, hence the name of the holiday. “Therefore they called these days Purim, after the name Pur” (Esther 9:26). After Haman’s plot failed, the decision was made to celebrate the deliverance every year with “feasting and rejoicing and sending portions of food to one another and gifts to the poor (9:22). So these days were to be remembered and celebrated throughout every generation, every family, every province, and every city” the Bible says, “and these days of Purim were not to fail among the Jews, or their memory fade from their descendants” (9:28).

Our holy Rabbi, Maran Yeshua is Jewish, and He no doubt celebrated this holiday. Jewish people had been observing Purim every year for around 500 years before Maran Yeshua was born, and there is no reason to suppose that Maran Yeshua and His family did not observe it. So we do what Maran Yeshua would do. Enjoy it! Purim celebrates the deliverance of HaShem’s people from all of the Hamans, Herods, Hitlers, and Husseins of history. It is interesting that Sadam Hussein’s defeat in the Gulf War took place on Purim (the first war in Iraq). Also, Joseph Stalin, after setting into motion a plot to destroy the Jewish people, was stricken with a cerebral hemorrhage on the day of Purim. Stalin’s plot died with him.

Even though HaShem is not once mentioned in the book of Esther, it is plain to see that HaShem was at work behind the scenes, arranging for the deliverance of His people from those who would destroy them. Purim affirms the fact that HaShem continually watches over His people.

The highlight of Purim, though, is during the public reading of the Book of Esther. This is no ordinary reading. The Bible instructs us to “blot out the name of Amalek” (Devarim 25:19). Haman was an Agagite, a descendant of Amalek. This will be the ultimate job of Melech HaMashiach when He returns; He will fight againsts the anti-semites who want to destroy Israel.  The world will acknowledge that the God of Israel is God, then HaShem will be King over all the earth!

Purim, Vashti & Israel

What does Queen Vashti have in common with the people of Israel? The story of Vashti in the book of Esther reflects HASHEM’s utter disappointment with the people of Israel for not returning to the land of Israel after the seventy year exile, to fulfill their divine purpose to become His ‘model’ nation. "Vashti was called to come to the King and show all the nations her beauty… but she did not come as the King commanded, and he became very angry."  Esther 1:9-12 Was not Vashti’s behavior similar to that of Israel?  Was not the King’s conclusion similar to HaShem’s?  If the queen, who was supposed to be an example to the women in her kingdom, did not obey her husband, what could be expected from the others? And if Israel, who was destined to be a "Light to the nations", will not respond to the Divine Call, what could HaShem expect from other nations?

Do you want Mashiach Now? Do you want an end to this long exile? Would you have Emuna (Faith) in Him (HaShem)? 

In Mattityahu / Matthew 5:17-19 For, amen, truly I say to you, until Shamayim and haaretz pass away, not one yod, not one tag, will pass from the Torah until everything is accomplished. Therefore, whoever annuls one of the least of these mitzvot and so teaches Bnei Adam, shall be called katon (least) in the Malchut HaShamayim; but whoever practices and teaches them, this one will be called gadol (great) in the Malchut HaShamayim. ”

The terms, “fulfill” and “abolish,” refer to Torah and are both rabbinical Jewish expressions. When an ancient rabbi gave a reasonable and logical commentary on a Scripture verse he was said to be fulfilling Torah. In other words, he was doing a good job in rightly dividing it. If on the other hand he had incorrectly commented on the Scripture, he was accused of abolishing the verse through incorrect commentary.

Being willfully ignorant of these common Jewish idioms, the early anti-Semetic church forefathers  taught that since Maran Yeshua fulfilled Torah, they don’t have to do anything (not mitzvot).

Obviously this kind of interpretation of Mattityahu 5:17-19 results in wrong teachings, and produces antinomianism (anti-Torah).

Our blessed Master Yeshua was teaching that unlike others who were preaching the abolition of Torah through weird interpretations, Our Rabbi, Maran Yeshua was sent to fulfill or to correctly interpret Torah. He gave no license to his talmidim (disciples) to break Torah. This is wishful thinking on the part of popery and misguided "believers". For 2 millennia the paganized system has been breaking Torah and worst of all, distributing tips and encouragement for others to do the same.

Our holy Rabbi bound all believers to observe and to teach Torah observance until heaven and earth disappear. Maran Yeshua said that Torah should be taught in community, until the Olam Habah (coming world) dawns (Matt. 5:17-19)!

Many so called "believers" have taught lawlessness instead of teaching Torah. They thus embarked on a faith devoid of Torah and their Jewish ancestors, thus rendering themselves least in the kingdom. This is in a way watering down what HaShem has for us. Not only gave us the Korban (sacrifice to draw near), but He also gave us the way (Torah) to relate to Him, to live for Him, the way He did plan for us. No pagan practices allowed.

מלך המשיח

“He aquí que mi siervo será prosperado; será enaltecido y será levantado, y será muy fortalecido…” Tárgum Jonathan Yeshayahu -- Isaías 52:13“He aquí, que mi siervo será sabio, el será exaltado y enaltecido, y será puesto muy en alto” (Yeshayahu / Isaías 52:13) Su sabiduría excederá aun la del Rey Salomón; el será mas grande que los patriarcas, mas grande que todos los profetas después de Moisés, y en muchos aspectos aun mas exaltado que Moshe. Su grandeza u honor excederá aquella de todos los Reyes antes que el. (Hiljot Teshuvah 9:2, Tanjuma, Tanjuma, and Agadat Bereishit, Rambam, Introduction to Sanhedrin X, Mendel Green)

¿De quien esta hablando este pasaje? Las palabras están claras; el pasaje dice del tremendo siervo del Eterno cuya apariencia se estropea y aflige (Yeshayahu 53:3-5) "Despreciado y desechado entre los hombres, varón de dolores, experimentado en quebranto; y como que escondimos de él el rostro, fue menospreciado, y no lo estimamos. Ciertamente llevó él nuestras enfermedades, y sufrió nuestros dolores; y nosotros le tuvimos por azotado, por herido de Dios y abatido. Mas él herido fue por nuestras rebeliones, molido por nuestros pecados; el castigo de nuestra paz fue sobre él, y por su llaga fuimos nosotros curados."

El texto presenta al siervo del Eterno sufriendo quien muere como un korban (sacrificio), una recompensa por culpabilidad. El entonces es enterrado con el rico y el malvado, pero es gloriosamente resucitado para vida. El Eterno permite su aflicción y, al final, exalto al Siervo para soportar este sufrimiento para quitar los pecados de muchos (Yeshayahu 53:8) Luego leemos que el se levantará otra vez. Así escribe el famoso Rabino Yitzchak Luria en el décimo primer capitulo de su trabajo”Shaar HaKavanot”, que después de que el Mashiaj llegue, el será escondido en el cielo como Moshe fue escondido en el Monte Sinai, y después el volverá a aparecer.

¿Pero quien es este Siervo? Nuestros antiguos comentadores con un acuerdo notaron que el contexto habla del Ungido del Eterno, el Mesías. La traducción aramea de este capitulo, atribuido al Rabino Jonathan ben Uzziel, un discípulo de Hillel quien vivió cerca del segundo siglo A de C, comienza con las simples y dignas palabras: Yeshayahu -- Isaías 52:13 He aqui, mi siervo sera prudente, sera exaltado y sera estimado, y sera puesto muy en alto. Para el poeta religioso del siglo noveno, Eliezer Hakalir el pasaje de arriba fue una parafrasees mas honesta. Esta fue por un tiempo incluida dentro del libro de oraciones para recitar de Yom Kippur. El “Mesías, nuestra justicia se ha vuelto a nosotros, nosotros estamos con terror y no hay quien nos justifique; El carga nuestros pecados en sus hombros, nosotros podemos encontrar perdón por nuestras iniquidades y con sus heridas somos sanados”. Lea por favor: Yeshayahu- Isaías 52:13-53 y reconozca al Mashiaj de Israel.

פרשת השבוע תרומה

The nineteenth reading from the Torah is named Terumah (תרומה). In Exodus 25:2, HaShem commanded Moses to “tell the sons of Israel to [take] a contribution for Me.” The word translated as “contribution” is terumah (תרומה), which is the name of this Torah portion.

It constitutes Exodus 25:1–27:19. Jews in the Diaspora read it the nineteenth Sabbath after Simchat Torah, generally in February or early March.

Terumah is a word with no real English equivalent. In the Torah, terumah refers to a certain type of offering dedicated to the Temple, like a tithe or firstfruits offering. In Exodus 25, the contribution is for the building of a holy place. This Torah reading is occupied with the instructions for the building of the Tabernacle and its furnishings.

The following Aliya summary will list the numerous laws detailed in Parshas Mishpatim. A total of 53 Mitzvot are commanded.

1st Aliya: A list of raw materials necessary for building the Mishkan was presented to the Benai Yisrael: gold, silver, copper, wool dyed sky-blue, dark red, and crimson, linen, goats wool, ram skins, acacia wood, oil, spices, incense, and precious stones. The Ark is described in detail.

2nd Aliya: The cover of the Ark and the Cherubim are detailed. The weight of the cover alone, without the Cherubim, is between 150 lb. and 2500 lb. of pure gold! The Shulchan -- Table and the Showbread are described.

3rd & 4th Aliyot: The Menorah and her utensils are described. Her weight was 1 Talent = 3000 Shekels = 150 lb. of pure gold. The basic structure of the Mishkan, consisting of beams, decorative materials and leather coverings, is outlined.

5th Aliya: The Parochet- dividing partition separating the Holy of Holies from the rest of the Mishkan is described.

6th & 7th Aliyot: The ramped, copper, Mizbeach is described. The outer enclosure surrounding the entire Mishkan is described.

Parsha Terumah is our Torah reading this week, and is Exodus / Shemot 25:1-27:19. We have the “Open Box” instructions for the building of the Mishkan or Temple. Does it matter how we feel as we follow the instruction? We agreed to do the mizvot / commandments before hearing them. With that understood I may not enjoy what I have agreed to do. Am I expected to gain control of my emotions as well now?

Terumah, the name of this week’s reading, means uplifted donation. Already we have a distinction between an uplifted donation and one that has not been lifted up. The act of uplifting must carry a significance that may not be immediately apparent. Sacrifices and offerings to HaShem were lifted up or raised in the arms of the one bringing it to the altar. Donations given to the community were not lifted up in an act of worship. Implied is the understanding that both forms of tzedakah / donations have their place. If we bring a donation what does it matter our motive?

The readings of the last month have been a chance to explore the beginning of an open intentional relationship with the Most High carrying both responsible and expectations. HaShem has just removed them from slavery, led them on dry land thru the Sea of Reeds, and spoken with them on Mount Sinai.

From this point in the covenanted / committed relationship the people heard in Shemot 25:1-7.

The Lord spoke to Moses, saying: Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him. And these are the gifts that you shall accept from them: gold, silver, and copper;blue, purple, and crimson yarns, fine linen, goats’ hair; tanned ram skins, dolphin skins, and acacia wood;oil for lighting, spices for the anointing oil and for the aromatic incense;lapis lazuli and other stones for setting, for the ephod and for the breastpiece. And let them make Me a sanctuary that I may dwell among them. Exactly as I show you — the pattern of the Tabernacle and the pattern of all its furnishings — so shall you make it.

Why is this important here, now, to me and what can it bring to my daily life? The tzeddaka / gifts came from individuals to the community for HaShem’s dwelling place with them. The gifts came from their relationship with the Kadosh Baruch Hu / The Holy One, blessed be He to build a dwelling place, a sanctuary, a set apart place within their borders for HaShem. Imagine newlyweds building a dwelling how would the bride respond to a home built grudgingly soon after the marriage. What would that speak but unhappiness, resentment, unfulfilled expectations and a myriad of other negative connotations to the bride.

The Most High knew that there were some with mixed feelings necessitating the statement, “from every person whose heart so moves him”, and knew that there would be enough for a sanctuary built to specification. HaShem knows His People then and now. What does it mean to see His Hand in my life now daily as the Israelites did? Do I know Kadosh Baruch Hu and His work in my life so vividly that my giving moved from my heart? Am I willing to do my part in building sanctuary / a set apart place for HaShem in my life. As we await the future building of the Third Beit HaMikdash, the Third House of the Sanctuary we have time to prepare our hearts and a dwelling place in our life for the Most High God.

Written by Rivka

אֵשׁ דָּת

The last portion of the Torah includes one of its more esoteric phrases -”eish da’at, the fiery law.” (Deuteronomy 33:2) The Midrash concludes that this phrase is a description of the Torah. In its words: “eish shahor al gabei eish lavan.” The Torah is written “black fire on white fire.” (Midrash Tanhuma, Genesis 1) What exactly does this mean? On the simplest level, black fire refers to the letters of Torah, the actual words, which are written in the scroll. The white refers to the spaces between the letters.

Together the black letters and white spaces between them constitute the “whole” of the Torah. On another level, the black fire represents the p’shat, the literal meaning of the text. The rabbis point to the importance of p’shat when stating “the text cannot be taken out of its literal meaning.” The white fire, however, represents ideas that goes beyond the p’shat. It refers to ideas that we bring into the text when we interact with it. This is called d’rash-interpretations, applications, and teachings that flow from the Torah. The d’rash are the messages we read between the lines. On yet another level, the black letters represent thoughts which are intellectual in nature, whether p’shat or d’rash. The white spaces, on the other hand, represent that which goes beyond the world of the intellect. The black letters are limited, limiting and fixed. The white spaces catapult us into the realm of the limitless and the ever-changing, ever-growing. They are the story, the song, the silence. Sometimes I wonder which speaks more powerfully, the black, rationalistic letters or the white, mystical spaces between them. Most of the Torah is made up of prose, the narrative of the text. The large majority of our portion is not prose-it is rather poetry. The rabbis speak of Divine poetry as black letters resting on the frame of the white empty spaces. “Half bricks on whole bricks,” the Talmud notes. (Rashi, Megillah 16b. sv. Ieveinah) It’s the white fire that gives the black fire its foundation. In fact the spaces in the Torah take up twice the amount of place as the actual letters, perhaps indicating that at times it is of greater importance. Interestingly, water is the first element mentioned in the Torah; (Genesis 1:2) while fire--eish da’at-- is the last. There is a marked difference between them. Of course, Torah is often compared to water, both are crucial to life and have endless depth. Still, water flows toward the lowest level, while fire seeks a higher plateau. It reaches high, higher, and higher still, burning past our eyes and ears into our hearts and souls and memories. It soars heavenward, linking the finite human being with the infinite God. Such is the power of eish da’at-the fiery law-the Torah.

Black Ink on White Parchment When we think about a Torah scroll, we usually only consider the letters themselves, written in black ink. Yet, the Talmud [Menachot 29a] rules that every letter in a Torah scroll must be completely surrounded by parchment. This requirement is called “mukaf gevil”. This means tht the white parchment around the letters is an integral part of the Torah. In fact, the white space is a higher form of Torah. It is analogous to the white fire of Sinai — a sublime, hidden Torah that cannot be read in the usual manner. There is a delicate balance between black and white in the Torah. The shirot, the poetic portions in the Torah, are written in a special fashion, like a wall constructed from layers of black and white bricks. These poetic sections are the loftiest parts of the Torah. Consequently, they have more white space — they contain a greater measure of the esoteric white fire. If a scribe were to write other sections of the Torah in this special layout, the Torah scroll would be rendered invalid. After the Torah was revealed and restricted to our limited world, it must be written with the appropriate ratio of black to white.

The Divine Call Before Revelation The distinction between white and black fire also sheds light on God’s call to Moses before speaking with him. The Voice summoning Moses to enter the tent was in fact the Divine call from Sinai, “an infinite call that never ceased” [Deut. 5:19]. The summons would reach Moses as he stood outside the tent, before being constrained within the four walls of the Tabernacle. This Voice was not a revelation of Torah, but an overture to its revelation. It belonged to the esoteric white fire of Torah, before its constriction and revelation into the physical world. This is the reason that Moses made the aleph of the Divine call smaller. Since it belonged to the realm of white fire, the summons required an extra measure of white space over black ink. On the surface, Moses’ miniature aleph humbly implies a diminished state of the revealed Torah of black fire; but on a deeper level, it reflects an increase in knowledge of the hidden Torah of white fire.

S’fat Emet teaches that the Torah is black fire written on white fire. One way to understand this is that the black fire is the spoken letters of the Torah, and the white fire is the silent breath between and around them….