*Note that this email is now going out a day earlier. Torah Study is now scheduled for Monday evenings. -Candle Lighting Times for Shabbat (Ontario, CA) -Office Hours -This week's 10-Minute Torah -Adult Torah Study -This week's Shabbat services & replay of last week's services -Hebrew School -Miller Course -Shabbat Across America **We are holding live Shabbat services back in the synagogue, pandemic protocols per state mandates apply. We will still continue to broadcast on Zoom and Facebook for those unable to come to the sanctuary. Please call the office for more information if you'd like to attend. Ontario, California, USA Shabbat Times Candle lighting: 5:12pm on Friday, Feb 11 This week's Torah portion is Parashat Tetzaveh Havdalah (50 min): 6:22pm on Saturday, Feb 12 Powered by Hebcal Shabbat Times שבת פרשת תצוה February 11 - י׳ אדר-א Candle lighting 5:12 Shabbat ends 6:10 72 minutes 6:44 Office Hours this week: Monday February 7, 2022 9:15 am - 1:15 pm Tuesday February 8, 2022 9:15 am - 1:15 pm Thursday February 10, 2022 2:30 pm - 7:30 pm (Note different day & time.) I will be away from the office this weekend from Fri, Feb 11 - Mon, Feb 14 Monday February 14, 2022 Vacation Tuesday February 15, 2022 9:15 am - 1:15 pm (?) (Subject to change. Please call for appointments) This week's 10-Minute Torah (February 12, 2002): "Parashat Tetzaveh" 5782 https://youtu.be/bo6KIKPpuuI Adult Torah Study Class Next Session: Tuesday, February 7 at 7:30 pm PT Parashat Tetzaveh 5782 / פָּרָשַׁת תְּצַוֶּה Read on 12 February 2022 / 11 Adar I 5782. Parashat Tetzaveh is the 20th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 27:20-30:10 https://tikkun.io/#/r/2-27-20 Parashat Tetzaveh reports God's commands to bring olive oil for the lamp, make sacred garments for the priests, conduct an ordination ceremony, and make an incense altar. [1] Triennial year 3 1: 29:19-21 · 3 p’sukim · 2: 29:22-25 · 4 p’sukim · 3: 29:26-30 · 5 p’sukim · 4: 29:31-34 · 4 p’sukim · 5: 29:35-37 · 3 p’sukim · 6: 29:38-46 · 9 p’sukim · 7: 30:1-10 · 10 p’sukim · maf: 30:8-10 · 3 p’sukim · Haftarah: Ezekiel 43:10-27 · 18 p’sukim Upcoming Services Shabbat Ma'ariv Service Friday, February 11, 2022 @ 7:30 pm Shabbat Shachrit Service Saturday, February 12, 2022 @ 10:00 am *Note that we are now doing the Triennial reading for our Shabbat Torah services. 5782 is Triennial Year 3 **We are holding live Shabbat services back in the synagogue, pandemic protocols per state mandates apply. We will still continue to broadcast on Zoom and Facebook for those unable to come to the sanctuary. Please call the office for more information if you'd like to attend. Schedule of services attached Replay of this past Shabbat Service (February 4 & 5, 2022): 4 February 22 Erev Shabbat service https://www.facebook.com/TempleSholomofOntario/videos/4874195219270450 Sermon @ 38:35 5 Feb 22 Shabbat Shacharit Morning service https://www.facebook.com/TempleSholomofOntario/videos/274854868051430 D'var Torah @ 1:21:00 Hebrew School at Temple Sholom of Ontario (No classes Feb 13 as I will be on vacation. No classes on Feb 20 in honor of President's Day weekend) Children's Reading Class Sunday, February 27, 2022 9:20 - 9:50 am PT First Session Sunday, February 27, 2022 10:00 - 10:40 am PT Second Session Sunday, February 27, 2022 10:50 - 11:30 am PT Hebrew school is starting up again at Temple Sholom of Ontario. We will hold classes virtually on Sundays starting at 10:00am PT. There will be two sessions, 40 minutes each, with a 10 minute break in between. **This is a work-in-progress based on the status of the pandemic and as currently planned. We will alter the format and schedule based on updated information. We have added a special Hebrew reading crash course for those students not adept in reading Hebrew. It will be from 9:20am to 9:50 am before the regular sessions. The first session will focus on Hebrew reading and prayers. We will read from the week's Torah portion using a Chumash and an online site. Besides the main prayers used in our services, we will also learn Torah and Haftarah blessings. The second session will be a general learning session of that weekly sedrah/portion. We will also discuss notable Jewish personalities, from celebrities to prophets and kings. There will also be special topics such as gossip and evolution. Please let us know if you'd like to join us and of course if you have any questions. RSVP for Zoom links. Temple Sholom of Ontario is proud to announce we are once again offering: Next session: Sunday, February 20, 2022 @ 11:45am PT (Tentative) Third Module: Chapter 4 - Holidays Miller Intro to Judaism Program If you're thinking of converting to Judaism: Completion of the Intro Program fulfills the learning requirements for conversion of the Rabbinical Assembly of America. Once you finish the course requirements and secure a sponsoring rabbi, you are eligible to become officially part of the Jewish People. If you're already Jewish: Whether you were born Jewish but never quite learned what it’s all about, you’re back after a long hiatus, or you’re just looking for a deeper understanding of your heritage, most of us could use a bit of a refresher. Jews from all walks of life enroll in the program: from people who had a Jewish day school education to those whose strongest connection was the annual box of matza on the kitchen counter. More details to follow. Please let us know if you're interested. Application is attached below or reply with request for more information The 26th Annual Shabbat Across America and Canada is March 4, 2022! On one special night, tens of thousands of North American Jews will come together in spiritual unison with Jews across the continent and with thousands of years of tradition. Now is your chance to be counted in this campaign that encourages Jews of all backgrounds to come together and celebrate what unifies us all: The Shabbat. Due to the continued spread of the COVID-19 and heeding the recommendation of medical professionals to forego large indoor gatherings, NJOP is not planning our usual, in-person Shabbat Across America and Canada celebration in 2022. Instead, we will be inviting people to bring Shabbat Across America and Canada home, focusing on individuals, couples and families, to celebrate in their homes on March 4, 2022. Stay tuned for further details! NJOP Shabbat Across America For this week's Mi Sheberach מי שברך list for those in need of healing, please advise any changes **If you have any changes to names on the list, please let us know so we can update. Thank you. (Names will no longer be published to respect people's privacy). *The titles in blue and underlined are "hyperlinks". If you click on any of those, it will lead to that site/URL. The hyperlink gives a descriptive title with the actual link embedded in that title. Anyone who is concerned about clicking a link or hyperlink can access any of these resources by going to my website, www.modernrabbistephen.com. You can find them in the "Blog" and "Videos" sections, as well as the "Instagram Links" by clicking on the various pictures. *Note that this email is now going out a day earlier. Torah Study is now scheduled for Monday evenings. -Candle Lighting Times for Shabbat (Ontario, CA) -Office Hours -This week's 10-Minute Torah -Adult Torah Study -This week's Shabbat services & replay of last week's services -Hebrew School -Miller Course -Shabbat Across America **We are holding live Shabbat services back in the synagogue, pandemic protocols per state mandates apply. We will still continue to broadcast on Zoom and Facebook for those unable to come to the sanctuary. Please call the office for more information if you'd like to attend. Shalom v'Tzelachah, Rabbi Stephen Epstein רבי שמואל בן-יהושע Rabbi at Temple Sholom of Ontario Serving San Bernardino and Southwest Riverside Counties and Surrounding Areas ModernRabbiShmuel@gmail.com 951-526-4012 Temple Sholom of Ontario 909-983-9661 X1004 Office rabbi@templesholomofontario.org Website: www.modernrabbistephen.com ברכות כל טוב Blessings where they will do the most good for you. (in the words of Rabbi Zalman Schachter-Shalomi)

https://youtu.be/bo6KIKPpuuI Parashat Tetzaveh 5782 / פָּרָשַׁת תְּצַוֶּה Read on 12 February 2022 / 11 Adar I 5782. Parashat Tetzaveh is the 20th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 27:20-30:10 https://tikkun.io/#/r/2-27-20 Parashat Tetzaveh reports God's commands to bring olive oil for the lamp, make sacred garments for the priests, conduct an ordination ceremony, and make an incense altar. [1] Triennial year 3 1: 29:19-21 · 3 p’sukim · 2: 29:22-25 · 4 p’sukim · 3: 29:26-30 · 5 p’sukim · 4: 29:31-34 · 4 p’sukim · 5: 29:35-37 · 3 p’sukim · 6: 29:38-46 · 9 p’sukim · 7: 30:1-10 · 10 p’sukim · maf: 30:8-10 · 3 p’sukim · Haftarah: Ezekiel 43:10-27 · 18 p’sukim There are various rituals for the consecration and inauguration of the Kohen Gadol and other priests that are to be officiating in the mishkan, the portable tabernacle. This part of the portion describes the various offerings as well as the procedures involved in the process. It is done repeatedly for a week. Moses is not mentioned here specifically, but it is understood that he is doing the consecrating. He is to take some of the blood from the offering and place it on the ridge or lobe of the ear (not quite clear), thumbs of the right hand and big toe of the right foot. This is done with all the priests. This is very symbolic. Priests need to listen to not just the people, but to Hashem and His commandments; to act righteously on behalf of the people; and go forth among them, following a righteous path. Additionally, the priest’s clothes are passed down generation to generation. Even though this is only done once, this process covers all succeeding generations of priest. It is like one long, unbroken line. This almost goes against logic—we might think that every succeeding generation ought to go through the same consecration process. It does not state in the portion, however, that this process is done every time there is a new generation of priests. Did the rabbis take it for granted that each generation that is ordained has served the same apprenticeship? Therefore, the new priests would take part in the rituals and thus know how a high priest and the ministering priests are to behave and officiate. Each generation learns from the preceding generation what’s expected. Similarly, each day we recite the “Shema” twice. We are commanded to teach “these words” to our children. Thus we too form an uninterrupted lineage from generation to generation. In a sense, these procedures are not needed to by repeated because the principles, behaviors and mitzvot are always with us.

https://youtu.be/RoRbbxfN2vY Parashat Terumah 5782 / פָּרָשַׁת תְּרוּמָה Read on 5 February 2022 / 4 Adar I 5782. Parashat Terumah is the 19th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 25:1-27:19 https://tikkun.io/#/r/2-25-1 Parashat Terumah tells of God's instructions to make the Tabernacle and its furnishings. Triennial year 3 1: 26:31-33 · 3 p’sukim · 2: 26:34-37 · 4 p’sukim · 3: 27:1-3 · 3 p’sukim · 4: 27:4-8 · 5 p’sukim · 5: 27:9-12 · 4 p’sukim · 6: 27:13-16 · 4 p’sukim · 7: 27:17-19 · 3 p’sukim · maf: 27:17-19 · 3 p’sukim · Haftarah: I Kings 5:26-6:13 · 20 p’sukim Parashat Terumah tells of the building of the Tabernacle. Here we are given the measurements for not just the outer coverings, but also the inner furnishings. Besides the actual structure, we are commanded to make the table for the bread that is baked weekly, the menorah with its six branches and center, and the Ark that will house the tablets of the Ten Commandments. While the actual dimensions are given, there is some detail that is not specified that has prompted different interpretations from our sages. The idea of a meeting place, while at first seeming like a basic need, invites consideration. Why do we need a place a “meet” Hashem? After all, G-d is an incorporeal Being whose nature is ineffable, or beyond our human comprehension. Consider that the purpose is more for us humans, material beings that reside in space and time. Hashem does not. But like a good parent, G-d wants to nurture us and so relates to us on our level of existence. By serving Hashem we indeed serve ourselves spiritually. Our ritual practices remind us to be holy by the covenant and practicing the mitzvot. This mikdash becomes our sacred space where we can avoid the rigors of life and delve into our sacred spiritual essence. This, then, allows us to grow into spiritually fulfilled beings ourselves.

Parashat Yitro 5782 / פָּרָשַׁת יִתְרוֹ Read on 22 January 2022 / 20 Sh'vat 5782. Parashat Yitro is the 17th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 18:1-20:23 https://tikkun.io/#/r/2-18-1 Parashat Yitro tells of Jethro's organizational counsel to Moses and God's revelation of the Ten Commandments to the Israelites at Mount Sinai. Triennial year 3 1: 18:1-12 · 12 p’sukim · 2: 18:13-23 · 11 p’sukim · 3: 18:24-27 · 4 p’sukim · 4: 19:1-6 · 6 p’sukim · 5: 19:7-19 · 13 p’sukim · 6: 19:20-20:14 · 20 p’sukim · 7: 20:15-23 · 9 p’sukim · maf: 20:19-23 · 5 p’sukim · Haftarah for Ashkenazim: Isaiah 6:1-7:6, 9:5-6 · 21 p’sukim Haftarah for Sephardim: Isaiah 6:1-13 · 13 p’sukim It is interesting that in setting the Triennial Cycle, the Rabbinical Assembly chose to make this portion the full kriya or reading. Why not just make the reading the actual Ten Utterances and just include the introduction in which the Israelites prepare to, in a very real sense, “meet their Maker”? How does including the part about Jethro, Moses’ father-in-law, meeting up with them after the splitting of the Sea of Reeds fit into this fantastic event? Consider that Jethro, himself, was a priest of sorts and according to rabbinic exegesis, had at one time been an idol worshipper. As a priest, and a Midian chief, he held a lot of influence and responsibility with his people. For a man of his position to acknowledge that there is one, true God is astounding and must have made quite an impact on his people. There is a Midrash, or folklore, that discusses how Hashem offered His Teaching to other ancient peoples. All of them rejected them except us, the Israelites. We replied, “All that the Lord has spoken we will do” (Exo 19:8)! After redemption from Egyptian bondage; rescue at the Sea of Reeds; water, manna and meat, our ancestors were ready to be Hashem’s people. But we have to remember that Hashem is not just our God nor is His Teaching meant only for us. While only we are expected to keep the 613 Mitzvot, Hashem is everybody’s God. We are only to be examples. As Jethro suggested to Moses a better way to service justice to us, so is the Ten Commandments a way that humans can become more humane.

https://youtu.be/Orl25zY96ak Parashat Mishpatim 5782 / פָּרָשַׁת מִּשְׁפָּטִים Read on 29 January 2022 / 27 Sh'vat 5782. Parashat Mishpatim is the 18th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 21:1-24:18 https://tikkun.io/#/r/2-21-1 Parashat Mishpatim sets out a series of laws, which some scholars call the Covenant Code. It reports the people's acceptance of the covenant with God. Triennial year 3 1: 23:20-25 · 6 p’sukim · 2: 23:26-30 · 5 p’sukim · 3: 23:31-33 · 3 p’sukim · 4: 24:1-6 · 6 p’sukim · 5: 24:7-11 · 5 p’sukim · 6: 24:12-14 · 3 p’sukim · 7: 24:15-18 · 4 p’sukim · maf: 24:15-18 · 4 p’sukim Haftarah: Jeremiah 34:8-22, 33:25-26 · 17 p’sukim After having enumerated various laws, Hashem now pledges to watch over his people, the Israelites. The people say, twice, “We will do and we will obey”. The Hebrew is more specifically “we will do and we will hear”. They are committing to these laws as they are hearing them for the first time. As Israel is agreeing tacitly to these ordinances and decrees, Hashem is pledging to protect them. He will send an angel as His agent to watch over them, make sure that their enemies and foes are also His, and that any people that provokes Israel will end up panicked and terrified. Additionally sealing this covenant is that Israel is to observe festivals that honor the land: Shavuot, the early harvest, and Sukkot, the late harvest. Question: Is this the second time Moshe Rabbeinu ascends Mt. Sinai or the first? Is what we just read in the last few chapters a flash forward? Or did Moses present the Ten “Utterances”/Commandments to Israel, they agreed, sealed the covenant with offerings (that would form the basis of early Jewish observance) and now Moses was going back up to confer with Hashem? Many sages prefer the latter, that this was a two-step ratification process. But there is a point of view that espouses the idea of flash forward. Many sages and rabbis believe that the Torah is not always in human chronological order, that events are presented according to a specific intelligence that we, as humans, may not be aware of. Evidence of regular chronology is the flow of the first the Ten Utterances and then laws pertaining to peoples’ property. Now that the Israelites have received the main premise and heard the basis of their new existence in freedom, they’ve decided that they want to dedicate themselves fully to a divine partnership with Hashem. This justifies Moses again ascending Mt. Sinai to ratify the covenant with G-d.

As Colleyville synagogue hostage crisis unfolded, Jews turned to prayers designed for moments of danger BY PHILISSA CRAMER JANUARY 15, 2022 10:09 PM (JTA) — Jews who pray according to traditional liturgy each morning recite a line that is usually symbolic: “Blessed are you, God, who frees the captive.” On Saturday that line became painfully meaningful as a number of Jewish worshippers were taken hostage during Shabbat services at their Texas synagogue. And as the afternoon stretched into evening, Jews and Jewish communities across the country came together online to pray for the release of the captives, including the rabbi, of Congregation Beth Israel of Colleyville. A dance professor at Texas Christian University, located in Fort Worth, organized an online vigil attended by hundreds of people from across the country. More than 900 people joined an online vigil organized by a Jewish federation in New Jersey. And a synagogue in Toronto brought its community together to recite psalms, a traditional practice for Jews facing crises. “Shavua tov. It seems strange to say those words, ‘shavua tov,’ a good week, because as we come together this evening we don’t do so for good reasons, for happy reasons,” Rabbi Steve Wernick of Beth Tzedec Congregation in Toronto said during his synagogue’s online event. “We do so because yet again the Jewish people are targeted for hate.” Indeed, as Shabbat ended, Jews around the world began the new week leaning on a tradition with no shortage of resources for moments of danger. “What is the right prayer for people in peril?” asked Ron Lieber, a New York Times columnist, on Twitter, tagging several rabbis in the process. Among the responses: Psalm 130, which begins, “Out of the depths I cry to you.” Psalm 142: “Free me from prison, that I may praise your name.” And Psalm 121, which includes the lines, “God is your guardian. God is your protection.” Psalm 121 was the prayer of choice for Rabbi Menachem Creditor when he filmed an impromptu service for My Jewish Learning. “Sing them, pray them and if what you need right now is the comfort of these words, please let them in,” he said. Rabbi Rachel Timoner, of Congregation Beth Elohim in Brooklyn, joined the online vigil organized by Adam McKinney, the Texas Christian University professor. She also responded to Lieber, suggesting the prayer from the morning liturgy and another prayer, a portion of the Amidah, that also references that God frees captives. In a statement, the Conservative movement’s Rabbinical Assembly and United Synagogue of Conservative Judaism pointed to another prayer with resonance for the moment. “We are reminded of tradition’s Hashkiveinu prayer, recited each evening, which takes on new meaning in times of crisis such as these,” the statement said. The prayer concludes, “Praised are You, God, who spreads Your tabernacle of peace over us, And over all Your people Israel and over Jerusalem.” For Rabbi Shlomo Zuckier, an Orthodox rabbi in New York City, the right prayer to focus on was the one that the congregants in Colleyville abandoned when the attack began. The livestream paused during a section of the Amidah called Elohai Netzor, which includes this line: “For all those thinking to do evil to me, quickly ruin their plans and confound their thoughts.” Zuckier wrote on Facebook, “The community did not have a chance to read this prayer, but let us read it in their stead, as we Daven [pray] for them and hope for their speedy and safe release.” A little after 5 p.m. in Colleyville, police there said, one hostage was freed unharmed. But as the night wore on, at least three others remained inside the synagogue with the attacker. They had been held hostage for more than 12 hours when, after a loud explosion and a series of gunshots, they were freed unharmed. “Thank You, Holy One, who frees the bound,” Creditor tweeted. The first response: “Thank G-d. Amen. You heard our prayers.”

https://www.jta.org/2022/01/17/united-states/i-threw-a-chair-at-the-door-rabbi-describes-escape-from-gunman-at-texas-synagogue?utm_source=JTA_Maropost&utm_campaign=JTA_DB&utm_medium=email&mpweb=1161-39189-464284 ‘We were terrified’: Texas rabbi credits security — and rabbinic — training with helping him navigate hostage crisis BY RON KAMPEASJANUARY 17, 20222:02 PM (JTA) — Rabbi Charlie Cytron-Walker has publicly described for the first time the moment he and two other hostages escaped a gunman in his synagogue in Colleyville, Texas, on Saturday “The last hour or so of the standoff, he wasn’t getting what he wanted,” Cytron-Walker told CBS in an interview posted on Monday morning. “It didn’t look good. It didn’t sound good. We were very, we were terrified. “And when I saw an opportunity where he wasn’t in a good position, I made sure that the two gentlemen who were still with me that they were ready to go. The exit wasn’t too far away. I told them to go, I threw a chair at the gunman and I headed for the door. And all three of us were able to get out without even a shot being fired.” The 11-hour standoff at Congregation Beth Israel in the Fort Worth suburb Saturday ended when an FBI SWAT team raided the synagogue after the rabbi and two other hostages fled. The gunman, Malik Faisal Akram, a British citizen, died in the raid. In the interview, Cytron-Walker detailed what happened when Akram arrived at the synagogue. The rabbi said he allowed Akram entrance and made him tea, speaking with him extensively. Some elements of Akram’s story didn’t add up, Cytron-Walker said, but he didn’t realize the danger until he was standing on the bimah facing away from his congregants when he heard the click of a gun. Cytron-Walker credited the security training he has received, including from Jewish community security consultants, for helping him to manage the crisis from that point until late that night, when he and two other men who were still being held ran from the building. “For the past few years, we’ve had training — it’s not training it’s I guess, courses, instruction — with the FBI, with the Colleyville Police Department, with the Anti-Defamation League, with Secure Community Network, and they really teach you in those moments that if you’re when your life is threatened, you need to do whatever you can,” he said. “To get to safety you need to do whatever you can to get out.” Cytron-Walker also thanked the same agencies in a separate statement released through a spokeswoman. “Without the instruction we received, we would not have been prepared to act and flee when the situation presented itself,” he said. Cytron-Walker did not elaborate on what training kicked in, but accounts showed that he engaged Akram and kept him calm. Cytron-Walker made clear to Akram that he trusted him, according to audio that was streamed from the synagogue in the first hours of the crisis. During an exchange with a hostage negotiator, Akram said, “Rabbi, I need you to tell him that you trust me that I will let you out. You’ve got to take my word for it.” Cytron-Walker weighed in. “We do trust that. Again, I want to acknowledge, my word doesn’t mean much in this situation, but I do believe that he would let us out.” In the interview with CBS, Cytron-Walker said his rabbinical training kept him cool. “As a part of rabbinic training, as a part of training as clergy we talk a lot about the idea of being a calm, non-anxious presence, we do that in hospital rooms, we do that during the most difficult individual moments,” Cytron-Walker said. “I did the best that I could to do that throughout the standoff.” Jewish security officials said Cytron-Walker modeled how to behave in a hostage crisis, gaining the trust of the gunman, said Michael Masters, the Secure Community Network CEO. “The rabbi and other individuals conducted themselves with a degree of calm and courageousness that was truly remarkable under the circumstances,” Masters said in an interview. “The offender indicated multiple times that he didn’t want to hurt the Rabbi, he referenced him by name, referenced at least one of the other hostages by name.” The synagogue underwent three trainings last year with SCN, most recently on Aug. 22, 2021. Masters said the trainings involved establishing relations with local law enforcement, identifying exits and identifying suspicious behavior. Above all, Masters said, the critical step is to recognize the risk Jewish institutions now face and to “commit to action,” to train for security. Evan Bernstein, the CEO of the Community Security Service, which trains Jewish security volunteers, said it was critical that Jewish institutional security not fall off the radar after the headlines fade. Akram chose Beth Israel, reportedly, because it was close to the prison complex where a terrorist he wanted freed is being held. “We talk to our volunteers and I get asked when’s the higher alert or lower alert, it’s always an alert because you don’t know when a random activity is going to take place,” he said in an interview. “If you look at the acts of hate that have taken place, many of them are lone wolves that law enforcement would never be able to track. We can’t say,’ ‘Well, this is only going to be a major metropolitan problem or it’s going to be a smaller-city problem or a rural synagogue problem. It’s a problem for the community.'” The Jewish Federations of North America in October announced plans for a program to bring security infrastructure to every community in the country, as opposed just those that can afford it. In the wake of the Colleyville attack, JFNA said it was accelerating the program, which it calls LiveSecure. The program launch was moved to next month from later this year, a release said. Akram was seeking the release of Aafia Siddiqui, a Pakistani Muslim woman serving 86 years for attempting to kill U.S. security officials in 2008. He also made clear during the hostage crisis that he was singling out a Jewish target because he bought into antisemitic theories, according to a congregant who was listening to a livestream before the situation broke into public view. Siddiqui during and after her trial also peddled antisemitic invective. His family said in a statement that Akram was mentally ill and was determined to die. Akram was from Blackburn, in England’s northwest. On Sunday, police in Manchester, south of Blackburn, said they had detained two teenagers in South Manchester for questioning in relation to the Texas synagogue case. The tweet from Greater Manchester Police did not add further information.

https://youtu.be/QcHUj2czTqc Parashat Beshalach 5782 / פָּרָשַׁת בְּשַׁלַּח Read on 15 January 2022 / 13 Sh'vat 5782. Parashat Beshalach is the 16th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 13:17-17:16 https://tikkun.io/#/r/2-13-17 In this parashah, Pharaoh changes his mind and chases after the Israelite people with his army, trapping them at the Sea of Reeds. God commands Moses to split the sea, allowing them to pass, then closes the sea back upon the Egyptian army. There are the miracles of manna and clean water. The nation of Amalek attacks and the Israelite people are victorious. [1] Triennial year 3 1: 14:26-15:21 · 27 p’sukim · 2: 15:22-26 · 5 p’sukim · 3: 15:27-16:10 · 11 p’sukim · 4: 16:11-27 · 17 p’sukim · 5: 16:28-36 · 9 p’sukim · 6: 17:1-7 · 7 p’sukim · 7: 17:8-16 · 9 p’sukim · maf: 17:14-16 · 3 p’sukim · Haftarah for Ashkenazim: Judges 4:4-5:31 · 52 p’sukim Haftarah for Sephardim: Judges 5:1-31 · 31 p’sukim Shabbat Shirah 2022 / שַׁבָּת שִׁירָה 5782 Shabbat of Song 🕍 Shabbat Shirah for Hebrew Year 5782 begins at sundown on Friday, 14 January 2022 and ends at nightfall on Saturday, 15 January 2022. This corresponds to Parashat Beshalach. Shabbat Shirah ("Sabbath [of] song" שבת שירה) is the name given to the Shabbat that includes Parsha Beshalach. The Torah reading of the week contains the Song of the sea (Exodus 15:1–18). This was the song by the Children of Israel after the Passage of the Red Sea. We have a very interesting dichotomy here. Hashem has completed his rescue and redemption of the Israelite people. Hashem is fulfilling his promise to Abraham, Isaac and Jacob to bring their descendants to the Promised Land and make them a great nation. G-d revealed himself to Moses as YHVH. He had Moses return to Egypt and meet up with his brother Aaron to confront Pharaoh to release our Israelite ancestors from the house of bondage. When Pharaoh refused, G-d wrought signs and wonders as the ten plagues that forced the Egyptians to give them their freedom. After they left Egypt, Pharaoh pursued them, regretting letting valuable slaves leave. Hashem them split the Sea of Reeds and hardened the ground allowing the Israelites to pass through in safety while drowning the pursuing Egyptians. Moses then sings the Song at the Sea and Miriam, here first called a prophetess, dances in celebration with the other women. The excitement and appreciation of freedom was short lived. A few days later, traveling in the Wilderness towards their new home, the Israelites start complaining. First they complained that there was no water, and G-d showed them an oasis. Next they complained about not having food, and G-d sent manna, cakes of bread to sustain them. Then the Israelites complained about not having meat, and G-d sent them quail. The Israelites, having been treated as slaves for over a hundred years, couldn’t accept being free to survive on their own. This was their slave mentality. Did Hashem set them up to fail or was this the best anyway? Were the Israelites doomed because they didn’t have the character to face the challenges of surviving in the Wilderness and being able to conquer the land? Did Hashem know that they were not up to the task and that there was a need for a generation born in the Wilderness who would have that important spirit to take Canaan? This is an interesting concept in Judaism, free will vs. nature. It continues the discussion of Hashem hardening Pharaoh’s heart that would necessitate the plagues. While Pharaoh was given ten chances to relent and free our people, he stubbornly clung to his power and ego. Likewise, our ancestors were given the chance to embrace freedom and make their own destiny and yet didn’t seem like they were taking that initiative.

These words are commonly understood as reassurance that God accompanies us in our darkest moments, but some ancient rabbis understood them differently. BY RABBI MENACHEM CREDITOR Among the best-known of any biblical chapter, the six verses of Psalm 23 are commonly recited at funerals and chanted as a meditation. Its mystical words echo in our ears: Yea though I walk through the valley of the shadow of death, I will fear no evil, for You are with me. But what do they mean? The classic King James translation of 1611, quoted above, capitalizes the “Y” in You, meaning that the one doing the walking is human and God is the companion. Robert Alter’s magisterial 2007 translation agrees. Human beings do not walk alone through life’s travails — through the “vale of death’s shadow” as Alter renders it — because God is always present. Yet other interpreters suggest that the verse might not be pointing to the Divine Presence at all. Consider this teaching from the Talmud: Rav Yitzḥak said: What is the meaning of “Yea though I walk through the valley of the shadow of death, I will fear no evil, for You are with me”? This is a person who sleeps in the shadow of a single palm tree, and in the shadow of the moon. But with regard to one who sleeps in the shadow of a single palm tree, we said he is in danger only if the shadow of another palm tree does not fall upon him. However, if the shadow of another palm tree falls upon him, we have no problem with it. (Pesachim 111a) For Rav Yitzhak, sitting in the shade of a solitary tree can be dangerous, but sitting in the shared shadows of two trees is not. How might we understand this imaginative reinterpretation? Perhaps companionship itself reduces the fear of the dark. In this radical approach, it is not a miraculous appearance of heavenly light that the psalmist imagines, but rather the empathetic connection of kindred darknesses. Two ancient rabbinic voices go even further in their understanding of who journeys together in the dark: Rabbi Eleazar of Moda said, “In the future, in the world to come, the angels of the nations of the world bring charges against Israel before the Holy Blessed One, saying: ‘Master of the universe! These have served idolatry and these have served idolatry; these have committed sexual sins and these have committed sexual sins; these have spilled blood and these have spilled blood! Why then are You bringing these down to Gehinnom and these are not being brought down?’ The Holy Blessed One will turn to them and reply, ‘If this is so, then all the peoples with their gods will go down to Gehinnom,’ as it is written: ‘all the peoples walk each in the names of its gods (Micah 4:5).’” In Rabbi Eleazar of Moda’s telling, God is challenged by the angels who want to know why different peoples of the world are punished differently for committing the same sins. And God replies that the angels are right, essentially telling them: “All of the peoples should go to Gehinnom — and their gods as well, including me.” The passage continues: Rabbi Reuben said, “If it weren’t written in the Tanach (Hebrew Bible), how could this ever be spoken: ‘For with fire will God be judged (Isaiah 66:16).’ ‘God judges’ is not written but rather ‘will be judged!’ It is he whom David said through the Holy Spirit: ‘Yea though I walk through the valley of the shadow of death, I will fear no evil, for You are with me. (Psalm 23:4).’” (Shir HaShirim Rabbah on SoS 2:1) According to Rabbi Reuben, this idea of God being judged and punished along with the people would be unbelievable were it not written in the Bible. But there it is, in Isaiah and Psalm 23. In this rendering, it is God who walks through the valley and is not afraid because we are with God. No people walks without God, and no God worth loving walks without the people. Even God trembles when we suffer. This revolutionary rereading of the verse brings God into the shadowy journey all human beings endure in this world. Even God experiences the hellish dark by virtue of being connected to those who suffer its pain — which is to say, everyone. In those places where people face darkness, God goes as well, linked in sacred relationship to the vulnerability and fear human life often includes. The 19th-century Hasidic master Rabbi Mordecai Yosef Leiner, also known as the Ishbitzer, expresses this plainly: “Yea though I walk through the valley of the shadow of death, I will fear no evil, for You are with me” means that one who falls truly falls into their portion of the Holy One.” (Pri Tzedek, Naso 15) What the Ishbitzer is saying is that even if you can’t remember to let your darkness touch someone else’s darkness, know that when you fall you’re falling into God. And maybe God falls into you too. Maybe when we fall into each other, we won’t fall apart. We’ll fall together. We can be comforted by others when we feel scared. We can be comforted by remembering that God has chosen to walk with us in the valleys of life. And we can be comforted by the knowledge that when we fall, we fall into God’s waiting Presence. These comforts do not promise a painless tomorrow. Deep faith does not ignore reality. The gift of Psalm 23 is that rather than deny this reality, it reminds us that the best way to prepare for the inevitability of life’s challenges is ready and waiting: strengthening our relationships with others, and walking hand-in-hand with the Divine. מִזְמ֥וֹר לְדָוִ֑ד יְהֹוָ֥ה רֹ֝עִ֗י לֹ֣א אֶחְסָֽר׃ בִּנְא֣וֹת דֶּ֭שֶׁא יַרְבִּיצֵ֑נִי עַל־מֵ֖י מְנֻח֣וֹת יְנַהֲלֵֽנִי׃ נַפְשִׁ֥י יְשׁוֹבֵ֑ב יַֽנְחֵ֥נִי בְמַעְגְּלֵי־צֶ֝֗דֶק לְמַ֣עַן שְׁמֽוֹ׃ גַּ֤ם כִּֽי־אֵלֵ֨ךְ בְּגֵ֪יא צַלְמָ֡וֶת לֹא־אִ֘ירָ֤א רָ֗ע כִּי־אַתָּ֥ה עִמָּדִ֑י שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃ תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י דִּשַּׁ֥נְתָּ בַשֶּׁ֥מֶן רֹ֝אשִׁ֗י כּוֹסִ֥י רְוָיָֽה׃ אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד יִ֭רְדְּפוּנִי כׇּל־יְמֵ֣י חַיָּ֑י וְשַׁבְתִּ֥י בְּבֵית־יְ֝הֹוָ֗ה לְאֹ֣רֶךְ יָמִֽים׃ {פ} A psalm of David. The LORD is my shepherd; I lack nothing. He makes me lie down in green pastures; He leads me to aOthers “still waters.”water in places of repose;-a He renews my life; He guides me in right paths as befits His name. Though I walk through bOthers “the valley of the shadow of death.”a valley of deepest darkness,-b I fear no harm, for You are with me; Your rod and Your staff—they comfort me. You spread a table for me in full view of my enemies; You anoint my head with oil; my drink is abundant. Only goodness and steadfast love shall pursue me all the days of my life, and I shall dwell in the house of the LORD for many long years.

https://youtu.be/cG8addJb8lw Parashat Bo 5782 / פָּרָשַׁת בֹּא Read on 8 January 2022 / 6 Sh'vat 5782. Parashat Bo is the 15th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 10:1-13:16 https://tikkun.io/#/r/2-10-1 Parashat Bo tells of the last three plagues on Egypt and the first Passover. Triennial year 3 1: 12:29-32 · 4 p’sukim · 2: 12:33-36 · 4 p’sukim · 3: 12:37-42 · 6 p’sukim · 4: 12:43-51 · 9 p’sukim · 5: 13:1-4 · 4 p’sukim · 6: 13:5-10 · 6 p’sukim · 7: 13:11-16 · 6 p’sukim · maf: 13:14-16 · 3 p’sukim · Haftarah: Jeremiah 46:13-28 · 16 p’sukim As Pharaoh has been stubborn throughout the first nine plagues, this last plague, the killing of the first-born is what finally convinced Pharaoh to release the Israelites. The remarkable part of this portion is the institution of the Pesach offering. This is the beginning of Judaism. The final part of this portion contains commandments that also constitute two of portions written on parchment that are inside the two tefillin (Along with the “Shema” and first two paragraphs). Specifically, this is chapter 13 of Shemot, verses 1 – 8 and verses 9 – 16. The first section establishes the festival of Pesah. We are commanded to remember that day when we were released from bondage in Egypt by Hashem. We commemorate the day by eating the flat bread or matzah for seven days. We are also commanded to teach our children. We then have the first commandment to make this also a sign on our arm (the weaker) and also between our eyes. The next paragraph (verses 9 – 16) tells us that when we come into the land promised to our Patriarchs, we will consecrate our first born, as well as first born of our herds to Hashem. This is in honor of Hashem sparing our own first born as the Destroyer killed the first born of Egyptian people and livestock. The commandment to wear the tefillin is repeated. This also discusses fulfilling the promise made to Abraham that his descendants would leave Egypt with great wealth, establish a calendar based on the monthly rebirth of the moon and having the Pesach sacrifice's blood sprinkled on the doorposts and lintel of every Israelite home, so that G‑d should pass over these homes when He comes to kill the Egyptian firstborn. The roasted meat of the offering is to be eaten that night together with matzah and bitter herbs. Kabbalah: The Torah does not tell us the exact times when many important events occurred. Nevertheless, we are told that Pharoah commanded the Jews to leave Egypt exactly at midnight on the 15th of Nissan. Further, the Torah narrates the exact moment they actually left: The next day, precisely at noon – not delaying even for the “blink of an eye”. As we have other signs to remind us to honor G-d’s commandments (mezuzot and tzitzit) this is the first commandment to have a sign of G-d’s mercy.

Megillah 17b:8 - 18a:9 https://www.sefaria.org/Megillah.17b.8?lang=en 17b § The baraita cited previously taught that the halakha against reciting a text out of order applies to the Amida prayer as well. The Gemara asks: From where do we derive this? As it is taught in a baraita: Shimon HaPakuli arranged the eighteen blessings of the Amida prayer before Rabban Gamliel in their fixed order in Yavne, which indicates that there is a specific order to these blessings that must not be changed. Rabbi Yoḥanan said, and some say that it was taught in a baraita: A hundred and twenty Elders, i.e., the Men of the Great Assembly, and among them several prophets, established the eighteen blessings of the Amida in their fixed order, which also shows that the order of these blessings may not be changed. The Gemara proceeds to explain this order: The Sages taught in a baraita: From where is it derived that one says the blessing of the Patriarchs, the first blessing of the Amida? As it is stated: “Ascribe to the Lord, mighty ones” (Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. And from where is it derived that one then says the blessing of mighty deeds? As it is stated in the continuation of that verse: “Ascribe to the Lord glory and strength” (Psalms 29:1). And from where is it derived that one then says the blessing of holiness? As it is stated in the next verse: “Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness” (Psalms 29:2). The Gemara continues: And why did they see fit to institute to say the blessing of understanding after the blessing of holiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel” (Isaiah 29:23), and adjacent to that verse it is written: “They also that erred in spirit shall come to understanding” (Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. And why did they see fit to institute to say the blessing of repentance after the blessing of understanding? As it is written: “And they will understand with their heart, repent, and be healed” (Isaiah 6:10), showing that the theme of repentance properly follows the theme of understanding. The Gemara asks: If so, that the sequence of blessings is based on this verse, let us say that the blessing of healing should be said after the blessing of repentance. Why, then, is the next blessing in the Amida the blessing of forgiveness and not the blessing of healing? The Gemara explains: This cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon” (Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness. The Gemara poses a question: But what did you see to rely on this verse? Rely on the other verse, which juxtaposes repentance to healing. The Gemara answers: Another verse, in which it is written: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” (Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: Is that verse coming to say that the blessings of redemption and healing should be placed following the blessing of forgiveness? But isn’t it written: “Repent, and be healed” (Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: That verse is referring not to the literal healing from illness, but rather to the figurative healing of forgiveness, and therefore this verse too supports the sequence of forgiveness following repentance. The Gemara continues: And why did they see fit to institute to say the blessing of redemption as the seventh blessing? Rava said: Since there is a tradition that the Jewish people are destined to be redeemed in the seventh year of the Sabbatical cycle, consequently, they fixed redemption as the seventh blessing. But didn’t the Master say in a baraita: In the sixth year of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly sounds will be heard; in the seventh year there will be wars; and upon the conclusion of the seventh year, in the eighth year, the son of David, the Messiah, will come? The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the war that takes place during the seventh year is also the beginning of the redemption process, and it is therefore correct to say that Israel will be redeemed in the seventh year. The Gemara continues: And why did they see fit to institute that one says the blessing of healing as the eighth blessing? Rabbi Aḥa said: Since circumcision was assigned to the eighth day of life, and circumcision requires healing, consequently, they established healing as the eighth blessing. And why did they see fit to institute that one says the blessing of bountiful years as the ninth blessing? Rabbi Alexandri said: This blessing was instituted in reference to those who raise the prices of food. We pray for rain so that the price of produce will not rise as a result of shortages, as it is written: “Break the arm of the wicked” (Psalms 10:15), referring to the wicked, who practice deception and extort the poor. And when David expressed this request, he expressed it in the ninth psalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing. The Gemara asks: And why did they see fit to institute that one says the blessing of the ingathering of the exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” (Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. And once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” (Isaiah 1:25), and immediately after it is written: “And I will restore your judges as at first” (Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles. And once judgment is meted out to the wicked, the transgressors, i.e., the heretics and sectarians, will cease to be. Consequently, the next blessing is that of the heretics, and one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall cease to be” (Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics. And once the heretics cease to be, the horn, i.e., the glory, of the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” (Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. And he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder” (Leviticus 19:32), and adjacent to this it is stated: “And if a stranger sojourns with you” (Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism. And where will the horns of the righteous be exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper” (Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous. And once Jerusalem is rebuilt, the Messiah, scion of the house of David, will come, as it is stated: 18a “Afterward the children of Israel shall return, and seek the Lord their God and David their king” (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. And once the scion of David comes, the time for prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David. And after prayer comes, the Temple service will arrive, as it is stated in the continuation of that verse: “Their burnt-offerings and their sacrifices shall be accepted on My altar” (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. And when the Temple service comes, with it will also come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service. And why did they see fit to institute that one says the Priestly Benediction after the blessing of thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering. The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then say the Priestly Benediction before the blessing of the Temple service? The Gemara answers: It should not enter your mind to say this, as it is written: “And he came down from sacrificing the sin-offering.” Is it written that he came down to sacrifice the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, it is written, “from sacrificing,” indicating that the offerings had already been sacrificed. The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be said immediately after the blessing of restoration of the Temple service, without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: It should not enter your mind to say this, as it is written: “Whoever sacrifices a thanks-offering honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained. The Gemara asks: What did you see to rely on this verse and juxtapose thanksgiving with sacrifice? Rely rather on the other verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: It stands to reason to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial service and thanksgiving, which are closely related conceptually, are one matter. And why did they see fit to institute that one says the blessing beginning with the words: Grant peace, after the Priestly Benediction? As it is written immediately following the Priestly Benediction: “And they shall put My name upon the children of Israel, and I will bless them” (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” (Psalms 29:11). The Gemara returns to the baraita cited at the beginning of the discussion: Now, since the baraita teaches that a hundred and twenty Elders, including many prophets, established the Amida prayer in its fixed order, what is it that Shimon HaPakuli arranged in a much later period of time, as related by Rabbi Yoḥanan? The Gemara answers: Indeed, the blessings of the Amida prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people forgot them, and Shimon HaPakuli then arranged them again. The Gemara comments: These nineteen blessings are a fixed number, and beyond this it is prohibited for one to declare the praises of the Holy One, Blessed be He, by adding additional blessings to the Amida. As Rabbi Elazar said: What is the meaning of that which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” (Psalms 106:2)? It means: For whom is it fitting to utter the mighty acts of the Lord? Only for one who can declare all His praise. And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages.

https://youtu.be/47-dnARPs5g Parashat Vaera 5782 / פָּרָשַׁת וָאֵרָא Read on 1 January 2022 / 28 Tevet 5782. Parashat Vaera is the 14th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 6:2-9:35 https://tikkun.io/#/r/2-6-2 Parashat Vaera tells of the first seven Plagues of Egypt. Triennial year 3 1: 8:16-23 · 8 p’sukim · 2: 8:24-28 · 5 p’sukim · 3: 9:1-7 · 7 p’sukim · 4: 9:8-16 · 9 p’sukim · 5: 9:17-21 · 5 p’sukim · 6: 9:22-26 · 5 p’sukim · 7: 9:27-35 · 9 p’sukim · maf: 9:33-35 · 3 p’sukim · Haftarah: Ezekiel 28:25-29:21 · 23 p’sukim Parashat Vaera 5782 / פָּרָשַׁת וָאֵרָא Read on 1 January 2022 / 28 Tevet 5782. Parashat Vaera is the 14th weekly Torah portion in the annual Jewish cycle of Torah reading. Torah Portion: Exodus 6:2-9:35 https://tikkun.io/#/r/2-6-2 Parashat Vaera tells of the first seven Plagues of Egypt. Triennial year 3 1: 8:16-23 · 8 p’sukim · 2: 8:24-28 · 5 p’sukim · 3: 9:1-7 · 7 p’sukim · 4: 9:8-16 · 9 p’sukim · 5: 9:17-21 · 5 p’sukim · 6: 9:22-26 · 5 p’sukim · 7: 9:27-35 · 9 p’sukim · maf: 9:33-35 · 3 p’sukim · Haftarah: Ezekiel 28:25-29:21 · 23 p’sukim As Vaera starts, Hashem reveals Himself to Moses saying he is YHVH. Moshe Rabbeinu’s predecessors, our patriarchs, only knew G-d as El Shaddai. Hashem has many names, each referring to a different attribute, which is how we mortals relate to Him. This latter Name is sometimes translated as Hashem’s attribute of providing enough. In fact, according to commentary in the Etz Chaim Humash, “Shaddai” comes from the word meaning “breasts” and thus it is G-d’s attribute of nurturing. While Abraham, Isaac and Jacob knew G-d as YHVH, they didn’t clearly understand the relevance of that name, which is Mercy. Consider that G-d is now going to reveal the nature of that name, indicating Mercy, by remembering and acknowledging his covenant with the Patriarchs to provide for us the Promised Land. G-d has now heard the groaning of our ancestors under the bondage of the Egyptian taskmasters by freeing our people so they can fulfill that promise to our forefathers. Thus in His Mercy, He will redeem our people. Consider also the other main name by which Hashem is known and occurs often in the preceding verses, Elohim. This is considered to be G-d’s attribute of Justice. So as Hashem is expressing His Mercy to the Israelites, He is also going to visit Justice to the Egyptians. They will now see consequences of their enslaving our ancestors in the form of the various plagues they are about to experience. Pharaoh has been warned and given multiple opportunities to relent and repent his cruelty. As he continues to “dig his heels in” and not release the Israelites, he invites further justice upon himself and his people. {We now see the full expression of G-d’s might and power.G-d reveals Himself to Moses as YHVH, which will be the main name going forward. Hashem has heard the groaning of the Israelites and will now free them from bondage to be His people. The four phrases, “I will free you…and deliver you…I will redeem you…I will take you (to the land promised to the Patriarchs)…” is seen as a basis for the four cups of wine during the Pesah seder. Hashem tells them to confront Pharaoh to let the Israelites go. Moses complains that his own people didn’t listen to him, Pharaoh won’t either. G-d tells him to go with Aaron and He will tell them what to say. The heads of clans of Reuben and Simeon are listed, then the clans of Levi that discusses the genealogy of Moses and Aaron. Hashem tells Moses that he will go with Aaron who will be the spokesperson, since Moses had a speech impediment. Hashem tells him that he will further harden Pharaoh’s heart (stubbornness) and create signs and plagues to convince Pharaoh to free the Israelites. Moses is now 80 years old and Aaron is 83. G-d tells Moses to take his staff, throw it down and it will become a serpent as a sign that G-d is all powerful and that Pharaoh should follow through. Pharaoh had his magicians also turn their staffs into serpents, but then Aaron’s “serpent” swallowed them up. Pharaoh did not relent. Moses then meets Pharaoh the next morning and delivers the first plague by putting that same staff in the Nile which turns to blood and kills all the fish. Pharaoh’s magicians do the same and he does not relent. The next plagues are an infestation of frogs. Pharaoh’s magicians can also bring forth frogs, but they can’t make them go away. Now Pharaoh asks Moses to have Hashem get rid of them which he does. Pharaoh’s heart was then still hardened and did not relent. The next plagues were lice, swarms of insects (which didn’t appear in Goshen where the Israelites lived). Pharoah tells Moses that if he makes the insects go away, he’ll let them go off in the Wilderness for the three-day festival for Hashem. Once Moses does that, Pharaoh again goes back on his word. The next plague is pestilence of the Egyptians livestock. The sixth plague was boils. The seventh was hail, and the Egyptians were warned. Pharaoh now is repentant. Once again, Pharaoh goes back on his word to let the Israelites go worship Hashem.}