EMOR - LEVITICUS 21:1 - 24:23

In this portion the holiness Code continues with laws concerning the maintaining of ritual purity by the priests. In particular, we find laws regulating the marriage of priests, limiting their participation in funerals and specifying the blemishes which may disqualify a priest from officiating. This section ends with an admonition not profane God's holy name, but to hallow it among the Israelites. The Code then turns to the sacred seasons and presents a calendar of the festivals on which cessation from work is mandated. The list begins with Shabbat and continues chronologically from Pesach. Cessation from work is a crucial element in the account of creation and, by observing the festivals, periodically the Israelites are led to emulate one of God's major characteristics and thereby achieve holiness.

• Our Question For The Week •

The Lord said to Moses: Speak to the Priests, the sons of Aaron and say to them (Leviticus 21:1)

And, as the Priests are appointed as leaders of our people, so were they thus bound by special responsibilities above and beyond everyone else, in order to serve as role models for the people, and as an inspiration for everyone to, through their every deed, strive to draw closer to God.

Where do we find our role models for Jewish living today? Do we expect our leaders to take on special (more!) responsibilities before we are ready to give them the authority they need in order to lead? Who is the best teacher, role model leader? What "priest-like" characteristics or functions do you incorporate in to your life? Who and how do you serve as a role model? a leader?

KEDOSHIM - LEVITICUS 19:1 - 20:27

In this portion the Holiness Code continues with laws concerning interpersonal relationships and modes of behavior. Some of these laws echo the Ten Commandments and deal with such matters as reverence for parents, the Sabbath, idolatry, stealing and deceitful conduct, false oaths and the identification of God as the redeemer from the slavery of Egypt. Other laws of secular and religious nature touch upon agriculture, testimony, social ethics and certain rituals connected with sacrifice. In the second part of the portion, the Torah reiterates its concern with the family in a religious context and reformulates rules previously stated concerning incest and forbidden sexual activity. Here, however, the rules are presented from a slightly different perspective. The portion concludes with an admonition that possession of the land of Israel will be dependent upon faithfully observing these laws of holiness.

• Our Questions For The Week •

1. Vayikra/Leviticus 19:18 Do not take revenge nor bear a grudge against the children of your people. You must love your neighbor as [you love] yourself. I am God.
· Is this verse to be taken literally or figuratively?
· How can we interpret "love your neighbor?" Is the Torah commanding an emotion?

2. Rashi's Commentary on Vayikra/Leviticus 19:18 Love your neighbor as yourself- Rabbi Akiva said this is a great principle in the Torah.
· In your opinion, what is the greatest principle in the Torah?

3. Rashbam's Commentary on Vayikra/Leviticus 19:18 "Love thy neighbor as thyself"-if the neighbor is good, but not if he is wicked, because it is written, "the fear of the God is to hate evil" [Mishlei/Proverbs 8:13].
· How do you gauge if someone is good or evil?

4. Israel Baal Shem Tov [1700-1760] Just as we love ourselves despite the faults we know we have, so should we love our neighbors despite the faults we see in them.
· How does this interpretation change the way you act on this mitzvah?

5. Levi Yitzchak of Berditchev [1740-1809] Whether a man really loves God can be determined by the love he bears towards his fellow man [who is created in God's image].
· Do you agree or disagree with this statement?

6. Tanna d'Bai Eliyahu This is what the Holy One said to Israel: My children, what do I seek from you? I seek no more than that you love one another and honor one another.
· What can we do within the organized Jewish community to actively love and honor one another?

AHARE MOT - LEVITICUS 16:1 - 18:30

In this portion we conclude the laws of ritual purity and begin the section known as the "Holiness Code". The reading opens with a description of the ritual of Yom Kippur. This ritual with its distinctive rites of riddance, including the symbolic transferal of the transgressions of the Israelites and their priests onto a goat (the scapegoat) which is driven into the wilderness, never to return, is the climax of the laws of purification. In the Torah, Yom Kippur is an annual ritual of purification of the Mishkan (sanctuary). In later Judaism, however, the emphasis shifts to atonement for the sins of the people. The laws of the "Holiness Code" serve to implement the idea that the Israelite people is collectively obligated to seek to achieve holiness in order to be like God, who is holy. The Code begins with consideration of the family and details forbidden sexual unions. Whereas purity and impurity pertain to states of being, holiness has to do with interpersonal relationships and modes of behavior.

• Our Question For The Week •

The Lord spoke to Moses after the death of the two sons of Aaron who died when they drew too close to the presence of the Lord. The Lord said to Moses: Tell your brother Aaron that he is not to come at will into the Shrine behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover. (Leviticus 16:1-2)

One commentator asks: Why does the Torah mention the deaths of Nadab and Abihu here in Acharei Mot, when the story of their deaths was told in its entirety in Parashat Sh'mini? What is it that the Torah is trying to teach us through this repetition? The Torah wants us to learn the power of our tears.

Why are we so reluctant to share our emotions publicly? Why do we feel so uncomfortable when we witness others crying in public? Is there a safe place for the public demonstration of our tears? Why/when would it be prudent to share/withhold our tears?

METZORA - LEVITICUS 14:1 - 15:33

This portion continues the presentation of the laws of ritual purity. In particular, the priests are instructed as to the purification rites for a person determined to be afflicted with tzaraat as described in the previous portion. Instructions are also given for dealing with tzaraat in building stones (some kind of mold, blight or rot that showed up in the plaster). Finally, procedures are set forth which are required when an Israelite, male or female, experiences discharges from the sexual organs. The Torah here seems to be classifying illness and disease as forms of impurity. Thus, they are placed in the realm of religious concern. All these impurities threatened, directly or indirectly, the purity of the sanctuary, which was located within the area of settlement. Therefore, for all Israelites, maintaining a state of purity was of great importance.

• Our Question For The Week •

We must be very careful how we translate TZARA'AT and TAMEI. Usually they are translated as "Leprosy" and "Unclean" respectively. Both terms, however, mean something very different than the usual meaning of these words in English. Leprosy is not what we call leprosy today and the spiritual defilement of TAMEI is much different form the uncleanliness that can be cured with a good bar of soap.

What does it mean when we say that we "fear" a disease? How do we act when we are diagnosed with a disease that could have fatal consequences? Do we search for the cure, holding on to all hope, or do we search our soul and seek atonement? Where does medicine end and religion begin (or maybe it is the opposite) in modern day life and thinking?

It is easy to see why murder and theft are crimes that even God would want to punish people for, but why would God punish us for gossip? What harm do we cause by talking about other people? Is tzara'at an appropriate punishment?

TAZRIA - LEVITICUS 12:1 - 13:59

This portion and the next, deal with laws of ritual purity. Such purity is conceived as a prerequisite for the pursuit of kedusha. Furthermore, because the Mishkan (sanctuary) was located within the camp of the Israelites, great care had to be taken to ensure its purity. The portions deal with specific physical conditions which give rise to impurity. The first is childbirth. The next is a complex of diseases known as tzaraat (translated "leprosy", but clearly not the modern disease). The priests are charged with the task of determining the nature of the ailment when it appears in humans or in fabrics and leather and the method of purification. Since all Israelites were obligated to strive to be kadosh in accordance with God's demand, the matter of maintaining a state of purity was of great significance.

• Our Question For The Week •

Many commentators explain tzara'at as a punishment from G-d for certain behaviors. In Numbers 12, Miriam is infected with tzara'at after speaking negatively about her brother, Moses. Some rabbis suggest that tzara'at was a punishment for the Israelites who worshipped the Golden Calf. There are, according to the rabbis, thirteen behaviors that resulted in tzara'at: Blasphemy, Unchastity, Murder, False suspicion, Pride, Illegal appropriation of the rights of others, Slander (Gossip), Theft, Perjury, Pofanation of the Divine Name, Idolatry, Evy, Contempt of the Torah.

Can you think of a reason that these particular wrongdoings were considered so serious that they would result in immediate punishment? Are there similarities between them?

It is easy to see why murder and theft are crimes that even God would want to punish people for, but why would God punish us for gossip? What harm do we cause by talking about other people? Is tzara'at an appropriate punishment?