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Vezos Haberachah - (Devarim/Deuteronomy 33:1 - 34:12)
Vezos Haberachah (Deuteronomy 33:1 - 34:12): It's the final Torah reading of the year. We read it on Simchat Torah just before we begin our Torah reading cycle all over again with the reading of Beresheit (Genesis 1:1 - 6:8). So, you ask, how does Torah end? Stay tuned next week when we read Beresheit, because the end is in the beginning and the beginning is in the end, and what G-d requires most from us is simply the heart.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Yom Kippur 5770
If you've ever made a mistake, watch this short message. If you ever wished you could simply delete all the errors you made in your life, watch this video. If you ever dreamed of a new beginning, guaranteed, no questions asked, this short video is for you. If your heart is sincere, and you're willing simply to show up, to make a difference in your own life, and to get down to the task of being who you know you can be, this year will be the best year of your life.
Shana Tova!
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Ha'azinu - (Devarim/Deuteronomy 32:1-32:52)
"Listen, O heavens, and I will speak! And let the earth hear the words of my mouth! My lesson will drip like rain; my word will flow like dew... " (Deuteronomy 32:1-2)
Sometimes our spirits are in the clouds; other times were feeling totally grounded. Sometimes we feel G-ds presence around us as strong as the driving rain. Other times He seems as elusive as the morning dew. But whether were up or were down, whether we are focused on our attachment to G-d, or were feeling distant and disconnected, G-d is here. Always. This message of the first Shabbat of 5770 will serve us well throughout the coming year.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Rosh Hashanah 5770
On Rosh Hashana, the birthday of all mankind, we receive from G-d the greatest gift of all - the gift of life. Rabbi Chaim Richman shares his thoughts on Rosh Hashana, and extends his blessings to the entire House of Israel, and to all humanity.
Shana Tova!
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Nitzvaim-Vayeilech - (Devarim/Deuteronomy 29:9-31:30)
"and you will return to the Lord, your God... you and your children" (Deut. 30:1) The positive commandment and the Divine promise of repentance and reconciliation between G-d and His children is THE message of the days preceding the awesome day of Rosh HaShana.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Ki Savo - (Devarim/Deuteronomy 26:1-29:8)
The war against complacency: How do we keep our relationship with G-d vibrant? How do we maintain the edge He requires? The secret is in acknowledging today as being the most important day, the only day.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Ki Seitzei - (Devarim/Deuteronomy 21:10-25:19)
"For you go out to war against your enemies, and the Lord, your God, will deliver him into your hands..." (Deut. 21:10) Some wars are guaranteed victories, while others, ("If you go to war in your land against an adversary that oppresses you..." Numbers 10:9) threaten to be unmitigated disasters. What basic military doctrines is Torah teaching us, and what basic attributes of love for the land and faith in G-d are required of our leaders?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Shoftim - (Devarim/Deuteronomy 16:18-21:9)
You shall appoint judges and officers for yourself in all your portals (Deut. 16:18) We welcome the month of Elul, the month of taking stock and re-evaluating who we are and where we are in relationship to G-d. By appointing judges and officers over our eyes and ears, nose and mouth, we regain control over ourselves, our thoughts and our actions, and can begin to make our way back to Hashem.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Re'eh - (Devarim/Deuteronomy 11:26-16:17)
G-d commands us not to be overwhelmed by our own mortality; not to diminished our physical selves in the realization of our own finiteness, but to find strength and comfort in His eternal embrace: You are children of the L-rd, your G-d. (Deut. 14:1)
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Eikev - (Devarim/Deuteronomy 7:12-11:25)
Love and fear. Torah exhorts us to love G-d and Torah also teaches us to fear Him. Are love and fear not mutually exclusive? How do we access both qualities in our service of HaShem?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Va'eschanan - (Devarim/Deuteronomy 3:23-7:11)
Moses prays 515 prayers beseeching G-d to allow him in the promised land of Israel. Simply to see this good mountain and the Lebanon, (Deuteronomy 3:25), that is, Jerusalem and the Holy Temple, this is all that Moses desires. Just to experience the land of Israel firsthand, even in the form of a bird sailing in the sky. But, alas, it was not to be. Today, every Jew can fulfill the dream of Moses, and by doing so, bring this people closer to its destiny.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Devarim - (Devarim/Deuteronomy 1:1-3:22)
Bilaam, the certified hater of the children of Israel sings their praises, but this week, as we read the first chapters of the book of Deuteronomy, Moshe rabbenu - Moses our master - who loves his people more than life itself, deals them harsh rebuke. How can this be?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Mattos-Masei - (Bamidbar/Numbers 30:2-36:13)
The concluding chapters of the book of Numbers include a detailed description of the forty two journeys taken by the children of Israel as they made their way across the wilderness. This is nothing less than a spiritual travelogue that serves as sign posts for each and every one of us as we make our own journeys across the sands of time which make up our lives.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Pinchas - (Bamidbar/Numbers 25:10-30:1)
Who was Pinchas? Where did he come from? What was he made of? Was his act of zealotry a true Jewish reaction? Was his ability to act in the moment to defend G-ds honor, to assuage G-ds anger a true Jewish reaction? Absolutely!
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Balak - (Bamidbar/Numbers 22:2-25:9)
The power of speech differentiates man from all of creation. And with the power of speech comes the power to bring good into the world and sanctify creation, or to bring evil into the world, and denigrate creation. Moshe used speech to achieve the former. Bilaam, the heathen prophet, used speech to achieve the latter.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Chukas - (Bamidbar/Numbers 19:1-22:1)
In this age of instant access to endless information, we are tempted to try to know everything! Is curiosity necessary a good thing, or is it sometimes, as our sages suggest, an offshoot of arrogance?
True wisdom is in the acknowledgment that there are things that lie beyond our intellectual grasp. This wisdom is the portal to purity.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Korach - (Bamidbar/Numbers 16:1-18:32)
In praise of women: They avoided the sin of the golden calf; they did not participate in the badmouthing of the land of Israel. And in parashat Korach, we learn how the wife of On ben Pelet prevented her husband from taking part in the rebellion of Korach and helped him to repent of his original intentions. Stand by your man? Stand by your woman!
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Shelach - (Bamidbar/Numbers 13:1-15:41)
Twelve spies are sent to Israel to gather intelligence and report back to Moshe and the people. Knowing full well that the children of Israel would inherit the land of Israel due to the merit of the forefathers Avraham, Yitzchak and Ya'akov, who received G-d's promise, Calev ben Yefuneh made a detour to Hevron and the cave of the Machpelah, in order to pray and spiritually unite with the souls of the righteous patriarchs.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Beha'aloscha - (Bamidbar/Numbers 8:1-12:16)
Remembering free food in Egypt: How could the children of Israel have eaten free food in Egypt, when, as slaves, they even had to provide for the raw materials for the very bricks that they were compelled to produce? It wasnt the monetary value of the food that they were referring to, but the idea that they were free from responsibility, free from the yoke of Torah, the covenant of Sinai.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Nasso - (Bamidbar/Numbers 4:21-7:89)
Fessing up: "The L-rd then spoke to Moses saying: Tell the children of Israel: When a man or woman commits any of the sins against man to act treacherously against G-d, and that person is [found] guilty,they shall confess the sin they committed, and make restitution for the principal amount of his guilt, add its fifth to it, and give it to the one against whom he was guilty." (Numbers 5:5-7) When the person who has erred makes an oral confession the confession itself removes the sin from his essence and the person returns to his true self.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Bamidbar - (Bamidbar/Numbers 1:1-4:20)
Just as the Levites receive in the opening chapters of the book of Numbers, (Parashat Bemidbar), their appointed tasks in the service of G-d, so must we also strive to discover that appointed task in the service of HaShem for which we were brought into this world to fulfill.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Behar-Bechukosai - (Vayikra/Leviticus 25:1-27:34)
"But if you will not listen to Me and you will not observe My commandments..." (Leviticus 26:14) G-d requires more than simply fulfilling His commandments. He expects us also to listen to His voice in everything that we do, to be informed by His presence in all our deeds and thoughts.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Emor - (Vayikra/Leviticus 21:1-24:23)
The Kohen Gadol - High Priest - serves before the Shechinah - the Holy presence of G-d, a place of life everlasting. Representing the entire nation of Israel, his work in the Holy Temple symbolizes the eternal nature of Israel. Therefore, the High Priest is instructed not to involve himself in the burial or mourning process, concerning even his mother or father. For he must remain untainted by the false illusion of death in the infinite reality of G-d.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Acharei Mot-Kedoshim - (Vayikra/Leviticus 16:1-20:27)
You shall be holy like I am holy. (Leviticus 19:2) How can we become holy as G-d is holy? Certainly, we are expected to live within the guidelines set out by Torah. Yet, to a certain extent a person can conduct himself as a scoundrel with the permission of the Torah, that is, live within the laws of Torah, but, nevertheless, lead a self-centered hedonistic life, never drawing nearer to G-d. But to make ourselves holy, we need to live responsibly and with commitment to G-d, even within the permitted parameters of Torah.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Tazria-Metzora - (Vayikra/Leviticus 12:1-15:33)
Imagine receiving a report card from G-d, a rebuke from the Master of the Universe when He sees us straying from the path He has set for us. With the rebuke comes the reward: the manifest testimony of His love for us.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Shemini - (Vayikra/Leviticus 9:1-11:47)
The tragedy of the righteous Nadav and Avihu, sons of Aharon, and the dietary laws of kashrut: the supreme importance of living the moment as G-d defines it, and not as we would like it to be.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Tzav - (Vayikra/Leviticus 6:1-8:36)
The burnt offering and the sin offering offer insight into the enigmatic statement of our sages that a ba'al teshuvah - a penitent individual - achieves a spiritual height that even a tzaddik gamur - a perfectly righteous individual - can never attain.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayikra - (Vayikra/Leviticus 1:1-5:26)
Vayikra - "And He called..." G-d calls through an inner and hidden voice to each and every one of us, each and every days of our lives, pointing to us our personal mission and purpose in our lives.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayakhel-Pekudei - (Shemos/Exodus 35:1 - 40:38)
Building the Mishkan - Tabernacle: righting the wrong of the golden calf. Dont look for intermediaries to stand between you and G-d, but recognize that G-ds presence is woven into the very fabric of creation. By extending G-ds creation into the reality of the Mishkan, we create a place for G-ds presence - no intermediary needed!
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Ki Sisa - (Shemos/Exodus 30:11-34:35)
This Shabbat we read parashat Ki Tisa, and also the special reading of Parah - the red heifer. The sin of the golden calf, which takes place in Ki Tisa, is the sin of man attempting to hold G-d in his hand, to be able to comprehend and rationally explain G-d, to be able to point to G-ds infiniteness and say, "Ahh - there it is!" - as if that were humanly possible.
Parah Adumah, considered to be the antidote to the golden calf, is testimony to the unknowable and ungraspable reality of G-d.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Tetzaveh - (Shemos/Exodus 27:20-30:10)
Clothes make the man. This old saw is certainly applicable to the case of the kohen gadol - the high priest and his garments of glory and splendor. The garments themselves possess an intrinsic holiness. Their detailed components each can effect an atonement for the vast array of human failings.
The kohen gadol, when wearing the garments and achieving a level of self-conscious identification with the human character common to all of us, can open up a window of atonement and spiritual realignment through will we all can emerge enhanced and ennobled, if we but take hold of the moment.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Terumah - (Shemos/Exodus 25:1-27:19)
"They shall make an ark of acacia wood (Exodus 25:10) Aron HaBrit - The Ark of the Covenant - performs no function in the Divine service, and is approached but once a year when the Kohen Gadol - the High Priest - enters the Holy of Holies on Yom Kippur - the Day of Atonement. It is the one Temple vessel that actually serves as a permanent receptacle - holding the Tablets of the Law. Yet of all the vessels described in the Torah reading of Terumah, the Ark of the Covenant remains the most compelling to the imagination. From the Ark emanates the supernal light of Torah and a reflection in this world of the perfected world and the pure light of the Garden of Eden.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Mishpatim - (Shemos/Exodus 21:1-24:18)
The Hebrew slave who demurs on freedom and chooses servitude has his ear pierced against the doorpost. G-d opens many doors for us as we march forward toward our own destiny. As free men we are to pass through those doors, not become affixed to them.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Yisro - (Shemos/Exodus 18:1-20:23)
Receiving Torah at Mount Sinai: Expecting the unexpected.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Beshalach - (Shemos/Exodus 13:17-17:16)
The song of the Sea, sung by the children of Israel at the splitting of the Sea of Reeds is the celebration of the recognition of G-d in the world, and can only be sung after we put that recognition to the test, and take the first step into the sea that lies before us.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Bo - (Shemos/Exodus 10:1-13:16)
"Please, speak into the ears of the people, and let them borrow, each man from his friend and each woman from her friend, silver vessels and golden vessels." (Exodus 10:2) Who are the friends of the children of Israel, and why is the act of borrowing a prerequisite for redemption?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Va'eira - (Shemos/Exodus 6:2-9:35)
Parashat Va'eira traces the steps of the emergence of the children of Israel from the bondage of Egypt, for which we thank G-d every day, and celebrate on the seven days of Passover. True, we are no longer slaves in Egypt, but how free are we?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Shemos - (Shemos/Exodus 1:1-6:1)
We begin the book of Exodus in which Moses is chosen to lead the children of Israel out from their servitude in Egypt. But first Moses has this question for G-d: Why? What plan have you for Israel? To what end will their freedom from bondage serve?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayechi - (Bereishis/Genesis 47:28-50:26)
Yaakov avinu - our father Jacob - gathers round his children to reveal to them the end of days. But what does he, in fact, tell them? The answer is found in the unity of the nation of Israel.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayigash - (Bereishis/Genesis 44:18-47:27)
Yaakov/Yisrael reunites with Yosef, his son, and rejoices by declaring the unity of G-d: "Hear O Israel, HaShem is our G-d, HaShem is One."
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Mikeitz - (Bereishis/Genesis 41:4-44:17)
Yosef hatzaddik - Joseph the righteous - possessed mastery over his own animal nature. This enabled him to be the source of blessing and sustenance for the entire world.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayeishev - (Bereishis/Genesis 37:1-40:23)
In the merit of Yosef Midrash teaches that the Sea of Reeds split before the children of Israel when it beheld the bones of Yosef. What was it about Yosef hatzaddik - Joseph the righteous - that caused the very forces of nature to be undone? By gaining mastery over those very forces within his own being he was able to influence the natural forces around him.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayishlach - (Bereishis/Genesis 32:4-36:43)
Yaakov Avinu - Jacob our father - the man of truth, wrestles throughout the night with a mysterious angel. The dust that they kick up is precious in G-ds eyes, as Yaakov, by virtue of his dedication to truth, becomes Israel, because you have commanding power with [an angel of] God and with men, and you have prevailed.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayeitzei - (Bereishis/Genesis 28:10-32:3)
Prelude to a prophetic dream: Yaakov, fleeing from brother Esau, had time to reflect upon the crudeness and cruelty of man. Pondering the stoney hearted people who he had met in life, and their insensitivity to G-d, he gathered rocks beneath his head, that is, he mused upon their distance from G-d. Laying down to sleep with these thoughts upon his heart he dreamed an awesome dream.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Toldos - (Bereishis/Genesis 25:19-28:9)
Avraham, Yitzchak and Yaakov, the forefathers of the Jewish nation, were real people of flesh and blood. Yet they also embody the very attributes by which G-d administers His world. Avraham embodies the attribute of chesed - loving kindness. Yet from his loins came forth Yitzchak, whose persona embodies the attribute of din -harshness. This reflects the cosmic conundrum: If, as we are taught, G-d created His world with chesed, why then, does harshnes exists? Why are there people in pain and in need? By treating our fellow man with chesed we are, in effect, creating G-ds world anew.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Chayei Sarah - (Bereishis/Genesis 23:1-25:18)
And Abraham was old, advanced in days (Genesis 24:1) The original Hebrew verse is best translated as, And Abraham was old, arriving in days Our sages teach us that when a person dies and seeks entry into the next world the days of his life come forward to testify as to how he spent his days: in holiness or otherwise. In Avrahams case, his days arrived before the heavenly court and testified to a life of righteousness.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayeira - (Bereishis/Genesis 18:1-22:24)
Avraham Avinu was tested ten times by G-d throughout his life. The final and most awesome of the trials was the binding of his son Yitzchak, (Isaac). He faced these trials with equanimity and love. We, too, are tested throughout our lives by G-d. By meeting our own personal trials with the love exhibited by Avraham we, too, can experience G-ds profound love for us.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Lech Lecha - (Bereishis/Genesis 12:1-17:27)
Young Avraham Avinu takes on the entire civilized world of his day, rejecting their idols and their self -serving culture of I, me, and mine. G-d was so moved, as it were, He personally rescued Avraham from the fiery furnace of Ur.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Noach - (Bereishis/Genesis 6:9-11:32)
Torah describes Noach as a tzaddik - righteous man, and tammim - pure. Yet, while he saved mankind on the physical level, he failed to pray on their behalf for their spiritual salvation. Our relationship with G-d has limitless potential. But it is up to us to pursue this relationship through prayer and actions in order to reach our full potentials.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Bereishis - (Bereishis/Genesis 1:1-6:8)
Adam HaRishon - the first man contained within his soul the souls of all his progeny until the end of time. His downfall which occurred when he ate from the fruit of the Tree of Knowledge became our opportunity to serve G-d even through our evil urge.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Temple Mount Awakening: Sukkot 5769
Rabbi Chaim Richman and Temple Institute Director Yehudah Glick discuss the Hakhel events which the Temple Institute conducted during the first of the intermediary days of Sukkot, and the unprecedented response of the people of Israel who arrived from the four corners of the land by the hundreds and thousands to participate in the biblically commanded Hakhel ceremony and to ascend in reverence to the Temple Mount, where Torah verses were recited aloud to mark the Hakhel.
The Rabbi and Yehudah describe the spiritual awakening they were witness to and the growing reconnection of the Jewish nation with the Temple Mount, the holiest place on earth.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
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