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Ha'azinu - (Devarim/Deuteronomy 32:1-32:52)
Moses -- singing a song just for us that will never grow old and never let us grow deaf to the Torah of G-d. But not content to be a solo performer, Moses calls upon every one to sing their own song. What better way to put our own lives in harmony with G-d's will and His discerning ear.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Nitzvaim-Vayeilech - (Devarim/Deuteronomy 29:9-31:30)
It is Moses' last day on earth and he is pressing Israel to decide: Where do we stand and where are we heading? Are we ready to cross the great divide, the borderline that separates us from who we are today to who we really need to be?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Ki Savo - (Devarim/Deuteronomy 26:1-29:8)
The twelve massive stones Israel is commanded to to take from the Jordan River bed from the very spot upon which the feet of the priests who held the Ark of the Covenant stood, and to stand upright and build with them an altar and write upon them the entire Torah, are not mere markers or billboards. These stones' function is to make real Israel's eternal unbreakable bond to the land promised us by G-d.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Ki Seitzei - (Devarim/Deuteronomy 21:10-25:19)
The Torah readings of the book of Deuteronomy which are read in the current month of Elul, as we approach Rosh HaShana and Yom Kippur, are perfectly timed and exquisitely choreographed to encourage us and strengthen us as we take stock of our selves and strive to better our selves for the upcoming year.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Shoftim - (Devarim/Deuteronomy 16:18-21:9)
As Moses continues to flesh out G-d's plan for a Torah based society in the land of Israel, one thing becomes crystal clear: The Holy Temple from which shines forth the Divine presence, (Shechina), is the light and the source of justice - how we treat our fellow man, and worship - how we stand before G-d. We cannot achieve justice between men if we do not stand before G-d, and we cannot stand before G-d if we do not seek justice between men.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Re'eh - (Devarim/Deuteronomy 11:26-16:17)
As Moses prepares the nation to enter the land he stays focused on the one great challenge that lays before him and the people: To take a congregation of individuals and forge them into one mighty nation, united and dedicated to creating a Torah infused reality in the land of Israel.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Eikev - (Devarim/Deuteronomy 7:12-11:25)
Moshe expresses two chief concerns as he speaks to Israel: Every one of the 613 commandments is important in G-d's eye and should likewise be regarded by the people, and the true destination and proper location for the performance of each of the 613 commandments is in the land of Israel itself.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Va'eschanan - (Devarim/Deuteronomy 3:23-7:11)
Moshe wanted nothing more than to cross the Jordan and see the holy land, "the good mountain, and the Levanon." (Deut. 3:23) But G-d would not allow it. What at first seems like a harsh rebuke, is, on a much deeper level, a compassionate expression of G-d's love for Moshe and for Israel.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Devarim - (Devarim/Deuteronomy 1:1-3:22)
The book of Deuteronomy opens with Moses' rebuke of Israel: strong, yet couched in subtle and gentle terminology, in order to spare Israel embarrassment or discomfort, yet nevertheless impart an important teaching for the nation. Always read on the first Shabbat of the month of Menachem Av, (literally the "comforting father"), Moses' words reflect the essence of the month of Av, a month of stern rebuke for Israel, burt also a month which offers loving compassion and comfort for Israel by G-d.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Masei - (Bamidbar/Numbers 33:1-36:13)
42 journeys through the wilderness of life, and a box of scented letters: a love story.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Mattos - (Bamidbar/Numbers 30:2-32:42)
"A tongue can accuse or carry bad news." Hank Williams sure said a mouthful with those lines. In truth, it was lashon hara -- an evil tongue -- which put Israel in exile and which kept Israel in the wilderness forty years. But on the flip side, our words, our vows, our oaths and our pledges, if uttered and honored with the proper respect and trust in HaShem, can lead us back to the promised land of Israel.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Pinchas - (Bamidbar/Numbers 25:10-30:1)
Many people today recast G-d and His Torah in their own image, according to their own criteria of how life should be. Pinchas was zealous for G-d's honor, and that life should be lived as He has prescribed it. For his devotion to G-d's honor, G-d honored Pinchas in return with His covenant of peace.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Balak - (Bamidbar/Numbers 22:2-25:9)
"There is nothing new under the sun," and that goes for the "new" antisemitism, and the "international community's" exasperation with Israel's obsession with such petty issues as sovereignty, security, viability and her continued existence as a free and independent people in their own land. Many years ago the long-time enemies of Moav, (led by Balak) and Midian, (represented by Bilaam), joined forces to try to erase their mutual enemy Israel. The urbane and cosmopolitan Bilaam was called in to put a politically correct face on the viciously antisemitic diatribe they were espousing.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Chukas - (Bamidbar/Numbers 19:1-22:1)
Going through all these things twice: The generation of the desert, like Adam, the first man, failed to appreciate the gifts that G-d gives us. Adam blamed the woman G-d gave him for his own eating of the fruit of the Tree of Knowledge, and the Israelites in the desert complained about the spiritually refined nourishment known as manna, with which G-d kept them fed for forty years. Is it any wonder that the evil-tongued snake made an appearance in both cases, here being used by G-d as an instrument to exact from Israel a price for their flagrant disregard?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Korach - (Bamidbar/Numbers 16:1-18:32)
What is the meaning of the Torah's reference to the mysterious "covenant of salt?" (Numbers 17:19) Salt can be lifeless and deadly. It can also preserve, enhance and provide nourishment. Each one of us has within us an aspect of salt, the potential for lifelessness and the potential to enhance and increase life, thereby forging our own "covenant of salt" with G-d.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Shelach - (Bamidbar/Numbers 13:1-15:41)
Heaven -- or at least, the Garden of Eden, in its earthly embodiment in the land of Israel -- awaits the generation of the desert. All they need to do is pack their gear and step inside. From whence the spiritual negativity that drove them from "heaven's" door even as they were perched to enter? Their great failing remains for our generation to overcome and to correct. G-d, despite His great anger at their disregard for the land, blesses them with the commandments concerning the wine libations and the taking of challah, both of which are contingent on being in the land of Israel. In this manner G-d both comforts them that their children will someday enter the land, and instructs them once in the land of Israel, their Divine mission will be the rectification of the failing of Adam, the first man.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Beha'aloscha - (Bamidbar/Numbers 8:1-12:16)
Israel's desert experience, as described throughout the book of Numbers, is a reality created by G-d in which He tends to their every need, but at the same time teaches them how to take responsibility for themselves as individuals and also as a nation. When they shy away or shirk their responsibility, G-d rebukes them. In this manner they are being prepared to enter into the land of Israel where they will assume their role in bringing the entire world closer to G-d and His Torah.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Nasso - (Bamidbar/Numbers 4:21-7:89)
Be of this world! That's what Torah demands of us. While allowing for the nazirite experience within a limited time-frame, the essential message of Torah is to immerse ourselves in this world and to sanctify this world. This is the true purpose of man.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Bamidbar - (Bamidbar/Numbers 1:1-4:20)
Following a brief hiatus, (the book of Leviticus, which instructs us how to live in this world with G-d), it's on the road again for the children of Israel, as the book of Numbers begins. Israel, in the desert, is marching as one man heading toward the land of Israel. But can they maintain their unity? Their commitment to G-d's vision for them? Can we of this generation? They had their ups and downs, but they finally did make it through to the land. We have our own ups and downs, but we shall make it, too.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Bechukosai - (Vayikra/Leviticus 26:3-27:34)
Bechukotai, the concluding parasha of the book of Leviticus, is all about the blessings that Israel will receive when she performs G-d's will and the "curses" or admonitions that she will incur when she doesn't perform G-d's will. Leviticus, more than any other of the five books of Torah, reflects how G-d wishes to be related to by man. It is only fitting then, that the book should conclude with a question posed by G-d: How does man wish to be related to by G-d? Do we want to bring G-d into our world and thereby receive His blessings? Or do we wish to relate to G-d only "casually" and thereby bring upon ourselves endless admonitions?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Behar - (Vayikra/Leviticus 25:1-26:2)
Modern physicists speak of the space-time continuum, but the Torah, thousands of years ago, already identified the space-continuum as being found within the holy Sabbath and the sabbatical (shmitta) year, and instructs us to play our part in bringing this spiritual cosmic energy to have bearing on our own lives.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Emor - (Vayikra/Leviticus 21:1-24:23)
Not just the kohanim, but all of Israel have been tasked by G-d with the responsibility to be holy: To think and to behave in a manner that enables the divine Shechina to fill our world.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Kedoshim - (Vayikra/Leviticus 19:1-20:27)
"You shall not turn to the worthless idols, nor shall you make molten deities for yourselves." (Leviticus 19:4) Don't fall prey to your own fears and weaknesses and begin shaping false gods to provide easy answers, and in essence become answerable to you. It is you who must shape your being and your destiny to G-d's will, and by doing so, become answerable to G-d.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Acharei Mot - (Vayikra/Leviticus 16:1-18:30)
G-d's glory fills not only the Tabernacle, but the entire world. Serving G-d in this world and living life in the acknowledgment of His omnipresence is a fine line, and a highly choreographed balancing act. The laws of purity delineated throughout the book of Leviticus are, in fact, instructions for maintaining a spiritual nearness to G-d on an every day basis, without falling into the abyss of our own physicality.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Metzora - (Vayikra/Leviticus 14:1-15:33)
The individual suffering from tzarat can bear the affliction within the walls of their house, the clothing that they wear, or upon their own flesh. While the affliction causes a debilitating physical reaction, it is essentially a spiritual wake-up call. Acknowledging one's shortcomings and approaching the attending kohen is the beginning of a spiritual recovery, which leads to its own reward.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Tazria - (Vayikra/Leviticus 12:1-13:59)
The Torah concepts of tahara and tum'a, imperfectly translated as spiritual purity and impurity, are impossibly difficult for us to entirely grasp through our intellect. And this is because, simply put, these concepts, or the realities that they express, are so much greater than our own individual selves. The period of impurity which visits a mother upon the birth of a child bespeaks of the passage of pure and perfect knowledge from one world to the next, and the necessary loss that results. The extended period of impurity upon the birth of a daughter reflects the more perfect image of G-d that is embodied in the female soul.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Shemini - (Vayikra/Leviticus 9:1-11:47)
On the eighth day of the inauguration of the Tabernacle, the first day of the month of Nisan, a whole new reality overtook creation. As fire rushed down from heaven to consume the first offering placed upon the altar on this the first day of the Divine service in the Tabernacle, Nadav and Avihu, the righteous sons of Aharon the High Priest, sought eternalize the moment, to make the momentous now be forever. Their error in implementation cost them their lives. Torah prescribes for the rest of us a way to succeed where they failed.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Tzav - (Vayikra/Leviticus 6:1-8:36)
The olah -- burnt offering -- described in parashat Tzav is understood by our sages to embody the potential to expiate the sin of doubtful thoughts of the heart, those thoughts which can distance us from G-d and lead us to transgression. An untoward thought is a most serious spiritual lapse, even if it does not ultimately lead to an ill-conceived action. The inclusion of the olah in the daily Tamid service of the Holy Temple attests to the centrality of the doubtful thoughts of the heart in the human condition and our need to vanquish the doubt and draw near to G-d.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayikra - (Vayikra/Leviticus 1:1-5:26)
The book of Vayikra, (Leviticus), the most intimate of the five books of Torah, opens with a whisper. With the establishment of the Tabernacle, G-d is welcomed back into the world!
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Pekudei - (Shemos/Exodus 38:21-40:38)
With the completion of the Tabernacle the work of the creation of the world finally draws to a close. Moses blesses the work Israel has done, and now, the final piece in place, the world can begin!
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayakhel - (Shemos/Exodus 35:1-38:20)
What's new in the world? What's new in your life? Moshe gathers all Israel together before him and reveals to them two things that never grow old and never get stale, but are always fresh and new, and spectacularly always in the moment, in a forever sort of way: the Holy Shabbat and the Tabernacle -- the Holy Temple. Keep it new -- that's G-d's plan!
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Ki Sisa - (Shemos/Exodus 30:11-34:35)
In an unprecedented confrontation with G-d, Moshe, by denying and defying G-d's will, actually fulfills G-d's will perfectly. Passing this test with flying colors, Moshe proves his mettle as a defender of his people and a true leader of Israel.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Tetzaveh - (Shemos/Exodus 27:20-30:10)
Only the sons of Aharon can wear the priestly garments and only while they are wearing the priestly garments can they serve in the Holy Temple as priests, enter the Temple Sanctuary and perform the Divine service. Yet elsewhere in Torah all of Israel is described as a "kingdom of priests." (Exodus 19 :6) Is there really a way in which each one of us can serve in the capacity of priest?
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)
Shifting from the "grand" revelation at Sinai to the seemingly "mundane" concerns of the commandments expressed in Mishpatim, the Torah maintains its consistent message: All aspects of our lives have the potential to be elevated to holiness.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Yisro - (Shemos/Exodus 18:1-20:23)
When Yitro (Jethro) the High Priest of Midian, expert practitioner of all forms of idol worship, tells his son in law Moses, "'Blessed be HaShem, who has delivered you out of the hand of the Egyptians... Now I know that HaShem is greater than all gods...'" it is an unparalleled sanctification of G-d's name.
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)
The tenth plague: Enter G-d, front and center: Without emissary, human or angelic, G-d delivers His first born Israel from the Egyptian overlords.
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)
A new Pharaoh arose "who didn't know Yosef". That's outrageous! After all Yosef had done on behalf of Egypt, to be unceremoniously expunged from Egypt's national narrative is unthinkable. Yet it was Yosef's own brothers who, not so long before, "didn't know Yosef" -- not his face, and not his understanding as to how to bring about the redemption. Their animosity toward Yosef eventually engendered Pharaoh's animosity.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayechi - (Bereishis/Genesis 47:28-50:26)
Ya'akov desires to bless each of his children before he dies and to share with them holy insights into their future. It is at this moment that he and we learn that the Divine promise of redemption which Ya'akov wished to introduce to his children can only become a reality when the entire nation of Israel is included. Not only those who are near to G-d and in touch with His Torah, but also, and especially, those of us who feel distant and disconnected must be brought close to the legacy of Ya'akov avinu -- our father Jacob, in order for the redemption to transpire.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayigash - (Bereishis/Genesis 44:18-47:27)
When Ya'akov and Yosef reunite after seventeen years of separation, Yosef weeps while Ya'akov recites the shema prayer, ("Hear O Israel, HaShem our G-d, HaShem is One"). Was Ya'akov being distant? Cold? On the contrary. By saying the shema at the moment of his reunion with his son, Ya'akov was including his love for G-d with his love for Yosef. For there is no love outside the love of HaShem. HaShem's love encompasses all.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Mikeitz - (Bereishis/Genesis 41:1-44:17)
How strong is the bond between a parent and a child? A father and a son? Ya'akov could not be comforted by Yosef's loss. Just what did Ya'akov know concerning Yosef's apparent demise? Why was there a "conspiracy of silence" surrounding Yosef's disappearance?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayeishev - (Bereishis/Genesis 37:1-40:23)
Have you ever felt utterly and completely alone? Yosef must have. He was separated from his loving father and his brothers wanted to kill him. Ultimately he was thrown in a pit filled with scorpions and snakes and then sold to some passing Ishmaelites, who in turn sold him into slavery. Yet we're never alone, and if our hearts are turned to G-d, we will identify His fingerprint upon our lives.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayishlach - (Bereishis/Genesis 32:4-36:43)
Ya'akov Avinu's (our forefather Jacob's) midnight encounter with a mysterious angel: Who was this angel, what was his purpose, and by what name was he known? Ya'akov overcomes the angel, and by doing so gains insight into all these questions. He also acquires for himself a new name, a new identity, and a new role to play in establishing the Divine presence here on this earth.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayeitzei - (Bereishis/Genesis 28:10-32:3)
" ...and he took some of the stones of the place and placed them at his head, and he lay down in that place." (Genesis 28:11) What was "that place," and what was the nature of those stones that Ya'akov gathered together, and which, upon his awakening from his dream of a House of G-d, formed a single stone, which became the very "foundation stone" upon which all creation is established? And how could the "foundation stone" upon which the entire world rests find itself in that place and at that very moment when Ya'akov chose to take his sleep? It was Ya'akov's consecration of the stone with olive oil that made the transformation possible.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Toldos - (Bereishis/Genesis 25:19-28:9)
The work of the patriarchs, Avraham, Yitzchak and Yaakov was to establish in this world an eternal bond between man and G-d. Toldot chronicles the struggle for supremacy between two radically different approaches toward leadership: the way of Yaakov, and the way of Esav. Esav excelled in so many ways he seemed a natural for the part. And after all, he was the first-born. There was but one thing missing from Esav's understanding of life: the fear and the acknowledgment of G-d. Forever stymied by his own egotistical take on life, Esav languished, while Yaakov assumed the mantle of leadership.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Chayei Sarah - (Bereishis/Genesis 23:1-25:18)
The celebration and the sanctification of life are the keys to the gates of the Garden of Eden through which we can pass into life eternal.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Vayeira - (Bereishis/Genesis 18:1-22:24)
Every newborn baby is a miracle. Yet the birth of Yitzchak, (Isaac), defied all the rules of reason and biology. Rather than bow their heads in awe of the enormity of the miracle that G-d wrought, the pundits and gadflies of the day cast doubt upon the veracity of Yitzchak's origins. Fast-forward to today, replace "Yitzchak" with "the state of Israel" and gain some insight into Israel's contemporary denigrators and their pathetic denial of truth and reality.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Lech Lecha - (Bereishis/Genesis 12:1-17:27)
The book of Genesis opens, and the generations of man just whir by. By the time the reading of Lech Lecha begins twenty generations have passed. And then the pace slows down as Torah begins to describe the life and work of our father Avraham. What made Avraham unique? How was he different from all those that had come before him? Why was G-d pleased with Avraham?
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
The Secret of Yearning: The Torah Readings of Vzot Habracha, Bereshith & Noach
All of creation is informed and animated by an overwhelming yearning for G-dliness, and man is no exception. This elemental necessity of existence binds and unifies our world. It is present in the final words of Deuteronomy, which we read on Simchat Torah, and it is present in the opening words of Genesis. It is when the generation of Noach loses its way and seeks to create a world without G-d that the trouble starts.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Yom Kippur 5771
Have you ever made a mistake? Have you ever wished you could turn back the clock, press a delete button, wipe clean your own personal slate? Yom Kippur is G-d's certificate of guarantee that if you have it within you to leave your past errors behind and draw near to Him, He will forget your past mistakes, and accept you as you are today, new and improved, and ready for tomorrow.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
Rosh Hashanah 5771
The Temple Institute wishes to all our friends and supporters, to all the House of Israel, and to all who love the G-d of Israel, a very sweet new year.
May this year of health and happiness, peace and prosperity for all, also be the year of the rebuilding of the Holy Temple and the renewal of the Divine service.
by Rabbi Chaim Richman of the The Temple Institute in Jerusalem, Israel.
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ב״ה
