Readings for Rosh Chodesh Shevat, Thursday, January 30, 2025
Rosh Chodesh Shevat
28:1-15 Bamidbar (Numbers)
This is the
standard reading for each Rosh Chodesh.
Rosh Chodesh is the name of the minor holiday that marks the start of
each month. The term Rosh Chodesh is
translated as New Moon. The first day of
the month is referred to as Rosh Chodesh because the months are lunar and the
first day of each month comes with the start of the new moon. In the days of the
Rosh Chodesh is the name of the minor holiday that marks
the start of each month. The term Rosh
Chodesh is translated as New Moon. The
first day of the month is referred to as Rosh Chodesh because the months are
lunar and the first day of each month comes with the start of the new
moon. In the days of the
Shevat is the eleventh month counting from Pesach and the fifth month counting from Rosh Hashanah. Shevat has only one holiday. On the 15th of Shevat, Jews observe a minor festival called Tu bi-Shevat also known as the New Year of the Trees. Many observe it with a special Seder that includes foods from Eretz Israel. For several decades it was the focal point for the annual JNF tree drive complete with its ubiquitous Tree Certificate. Shevat is mentioned by name only once in the Bible - in Chapter 1, verse 7 of the Book of Zechariah, “Upon the four and twentieth day of the eleventh month, which is Shevat.” This is the beginning of Zechariah’s prophecy about the rebuilding of the Temple in the days of the Persian Empire. According to the Torah, Moses began the discourses known as Devarim (Deuteronomy) on the first day of Shevat. “And it came to pass in the fortieth year in the eleventh month, on the first day of the month that Moses spoke unto the children of Israel…” (Deut.1:3). For Lubvaitchers, Shevat is a month of mixed messages. The Tenth of Shevat is the Yahrzeit of Rabbi Yosef Yitzchok Schneersohn, the 6th Rebbe who passed away in 1950. The Tenth of Shevat (1951) marks the assumption of leadership by his son-in-law, Rabbi Menachem Mendel Schneerson as the 7th Rebbe. From a personal note, the 2nd of Shevat is the Yahrzeit of Reb Zusha, a gentle kindly soul about whom wonderful stories are told.
Shevat and Pesach
16th of Shevat, 5238: On January 29, 1478, “The Washington Haggadah,” the creation of Joel Ben Simeon was completed today. “In addition to the full text of the Passover night liturgy, the Washington Haggadah features stunningly intricate illuminated panels and a series of Passover illustrations that include depictions of "The Four Sons," "The Search for Leaven," and "The Messiah Heralded." The enduring popularity of Joel ben Simeon's miniatures is reflected in the many reproductions of his work that have appeared over the years in anthologies of Jewish art and manuscript painting. In 1991, the Library of Congress published a facsimile edition of the Washington Haggadah, accompanied by a companion volume with a detailed scholarly description, analysis, and assessment of the manuscript.”
Musical Shevat
19th of Shevat, 5722: On January 24, Brian Epstein signed a contract to manage The Beatles establishing the “Jewish connection” with the FAB 4 who some consider the most influential and best known music group of the 20th century.
Solemn Shevat
18th of Shevat, 5746: On January 28. 1986, the space shuttle Challenger exploded 73 seconds after liftoff from Cape Canaveral, killing all seven crew members including Judith “Resnik, the first American Jewish astronaut in space. Resnik joined the space program in 1978 after graduating from Carnegie-Mellon with a B.S. in electrical engineering and the University of Maryland with a Ph.D. in electrical engineering. Prior to the 1986 Challenger tragedy, Resnik served as the mission specialist on Discovery's maiden voyage in 1984, logging 144 hours 57 minutes in space. Resnik was the second American woman in space (after Sally Ride) and the fourth worldwide. Before joining the space program, Resnik worked in the radar division of RCA, as a biomedical engineer in neurophysics at the National Institute of Health, and finally for the Xerox corporation. She was accepted into the NASA program, along with five other women, in 1978. An Akron, Ohio, native, Resnik was a classical pianist and a gourmet cook, and also enjoyed running and bicycling. She was active in the Institute of Electrical and Electronic Engineers, the IEEE Committee on Professional Opportunities for Women, the American Association for the Advancement of Science, and the American Association of University Women.”
Readings for Saturday, February 1, 2025
Bo (Go)
10:1 - 13:16 Shemot (Exodus)
Bo is the third sedrah in the Book of Shemot (Exodus). The Hebrew word “Bo” means “Go.” The sedrah takes its name from the fifth
Hebrew word in the first verse, “And the Lord said unto Moshe: Go (Bo) in unto Pharaoh.” Bo includes a description of the last three
plagues, the Deliverance from
The Plagues:
Even though some commentators have divided the plagues into 3-3-3-1, the Torah readings divide them into seven (Shemot) and three (Bo). As we continue to see in our studies, the combinations of three, seven and ten are quite common, reinforcing the belief that these numbers have certain mystical “powers.”
Eighth Plague (10:1-20) - The Plague of Locusts follows the previous pattern with Pharaoh promising to obey God if the plague is lifted and then going back on his promise.
Ninth Plague (
Tenth Plague
(11:1-9,
Rosh Chodesh (12:1-2) The Commandment to Observe the New Moon is the second law given to the Hebrews. It is the first commandment given to the entire Israelite nation. This position of narrative primacy is probably an indicator of the importance of this commandment. Additionally, since the Jews have spent most of their time living without a land, the calendar is of supreme importance because we have spent so much of our existence dwelling in the fourth dimension - the dimension of time.
The Deliverance From
The Laws of Pesach (12:3-28) (
Redemption of the First Born (13:1-2,11-15) Since God spared the first born males of the Israelites, they now belong to Him. Hence the law comes to us requiring their redemption. This has given rise to the ceremony known as “Pidyon Ha Ben” or Redemption of the First Born.
Tefillin (13:16) The Sedrah ends with one of those strange sentences that seem to have no
connection with what has gone before or what is about to happen. “And it shall be a sign upon your arm and
ornament between your eyes, for with a strong hand Hashem removed us from
Themes:
Commandments
4. The obligation to bless the new moon each
month. 12:2
5. The slaughtering and preparing of the
Paschal lamb. 12:6
6. The obligation to participate in the eating
of the Paschal lamb. 12:6
7. The prohibition against eating the Passover
lamb raw or boiled; it must be roasted. 12:9
8. The
prohibition against leaving remains from the Paschal lamb.
9. The
requirement to remove chametz from one’s possession before the beginning of
Pesach.
10. The obligation to eat matzah during
Pesach.
11. The prohibition against having any chametz
in one’s possession throughout Pesach.
12. The prohibition against eating any food
containing chametz during Pesach.
13 -14. The forbidding of certain individuals to eat
the Paschal lamb.
15. The prohibition against removing any part of
the Paschal lam from the house in which it was first eaten.
16. The prohibition against breaking any of the
Paschal sacrifice’s bones.
17. The stricture against an uncircumcised man
eating the Paschal lamb.
18. The command to redeem the first born. 13:2.
19. The prohibition against eating any chametz
during Pesach. 13:3
20. The stricture against chametz being seen in
any Israelite dwelling during Pesach. 13:7
21. The obligation to tell one’s child the story
of the liberation from Egypt. 13:8
22. The requirement to redeem a firstborn
donkey.
23. The obligation to break the neck of a firstborn
donkey that is not redeemed.
Pesach
The term itself can
be translated as pass over and has given rise to the English name for the
holiday. It is also the name of the
sacrifice offered in observance of the holiday.
In reading the laws of Pesach, one can see the outline of the Seder and
hear words found in the Haggadah. Some
of the practices that come from the laws found Bo include:
·
The
observance of Pesach on the 14th of Nissan in the evening for seven
days;
·
The
Seder as a way of telling your children of the Exodus in a family environment;
·
The
eating of bitter herbs and Matzah;
·
The
placing of the Shank Bone on the Seder Plate;
·
The
removal of chametz from our homes;
·
The
eating of only Kosher for Pesach foods during the holiday; and
·
The
Fast of the First Born.
(There may be more, but there are space limitations).
Creation and the Exodus
These are the two seminal events in the Torah. One marks the beginning of mankind; the other the beginning of the Jewish people. We are reminded of this in the Shabbat Kiddush when we invoke the commemoration “of the work of creation” and the commemoration “of the exodus from Egypt.” Also this explains how we can have more than one “new year.” Rosh Hashanah comes in the seventh month but is the New Year. It is the New Year marking the start of creation. The month when Pesach is observed is the “beginning of the months…the first of the months for you” (12:2). This is the “New Year” of the Jewish people. The Exodus marks the beginning of the Jewish people as a unique nation.
Tefillin
The actual
commandment concerning the wearing of Tefillin will come later in the
Torah. But in this sedrah we read “And
this shall serve you as a sign on your hand and as reminder on your forehead
that with a mighty hand the Lord freed you from Egypt” (13:9). This is an obvious reference to donning
Tefillin. We are being told that when we
wear them we are doing so to remember the Exodus from
Pidyon Ha Ben
The ceremony for the Redemption of the First Born finds its origins in this sedrah (13:1-2). The ceremony is really a rare one. It must only be observed when a woman’s first born is a male. If a daughter was born first or if there has been a miscarriage the ceremony is not performed. Also, in the event of a cesarean birth, the ceremony is not performed because the commandment has to do with “the first issue of the womb.” Finally, the ceremony is not performed when the first male issue is of the tribe of Levi. The ceremony cannot take place until the youngster is at least thirty days old. Usually the ceremonial table is set with Challah and a Kiddush cup. The mother brings the youngster to the father and the Kohein, to whom the father has given five silver coins. A highly stylized dialogue takes places between the father and the Kohein that includes a special Blessing of Redemption and a Shehecheyanu. There is a legend I heard as youngster. Because of the Exile, there was a sage who was not quite sure if those who claimed to be Kohanim really were in the purest sense of that term. So every time he met a Kohein, he would go through the ceremony for his son just to ensure that at least one time it had been done right.
Rosh Chodesh
The obligation to bless this New Moon creates a monthly mini-holiday. Every month on the first day of the month (and some months we observe this for two days), Hallel is recited. An extra section is added to the Amidah. The Torah is read and Musaf is recited. On the Shabbat before Rosh Chodesh, there is a special Blessing of the New Month, when the leader announces the exact time when the upcoming month will begin. There are no prohibitions against work on Rosh Chodesh. According to some traditional sages (and they base this on Rashi) Rosh Chodesh should be regarded as a “mini-mother’s day honoring women for their superior piety by which the Jewish people is eternally recreated.”
The Tenth Plague
The Tenth Plagues
is different in many ways from the other nine.
While the other nine are considered educational, the tenth is for
punishment. The tenth is to come at a
stated time, around
The Coming of the
Messiah
The Exodus from
Punishment
The Tenth Plague
troubles many people. “Every firstborn
in the
Visualizations
In her commentary
on “Bo” entitled Sign on the Door,
Fredelle Z. Spiegel points out the role that visualizations play in the final
act leading up to the Exodus. The
Israelites were not just commanded to slaughter and eat the lamb, they were
commanded to “take some of the blood and put it on the two doorposts and the
lintel of the houses in which they are to eat it (the paschal lamb).” Why were the Israelites to do this? The popular answer is found in the second
half of verse 13, “when I see the blood I will pass over you, so that no plague
will destroy you when I strike the
Promises
Made/Promises Kept
In Bereshit (Genesis), God told Abraham that his descendants would be slaves for 400 years before He would punish their masters and free them from bondage. “Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years; but I will execute judgment on the nation they shall serve and in the end they shall go free with great wealth.” (15: 13, 14). The book of Shemot (Exodus) opens with a description of the first part of the promise. In this week’s portion we read the description of the second part of the promise including going free with great wealth. “Tell the people to borrow, each man from his neighbor and each woman from hers, objects of silver and gold. The Lord disposed the Egyptians favorably toward the people.” (11: 2, 3) “The Israelite had done Moses’ bidding and borrowed from the Egyptians objects of silver and gold, and clothing. And the Lord had disposed the Egyptians favorably toward the people…” (12:35) The message to the our forbearers, and hopefully for us and our descendants, is that God makes promises and God keeps his word.
Passover Customs
For those of you who are looking for new ways to enliven your Passover celebration you might want to follow the custom of some Jewish communities in which the people would create dramatizations of the Exodus based on this week’s Torah portion, as part of their Pesach observance. “So the people took their dough before it was leavened, their kneading bowls wrapped in their cloaks upon their shoulders.” (12:34). After their Seder, the Moroccan Jewish men would “rush out of the house and run up and down the street shouting, “In this manner our forefathers went out of Egypt, their kneading-troughs bound up in their clothes upon their shoulders.’” As part of their dramatization, Jews living in the region of the Caucasus Mountains would dress “in their festive best” for the Seder and the women would “adorn themselves with jewelry of all kinds” possibly as visual reminder of the gold, silver and clothing that the Egyptians had given the departing Israelites.
The Haggadah and
Shemot
As we saw last week, the creators of the Haggadah relied heavily on the Torah as a source for the actual text. “Maggid” - the lengthy portion that retells the story of the Exodus - includes several lines from “Bo.” In explaining the reason for the Pesach sacrifice, the text says, “You shall say, it is a Pesach sacrifice for the Lord, because he passed over the houses of the children of Israel in Egypt, when He struck the Egyptians and He saved our houses; and the people bowed down and prostrated themselves.” (12:27) In explaining the reason for eating Matzah, the text says, “And they baked unleavened bread from the dough which they had taken with them from Egypt, for it was not leavened, because they were driven out of Egypt and could not delay there; nor had they prepared for themselves any provisions for the way.” (12:39) As the Seder moves forward toward the first Hallel, the Haggadah again uses the words of “Bo” to explain why “in every generation” each of us should feel that we individually were freed from the Egyptian bondage. “You shall tell your son on that day saying: for the sake of this, the Lord did for me when I went out from Egypt.” (13:8) And for those of you who are looking for “extra credit,” read the section of the Four Sons and see how much of that interplay comes from this week’s Torah portion.
Problem with
translation:
At the start of Chapter 11, God tells Moses about the coming of the final plague. And then, according to the modern translations, He says, “Tell the people to borrow, each man from his neighbor and each woman from hers, objects of silver and gold.” (11:2) The term “borrow” implies that the items will be returned to their owners after some period of time. But we know that there is no intention of returning these items to the Egyptians, so is this a case of God being disingenuous or deliberately misleading? I think not. A more literal translation say “Speak now in the ears of the people and let them request each man from his neighbor and each woman from her neighbor vessels of silver and vessels of gold.” The literal translation would seem to remove the moral ambiguity created by the use of the term “borrow.” Why would the Egyptians acquiesce to such a request? Possibly, because, unlike their king, they had come to fear the plagues and they might have viewed surrendering their values as a “bribe” that would bring them to an end. Regardless of what the Egyptians thought, this was a fulfillment of a divine promise that they “would go forth with great wealth.” These vessels of silver and gold will appear again in the Torah. They are the material from which the Golden Calf is made. Note that the command to “request” these items is sex-segregated. According to later commentary, the men surrender their valuables for the Golden Calf while the women kept theirs and gave them to be used in the building of the Tabernacle. It is one of those examples of the higher level of spirituality which we attributed to women.\
Haftarah
46:13-28 Jeremiah
With so much to cover in the sedrah, we will keep this brief. As one of three Major Prophets, Jeremiah is worthy of a lot of time. He provides three of the haftarot for sidrot from the book of Vayikra (Leviticus), so we will have plenty of time to give him his just deserts later on.
The Man: Jeremiah lived at a time of
great political and social turmoil during the 7th and 6th
centuries B.C.E. He was active during
the last days of the Southern Kingdom and lived through destruction of the
The Message: It is complex, multi-faceted and beyond what we can cover this week. He is the reluctant prophet who chastises the people. Some see him as the embodiment of harsh meanness and his name has come into the language in the word “jeremiad.” But he was also a man who put a premium on social justice and ethical behavior. He provided guidelines for identifying false prophets and is the prototype for those who are willing to challenge the military and foreign policy actions of their government while remaining a loyal citizen. Considering events in the United States, this is an excellent example of the timelessness of the teachings of the TaNaCh. Last, but not least, Jeremiah provided a message of hope when all that was going around him should have led to despair and hopelessness. If you want to swim against the stream, Jeremiah will show you how. More importantly, he will tell you when and why you should make the effort.
Theme-Link: The
sedrah tells of the humiliation of Pharaoh and the redemption of the Israelites
from bondage. In the haftarah, Jeremiah
tells of the humiliation of a contemporary Pharaoh. He is relating his message to the battle of
Copyright January 2025 Mitchell A Levin
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