Please note: Rosh Chodesh Iyar is a two-day Rosh Chodesh. The first day actually falls on the 30th of Nisan. The second day falls on the first day of Iyar.
Readings for Friday, April 17, 2026
Rosh Chodesh Iyar
28:1-15 Bamidbar (Numbers)
Rosh Chodesh Iyar is a Two Day Rosh
Chodesh. When a month is 30 days in
length, the following month’s Rosh Chodesh is celebrated for two days because
the 30th day of the month past is counted as Rosh Chodesh and the first day of
the subsequent month as the second day of Rosh Chodesh. Nissan, the month that comes before Iyar, has
thirty days. Iyar has 29 days.
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 Temple
special sacrifices were brought in honor of the new moon. With the destruction of the Temple, the
sacrificial system ended. In place of
the sacrifices, Jews read a description of the sacrificial offerings, which is
set forth in the first fifteen verses of chapter 28 in the book of
Numbers. The Torah reading takes place
during the daily morning service. There
are many Jews who have no desire to return to the sacrificial system. They use these readings as a way of providing
a connection with the past which is one of the keys to our future preservation. Because of its connection with the moon, Rosh
Chodesh is thought to have special meaning for women. There are some sages who suggest that wives
and mothers should be presented with gifts on this, their holiday. In lieu of gifts, others suggest giving
Tzdekah in their honor.
Iyar is the second month of the year counting
from Pesach and the eighth month of the year counting from Rosh Chodesh. Iyar is a quiet month coming as it does
between the tumult of the month of Nissan with Pesach and the climatic moments
of the month of Sivan with Shavuot.
According to tradition, Solomon began building the Temple on the second
day of Iyar. Pesach Sheni, The Second
Passover, established for those who could not observe Pesach for certain
reasons, is celebrated on the 14th of Iyar.
Lag B’Omer (literally the 33rd day of the Omer), a minor but joyful
celebration, falls on the 18th of Iyar.
The month of Iyar has taken on renewed importance in modern times. Israeli Independence Day falls on the fifth
of Iyar. Jerusalem Day which celebrates
the liberation and reunification of Jerusalem in 1967 falls on the 28th Day of
Iyar
This Shabbat is Rosh Chodesh Iyar Two scrolls are taken from the ark. The first scoll is for the regular weekly reading. The second scroll is for the special reading for Rosh Chodesh. See below for further explanation.
This year, 5786, is a non- leap year. In non-leap years the weekly portions of
Tazria and Metzora are read on the same Shabbat. They are both comparatively short and contain
material on a related subject - Leprosy.
When the portions are read on the same Shabbat, it is seamless and only
one Torah scroll is used.
Readings for Saturday, April 18, 2026
Tazria ( “To bring forth seed’)
12:21 - 13:59 Vayikra (Leviticus)
Tazria is the fourth sedrah in Vayikra (Leviticus). The term “Tazria” is translated variously as
“to bring forth seed” or “childbirth” or “be delivered.” The portion begins with the statement, “When
a woman at childbirth ‘Tazria’ bears a male.…”
The name of the sedrah usually comes from the first or first important
word in the portion. It would be a fair
question to ask why this sedrah is not call “Ishah” or Woman since the word
“Ishah” comes before “Tazria.” The word
“Ishah” would certainly seem to be of prime importance when talking about
childbirth. Also, the first chapter of
the sedrah deals with laws of purification relating to the “Ishah” or woman who
has given birth to a son or daughter.
The balance of the sedrah deals with “tzara’at,” a word that is
traditionally translated as leprosy.
Based on the description of the affliction described in the Torah,
“tzara’at” is not what we call leprosy or Hansen’s Disease. Depending upon the commentator, the disease
in the Torah is “a scaly affection on the skin” and may in fact be more a
general term for several skin ailments.
The Torah is not a medical book and the Kohanim were not medicine men.
Interestingly enough, “tzara’at” can be found in woolen
cloth and linen fabric. This would
further underscore that the disease described in the Torah is not the same as
what we call leprosy. This sedrah is
dealing with a concept of “tumah” or “ritual impurity.” In each instance, it describes the impurity,
the role of the priest and the method for responding to the impurity. According to some, ritual impurity is not to
be equated with sin. Rather it is a
condition that people find themselves in; a condition that has a physical
manifestation; a condition that can be dealt with and usually remedied. There are also those who say the first part
of the sedrah concerning the new mother is a manifestation of ancient man’s
sense of awe when confronted by childbirth.
A lack of understanding of an event often would lead ancient man to
create a series of taboos and rituals.
If this is so, then the authors of the Torah have attempted to provide a
Jewish context for pre-existing behavior.
Themes
Commandments
166. The
specification that a woman becomes ritually unclean after giving birth (12:2,
5).
167. The
prohibition of a person who is ritually unclean from eating the meat of a
sacrifice offered at the sanctuary (12:4).
168. The
specification of the sacrifice to be brought by a woman who has given birth
(12:6, 7).
169. The
specification of ritual uncleanness of a metzora, a person with a specific sort
of skin affliction (13:2-3).
170. The
prohibition against shaving the area of a scaly skin affliction (13:33).
171. The
commandment that one afflicted with the disease of tzara’at should rend his
clothes and let his hair grow loose, like a mourner (13:45).
172. The
procedure to be followed when there is an affliction of tzara’at on clothing
(13:47-54).
From Biblical Literacy by Rabbi Joseph Telushkin
Tzara’at
This is neither the first time nor the last time we will
meet this skin condition. Remember how
Moshe’s hand turned white and then returned to normal in Shemot. Also, Miriam will suffer a skin affliction
when she gossips about her brother.
Judaism does not connect ill health to divine punishment. On the other hand, Judaism, like modern
psychology does see a connection between the spirit and the body. Etz Hayim had one of the best notes about
this citing the sages who saw the commonality between leprosy and malicious
gossip. They are both highly
contagious. The gossip, like the leper,
can infect another with his evil tongue.
Tzara’at can be visited on those with haughty eyes, a lying tongue,
hands that shed innocent blood in secret, a mind that hatches evil, feet quick
to do wrong, a witness who testifies falsely and one who incites brothers to
quarrel. While we may no longer perform
the rituals, reading the sedrah should remind us of the evil of the wagging
tongue.
Tazria
For those of you who are interested in reading more about
why this sedrah is called Tazria and not Ishah, I suggest you read the section
in Torah Studies by Rabbi Schneerson by that name. The discussion is interesting, but beyond my
ability to summarize.
Metzora (Leper)
14:1 - 15:33 Vayikra (Leviticus)
Metzora is the fifth sedrah in Vayikra (Leviticus). It takes its name from the second verse in
chapter 14, “This shall be the law of the leper (‘Metzora’) on the day of his
purification.” In chapter 14, the first
part of the sedrah describes the steps in the ritual purification of the
Metzora. They include removal from the
camp, shaving and ritual offerings. The
balance of chapter fourteen address “tzara’at” which is the most baffling form
of affliction mentioned in this or the previous sedrah. It is some kind of blight or mold or mildew
that attacks houses. It is only found in
Canaan and God states that this affliction comes from him. Coping with the affliction of the house
follows the same pattern as coping with afflictions of the body. The matter is reported to the Kohein, who
periodically will check the house. If
the affliction does not disappear, the building is torn down. If the affliction abates, then the Kohein
conducts a ritual purification. The rest
of the sedrah, all of Chapter 15, deals with various forms of discharges and
the rules of purification related to them.
Rules related to discharges from men are covered in verses 1 through
18. Rules related to women are found in
verses 9-32. The Shulchon Oruch,
the Code of Jewish Law, deals with these matters in much greater detail. The two portions are easy to combine because
the subject matter is inter-related.
They both deal with personal impurity and the rituals for dealing with
the defilement. These rituals ceased to
be operative with the destruction of the Second Temple. However, the Oral Law took the concepts
described here and made them part of Halachah.
Even those who reject the rabbinic law based on these readings look to
them for deeper spiritual meanings.
Themes
Commandments
173. The
procedure for the ritual rehabilitation of one who has recovered from tzara’at
(14:2-4).
174 - 175. The requirement that a metzora should shave all
his facial and bodily hair and immerse himself in a ritual bath on the seventh
day after the performance of the procedure described in the preceding
commandment (14:9).
176. The
specification of the offering brought by a metzora after he is healed
(14:10-11).
177. The
procedure for how a priest is to treat a house contaminated with tzara’at
(14:35-42).
178. The
ritual uncleanness of a man who has chronic discharges from his penis (15:2).
179. The
offering to be brought by a man after being healed of chronic discharges
(15:13-15).
180. The
specification of ritual uncleanness for one who has seminal emission (15:15,
18).
181. The
specification that a menstruating woman is ritually unclean (15:19).
182. The
stipulation that a woman who has an irregular discharge of blood is ritually
unclean (15:25).
183. The
delineation of the offering brought by a woman where irregular discharge ends
(15:28-30).
From Biblical Literacy by Rabbi Joseph Telushkin
Metzora
Originally this sedrah was called “Zot Tihyeh” or “This
shall be” which are the first words in the second verse of the sedrah. For those of you who are interested in how
the name came to be changed to the less flattering name of Metzora, I recommend
the chapter in Torah Studies that has the same name.
Second Scroll
Special Reading for Rosh Chodesh Iyar
28:9-15 Bamidbar (Numbers)
Today is actually the first day of the month of Iyar. This
is the shortened version of the standard reading for Rosh Chodesh, which
describes the sacrifices brought for this monthly observance. The reading is shortened because it is
Shabbat.
Haftarah
- Special for Rosh Chodesh
66:1-24; 66: 23 Isaiah
The Man: The reading is the entire last chapter of the Book of Isaiah. This is one of the chapters attributed to the Second Isaiah or the Isaiah of the Exile. We know nothing about the biography of this anonymous author. He (or she for the matter) lived during the last days of the Babylonian Exile. There are only two things we know with any surety. First, this person was a skillful author who could really turn a phrase. Second, this person was humble, allowing his writings to be attached to those of the historic prophet Isaiah. This kind of humility is a highly valued trait in Judaism. For example, at the Seder, the Haggadah includes the words of Joshua reminding us that originally our ancestors were pagans. In Rabbinic writings, such as Pirke Avot (Sayings of the Fathers), sages will attribute their words to those of their teachers, giving them credit for any learning they might have acquired. “Imagine a world where people were more concerned doing the work than getting credit for doing the work.” (Author unknown)
The Message: Isaiah offers words of comfort as he describes the ultimate destruction of the nations who have made war against Israel. Yes, God will gather in the exiles and the Temple will be rebuilt. But in the opening verses, Isaiah reminds the people that holding Jerusalem is not enough. God demands that we follow His laws. “But it is to this that I look: to the poor and broken-spirited person who is zealous regarding My word.”
Theme-Link: Usually the prophetic portion has a connection with the Torah portion. This is one of the exceptions when the prophetic portion is tied to an event on the calendar - in this case Rosh Chodesh. Verse 23 which is read and then re-read connects the observance of Rosh Chodesh to the final redemption.
Pirke Avot (Sayings of the Fathers) Saturday, April 25, 20120
Pirke Avot - (Sayings of the Fathers) is a collection of sayings, teachings, and ethical maxims. A popular and eminently quotable work, it is one of the sixty-three tractates of the Mishnah. The Mishnah, consisting of centuries of oral teachings passed down from one generation to the next, was finally codified by Rabbi Yehudah Ha-Nasi in 200 C.E. Pirke Avot is unique among the tractates of the Mishnah in that it doesn't contain any halachah (law), only aggadah (stories or legends). Its popularity is reflected in the fact that it is included in most prayer books (including, in part, in Gates of Prayer).
Rabbi W. Gunther Plaut one of the great teachers of the Reform Movement suggests that Pirke Avot "teaches us the essentials of what life might be at its best." It deals with some of life's most basic and important questions: What is our purpose and destiny? What is sin, and how do we conquer it? What is wisdom? What is my relationship to God? Pirke Avot is divided into chapters, and each chapter is further divided into individual statements, each called a Mishnah. It is customary to study a chapter of Pirke Avot starting with the first Shabbat after the end of Pesach (Passover). Since Pirke Avot consists of six chapters, the work may be completed by the start of Shavuot. However, other groups of Jews follow a cycle where they study and re-study each of the chapters until the last Shabbat before Rosh Hashanah. Regardless of the format you choose, each week the Torah page will include one verse from the chapter of the week with a few comments from a variety of sources.)
Excerpts from Chapter 2
(2:3) “Be cautious of rulers, for they do not befriend a person unless it is for the benefit of themselves; they appear like friends at a time when it benefits them, but they don’t stand by a person in his time of need.” This statement may be attributed to Rabban Gamiliel. There are those who say this statement applied only to the despotic government of Rome, which controlled the fate of the Jews at this time. Other students of history would suggest that this is good advice regardless of who is in power. While Jews have a tradition of supporting civil government, the Chosen People know how easily it can be chosen to suffer by governments of many different forms. Pirke Avot is worth reading and re-reading because it is pithy, timely and true.
(2:9) “Rabban Yochanan, the son of Zakkai, received the tradition from Hillel and Shammai. He used to say, If thou hast learnt much Torah, ascribe not any merit to thyself, for thereunto was thou created.” This sage lived at the time of the destruction of the Second Temple (70 A.D.). According to legend, his disciples smuggled him out of Jerusalem; that event led to a fortuitous encounter with the Roman general whom Ben Zakkai predicted would become Emperor. As a reward for his prophetic vision, Ben Zakkai was allowed to establish an academy at Yavneh. Yavneh became the gathering place for Jewish scholars and sages after the fall of Jerusalem. Thanks to Yochanan Ben Zakkai, the dimming light of Judaism was kindled anew as our people used Torah (in the broadest meaning of that term) to turn a new chapter in our history. Obviously, Ben Zakkai felt that it was praiseworthy to study Torah. The admonition is against bragging about studying, since study of Torah is what a Jew is supposed to be doing in the first place.
(2:15) Rabbi Tarfon says: The Day is short, the work is great, the workers are lazy, the reward is great and the Master is insistent.
(2:16) He used to say: You are not expected to complete the work and yet you are not free to evade it. If you have studied a great deal of Torah, you will be given great reward and your Employer can be trusted to pay you with the reward for your work but know that the reward of the righteous will be paid in the World to Come.
“The work” refers to the study of Torah and “the Employer” is God.
Rabbi Tarfon is an interesting personage. He was actually born into the Priestly family and served in the Temple during the days just prior to the destruction by the Romans. According to one legend he had three hundred wives. He married them in a time of great famine and hunger. By marrying these women he made it possible for them to partake of those parts of the sacrifice that were reserved for the families of the Priests. The legend continues that he was so respectful of women that when his aged mother would arise from her bed he would let her use his back as footstool to ease her way to the floor. According to some he favored the strict teaching of Shammi (consider the tone of the quote), but he was in accord with Rabbi Akiva in working against the death penalty. After the Roman victory, he went to Yavneh and set up an academy at the town of Lydda. He wrote at a time when the people were demoralized by the seeming victory of the wicked. So, he provided them a prod for studying - just because you cannot learn it all is no reason not to begin or continue. And he reminded the Jews that in the Jewish concept of Justice there was a final judgment that took place in the World to Come. Hence, the victory of the villain was only superficial and not lasting. For those who grapple with the issue of God and the Holocaust this is an answer supplied by a man who lived through what, for his generation, was an equally devastating event.
(2:18) “Rabbi Shimon says: ‘Be meticulous in reading the Shema and in prayer. When you pray do not make your prayer a set routine but rather (make it a request) for compassion and supplication before the Omnipresent. As it is said: For gracious and compassionate is He, slow to anger, abounding in kindness and relenting of punishment; and do not consider yourself a wicked person.’”
Prayer is a serious business. It
is a conversation between man and his Maker.
This is one of a series of admonitions in Jewish writing about thinking
about what you are saying when you are praying.
There are those who believe that God is as “meticulous” in his response
as we are in the words we speak to Him.
The command to not consider yourself a wicked person is directly tied to
the quality of ones efforts at praying.
If you consider yourself unworthy of God’s compassion and forgiveness,
you will pray in that manner.
Furthermore, if you think of yourself as evil you will lose heart and
not fight against the Evil Inclination.
Yes, this does begin to sound something like the modern concept of
self-esteem. But Jewish self-esteem does
not come just come from convincing yourself you are a good person. It comes from studying Torah, serving God and
performing acts of loving-kindness.
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