Parashat Lech L’cha tells us the story of the very beginning of Jewish history, when God says to Abraham and Sarah that they are to “go forth” and begin the story of Jewish commitment.
Parashat Vayeira starts with a cliffhanger. We’re told that God appeared before Abraham, but that’s it—we never find out where God appears or what God says. Instead, we get three desert wanderers, who have important news for Abraham. So, where is God in this story?
Translated, Chayei Sarah means “the life of Sarah.” It’s an odd title for a parashah that opens with Sarah’s death, but even though this parashah doesn’t detail Sarah’s life, it does teach us about the kind of life she lived.
In Parashat Ki Teitzei, we read the phrase, “you shall not abhor an Egyptian, for you are a stranger in his land.” This statement is read only a few months after Leviticus, when the Israelites were enslaved by the Egyptians, maki
Ki Tavo translates to “when you get there.” the phrasing is “when,” and not “if,” because the Torah reminds us that there was never a doubt that the Israelites would reach The Land of Milk and Honey.
For many, the double portion Nitzavim-Vayeilech is comforting. Judaism is a religion full of commandments, but Nitzavim-Vayeilech assures us that everything we need to be Jewish is in our very hearts.
As we begin a new cycle of study and learning with Parashat B’reishit, Rabbi Jacobs makes a case for the number seven. Why is the number seven so significant, and what does this significance mean in Judaism?