The Torah

Lech Lecha opens "Go you" and is interpreted as go to yourself or go from yourself, but the imperative of journey is clear. Abraham is commanded to leave his land, birthplace and father's house to travel into the unknown. The history of the Jews is begun with the covenant established between Abraham and God with the promise that his descendents will be like the dust of the earth and as numerous as the stars in the heavens. And although we honor Abraham as the Father of Nations, he is dominated by Sarah's demands and jealousies. Sarah insists on Abraham having relations with Hagar since she is beyond child-bearing age. She understands the need for children to generate an inheritance; but when Hagar is pregnant and bears Ishmael, Sarah jealously drives her from the house. Hagar and her son are abandoned in the desert to die, but God intervenes, sparing her life and promising that her son Ishmael will also become a father of nations. The passage is read during the High Holidays, but frequently skipped over. Ishmael is cast in the villain's role while Sarah is extolled. Frequently in Biblical literature, pairs are put into opposing positions to contrast attributes to draw lessons: Jacob and Esau, Rachel and Leah. Not only Abraham leaves his land, birthplace and father's house; but also Hagar and not only Abraham experiences an encounter with God. Departures are difficult, particularly if to an unknown place. Leave the note for the milkman so the cats don't knock the bottles over on the stairs. Call the paperman, so the papers don't collect and mildew on the porch. Time runs out quickly for those packing, and for those caught in a midst of a storm--just grab a fwe things and evacuate.

Oct 28, 2005 - Mary C. Legg

Parsha HaAzinu, the shortest parasha section, is called the Song of Moses. It is the last parasha read on a Friday evening following Yom Kippur before the Torah is begun again with Bereshit. The last parasha, V'zoth HaBerach, the Blessing of Moses, is read on Simcha Torah. HaAzinu is tightly related to Yom Kippur in which we stand before God as in the court of a King, pleading forgiveness of the sins we have committed in the previous year. Public confession of sins is chanted in unison in a formal setting of words and music for all people have committed sins together. We have lied, we have bribed, we have scoffed, we have slandered... In confession, we recognize the sovereinity of God our King whose rule is from eternity to eternity and whose throne is in the ehavens and footstool upon the earth. We stand humbled, aware of our mortality and fallibility. No one person is holier than another, but all stand before God for his justice, mercy and redemption. The Song of Moses recounts the exodus from Egypt and the erring ways of the Israelites, their Sinaitic experience and the rebellion of Golden Calf and Korach; the mumblings and groanings of a discontented nation. Moses, confronting his final moments, knows the immediacy of final judgement as he submits to embrace his death.

Oct 13, 2005 - Mary C. Legg

Ki Thavo opens with the dedication of first fruits. By offering the first fruits to the temple, they acknowledge the sovereignity o God and His goft of the land. Ki Thavo also contains the second Tochacha, series of curses, given to the Israelites. The first tochacha, spoken to the first generation after the debacle of the Spies, appears in Bechukotai, Leviticus 26:14-45. The parasha presents the natural progression of cause and effect through the way we deal with one another and our respect for the land and gifts that God has given us. Within the section is the Law of Ben Sorer, the wayward and rebellious son., emphasizing the integrity of society is based on the well-being of family relationships. At a glance, Ben Sorer seems brutal, but the negative mitzvot causes us to re-examine ourselves in the light of positive comandments and social action.

Sep 22, 2005 - Mary C. Legg

Shoftim echoes the need for social legislation and courts of justice. The Rabbi Judah haNasi warned that we should live in awe of three things: a seeing eye above, a listening ear and all our deeds written in the Book of Life. (Pirkei Avos 2:1). Talking about Divine Justice and the World-to-Come does not relieve us of the burden of pursuing justice and righteousness within this world. Shoftim reiterates the designation of the Cities of refuge for accidental manslaughter and delineates the need for courts of justice. A court does not guarantee justice unless the judges are of unimpeachable integrity and the witnesses honest. Credibility is not a key quality a witness since credibility is the base of many scams and hoaxes in life. Lies are credible. Many times the truth is unpalatable and incredible, but we must confront it. Guidelines are established for due process of law with warning regarding corruption that occurs through bribery and blind eyes. Shoftim tries to find the balance between angry vengence of the pursuer and compassion for the pursued, reflecting the primary qualities of God--Adonai Eloheinu—Mercy and Compassion always predominating justice.

Sep 8, 2005 - Mary C. Legg

Moses warns the Israelites that choices come with blessings or curses depending on their observance of God's commandments. Customs of a foreign religion are forbidden. They must destroy all forms of idolatry and pagan worship within their midst. Previously the Israelites would build altars and have sacrifices throughout their journey, but after entering Canaan, sacrificial worship would be restricted to Jerusalem. Because of this, rules relating to slaughter and human consumption had to be modified, repeating laws of kashrut. Birds of prey are forbidden as with sea life without fins and scales. the camel and hare are also forbbiden as they chew the cud but have no true hooves, while the pig has hooves but does not chew the cud. With the prohibition of following pagan customs, comes the prohibition of alien mourning customs and self-infliction. Tithing and the Shemittah are reviewed along with charity for the poor. At the end of the parashah is a review of passover and the feast of tabernacles.

Sep 1, 2005 - Mary C. Legg

Moses emphasizes the dependency of the Israelites on God. He repeats his warnings to follow after the commandments and decrees given to them at Mount Sinai, harshly reminding them of their hasty retreat to idolatry with the fabrication of the Golden Calf and the breaking of the Tablets and his pleas with God on their behalf. Moses reminds them again regarding their failure to enter the Promised Land and the debacle of the spies returning with rumors of giants and a land that devours men. He presents two extremes of self-image and faith: man as a puny insect-- vulnerable to easy destruction or man as god-- comptroller of the universe. Between utter self-degradation and self-conceit there is a plateau on which man should live recognizing God as the ultimate source of all things and all life. Although we work and struggle throughout our daily lives, we depend on God for the reward, not our own puny abilities. Many people work, but for all their efforts and toils, hardships and good intents they have little in return. We should not be haughty or conceited regarding the goods received, for in all honesty we are but stewards who should be faithful to fulfill the commandments and decrees and we have the responsibility to care for those others in dire neeed: the orphan, widow, stranger, the slave.

Aug 25, 2005 - Mary C. Legg

A reflection on the name, Benedict, taken by Josef Ratzinger when he ascended the chair of St Peter and how it might relate to Jews and Judaism. Links to articles regarding his visit to the Cologne Synagogue, the papal encyclical, Brennender Sorge, and his namesake Benedict and Benedictines given.

Aug 22, 2005 - Mary C. Legg

Moses relates his plea with God to enter the Promised Land a second time. God calls Moses up Mt Pisgah to view the it from the distance. He is told to transfer leadership to Joshua. Moses continues his narrative of receiving Torah at Mt Sinai, repeating the Ten Commandments in Deuteronomy 5. Leading to the repetition of the Ten Commandments, Moses adjures the Children of Israel to follow God faithfully, to observe the commandments and teach them to their children throughout all generations. Voeschenan includes the passage of the Shema recited twice daily with repeated warnings against the consequences of idolatry and pagan practices. Although God can not be seen, He exists in their midst. Although just, He is merciful an compassionate toward those who seek Him in distress. Moses sets aside three cities of refuge on the east side of the Jordan for anyone accused of accidental manslaughter. Emphasis is placed on the willingness to serve God with all the heart and to persevere in following His commandments: true repentance brings redemption. Moses prepares the people for entry into the Promised Land and for their continued spiritual journey without him.

Aug 18, 2005 - Mary C. Legg

Devarim opens the last book of the Torah with "these are the words that Moses spoke..." In the other four books of the Torah, the Israelites are instructed by the words of God through Moses's mouth; but in Devarim, Moses addresses the community of Israel directly. Deuteronomy is a Mosaic repetition of the laws given in Exodus 19-23. Deuteronomy is is associated with the "lost scroll" that was publicly presented with the recostruction of the Temple after the Exile (2 Kings 22:8) and the reforms of Josiah (ca 622) who restricted sacrifice to Jerusalem and removed foreign cult elements from the worship. There is debate regarding the age of the scroll's origin. Devarim opens at the eve of Moses's death and contains a long narrative broken up into speeches covering the nation's history, travels, laws and the importance of loyalty to God. Moses opens his valedictory address with a rebuke regarding the past transgressions of Israel, recalling the disastrous mission of the spies, blaming the children of Israel for his inbility to enter the Promised Land and his death on the plains of Moab.

Aug 11, 2005 - Mary C. Legg

Massei gives a summary of the marches that occured during the Exodus from Egypt, listing the various places where the Israelites strayed. Forty-two places are named relating to forty-two levels of spirituality. After the mention of Aaron's death on Mt Hor, the account of travels becomes more detailed in preparation for entry into the Promised Land. The passage details the boundaries of the land, setting the traditional borders. Moses portions the lands to eleven tribes and establishes the laws of inheritance for the Daughters of Zelophehad (see Nr 27:1-11). Because the Levites do not inherit land as a tribe, they aer given six cities of refuge with pasture land assigned to them. The cities are designated as places of asylum for anyone who committed accidental manslaughter. Scripture distinguishes between accidental death, murder and self-defense.

Aug 4, 2005 - Mary C. Legg

Mattos is presented as a double portion with Massei. Mattos opens with the affirmation of vows: if a man; if a woman make a vow... The parasha shifts to the description of the attack against the tribes of Midian led by the Phinehas (Pinchus) with a thousand men chosen from each tribe. Balaam is captured and killed. The Kings of Midian: Evi, Rekem, Zur, Hur and Reba were slaughtered along with all the men; but they brought the women and children back to the camp of Israelites as booty along with the animals and gold they found. Moses is angered by the sight of the women and orders them slaughtered along with all the male children. It becomes genocide. The soldiers and booty must be purified before being accepted into the camp where a levy is taken and given to the priests. Moses then prepares for attack on Gilead against Sihon the King of the Amorites and King Og of Bashan.

Jul 28, 2005 - Mary C. Legg

At the end of Parasha Balak, the Israelites become involved in pagan sexual worship of Baal Peor with a little help from Bilaam. Since he can't curse them, he corrupts them. Opening Pinchus, Pinchus nails Zimri, a Simeonite with Cozbi, a Midianite woman, having sex in public with one javelin toss. A plague descends upon the Israelites as punishment for idolatrous worship. A second census is taken on anticipation of entering the Promised Land. Zelophehad, a descendent of Menasseh had five daughters and no sons. They petition Moses for the inheritance of land. The women win. Moses is called up Mount Abarim to confront his death. He asks God to know his successor. Joshua is deputized. The parasha closes with record of sacrifices and festivals.

Jul 21, 2005 - Mary C. Legg

The devastating effects of Miriam's comments regarding her brother have a cascading effect through Parasha Shelach Lecha and Korach through the returning spies inciting unrest in the Israelite camp with their distorted vison of Canaan and Korach defying the authority of Moses and Aaron, while encouraging Dathan And Abiram to rebel. The unity which was found at the foot of Mt Sinai in the giving of Torah has already disintegrated before the Israelites continue their journey in the wilderness. No quick entry into the Promised Land is gained. Rather than accept responsibility for failure, fault is found in leadership. Korach is a Levite while Abiram and Dathan are from the tribe of Reuben. Challenged by the antagonistic ccussations of Korach, Moses answers him fairly and places the matter before God, rather than taking it into his own hands. The earth cracks open and swallows the insurgents and a plague falls upon the Israelites in punishment of their faithlessness and fickleness. The surviving Levites are attached to Aaron as ministers at the Tent of Meeting. The parasha concludes with the duties of the Levites and descriptions of offerings which they preside.

Jun 30, 2005 - Mary C. Legg

Bela'aloscha includes instructions regarding the Menorah and priestly duties for the Levites, and for Pesach Shaynie, Second Pesach, one month after Pesach. The tribes of Israel move with the Pillar of Clouds. When it rests, they rest, and when it moves, they follow. This at times causes some iconveniences as there is no pre-arranged travel itinerary and they unpack to pack back up or remain in a desolate place longer than they desire. The people complain about a steady diet of manna and demand meat, so they receive quail until they gorge themselves. Moses invites Jethro to remain with them and enter the promised land, but he declines. The seventy elders/leaders are chosen and the Sanhedrin established. At the end of the section, Miriam comments about her brother Moses to Aaron and is punished for Lashon Hara with tzaaras and is exiled outside the camp for a week.

Jun 16, 2005 - Mary C. Legg

Parasha Naso contains several distinct sections including the law of Sotah, the suspected adulteress, on sexual purity and the vow of the Nazarite. The section concerning the suspected adulteress is amplified by Rabbinic law and expounded on in Talmud and the Mishneh. According to Rabbinic ruling, a man could not accuse his wife of adultery unless he had two sets of witnesses and could identify the suspected lover, making it difficult to make any kind of charge against the wife. The Rabbis were averse to capital punishment. The ordeal of Sotah was abolished at the time of destruction of Second Temple ( ca 70 CE) being tied to temple worship.

Jun 9, 2005 - Mary C. Legg

In preparation for leaving Mt Sinai, the male congregation over twenty years is counted once more. Midrash explains this tally was for military purposes as the Israelites would be open to attack in foreign territory. The Levites are not included for two reasons: dedicated as priests to God, they are defenders of the Mishkan, therefore exempt and also, unlike other Israelites, they are counted from the 31st day after birth. Inclusion would skew the statistics. Traditionally, the first and second aliyot are given to a Kohen and Levi for torah reading in the synagogue. Forbidden to accrue personal wealth, the Levites inherited no land but they were designated 48 cities. Organized under their banners, the tribes were positioned around the Mishkan according to Jacob's blessing and his burial procession closing Bereshit / Genesis.

Jun 2, 2005 - Mary C. Legg

Bechukotai contains a renewal of the Covenant with Israel with its conditions: a Blessing if the Israelites walk in the way of the Lord and a curse, if they do not follow the decrees and commandments. The blessing of Israel appears short (v4-11) in comparison to the Tochacha (v 14-45) or warning; but this is illusive for the blessing includes peaceful habitation, plentitude harvest, political independence and superiority over enemies and national development with sufficient base for future population growth with the assurance of God's presence in the midst. God warns that if Israel despises the statues and breaks the commandments, thereby breaking the covenant made at Sinai, the negative consequences. The positive and negative are paired in polarity, reflecting the dual nature of mankind and his personal determination of his own destiny beginning with his decision in the Garden of Eden.

May 26, 2005 - Mary C. Legg

Behar institutes the Sabbatical and Jubilee Years, respectively the seventh and fiftieth years. Six years the Israelites may tend their fields and vineyards, but the seventh the land lays fallow. The harvest is left to the poor and needy, but not gathered for commerical means. The Jubilee year falls on the seventh interval of Sabbatical Years (7 x 7 + 1) on the eighth year. Eight is the number of redemption, dedication and renewal. Brit milah/circumscision is made on the Eighth Day. The Metzora is purified on the Eighth Day just as the dedication of the temple and consecration of Aaron's sons happened on the Eighth day. During the Eighth, properties are returned to original owners and debts absolved. Indentured servants are freed.

May 19, 2005 - Mary C. Legg

The parasha continues with the themes of Tazria, examining the Metzora exiled outside the community. The Kohen is to go to the Metzora for an examination after the seventh day. If he is healed he is to make a sacrifice and return on the eighth day—the same day as brit milah or circumcision, symbolizing spiritual rebirth and re-entry into the covenant of God. The Eighth Day then is a day of redemption, of renewed commitment to God. The ritual for purification of the Metzora mirrors the ritual of the consecration of the priests with the acknowledgement of rededication of life to God's laws. Man made in the image of God, reaffirms his desire to live in God's image.

Apr 14, 2005 - Mary C. Legg

short tribute to John Paul II with links to other tributes on the internet, quoting a passage from his book, Crossing the Threshold of Hope.

Apr 8, 2005 - Mary C. Legg

Tazria is concerned with the laws governing childbirth,"brit milah"-circumcison and tzar'as-"leprosy" with its associated physical and spiritual impurities. Tazria balances birth with its hope of new life and creativity with warnings of degenerative disease that corrupt the person, physically and spiritually, appearing in the clothes and home and extending to society. Tzara'as or "leprosy" is a spiritual and physical illness, corrupting the life of a person. Only the Kohen administered diagnosis. Rabbinical interpretion explores the passage metaphorically, acknowledging that spiritual corruption is contagious and, unless isolated, is a malignant cancer in society. Isolation is imposed on contagious diseases: scarlet fever or diptheria. Such plagues fall on the good and the bad, the innocent and the guilty, but "tzara'at", frequently translated as leprosy, is asssociated to "lashon hara" –slander. Slander and gossip corrupt society, defacing it as a degenerative disease that mutilates the body while robbing it of its functions.

Apr 7, 2005 - Mary C. Legg

In Vayikra, Moses addresses the general public regarding sacrifices: what and how sacrifices should be made, but in Tzav, the audience is restricted to the priests, regarding the particularities of sacrifice. Moreover, the instruction of sacrifice seems countered by the prophets whon rail against empty ritual. Tzav frequently falls on Shabbat HaGadol, the last shabbat before Pesach when the haftorah is read from Malachi regarding God's enduring love for Israel and the warning of final judgment and messianic age heralded by the return of Elijah. Tzav reiterates the importance of maintaining the perpetual fire on the altar which is interpreted as man's need of sustaining a passion for God's commandments and maintaining faith in God. Instructions on clearing the ashes from the altar and the institution of Aaron and his sons for the priesthood fall within the parasha.

Mar 25, 2005 - Mary C. Legg

In Vayikra, Moses addresses the general public regarding sacrifices: what and how sacrifices should be made, but in Tzav, the audience is restricted to the priests, regarding the particularities of sacrifice. Moreover, the instruction of sacrifice seems countered by the prophets whon rail against empty ritual. Tzav frequently falls on Shabbat HaGadol, the last shabbat before Pesach when the haftorah is read from Malachi regarding God's enduring love for Israel and the warning of final judgment and messianic age heralded by the return of Elijah. Tzav reiterates the importance of maintaining the perpetual fire on the altar which is interpreted as man's need of sustaining a passion for God's commandments and maintaining faith in God. Instructions on clearing the ashes from the altar and the institution of Aaron and his sons for the priesthood fall within the parasha.

Mar 24, 2005 - Mary C. Legg

Vayikra, referred as the Torat Kohanim, is concerned with the pratical application in temple worship and ritual. After the destruction of the Temple in 70CE, prayer and synagogue worship came to replace the temple ritual and sacrifices. Instead of sacrifices, we pray for forgiveness. We are not excused from the mitzvot of reparation for the losses we cause others. Anyone could bring sacrifices to the Temple. God is accessible to everyone. "Korbanot" means to bring close. Sacrifice drew people to God, reconciling the disparity of the physical and spiritual worlds and allowing an introspective encounter with the Creator of the Universe. Unlike heathen offerings, the sacrificial animal was not consumed by fire to be a heavenly banquet. A small portion of the fat was sacrificed, parts given for the priests and the remainder eaten by the person bringing it. Sacrifice involved community participation as well as personal reconciliation with fellow man.

Mar 19, 2005 - Mary C. Legg

Pekudei closes Exodus with the accounting of materials used for the Mishkan. The Torah is parsimonious, but the Mishkan and its construction takes up nearly five parashas in comparison to the very short section in Yisro for the the Ten Commandments or its applications in Mishpatim. "Why?" ask the rabbis, "why the repitition?" Consider if you planned and built a house from raw materials that you gathered together or collected from donations. Would it just be a five minute comment to your co-workers? "Oh, incidentally, we built our house.." or does every detail count? How many times does a company proof the prototype of a new airplane before placing it into production? Does it celebrate the first one off the line? Is it held accountable for ever screw and seam that makes it fly? "Oh, George, we forgot the screws in the carbines..." Does it really that the communication systems and auto-pilot function? Links to internet resources and commentary are included

Mar 10, 2005 - Mary C. Legg

The Mishkan making is resumed after the Golden Calf Event, often interpreted as a form of atonement for the sin of idolatry. It opens with an exhortation for keeping the Shabbat, admonishing the Israelites to do the work in six days, but on the seventh day, rest. Regardless of how elaborate or monumental a project, limitations need to be set before beginning. Work in life is never completed, therefore God warns us to make space and time sacred for His Presence. Belalzel and Oholiab are the master craftsman ioverseeing the projects. Detailed activities of the women are related, emphasizing the importance of each person and individual gifts within the community. No gift is too small for the eyes of the beloved. Just as a fiancee seeks to find favor in her beau, we should seek to please God, the lover of all mankind. We should beautify our lives to attract the pleasure of His gaze.

Mar 2, 2005 - Mary C. Legg

The instructions for the Mishkan and priestly garments hve been given in Terumah and Tetzaveh. Moses returns up the mountain for another Torah Training Seminar, but is absent thirty nine days. The natives are restless. Children without a leader, they turn to Aaron, second-n-command, for creating the Golden Calf. Moses on the mountaintop gets a directive to return. Seeing the ongoing festivities, he breaks the tablets before confronting the cuprits. later he confronts the ire of God and argues for his people. Ki Tissa includes the instructions for incense, the laver, the Law of the Shekel and continuation of Terumah and Tetzaveh in ritual worship.

Feb 24, 2005 - Mary C. Legg

In Mishpatim, the focus of the parashiot change, moving from a historical view centered on distant figures to including the reader into the narrative. Mishpatim is the applicaiton of social law as it relates to the individual, Terumah builds the sanctuary and Tetzaveh presents the priesthood, garments and holy implements. Law gives us the ethical and moral structure for living as the construction of Mishkan relates to the dedication of our talents and hearts, and Tetzaveh is a further extension of worship—how we dress ourselves in our worship through deeds and sacrifice. Korban-korbanot literally means to draw close to God. The Mishkan provides a sanctified place for encounter with God.

Feb 17, 2005 - Mary C. Legg

Terumah provides a list of raw materials required for the construction of the Mishkan, the tabernacle, that will become the center of the movement of religious worship. The materials are to be taken as a voluntary donation, including: gold, silver, copper, wool dyed sky-blue, dark red, and crimson, linen, goats wool, ram skins, acacia wood, oil, spices, incense, and precious stones. Detailed instructions are given for the altar for shewbread, the detailed description of the menorah and ark within the Holy of Holies to be carried with the tribes of Israel.

Feb 10, 2005 - Mary C. Legg

The Ten Commandments are concerned with man's relationship with God and man's relationship with fellow man. Mishpatim contains social laws regarding compensation for loss: inflicted loss on personal properties, damages caused by public hazards and neglect; damages inflicted by the person himself and failure to contain or restrict potential damage. Mishpatim includes social, religious, financial, criminal and family laws. Interpretation of Mishpatim is in the Talmud Tractate, Nizikin, divided into Bava Kamma, Bava Metzria and Bava Batra. The heart of the law is to live in harmony with one's fellow man.

Feb 2, 2005 - Mary C. Legg

Jethro comes to meet the Israelites camping under Mt Sinai.When he arrives in the camp, he discovers a strange thing. Moses is sitting outside his tent arbitrating the complaints of the Israelites. One man; six hundred thousand complaints. "What's this?" asks Jethro as he scans the long line of would-be complainers. Jethro advises Moshe in how to set up a legal system with upper and lower courts that are accessible by the common meat-grinder. Later, Moshe ascends the mountain and returns bringing the Ten Commandments to the Children of Israel, establishing the basis of the social system, giving equal space for divine and human relationships.

Jan 27, 2005 - Mary C. Legg

TuB'Shevat is the celebration of the New Year of the Tree through the exploration of taste and pleasure at the dinner table with four glasses of wine and ample bowls of fruit to share with numerous dinner guests. Included in this discussion of fruits, consider which fits you. links are included for haggadah and seder information.

Jan 25, 2005 - Mary C. Legg

Man is like a tree. Consider the forces of nature adn the unnatural forces of man upon a tree. Afterr eighty years, sudden unmerciful amputation of limbs. For what? Harboring birds? Creating beauty, providing shade? We fall under the pressures of an injust world, but need to learn from the trees how to fight for new life.

Jan 24, 2005 - Mary C. Legg

Over on the EastSide there once was a Paradise in which two trees were planted. TuB'Shevat offers a symposium of philosophical thoughts of man's responsibility to fellow man and nature. Was it an apple? orange? pomegrante, or possibly a persimmon? Winter is a time for airing the soil and planning new beginnings.

Jan 23, 2005 - Mary C. Legg

Tu B'Shevat is celebrated on the 15th of Shevat. The School of Hillel and Shammai disagreed regarding the day.Tu B'Shevat celebrates the Year of the Tree after the rains have finished and the new growth of trees begin. It is a celebration of life, and fruit of spirituality and earth. Tu B'Shevat is celebrated around the world in many creative ways, incorporating environmental and spiritual awareness as well as having its own feast and haggadah. Included are links for Tu B'Shevat projects and haggadah. This is the introduction of a four-part series.

Jan 22, 2005 - Mary C. Legg

With the last three plagues, Pharaoh finds his power limited. Regretfully he lets the Israelites go in his grief for his own son, struck down by the last plague of death. The Israelites move out en masse with a pillar of cloud leading them into the wilderness. Morning breaks and the Pharaoh assembles his army for revenge. Within a short time, a cry goes up in the Israelite camp, "Were it not better for us to serve the Egyptians than to die in the wilderness?" Caught between the Egyptian armies and the sea before them, the Israelites give into despair. Moses stretches his hand over the sea and it parts opening a path for an oppressed people to become a nation on the other side.

Jan 21, 2005 - Mary C. Legg

Negotiations between Moses and Pharaoh continue: The last three plagues, Locusts, Darkness and Death of the Firstborn, descend upon the terrified Egyptians. Pharaoh temporarily relents when his son dies. The Israelites get ready to shift as they celebrate their first Passover. Israel's redemption appears through the darkness settling over the land. Darkness sympbolizes spiritual blindness, the despair of an enslaved people or those overburdened by the injustice of the world.

Jan 13, 2005 - Mary C. Legg

Moses returns to Egypt and lead the children of Israel to freedom. However, the winning their release will not come easily. Moses must be a diplomat extraordinaire when confronting Pharaoh. The commitment between man and God is a mutual contract, reminiscent of marriage. The first seven plagues come to pass, touching every aspect of human life as Pharaoh refuses to acknowledge that he is not in control of the universe.

Jan 6, 2005 - Mary C. Legg

Parasha Vayechi ends the First Book of Moses with the Blessing of Jacob on his children. Joseph brings his two sons to Jacob for his final blessing. Jacob switches hands, blessing the younger, Ephraim with his right hand and Manasseh with his left. The Blessing of Jacob provides the spiritual inheritance of Israel. Includes links for further study.

Dec 23, 2004 - Mary C. Legg

The famine spreads for two years. Jacob sends his sons to return to Egypt to bargain for supplies. He sends Benjamin under the protection of Judah. Judah meets the Vizier and confronts him with the past, "Do you have a father?" Reconciliation is achieved through confrontation. Links to external parasha and resources are provided with a definition of teshuvah / repentance

Dec 18, 2004 - Mary C. Legg