According to the Sages, establishing the Mishkan and its priestly service was a notable "creative" event in the history of the world. In sum, it restored the world to its Edenic splendor, when the Holy Creator of all literally dwelt among His people. This concept repeats itself within the conclusion of the Book of Revelation, when the Mishkan of Hashem descends upon the Holy Land in the Age to Come. Nevertheless, the era of the wilderness tabernacle was special period of time, which is described as a honeymoon by the prophet Jeremiah, when Israel experienced a profound intimacy with God. 

The Book of Vayikra begins with Hashem's regulations concerning the particulars of the korbanot, or sacrificial offerings, which provided the way for the community to draw near to the Creator and preserve (not establish) the people's intimate relationship with the Divine.  Parashat Vayikra provides guidelines concerning the offerings of the people; Parashat Tzav contains instructions concerning the obligations of Aaron and his priestly sons. Within Parashat Shemini, the Torah records the ordination of the Cohanim and the commencement of the priestly service. Within the conclusion of Shemini, the Torah begins a new series of teaching, concerned with the laws of tumah, by identifying those animals that are kosher for food and those that would cause ritual defilement with Israel. 

by Russ Resnik, Executive Director

One of the customs for Sefirat Ha-Omer, the counting of the Omer (Leviticus 23:15-16), is to recite Psalm 67 each day, beginning with, “God be merciful to us and bless us, and cause His face to shine upon us.” As we enter the third week of the Omer, this psalm can help intensify our prayers.

After its introductory line, the psalm has forty-nine words in the original Hebrew, corresponding to the forty-nine days of Sefirat Ha-Omer, and seven verses, corresponding to the seven weeks of the Omer. One tradition links the seven verses to the seven arms of the Menorah that stood in the ancient temple, and "the forty-nine words in the psalm ... to the count of the cups, knops, flowers, and lamps of the Menorah." This tradition suggests that, when reciting the psalm, a person should "actually have in mind that he or she is lighting the Menorah in the Temple."[1] Shavuot, of course, was commemorated long ago at the Temple. So, reciting the psalm is especially appropriate not only because it fits within the forty-nine days, or seven weeks, of the count, but also because it is a bridge between Pesach and Shavuot—two times when all Israel made a pilgrimage to the Temple.