Parashat Behar-Bechukotai, Leviticus 25:1-27:34

While walking home from teaching school in 1986, I was surprised to encounter two neighbors in a heated argument. One had been working hard in his yard and garden. “What are you doing? You can’t do that! Halakha doesn’t permit uprooting trees!” yelled the elderly of the two gentlemen, as he approached the working neighbor, his hands waving in the air. “Stop it!”

“What are you talking about? It’s perfectly according to the Torah!” answered the second man. “It’s permitted to do what is necessary to save the life of my trees and plants!”  “Well, I’m going to tell my rabbi!” the elderly gentleman continued, “You are totally wrong!” Because I knew both neighbors, I stepped in for a minute and tried to pacify the argument, to no avail. I had never seen such passion displayed about the instructions given in this week’s parasha. The elderly gentleman saw it as incumbent upon us to strictly observe the Shmitta instructions given in the Torah. And the gardener also had some familiarity with what was required to work in his garden during the Shmitta (Sabbatical) year.

Years ago, on one of my first visits to Israel, I took a shortcut from the grocery store back to my friend’s apartment.  As I walked across a bare hillside, I noticed the remains of several bonfires, with charred boards and piles of ashes. When I asked my friend about it, he reminded me that a couple of weeks earlier had been Lag B’omer, the thirty-third day of counting the omer (Lev. 23:15-16), which is a minor holiday in its own right. One of the traditions connected with Lag B’omer is lighting a bonfire in the evening—a custom which Israeli children are glad to keep alive. 

The period of counting the omer is one of spiritual eagerness and anticipation. This year we’re praying together through this period as the Days of Ascent, leading us up from bondage in Egypt to the revelation of God at Mount Sinai, as the Lord promised Moses: “And when you have freed the people from Egypt, you shall worship God at this mountain” (Ex. 3:12). These days also mark the seven weeks from Messiah’s resurrection during Passover to the outpouring of the Spirit on Shavuot. But over the long centuries of Jewish history, this period has taken on an aspect of mourning because of a number of tragedies associated with it.

Parashat Sh’mini: Leviticus 9:1–11:47

Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before the Lord alien fire, which He had not enjoined upon them. And fire came forth from the Lord and consumed them; thus they died at the instance ofthe Lord. Then Moses said to Aaron, “This is what the Lord meant when He said:

And Aaron was silent. (Lev. 10:1–3, NJPS)

Nadab and Abihu must have sinned greatly to deserve such swift and decisive punishment. Yet, Scripture says only that they offered “alien fire,” which God had not commanded them. Nadab and Abihu are priests, mediators between God and his people. Whatever the exact nature of their sin, it is clear that they somehow misrepresented God, because the Lord responds to their sin by saying, “Through those near to Me I show myself holy.” Such misrepresentation is a grave offense indeed.

by Rabbi Kirk Gliebe, UMJC President

This Week’s Readings:
Torah 1: Exodus 12:21-51

Haftarah: Joshua 3:5-7; 5:2-6:1, 27

There is a certain level of stress in keeping Passover that is just not part of the rest of the Jewish holidays. There are so many details, so much activity, and of course the elimination of leavened products, which makes eating far more complicated. Yet Passover is a holiday packed with theological meaning and spiritual instruction that is invaluable for us as Jews and as followers of the Messiah Yeshua. There is great value for each one of us to both intentionally and thoughtfully observe and remember Passover again this year.

Shabbat Ha-Gadol, the Shabbat just before Passover, is traditionally an opportunity for the rabbi to teach on preparations for the festival. Here are some insights on one ancient part of the Seder from Rabbi Barney Kasdan. Also, don’t miss your invitation to this year’s UMJC prayer campaign, which starts during Passover: http://youtu.be/D1bIEKbHwOU?t=1s.

The Afikoman—A Sign of Messiah

At Messiah’s last seder, as the meal and reading of the Haggadah continued, Yeshua took a piece of matzah (Matt. 26:26). Of course, the entire meal would only include unleavened bread or matzah as this is one of the strict requirements of the holy day. Matthew’s wording here implies that Yeshua took a particular piece of matzah on the table. From ancient times to this very day, Jews have celebrated the seder with a specific focus at one point on a special matzah tash/pocket. This is a ceremonial container that may have a variety of artistic shapes or sizes, anything from a plate to a linen case. What is especially distinctive is that the matzah tash always has three separate compartments, each with one piece of the unleavened bread. Anyone familiar with the Passover seder details knows that this ceremonial plate is one of the key items placed at the table every year.

Even more amazing is the focus on the middle piece of matzah within that matzah tash.

by Matthew Paul Gliebe

Perhaps it would have been easier to spend this drash discussing sacrifices and making a plug for how Messiah has been our ultimate sacrifice. Amen. Today, however, I wish to represent the purpose I have found in Leviticus chapters six, seven, and eight and to convey a strong reminder about the necessity to taking God seriously. To do so, I plan to address the specifics of offerings and the bloody consecration of Aaron and his sons for the priesthood described in Leviticus. Then, I hope to consider the doubt that Malachi expresses about keeping the law because of God’s apparent absence. Finally, I hope to conclude with reminders of God’s swift justice in the time of final judgment.

Torah: Leviticus 1:1-5:26
Haftarah: Ezekiel 45:16-46:18
Brit Chadashah: Hebrews 10:1-18

We live in a world which claims such Enlightenment ideas as “reason versus emotion.” In 2011, New York Times best-selling author David Brooks wrote a book entitled, The Social Animal, in which he attempts to unpack what drives the decisions people make. His book is very much focused on the false dichotomy of reason versus emotion, concluding that there is an integral relationship between emotion and reason, and that both are constantly driving all of our decisions. In other words, the heart cannot be separated from the mind; we cannot dismiss passion for the sake of the intellect nor can we ignore reason for the sake of pleasant feelings.

In today’s Torah Portion, God speaks to Moses from the Tent of Meeting, instructing him how the people of Israel are to bring offerings to God.