Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Rosh HaShanah and Yom Kippur

Rosh HaShanah

G-d tells Moshe to instructor the Israelites regarding the Rosh Hashanah holiday.

He says that the first day of the seventh month (i.e. Tishrei) should serve as a rest day for them on which they should recite:

* Verses which recall G-d’s memory of his mercy towards Creation and

* Verses which recall the shofar, which is a ram’s horn, in memory of the binding of Yitzchak (where a ram was offered instead of Yitzchak).

On this day, they must offer a fire offering.

Yom Kippur

Then G-d relates to Moshe the details regarding Yom Kippur. He says that the 10th of Tishrei (beginning from the 9th of Tishrei at night until the 10th at night) will serve as a day of atonement. On that day they should:

* Afflict themselves

* Offer musaf fire offerings (detailed in Bamidbar 29:1-6) and

* Refrain from doing any work

G-d warns that anyone who does not “afflict” themselves on that day or who works on that day, will be excommunicated from the nation.

The decree to refrain from working is eternal and is mandated everywhere.

G-d reiterates the prohibition of working on Yom Kippur many times in chumash to emphasize that working both at night and during the day of Yom Kippur is forbidden and if one transgresses this, they violate many prohibitions.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Jewish Holidays. Omer and Other Pesach Offerings. Pe'ah.

Jewish Holidays

G-d tells Moshe to instruct the entire Israelite nation* that their courts must establish a calendar to calculate the dates of the festivals and include a thirteenth month for a leap year to allow for Jews who live outside of Jerusalem to have enough time to come to Jerusalem for a festival.

*Side note: Even though it was only the responsibility of the courts to set up this calendar, G-d wanted Moshe to relate these teachings in front of the entire nation so that the courts would set up the calendar in such a way that the most amount of Israelites would be able to ascend to Jerusalem for the holidays.

G-d now reiterates the commandment to keep the Sabbath. Although the Sabbath is not considered one of the festivals, its reiteration is placed here to signify that the observance of the festivals is on par with that of the Sabbath. Although breaking the Sabbath is punished more severely by the court on earth (death through stoning) than breaking the Festivals (lashes), the heavenly Court looks upon the transgression of both of these with equal severity.

There is a commandment to Sanctify the New Moon (Kiddush HaChodesh).

The Paschal Offering

The Paschal Offering must be sacrificed on the 14th day of the month of Nissan in the evening.

And the 15th day of Nissan the holiday of Pesach begins, and we must eat matza on that day.

On this first day of the holiday one may not do any work.

On each of the subsequent seven days, an additional musaf offering is to be brought (Bamidbar 28:19-24 goes into detail about these offerings). If one cannot bring all of these daily offerings, they are still permitted to bring whichever they can.

On the seventh day of the festival, just like the first day, one may not do any work.

During the intermediate days (Chol Hamoed), one may do work if neglecting to do so would incur a financial loss.

Omer

G-d tells Moshe to tell the Israelites that once they get to the land of Israel, they must offer the first of their harvest. The amount they should offer is an Omer, which is the equivalent of 1/10 of an ephah. The Omer was to be brought from barley.

This Omer is to be waved back and forth and up and down to push away evil "winds".

This Omer is to be brought on the day after the first day of Pesach. On this day that the Omer is brought, a lamb must be brought as a sacrifice as well. There are different opinions as to if the lamb must still be brought if the Omer is not brought however all agree that the offering of the lamb is contingent upon the obligation to offer the Omer.

Other Pesach Offerings

Every burnt offering was accompanied by a meal offering as well as a wine offering. Usually, after a sheep offering, the companion meal offering would be 1/10 of an ephah. For this lamb brought on the second day of Pesach, the meal offering was 2/10 of an ephah however the wine offering as well as the oil that was mixed into the meal offering was the same as usual. The wine amount was 1/4 of a hin.

Until this offering is brought, one may not eat flour from plump grain that is parched in an oven (קלי) and plump parched kernels (כרמל). This is the prohibition of eating bread that is "Chadash" (literally "new"), which means any bread that was made during the current year before the Omer was offered. Any bread from before that year as well as from that year once the Omer was offered (i.e. after the 16th of Nissan) is considered "Yashan" (literally "old"). Some opinions hold that this law of Chadash and Yashan applies in all areas, even outside of Israel. Some hold that it only applies when the Israelites have fully conquered and settled in the land of Israel.

The Israelites must count each day beginning with the day after the first day of Pesach for seven weeks. The counting must be at night on the eve of the day being counted. Thus they would be counting seven "complete" weeks.

On the fiftieth day of counting, they must bring a meal offering from the first of the harvest of wheat*.

*Side note: The Omer was also from the first harvest however it was barley.

This meal offering must consist of two loaves of leavened bread made out of 2/10 ephahs of fine flour. This flour must come from the Land of Israel's produce. This meal offering must be brought before all other meal offerings, even that brought by a woman suspected of adultery (even though that offering, like that of the Omer, also consisted of barley).

Together with this bread, one should bring seven unblemished lambs that are not yet 1 years old, one young bull and two rams. These offerings were contingent upon the offering of the bread. If a person did not offer the bread, they would not offer these animals.

Each of these animals would have respective meal and libation offerings sacrificed with them. The measurements would be as such:

For each of the lambs 1/10 of an ephah of flour and 1/4 of a hin of wine was brought.

For the bull, 3/10 of an ephah of flour and 1/2 hin of wine was brought.

For each ram, 2/10 of an ephah of flour and 1/3 hin of wine was brought.

In addition, one should offer one he goat as a sin offering and two lambs that are not yet a year old as a peace offering.

These two lambs from the peace offering must be waved while still alive together with the bread offering. Although individual peace offerings are of a minor holy status, communal peace offerings (like this one) had the status of higher holiness.

Pe'ah

In harvesting your land, you should leave some of the corners alone for poor people to take from. Although this commandment of Pe'ah was already taught (earlier in Chumash), it is repeated here to warn that in neglecting to keep this law, one transgresses two negative commandments. Also, it is placed here near the laws about sacrifices to teach that anyone who gives Pea'h (as well as Leket and Shichecha) to the poor, it is as if they built the Temple and offered sacrifices in it.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Blemished Animals and Other Laws Regarding Animal Offerings

Blemished Animals as Offerings

G-d tells Moshe to relay to Aaron the following stipulations regarding animals which may be brought as sacrificial offerings:

Animals brought for offerings must be desirable, i.e. that will serve as an appeasement to G-d. This means an unblemished male cow, sheep or goat. Fowl doesn’t have to be unblemished or male but cannot be missing a limb.

Chumash lists the following as blemishes:

* Blindness

* Brokenness

* Have an eyelid or lip which is split or disfigured

* Have a wart

* Have a type of rash called a Garav

* Have an eruption called a Yalefes for which there is no cure

An unblemished animal may not be consecrated, nor slaughtered, nor shall their blood be sprinkled*.

*Side note: This is why “you shall not offer” is stated three times in this section (Vayikra 22:20, 22 and 24).

Some sacrifices were in a way of a vow. Some were considered voluntary offerings. For both of these a person had to bring an unblemished animal.

However, in the instance of a vow, if the animal for the offering became blemished, the one who made the vow would have to replace it so as to fulfill this vow. This is because he would say “Behold it is incumbent upon me to bring an offering” (meaning no matter what).

By contrast in the instance of a voluntary offering, if the animal becomes blemished one would not have to replace it, as the person would say “Behold this animal, meal or wine is consecrated as an offering.” (i.e. only specifying this animal, meal etc..)

An ox or sheep which has an uneven “pair” on it’s body (meaning if one eye is bigger than the other) or if such an animal has joined hooves, it may be brought as a voluntary offering (and the money received from its redemption be designated for the Beis HaMikdash’s upkeep). However it may not be brought as a vow.

A castrated animal may not be brought as an offering. Scripture defines castration as an animal who’s testicles or any other part of the male organ has been squashed by hand, more severely crushed, torn by hand (but not completely – they are still contained within the non torn off scrotum) or severed with an instrument (but still remain in the scrotum).

Castrating any animal is forbidden, even if not for a sacrifice and even if it’s a non kosher animal.

Non jews are also permitted to bring sacrifices, however their offerings must similarly be unblemished. This stipulation doesn’t apply to altars outside of the Mishkan or Beis HaMikdash, where they are permitted to sacrifice a blemished animal so long as it’s not missing a limb.

Slaughtering an Animal and its Child on the Same Day

G-d tells Moshe the following:

A newborn (born naturally – this does not apply to an animal born from C-section*) ox, sheep or goat may not be offered until 8 days after it is born.

*Side note: Animals born from C section are prohibited from being offered at all, even after 8 days since birth.

It is forbidden to slaughter a female animal and her child on the same day. Rashi holds that it is permitted to slaughter a male animal and his child on the same day (however other halachic authorities aren’t sure if this is the case (see Shulchan Aruch, Yoreh Deah, 16:2)).

Offerings Which Must Be Eaten on the Day they are Sacrificed

An offering which must be eaten on the same day that it is slaughtered (such as a thanksgiving offering) must be offered with the intention in mind that it will be eaten on the same day that it is sacrificed.

This teaches us that if an animal is slaughtered without intention (Rashi understands this to mean that someone didn’t intend to slaughter the animal at all – he threw the animal and it slaughtered the animal by accident. Tosfos however understands this to mean either someone who did intend to sever its organs but not to slaughter it, or else someone who intended to slaughter it but not for a sacrifice) it may not be used as an offering.

G-d Emphasizes the Importance of Our Service to Him

G-d then emphasizes that one should make sure to eat these sacrifices on the same day that they were slaughtered and that this should not be taken lightly.

He then says that His mitzvos must be “guarded” (this means studied) and “done” (this means actually doing them).

G-d then says that the Israelites must not desecrate G-d’s name by sinning intentionally. If one is in the presence of 10 or more Jews, one is obligated to sacrifice their life to keep G-d’s commandments. In private a person does not have this obligation. In sacrificing one’s life for G-d, one must not do so with a condition in mind that G-d will intervene to perform a miracle on their behalf. If a person does have this intention G-d will not send a miracle for them.

G-d then reiterates that He sanctified the Israelites and took them out of Egypt on condition that they keep all of His commandments.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Blemished and Impure Kohanim. Eating from Terumah

G-d tells Moshe to relate several laws which apply exclusively to Kohanim to Aaron. Moshe in turn relates all of these not only to Aaron but to Aaron's sons and the Israelite nation as a whole so that the courts of law would hold the Kohanim accountable for keeping these laws.

Blemished Kohanim

Any descendant of Aaron's who has a blemish should not offer the sacrifices in the Temple as it is not appropriate that such a blemished person should approach the service.

The text gives some examples of "blemishes" however all blemishes would make a Kohen ineligible to serve.

Someone who:

* Is blind

* Is lame

* Is disfigured (this refers to someone whose nose is sunken so deeply into his face that in applying eyeshadow to his eyes, it's just one stroke - as if it's just one eye) and a person who has one external part of the body that comes in pairs (i.e. an eye or leg) that is of disproportionate size to the other.

* Has unusually long eyebrows that droop over his eyes

* Has a cataract

* Has a mixing of the white of his eye with the black iris of his eye.

* Has a boil called a garav or a yalefes. One of these was a dry boil both on the inside and outside. The other was moist on the outside and dry on the inside and was the type of boil that the Egyptians suffered from in the plague of boils*.

* Has crushed testicles**

*Side note: When these terms are juxtaposed, garav is the one that is dry on the inside and outside where yalefes is the one that is moist on the outside and dry on the inside. However if garav is juxtaposed with cheres (which literally means earthenware and is what garav is likened to due to its dryness), then garav is defined as the boil which is moist on the outside and dry on the inside.

**Side note: This is Rashi's understanding, however there are other opinions which say this refers to someone who is missing one or both testicles, or has swollen testicles or who has a very dark complexion.

A Kohen is only disqualified from offering sacrifices while he has the blemish. If he heals from it, he may offer.

Such a blemished Kohen may still eat from sacrificial meat both which is from a higher and lesser* degree of holiness. "Higher" sacrifices were only allowed to be eaten within the courtyard of the Mishkan and only during that day and night. "Lesser" sacrifices didn't have these restrictions.

*Side note: Although it would seem that it would be obvious that a blemished Kohen would be allowed to eat from a lesser sacrifice if he is allowed to eat from a higher one, scripture writes this explicitly since there was an instance where Moshe who was not a Kohen was allowed to eat from the higher offerings (from the inaugural ceremony) however he was not allowed to eat from the lesser ones.

However such a blemished Kohen may not approach the Paroches to perform the sprinkling of the blood nor approach the outer altar. If he does so, this service is disqualified.

Restrictions on Kohanim who are in a State of Impurity

G-d then tells Moshe to relate the following laws to Aaron and his sons:

When Kohanim are in a state of impurity they should refrain from eating from the sacrificial offerings. Any Kohen who does eat from (but not merely touch) these offerings while in a state of impurity is liable for Kares.

If a Kohen becomes a metzora or a zav (see earlier parshios for more info on these), or who comes into contact with a corpse, or who experiences a seminal emission, or who touches an animal which can render him impure (this animal must be at least the volume of a lentil) or an impure person (of any kind) may not eat from the sacrifices until he purifies himself by immersing in a mikva,

On the sunset following his immersion in the mikva he is permitted to eat from the Terumah. Even if the complete purification for the particular state of impurity he was in (for example a metzora or a zav) culminates in an offering being brought the following day, he may still eat from the Terumah the evening before provided he has immersed.

A Kohen may not eat from a kosher animal that was not slaughtered properly (a neveila) or was "mauled" (a treifa) so as not to become impure. Although only a neveila transmits impurity (through eating) but not a treifa, the text includes a treif animal to teach that only kosher species of animals can take on this categorization.

If a Kohen does eat from an offering while in such a state of impurity, he will die by the hands of heaven.

Who Can Eat From Terumah?

Only Kohanim and those whom he acquires may eat from the Terumah. A Kohen's Jewish slaves (whether they are serving for the standard six year term or are what is called a Nirtza, which is a Jewish slave who refuses to go free after his term has ended and thus serves until the Yovel year.) may not eat from the Terumah. This indicates that a Jewish slave's body is not owned by his master. Only his services were purchased.

By contrast, a Kohen's Canaanite slaves, any children from his Cannanite slave women as well as the wife of a Kohen may all eat from the Termah as he acquired them (not just their services) with money.

If the daughter of a Kohen marries a non Kohen (i.e. a Levite or an Israelite), she may not eat from the Terumah.

If a Kohen's daughter becomes a widow or a divorcee and has no living children, she may eat from her father's Terumah.

A Kohen who is an Onein is allowed to eat from the Terumah (though he may not eat from other offerings or from Maaser Sheni).

If a person (who wasn't supposed to) inadvertently eats from Terumah, he must give an extra fifth of fruits to the Kohen to serve as Terumah.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Priestly Laws

Laws for Kohanim

G-d tells Moshe to tell the Kohanim, and the Kohanim must in turn tell their children (i.e. the Kohanim who are minors) that they may not become impure through coming into contact with a dead person.

Rashi brings down a few stipulations as to whom this commandment applies to:

* It includes Kohanim who were blemished and thus were unable to do the temple services.

* It did not include however the "Chalalim" which were the children who were born from a relationship between a Kohen and someone who was forbidden to him. Such Chalalim were not considered Kohanim and were forbidden from performing temple services.

* This only applied to male Kohanim. Daughters of Kohanim do not have this prohibition

* This only applies in the case where the dead person has people to attend to their burial. If they don't, they are referred to as a met mitzvah (literally "a mitzvah corpse"), and a Kohen is allowed and in fact obligated to become impure to attend to their burial.

* This prohibition does not apply if the dead person is: The Kohen's wife, mother, father, son, daughter, brother, virgin (and unattached, not even engaged) sister. For these relatives, not only is the Kohen allowed to become impure, he is obligated to, and if he refuses, the Beis Din may force him to.

If a Kohen is married to a woman who is forbidden to him, he loses his priestly status unless she dies before he does, he divorces her, or he takes an oath that he will no longer have relations with her or that they won't derive any benefit from one another until after they are divorced. Nevertheless, if such a woman dies, unless he had divorced her or taken such an oath prior to that, he may not bury her, unless she is a mes mitzvah (i.e. she has no one else to bury her).

Kohanim must not make a bald spot on their heads as a sign of mourning over a dead person. (All Israelites are prohibited from doing this as well - see Dvarim 14:1).

Kohanim are forbidden from shaving the edges of their beards (all Israelites were also prohibited against this - see last week's parsha Vayikra 19:27) using a razor*.

*Side note: "Shaving" must mean that the implement used destroys the hair near the roots, acting in a manner that is similar to both a malkeit and rehitani which were implements used by artisans in smoothing out their work. Scissors would not fall into this category but a razor would.

Kohanim must not scratch their flesh (also applies to all Israelites - see earlier in Vayikra (19:28) as a sign of mourning. If a person does scratch their flesh multiple times, they are liable for each scratch.

G-d emphasizes the importance of the Kohanim remaining holy by not coming into contact with a dead person so as not to desecrate G-d's name nor the sacrifices.

Kohanim may not marry the following types of women:

* A Zonah - Described by Rashi as a woman who had relations with a Jewish man who was forbidden to her. That would include anyone with whom such relations would carry the punishment of kares (excommunication)

* A nasin (this is someone from the Canaanite tribe the Gibeonites who tricked Yehoshua into accepting them as converts (see Yehoshua, 9). King David decreed that they have the status of slaves and may not marry other Jews (see Yevamos 78b).

* A mamzer (this is a person descendent from a union that is forbidden under punishment of kares).

* A Chalalah - this is woman who either 1) is born from a union that was forbidden for a Kohen or 2)Herself had had relations with a Kohen though she was not permitted to do so (for example a widow who had relations with a Kohen or a Zonah - as described above (thus if a Zonah has relations with a Kohen she becomes a Chalalah in addition to being a Zonah, and then if she has relations with another Kohen after that, they violate two prohibitions (that of him having relations with a Zonah as well as a Chalalah)).

If a Kohen marries a woman to whom he is forbidden, he must be given lashes until he divorces her, even if it's against his will.

A Kohen should be treated with holiness in all matters. Whenever it is an honor to speak first, the Kohen should be given that honor - for example to lead the blessing in the Grace over Meals or to say the blessing over bread.

If a Kohen has relations with his (married or engaged) daughter, the daughter is to be burned by fire as she disgraced his honor.

Special Laws for a Kohen Gadol

A Kohen Gadol shall not tear his clothing from mourning or let his hair grow without having it be cut for 30 days.

A Kohen Gadol may not be under the same roof as a corpse, even that of his parents.. He may not even be under the same roof as one rev'is of blood from a corpse. This prohibition does not apply however in the case of a mes mitzvah.

A Kohen Gadol must not leave the Sanctuary and participate in his parents funeral. He must continue his service* in the Sanctuary even while he is an Onein ("mourner" -for definition, see Zevachim 99a) for his parents and may not participate in their funeral (Rabbi Meir holds that he may follow it from a distance and thus the warning that he "may not leave the Sanctuary" is not literal but means that he may leave his service at the physical Sanctuary however he must keep a distance so as to keep his sanctified status).

*Side note: Regular Kohanim are not allowed to perform their service in the Sanctuary if they are in the state of an Onein.

A Kohen Gadol must marry a virgin.

If a Kohen Gadol marries anyone who is forbidden to him, his children will not have the status of Kohanim.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

He then continues and warns them not to follow the ways of the other nations that the Land of Israel expels as He was "disgusted" with them.

G-d says that the Israelites will inherit this land, which flows with milk and honey. He says that He is their G-d who separated the Israelites from the other nations.

G-d says that they must be able to distinguish whether kosher animals and birds have been slaughtered properly or not.

G-d says that if the Israelites separate themselves from the other nations, they are called His, but if not, they belong to other nations (Rashi specifies that they belong to "Nevuchadnezzar and his colleagues"). Jews must not keep the laws because it suits them (i.e. a person must not say that he doesn't eat pork because he doesn't like it or that he doesn't wear clothing made out of wool and linen because he doesn't want to), but rather because we are His.

Anyone who is involved with the necromancy of Ov or Yidoni shall be put to death by stoning. "Their blood is upon them."*

*Side note: In yesterday's aliya, it was already stated that the punishment for consulting the sorcerers of Ov or Yidoni was excommunication. So is it excommunication or death by stoning? Rashi clarifies that it depends:

* If the sin was intentional and there were witnesses and they were warned, they are to be stoned to death.

* If the sin was intentional but there were no witnesses and they were not warned, their punishment is excommunication.

* If the sin was unintentional, they must bring a sin offering.

Rashi writes that this categorization applies to any sin for which both excommunication and death are given as punishments.

G-d communicates more laws:

Anyone who curses their father or mother (whether the parent be alive or dead) will be put to death by stoning*. Such a person caused their own death.

*Side note: Any place in scripture where it says "his blood is upon him" or "their blood is upon them" (as it does in this verse) is an indication that their death penalty is to come by stoning. I've included the wording of "their blood is upon them" every time it comes up in this aliya as you'll see.

If a man commits adultery with a married woman, they will both be put to death by strangulation*. This rule does not apply if either the man who committed adultery or the man to whom the woman was married to are minors. It similarly does not apply in a case where the woman in question is married to a non-Jew. We learn from here that there is no real marriage for a male minor or between a Jewish woman and a non-Jewish man.

*Side note: Any time scripture does not specify the way a death penalty is to be carried out (like here), this means that it is strangulation.

After giving this general warning concerning a man being intimate with a married woman, Chumash specifies a couple of cases of this prohibition and describes the severity of what is entailed:

In the case of a man who is intimate with his fathers wife, Chumash says that he "will have uncovered his father's nakedness". Here too are both parties to the affair to be put to death.

In the case of a man who is intimate with his sister in law, Chumash says that they have committed a "תבל". This word literally means "perversion" however it is related to the word for "mixture", alluding to the fact that they are mixing the father and son's seeds.

If two men are intimate with one another, the way a man is usually intimate with a woman (Rashi clarifies what this means euphemistically as one who "inserts like an applicator into a tube of cosmetics"), they shall both be put to death and this is called an "abomination" and "their blood is upon them".

If a man marries a woman and then marries her mother as well, both the man and the woman's mother shall be put to death by fire. Chumash calls this a "depraved plot". There is an interpretation that this verse is talking about a man who marries not only the woman's mother but the mother's mother as well, in which case he, the woman's mother and the mother's mother should all be put to death.

If a man has intimate relations with an animal, both he and the animal shall be put to death by stoning. Although the animal did not technically "sin", he caused a man to sin, thus he is punished with death. Rashi writes that this teaches us how much more severe is it if a man, who is willful (unlike an animal), causes another man to sin.

If a woman approaches an animal to be intimate with it, she shall be killed, and the animal as well. "Their blood is upon them".

If a man is intimate with his sister (both paternal or maternal), both are to be excommunicated. Chumash calls this a "disgrace".*

*Side note: One might think that it is permitted to be intimate with one's sister as Cain married his sister, however Rashi explains that this was an exception and an act of G-d's kindness with which the world was built.

If a man is intimate with a woman during her menstrual cycle, they are both to be excommunicated. Rashi comments that there are different opinions in this regard as to if this must be a complete act of intimacy or it is even referring to contact (and not insertion) of the man's organ.

One may not be intimate with one's aunt (maternal or paternal - even if the aunt is a half sibling of the parent on either side (i.e. a parent's maternal or paternal sister).

One may not be intimate with the wife of one's uncle, however in this case, the prohibition only applies in regards to an uncle who is one's father's paternal brother.

For both of these cases (of a man being intimate with his aunt or with his uncle's wife), their punishment is that they will die childless. If such a person already had children, his punishment is that they will die before him.

It is forbidden for a man to be intimate with his brother's wife and the punishment for this is for them to be childless.

G-d says that if the Israelites obey all of his laws the Land of Israel will not expel them.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Punishment for Engaging in Idolatry

G-d refers back to an earlier prohibition which He gave concerning giving one's offspring* to a priest of Molech (see yesterday's post).* G-d says that the punishment for this is death. Ideally by a court of justice but if that's not possible than regular Israelites should perform the killing. . Such a persons should be killed through stoning.

*Side note: Offspring does not only mean child. It refers to grandchildren and even illegitimate offspring (see Rashi on 20:3 for more details).

*Side note, the wording at the beginning of the verse concerning this reads, "ואל בני ישראל תאמר (lit. "And to the children of Israel you should say")". This differs from the more common wording of "דבר אל בני ישראל (lit. "speak to the children of Israel")" when G-d was telling Moshe something to relay to the Israelites. Starting off the verse with the word "and" is a hint that G-d will be referencing back to something He had issued a prohibition for earlier and will now detail the punishment for transgressing it.

G-d says that He will focus all of His attention on such at the expense of everything else and excommunicate him for giving over any of his offspring. G-d says that this offering to Molech defiles the congregation of Israel which is holy to Him.

G-d warns that if the Israelites neglect to put such a person to death, this is a sign that they will be negligent with many things. Neglecting to judge one sinner will lead to a breakdown of the entire judicial system.

If such a person is not brought to justice by men, then G-d will focus His attention upon him and his family and excommunicate him and bring troubles to his family. His family is liable for punishment even though they didn't commit the crime, since family members who cover up for a criminal are unjust as well (Rashi gives the example of an unjust tax collector who's family always covers for him).

While for the most part, worshipping idols is only punishable by kares (excommunication) if the idol is worshipped in its standard fashion. An exception is made for the way Molech is worshipped. If any idol is worshipped in such a manner, even if that is not the usual way, the worshipper is excommunicated.

If a person turns to the necromancy of the Ovos and Yidonim (see yesterday's post for more details), G-d will focus His attention upon such a person and excommunicate them.

G-d says that just as He is holy, you must be holy and not worship idols.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

How to Treat Converts

Do not verbally harass a convert who lives in your midst, saying things like, "Just yesterday you were worshiping idols and now you are keeping Torah?"

You should treat and love converts just as you would someone who was born Jewish. You must remember that you, like this convert, were a foreigner in Egypt - and you must not criticize someone for a flaw that you yourself possess. Your G-d is the same as this covert's G-d.

Business Ethics

When selling goods, do not cheat in your measurements or weighing, even the smallest bit (the text mentions a "mesurah" which was the smallest measure of volume that was widely used at the time. It measured 1/36 of a log or 1/6 of a beitzah, the equivalent of 2-3 tbsp). A person who measures or weighs things to sell is considered a judge, and one who judges unjustly as we've seen (see yesterday's post) is called a "wrongdoer, hateful, repulsive and banned".

Your weights* should be accurate when engaging in commerce. This section mentions G-d taking the Israelites out of Egypt. This is possibly to tell the Israelites that G-d took them out from Egypt on condition that they maintain accurate scales.

*Side note: This verse mentions two types of weights - an Ephah - which was used to measure dry goods and a Hin - which was used to measure liquid.

Another understanding of it which Rashi brings down involves causing a weight to be inaccurate due to being stored in salt. According to Rashi (in Bava Metzia 61b and Bava Basra 89b), some of the salt would get absorbed in the weight, making it heavier. According to Rabbeinu Tam however (in Tosfos to Bava Basra), the salt would rather cause the weight to erode, making it lighter. According to Rashi then, this verse is addressing the buyer, who's weight becomes heavier from being stored in salt. According to Rabbein Tam, it's addressing the seller, who's salt stored weight becomes lighter.

Rashi writes that just as during the plague of the first born G-d was able to distinguish a tiny droplet which caused a firstborn to be conceived from other conceptions, so is he able to judge the accuracy of weights stored in salt.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Orlah

Once the Israelites get to the land of Israel, they must refrain from eaten any fruit from a fruit tree which they plant for three years. The counting of the three years begins once the tree has been planted. And even any fruit that is stored away during those three years from the tree - it is forbidden to get benefit from this fruit even after the three years have passed.

In the fourth year, the fruit shall be brought to Jerusalem to be sanctified. Rashi references Kiddusin 54b which states that its status is like that of Maaser Sheni (the second tithe) which may also not be eaten outside of Jerusalem until it has been redeemed.

And then in the fifth year the fruit must be eaten and G-d promises that if they keep these laws - known as Orlah (ערלה), He will increase their crop that year so as to subvert the Evil Inclination from worrying over the losses from the first four years.

More Laws

Regarding eating meat:

* One may not eat sacrificial meat before its blood has been sprinkled.

* One may not eat any animal which has been slaughtered properly but is still spasming (it is considered dead and thus it would not be "eating meat from a living animal", however its life does not fully depart from it until it stops moving).

One may not practice divination. This refers to believing in omens for example relating to different animals or seeing different things as "signs" (for example if a deer crossed ones path. There are many more examples in gemara - see Sanhedrin 65b).

One may not believe that some times are more "lucky" or auspicious than others.

One may not "round off the edge of one's scalp". This is the law concerning having side locks (pe'os). A man may not remove the hair on his face in order to make his temples even with the area behind his ears and forehead.

One may not "destroy the edge of one's beard". There are five "edges" on a man's face: 2 on each cheek (there are different opinions as to where exactly these edges on the cheek are) and one at his chin.

It is forbidden to scratch one's flesh out of mourning someone's death as this was an Amorite practice.

It is forbidden to get a tattoo. Rashi likens tattoos to poles upon which people were hung. He explains - just as these poles are embedded into the ground, tattoos are similarly embedded into a person's flesh by having the image pierced into them with a needle.

Do not prostitute your unmarried daughter. If you do so, the land of Israel will "prostitute" its fruits, i.e. the fruits will come about elsewhere and not in Israel.

Observe the Sabbath and revere G-d's Sanctuary. The Sanctuary (i.e. Temple) is revered by not entering into it with one's staff or wearing shoes or with a money belt or with dirty feet. These two laws regarding the Sabbath and the Sanctuary are juxtaposed in the same verse as a reminder that although revering the Sanctuary is important, its construction does not override observing the Sabbath.

Do not consult the necromancers of Ov (who would raise the souls of the dead and have them speak through their armpit) or Yedoni (who would place a bone from an animal called "Yadua" (hence the name) and place it in their mouth and the bone would speak).

G-d emphasizes the gravity of this sin with ending this decree with "I am G-d your G-d", meaning to say, if a person does involve themselves in these practices, it is as if they are replacing G-d with them.

One should rise in the presence of a wise old person and honor an elderly person. Rashi says that the way to honor such a person is by: Not sitting in their place, not speaking in their stead and not contradicting them. The text writes that one should have "fear of G-d" in regards to this decree. Anywhere in scripture where such a stipulation is added that one should have "fear of G-d", it is because it is something which a person might be tempted to pretend that they were ignorant of the matter - for example a person with this, a person can claim that they didn't see the old person and that's why they didn't rise for them - however one should remember that G-d knows a person's innermost thoughts and intentions.