Naso Numbers 4:21-7:89
Haftarah Judges 13:2-25

The commonality of this week’s Torah and Haftarah is that of the nazirite vow. Whereas Numbers 6:1-21 gives the requirements when taking the vow of a nazir, the Haftarah introduces us to Shimshon (Samson) who is a nazir from conception. Other notables in Scripture under the lifelong nazirite vow are Yochanan the Immerser (Luke 1:15), Shmuel (1 Samuel 1:11), and possibly the descendants of Rechav, since they abstained from wine (Jeremiah 35;1-19). Even rav Sha’ul is known to have taken the vow of a nazir at least twice (Acts 18:18 and 21:23-24). the 1906 edition of the Jewish Encyclopedia contains a plethora of historical data concerning the nazirite vow, its laws, for how long it was to be adhered to, and so on. (See http://www.jewishencyclopedia.com/articles/11395-nazarite. As a side note, there is one Biblical error on that page. See if you can find it. If you can’t, look in the comments below the article.) To summarize, the nazirite vow is expressed in specific terms for a specific period of time. Men or women could take this vow, but Scripture suggests that the preponderance of nazirim were men. the nazir is to abstain from any product or byproduct of the grapevine, and let his hair go untrimmed. He may not become defiled by coming in contact with the dead, and if defilement does occur by accident, the vow is considered null and must be reaffirmed. Two things may be inferred concerning the nazir.
First, one would need only to look at someone to discern that he is a nazir. Second, the community would show due deference to him by respecting his convictions. It would be in very poor taste, for instance, to offer a nazir a glass of wine or grape juice, or to offer any food containing raisins. Though the nazir is a rare creature these days, the stipulations of the nazirite vow remind us of some very important and practical principles by which to live. Outward displays of devotion to HaShem are not wrong, provided they spring from the heart and not from pride or the desire for recognition. So long as the said practice isn’t forbidden by Scripture, it can be a reflection of one’s unique walk with HaShem. These practices, however, should not be taken lightly. One could not take the nazirite vow and then decide to toss it aside before its term was fulfilled for the sake of convenience. It is also prudent to make sure our expression of devotion fits within the guidelines of Micah 6:8, which says to do justly, love mercy, and walk humbly or modestly with our G-d. Conversely, as the believing community, we need to treat others’ convictions with the same respect we wish to receive. The kind of respect warranted according to Scripture is more active than "live and let live." It is guarding and protecting our brothers and sisters from violating what HaShem has put on their hearts. As it is written: "Always treat others as you would like them to treat you; that sums up the teaching of the [Torah] and the Prophets."
(Matthew 7:12) Let us show our brothers and sisters the kind of care and concern we deserve.

Shalom uvracha,
Hadassah

B’midbar Numbers 1:1-4:20
Haftarah Hosea 2:1-22

The name of this Torah portion means, "In the wilderness" or "in the desert." Both it and the Haftarah teach us the purposes for being in the wilderness. When we learn what these purposes are, those times when we find ourselves there won’t seem so perplexing. Whereas the Torah portion demonstrates the wilderness as a place of training and preparation for what lies ahead, the passage in Hosea paints a different picture. Speaking of Yisrael as an unfaithful wife, HaShem has some harsh words to say: "Rebuke your mother, rebuke her; for she isn't my wife, and I'm not her husband. She must remove her whoring from her face, and her adulteries from between her breasts. Otherwise, I will strip her naked and place her as she was the day she was born, make her like a desert, place her like a dry land and kill her with thirst." (Hosea 2:4-5)

Unpleasant as this passage is, it reminds us that the wilderness can be a place of being broken and humbled. This is especially the case when we are unrepentant of willful, blatant sin in our lives. However, the same place where we are broken is the very place where HaShem longs for us to be reconciled to Him. Hosea 2:16-17 promises: "But now I am going to woo her- I will bring her out to the desert and I will speak to her heart. I will give her her vineyards from there and the Akhor Valley as a gateway to hope. She will respond there as she did when young, as she did when she came up from Egypt." As verse 17 so poetically portrays, it is in the wilderness where we rediscover our First Love and commit ourselves to Him anew. Why does the L-RD use the wilderness in so many ways? No matter why we’re in the wilderness, the commonality throughout all the above-mentioned reasons for being there is that it is the place where we encounter G-d. In the wilderness, worldly distractions disappear, loved ones and friends seem most distant, and we realize that it is to HaShem alone we must give an account. He is also the only One to Whom we can turn for life. If we surrender to His loving discipline even though it may seem unpleasant at the time, we will find that the One Who chastens us is also our Comforter and Restorer.
As it is written: "If we would examine ourselves, we would not come under judgment. But when we are judged by the L-rd, we are being disciplined, so that we will not be condemned along with the world." (1 Corinthians 11:31-32) Like an oasis in the desert, so is HaShem in the wilderness seasons of our lives.

Shalom uvracha,
Hadassah

Behar/Bechukotai Leviticus 25:1-27:34
Haftarah Jeremiah 16:19-17:14

Both the Torah portion and Haftarah this week are full of warnings about what would happen if we forsake our G-d. As pointed out in previous missives, these warnings are the consequences of breaking covenant with Him. Scripture tells us in Lamentations 32-33 that the Holy One, blessed be He, doesn’t arbitrarily or willingly grieve or afflict the children of men. Why, then, does He take pains to vividly portray the results of unfaithfulness to Him? A clue to the answer lies in this week’s Haftarah. Jeremiah 17:12-14 says: "Throne of Glory, exalted from the beginning! Our Holy Sanctuary, Hope of Isra'el, [ADONAI]! All who abandon you will be ashamed, those who leave you will be inscribed in the dust, because they have abandoned [ADONAI], the source of living water. Heal me, [ADONAI], and I will be healed; save me, and I will be saved, for you are my praise." On examination of this passage, we find that the problem of keeping faith with HaShem is obviously on our part. Our propensity to go astray from our Creator is striking to say the least.

Even the composer of the hymn "Come Thou Fount of every Blessing" laments, "Prone to wander, L-RD I feel it, prone to leave the G-d I love." Keep in mind this is coming from a believer. We are forgetful creatures, celebrating a victory or miracle from HaShem one day, and the very next day, wondering if it’s worth serving G-d because of some troublesome circumstance rearing its ugly head. Worse yet, if we come into a season of prosperity, we think we made it happen and forget to glorify Him Who is the Provider and Giver of all good things. Going astray doesn’t happen consciously. It happens little by little: a little compromise here, a little friendship with the world there. Whatever doesn’t build up our faith and draw us closer to HaShem tears it down and draws us away from Him. Proverbs 4:23 admonishes: "Above everything else, guard your heart; for it is the source of life's consequences." How do we go about guarding our hearts?

The above-quoted passage from Jeremiah gives us the pattern for preserving the vitality of our relationship with HaShem. It begins with the highest praise, teaching us that when we render heartfelt blessing to Him, we become mindful of His Presence in our everyday lives. The middle section acknowledges that forsaking HaShem is shunning the very source of our life. Finally, the passage concludes with complete and total dependence on G-d, not only for saving and healing, but also for fulfillment as the prophet proclaims HaShem as his praise. As we continue counting the Omer, let us choose Whom we will serve. This isn't a once-and-for-all choice and then we're done with the decision. Rather, it is a moment by moment conscious effort to choose Him in every detail of daily life. As it is written: "Those who are not with me are against me, and those who do not gather with me are scattering." (Matthew 12:30) Let us bind our hearts to Him Who is our Savior, our Healer, and our Praise.

Emor Leviticus 21:1-24:23
Haftarah Ezekiel 44:15-31

This Haftarah details how the cohanim descended from Tzadok, will be the only priestly line permitted to minister before HaShem in His sanctuary when the Temple is rebuilt. It further elaborates on their dress while serving, who they may marry, and even what hairdo is kosher for them. Yes, HaShem cares about such minutiae concerning those who draw near to Him. That being said, the descendants of Tzadok give silent witness to what it really means to persevere. Ezekiel 44:15-16 says: "'However, the [cohanim], who are [L'vi'im] and descendants of Tzadok, who took care of my sanctuary when the people of Isra'el went astray from me- they are the ones who will approach me and serve me; it is they who will attend me and offer me the fat and the blood,' says [Adonai ELOHIM]. 'They will enter my sanctuary, approach my table to minister to me and perform my service." To give a little historical background, Tzadok is descended from El’azar, Aharon’s third son. He is known for his loyalty both to kings David and Shlomo. His descendants follow in his footsteps as they show loyalty to HaShem even when their fellow cohanim and L’vi’im forsake Him to serve idols (Ezekiel 44:10-14). One price for such unswerving loyalty is that they risk starvation since their only sustenance is the offerings made by fire to HaShem which apparently waned as the people fell into idolatry (see 2 Chronicles 31:10). It is no wonder that HaShem, blessed be He, holds this particular priestly family as especially dear. These faithful cohanim are still scattered throughout the diaspora to this day, waiting for the honor and promises set forth in this week’s Haftarah to be conferred upon them. Their patience and persistence are both challenging and encouraging. How faithfully and loyally are we willing to serve HaShem? Keep in mind that one of the reasons why the other priestly families may have switched allegiance is because it would put food on their tables. Are we willing, like the sons of Tzadok, to suffer loss if need be for our L-RD? These questions can only be answered in each heart during quiet communion with the Ruach HaKodesh. As all faithful cohanim, the cohanim descended from Tzadok also teach us about HaShem. HaShem remembers our service. He remembers the opportunities we turn down so we might be free to honor His mo’adim. He remembers the times we refused to participate in activities that wouldn’t be glorifying to His Name even when others do and seem to prosper. He remembers the countless, thankless tasks of service we do while others run after seemingly more profitable ventures. He remembers the long hours of counseling those who may or may not be listening, the prayers prayed even though an answer doesn’t seem to be forthcoming, the quiet deeds done with no fanfare. HaShem is faithful to reward Tzadok, and He will remember us as well. As it is written: "Those who keep sowing in the field of their old nature, in order to meet its demands, will eventually reap ruin; but those who keep sowing in the field of the Spirit will reap from the Spirit everlasting life. So let us not grow weary of doing what is good; for if we don't give up, we will in due time reap the harvest." (Galatians 6:8-9) Like the sons of Tzadok, let us persist tenaciously in our devotion to HaShem.

Shalom uvracha,
Hadassah

Acharei-Mot/Kedoshim Leviticus 16:1-20:27
Haftarah Amos 9:7-15 (Ashkenazi); Ezekiel 20:2-20 (Sephardi)

Once in a while, the Ashkenazi and Sephardi traditions differ in assigning the Haftarah. In both Haftarot for this double Torah portion, the subject of Yisrael’s rebellion against HaShem comes to the forefront. However, Amos 9:7-15 is both eerie and encouraging in its prophetic significance. Amos 9:7-10 records HaShem’s declaration that His people are not exempt from discipline. Verses 9-10 further elaborate that He would shake the house of Yisrael among the goyim (nations) as one shakes grain through a sieve. The grain would be preserved, but those who assume evil would not overtake them would die by the sword. To our sorrow, we have seen a fulfillment of this passage during the Holocaust. The Jewish people have been sifted as wheat. Some thought evil would not touch them because they considered themselves Germans who just happened to be Jewish. Others outright betrayed their brothers and sisters in the hope that they would be spared, yet they met the same fate the ones they betrayed met. It is no coincidence that this passage is read around the time of Yom HaShoah (Holocaust remembrance day). The rest of the Haftarah, though, gives us good news and hope for restoration and new beginnings. Amos 9:11-15 gives specific Messianic promises; namely, the restoration of the sukkah of David, the supernatural fruitfulness of the land of Yisrael, and the permanent possession of that land by the Jewish people. We have been privileged to see the first flowering of these prophecies, but they have yet to come to complete fruition. If one part of a prophecy comes to pass, we can be assured that the rest will come to pass as well. The purpose of this or any other prophecy isn’t simply to predict the future, but it also serves to teach us how to live in the here and now.
When considering turbulent times which may be on the horizon, we tend to go to extremes, and either position is dangerous. Some think that evil won’t affect us because we’re Americans who just happen to be believers, or we’re putting all our stock in the catching away of the Body of Messiah before the Great Tribulation. Others of us consider fleeing to the mountains and storing food enough to last a century, thinking that will safeguard us from the troubles to come. Like Yisrael in Amos 9:10, we rely on our own wisdom, trying to figure out things on our own. It didn’t work for them and it won’t work for us. The solution is to make HaShem and Him alone our Refuge, being faithful to Him every day He gives us, whether it brings us trouble or not. As it is written: "However, the Day of the Lord will come "like a thief." On that Day the heavens will disappear with a roar, the elements will melt and disintegrate, and the earth and everything in it will be burned up. Since everything is going to be destroyed like this, what kind of people should you be? You should lead holy and godly lives, as you wait for the Day of God and work to hasten its coming. That Day will bring on the destruction of the heavens by fire, and the elements will melt from the heat; but we, following along with his promise, wait for new heavens and a new earth, in which righteousness will be at home." (2 peter 3:10-13) Let us look to Messiah Yeshua, about Whom Amos wrote (9:11-15), for true hope, protection, and restoration.

Shalom uvracha,
Hadassah