TORAH READING FOR 21 TAMUZ 5784 July 26-27, 2024

July 26, 2024 by templekol

OUR HEARTS ARE WITH THE PEOPLE OF ISRAEL AND ALL THE VICTIMS OF CONFLICT

From “Mishkan T’filah / A Reform Siddur” p.98

SIM SHALOM tovah uv’rachah, chën vachésed v’rachamim, alëinu v’al kōl Yisraël ‘amécha, [v’al kōl yoshvëi tëvël, v’imru: Amën.]

GRANT PEACE, goodness and blessing, grace, kindness, and mercy, to us and to all Your people Israel [and all who inhabit the earth, and let us say: Amen.]

PARSHA

From Reform Judaism https://reformjudaism.org/torah/portion/pinchas

Pinchas (פִּינְחָס – Hebrew for “Phinehas”, a name) – Numbers 25:10−30:1

The Eternal One spoke to Moses, saying, “Phinehas, son of Eleazar son of Aaron the priest, has turned back My wrath from the Israelites by displaying among them his passion for Me, so that I did not wipe out the Israelite people in My passion.” – Numbers 25:10-11

SUMMARY

Pinchas is rewarded for killing the Israelite and the Midianite woman who cursed God. (25:10–15)
Israel fights a war against the Midianites. (25:16-18)
A second census is taken. (26:1–65)
The daughters of Zelophehad force a change in the laws of property inheritance. (27:1–11)
Joshua is chosen to be Moses’ successor. (27:15–23)
The sacrificial ritual for all festival occasions is described in detail. (28:1–30:1)

HAFTARAH

Jeremiah 1:1-2:3

From Wikipedia https://en.wikipedia.org/wiki/Pinechas_(parashah)

When the parashah falls after the Seventeenth of Tammuz, as it does during most years, Jews read for the haftarah the first of three readings of admonition leading up to Tisha B’Av, Jeremiah 1:1–2:3.

RECOMMENDED READING

From Reform Judaism https://reformjudaism.org/torah/portion/pinchas

Echoes of the Wilderness, Part VIII: The “Ka’eileh Phenomenon”

By: Cantor Josh Breitzer

STRUGGLING WITH TORAH and REFLECTION

We will continue to meet every other Friday for Torah Study to read and discuss selections from Ketuvim, the third section of Tanach (Hebrew Bible), which follows Torah and Nevi’im. Please see the NEW Torah Study-Shazoom schedule below. THIS week we will continue studying Lamentations (אֵיכָה – Ëichah), which is found in Ketuvim (Writings), and traditionally read on Tisha B’Av (this year August 12-13, 2024). Read this week’s Torah Portion at https://www.sefaria.org/Numbers.25.10-30.1, and Haftarah at https://www.sefaria.org/Jeremiah.1.1-2.3.

From “The Torah / A Women’s Commentary” edited by Dr. Tamara Cohn Eskenazi and Rabbi Andrea L. Weiss, Ph.D., Women of Reform Judaism/The Federation of Temple Sisterhoods and URJ Press New York 2008

פינחס Pinchas – Numbers 25:10–30:1

Contemporary Reflection – Silvina Chemen, pp. 985-6

THE STORY IN parashat Pinchas about Zelophehad’s five daughters–Mahlah, Noah, Hoglah, Milcah, and Tirzah (Numbers 27:1–11)–encapsulates the challenges that women faced and what they had to do in order to affirm their rights with dignity. Numbers 26 describes a census taken of all males over the age of 20 (v. 2). As part of the list of the various clans, we read that “Zelophehad…had no sons, only daughters” (v. 33). As the census was concluded, God instructs Moses: “Among these shall the land be apportioned as shares” (v. 53). “Among these” refers to the males listed in the census; hence, we can conclude that Zelophehad’s daughters were not counted in the census and also were not to receive any land as inheritance.

We might expect that women, heirs to Egyptian slavery and then put under law that frequently favors men, might react by keeping silent, by accepting as natural the rule decreed for them to follow. We might expect women in those days to stay close to their tents, remain out of sight, and not go far from their families. So how and why did Zelophehad’s daughters write a new chapter in history? First, they dared to “go out” from their living place, from their social space, from the destiny imposed on them. The text states: “The Daughters of Zelophehad…came forward. The names of the daughters were Mahlah, Noah, Hoglah, Milcah, and Tirzah. They stood before Moses, Eleazar the priest, the chieftains, and the whole assembly, at the entrance of the Tent of Meeting” (27:1–2).

Let’s imagine the scene: the Israelite camp is formed of tribes, each of whom has a determined place, with the Tabernacle in the middle; and in the center stand the main authority figures, all of them men: Moses, the priest Eleazar, and the chieftains. Imposing as this structure may have been, the five sisters decide to claim their rights. Together, they go out of their tents, without being called by anyone, to the place where only the high-ranking men congregate, to the place where the Tablets from Sinai rest in the Ark, to the place of holiness and authority, to a place where women did not have authority. These men must have been overwhelmed when they saw such a startling, unprecedented situation!

But this is not all that the five sisters do. They not only come forth, but also they speak with determination: “Our father died in the wilderness. He was not one of the faction, Korah’s faction, which banded together against יהוה, but died for his own sin; and he has left no sons. Let not our father’s name be lost to his clan just because he had no son! Give us a holding among our father’s kinsmen!” (Numbers 27:3–4). Let’s analyze what this text reflects about these women. First, note that these women know their law and history. They use the fact that their father was not involved in Korah’s rebellion (Numbers 16) as evidence to support his–and their–claim to the land. They know that the continuity of family name depends on inheritance of the land; and they realize that the current law is not adequate, for it does not take into account the unusual circumstances of a man without sons. They possess the acumen to recognize this omission–in God’s law! But because they consider God’s law to be just, or to aim to be just, they show no hesitation in pointing out the unfair nature of the present situation with complete confidence and supporting their claim with compelling arguments.

How does Moses react? The following verse states: “Moses brought their case before יהוה” (27:5). Moses discloses his inability to assess the claims of these sisters. He takes the case to God, who responds by unequivocally supporting the sisters’ demand and even by promulgating a new and permanent law to secure inheritance for any daughters in such circumstance (27:6–8). Thus, the sisters’ claim leads to the law of inheritance’s being changed forever.

As stated above, a key to the sisters’ success is their full awareness of God’s laws and the people’s history and story. They insist on change by engaging Israelite traditions effectively, something the rabbinic sages recognized when they described the women. According to the Talmud (BT Bava Batra 119b), Zelophehad’s daughters were wise (chachamot), astute interpreters (darshanyiot), and pious (rachmanyiot): “wise” because they spoke in the precise moment when the decision was issued; “interpreters” because they in essence said, “If our father had a son, we would not have spoken–because he would have the inheritance”; and “pious” because they did not want to marry men who were not worthy.

The achievement of Zelophehad’s daughters was a landmark in women’s rights regarding the inheritance of land, from those days up to now. In addition, however, the story of these five women offers a compelling lesson for all those who believe that their destiny is fixed or that divine justice has abandoned them. It encourages us to think differently–and provides a message of hope for all those faced with obstacles.

Perhaps the most important legacy of Zelophehad’s daughters is their call to us to take hold of life with our own hands, to move from the place that the others have given us–or that we have decided to keep because we feel immobile–and to walk, even to the most holy center, to where nobody seems to be able to go. After all, nothing is more sacred than life itself and the fight for what we believe is worthy. Thus, this parshah inspires us to discover that we too have the ability to know what is right for ourselves and what our rights ought to be. When we believe in our capacity to shape our history, to the point of being able to change even a law that came from the Revelation at Siani, then we pay a tribute to Zelophehad’s daughters.

In our era, we can see this legacy in women such as Judith Eisenstein, who was the first to become a bat mitzvah in 1922, and in the first women ordained as rabbis: Regina Jonas (in 1935), Sally Priesand (Hebrew Union College–Jewish Institute of Religion in 1973), Sandy Sasso (Reconstructionist Rabbinical College in 1974), and Amy Eilberg (Jewish Theological Seminary in 1985). Like Mahlah, Noah, Hoglah, Milcah, and Tirzah, they and the many other courageous women who followed in their footsteps came forth and opened the future for all women seeking to reclaim their Jewish inheritance in new and powerful ways.

PRAYERS

FOR OUR COUNTRY p.376

THUS SAYS ADONAI, This is what I desire: to unlock the fetters of wickedness, and untie the cords of lawlessness; to let the oppressed go free, to break off every yoke. Share your bread with the hungry, and take the wretched poor into your home. When you see the naked, give clothing, and do not ignore your own kin.

O GUARDIAN of life and liberty, may our nation always merit Your protection. Teach us to give thanks for what we have by sharing it with those who are in need. Keep our eyes open to the wonders of creation, and alert to the care of the earth. May we never be lazy in the work of peace; may we honor those who have [served, suffered or] died in defense of our ideals. Grant our leaders wisdom and forbearance. May they govern with justice and compassion. Help us all to appreciate one another, and to respect the many ways that we may serve You. May our homes be safe from affliction and strife, and our country be sound in body and spirit. Amen.

PRAYER FOR THE STATE OF ISRAEL p.552

O HEAVENLY ONE, Protector and Redeemer of Israel, bless the State of Israel which marks the dawning of hope for all who seek peace. Shield it beneath the wings of your love; spread over it the canopy of Your peace; send Your light and truth to all who lead and advise, guiding them with Your good counsel. Establish peace in the land and fullness of joy for all who dwell there. Amen.

FOR HEALING – El Na R’fa Na Lah!

We recite MI SHEBËRACH for the victims of abuse, brutality, conflicts, fear, natural disasters, pandemics, tragedies, violence of all kinds especially directed at individuals and specific communities including us, and war; for all those at home alone or lonely; for all those in need of physical, emotional, and mental healing. “R’fuah sh’lëmah” – a complete recovery!

YAHRZEITS/ANYOS

We say KADDISH YATOM for those of our friends and families who have died and been buried this last week; those in the period of Sh’loshim (30 days since burial); those who have died in the last year; and those whose Yahrzeits/Anyos occur at this time; as well as the victims of brutality, conflict, disease, natural disasters, pandemics, tragedies, violence of all kinds, and war.

This coming week, 21 Tamuz through 27 Tamuz, we lovingly remember:

Ernest Aragón

Uncle of Mary Caron

Joseph Gorman

Father of Pam Elder

Those victims of the Sho’ah (Holocaust) who died at this time of year.

“ZICHRONAM LIV’RACHAH” – MAY THEIR MEMORIES BE FOR BLESSING.

TORAH STUDY AND SHAZOOM

We will meet as usual at the regular times for Torah Study and Shazoom this evening, Friday, July 26, 2024. Please see the NEW Torah Study-Shazoom schedule below. THIS week we will continue studying Lamentations (אֵיכָה – Ëichah), which is found in the Ketuvim (Writings), and traditionally read on Tisha B’Av (this year August 12-13, 2024).

Zoom regularly updates its security and performance features. Making sure you have the latest version of Zoom, please join us online this Friday evening with wine/grape juice for Kiddush and Challah for Motzi.

Topic: Torah Study – Lamentations Chapter 4

Time: July 26, 2024 06:00 PM Arizona

and/or

Shazoom – Erev Shabbat Service

Time: July 26, 2024 07:30 PM Arizona

To join Torah Study and/or Shazoom click on the following link [you may need to copy it into your browser]: https://us02web.zoom.us/j/72510500854?pwd=Z3VQZWF4U1BBZytNYmh3aHFTWkFDZz09

Meeting ID: 725 1050 0854

Passcode: 4NrMk0

Hint: The last character of the password is the number zero.

Shabbat Shalom – Buen Shabbat – Gut Shabbos!

-Ruben

PS – About Lamentations (אֵיכָה – Eichah) and the NEW schedule through June 2024: