In the haftara for Parashat Bemidbar, the prophet Hoshea (2:18) predicts that in the future, Benei Yisrael will change the way they refer to the Almighty. Rather than calling God "ba'ali," "my husband," the nation will say instead, "ishi," yet another term for "my husband." What does the prophet mean?

We are to treat the Mikdash and its articles as a separate, distinct realm, which requires feeling a degree of uneasiness and tension in their presence. Viewing them in their exposed state, and especially as they are packed, makes them appear too ordinary, too familiar, such that the lines between our realm and the realm of the Mikdash are obscured.

The familiar chapter of Tehillim (126), "Shir Ha-ma'alot," traditionally sung prior to birkat ha-mazon on Shabbat and festivals, describes the emotion felt "when God restores the fortunes of Zion," the return of the Jewish people to Jerusalem. David writes that at that moment "hayinu ke-cholmim" - we were like dreamers. So surreal an event this is, Benei Yisrael's long-awaited return to its sacred city, that it can be compared only to the products of one's imagination.

Parashat Behar deals almost exclusively with the laws of shemitta and yovel, addressing first the agricultural aspects of these mitzvot and then proceeding to the effects of these institutions on business and employment. The final two verses of the parasha, however, appear to have nothing to do with this discussion (and indeed, the Christian editors who divided the Chumash into chapters began a new chapter with these two verses):

          Parashat Bechukotai begins by describing the blessings and rewards that God promises to bestow upon Benei Yisrael if they faithfully observe His commands.  Many commentators have noted a jarring sentence included among these magnificent promises: “ve-lo tig’al nafshi etkhem” – “I will not be repulsed by you” (26:11).  It seems peculiar, at first glance, that God would promise not to be “repulsed” by Benei Yisrael as He speaks of the great rewards they will receive for complying with His laws.  This promise becomes especially striking when we co

The mitzva of Shemitta as it appears in the Torah seems to have various purposes. If we look at Shemot 23:10-11 the purpose seems to be a form of charity and a concern for public welfare. Later in Shemot 34:21 (as understood by Rabbi Akiva in the talmud) the purpose seems akin to our weekly Shabbat - a period of rest. In this week's parasha the mitzva takes on a new meaning.

In this week's parasha we find a description of Shemitta (Numbers 25:1-7. As in Shemot the Shemitta year is referred to as the Shabbat, yet the "Sabbath" appears in two forms. In verse four we read:

מזמור ע"ב עוסק בברכת דוד לשלמה בנו, יורש העצר שלו, אך מעבר לכך הוא עוסק גם בחזון העתידי של מלכות בית דוד, במלך המשיח ובתיקון העולם על ידו. המזמור מתאר כיצד המלך עושה משפט וצדקה לעם, המלכות משפיעה על העולם כולו והמלך זוכה לכבוד בינלאומי. את שורש ההצלחה של המלך תולה המזמור באכפתיות, ברגישות ובדאגה של המלך לחלשים. עיון במזמור לאור הפרשנות ההקשרית ילמד אותנו כי המלך במזמורנו מגשים את כל הציפיות שנטוו במקורות השונים בתורה ובנביאים, ואף בקשותיו האישיות של דוד אותן שזר לאורך המזמורים מתממשות בדמותו.

This week's parasha begins with the classic seemingly irrational juxtaposition in Jewish literature. God commands Moshe regarding shemitta (The Sabbatical Year) at Mt. Sinai. Since the location of the command seems unnecessary, the commentators deal with the question, "What does shemitta have to do with Mt. Sinai???" This cry has withstood the test of time and even serves as the Jewish version of the question "What does that have to do with the price of tea in China?"