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Weekly Torah portion

From Wikipedia, the free encyclopedia

A Torah scroll and silver pointer (yad) used in reading.
A Torah scroll and silver pointer (yad) used in reading.

It is a custom among religious Jewish communities for a weekly Torah portion, popularly referred to as a parashah, to be read during Jewish prayer services. The parashah (Hebrew: פָּרָשַׁת הַשָּׁבוּעַ Parashat ha-Shavua), popularly just parashah (or parshah /pɑːrʃə/ or parsha) and also known as a Sidra (or Sedra /sɛdrə/) is a section of the Torah (Five Books of Moses) used in Jewish liturgy during a particular week. There are 54 weekly parshas, or parashiyot in Hebrew, and the full cycle is read over the course of one Jewish year. Each Torah portion consists of two to six chapters to be read during the week. Torah reading mostly follows an annual cycle beginning and ending on the Jewish holiday of Simchat Torah, with the divisions corresponding to the lunisolar Hebrew calendar, which contains up to 55 weeks, the exact number varying between leap years and regular years.[1] The annual completion of the Torah readings on Simchat Torah, translating to "Rejoicing in the Law", is marked by Jewish communities around the world. Each weekly Torah portion takes its name from the first distinctive word in the Hebrew text of the portion in question, often from the first verse.

The appropriate parashah is chanted publicly by a designated reader (ba'al koreh) in Jewish prayer services, starting with a partial reading on the afternoon of Shabbat (Saturday, the Jewish Sabbath), again during the Monday and Thursday morning services, and ending with a full reading during the following Shabbat morning services. The weekly reading is pre-empted by a special reading on major religious holidays. The Saturday morning and holiday readings are followed by an often similarly themed reading (Haftarah) from the Book of Prophets (Nevi'im).

The custom dates to the time of the Babylonian captivity (6th century BCE).[citation needed] The origin of the first public Torah readings is found in the Book of Nehemiah, where Ezra the scribe writes about wanting to find a way to ensure the Israelites would not go astray again. This led to the creation of a weekly system to read the portions of the Torah at synagogues.[2]

In ancient times some Jewish communities practiced a triennial cycle of readings. In the 19th and 20th centuries, many congregations in the Reform and Conservative Jewish movements implemented an alternative triennial cycle in which only one-third of each weekly parashah was read in a given year; and this pattern continues. The parashot read are still consistent with the annual cycle but the entire Torah is completed over three years. Orthodox Judaism does not follow this practice.

Due to different lengths of holidays in Israel and the Diaspora, the portion that is read on a particular week will sometimes not be the same inside and outside Israel.

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  • ✪ Weekly Torah Portion: Ki Tavo
  • ✪ Weekly Torah Portion: Bereshith
  • ✪ Weekly Torah Portion: Nitzavim & Rosh HaShana Message
  • ✪ Weekly Torah Portion: Pinchas
  • ✪ Weekly Torah Portion: Noach

Transcription

Shalom. This week’s Torah portion is parashat Ki Tavo, ‘And it shall come to pass when you enter into the Land,’ the seventh Torah portion in sefer Devarim, the book of Deuteronomy beginning in Chapter 26. The parasha of Ki Tavo is always read on the second to the last Shabbat of the year, two weeks before Rosh HaShana. One reason for this is because our parasha of Ki Tavo features the difficult, harsh section of admonition. And it would be inauspicious to start the New Year on a negative note, so it is never read right before Rosh HaShana. But also, fitting in with the themes of the month of Elul and spiritual preparation for the coming New Year, the words ‘Ki Tavo,’ ‘When you arrive,’ can be interpreted as an allusion to our process of renewal and repentance, as in – when you achieve your goal. As the portion begins, Moshe, looking into his people’s future in their land, relates a beautiful vision of that future to this generation which is about to enter into the Land, instructing them in the annual commandment of bringing the Bikurim, the first fruits of the year, the first fruits of the land, up to the Holy Temple, there to be presented to the officiating Kohen before the altar of Hashem, while the individual acknowledges and expresses his great thanks to the A-mighty for all the good in his own personal life and in the collective life of the nation. “And it will be, when you come into the land which Hashem, your G-d, gives you for an inheritance, and you possess it and settle in it, that you shall take of the first of all the fruit of the ground, which you will bring from your land, which Hashem, your G-d, is giving you. And you shall put [them] into a basket and go to the place which Hashem, your G-d, will choose to have His Name dwell there. And you shall come to the kohen who will be [serving] in those days, and say to him, "I declare this day to Hashem, your G-d, that I have come to the land which Hashem swore to our forefathers to give us." And the kohen will take the basket from your hand, laying it before the altar of Hashem, your G-d.” The commandment, as is it described in the sources of Jewish tradition, calls for the Jewish farmer to literally distinguish the first of the fruits of his fields to ripen by marking them with a ribbon and declaring ‘these are the first fruits!’ The season of the first fruits is from the festival of Shavuot until Sukkot. The first fruits are placed in a basket and brought up to Jerusalem, to the Holy Temple, ‘the place that Hashem your G-d will choose to make His name rest there.’ The Mishneh in tractate Bikurim describes the immense joy and feeling of unity of the Jewish people as they converge throughout the land and form caravans going up to Jerusalem with their first fruits. The first fruits are to be brought from the seven species for which the Land of Israel is praised: Deuteronomy 8:8 tells us that Israel is “a land of wheat, barley, grapevines, figs, and pomegranates; a land of oil olives and date honey.” Bringing the first fruits to the Holy Temple is the seminal Israel experience. It is the exclusive privilege and responsibility of those living in the Land of Israel – first fruits are not brought from, or in, the lands of the Diaspora, no matter how flourishing such a community may be. No first fruits outside the Land. And the bringing of these bikurim is an act of almost indescribable joy. In fact the whole underlying concept of this parasha is joy. The first word which opens the portion is the Hebrew word ‘v’haya,‘ meaning ‘and it shall come to pass,’ which always indicates joy, and the holy Or Hachaim explains the reason: There is no greater joy than living life in the land of Israel. And the offering of the fruits, is an experience of gratitude and the recognition of G-d’s hand in our lives bringing us to this Land, from the time of the nation’s inception until this very moment. After relating the details of the commandment of bikurim, the parasha describes the unique ceremony which the Children of Israel were commanded to enact the very day upon which they cross the Jordan and enter into the land of Israel. The main component of this observance will be a renewal of the people’s covenant with Hashem. They shall travel all the way to the area of Shechem, where they will set up great stones on Mount Ebal, plaster them, and inscribe them with the words of the Torah. The nation is instructed to build an altar upon Mount Ebal and to bring offerings upon it -- and afterwards, to hold the Assembly of Mount Gerizim and Mount Ebal wherein Israel would formalize and seal a covenant with Hashem regarding all these commandments in which they have been instructed since parashat Re’eh. At the ceremony of this covenant, we are instructed, half the tribes of Israel shall stand on Mount Gerizim and half on Mount Ebal, with the tribe of Levi and the Ark of the Covenant between the mountains. Specific warnings for serious transgressions were to be made and following this, the blessings will be read, concise blessings that will befall the people if they keep and uphold the covenant and the commandments, and the longer list of curses which will be the result of not keeping the covenant. Thus our Torah portion seems to be one of extreme, even diametric contrasts. On the one hand, the parasha opens with the commandment of the bikurim, the first fruits, and as we have mentioned, there is no greater expression or experience of individual or national joy than that of the bringing of the first fruits to the Holy Temple. But our parasha also features the curses that would befall Israel for not hearkening to the commandments, introduced in verse 15 of chapter 28: “And it will be, if you do not obey Hashem, your G-d, to observe to fulfil all His commandments and statutes which I am commanding you this day, that all these curses will come upon you and overtake you.” How do we reconcile the immeasurable joy expressed by the bringing of the first fruits in the beginning of the Torah reading, with the immeasurably painful, dreaded curses? The truth is that the joy, the blessings, the curses, are all connected to the same root. The source of the overwhelming joy of bringing the first fruits up to the Temple is the perception of the true reality of Hashem’s love unfettered and uncluttered by pretentions or masks. The bikurim experience beckons us to look at the beauty in our lives, the timing, the Divine Providence…the intelligent design in our lives. What life would be all the time if only it could be lived to the fullest. The Holy Temple experience, Moshe tells this generation about to go into the land, will be a taste of life fulfilled; when we fully comprehend what we learn about so much during this month of Elul, ani l’dodi li v’dodi li, ‘I am to my beloved and my beloved is to me’ (Song of Songs 6:3), the intimacy of our relationship with G-d, what it really means. It’s also about community, and commitment, and recognition, thankfulness, and most of all, acknowledgement of Hashem in the life of the individual and in the life of the nation. And standing before G-d at the holiest place on earth, at the location of the altar, site of Adam’s creation, the individual declares and confesses before G-d, ‘everything I have is Yours, and I am alive, and my people exist, and You brought us to this Land, all thanks to Your kindness.’ So the goal of the recital of this oral history, the 'confession' made by the pilgrim, is to inspire us to always remain like a pilgrim, forever renewed and experiencing the wonder and newness of life, and to always be a part of the nation, to always see things brand new and experience the awe and wonder and appreciation and thankfulness of seeing what we have and what Hashem gives us and closing the circle of thankfulness for the Land of Israel, of bringing positivity into the world. Open up your hearts in the deepest way. The commandment of the bikurim calls for the bringing of the first fruits from any of the seven species up to the Temple in Jerusalem with great honor. The Mishna describes the process of how bikurim are designated: ‘A man goes down to his field and sees a date that has ripened, a cluster of grapes that has ripened, a pomegranate that has ripened…he ties a band around it and declares ‘these are first fruits.’ The Mishna only mentions these three types of fruit, date, grapes, pomegranates, although first fruits are brought from all seven species. Why are only these three mentioned? The holy Arizal explains that this is a tikkun for the sin of the spies, who sinned by slandering the Land with their evil report, spreading negativity and casting doubt upon the people’s ability to inherit the land. Regarding them the verse states (Num. 13:23) ‘They arrived at the Valley of Eshkol and cut from there a vine with one cluster of grapes, and bore it on a double pole, and of the pomegranates and of the figs’. It was these three species which they carried with them to show the wondrous fruit of the land, in a negative light, and through which they facilitated their lies. Thus when Israel brings the first fruit in great joy they are ‘fixing’ the damage caused by the spies who used these three species against the land.. Moshe is telling the people by giving them this commandment, simply put, going up to the Holy Temple with your first fruits will reconnect you with G-d, and will illuminate the source of joy and fulfillment. The section of our parasha known as the curses, or admonition, consists of verses that are difficult to read and to comprehend, though we know that everything is from Hashem and everything is ultimately for our good. Unless these things are not from Hashem, but are simply the consequences of our own actions that we bring upon ourselves. There is a terrible feeling of individual sadness in these verses, more severe even than the physical afflictions. It is the eternal existential angst, unsolvable, relentless sadness that befalls a Jew who rejects Hashem. Indeed, such is the inevitable consequence of living one’s life without acknowledgement of Hashem. And open up your heart in the deepest way, as everyone knows, the most amazing thing about all these harsh verses of admonition and punishment, is the verse, almost hidden in the midst of the curses, that explains why all this is befalling you. It doesn’t lay the blame or fault with any lack of scrupulous observance or insufficient piety in attendance to observing the commandments. Rather, verse 27:47 instructs us that all this befalls you ‘because you did not serve Hashem, your G-d, amid gladness and goodness of heart, when everything was abundant’. Knowing that everything you had was abundance, was exactly what you were supposed to have. But the point is, the whole cosmic darkness of disconnect described in these verses seems to be completely on account of a lack of joy in serving Hashem…meaning in living, because living is how we serve Hashem… and lack of acknowledgment. It’s not Hashem’s idea for these things to come to pass. It’s not even ‘from Him’ per se. To whatever extend they have come true, or could, they paint a portrait of concealment. The curses are the direct translation of the concealment of Hashem in our lives. We cause that, not Him. So why do we blame Him for our own shortcomings? Perhaps we blame Him because we can’t take the responsibility of being accountable? Everything that we were just talking about…the beauty, the sweetness, the newness born of appreciation and acknowledgement? …These curses in this portion are the opposite; the ultimate nightmare vision of vulnerability, the feelings of impotence, frustration, uselessness, of being manipulated, sold out, abused, of being at the mercy of malignant forces, of being isolated… being a prisoner in a world gone mad… So this very parasha, with its intensely dark admonitions which Torah warns us will be visited upon us for not serving Hashem in joy and gratitude, this very parasha began with that expression of the experience of unparalleled joy and gratitude. Precisely because our rights to a normal life in this land is based on the covenant that we made at the time we entered…the realization of these curses, regarding which, and note, they are uttered in the singular, to the errant individual who separates himself from his brethren, but not to the nation, the realization of these curses is not caused by the actions of a vicious, vindictive god who is after us…but because we are Jews and it just won’t work, we can’t find ourselves, can’t find fulfillment, can’t find happiness, can’t fit in this world, can’t survive, and how much more so can’t flourish, any other way. So what do we want from Him? Back in parashat Ve’etchanan, we learned that Moshe longed to enter into the Land of Israel just to see the Holy Temple and to show it to Israel. What he really desired was to bring his people into Holy Temple consciousness. The bringing of the first fruits to the location of the altar of the Holy Temple, the place from where Adam was created, and the act of prostrating oneself before G-d and reciting a prayer of thanks, this is the very height of Holy Temple consciousness, the epitome of the joy of living mindfully, living for Hashem, ever mindful and in recognition of Hashem bringing me to each point, point by point, in my life. Mindful living is Torah’s gift to the world. Forgetting this connection, letting it cloud over, become obscured, beginning to doubt if Hashem is real, if my relationship with him is real… that is the true meaning of verse 47, ‘because you did not serve Hashem with joy, and a full heart, from an abundance of everything.’ Where would that snap come from? And now open up your hearts in the deepest way, the truth is, there are great secrets being revealed here. The truth is that this parasha begins before it began, it begins at the conclusion of last week’s parasha of Ki Tetzei, with the Divine commandment of Hashem to destroy Amalek. Everything we are learning in this week’s portion of Ki Tavo, the joy of the first fruit, the joy of living in the Land of Israel, the joy of serving Hashem with gladness, the lack of which is the reason for the curses…all this is the direct continuation of the commandment to destroy Amalek. The spirit of Amalek is the source of the disconnect from Hashem, the diametric opposite of Holy Temple consciousness and bringing bikurim to the Holy Temple. In fact it’s the diametric opposite of the human experience of being alive as a creation of Hashem. Because the spirit of Amalek seeks to make us forget G-d's presence in the world. The Holy Temple reminds us that this is G-ds world. Amalek declares there is no G-d. Amalek separates itself, and seeks to separate all creation, from the source of life. Israel has suffered at the hand of many enemies and oppressors throughout the years. Why then, only regarding Amalek, are we commanded in Hashem’s name, as a Divine act, to enact total and utter vengeance and destruction. Why? Because Amalek’s singularity emanates from the highest level of hating Israel: it is for no reason and no explanation. Amalek’s total and all-encompassing hatred of Israel is the reason for G-d’s total declaration of war against him. As Ecc 7:14 states, ‘This opposite that did G-d create.’ The truth is, Amalek’s hatred of Israel is just an excuse, just a device to wage war against Hashem Himself. Amalek seeks to blot out Hashem’s name from creation. Ex. 17:16, ‘for the hand is on the throne of G-d, Hashem maintains a war against Amalek, from generation to generation. ‘ Thus Hashem declares, only when this evil in all its incarnations and forms, all its seed, is destroyed, will the throne be complete and the name of G-d complete, ushering in the perfected phase of this world, when ‘G-d and His name will be One’ (Zech. 14). At the conclusion of Bilaam’s prophecy he had a vision of Amalek and in his parable, he referred to Amalek as ‘first among nations,’ he said ‘Amalek is the first among nations, but its end will be eternal destruction’ (Balak 24:20). What does this mean, ‘Amalek is the first of the nations? In (Jer 2:3) Torah states ‘Israel is holy to Hashem, the first of His crop, all who devour it will be held guilty, evil shall come upon them, the word of Hashem.’ And as G-d instructed Moshe to say to Pharaoh, ‘Israel my firstborn son’ (Ex 4:22). So what is Amalek first at? Destruction and evil? And on the simple level of meaning, Rashi explains that Amalek was first to attack Israel, Amalek was the first of the nations: He came before all of them to make war with Israel, and his fate shall be to perish by their hand, as it says, “You shall obliterate the remembrance of Amalek” (Deut. 25:19) But on a deeper level, the fact that the Torah calls Amalek the ‘first of the nations’ signifies that there is something exceptional about them, a certain aspect of firstness… but there is more than one beginning. There is the fear of G-d, called by Torah in Ps. 111:10 ‘the beginning of knowledge’. Here in our parasha we have learned about the bikurim, the first fruits. The opposite of these aspects of firstness of is the firstness of Amalek:..firstness’ leader of arrogances, of brazenness, of disbelief, of doubt, of violence, of chaos. The message of our Torah portion of Ki Tavo is that being a Jew, which should mean being a servant of Hashem, is a full time job. It means being mindful, recognizing, with irrational inner faith and connecting with, the Divine power that runs the world. It means acknowledging that Hashem’s power fills the world, and that there is Divine providence over each person. It means never to give in to the dark forces of this world, never to despair, but to cling to Hashem and to His Torah, and all this is the opposite of Amalek, Amalek, the lowest point in the realms of evil, which thrives wherever there is weakness of faith. The verse states, (Deut. 25:18) ‘he happened upon you along the way’ which based on the Hebrew אשר קרך is often interpreted to mean, ‘he cooled you off.’ He injected you will coldness. Amalek cools off the heart; his power is to make you feel foolish for getting excited about G-d, he makes you feel that being in this world is not a reason to be excited. And why should you get excited about your first fruit, it’s just fruit, don’t be so serious about this world. This Amalek-induced head space gives way to doubts and suspicions, lots of use of the words maybe and perhaps and ‘I’m really not sure’ as in ‘I’m really not sure if there is a G-d’ and raises its head, even at the greatest times, when a person has full cognizance, of Hashem’ s light that is shining on him, then Amalek also positions himself along the way, stubbornly, with his own brand of stiffneckedness, with the powers of evil, he whispers maybe this is just nature, easy baby, maybe things just are as they are, its all nature, Nature, not G-d in the world. When we have a hard time seeing Hashem in front of us…there stands Amalek, unable to tolerate the fact that even when it seems hopeless, even when it seems that this world is ruled by violence, the Jews remain faithful. It’s a faith beyond reason and explanation. This is the stubborness of faith, R. Kook explains, which stems from the deepest root and foundation of a Jew, the stiff-necked people in the positive sense… The battle with Amalek is an eternal battle of faith vs doubt, a battle of forces.’ A battle of Hashem against Amalek in every generation..’ It’s those who carry Hashem’s light in the world, vs those who come in the name of doubt and weakness of faith. This battle continues all the while that Amalek is extent in any form in this world, as long as it progeny – the seeds of doubt and coldheartedness which are sowed in the world – still remain in the heart of Israel. Amalek doesn’t hate the Jew for a reason, but for what he is. Amalek wants to rip G-d out of this world, but since it can’t, it goes for G-d’s representatives. Sometimes a kid gets into a funk and starts to feel the world closing in and starts to have doubts, are my parents my real parents? I feel so out of place. He gets crazy and builds all kind of elaborate theories that further fuel his fears. Maybe I was adopted. Maybe there was a mixup at the hospital. Open up your hearts in the deepest way. That’s how Amalek makes us have doubts in faith, maybe Hashem is not my father. Amalek never has any basis, and so too there is no basis for that feeling, other than the fact that we are surrounded by chaos in this world. But it’s deliberate chaos. When we succumb to Amalek’s doubt, then the neshama, the soul is ripped out of everything, the world is dead: our first fruits are only a bunch of fruit, the world is without G-d’s direction, and there opens before us, the open maw of the world vision of the admonitions for falling away from Hashem which Moshe shares with us in this parasha, the direct result of not banishing Amalek from our world, from our Land, from our own hearts. Forgetting our connection to Hashem is Amalek’s win. When we ultimately blot out the memory of Amalek we are, in fact, blotting out the forgetfulness of G-d in our world. Remembering G-d in our world and in our lives is the very essence of the Holy Temple. There can be no forgetfulness of G-d in a world in which the Holy Temple stands, where I bring my first fruits and declare, simply and joyfully, thank you Hashem for everything you have given me, for what you have given me is everything I need.

Contents

Division into weekly parashot

The division of parashiot found in the modern-day Torah scrolls of all Ashkenazic, Sephardic, and Yemenite communities is based upon the systematic list provided by Maimonides in Mishneh Torah, Laws of Tefillin, Mezuzah and Torah Scrolls, Chapter 8. Maimonides based his division of the parashot for the Torah on the Masoretic text of the Aleppo Codex.[3]

Table of weekly readings

In the table, a portion that may be combined with the following portion to compensate for the changing number of weeks in the lunisolar year, is marked with an asterisk. The following chart will show the weekly readings.

Book Parsha Name English Equivalent[4] Parsha Portion
Bereshit (Genesis) Bereshit, בְּרֵאשִׁית In the beginning Gen. 1:1-6:8
Noach, נֹחַ Noah (rest) 6:9-11:32
Lech-Lecha, לֶךְ-לְךָ Go forth, yourself! 12:1-17:27
Vayeira, וַיֵּרָא And He appeared 18:1-22:24
Chayei Sarah, חַיֵּי שָׂרָה Life of Sarah 23:1-25:18
Toledot, תּוֹלְדֹת Generations 25:19-28:9
Vayetze, וַיֵּצֵא And he went out 28:10-32:3
Vayishlach, וַיִּשְׁלַח And he sent 32:4-36:43
Vayeshev, וַיֵּשֶׁב And he settled 37:1-40:23
Miketz, מִקֵּץ At the end of 41:1-44:17
Vayigash, וַיִּגַּשׁ And he drew near 44:18-47:27
Vayechi, וַיְחִי And he lived 47:28-50:26
Shemot (Exodus) Shemot, שְׁמוֹת Names Ex. 1:1-6:1
Va'eira, וָאֵרָא Appeared 6:2-9:35
Bo, בֹּא Go! 10:1-13:16
Beshalach, בְּשַׁלַּח When he sent out 13:17-17:16
Yitro, יִתְרוֹ Jethro 18:1-20:23
Mishpatim, מִּשְׁפָּטִים Laws 21:1-24:18
Terumah, תְּרוּמָה Offering 25:1-27:19
Tetzaveh, תְּצַוֶּה You shall command 27:20-30:10
Ki Tisa, כִּי תִשָּׂא When you elevate 30:11-34:35
*Vayakhel, וַיַּקְהֵל And he assembled 35:1-38:20
Pekudei, פְקוּדֵי Accountings 38:21-40:38
Vayikra (Leviticus) Vayikra, וַיִּקְרָא And he called Lev. 1:1-5:26
Tzav, צַו Command! 6:1-8:36
Shemini, שְּׁמִינִי Eighth 9:1-11:47
*Tazria, תַזְרִיעַ She bears seed 12:1-13:59
Metzora, מְּצֹרָע Infected one 14:1-15:33
*Acharei Mot, אַחֲרֵי מוֹת After the death 16:1-18:30
Kedoshim, קְדֹשִׁים Holy ones 19:1-20:27
Emor, אֱמֹר Say gently 21:1-24:23
*Behar, בְּהַר On the Mount 25:1-26:2
Bechukotai, בְּחֻקֹּתַי In My laws 26:3-27:34
Bemidbar (Numbers) Bamidbar, בְּמִדְבַּר In the wilderness Num. 1:1-4:20
Naso, נָשֹׂא Elevate! 4:21-7:89
Behaalotecha, בְּהַעֲלֹתְךָ In your uplifting 8:1-12:16
Shlach, שְׁלַח-לְךָ Send for yourself 13:1-15:41
Korach, קֹרַח Korach 16:1-18:32
*Chukat, חֻקַּת Law 19:1-22:1
Balak, בָּלָק Balak 22:2-25:9
Pinchas, פִּינְחָס Phinehas 25:10-30:1
*Matot, מַּטּוֹת Tribes 30:2-32:42
Masei, מַסְעֵי Journeys of 33:1-36:13
Devarim (Deuteronomy) Devarim, דְּבָרִים Words Deut. 1:1-3:22
Va'etchanan, וָאֶתְחַנַּן Pleaded 3:23-7:11
Eikev, עֵקֶב As a result 7:12-11:25
Re'eh, רְאֵה See! 11:26-16:17
Shoftim, שֹׁפְטִים Judges 16:18-21:9
Ki Teitzei, כִּי-תֵצֵא When you go out 21:10-25:19
Ki Tavo, כִּי-תָבוֹא When you enter in 26:1-29:8
*Nitzavim, נִצָּבִים Standing (Witnessing) 29:9-30:20
Vayelech, וַיֵּלֶךְ And he went 31:1-31:30
Haazinu, הַאֲזִינוּ Listen! 32:1-32:52
V'Zot HaBerachah, וְזֹאת הַבְּרָכָה And this is the blessing 33:1-34:12

See also

References

  1. ^ One week is always Passover and another is always Sukkot, and the final parashah, V'Zot HaBerachah, is always read on Simchat Torah. Therefore, there can be up to 53 weeks available for the other 53 portions. In years with fewer than 53 available weeks, some readings are combined to achieve the needed number of weekly readings.
  2. ^ "This Week's Torah Portion | Parsha Brought To Life". www.alephbeta.org. Retrieved 2018-06-01.
  3. ^ Though initially doubted by Umberto Cassuto, this has become the established position in modern scholarship. (See the Aleppo Codex article for more information.)
  4. ^ Philologos.org

External links

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