Parashiyot Tazria-M'tzora (Leviticus 12:1 - 15:33) by Rabbi Stephen Howard

There is a puzzle in the Book of Leviticus. Most of the book is about the laws for the priests, the Cohanim, e.g., the laws of sacrifice at the beginning of the book or the laws of leprosy in this week’s portion. However, right in the middle of the book is a section for the whole community on laws of holiness. Why is it there?

Vayikra (Leviticus 1:1 - 5:26) by Rabbi Richard Jacobi

We begin our reading of the third book of the Bible this week. Most of us know this book as Leviticus, from the Greek Leviticon, which in turn was derived from the Hebrew term for the Levites, encompassing all involved in the priestly cult of Temple service.

Tetzavveh (Exodus 27:20 - 30:10) by Rabbi Margaret Jacobi

One of the first changes made by the early Reform movement was to abolish references to the Priests and Temple worship and to do away with the special role of Cohanim (descendants of the High Priestly family) and Levites.

Terumah (Exodus 25:1 - 27:19) by Rabbi Shulamit Ambalu

Why is there such a strong stereotype of Jews as being hopeless at manual jobs such as building and DIY? Could it be that we exhausted our creativity through the building of the wilderness mishkan – the tabernacle that we made as a container for the dwelling place of God, during our forty years in the wilderness?

Mishpatim (Exodus 21:1 - 24:18) by Rabbi Janet Burden

Parashat Mishpatim contains a miscellany of laws which are presented as part of the revelation on Mount Sinai.  What follows is simply a reflection on finding God on mountaintops, and in the stories of mountaintops.

Yitro (Exodus 18:1 -20:23) by Rabbi Richard Jacobi

While it is often said that “it is better to give than to receive”, this portion of the Torah gives us reason to consider other aspects of giving and receiving.

Beshalach (Exodus 13:17 - 17:16) by Student Rabbi Elana Sondel

This Torah portion marks a turning point in the history of the Israelite people, for it is here that they became free. We read this week of their miraculous escape through the parting of the Red Sea.

Va-yeishev: Genesis (37.1 - 40.23) by Rabbi Elizabeth Tikvah Sarah

Many of the narratives of the Torah are very familiar – and this week’s tale about Joseph and his brothers is a case in point.  But sometimes the Torah presents the reader with a sub-plot that takes us so far away from the main story that there is a tendency to forget it – or, at least, only remember it on a sub-conscious level.  

Vayetze (Genesis: 28.10 - 32.3) by Rabbi Charley Baginsky

Jacob, on his way to his uncle Laban's, stops for a sleep and dreams of a ladder that stretches from the earth to the heavens, ascending and descending on said ladder are angels. Jacob is told by God that he will be the ancestor of many descendents and that God will protect him. On waking, Jacob utters the famous line: "Surely God is in this place and I did not know it." He therefore erects a memorial stone, which he anoints with oil and makes a vow that if God is with him then he will indeed also be with God.

Toledot (Genesis 25.19 - 27.45) by Rabbi Janet Burden

Rebecca conceives her twins, Esau and Jacob, and the greatest sibling rivalry of the Torah begins.  Despite other intervening narratives, including those which details Isaac’s attempts to make peace with the tribes around him, this story remains the core focus of the portion.  Esau sells his birthright for a bowl of food, and is later also tricked out of his father’s blessing by Jacob and Rebecca.  To escape his brother’s wrath, Jacob is sent back to his mother’s people in Haran.

Chayyei Sarah (Genesis 23.1 25.18) by Rabbi Alexandra Wright

The sedra Chayyei Sarah opens and closes with the death and burial first of Sarah and then Abraham.  It is striking that the phraseology used to sum up their lives is identical: chayyei Sarah/chayyei Avraham – literally “the life of Sarah/the life of Abraham.”

Lech Lecha (Genesis 12.1-17.27) by Rabbi Stephen Howard

The opening phrase of our Torah portion, which gives it its name, is God’s command to Abraham, “Go forth from your land, your birthplace, your father’s house, to the land that I will show you.” It is as though God is deliberately showing Abraham the enormity of what is being asked. God could simply have said, “Go to the land that I will show you.” But, instead, God stresses to Abraham that he will be leaving behind his country, his birthplace, his home.

Parashat Ki Tetze (Deuteronomy 22:1 - 25:10) by Rabbi Alexandra Wright

Ki Tetze contains a wide range of legislation governing relationships – between warring nations, husband and wife, parents and children, neighbours, victim and oppressor, master and slave, the homeborn and stranger, rich and poor, humanity and animals.

Parashat Shof'tim (Deuteronomy 16:20) by Rabbi Elizabeth Tikvah Sarah

Hebrew is a very succinct language; single words in Hebrew may represent whole phrases in English – and at the very least, two or three words combined into one.  A case in point from this week’s parashah, Shof’tim:  tirdof, meaning: ‘you shall pursue’ (Deuteronomy 16:20).

Parashat Va’etchanan - (Deuteronomy 3:23-7:11)

The opening words of the Haftarah for this week give the name Nachamu to this Shabbat, the Sabbath of ‘Comfort’: 

“Be comforted, be comforted My people, says your God.  Speak tenderly to Jerusalem; say to her that she has served her term, that her sin is pardoned…”

Parashat D'varim (Deuteronomy 1:1 - 3:22) by Rabbi Charley Baginsky

This week we enter a new book of Torah, Deuteronomy – the final book of the whole Torah. Although there is a certain arbitrariness to the names of each portion, as they are simply taken from one of the first words of the parasha, there often seems to be an innate and intimate link between the name and the content. Devarim is no exception for it means “words”, “these are the words that Moses spoke…” In the other books of the Torah the Israelites are instructed by the words of God through Moses, the mouth piece; but here Moses addresses the community of Israel directly.

Parashat Ma'sey (33:1 - 35:14) by Rabbi Elizabeth Tikvah Sarah

This week’s parashah, Mas’ey, is the last portion of the Book of Numbers, B’Midbar.  Before the Book of Deuteronomy (Latin for ‘Second Law’) was added during the reign of the reforming King Josiah of Judah (c. 620 BCE), B’Midbar was the final book of the Torah. This is apparent in the way it closes, with the Israelites encamped by the Jordan at the end of their forty year epic journey through the wilderness.

Parashat Pinchas (Numbers 25:10 - 27:23) by Rabbi Janet Burden

When I read book reviews in the press, I sometimes stop and wonder about the criteria they use for judging literature.  Placed cold before the doyennes of the New York Times Review of Books, for example, would the Bible have ever passed muster?  I doubt it, somehow.  After all, the characters on its pages are not what such critics would call “pleasingly developed and well-rounded.” 

Parashat Balak (Numbers 22:2-25:9) by Rabbi Alexandra Wright

At first sight, this week’s parashah appears to give us two completely different tales.  The first is the fable of Balaam and his donkey.  The king of Moab summons his local soothsayer and prophet, Balaam, to pronounce a curse on the Israelites who are trespassing on his land.  “Now this horde will lick clean all that is about us as an ox licks up the grass of the field,” says Balak, frightened that the multitude will overrun his country.  

Parashat Chukkat (Numbers 20:1 - 21:20) by Rabbi Elizabeth Tikvah Sarah

When the wilderness narrative resumes, in this week’s Torah portion, Chukkat, thirty eight years have passed – and not a single word about them.  This is startling.  The Torah documents so much about the dramatic events that happened during the second year of the wilderness journey. 

Parashat Sh'lakh L'kha (Numbers 13:1 - 15:41) by Rabbi Stephen Howard

Why ‘Sh’lach L’kha’? Why does God command Moses to ‘Send for yourself’ people to spy out the land? And why does God command tribal princes instead of military spies? Rashi, the 11th Century French Bible commentator, writing about ‘Send for yourself,’ portrays God as saying, ‘By your own choice. I am not commanding you. If you want, send.’ This is because Israel had come and said, ‘Let us send men before us.’ (Deuteronomy 1:22)

Parashat Beha'alot'kha (Numbers 8:1 - 12:16) by Rabbi Stephen Howard

‘Beha’alot’kha’ means ‘when you mount [the lamps]’ and refers to the seven-branched candlestick, the Menorah, in the wilderness Sanctuary, symbolising God’s light flooding the seven days of Creation. The portion begins with light, the Menorah and the pillars of cloud and fire that led the Israelites through the wilderness. The two lights, taken together, remind us that God’s presence stretches from one end of the universe to the other, and is the guiding principle of all life.

Thought for Shavu'ot by Rabbi Alexandra Wright

The first of the Ten Commandments, or Ten Words (aseret ha-dibbrot), as they are known in Hebrew, is no commandment, but a statement, an introduction, a greeting even.  Some count the second of the Ten Words “You shall have no other gods besides me” as part of the first, but if they are intended as a separate commandment, then how shall we interpret the opening words of God’s revelation to humanity?

Parashat B'Midbar (Numbers 1:1 - 3:51) by Rabbi Elizabeth Tikvah Sarah

Thought for Pesach by Rabbi Aaron Goldstein

Parashat M'tzora (Leviticus 14:1 - 15:33) by Rabbi Aaron Goldstein

Parashat Vayakhel (Exodus 35:1 - 38:20) by Rabbi Aaron Goldstein

Parashat Bo (Exodus (10:1 - 13:16) by Rabbi Pete Tobias
This week’s portion brings us to the climax of the Exodus story. The Egyptians have already suffered seven plagues and the worst is still to come.  This week we shall see the final three plagues of locusts, darkness and the death of the firstborn, culminating in the departure of the Israelites from Egyptian slavery, taking with them the Egyptians’ jewellery.

Parashat Va-yiggash (Genesis 45:1 - 47:12) by Rabbi Pete Tobias
Finally we arrive at the denouement of the Joseph story.  His dreams have been fulfilled, his brothers have all bowed down before him just as we read in chapter 37 of Genesis.  And now, as Judah steps forward to beg this Egyptian ruler to permit Benjamin to be released, Joseph can restrain himself no longer and he reveals his true identity. 

Parashat Va-yeshev (Genesis 37:1 - 40:23) by Rabbi Alexandra Wright

Jacob’s dream of a stairway to heaven and his night time encounter with a mysterious being lead us into the stories associated with the dreamer ‘par excellence’, Joseph. 

Parashat Va-yishlach (Genesis 32:4 - 36:40) by Rabbi Frank Dabba Smith

Jacob’s life certainly doesn’t get any easier in Vayishlach.  While we may most strongly associate Jacob’s physical struggle with the angel with this sidrah, there are other significant trials worthy of our attention, too.

Parashat Va-yetze (Genesis 28:10 - 31:34) by Rabbi Janet Burden

Fleeing from Esau’s wrath, Jacob heads for Haran, where he seeks out his mother’s kin. En route, he has the famous dream of the heavenly ladder.  When he arrives at his destination, he marries into the family of Laban through the two sisters, Rachel and Leah. 

Parashat Tol'dot (Genesis 25:19 - 28:9) by Rabbi Pete Tobias

This week’s portion introduces us to Jacob, who will be the father of the Children of Israel.  The portion begins with the birth of the twins and the battle lines between the two of them are drawn when Jacob takes Esau’s birthright in exchange for his ‘red, red stew’. ’After a brief interlude, when Isaac and Rebekah have an almost identical experience to that endured by Abram and Sarai, the conflict between Jacob and his older twin brother Esau is renewed when Rebekah and Jacob conspire to dupe the aging Isaac into bestowing his blessing on Jacob, the younger son.

Parashat Chayyeh Sarah (Genesis 23:1 - 24:67) by Rabbi Kathleen de Magtige Middleton

Chayyeh Sarah describes the death of Sarah and Abraham’s subsequent acquisition of burial grounds for her. Abraham is a resident alien in the land of Canaan and he is anxious to secure a burial plot as a holding for future generations.

Parashat Vayera (Genesis 18:22 - 23:24) by Rabbi Frank Dabba Smith

At the beginning of this section containing both miracles and trials for Abraham, the patriarch is visited by three men and they are immediately offered hospitality.  The men enquire about Sarah and assure Abraham that she will give birth to a son; a most amusing forecast to Sarah given her very advanced age. 

Parashat Lech L'cha (Genesis 12:1 - 17:27) by Rabbi Aaron Goldstein

The early stories of Genesis paint a picture of the origins and development of humankind with very broad brush strokes. This week’s portion becomes much more specific, however: the general becomes more specific and the Torah from now on focuses on the development of the Israelite people.

Parashat No'ach (Genesis 6:9 - 11:9)  by Rabbi Pete Tobias

This weekly parashah is named after the character who features prominently in its chapters: Noah.  The bulk of the week’s reading deals with the story of Noah and the flood that wiped out all of creation except for the humans and animals who were saved in Noah’ ark.  Once the ark has safely returned to dry land, and its travellers have disembarked to carry out the instruction to ‘be fruitful and multiply’  The rest of the week’s portion is a genealogical list, detailing the generations that link Noah’s sons to Terach, the father of Abraham.  In between the two lists that make up most of chapters 10 and 11 of Genesis we find the intriguing story of the Tower of Babel.

Sukkot Commentary by Rabbi Aaron Goldstein

You shall live in booths seven days; all citizens of Israel shall live in booths, in order that future generations shall know that I made the Israelite people live in booths when I brought them out of the land of Egypt, I the Eternal your God (Lev 23:42-43).

Yom Kippur Commentary by Rabbi Frank Dabba Smith

Our choice of these particular verses for readings on Yom Kippur obviously reflects the preoccupation that Liberal Jews have with the ethical aspects, rather than the ritual laws contained in the Torah. Prayer and repentance and tzedakah seem as an unbroken triangle as behaviour is grounded in ethics and social action. 

Parashat Ha'azinu (Deuteronomy 32) by Rabbi Danny Rich

This week’s parashah (Ha’azinu) is one of the shortest in the Torah, comprising only one chapter (Deuteronomy 32), consisting admittedly of 52 verses.  It is a poem with which Moses is to end his service to God and Israel since the next parashah records his death on Mount Nebo overlooking the Promised Land.

Parashat Ki-Tetze (Deuteronomy 21:10 - 25:19) by Rabbi Frank Dabba Smith

Ki-Tetze contains a final collection of laws in Deuteronomy and is more concerned with the conduct of individuals in the private or domestic spheres as opposed to political or ritual settings.

Parashat Shofetim (Deuteronomy 16:18 - 21:9) by Rabbi Aaron Goldstein

The beginning of Parashat Shofetim provides the foundations for a successful ethical religious society. The structure is established, the officials such as the shofetim (magistrates) are designated and the mission statement given, "Justice, justice shall you pursue, that you may thrive and occupy the land that the Eternal One is giving you (Deut 16:20)." The legislation that follows does not distinguish between cultic or ethical matters, all being seen as important to Israel becoming a holy nation and a kingdom of priests.

Parashat R'eh (Deuteronomy 11:26 - 16:17) by Rabbi Pete Tobias

This week’s portion, R’eh, moves us from the historical review of what happened in the wilderness to the rules that must be observed once the border is crossed.  The instructions are preceded by a typically Deuteronomic choice between the blessings that will follow if the rules are observed and the curse that will result if they are not.  The weekly portion then continues with details ranging from

Parashat Ekev (Deuteronomy 8:1 - 11:25) by Rabbi Pete Tobias

Our portion this week, Ekev, gives us two core messages which stand in what I like to think of as ‘creative tension.’  (That’s a nice post-modern way of saying that they conflict in interesting ways.) 

Parashat Va'etchanan (Deuteronomy 3:22 - 7:11) by Rabbi Frank Dabba Smith
At the beginning of this parashah, we read Moses’ prayer in which he pleads to God that he may be allowed after all to lead the Israelites into the Promised Land.  Moses greatly longs to realise this aim, and, although God refuses his request, he is permitted to view Israel from the summit of Mt. Pisgah.  Despite his tragic disappointment, Moses doggedly carries on teaching the people that their future welfare in the Promised Land will utterly depend on their adherence to God’s laws. The people are implored not to engage in idolatry and then the Decalogue given at Mt. Sinai is recounted and then is followed by other laws.  The Sh’ma appears as part of the following ensuing exhortations to remember God’s teachings and to pass them onto future generations.  The central theme is loyalty to God.

Parashat D'varim (Deutoronomy 1:1 - 3:22) by Rabbi Aaron Goldstein

The Book of Deuteronomy (D'varim) is a series of speeches by Moses to the Israelites, before his death and their entry into the Land of Israel. This portion contains two reviews of history: the first focusses on the years of wandering around Sinai and the concern that the present generation would remain worthy to enter and conquer the Land; and the second focusses on the final two years with an emphasis on the people's fate being tied to the will of God.

Parashat Mattot - Mass'ey (Numbers 32:1 - 35:14) by Rabbi Danny Rich

The joint portion of Mattot/Mass’ey covers the six concluding chapters of the Book of Numbers, bringing to an end the desert narrative begun, according to tradition some forty years previously at the shore of the Sea of Reeds in the Book of Exodus.

Parashat Pinchas (Numbers: 25:10 - 27:23) by Rabbi Kathleen de Magtige-Middleton

The portion derives its name from the story of Pinchas, grandson of Aaron the High Priest who kills an Israelite man and a Moabite woman for their immoral behaviour. Most specifics of the story can be found at the end of the previous sidra. Our sidra recounts Pinchas’ reward for his violent act.  Afterwards a census is taken of the people, according to clan. The Levites and Aaronites are counted separately, for they will not posses any land after the conquest of the Promised Land. The five daughters of Zelophehad, of the tribe of Joseph, file a complaint with Moses. Since their father died without a male heir, they demanded a holding, so as to perpetuate their father’s name. After interlocution with the Eternal One, Moses allows the women the right to inherit land in the case where there is no male heir.   Moses is commanded by God to climb Mount Abarim, to view the Promised Land, and to hand over command to Joshua bin Nun. The sidra ends with a list of sacrificial laws.

Parashat Balak (Numbers: 22:2 - 25:10) by Rabbi Frank Dabba Smith

The first section of the sidrah concerning Balak and Balaam doesn’t fit in with the chapters occurring before and afterwards.  The only apparent connection appears to be that the Israelites remain alongside the border of the Moabite kingdom.  Moreover, the story and the characters –Moabite King Balak, the sorcerer Balaam and his talking donkey-- don’t appear in any other way in the Torah.  Briefly, King Balaak hires the sorcerer Balaam to place a curse on the Israelites so he can defeat them in war.  After much prevarication, Balaam eventually curses Moab and greatly praises Israel.  Another malicious king who stands in the way of Israelite freedom is destroyed by God. And the magician is humiliatingly outperformed by his donkey.  Immediately after this story, however, the highly praised Israelites behave very badly as described in the episode at Baal-peor.  In some ways similar to the story of the golden calf, the Israelites, as urged by Moabite women, engage in debauched idolatry and an angry God kills the offenders.  

Parashat Korach (Numbers: 16:1 - 18:32) by Rabbi Pete Tobias, The Liberal Synagogue Elstree

If the book of Numbers were to have an alternative title, it would probably be ‘the book of whingeing.’  The account of the Israelites’ journey through the wilderness is punctuated with frequent occasions when the people complain bitterly to Moses and Aaron about how dreadful conditions are and how much better they would have been had they stayed in Egypt.  The latest episode in this tale of ongoing complaint is when one group of priests, led by Korach, challenges the leadership of Moses and Aaron.  The outcome of their challenge is to see them swallowed up by the earth, and the portion then continues by reinforcing the superiority of Aaron and his sons.

Parashat Shelach Lecha (Numbers: 13:1 - 15:41) by Rabbi Kathleen de Magtige-Middleton, The Liberal Jewish Synagogue

Moses is commanded to send twelve scouts to reconnoitre the land of Canaan. They return after 40 days laden with fruit and the message that the land is inhabited by giants, and therefore unconquerable. Only two of the scouts, Caleb and Joshua, bring positive tidings that the land can be conquered, but the people refuse to listen to them. The people’s lack of faith is punished with 40 years of wandering in the desert. They will die in the desert and a new, more faithful generation will come after them and take possession of the land. Of that generation only Caleb and Joshua, the faithful scouts will be allowed to enter the land.  The portion concludes with a collection of miscellaneous laws regarding sacrifices, desecration of the Shabbat and the ritual law of attaching fringes on the four corners of one’s garment.

Parashat B'Midbar  (Numbers 1:1 - 3:51) by Rabbi Pete Tobias, The Liberal Synagogue Elstree

The book of Numbers, which we begin reading this coming Shabbat, takes it name from the opening chapters in which the Israelites are – quite literally – numbered by Moses and Aaron as they take a head count of the tribes of Israel.  This week’s portion records the names of the tribal heads, the number of fighting men over the age of twenty, the layout of the Israelite camp and, finally, the details and specific priestly responsibilities of the different Levite clans.

Parashat Acharei Mot-Kedushim (Leviticus 16:1 - 20:27) by Rabbi Aaron Goldstein, Liberal Judaism Outreach Director and Rabbi, Northwood and Pinner Liberal Synagogue

These portions cover the rite of Yom Kippur, making atonement on behalf of the People and then begins the Laws of Holiness, in out portions covering some ritual practices, food, sexual offences, leading a life of holiness and the punishment for sexual offences.

Parashiyot Tazria and Metzora (Leviticus 12:1 - 15:33) by Rabbi Janet Burden, Ealing Liberal Synagogue and West Central Liberal Synagogue

The portions  both deal primarily with the laws of tzara’at, a plague of leprosy:  leprosy of skin, of garments and even of houses.

Parashat Tsav (Leviticus 6:1 - 8:36) by Rabbi Frank Dabba Smith, Harrow and Wembley Progressive Synagogue

The book of Leviticus is now in ‘full swing’ and this week’s sidrah contains further Torot  (instructions) regarding the sacrifices introduced in the previous sidrah. 

Parashat Va-yikra (Leviticus 2:1 - 5:26) by Rabbi Aaron Goldstein, Northwood and Pinner Liberal Synagogue and Liberal Judaism Outreach Director

This section of the Torah is one of those that reminds us why we are Liberal Jews and why Liberal Judaism insists that the Torah is a product of its time rather than a blueprint for Jews and all of humankind.

Parashat Va-yakhel-P'kudey (Exodus 35:1 - 40:38) by Rabbi Aaron Goldstein, Northwood and Pinner Liberal Synagogue and Liberal Judaism Outreach Director

This double parsha (so that the parashiyot fit into this year’s lunar calendar) of Va’yakhel-P’kudey (Exodus 35:1 – 40:38) marks the end of the book of Exodus for this annual cycle. It describes the building of the mishkan (Tabernacle in which the tablets of the Law were to be kept), linked to passages before it by being preceded by an instruction to observe the Sabbath.

Parashat Ki Tissa (Exodus 31:1 - 34:10) by Rabbi Pete Tobias, The Liberal Synagogue Elstree

Ki Tissa begins with the obligation placed on every Israelite to pay half a shekel towards the construction and upkeep of the sanctuary.  There then follows a further series of instructions relating to the cleansing and anointing of the priests before the real story of this week’s portion kicks off – the incident of the golden calf.

Parashat T'tzavveh (Exodus 27:20 - 30:10) by Rabbi Frank Dabba Smith, Harrow and Wembley Progressive Synagogue

In Tetsavveh, further instructions are given to the Israelites concerning the oil used for lighting the lampstand, the vestments for both the high priest and the ordinary priests and, finally, the elaborate ceremonies for installing the priests.  Just as a ‘holy’ space must be differentiated from a ‘profane’ space so the priests must be distinguishable from ordinary people.  

Parashat Terumah (Exodus 25:1 - 27:8) by Rabbi Janet Burden, West Central Liberal Synagogue

God commands that freely given donations be taken towards the building of the Tabernacle.  The rest of the portion is taken up with the instructions for all its various components.

Parashat Mishpatim (Exodus 21:1 - 30:16) by Rabbi Aaron Goldstein, Liberal Judaism Outreach Director and Rabbi, Northwood and Pinner Liberal Synagogue

Mishpatim opens with the Israelites at the foot of Mt Sinai having recieved God's revelation of God's nature and the Ten Commandments. The parasha concludes with Moses ascending the mountain to receive the tablets of stone that will be produced over the period of forty days and nights.

Parashat Yitro (Exodus 18:1 - 20:14) by Rabbi Pete Tobias, The Liberal Synagogue Elstree

We see Moses sit as a judge for the people and Yitro (Jethro) suggests to him that he might consider delegating some of the responsibility – and the first Jewish committee is established.  But the real focus of the portion is the revelation at Mount Sinai: God descends on the mountain and Moses goes up to receive the Ten Commandments.

Parashat B'Shallach (Exodus 13:17 - 16:18) by Rabbi Frank Dabba Smith, Harrow and Wembley Progressive Synagogue
In B'shallach, the story of the flight of the Israelites is resumed.  But at the edge of the wilderness, God then orders the Israelites to change their route so as to cross the Sea of Reeds itself.

Parashat Bo (Exodus 10:1 - 13:16) by Rabbi Janet Burden, West Central Liberal Synagogue and Ealing Liberal Synagogue
The first seven plagues have brought calamity to the Egyptians, but their suffering is not yet complete.  We hold our breath for the final blow that we know will come, as we listen to the laws of the Passover sacrifice.  There is mourning in every house in Egypt, and the Israelites go free.

Parashat Va'era (Exodus 6:2 - 9:35) by Rabbi Aaron Goldstein, Liberal Judaism Outreach Director and Assistant Rabbi, Northwood and Pinner Liberal Synagogue
This portion seemingly presents one of the most difficult textual contradictions to a pillar of our faith, that of human free will: if God hardens Pharoah's heart, does Pharoah have any say in the matter?

Parashat Sh'mot (Exodus 1:1 - 4:17) by Rabbi Pete Tobias of The Liberal Synagogue Elstree
The opening section of the book of Exodus moves the story of the Israelite people from the arrival of Jacob’s sons (the Children of Israel) in the land of Egypt to a point where, after a period of enslavement, they are about to be led to freedom by Moses.

Parashat Va-y'chi (Genesis 47:28 - 50:26) by Rabbi Kathleen de Magtige-Middleton from The Liberal Jewish Synagogue
Parashat Va-y'chi brings us to the end of the Book of Genesis, recounting the last days of Jacob, finally ending with the death of Joseph.

Parashat Va-yetze (Genesis 28:10 - 31:34) by Rabbi Kathleen de Magtige-Middleton from The Liberal Jewish Synagogue
Vayetze continues the life story of our Patriarch Jacob. Jacob has fled his parental home as his twin brother Esau swore to kill him for cheating him out of his birthright and for stealing his father’s blessing.

Parashat Tol'dot (Genesis 25:19 - 27:45) by Rabbi Frank Dabba Smith of Harrow and Wembley Progressive Synagogue
This sidrah begins with the story of the birth of Isaac and Rebekah’s twin sons, Esau and Jacob. The twins fight even in Rebekah’s womb. This traumatised family survives childbirth and famine and Isaac gains much wealth and also respect from others.

Parashat Chayyei Sarah by Rabbi Janet Burden of Ealing Liberal Synagogue & West Central Liberal Synagogue
The matriarch Sarah dies, and Abraham negotiates with the Hittites for a burial plot. He purchases the cave of Machpelah in Hebron.

Vayera (Genesis 18:1 - 22:24)
Vayera (Genesis 18:1 - 22:24), literally “And (God) appeared,” includes the appearance of God to Abraham in the form of three men to foretell of Sarah having Isaac, the story of Sodom & Gomorrah (including Lot’s wife turning into a pillar of salt), the fight between Sarah and Hagar and the binding of Isaac (the Akedah).

Parashat Lech L'cha by Rabbi Pete Tobias of The Liberal Synagogue Elstree
The early stories of Genesis paint a picture of the origins and development of humankind with very broad brush strokes.

Parashat Bereshit by Rabbi Frank Dabba Smith from Harrow & Wembley Progressive Synagogue
The Torah begins with an account of the creation of the world by a single, undefined God who exists beyond all time and space.

Parashat Nitzavim / Va-Yelech by Rabbi Pete Tobias of The Liberal Synagogue Elstree

Parashat Ki Tavo by Rabbi Frank Dabba Smith of Harrow & Wembley Progressive Synagogue
Ki Tavo begins with prescribing two separate ritual declarations for the farmer dwelling in the Land of Israel to say when bringing the first fruits to the Temple in Jerusalem and when giving a certain portion of his crops to the poor.

Parashat Ki Tetze
If we were writing an outline of the Torah, this section would probably be called “Miscellaneous Laws,” subtitled “Things that don’t fit anywhere else.”

Parashat Shof’tim
This Torah portion is a continuation of Moses’ lengthy discourse to the Israelites, laying out the laws that should be observed when they enter the Promised Land.

Parashat Re’eh
Re’eh continues Moses’ speeches to the Israelites prior to their entering the Promised Land. Moses urges them to observe God’s commandments whence they have settled in the land and to destroy the existing holy sites of the local Canaanite people.

Parashat Eikev
Moses continues and concludes his second discourse to the Israelites as they stand in Moab on the east side of the River Jordan. Moses’ is preaching around the first two commandments, stressing the love of the One God of Israel.

Parashat Va'etchanon
This sidrah contains the ‘ten commandments’ and the sh’ma. I would like, however, to focus on Moses.

Parashat Devarim

The book of Deuteronomy is cast as Moses’ farewell speech to the Israelite people before his death, and before they pass over into the Promised Land. It begins with a brief review...

Mattot/Massei Rabbi Pete Tobias

This week’s combined Torah portions of Mattot and Massei bring us to the end of the Book of Numbers.

Parashat B’shallachby Rabbi Kathleen de Magtige-Middleton

Korach was one of the most elite group of the Levites, the sons of Kehat, whose duty it was transport the various holy objects from the Tabernacle.

Parashat Bechukkotai by Rabbi Janet Burden

The opening verses of our parashah (Lev. 26:3-13) contain fantastical promises of peace and prosperity

Parashat Behar-Bechukkotai – by Rabbi Kathleen de Magtige-Middleton

This week we come to the end of the Book Leviticus with the double portion of Behar-Bechukotai...

Summary of the combined portion of Acharei Mot – Kedoshim - Rabbi Aaron Goldstein

This sidrah is part of the Holiness Code, a collection of material of similar content, style and feel...

Parashat Bereishit - Rabbi Aaron Goldstein

This tells us how God created the heavens and earth, and all that fills it including human beings and Shabbat.

Parashat kedoshim - 6th May 2005 - Rabbi Aaron Goldstein

In this portion God tells Moses to instruct the entire Israelite community the laws of Kedoshim (Leviticus 19:1-20:27), the laws of holiness.

tent's thought for the end of Pesach and the Counting of the Omer- 27th April 2005 - Rabbi Aaron Goldstein

5765 being a leap year has provided a rather odd annual cycle that has created much excitement for our Orthodox brothers and sisters at this season of Pesach.

Parashat acharei mot- 22nd April 2005 - Rabbi Aaron Goldstein

This weeks parasha takes its name from the theme of the opening two verses, Acharei Mot (Leviticus 16:1-18:30) – after the death of Aaron’s sons, Nadab and Abihu who ‘drew to close to the Divine presence and died.’

Parashat metzora - 14th April 2005 - Rabbi Aaron Goldstein

Parashat Metzora (Lev 14:1-15:33) continues on from Tazria, focussing on the rites ordained for the purification of those who had suffered from tsara’at. The procedures are incredibly detailed and illustrate how important this issue was to the biblical Israelites.

Parashat tazria - 7th April 2005 - Rabbi Aaron Goldstein

This weeks portion, Tazria, and next weeks, Metzora, is one of seven designated occasions that two portions can be read as one to insure that the entire Torah is read in a year. This week they are separate and Tazria (Lev 12:1-13:59) begins with the regulations concerning the ritual status of a mother after childbirth.

Parashat shemini - 31st March 2005 - Rabbi Aaron Goldstein

The opening of this week’s portion describes the first celebration of sacrifice after the seven days of ordination. Thus, the portion Shemini (Leviticus 9:1-11:47) meaning the eighth day. The main purpose of the sacrifice is, “For today the Eternal One will appear to you.”

Parashat vayikra - 11th March 2005 - Rabbi Aaron Goldstein

This Shabbat we begin reading the third book of the Torah, Leviticus.  Leviticus contains many of the laws and precepts of Judaism.

Parashat vayakhel - 4th March 2005 - Rabbi Aaron Goldstein

This week's Torah portion is Vayakhel (Exodus 35:1-38:20) which begins "And Moses congregated (vayakhel) the entire community of Israel" (Exodus 35:1). Basically, this portion finds Moses recounting to the Israelites the instructions that he had received from God on Mt Sinai. He reminds them to observe Shabbat and that on Shabbat they are not to do any work. It is added that there also should be no lighting of any fires.

Parashat ki tissa - 25th February 2005 - Rabbi Aaron Goldstein

Just to remind ourselves, Moses is still in the cloud at the top of Mt Sinai as we begin parashat Ki Tissa (Exodus 30:11-34:35). God instructs Moses to collect a half-shekel from every person over the age of 20when he takes a census of the community. He is told to make a copper container, fill it with water and place it in the sanctuary that the priests might wash themselves before approaching the altar; he is also to create a special anointing oil for consecrating the furniture of the mikdash.

Parashat tetzaveh - 18th February 2005 - Rabbi Aaron Goldstein

Last Shabbat we heard how the Children of Israel were to build the mishkan, the desert tabernacle, in which they were to worship God.  These instructions are presented as being given to Moses on Mount Sinai.  This week's portion (Exodus 27:20 - 30:10) begins with the Hebrew words "ve'atah tetzaveh," which translate as "And you shall further instruct". The Torah as self-assembly instruction manual continues.

Parashat terumah - 10th February 2005 - Rabbi Aaron Goldstein

We left last week’s parasha mishpatim, literally in a cloud. Anat Gueta writes of this: “Moses climbs the mount in order to receive the Holy Scribes from God and vanishes inside a cloud. Abruptly the dramatic scene is cut, only to continue 7 chapters later when God indicates to Moses the importance of the Shabbat and gives him the original tablets.” We are then held in suspense as, up in the cloud, God describes to Moses the proper way to worship God, whilst down below, the Israelites demonstrate just how not to worship.

Parashat mishpatim - 3rd February 2005 - Rabbi Aaron Goldstein

In last Shabbat's Torah portion Moses made the journey up Mount Sinai, where the Torah tells us, he received the Ten Commandments and then stayed for forty days during which - following a  traditional understanding - the remainder of the written and oral Torah was revealed to him, the written Torah being that which we read on Shabbat mornings, otherwise known as the five books of Moses, the oral Torah being the sum total of the remaining authoritative, in Orthodox terms, Jewish wisdom from the beginning of time to the present day.

Parashat yitro - 30th January 2005 - Rabbi Aaron Goldstein

One of my favourite Torah portions is named after Moses' father-in-law, Jethro or Yitro (Exodus 18:1 - 20:23),  a Midianite priest who, according to Rabbinic tradition, converted to the Israelite cult (not all agree, me included!). Personally, I find cause to celebrate that a non-Israelite - at least as I read it - has a portion named after him and indeed one of the most important, as it contains the 10 Commandments (Decalogue).

Parashat bo - 14th January 2005 - Rabbi Aaron Goldstein

In Parashat Bo (Exodus 10:1-13:16), God inflicts the last three plagues upon the Egyptians and gives the instructions for the observance of the festival of Passover. The previous Parasha - Va'era covered the first seven plauges - those of blood, frogs, lice, swarms of insects, pestilence, boils, hail and fire.