First Aliya:

Last week’s Parasha concluded with the story of the women of Moab and Midyan, who approached the young Jewish men to seduce them and induce them, through sexual rituals, to practice idolatry. Pinechas executed one of the Jewish leaders involved, without trial or sentence, even though Jewish law requires it. Our Parasha begins by declaring that God granted Pinechas a covenant of peace and gave him and his descendants the priesthood, which will not be affected by this intervention. Then God commands the people to go to war against the Midianites, since their provocation was considered an act of war. Moshe and Elazar, the Kohen, take a count of all the men of military age, that is, those over 20 years old.

Second Aliya:

The total number of soldiers from the twelve tribes is 601,730. This count does not include the tribe of Levi.

Third Aliya:

Besides serving as enrollment for the army that will fight the Midianites, this census has another purpose: to organize the division of the lands to be inherited once the land of Israel is conquered. The land is to be divided among all those who were counted, and the geographical portion assigned to each tribe, the “provinces,” will be determined by lottery. The men of the tribe of Levi are also counted; they did not take part in the war and would not receive a province of their own. The Leviim numbered 23,000, counting males from one month of age. This Aliya concludes with the story of the daughters of Tselofchad, who approached Moshe and informed him that their father had died, leaving only daughters. They requested to receive their father’s portion in the land of Israel. Moshe brings this concern directly to God.

Fourth Aliya:

In response to the request of the daughters of Tselofchad, Moshe establishes, by divine command, the laws of inheritance, which include the right of daughters to inherit when there are no male descendants. After this episode, God tells Moshe to climb to the top of Mount Abarim, from where he will be able to see the Promised Land before he dies, although he will not enter it. Moshe asks God to appoint a worthy person to succeed him in leadership. The one chosen is Yehoshua bin Nun, for his reputation and his qualities as a leader. Moshe publicly announces that Yehoshua will be his successor.

Fifth Aliya:

The narrative of the succession is interrupted, and the Torah turns to detail the sacrifices to be offered in the Tabernacle and in the future Great Temple. First it describes the daily sacrifice, the Tamid, which was offered twice a day, every day of the year, including Shabbat, the festivals, and even Yom Kippur. It also specifies the additional sacrifices of Shabbat and of Rosh Chodesh, the beginning of the Jewish month.

Sixth Aliya:

The sacrifices for the festivals of Pesach, Shabuot, Rosh Hashana, and Yom Kippur are described.

Seventh Aliya:

The sacrifices offered during the festivals of Sukkot and Shemini Atseret are described.

CHUKAT

Ashes that purify

The most severe of all ritual impurities is tum’at met, the impurity contracted through contact with a corpse. Here the Torah lays out its purification process: a reddish cow is offered, its body is burned, its ashes are mixed with spring water, and the mixture is sprinkled on the impure person or object, which is thereby purified. An impure person may not enter the Tabernacle or the Temple until this process is complete.

The death of Miriam and the complaints over water

In the fortieth year in the desert, Miriam, Moshe’s sister, dies. With her death, the waters that had flowed providentially dry up, and the people complain bitterly.

Moshe strikes the rock

God commands Moshe to “speak” to a rock so that it will give its water, as a demonstration of Divine power. But Moshe “strikes” it instead, giving the impression that the water gushed out from the blow of the staff rather than from Divine intervention. For this, Moshe and Aharon will no longer lead the people much longer.

Edom, the death of Aharon, and the first hostages

Edom denies Israel passage through its land, and the people must go around it. At Mount Hor, Aharon dies —Eleazar succeeds him as High Priest— and the nation mourns him for thirty days. The Canaanites of Arad attack and take prisoners; rather than negotiate with the terrorists, the Jews launch a rescue operation that, thank God, ends in success.

The serpents and the conquest east of the Jordan

The people complain again, this time about the manna. God sends serpents; many die, and the cure comes when the Jews look toward the bronze serpent that Moshe sets atop a pole. Finally, Sichon, king of the Emorites, and Og, king of Bashan, attack Israel; the Jews prevail and take their lands, on the eastern bank of the Jordan, across from Jericho.

BALAK

Balak’s fear

Forty years after leaving Egypt, and shortly before entering the land of Israel, the Jews have just defeated the Emori and the people of Bashan, in what is today the north of the Jordan. Balak, king of Moab, watches these victories with deep concern: he fears his nation will be next. But he knows that Israel’s true strength lies not in its army but in its Covenant with God. So he looks for an unconventional way to weaken it, and sends for Bilam, a sorcerer famous for the power of his curses, to curse the Jewish people.

Bilam and his donkey

God appears to Bilam and forbids him to go to Moab: “You shall not curse this people, for it is blessed.” Bilam declines the invitation, but Balak insists and promises him a generous reward. This time God allows him to go, on one condition: he will say only the words God places in his mouth. On the way, God sends an angel that Bilam cannot see, but his donkey perceives it and refuses to go on. Bilam strikes her, and then the miracle happens: the donkey speaks and rebukes him for the beating. With this, God shows Bilam two things: that his animal’s prophetic vision surpasses his own, and that it is God who places the words in the mouths of all His creatures.

The curses that turn into blessings

Bilam arrives in Moab, where Balak is waiting. They build seven altars and offer sacrifices, but every time Bilam opens his mouth to curse, blessings come out instead: “How can I curse those whom God has not cursed?” Balak, furious, takes him from one place to another, as if a change of view could change the result. But each attempt brings the same thing: more altars, more offerings, and more blessings for Israel. Among them are the words we say today as we enter the synagogue: “How goodly are your tents, Jacob, your dwelling places, Israel!”

The star of Jacob

Before leaving empty-handed, Bilam delivers one last prophecy about the end of days: “I see it, but not now; I behold it, but not soon. A star shall come forth from Jacob…” He foretells the defeat of Israel’s enemies and, later on, the fall of Esav, Amalek, and Asiria. Balak’s plan failed completely: he never got God to curse His people.

The sin of Baal-Peor

With the plan of curses frustrated, a far subtler one is set in motion. The women of Moab and Midian enter the camp of Israel to seduce the men and drag them, through immorality, into the idolatry of Baal-Peor. Many fall, and a plague breaks out that kills twenty-four thousand people. When Zimri, a Jewish leader, sins publicly with a Midianite princess, Pinechas—grandson of Aharon haCohen—executes them both, and the plague stops.

Korach, Moshe’s first cousin, leads a rebellion against Moshe and Aharon together with members of the tribe of Reuben—Datan, Aviram, and On ben Pelet—the two sons of Eliav, and 250 leaders of the community. They accuse Moshe of seizing the leadership for himself and raising himself above everyone else: “The entire people is holy; why do you set yourselves above the rest?”. Moshe answers that the next day God will reveal who the true leader is and adds, “Is it not enough that God has consecrated you within the community of Israel for the service of the Tabernacle that you now demand the priesthood as well?” At its core—he explains to them— they are not rebelling against him or against Aharon, but against the order God has established. Moshe sends for the two sons of Eliav, but they refuse to come, claiming it is unjust that he sets himself above them and condemns them to die wandering in the desert. Moshe then commands Korach and his followers to prepare the priestly fire and offer incense to God.

At the entrance of the Ohel Moed (the Tent of Meeting), Moshe and Aharon take their place before the rebels and the rest of the community. The Presence of God appears to the whole assembly, and God says to Moshe and Aharon: “Stand back from these rebels, for I am about to destroy them in an instant.” The two fall on their faces and plead: “God, if one man sins, will You be angry with the entire community?”. God then commands Moshe to warn the people: “Move away from these wicked men and touch nothing that belongs to them, lest you perish for their sins.” The people draw back. Moshe declares: “By what you are about to see, you will know that it is God who sent me, and that I am not acting of my own will.” No sooner does he finish speaking than the earth opens beneath Korach and the other ringleaders and swallows them with all their possessions; then it closes over them, and they vanish. A fire descends from heaven and consumes the 250 men who were offering the incense. Moshe instructs Elazar, son of Aharon, to gather the fire pans used in the offering, hammer them flat, and overlay the altar with them, as a perpetual warning to anyone who would dare challenge Aharon’s priesthood.

The next day, the community accuses Moshe and Aharon of being responsible for the death of God’s people. God tells them to stand apart from the congregation, for He intends to destroy it, and a plague begins to strike the nation. Moshe tells Aharon to take the consecrated incense at once, go into the midst of the congregation, and atone for the people’s sins. Aharon obeys, stations himself between the living and the dead, and the plague stops.

God commands Moshe to take one staff for each of the twelve tribes, with the name of each tribe’s leader inscribed on it, and one more for the tribe of Levi, bearing Aharon’s name. The staff spends the night in the holiest place of the Tabernacle. The next morning, when they are removed, only Aharon’s staff has miraculously blossomed with almond flowers: one more proof that he is the one chosen by God for the High Priesthood. God orders that the staff be placed back beside the Ark of the Covenant, where it will remain as a testimony.

The people express to Moshe their fear of mistakenly entering a restricted area of the Tabernacle and dying because of it. In response, God charges the priests and the Levites with the strict guarding of the Tabernacle, to prevent access by those who are not priests.

Finally, the Torah lists the offerings to which the priests are entitled: choice portions of the sacrifices, the five silver shekels for the redemption of the firstborn, a share of the grain, oil, and wine harvests, the first fruits, and more. But they are told that their descendants will receive no portion in the land of Israel—the most coveted thing materially: God Himself will be their inheritance and their portion. The Levites, too, receive no land; in exchange for their service in the Temple, they are entitled to a tenth of the other tribes’ harvests. And upon receiving that tithe, the Levites must in turn set aside a tenth of it and give it to the priests.

Ownership, Responsibility, and the Consequences of Our Choices

🏡 THE LAND IS NOT OURS

The Parashah begins with a revolutionary idea: the land belongs to HaShem.

That is why every seven years we have Shemitah, the sabbatical year, when the land must rest. We do not plant or harvest as usual. The farmer stops working… and trusts.

This mitzvah is not only agricultural. It carries a deep message:
👉 We are not absolute owners — we are caretakers.
👉 Abundance does not come only from our effort, but from the berachah of HaShem.
👉 Knowing when to stop is also part of growth.

🔄 YOVEL — RESETTING SOCIETY

Every fifty years, the Torah establishes Yovel (the Jubilee):

• Land returns to its original owners
• Debts are canceled
• Servants regain their freedom

The Torah creates a unique system: no one is trapped in poverty forever, and no one can accumulate unlimited power.

👉 It is a model of social justice rooted in human dignity.
👉 Wealth is not absolute — it has moral limits.

⚖️ TOTAL INTEGRITY

The Torah demands complete honesty in business:

• Do not deceive
• Do not take advantage of others
• Do not manipulate prices or information

But it goes further: it also forbids harming others with words.

👉 Damage is not only financial — it is also emotional.
👉 The Torah calls for sensitivity, respect, and responsibility in every interaction.

🤝 HELP BEFORE IT’S TOO LATE

One of the most powerful messages of the Parashah is this:
Do not wait until a person falls — help them before.

• If someone begins to struggle, we must support them
• Money may be lent — but without interest
• The goal is not dependency, but restoring stability

The idea is clear:
👉 It’s not just about giving — it’s about lifting others up.
👉 The best help restores independence (offering a job, teaching skills, supporting growth).

🌧️ IF WE WALK WITH HASHEM…

In Parashat Bechukotai, the Torah describes a life of blessing:

• Rain in its proper time 🌧️
• Abundance in the land 🌾
• Peace and security 🕊️
• Protection from enemies 🛡️

It even describes an extraordinary reality: few defeat many.
This is not military strength — it is Divine presence.

👉 When we live with values, reality itself aligns in our favor.

⚠️ IF WE TURN AWAY…

The Torah also presents the other side:

• Lack of rain → hunger
• Weakness → illness
• Insecurity → enemy attacks
• Ultimately → exile

This is not only punishment — it is a natural consequence:
👉 When we lose our spiritual direction, we also lose stability.

💛 TESHUVAH

Despite everything, the Torah ends with hope:

👉 HaShem never breaks His covenant
👉 He remembers the merit of the Avot
👉 There is always a way to return

The story of the Jewish people never ends with failure — there is always return.

🎁 GIVING IS ALSO PART OF IT

The Parashah concludes with laws of donations, consecrations, and tithes.

👉 They remind us that what we have is not entirely ours
👉 Giving is not losing — it is part of our relationship with HaShem

THE LEVIIM AND THEIR FUNCTIONS

God informs Moshe about the roles and duties of the families of Gershon and Merari, from the tribe of Levi. The family of Gershon was responsible for transporting the curtains and fabric coverings of the Tabernacle when it was dismantled for relocation. The family of Merari was in charge of the structure of the Sanctuary—that is, the wooden beams and pillars. The number of members from the family of Kehat, aged 30 to 50 and eligible for service, was 2,750. The family of Gershon had 2,630 individuals in that age group, and Merari had 3,200. Thus, the total number of eligible Levites assigned to dismantling, transporting, and rebuilding the Tabernacle was 8,580.

PURITY AND IMPURITY

God instructs the Jewish people regarding the laws of ritual purity and impurity, explaining that ritually impure individuals must temporarily leave the camp of Israel until they are purified.

RESTITUTION AND REPENTANCE

The Parasha also discusses the matter of restitution in the case of theft, and the required Temple offering for someone who steals from another person and then swears falsely to maintain their innocence. It also clarifies the laws of restitution when the victim of the theft is no longer alive. Another very important topic in our Parasha is the verbal confession—spoken to oneself—of sins committed, as part of the process of Teshuvah, or repentance.

OTHER SPECIAL CASES

The Parasha also describes the case of the Sotah, a ritual ceremony in the event of suspected adultery by a wife. It also mentions the laws of the Nazir, an individual who takes upon himself additional restrictions beyond those prohibited by the Torah—for example, refraining from drinking wine. In this Parasha we also find the Priestly Blessings (Birkat Kohanim), which continue to be recited to this day.

THE INAUGURATION OF THE TABERNACLE

The longest section of this Parasha—which, by the way, is the longest in the entire Torah—describes the inauguration of the Tabernacle and the voluntary offerings brought by the leaders of each tribe at that time. For example, wagons and oxen to transport the Tabernacle from place to place. God instructs Moshe to accept these offerings, which the Torah describes individually. The final verse of the Parasha mentions how God would communicate with Moshe, His voice emanating from between the two Cherubim that rested upon the Holy Ark.

1st Aliyah
The procedure for the Cohen Gadol on Yom Kippur is established: special garments, personal and communal qorbanot (sacrifices and offerings), and the ceremony of the two scapegoats—one for sacrifice and the other sent into the wilderness. The purification of the sanctuary, the altar, and the atonement for the people are described. The people are commanded to fast and refrain from work.

2nd Aliyah
It is forbidden to offer sacrifices outside the Mishkan. All offerings must be brought to the Ohel Moed. The consumption of blood is prohibited. There are laws forbidding the consumption of meat from animals that were hunted or died naturally (nevelah).

3rd Aliyah
A list of forbidden relationships between family members and other illicit sexual behaviors is given. The people are commanded not to follow the practices of Egypt or Canaan. These behaviors are said to defile the land and were the reason for the expulsion of its previous inhabitants.

4th Aliyah
Parashat Qedoshim begins. HaShem commands the people to be holy. Mitsvot are listed, including respecting parents, observing Shabbat, refraining from idolatry, and laws regarding voluntary sacrifices. The people are instructed to leave part of the harvest for the poor.

5th Aliyah
Stealing, deceiving, false oaths, and oppressing others are prohibited. Employers must pay wages on time. It is forbidden to curse the deaf, place a stumbling block before the blind or ignorant. Justice must be upheld, gossip and revenge avoided. One must love their neighbor as themselves.

6th Aliyah
It is forbidden to mix species in animals, fields, and garments. Laws are given regarding illicit relationships and newly planted fruit trees. Sorcery and the pursuit of hidden powers are prohibited. Cutting the edges of the beard, tattooing, and mourning like pagans are also forbidden.

7th Aliyah
The elderly must be respected, and the foreigner and convert must be loved. Honest and upright conduct in commerce is commanded. HaShem, who brought the Jewish people out of Egypt, now commands them to remove all idolatrous practices from their minds and to fulfill all His laws and decrees.

: THE DIVINE REVELATION IN THE MISHKAN
Moshe gathers all the Jews in the Mishkan, the Tabernacle, to witness the Divine Presence revealed in the Sanctuary. Aharon, Moshe’s brother, and the High Priest, offers various sacrifices in preparation for this event. After concluding the offering of all the sacrifices, Aharon blesses the people with the priestly blessing (Birkat Cohanim). Moshe joins Aharon and together they again bless the people of Israel, after which the Divine presence is visibly perceived above the Tabernacle. How? A heavenly fire (light?) descends and consumes the offerings that were on the altar. The people are overwhelmed with emotion upon perceiving this heavenly fire as a sign of acceptance of the sacrifices, offered by the Almighty.

THE TRAGEDY OF THE SONS OF AHARON
Aharon’s two eldest sons, Nadab and Abihu, bring an offering of the “Ketoret” incense that had not been sanctioned or authorized. Consequentially, a heavenly fire engulfs them. Moshe orders the removal of their bodies from the Tabernacle and instructs Aaron and his two remaining sons not to observe the traditional laws of mourning; they had to continue serving in the Sanctuary on behalf of the Jewish nation. The priests are instructed not to drink wine before performing the temple service, this juxtaposition possibly implies that Nadab and Abihu were intoxicated while bringing their faulty offering. Moshe addresses Aharon and his two sons, instructing them to consume the offerings for that day, despite the death of their relatives. Moshe notices that one of the sin offerings had been burned, rather than consumed. When he expresses his surprise, Aharon explains his reasoning for ordering that particular offering to be burned, and Moshe humbly accepts Aharon’s explanation.

THE DIET OF THE JEWS
The Torah instructs us about Kashrut, the dietary restrictions that the Jewish people must observe. The Text teaches us how to distinguish the species of animals, fish, and birds that are clean from those that are impure. The “pure” terrestrial animals have their hooves split in two; such as cows, sheep, and goats. The Torah lists four exceptional animals that have only one of these characteristics and are therefore not “pure;” such as the pig, which has split hooves but does not chew its’ cud. Fish to be Kosher (aside from being deemed as a “clean” animal) must have fins and scales. The Torah then mentions a list of unclean, non-kosher bird species, and the Text concludes this section by mentioning certain types of lobsters (it does not refer to sea lobsters but to four species of Orthoptera) that are considered fit for consumption.

PURITY AND HOLINESS
The Text then discusses the ritual impurity caused by coming into contact with the carcass of an impure animal, as well as certain species of rodents and amphibian creatures. The Torah also indicates that clean food and eating utensils are liable to contract ritual impurities if they come into contact with any of the impure animals mentioned above. Likewise, the impurity that can be contracted when coming into contact with the corpse of an animal that, although pure, was not ritually sacrificed (nebela or terefa), is described. Insects and reptiles are not suitable for consumption. The Torah explains that by observing the Kashrut diet we will be condemned as “holy” that is, socially and culturally separated from pagan peoples and practices. The holiness that comes from abstaining from forbidden foods also refers to impulse control and self-discipline

Our Parasha begins with a reminder about the observance of Shabbat, indicating that even the construction of the Tabernacle, or Mishkan, must be suspended on the seventh day. Then the Tora continues with the description of the building of the Mishkan, implying that the people have been forgiven by God for the sin of the Golden calf thanks to the intervention of Moshe. The Tora lists all the materials needed to build the Tabernacle and mentions all the materials, artifacts, and sections of the Tabernacle, and the priestly garments that were to be made.

Men and women donated generously all the materials and labor that Moshe had requested. Moshe announces that God has chosen, and inspired, Betzalel and Aholiab to serve as the head artisans of the Tabernacle construction project, and he transfers all the donated materials to them. The people continue to donate generously, until the artisans informed Moshe that the materials they already had, were more than enough to complete the assigned task. Moshe asks the people to stop donating materials. The workers start their work: the curtains, panels, sockets, the covering of the entrance to the main Sanctuary which separated the Qodesh –where the Menora, the Table of offerings (non-animals) and the Altar of Incense were- and the Qodesh haQodashim where is the Ark of the covenant that contains the Tablets of the Law was. The Tora now describes the construction of the Menorah (the candelabrum) and the Altar of Incense. The anointing oil and incense are also prepared. The description of the Tabernacle continues with the construction of the outer Altar – where animal sacrifices are performed – the copper fountain where the Cohanim would wash their feet and hands: the curtains of the Tabernacle and the beams and hooks that supported them.

The Tora gives an accurate account of the sums and quantities of gold, silver and copper donated for the construction of the Tabernacle, as well as the list of elements and construction materials used. The Tora then describes the ephod,  an inverted vest, worn by the Cohen Gadol, and its suspenders, fixed with precious stones, the Choshen Mishpat that the High Priest wears on his chest, with its four rows of three precious stones per row. On each of these stones the names of one of the 12 Tribes of Israel is engraved. Priestly robes also include the Me’il,  a purple cloak with gold bells worn by the High Priest, and the Tzitz, or band of gold, that he wears on his forehead. The Tora also describes the garments that regular priests wore: robes, turbans, a belt and pants. The construction of the Tabernacle is completed.

The artisans bring everything to Moshe for a final inspection. Moshe inspects the entire work and confirms that it was done exactly according to Divine instructions. Moshe blesses the artisans and workers. God indicates to Moshe that he should erect the Mishkan on the first of Nisan. God also indicates that all the elements, artifacts and objects of the Tabernacle must be taken to their appropriate places and must be anointed with oil to consecrate them as objects of Divine worship. Moshe must also clothe his brother Aharon and his sons in priestly robes, and anoint them with oil.

When Moshe finished all the work, a Cloud of Glory, indicating the Divine Presence, manifested in the Tabernacle. This same cloud also served as a guide for the Jews during their journey in the desert: when the cloud moved, the people followed it. When the cloud stopped  the people set up their camp until the cloud moved again.

THE LAST DETAILS OF THE MISHKAN

God commands Moshe to take a population census of all adult males by collecting a silver half-shekel coin from each individual. The collected silver is melted and will become the bases that will support the beams of the Tabernacle. God instructs Moshe to make a copper fountain for the Tabernacle. Priests would use this fountain to wash their hands and feet before their service. God conveys to Moshe how to make the consecrated anointing oil. This oil, prepared with aromatic herbs and fine spices, is used to sanctify the Tabernacle, its utensils and also to consecrate Aharon and his sons as priests. The rest of the oil is set aside and would be used to anoint Kings and High Priests of future generations. God also transmitted to Moshe the formula to prepare the incense that was offered twice a day in the Tabernacle. It is forbidden to reproduce this recipe of anointing oil (shemen hamishcha) or incense (qetoret) for personal use. The Torah tells us that God inspires Betzalel with Divine wisdom and assigns him as the main craftsman of the Tabernacle and its utensils and artifacts. God also appoints Aholiab as his assistant. Finally, God instructs the Jewish people to observe Shabbat, as the eternal sign between Him and the Children of Israel.

THE SIN OF THE GOLDEN CALF

After God reveals Himself to the entire nation on Mount Sinai and transmits the Ten Commandments, Moshe ascends the mountain where he remains for forty days. On the mountain, Moshe learns the Torah and receives the Tablets of the Law. The Jews miscalculate the date of Moshe’s return, and when Moshe does not appear on the day they expect, the people become impatient and assume that Moshe is dead. They demand that Aharon make an idol to guide them. Aharon cooperates with the people to buy time until Moshe’s return, but despite his best efforts, an idol in the shape of a golden calf emerges from the flames. The next morning, people celebrate the new idol with acts of promiscuity. Upon learning this, Moshe prays to God, asking Him to forgive the sin of the Jews. God listens to Moshe’s prayer and decides not to annihilate the Jews. Moshe comes down with the Tablets, and when he sees the idolatrous feast, he breaks the Tablets of the Law. Moshe exhorts the tribe of Levi to punish the main offenders. 3,000 instigators are executed that day.

MOSHE ASKS FOR FORGIVENESS

Moshe again ascends Mount Sinai in an attempt to obtain full atonement for the sin of the golden calf. God tells Moshe that the Jews will continue to go to the Promised Land but that He will not guide them directly but through an “angel” (or intermediary). Moshe pitches his own tent outside the Israelite camp. This tent, Ohel Mo’ed, becomes the center of study and spirituality until the inauguration of the Tabernacle. Moshe asks God to forgive the people and reconsider leading them directly. God again accepts Moshe’s request, and the presence of God will be manifested exclusively to the people of Israel. Moshe asks God to understand His glory (that is, to understand God’s ways, for example, why sometimes the righteous suffer the same punishment as the wicked). God tells Moshe that he will never be able to understand God in a direct way.

THE NEW TABLETS

God instructed Moshe to carve new Tablets on which God would re-engrave the Ten Commandments. Moshe took the newly carved stones to Mount Sinai, where God revealed His glory to Moshe as He proclaimed His Thirteen Attributes of Forgiveness and Compassion (which we recite on the day that we invoke divine forgiveness: Yom Kippur). God established a covenant with Moshe, assuring him again that His presence would dwell with the Jewish people and thus granting His complete absolution.

ARRIVING IN THE PROMISED LAND…

God informed the Jewish people that He would expel the inhabitants of the land of Canaan and indicated that once they settled in Israel, they must destroy all traces of idolatry in the land and refrain from making alliances with idolaters. They were not to make cast images (like the golden calf) and must observe the three pilgrimage festivals (Pesach, Shabuot, and Sukkot). Jews were not to consume Chametz, the Egyptian bread, during Pesach, and in remembrance of the last of the 10 plagues, they must consecrate the first-born males and cattle to Divine service. He also indicated that Jews were not to cook meat along with milk.

LIGHT ON MOSHE’S FACE

Moshe descended from Mount Sinai with the second set of Tablets, and without him noticing, a luminescent light projected from his face. Aharon and the people were afraid to approach Moshe. Moshe wore a veil on his face, except when God spoke to him and when he taught God’s words to the people of Israel.

MENORA

HaShem commands the Israelites to use the purest olive oil each day to kindle the Menora, the golden candelabrum inside the Tabernacle.

THE GARMENTS OF THE COHANIM

Moshe must consecrate Aharon and his sons as cohanim and dress them in special garments. The Tora explains how to make the High Priest’s Ephod, an elaborate garment resembling a vest or apron, upon which the Choshen rests. Skilled artisans weave the Ephod from threads of gold, tekhelet (violet), and scarlet wool, together with fine linen and intricate gold embroidery.

The Tora then describes the Choshen, the breastplate worn over the Ephod. This pectoral contains four rows of precious stones, three stones in each row. The artisans engrave the names of the Twelve Tribes of Israel on these stones and secure the Choshen to the Ephod with straps. The phrase urim ve-tumim (“light and truth”) appears in connection with the Choshen; for example, Yale University’s shield incorporates this biblical expression (see image above).

THE TEKHELET

The Tora then describes the me’il, a tekhelet (violet) tunic—according to the Sephardic tradition, tekhelet refers to violet rather than blue or light blue—adorned with gold bells and pomegranates. Next, the Tora details the tzitz, a golden headband worn on the forehead and engraved with the words “Consecrated to HaShem.”

The Tora also specifies the four garments worn by both the High Priest and the regular cohanim: tunics, turbans, sashes, and trousers.

CONSECRATION OF THE COHANIM

The Tora prescribes the ceremony for consecrating Aharon and his sons as priests. Moshe must bring them to the entrance of the Sanctuary, immerse them in a mikveh (ritual bath), and dress them in their priestly garments. He then offers several inaugural sacrifices. This ceremony lasts seven days and completes their consecration. The Tora also describes the procedure for consecrating future High Priests.

QORBAN HATAMID AND THE QETORET

HaShem commands the Israelites to offer two daily sacrifices without interruption: one lamb in the morning and another in the afternoon. These offerings must be brought in the Tabernacle every day, even on Shabbat and Yom Kippur.

The Tora then describes the qetoret, the incense offering burned on a small altar of pure gold inside the Sanctuary, near the Menora. The cohanim prepare and offer the qetoret on this altar twice each day.