Biblical Lessons, Jewish traditions, Parashat Vayelech, Sephardic Heritage, Torah Commentary, Torah insights, vayelech

Parashat Vayelech: Joshua’s Charge

Discover the profound teachings of Parashat Vayelech as we delve into leadership, unity, and the enduring covenant in this enlightening video.

Latest

Parashat Ki Tisa: Golden Calf

Ki-Tisa (“When You Elevate”) opens as God tells Moses to collect a half-shekel donation from all Israelites and to anoint the Mishkan (Tabernacle), its

Parashat Naso: Priestly Blessing

Parashat Naso teaches the importance of individual contributions, self-discipline, unity, and blessings for a meaningful and purposeful life.

Noah – Parasha Pointers

Noah means comfortable. In 5:29 his father names him so with the hope the new child will bring comfort, yet in 6:6 and in

Aspect	Description
Parasha Number	The 52nd Parasha in the Torah and the 9th in the Book of Deuteronomy (Devarim).
Parasha Name	Vayelech (וַיֵּלֶךְ), meaning “And he went,” referring to Moses’ departure as he prepares to pass leadership to Joshua.
Torah Book	Deuteronomy (Devarim).
Number of Verses	Comprises 30 verses.
Number of Words	Approximately 553 words in the Hebrew text.
Primary Characters	Moses, Joshua, and God.
Key Themes	Transition of leadership from Moses to Joshua, God’s assurance of His presence, the importance of Torah study, and the warning against future disobedience.
Significant Events	Moses informs the Israelites of his impending death, Joshua is appointed as his successor, and the command to write down the Torah is given.
Notable Quotes	“Be strong and courageous… for the Lord your God is the one who goes with you; He will not fail you nor forsake you.” (Deuteronomy 31:6).
Legacy	Parashat Vayelech marks the conclusion of Moses’ leadership and the preparation for Israel’s future without him, emphasizing the continuity of divine guidance.
Relevance Today	The themes of leadership transition, courage, and reliance on God are timeless, providing guidance on faith and resilience in challenging times.
Well-Known Stories	Moses’ farewell to the Israelites, Joshua’s public appointment, and the command to read the Torah publicly every seven years during the festival of Sukkot.
Special Observances	Sometimes read together with Parashat Nitzavim during the Ten Days of Repentance, reinforcing reflection and preparation for Yom Kippur.
Connections to Texts	Vayelech ties into the broader narrative of Deuteronomy, preparing the Israelites for life in the Promised Land and the upcoming completion of Moses’ leadership.
Theological Significance	Highlights the theme of God’s unwavering presence with His people and the importance of Torah as a guide for future generations.

Parashat Vayelech is a significant Torah portion in the Book of Deuteronomy (Devarim), traditionally read during the final days of the Jewish calendar year. Though brief, comprising only 30 verses, it conveys profound lessons that resonate deeply with Jewish values and traditions.

The term “Vayelech,” meaning “and he went” in Hebrew, introduces the portion with Moses addressing the Israelites as he approaches his 120th year. Acknowledging that he can no longer lead them into the Promised Land, he prepares to transfer leadership to Joshua, who will guide the people across the Jordan River into the land flowing with milk and honey.

Key themes and lessons from Parashat Vayelech include:

Leadership Transition: This portion emphasizes the significance of orderly transitions in leadership. Moses recognizes his limitations and gracefully hands over the reins to Joshua, underscoring the importance of continuity and succession within any community or organization.
The Torah’s Perpetuity: God instructs Moses to write down the Torah, ensuring its preservation for future generations. This act highlights the Torah’s timeless relevance as a moral and spiritual guide, affirming that its teachings extend beyond the present to all future Jews.
The Concept of “Hakhel”: Vayelech introduces the commandment of “Hakhel,” where every seven years, during the Sukkot festival after the Sabbatical year, all Jews—men, women, and children—gather in Jerusalem to hear the Torah read aloud by the king. This practice fosters communal unity and emphasizes the Torah’s central role in Jewish life.
Prophecy of Israel’s Straying: Moses predicts that after his passing, the Israelites will stray from God and the covenant, leading to trials and hardships. This prophecy foreshadows future struggles, exile, and eventual return to faith, illustrating the cyclical nature of Jewish history and the enduring bond between the Jewish people and their beliefs.
The Song of Ha’azinu: While not part of Vayelech itself, the portion concludes with Moses writing a song, Ha’azinu, to teach the Israelites. This song, featured in the subsequent portion, underscores the importance of music and poetry in Jewish tradition, conveying deep messages and emotions.

Despite its brevity, Parashat Vayelech provides essential insights into leadership, continuity, and the enduring significance of the Torah in Jewish life. It serves as a vital bridge between Moses and Joshua, emphasizing unity, faith, and a commitment to God’s teachings as the Israelites prepare to enter the Promised Land.

וילךדברים ל״א:א
 
וַיֵּ֖לֶךְ מֹשֶׁ֑ה וַיְדַבֵּ֛ר אֶת־הַדְּבָרִ֥ים הָאֵ֖לֶּה אֶל־כׇּל־יִשְׂרָאֵֽל׃
וַיֹּ֣אמֶר אֲלֵהֶ֗ם בֶּן־מֵאָה֩ וְעֶשְׂרִ֨ים שָׁנָ֤ה אָנֹכִי֙ הַיּ֔וֹם לֹא־אוּכַ֥ל ע֖וֹד לָצֵ֣את וְלָב֑וֹא וַֽיהֹוָה֙ אָמַ֣ר אֵלַ֔י לֹ֥א תַעֲבֹ֖ר אֶת־הַיַּרְדֵּ֥ן הַזֶּֽה׃
יְהֹוָ֨ה אֱלֹהֶ֜יךָ ה֣וּא ׀ עֹבֵ֣ר לְפָנֶ֗יךָ הֽוּא־יַשְׁמִ֞יד אֶת־הַגּוֹיִ֥ם הָאֵ֛לֶּה מִלְּפָנֶ֖יךָ וִירִשְׁתָּ֑ם יְהוֹשֻׁ֗עַ ה֚וּא עֹבֵ֣ר לְפָנֶ֔יךָ כַּאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה׃ [לוי] 
 
שני
 
וְעָשָׂ֤ה יְהֹוָה֙ לָהֶ֔ם כַּאֲשֶׁ֣ר עָשָׂ֗ה לְסִיח֥וֹן וּלְע֛וֹג מַלְכֵ֥י הָאֱמֹרִ֖י וּלְאַרְצָ֑ם אֲשֶׁ֥ר הִשְׁמִ֖יד אֹתָֽם׃
וּנְתָנָ֥ם יְהֹוָ֖ה לִפְנֵיכֶ֑ם וַעֲשִׂיתֶ֣ם לָהֶ֔ם כְּכׇ֨ל־הַמִּצְוָ֔ה אֲשֶׁ֥ר צִוִּ֖יתִי אֶתְכֶֽם׃
חִזְק֣וּ וְאִמְצ֔וּ אַל־תִּֽירְא֥וּ וְאַל־תַּעַרְצ֖וּ מִפְּנֵיהֶ֑ם כִּ֣י ׀ יְהֹוָ֣ה אֱלֹהֶ֗יךָ ה֚וּא הַהֹלֵ֣ךְ עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֥א יַעַזְבֶֽךָּ׃ {ס} [ישראל] 
 
שלישי
 
וַיִּקְרָ֨א מֹשֶׁ֜ה לִיהוֹשֻׁ֗עַ וַיֹּ֨אמֶר אֵלָ֜יו לְעֵינֵ֣י כׇל־יִשְׂרָאֵל֮ חֲזַ֣ק וֶאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבוֹא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֕רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהֹוָ֛ה לַאֲבֹתָ֖ם לָתֵ֣ת לָהֶ֑ם וְאַתָּ֖ה תַּנְחִילֶ֥נָּה אוֹתָֽם׃
וַיהֹוָ֞ה ה֣וּא ׀ הַהֹלֵ֣ךְ לְפָנֶ֗יךָ ה֚וּא יִהְיֶ֣ה עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֣א יַעַזְבֶ֑ךָּ לֹ֥א תִירָ֖א וְלֹ֥א תֵחָֽת׃
וַיִּכְתֹּ֣ב מֹשֶׁה֮ אֶת־הַתּוֹרָ֣ה הַזֹּאת֒ וַֽיִּתְּנָ֗הּ אֶל־הַכֹּֽהֲנִים֙ בְּנֵ֣י לֵוִ֔י הַנֹּ֣שְׂאִ֔ים אֶת־אֲר֖וֹן בְּרִ֣ית יְהֹוָ֑ה וְאֶל־כׇּל־זִקְנֵ֖י יִשְׂרָאֵֽל׃
 
רביעי
 
וַיְצַ֥ו מֹשֶׁ֖ה אוֹתָ֣ם לֵאמֹ֑ר מִקֵּ֣ץ ׀ שֶׁ֣בַע שָׁנִ֗ים בְּמֹעֵ֛ד שְׁנַ֥ת הַשְּׁמִטָּ֖ה בְּחַ֥ג הַסֻּכּֽוֹת: [|]  
בְּב֣וֹא כׇל־יִשְׂרָאֵ֗ל לֵֽרָאוֹת֙ אֶת־פְּנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁ֣ר יִבְחָ֑ר תִּקְרָ֞א אֶת־הַתּוֹרָ֥ה הַזֹּ֛את נֶ֥גֶד כׇּל־יִשְׂרָאֵ֖ל בְּאׇזְנֵיהֶֽם׃
הַקְהֵ֣ל אֶת־הָעָ֗ם הָֽאֲנָשִׁ֤ים וְהַנָּשִׁים֙ וְהַטַּ֔ף וְגֵרְךָ֖ אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ לְמַ֨עַן יִשְׁמְע֜וּ וּלְמַ֣עַן יִלְמְד֗וּ וְיָֽרְאוּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֵיכֶ֔ם וְשָֽׁמְר֣וּ לַעֲשׂ֔וֹת אֶת־כׇּל־דִּבְרֵ֖י הַתּוֹרָ֥ה הַזֹּֽאת׃
וּבְנֵיהֶ֞ם אֲשֶׁ֣ר לֹא־יָדְע֗וּ יִשְׁמְעוּ֙ וְלָ֣מְד֔וּ לְיִרְאָ֖ה אֶת־יְהֹוָ֣ה אֱלֹהֵיכֶ֑ם כׇּל־הַיָּמִ֗ים אֲשֶׁ֨ר אַתֶּ֤ם חַיִּים֙ עַל־הָ֣אֲדָמָ֔ה אֲשֶׁ֨ר אַתֶּ֜ם עֹבְרִ֧ים אֶת־הַיַּרְדֵּ֛ן שָׁ֖מָּה לְרִשְׁתָּֽהּ׃ {פ}
 
חמישי
 
וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה הֵ֣ן קָרְב֣וּ יָמֶ֘יךָ֮ לָמוּת֒ קְרָ֣א אֶת־יְהוֹשֻׁ֗עַ וְהִֽתְיַצְּב֛וּ בְּאֹ֥הֶל מוֹעֵ֖ד וַאֲצַוֶּ֑נּוּ וַיֵּ֤לֶךְ מֹשֶׁה֙ וִיהוֹשֻׁ֔עַ וַיִּֽתְיַצְּב֖וּ בְּאֹ֥הֶל מוֹעֵֽד׃
וַיֵּרָ֧א יְהֹוָ֛ה בָּאֹ֖הֶל בְּעַמּ֣וּד עָנָ֑ן וַֽיַּעֲמֹ֛ד עַמּ֥וּד הֶעָנָ֖ן עַל־פֶּ֥תַח הָאֹֽהֶל׃
וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה הִנְּךָ֥ שֹׁכֵ֖ב עִם־אֲבֹתֶ֑יךָ וְקָם֩ הָעָ֨ם הַזֶּ֜ה וְזָנָ֣ה ׀ אַחֲרֵ֣י ׀ אֱלֹהֵ֣י נֵכַר־הָאָ֗רֶץ אֲשֶׁ֨ר ה֤וּא בָא־שָׁ֙מָּה֙ בְּקִרְבּ֔וֹ וַעֲזָבַ֕נִי וְהֵפֵר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אִתּֽוֹ׃
וְחָרָ֣ה אַפִּ֣י ב֣וֹ בַיּוֹם־הַ֠ה֠וּא וַעֲזַבְתִּ֞ים וְהִסְתַּרְתִּ֨י פָנַ֤י מֵהֶם֙ וְהָיָ֣ה לֶאֱכֹ֔ל וּמְצָאֻ֛הוּ רָע֥וֹת רַבּ֖וֹת וְצָר֑וֹת וְאָמַר֙ בַּיּ֣וֹם הַה֔וּא הֲלֹ֗א עַ֣ל כִּי־אֵ֤ין אֱלֹהַי֙ בְּקִרְבִּ֔י מְצָא֖וּנִי הָרָע֥וֹת הָאֵֽלֶּה׃
וְאָנֹכִ֗י הַסְתֵּ֨ר אַסְתִּ֤יר פָּנַי֙ בַּיּ֣וֹם הַה֔וּא עַ֥ל כׇּל־הָרָעָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה כִּ֣י פָנָ֔ה אֶל־אֱלֹהִ֖ים אֲחֵרִֽים׃
וְעַתָּ֗ה כִּתְב֤וּ לָכֶם֙ אֶת־הַשִּׁירָ֣ה הַזֹּ֔את וְלַמְּדָ֥הּ אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל שִׂימָ֣הּ בְּפִיהֶ֑ם לְמַ֨עַן תִּֽהְיֶה־לִּ֜י הַשִּׁירָ֥ה הַזֹּ֛את לְעֵ֖ד בִּבְנֵ֥י יִשְׂרָאֵֽל׃
 
שישי
 
כִּֽי־אֲבִיאֶ֜נּוּ אֶֽל־הָאֲדָמָ֣ה ׀ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לַאֲבֹתָ֗יו זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ וְאָכַ֥ל וְשָׂבַ֖ע וְדָשֵׁ֑ן וּפָנָ֞ה אֶל־אֱלֹהִ֤ים אֲחֵרִים֙ וַעֲבָד֔וּם וְנִ֣אֲצ֔וּנִי וְהֵפֵ֖ר אֶת־בְּרִיתִֽי׃
וְ֠הָיָ֠ה כִּֽי־תִמְצֶ֨אןָ אֹת֜וֹ רָע֣וֹת רַבּוֹת֮ וְצָרוֹת֒ וְ֠עָנְתָ֠ה הַשִּׁירָ֨ה הַזֹּ֤את לְפָנָיו֙ לְעֵ֔ד כִּ֛י לֹ֥א תִשָּׁכַ֖ח מִפִּ֣י זַרְע֑וֹ כִּ֧י יָדַ֣עְתִּי אֶת־יִצְר֗וֹ אֲשֶׁ֨ר ה֤וּא עֹשֶׂה֙ הַיּ֔וֹם בְּטֶ֣רֶם אֲבִיאֶ֔נּוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר נִשְׁבַּֽעְתִּי׃
וַיִּכְתֹּ֥ב מֹשֶׁ֛ה אֶת־הַשִּׁירָ֥ה הַזֹּ֖את בַּיּ֣וֹם הַה֑וּא וַֽיְלַמְּדָ֖הּ אֶת־בְּנֵ֥י יִשְׂרָאֵֽל׃
וַיְצַ֞ו אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֗וּן וַיֹּ֘אמֶר֮ חֲזַ֣ק וֶאֱמָץ֒ כִּ֣י אַתָּ֗ה תָּבִיא֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לָהֶ֑ם וְאָנֹכִ֖י אֶהְיֶ֥ה עִמָּֽךְ׃
וַיְהִ֣י ׀ כְּכַלּ֣וֹת מֹשֶׁ֗ה לִכְתֹּ֛ב אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את עַל־סֵ֑פֶר עַ֖ד תֻּמָּֽם׃
 
שביעי
 
וַיְצַ֤ו מֹשֶׁה֙ אֶת־הַלְוִיִּ֔ם נֹ֥שְׂאֵ֛י אֲר֥וֹן בְּרִית־יְהֹוָ֖ה לֵאמֹֽר׃
לָקֹ֗חַ אֵ֣ת סֵ֤פֶר הַתּוֹרָה֙ הַזֶּ֔ה וְשַׂמְתֶּ֣ם אֹת֔וֹ מִצַּ֛ד אֲר֥וֹן בְּרִית־יְהֹוָ֖ה אֱלֹהֵיכֶ֑ם וְהָיָה־שָׁ֥ם בְּךָ֖ לְעֵֽד׃
כִּ֣י אָנֹכִ֤י יָדַ֙עְתִּי֙ אֶֽת־מֶרְיְךָ֔ וְאֶֽת־עׇרְפְּךָ֖ הַקָּשֶׁ֑ה הֵ֣ן בְּעוֹדֶ֩נִּי֩ חַ֨י עִמָּכֶ֜ם הַיּ֗וֹם מַמְרִ֤ים הֱיִתֶם֙ עִם־יְהֹוָ֔ה וְאַ֖ף כִּי־אַחֲרֵ֥י מוֹתִֽי׃
הַקְהִ֧ילוּ אֵלַ֛י אֶת־כׇּל־זִקְנֵ֥י שִׁבְטֵיכֶ֖ם וְשֹׁטְרֵיכֶ֑ם וַאֲדַבְּרָ֣ה בְאׇזְנֵיהֶ֗ם אֵ֚ת הַדְּבָרִ֣ים הָאֵ֔לֶּה וְאָעִ֣ידָה בָּ֔ם אֶת־הַשָּׁמַ֖יִם וְאֶת־הָאָֽרֶץ׃
כִּ֣י יָדַ֗עְתִּי אַחֲרֵ֤י מוֹתִי֙ כִּֽי־הַשְׁחֵ֣ת תַּשְׁחִת֔וּן וְסַרְתֶּ֣ם מִן־הַדֶּ֔רֶךְ אֲשֶׁ֥ר צִוִּ֖יתִי אֶתְכֶ֑ם וְקָרָ֨את אֶתְכֶ֤ם הָרָעָה֙ בְּאַחֲרִ֣ית הַיָּמִ֔ים כִּֽי־תַעֲשׂ֤וּ אֶת־הָרַע֙ בְּעֵינֵ֣י יְהֹוָ֔ה לְהַכְעִיס֖וֹ בְּמַעֲשֵׂ֥ה יְדֵיכֶֽם׃
וַיְדַבֵּ֣ר מֹשֶׁ֗ה בְּאׇזְנֵי֙ כׇּל־קְהַ֣ל יִשְׂרָאֵ֔ל אֶת־דִּבְרֵ֥י הַשִּׁירָ֖ה הַזֹּ֑את עַ֖ד תֻּמָּֽם׃ {פ}
 

[gtranslate]

Vayelech

Deuteronomy 31:1-30

 
Moses went and spoke these things to all Israel.
He said to them: I am now one hundred and twenty years old, I can no longer be active. Moreover, יהוה has said to me, “You shall not go across yonder Jordan.”
It is indeed your God יהוה who will cross over before you, and who will wipe out those nations from your path; and you shall dispossess them.—Joshua is the one who shall cross before you, as יהוה has spoken.—
Second
יהוה will do to them as was done to Sihon and Og, kings of the Amorites, and to their countries, when [God] wiped them out.
יהוה will deliver them up to you, and you shall deal with them in full accordance with the Instruction that I have enjoined upon you.
Be strong and resolute, be not in fear or in dread of them; for it is indeed your God יהוה who marches with you: [God] will not fail you or forsake you.
Third
Then Moses called Joshua and said to him in the sight of all Israel: “Be strong and resolute, for it is you who shall go with this people into the land that יהוה swore to their fathers to give them, and it is you who shall apportion it to them.
And it is indeed יהוה who will go before you. [God] will be with you—and will not fail you or forsake you. Fear not and be not dismayed!”
Moses wrote down this Teaching and gave it to the priests, sons of Levi, who carried the Ark of יהוה’s Covenant, and to all the elders of Israel.
Fourth
And Moses instructed them as follows: Every seventh year, the year set for remission, at the Feast of Booths,
when all Israel comes to appear before your God יהוה in the place that [God] will choose, you shall read this Teaching aloud in the presence of all Israel.
Gather the people—men, women, children, and the strangers in your communities—that they may hear and so learn to revere your God יהוה and to observe faithfully every word of this Teaching.
Their children, too, who have not had the experience, shall hear and learn to revere your God יהוה as long as they live in the land that you are about to cross the Jordan to possess.
Fifth
יהוה said to Moses: The time is drawing near for you to die. Call Joshua and present yourselves in the Tent of Meeting, that I may instruct him. Moses and Joshua went and presented themselves in the Tent of Meeting.
יהוה appeared in the Tent, in a pillar of cloud, the pillar of cloud having come to rest at the entrance of the tent.
יהוה said to Moses: You are soon to lie with your ancestors. This people will thereupon go astray after the alien gods in their midst, in the land that they are about to enter; they will forsake Me and break My covenant that I made with them.
Then My anger will flare up against them, and I will abandon them and hide My countenance from them. They shall be ready prey; and many evils and troubles shall befall them. And they shall say on that day, “Surely it is because our God is not in our midst that these evils have befallen us.”
Yet I will keep My countenance hidden on that day, because of all the evil they have done in turning to other gods.
Therefore, write down this poem and teach it to the people of Israel; put it in their mouths, in order that this poem may be My witness against the people of Israel.
Sixth
When I bring them into the land flowing with milk and honey that I promised on oath to their fathers, and they eat their fill and grow fat and turn to other gods and serve them, spurning Me and breaking My covenant,
and the many evils and troubles befall them—then this poem shall confront them as a witness, since it will never be lost from the mouth of their offspring. For I know what plans they are devising even now, before I bring them into the land that I promised on oath.
That day, Moses wrote down this poem and taught it to the Israelites.
And [God] charged Joshua son of Nun: “Be strong and resolute: for you shall bring the Israelites into the land that I promised them on oath, and I will be with you.”
When Moses had put down in writing the words of this Teaching to the very end,
Seventh
Moses charged the Levites who carried the Ark of the Covenant of יהוה, saying:
Take this book of Teaching and place it beside the Ark of the Covenant of your God יהוה, and let it remain there as a witness against you.
Well I know how defiant and stiffnecked you are: even now, while I am still alive in your midst, you have been defiant toward יהוה; how much more, then, when I am dead!
Gather to me all the elders of your tribes and your officials, that I may speak all these words to them and that I may call heaven and earth to witness against them.
For I know that, when I am dead, you will act wickedly and turn away from the path that I enjoined upon you, and that in time to come misfortune will befall you for having done evil in the sight of יהוה, whom you vexed by your deeds.
Then Moses recited the words of this poem to the very end, in the hearing of the whole congregation of Israel:

ישעיהו

ס״א:י׳-ס״ג:ט׳

שׂ֧וֹשׂ אָשִׂ֣ישׂ בַּֽיהֹוָ֗ה תָּגֵ֤ל נַפְשִׁי֙ בֵּֽאלֹהַ֔י כִּ֤י הִלְבִּישַׁ֙נִי֙ בִּגְדֵי־יֶ֔שַׁע מְעִ֥יל צְדָקָ֖ה יְעָטָ֑נִי כֶּֽחָתָן֙ יְכַהֵ֣ן פְּאֵ֔ר וְכַכַּלָּ֖ה תַּעְדֶּ֥ה כֵלֶֽיהָ׃
כִּ֤י כָאָ֙רֶץ֙ תּוֹצִ֣יא צִמְחָ֔הּ וּכְגַנָּ֖ה זֵרוּעֶ֣יהָ תַצְמִ֑יחַ כֵּ֣ן ׀ אֲדֹנָ֣י יֱהֹוִ֗ה יַצְמִ֤יחַ צְדָקָה֙ וּתְהִלָּ֔ה נֶ֖גֶד כׇּל־הַגּוֹיִֽם׃
ס״ב
לְמַ֤עַן צִיּוֹן֙ לֹ֣א אֶחֱשֶׁ֔ה וּלְמַ֥עַן יְרוּשָׁלַ֖͏ִם לֹ֣א אֶשְׁק֑וֹט עַד־יֵצֵ֤א כַנֹּ֙גַהּ֙ צִדְקָ֔הּ וִישׁוּעָתָ֖הּ כְּלַפִּ֥יד יִבְעָֽר׃
וְרָא֤וּ גוֹיִם֙ צִדְקֵ֔ךְ וְכׇל־מְלָכִ֖ים כְּבוֹדֵ֑ךְ וְקֹ֤רָא לָךְ֙ שֵׁ֣ם חָדָ֔שׁ אֲשֶׁ֛ר פִּ֥י יְהֹוָ֖ה יִקֳּבֶֽנּוּ׃
וְהָיִ֛ית עֲטֶ֥רֶת תִּפְאֶ֖רֶת בְּיַד־יְהֹוָ֑ה (וצנוף) [וּצְנִ֥יף] מְלוּכָ֖ה בְּכַף־אֱלֹהָֽיִךְ׃
לֹא־יֵאָמֵר֩ לָ֨ךְ ע֜וֹד עֲזוּבָ֗ה וּלְאַרְצֵךְ֙ לֹֽא־יֵאָמֵ֥ר עוֹד֙ שְׁמָמָ֔ה כִּ֣י לָ֗ךְ יִקָּרֵא֙ חֶפְצִי־בָ֔הּ וּלְאַרְצֵ֖ךְ בְּעוּלָ֑ה כִּֽי־חָפֵ֤ץ יְהֹוָה֙ בָּ֔ךְ וְאַרְצֵ֖ךְ תִּבָּעֵֽל׃
כִּֽי־יִבְעַ֤ל בָּחוּר֙ בְּתוּלָ֔ה יִבְעָל֖וּךְ בָּנָ֑יִךְ וּמְשׂ֤וֹשׂ חָתָן֙ עַל־כַּלָּ֔ה יָשִׂ֥ישׂ עָלַ֖יִךְ אֱלֹהָֽיִךְ׃
עַל־חֽוֹמֹתַ֣יִךְ יְרוּשָׁלַ֗͏ִם הִפְקַ֙דְתִּי֙ שֹֽׁמְרִ֔ים כׇּל־הַיּ֧וֹם וְכׇל־הַלַּ֛יְלָה תָּמִ֖יד לֹ֣א יֶחֱשׁ֑וּ הַמַּזְכִּרִים֙ אֶת־יְהֹוָ֔ה אַל־דֳּמִ֖י לָכֶֽם׃
וְאַֽל־תִּתְּנ֥וּ דֳמִ֖י ל֑וֹ עַד־יְכוֹנֵ֞ן וְעַד־יָשִׂ֧ים אֶת־יְרוּשָׁלַ֛͏ִם תְּהִלָּ֖ה בָּאָֽרֶץ׃
נִשְׁבַּ֧ע יְהֹוָ֛ה בִּימִינ֖וֹ וּבִזְר֣וֹעַ עֻזּ֑וֹ אִם־אֶתֵּן֩ אֶת־דְּגָנֵ֨ךְ ע֤וֹד מַֽאֲכָל֙ לְאֹ֣יְבַ֔יִךְ וְאִם־יִשְׁתּ֤וּ בְנֵֽי־נֵכָר֙ תִּֽירוֹשֵׁ֔ךְ אֲשֶׁ֥ר יָגַ֖עַתְּ בּֽוֹ׃
כִּ֤י מְאַסְפָיו֙ יֹאכְלֻ֔הוּ וְהִֽלְל֖וּ אֶת־יְהֹוָ֑ה וּמְקַבְּצָ֥יו יִשְׁתֻּ֖הוּ בְּחַצְר֥וֹת קׇדְשִֽׁי׃ {ס}        
עִבְר֤וּ עִבְרוּ֙ בַּשְּׁעָרִ֔ים פַּנּ֖וּ דֶּ֣רֶךְ הָעָ֑ם סֹ֣לּוּ סֹ֤לּוּ הַֽמְסִלָּה֙ סַקְּל֣וּ מֵאֶ֔בֶן הָרִ֥ימוּ נֵ֖ס עַל־הָֽעַמִּֽים׃
הִנֵּ֣ה יְהֹוָ֗ה הִשְׁמִ֙יעַ֙ אֶל־קְצֵ֣ה הָאָ֔רֶץ אִמְרוּ֙ לְבַת־צִיּ֔וֹן הִנֵּ֥ה יִשְׁעֵ֖ךְ בָּ֑א הִנֵּ֤ה שְׂכָרוֹ֙ אִתּ֔וֹ וּפְעֻלָּת֖וֹ לְפָנָֽיו׃
וְקָרְא֥וּ לָהֶ֛ם עַם־הַקֹּ֖דֶשׁ גְּאוּלֵ֣י יְהֹוָ֑ה וְלָךְ֙ יִקָּרֵ֣א דְרוּשָׁ֔ה עִ֖יר לֹ֥א נֶעֱזָֽבָה׃ {ס}        
ס״ג
מִי־זֶ֣ה ׀ בָּ֣א מֵאֱד֗וֹם חֲמ֤וּץ בְּגָדִים֙ מִבׇּצְרָ֔ה זֶ֚ה הָד֣וּר בִּלְבוּשׁ֔וֹ צֹעֶ֖ה בְּרֹ֣ב כֹּח֑וֹ אֲנִ֛י מְדַבֵּ֥ר בִּצְדָקָ֖ה רַ֥ב לְהוֹשִֽׁיעַ׃
מַדּ֥וּעַ אָדֹ֖ם לִלְבוּשֶׁ֑ךָ וּבְגָדֶ֖יךָ כְּדֹרֵ֥ךְ בְּגַֽת׃
פּוּרָ֣ה ׀ דָּרַ֣כְתִּי לְבַדִּ֗י וּמֵֽעַמִּים֙ אֵֽין־אִ֣ישׁ אִתִּ֔י וְאֶדְרְכֵ֣ם בְּאַפִּ֔י וְאֶרְמְסֵ֖ם בַּחֲמָתִ֑י וְיֵ֤ז נִצְחָם֙ עַל־בְּגָדַ֔י וְכׇל־מַלְבּוּשַׁ֖י אֶגְאָֽלְתִּי׃
כִּ֛י י֥וֹם נָקָ֖ם בְּלִבִּ֑י וּשְׁנַ֥ת גְּאוּלַ֖י בָּֽאָה׃
וְאַבִּיט֙ וְאֵ֣ין עֹזֵ֔ר וְאֶשְׁתּוֹמֵ֖ם וְאֵ֣ין סוֹמֵ֑ךְ וַתּ֤וֹשַֽׁע־לִי֙ זְרֹעִ֔י וַחֲמָתִ֖י הִ֥יא סְמָכָֽתְנִי׃
וְאָב֤וּס עַמִּים֙ בְּאַפִּ֔י וַאֲשַׁכְּרֵ֖ם בַּחֲמָתִ֑י וְאוֹרִ֥יד לָאָ֖רֶץ נִצְחָֽם׃ {ס}        
חַֽסְדֵ֨י יְהֹוָ֤ה ׀ אַזְכִּיר֙ תְּהִלֹּ֣ת יְהֹוָ֔ה כְּעַ֕ל כֹּ֥ל אֲשֶׁר־גְּמָלָ֖נוּ יְהֹוָ֑ה וְרַב־טוּב֙ לְבֵ֣ית יִשְׂרָאֵ֔ל אֲשֶׁר־גְּמָלָ֥ם כְּֽרַחֲמָ֖יו וּכְרֹ֥ב חֲסָדָֽיו׃
וַיֹּ֙אמֶר֙ אַךְ־עַמִּ֣י הֵ֔מָּה בָּנִ֖ים לֹ֣א יְשַׁקֵּ֑רוּ וַיְהִ֥י לָהֶ֖ם לְמוֹשִֽׁיעַ׃
בְּֽכׇל־צָרָתָ֣ם ׀ (לא) [ל֣וֹ] צָ֗ר וּמַלְאַ֤ךְ פָּנָיו֙ הוֹשִׁיעָ֔ם בְּאַהֲבָת֥וֹ וּבְחֶמְלָת֖וֹ ה֣וּא גְאָלָ֑ם וַֽיְנַטְּלֵ֥ם וַֽיְנַשְּׂאֵ֖ם כׇּל־יְמֵ֥י עוֹלָֽם׃

Isaiah

61:10-63:9

 
I greatly rejoice in GOD,
My whole being exults in my God—
Who has clothed me with garments of triumph,
Wrapped me in a robe of victory,
Like a bridegroom adorned with a turban,
Like a bride bedecked with her finery.
For as the earth brings forth her growth
And a garden makes the seed shoot up,
So my Sovereign GOD will make
Victory and renown shoot up
In the presence of all the nations.
62
For the sake of Zion I will not be silent,
For the sake of Jerusalem I will not be still,
Till her victory emerge resplendent
And her triumph like a flaming torch.
Nations shall see your victory,
And every king your majesty;
And you shall be called by a new name
That GOD shall bestow.
You shall be a glorious crown
In the hand of GOD,
And a royal diadem
In the palm of your God.
Nevermore shall you be called “Forsaken,”
Nor shall your land be called “Desolate”;
But you shall be called “I delight in her,”
And your land “Espoused.”
For GOD takes delight in you,
And your land shall be espoused.
As a youth espouses a maiden,
Your sons shall espouse you;
And as a bridegroom rejoices over his bride,
So will your God rejoice over you.
Upon your walls, O Jerusalem,
I have set sentries,
Who shall never be silent
By day or by night.
O you, the ETERNAL One’s remembrancers, 
Take no rest
And give no rest to [God],
Until Jerusalem is established
And she is made renowned on earth.
GOD has sworn with the divine right hand,
With a mighty arm:
Nevermore will I give your new grain
To your enemies for food,
Nor shall foreigners drink the new wine
For which you have labored.
But those who harvest it shall eat it
And give praise to GOD;
And those who gather it shall drink it
In My sacred courts.
Pass through, pass through the gates!
Clear the road for the people;
Build up, build up the highway,
Remove the rocks!
Raise an ensign over the peoples!
See, GOD has proclaimed
To the end of the earth:
Announce to Fair Zion,
Your Deliverer is coming!
See, [God] has brought along the reward,
The recompense is in view.
And they shall be called, “The Holy People,
GOD’s Redeemed,”
And you shall be called, “Sought Out,
A City Not Forsaken.”
63
Who is this coming from Edom,
In crimsoned garments from Bozrah—
Who is this, majestic in attire,
Pressing forward with great might?
“It is I, who contend victoriously,
Powerful to give triumph.”
Why is your clothing so red,
Your garments like those of someone who treads grapes?
“I trod out a vintage alone;
Of the peoples nobody was with Me. 
I trod them down in My anger,
Trampled them in My rage;
Their life-blood bespattered My garments,
And all My clothing was stained.
For I had planned a day of vengeance,
And My year of redemption arrived.
Then I looked, but there was none to help;
I stared, but there was none to aid—
So My own arm wrought the triumph,
And My own rage was My aid.
I trampled peoples in My anger,
I made them drunk with My rage,
And I hurled their glory to the ground.”
I will recount GOD’s kind acts, 
GOD’s praises—
For all that GOD has wrought for us,
The vast bounty to the House of Israel
That was bestowed upon them
According to God’s mercy and great kindness.
[God] thought: Surely they are My people,
Children who will not play false.
So [God] was their Deliverer.
In all their troubles [God] was troubled,
And the angel of the divine Presence delivered them. 
In love and pity
It was [God] who redeemed them,
Raised them, and exalted them
All the days of old.

Vayelech

1 Videos

3:45

more on Parashat Parashat Vayelech: Joshua’s Charge

Crossword Puzzle: Parashat Vayelech

Parashat Vayelech: Joshua’s Charge

Parashat Vayelech – Weekday Hebrew Torah Reading (Sephardic style)

Quick Guide: The Five Books of Moses

Genesis	Exodus	Leviticus	Numbers	Deuteronomy
Bereshit (1:1-6:8)	Shemot (1:1-6:1)	Vayikra (1:1-5:26)	Bemidbar (1:1-4:20)	Devarim (1:1-3:22)
Noach (6:9-11:32)	Va'era (6:2-9:35)	Tzav (6:1-8:36)	Naso (4:21-7:89)	Va'etchanan (3:23-7:11)
Lech Lecha (12:1-17:27)	Bo (10:1-13:16)	Shemini (9:1-11:47)	Behaalotecha (8:1-12:16)	Ekev (7:12-11:25)
Vayera (18:1-22:24)	Beshalach (13:17-17:16)	Tazria (12:1-13:59)	Shelach (13:1-15:41)	Re'eh (11:26-16:17)
Chaye Sarah (23:1-25:18)	Yitro (18:1-20:23)	Metzora (14:1-15:33)	Korach (16:1-18:32)	Shoftim (16:18-21:9)
Toledot (25:19-28:9)	Mishpatim (21:1-24:18)	Achare Mot (16:1-18:30)	Chukat (19:1-22:1)	Ki Tetze (21:10-25:19)
Vayetze (28:10-32:3)	Teruma (25:1-27:19)	Kedoshim (19:1-20:27)	Balak (22:2-25:9)	Ki Tavo (26:1-29:8)
Vayishlach (32:4-36:43)	Tetzave (27:20-30:10)	Emor (21:1-24:23)	Pinchas (25:10-30:1)	Nitzavim (29:9-30:20)
Vayeshev (37:1-40:23)	Ki Tisa (30:11-34:35)	Behar (25:1-26:2)	Matot (30:2-32:42)	Vayelech (31:1-30)
Miketz (41:1-44:17)	Vayakhel (35:1-38:20)	Bechukotai (26:3-27:34)	Masei (33:1-36:13)	Haazinu (32:1-52)
Vayigash (44:18-47:27)	Pekude (38:21-40:38)			V'Zot HaBeracha (33:1-34:12)
Vayechi (47:28-50:26)

RESOURCES

Shabbat Candle lighting

Mourner's Kaddish

Mourner’s Kaddish (Kaddish Yatom), traditionally said by mourners––that is, those who have lost a parent during the previous eleven months or a child, sibling, or spouse during the last thirty days––and by those observing the anniversary of the death of those close relatives. (In many contemporary communities, the full congregation says it in support of the mourners, and in memory of the six million Jews who perished during the Holocaust, assuming that at least one died on any given day.) The mourner’s Kaddish omits lines 7 and 8 of the Full Kaddish that asks God to answer our prayers because presumably, God did not grant the mourner’s prayers that the relative recover and live).

אבל: יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא

[קהל: אמן] בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיוֹמֵיכון וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן: [קהל: אמן]
קהל ואבל: יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא אבל: יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא: [קהל: בריך הוא:]
לְעֵלָּא מִן כָּל בִּרְכָתָא בעשי”ת: לְעֵלָּא לְעֵלָּא מִכָּל וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן: [קהל: אמן]
יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל. וְאִמְרוּ אָמֵן: [קהל: אמן]
עושה שָׁלום בִּמְרומָיו הוּא יַעֲשה שָׁלום עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל וְאִמְרוּ אָמֵן: [קהל: אמן]

Taking out the Torah

וְזֹ֖את הַתּוֹרָ֑ה אֲשֶׁר־שָׂ֣ם מֹשֶׁ֔ה לִפְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ תּוֹרָ֥ה צִוָּה־לָ֖נוּ מֹשֶׁ֑ה מוֹרָשָׁ֖ה קְהִלַּ֥ת יַעֲקֹֽב׃ הָאֵל֮ תָּמִ֢ים דַּ֫רְכּ֥וֹ אִמְרַֽת־יְהֹוָ֥ה צְרוּפָ֑ה מָגֵ֥ן ה֝֗וּא לְכֹ֤ל ׀ הַחֹסִ֬ים בּֽוֹ׃

Torah Blessings

Before reading the Torah:

הַשֵּׁם עִמָּכֶם.
יְבָרֶכְךָ הַשֵּׁם.

בָּרְכוּ אֶת יְהֹוָה הַמְּבֹרָךְ:
בָּרוּךְ יְהֹוָה הַמְּבֹרָךְ לְעוֹלָם וָעֶד:
בָּרוּךְ יְהֹוָה הַמְּבֹרָךְ לְעוֹלָם וָעֶד:

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ. בָּרוּךְ אַתָּה יְהֹוָה, נוֹתֵן הַתּוֹרָה: [אמן]

After reading the Torah:

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר נָתַן לָנוּ אֶת תּוֹרָתוֹ תּוֹרַת אֱמֶת, וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ. בָּרוּךְ אַתָּה יְהֹוָה, נוֹתֵן הַתּוֹרָה: [אמן]

Haftara Blessings

Beracha recited before the reading of the Haftara:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. אֲשֶׁר בָּחַר בִּנְבִיאִים טוֹבִים. וְרָצָה בְדִבְרֵיהֶם הַנֶּאֱמָרִים בֶּאֱמֶת. בָּרוּךְ אַתָּה יְהֹוָה. הַבּוֹחֵר בַּתּוֹרָה וּבְמשֶׁה עַבְדּוֹ. וּבְיִשְׂרָאֵל עַמּוֹ. וּבִנְבִיאֵי הָאֱמֶת וָצֶדֶק:

Berachot recited after the reading of the Haftara:

גֹּאֲלֵ֕נוּ יְהֹוָ֥ה צְבָא֖וֹת שְׁמ֑וֹ קְד֖וֹשׁ יִשְׂרָאֵֽל׃

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. צוּר כָּל הָעוֹלָמִים. צַדִּיק בְּכָל הַדּוֹרוֹת. הָאֵל הַנֶּאֱמָן הָאוֹמֵר וְעוֹשֶׂה. הַמְדַבֵּר וּמְקַיֵּם שֶׁכָּל דְּבָרָיו אֱמֶת וָצֶדֶק: נֶאֱמָן אַתָּה הוּא יְהֹוָה אֱלֹהֵינוּ וְנֶאֱמָנִים דְּבָרֶיךָ. וְדָבָר אֶחָד מִדְּבָרֶיךָ אָחוֹר לֹא יָשׁוּב רֵיקָם. כִּי אֵל מֶלֶךְ נֶאֱמָן וְרַחֲמָן אָתָּה: בָּרוּךְ אַתָּה יְהֹוָה. הָאֵל הַנֶּאֱמָן בְּכָל דְּבָרָיו:

רַחֵם עַל צִיּוֹן כִּי הִיא בֵּית חַיֵּינוּ. וְלַעֲלוּבַת נֶפֶשׁ תּוֹשִׁיעַ וּתְשַׂמַּח בִּמְהֵרָה בְּיָמֵינוּ: בָּרוּךְ אַתָּה יְהֹוָה. מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ:

שַׂמְּחֵנוּ יְהֹוָה אֱלֹהֵינוּ בְּאֵלִיָּהוּ הַנָּבִיא עַבְדֶּךָ וּבְמַלְכוּת בֵּית דָּוִד מְשִׁיחֶךָ. בִּמְהֵרָה יָבוֹא וְיָגֵל לִבֵּנוּ. עַל כִּסְאוֹ לֹא יֵשֵׁב זָר וְלֹא יִנְחֲלוּ עוֹד אֲחֵרִים אֶת כְּבוֹדוֹ. כִּי בְשֵׁם קָדְשְׁךָ נִשְׁבַּעְתָּ לוֹ שֶׁלֹּא יִכְבֶּה נֵרוֹ לְעוֹלָם וָעֶד: בָּרוּךְ אַתָּה יְהֹוָה. מָגֵן דָּוִד:

On Fast-days, the berachot end here.

On Shabbat, conclude with this beracha:

עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל הַנְּבִיאִים וְעַל יוֹם הַשַּׁבָּת הַזֶּה שֶׁנָּתַתָּ לָנוּ יְהֹוָה אֱלֹהֵינוּ לִקְדֻשָּׁה וְלִמְנוּחָה לְכָבוֹד וּלְתִפְאָרֶת: עַל הַכֹּל. יְהֹוָה אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ. יִתְבָּרַךְ שִׁמְךָ בְּפִי כָּל חַי תָּמִיד לְעוֹלָם וָעֶד: בָּרוּךְ אַתָּה יְהֹוָה. מְקַדֵּשׁ הַשַּׁבָּת:

On Yom Tov, conclude with this berachah:

עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל הַנְּבִיאִים (לשבת וְעַל יוֹם הַשַּׁבָּת הַזֶּה), וְעַל יוֹם:
לפסח: חַג הַמַּצּוֹת:
לשבועות: חַג הַשָׁבוּעוֹת:
לסוכות: חַג הַסֻּכּוֹת:
לשמ”ע ולש”ת: שְׁמִינִי עֲצֶרֶת הֶחָג:
הַזֶּה: שֶׁנָּתַתָּ לָנוּ יְהֹוָה אֱלֹהֵינוּ (לשבת לִקְדֻשָּׁה וְלִמְנוּחָה) לְשָׂשׂוֹן וּלְשִׂמְחָה, לְכָבוֹד וּלְתִפְאָרֶת, עַל הַכֹּל. יְהֹוָה אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ. יִתְבָּרַךְ שִׁמְךָ בְּפִי כָּל חַי תָּמִיד לְעוֹלָם וָעֶד: בָּרוּךְ אַתָּה יְהֹוָה. מְקַדֵּשׁ (הַשַּׁבָּת וְ)יִשְׂרָאֵל וְהַזְמַנִים:

On Rosh HaShana, conclude with this berachah:

עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל הַנְּבִיאִים (לשבת וְעַל יוֹם הַשַּׁבָּת הַזֶּה) וְעַל יוֹם הַזִכָּרוֹן הַזֶּה, שֶׁנָּתַתָּ לָנוּ יְהֹוָה אֱלֹהֵינוּ (לשבת לִקְדֻשָּׁה וְלִמְנוּחָה) לְכָבוֹד וּלְתִפְאָרֶת: עַל הַכֹּל. יְהֹוָה אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ. יִתְבָּרַךְ שִׁמְךָ בְּפִי כָּל חַי תָּמִיד לְעוֹלָם וָעֶד: בָּרוּךְ אַתָּה יְהֹוָה. מְקַדֵּשׁ (הַשַּׁבָּת וְ)יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן:

On Yom Kippur, conclude with this berachah:

עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל הַנְּבִיאִים (לשבת וְעַל יוֹם הַשַּׁבָּת הַזֶּה) וְעַל יוֹם הַכִּפּוּרִים הַזֶּה, שֶׁנָּתַתָּ לָנוּ יְהֹוָה אֱלֹהֵינוּ (לשבת לִקְדֻשָּׁה וְלִמְנוּחָה) לִמְחִילָה וְלִסְלִיחָה וּלְכַפָּרָה, וְלִמְחוֹל בּוֹ אֶת כָּל עֲוֹנוֹתֵינוּ, לְכָבוֹד וּלְתִפְאָרֶת: עַל הַכֹּל. יְהֹוָה אֱלֹהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אוֹתָךְ. יִתְבָּרַךְ שִׁמְךָ בְּפִי כָּל חַי תָּמִיד לְעוֹלָם וָעֶד: וּדְבָרְךָ אֱמֶת וְקַיָם לָעַד, בָּרוּךְ אַתָּה יְהֹוָה. מֶלֶךְ מוֹחֵל וְסוֹלֵחַ לַעֲוֹנוֹתֵינוּ, וְלַעֲוֹנוֹת עַמּוֹ בֵּית יִשְׂרָאֵל, וּמַעֲבִיר אַשְׁמוֹתֵינוּ בְּכָל שָׁנָה וְשָׁנָה, מֶלֶךְ עַל כָּל הָאָרֶץ, מְקַדֵּשׁ (הַשַּׁבָּת וְ)יִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים:

Prayer for the Sick (Mi Sheberach)

מִי שֶׁבֵּרַךְ לַקָּהָל

Blessing for the Community
This is the blessing recited for the congregation, usually during synagogue services. This blessing is typically offered for the entire community, asking for divine protection, prosperity, and well-being for all members of the congregation.

יְהִי שֵׁם יְהוָה מְבֹרָךְ מֵעַתָּה וְעַד עוֹלָם:
מִי שֶׁבֵּרַךְ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב וּמֹשֶׁה וְאַהֲרֹן וְדָוִד וּשְׁלֹמֹה, וְכָל הַקְּהִלּוֹת הַקְּדוֹשׁוֹת וְהַטְּהוֹרוֹת, הוּא יְבָרֵךְ אֶת־כָּל־הַקָּהָל הַקָּדוֹשׁ הַזֶּה, גְּדוֹלִים וּקְטַנִּים, הֵם וּנְשֵׁיהֶם וּבְנֵיהֶם וְתַלְמִידֵיהֶם, וְכָל־אֲשֶׁר לָהֶם. מַלְכָּא דְעָלְמָא הוּא יְבָרֵךְ יַתְכוֹן, וִיזַכֶּה יַתְכוֹן, וְיִשְׁמַע בְּקָל צְלוֹתְכוֹן, תִּתְפָּרְקוּן וְתִשְׁתֵּזְבוּן מִכָּל צָרָה וְעַקְתָּא, וִיהֵא מֵימְרָא דַּיהֹוָה בְּסַעְדְּכֶם, וְיָגֵן בַּעַדְכֶם, וְיִפְרוֹשׂ סֻכַּת שְׁלוֹמוֹ עֲלֵיכֶם, וְיִטַּע בֵּינֵיכֶם אַהֲבָה וְאַחְוָה, שָׁלוֹם וְרֵעוּת, וִיסַלֵּק שִׂנְאַת חִנָּם מִבֵּינֵיכֶם, וְיִשְׁבּוֹר עֹל הַגּוֹיִם מֵעַל צַוָּארֵיכֶם, וִיקַיֵּם בָּכֶם מִקְרָא שֶׁכָּתוּב יְהֹוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵכֶ֗ם יֹסֵ֧ף עֲלֵיכֶ֛ם כָּכֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִיבָרֵ֣ךְ אֶתְכֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם׃ בשבת תשובה וְיִכָּתְבוּ בְסֵפֶר חַיִּים טוֹבִים. וְכֵן יְהִי רָצוֹן וְנֹאמַר אָמֵן:

Tefilat HaDerech (traveler's prayer)

Tefilat HaDerech (Hebrew: תפילת הדרך), also known as the Traveler’s Prayer or Wayfarer’s Prayer in English, is a prayer for safe travel recited by Jews when traveling by air, sea, or long car trips. It is recited at the start of every journey, preferably standing, but this is not required. It is frequently inscribed on hamsas, which may also include the Shema or Birkat HaBayit prayer.

יְהִי רָצוֹן מִלְפָנֶיךָ יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, שֶׁתּוֹלִיכֵנוּ לְשָׁלוֹם וְתַצְעִידֵנוּ לְשָׁלוֹם וְתַדְרִיכֵנוּ לְשָׁלוֹם, וְתִסְמְכֵנוּ לְשָׁלוֹם, וְתַגִּיעֵנוּ לִמְחוֹז חֶפְצֵנוּ לְחַיִּים וּלְשִׂמְחָה וּלְשָׁלוֹם. (אם דעתו לחזור מיד אומר וְתַחְזִירֵנוּ לְשָׁלוֹם) וְתַצִּילֵנוּ מִכַּף כָּל אוֹיֵב וְאוֹרֵב וְלִסְטִים וְחַיּוֹת רָעוֹת בַּדֶּרֶךְ, וּמִכָּל מִינֵי פֻּרְעָנֻיּוֹת הַמִּתְרַגְּשׁוֹת לָבוֹא לָעוֹלָם, וְתִתְּנֵנוּ לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְּעֵינֶיךָ וּבְעֵינֵי כָל רֹאֵינוּ, כִּי אל שׁוֹמֵעַ תְּפִלָּה וְתַחֲנוּן אַתָּה. בָּרוּךְ אַתָּה לפי נוסח ספרד יי שׁוֹמֵעַ תְּפִלָּה:

כִּי מַלְאָכָיו יְצַוֶּה לָךְ לִשְׁמָרְךָ בְּכָל דְרָכֶיךָ: יי יִשְׁמָר צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד עוֹלָם:

וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים. וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם ר”ת רפאל אוריאל מיכאל: מַחֲנֵה אֱלֹהִים זֶה, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם.

יְבָרֶכְךָ יי וְיִשְׁמְרֶךָ:

יָאֵר יי פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ:

יִשָּׂא יי פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם:

Birkat HaGomel (giving thanks)

In the “Blessing of Thanksgiving” (Birkat HaGomel), persons in four different categories should express gratitude to God for His compassion toward them: One who has done one of the following: a) traveled across the ocean (by an international flight, etc.); b) traversed the desert; c) recovered from a very serious illness; d) been released from prison. All other potentially fatal circumstances that one escapes, such as a wall crumbling on him, an ox goring him, thieves, auto accidents, etc., fall under the category of desert.

Recite the following:

בָּרוּךְ אַתָּה ה’ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב.

Response:

מִי שֶׁגְמַלְךָ כֹּל טוֹב הוּא יִגְמַלְךָ כֹּל טוֹב סֶלָה.

Cantillation

Name	Symbol	Sephardi
Sof passuk	ב׃‎	סוֹף פָּסֽוּק‎ Sof pasuk
Etnachta	ב֑‎	אַתְנָ֑ח‎ Atnaḥ
Segol	ב֒‎	סְגוֹלְתָּא֒‎ Segolta
Shalshelet	ב֓‎	שַׁלְשֶׁ֓לֶת‎ Šalšeleþ
Zakef katan	ב֔‎	זָקֵף קָט֔וֹן‎ Záqéf Qáţown
Zakef gadol	ב֕‎	זָקֵף גָּד֕וֹל‎ Záqéf Ggádowl
Tifcha	ב֖‎	טַרְחָ֖א‎ Tarḥa
Rivia	ב֗‎	רְבִ֗יע‎ Revia
Zarka	ב֮‎	זַרְקָא֮‎ Zarqa
Pashta	ב֙‎	קַדְמָא֙‎ Qadma
Shene pashtin	ב֨‎ב֙‎	תְּרֵ֨י קַדְמִין֙‎ Tere qadmin
Yetiv	ב֚‎	יְ֚תִיב‎ Yetiv
Tevir	ב֛‎	תְּבִ֛יר‎ Tviyr
Pazer	ב֡‎	פָּזֶר גָּד֡וֹל‎ Pazer gadol
Qarne farah	ב֟‎	קַרְנֵי פָרָ֟ה‎ Qarne farah
Telisha gedola	ב֠‎	תִּ֠רְצָה‎ Tirtzah
Geresh	ב֜‎	גְּרִ֜ישׁ‎ Gerish
Gershayim	ב֞‎	שְׁנֵי גְרִישִׁ֞ין‎ Shene gerishin
Munach	ב׀‎	פָּסֵ֣ק׀‎ Paseq
Mercha	ב֥‎	מַאֲרִ֥יךְ‎ Maarich
Munach	ב֣‎	שׁוֹפָר הוֹלֵ֣ךְ‎ Shofar holech
Mahpach	ב֤‎	‏(שׁוֹפָר) מְהֻפָּ֤ךְ‎ (Shofar) mehuppach
Darga	ב֧‎	דַּרְגָּ֧א‎ Ddarggá
Kadma	ב֨‎	אַזְלָ֨א or קַדְמָ֨א‎ Azla or Qadma[18]
Telisha ketana	ב֩‎	תַּלְשָׁא֩‎ Talsha
Mercha kefula	ב֦‎	תְּרֵי טַעֲמֵ֦י‎ Tere ta’ame
Yerach ben yomo	ב֪‎	יֵרֶח בֶּן יוֹמ֪וֹ‎ Yeraḥ ben yomo

Cantillation notes

Spanish-Portuguese custom

זַרְקָא֮ מַקַּף־שׁוֹפָר־הוֹלֵ֣ךְ סְגוֹלְתָּא֒ פָּזֵר גָּד֡וֹל
תַ֠לְשָׁא תִּ֩ילְשָׁא אַזְלָ֨א גֵּ֜רֵישׁ פָּסֵק ׀ רָבִ֗יעַ שְׁנֵי־גֵרֵישִׁ֞ין
דַּרְגָ֧א תְּבִ֛יר מַאֲרִ֥יךְ טַרְחָ֖א אַתְנָ֑ח שׁוֹפָר־מְהֻפָּ֤ךְ
קַדְמָא֙ תְּרֵ֨י־קַדְמִין֙ זָקֵף־קָט֔וֹן זָקֵף־גָּד֕וֹל שַׁלְשֶׁ֓לֶת
תְּרֵי־טַעֲמֵ֦י יְ֚תִיב סוֹף־פָּסֽוּק׃

Sephardic U Calendar

The Five Books

Bereshit

Bereshit, בְּרֵאשִׁית

Noach, נֹחַ

Lech-Lecha, לֶךְ-לְךָ

Vayera, וַיֵּרָא

Chaye Sarah, חַיֵּי שָׂרָה

Toledot, תּוֹלְדֹת

Vayetze, וַיֵּצֵא

Vayishlach, וַיִּשְׁלַח

Vayeshev, וַיֵּשֶׁב

Miketz, מִקֵּץ

Vayigash, וַיִּגַּשׁ

Vayechi, וַיְחִי

Exodus

Shemot, שְׁמוֹת

Va’era, וָאֵרָא

Bo, בֹּא

Beshalach, בְּשַׁלַּח

Yitro, יִתְרוֹ

Mishpatim, מִּשְׁפָּטִים

Teruma, תְּרוּמָה

Tetzave, תְּצַוֶּה

Ki Tisa, כִּי תִשָּׂא

*Vayakhel, וַיַּקְהֵל

Pekudei, פְקוּדֵי

Leviticus

Vayikra, וַיִּקְרָא

Tzav, צַו

Shemini, שְּׁמִינִי

*Tazria, תַזְרִיעַ

Metzora, מְּצֹרָע

*Achare Mot, אַחֲרֵי מוֹת

Kedoshim, קְדֹשִׁים

Emor, אֱמֹר

*Behar, בְּהַר

Behukotai, בְּחֻקֹּתַי

Numbers

Bemidbar, בְּמִדְבַּר

Naso, נָשֹׂא

Behaalotecha, בְּהַעֲלֹתְךָ

Shlach, שְׁלַח-לְךָ

Korach, קֹרַח

*Chukat, חֻקַּת

Balak, בָּלָק

Pinchas, פִּינְחָס

*Matot, מַּטּוֹת

Masei, מַסְעֵי

Deuteronomy

Devarim, דְּבָרִים

Va’etchanan, וָאֶתְחַנַּן

Ekev, עֵקֶב

Re’eh, רְאֵה

Shoftim, שֹׁפְטִים

Ki Tetze, כִּי-תֵצֵא

Ki Tavo, כִּי-תָבוֹא

*Nitzavim, נִצָּבִים

Vayelech, וַיֵּלֶךְ

Haazinu, הַאֲזִינוּ

V’Zot HaBerachah, וְזֹאת הַבְּרָכָה

Parashat Vayikra: The Call

vayikra, leviticus, holiness, sacrifice

Summary

Parashat Vayikra, the 24th portion in the Book of Leviticus, marks the beginning of a new book in the Torah, focusing primarily on laws and rituals pertaining to sacrifice, worship, and purity. The parasha opens with God calling out to Moses from the Tent of Meeting, instructing him on the various types of offerings that the Israelites are to bring before Him. These offerings include burnt offerings, meal offerings, peace offerings, sin offerings, and guilt offerings, each serving different purposes in the religious life of the community.

Central to the themes of Vayikra is the concept of holiness and sanctification. The detailed instructions for the sacrificial system emphasize the importance of approaching God with reverence and purity, highlighting the need for ethical conduct and spiritual devotion among the Israelites. Throughout Vayikra, Moses conveys God’s commandments to the people, instructing them on how to perform the various rituals and offerings in accordance with divine law. As the first portion in the book of Leviticus, Vayikra lays the groundwork for Jewish worship and ethical conduct.

Quick Facts

Aspect	Description
Parasha Number	The 2nd Parasha in the Book of Leviticus (Vayikra).
Parasha Name	Tzav (צַו), translating to “Command” in Hebrew, referencing God’s instructions to Moses regarding sacrifices.
Torah Book	Leviticus (Vayikra).
Number of Verses	Comprises 95 verses.
Key Themes	Focuses on the continuation of laws regarding sacrifices, rituals, and purity, emphasizing obedience to divine commandments and the sanctity of worship.
Notable Quotes	“Command Aaron and his sons, saying, ‘This is the law of the burnt offering…'”
Theological Significance	Highlights the concept of atonement, the relationship between God and humanity, and the importance of obedience to divine commandments.

Parashat Vayelech: Joshua’s Charge

Latest

וילך

Vayelech

ישעיהו

Isaiah

Vayelech

Parashat Vayelech - Weekday Hebrew Torah Reading (Sephardic style)

more on Parashat Parashat Vayelech: Joshua’s Charge

Quick Guide: The Five Books of Moses

RESOURCES

The Five Books

Parashat Vayikra: The Call

Summary

Quick Facts

Torah, Haftara, and Daily Readings

Educational Videos

Articles and Commentary

Current Parasha Tools

Personal Prayers

Site-Wide Resources