SEDRA : CHUKKAT SHABBAT ROSH CHODESH Hertz Chumash p. 652 Numbers Chapter 19

This week's Sedra is generously sponsored by Sydney Epstein.

SYNOPSIS CHUKKAT:

A special purification ceremony was performed for those who had been in contact with or had been under the same roof as a dead body. As part of the rites, a Parah Adumah (Red Heifer) which was without blemish and which had not been worked was slaughtered outside the camp and burned together with cedar wood, hyssop, and a scarlet thread. Its ashes were gathered, mixed with water from a running stream, and sprinkled upon the unclean person on the third and seventh days of his impurity. At the end of the seventh day, after he had washed his clothes and immersed himself in a mikvah, he could once again participate in Sanctuary worship.

For thirty-eight years the Israelites wandered throughout the wilderness, during which time all of the older generation between twenty and sixty had died except for Joshua and Kalev. At the beginning of the fortieth year from the Exodus, the remainder of the populace returned to Kadesh. It was there that Miriam, the sister of Moses and Aaron, died.

At the passing of Miriam, the well of water that had miraculously accompanied the Israelites ceased to flow. Once again, the people began to murmur against Moses for the lack of water. G-d told Moses and Aaron to speak to a specific rock and enough water would flow forth from it to satisfy the people.
However, Moses was so angered by the people's constant disrespect that he impatiently struck the rock instead of speaking to it. Because they had not followed G-d's instructions and thereby dishonoured Him before the people, Moses and Aaron were told that they would not be allowed to enter the Holy Land. The people were now told to prepare for the final stages of their long journey.

The only route to the Promised Land that was available to them was through the land of Edom, south of the Dead Sea. Moses sent messengers to the King of Edom, requesting permission to lead the people through his territory and offering to pay for any water the people and cattle might drink. Not only did the King refuse, but he also barred the Israelites' way by threatening them with an armed force.
The Israelites were, therefore, compelled to take the round-about route by way of the Southern borders of Edom since G-d had forbidden them to wage war against the Edomites. When the assembly reached a peak in the range of Hor Hahar, Aaron died and was buried there. Moses installed Aaron's son Elazar as the next High Priest.

After successfully repulsing an attack by the Canaanite King of Arad, the weary Israelites complained bitterly about their lack of food and water. Consequently, they were punished with a plague caused by the deadly bite of fiery serpents. When the people admitted their error, Moshe set a serpent of brass upon a pole. Whoever looked at this serpent was healed. The journey, which had taken the nation past the lands of Edom and Moav, came to a halt when the people reached the river Arnon, the boundary between Moav in the south and the Amorites in the north. Sichon, the King of the Amorites, refused to allow the Israelites to pass through his land and led his army against them. However, because of G-d's help the battle ended with the utter defeat of the Amorites. Turning northward towards the fertile lands of Gilad and Bashan, the Israelites overcame the resistance of Og, King of Bashan, and took possession of his country. The land on the east side of the Jordan had now been conquered and the Israelites finally camped on the border of Moav, facing Jericho.

SPECIAL MAPHTIR - SHABBAT ROSH CHODESH HERTZ CHUMASH P. 695 Numbers Chap. 28 verses 9 - 15 inc.

HAPHTORAH - FOR SHABBAT ROSH CHODESH HERTZ CHUMASH P. 944 Isaiah Chapter 66

The final chapter of Isaiah comprises the reading when Shabbat and Rosh Chodesh coincide owing to its reference in the penultimate verse to the continued and ever more popular observance of Rosh Chodesh in the future.
The chapter combines fierce admonition for those who pervert sincere observance, mock the ways of G-d and worship idolatry while it also describes the rebirth of Israel and the ingathering of exiles.
The penultimate verse referring to Rosh Chodesh is repeated again after the conclusion of the Haphtorah.

TELL ME RABBI ..... HALLEL: HYMNS OF PRAISE WHEN HALLEL IS SAID :

Six psalms (113 -118), collectively known as Hallel (Hymns of Praise), are said immediately following the Shacharit Amidah on Pesach, Shavuot, Succot, Channukah and on Rosh Chodesh.
The beauty of these Psalms remains unsurpassed. Not wanting to leave G-d's praises to chance, the Sages made these psalms a mitzvah for the festivals. Some regard Hallel on these festivals as a Torah obligation.
Hymns of praise to G-d are to be said whenever we celebrate events that commemorate the deliverance of our people from dire peril (Pesahim 117a) e.g. on Channukah, the ruling of the Israeli Chief Rabbinate for saying Hallel on Yom Ha'atzmaut and Yom Yerushalayim.
The joyous mood and tempo of Hallel make it most appropriate for festivals and for days of national rejoicing. Its music reflects high spirits and exuberance: "This is the day which the Lord G-d made, we will be glad and rejoice therein" (Psalm 118).
HOW HALLEL IS SAID:
Hallel is preceded by the recitation of a blessing. Maimonides ruled that since Hallel on Rosh Chodesh is only a custom one omits the blessing as one does not recite a blessing over a custom (Hil. Hanukkah 3:7).
This is adhered to by Sephardim but Ashkenazim do recite a blessing even on Rosh Chodesh. It became customary also to conclude Hallel with a blessing ending with, "...Blessed art Thou, Lord, a King extolled in psalms of praise." We stand when reciting Hallel because it is a testimony to G-d's wondrous deeds and powers, and because testimony in Jewish courts is always given while standing. Also, it is in keeping with the verses: "Give praise, ye servants to the Lord; you who stand in the house of the Lord" (Psalms 135: 1-2).