SEDRA : Behukotai Hertz Chumash p. 542 Leviticus Chap. 26

This week's Sedra is generously sponsored by Paul Ramler.

SYNOPSIS:

Having declared the ideals of Holiness, the Torah now sets out the blessings that result from faithfulness to G-d and His commands and contrasts these with the disasters which are the fruits of faithlessness and defiance.
Adherence to the laws of the Torah will bring blessing and prosperity for the people. The land will yield abundant produce and the farmers will be gainfully occupied throughout the year. G-d's blessings and protection will lead to a feeling of security, peace will reign and the people will be content. "And I shall be your G-d, and you shall be My people". (26 : 12).
However, resistance to G-d's laws will lead to catastrophe. The details of the results of rebellion and defiance are arranged in a series of five groups growing in severity : sickness and defeat, famine, wild beasts, siege and exile. Nevertheless, G-d will never totally reject His people. Repentance will cause G-d to remember His covenant with His people and will restore them to their land.
Provisions for those who have made a vow to contribute to the needs of the Sanctuary are discussed. A scale of amounts varying according to sex and age is provided for one who wishes to dedicate the ascribed value (erech). Once a kosher animal has been dedicated as a sacrifice another animal cannot be substituted for it. If the animal is blemished it can be redeemed by paying its value plus a fifth to the Kohen.
Land that was dedicated to the Sanctuary may be redeemed by calculating its value based on the years remaining to the next Yovel. A firstling (B'chor) cannot be dedicated since it is already the property of G-d. Tithes of agricultural products can be redeemed by paying the capital value plus a fifth but a tithe of new born animals could never be redeemed.

HAPHTORAH HERTZ CHUMASH P.551 Jeremiah Chap 16 : 19

The Sedra speaks of the disasters which will be visited upon the Jewish people if they defy G-d. Jeremiah was a witness to the destruction of the Temple and the exile of his people. Here Jeremiah, acknowledging their punishment and low state, nevertheless preaches a message that : "G-d is the Hope of Israel" (17 : 14) if only Israel would turn to G-d and ask to be healed and saved.

TELL ME RABBI ..... SYNAGOGUE ETIQUETTE, CORRECTNESS AND PROPRIETY

Appropriate Dress I could hardly imagine a Jew who does not know that it is appropriate to have his head covered in Synagogue as a traditional sign of respect for G-d. Our sages declare:"Cover your head so that the reverence for G-d be upon you" (Shabbat 156b) It is customary for married women to cover their hair during prayer.
General dress depends upon custom and it would be fair to say that smart casual has become the minimum standard. There are, however, certain minimum rules which always apply. Certain parts of the body are always required to be covered: shoulders and the area close to the neck, upper arms from above the elbows, and legs from the knees up. This precludes the wearing of mini skirts, sleeveless, low-cut and bare-back garments. Shorts for men and women as well as unshod feet are inappropriate.
It is considered inappropriate for women to wear slacks for Shul and certainly not the various assortments of leggings and tight fitting slacks which are very popular at present.
The latest fashions may be suitable for festive and social occasions, but are not always appropriate for Synagogue. Good taste, common sense and modest attire are the rule.
General Behaviour
Smoking (even on weekdays), eating, chewing gum or behaving in a frivolous manner are not permitted in a Synagogue. Mobile phones are a "no no".
Speaking is always very strictly limited during Services and is absolutely forbidden for extended periods at certain times. Such times include: While the Torah is being read, from Bar'chu till after the silent Amidah (evening and morning services) there must be no conversation, only minor interruptions for essential matters are permitted in between the sections of the prayers.
The Chazan repeats the Amidah for Shacharit and Mussaph for the benefit of the Congregation, especially those people who are unable to read Hebrew, and it is not the time for conversations or for people to walk around the synagogue. Except for Shammashim and congregational officials, walking around the Synagogue is inappropriate and disrupts the devotional dignity and decorum of the Synagogue service.
The purpose of the mechitzah is to preclude the mingling and socializing of the sexes during prayer. In addition to one not being permitted to walk around during services, going up to the mechitzah to converse or greet the ladies compounds the situation.
When entering Synagogue
Bring the appropriate book, a Siddur, Machzor or Chumash with you from the shelf. Enter your seat with minimum disturbance to other worshippers. If the person/s in your row are quietly standing during the Amidah trying to force yourself past them is regarded as rude. If you enter during Kedushah you must stop wherever you are, stand at attention and respond appropriately to the Chazan.
It is not appropriate to make a long ebullient greeting, but in our congregation a brief, quietly spoken greeting with a warm smile would do. The practise of guests entering the Synagogue for Bar Mitzvahs and Aufruffs making a big fuss by approaching the celebrating family in a loud and gung ho fashion is singularly inappropriate. Kissing within the sanctuary of the Synagogue is discouraged since our devotion in this Holy place should be to G-d alone.
Where a visitor to our Synagogue is found sitting in the permanent seat of a member who has just arrived, courtesy and understanding is the order of the day for the member and for the visitor.
Children in Shule
The presence of children in synagogue enlivens and adds to the atmosphere of joy. Children ought to be encouraged to attend services and parents should take reponsibility for them utilizing the occasion to imbue with with love for the service and guiding them towards appropriate behaviour in Synagogue.

Whilst much of appropriate Synagogue behaviour could easily be governed by good manners, good taste and common sense, there are some aspects which differ from conventional expectations and these ought to be guarded against. In our congregation we strive to be "worshipper-friendly".
We try to achieve a balance between the two words- as worshippers we should always "know before whom you stand" while at the same time maintaining a warmth and friendliness which builds on the phrase - all Israel are friends- enabling us to AServe the Lord with Joy.

PRAYER FOR THE NEW MONTH

This prayer, opening with what was originally the private intercession of the Talmudic Sage Rav, at the end of the daily Amidah, contains another unique feature. In pleading for the ingathering of our exiles from the four corners of the earth there occurs the sole usage in the prayer book of the well-known phrase Chaverim Kol Yisrael ("All Israel are members of one united fellowship"), a phrase itself derived in the Jerusalem Talmud from the verse "Jerusalem is built as a city which is united (shechubrah) together" (Ps 122:3) - that is, "a city which makes all Israel into Chaverim".
The phrase may well be an allusion to the hope of reverting from the present calculation of the Jewish calendar introduced by Hillel (the second) early in the 4th century to its previous determination by observing the moon's phases. The change can only be effected in Jerusalem on the restoration of the Sanhedrin and its proclamation of Rosh Chodesh, which in turn depends on all scholars in the Holy Land being "united" as Chaverim in re-establishing the ancient line of rabbinic authority (Maimonides). (Singer's Siddur 1990 ed.)