keanapakosh

יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃
יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ 
יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃
GOD bless you and protect you!
GOD deal kindly and graciously with you!
GOD bestow favour upon you and grant you peace!

 – Numbers 6:26 Nasso II

In the second half of Parashat Nasso, we encounter one of the most famous blessings in the Torah — the Priestly Blessing (see above).

What is striking is that after all the census-taking, organization, and ritual detail in Bamidbar so far, the Torah reminds us that the ultimate purpose of community is not structure alone, but blessing. A healthy community is measured not only by statistics, but by how we care for one another.

The blessing moves from the individual to the communal. First comes protection, then grace, and finally shalom — peace, wholeness, harmony. Peace is placed last because it is the vessel that holds all other blessings together.

The rabbis teach that every person can become a source of blessing. We do this not through grand gestures alone, but through small acts: offering kindness, listening deeply, speaking gently, showing up for one another in difficult moments.

Especially today, in a world filled with division and anxiety, the words of Nasso challenge us to ask: when people encounter us, do they leave feeling diminished or blessed?

L’Shalom,

Cantor Paula Baruch

שְׂא֗וּ אֶת־רֹאשׁ֙ כל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל לְמִשְׁפְּחֹתָ֖ם
לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמ֔וֹת כל־זָכָ֖ר לְגֻלְגְּלֹתָֽם׃
Take a census of the whole Israelite community by the clans
of its ancestral houses, listing the names head by head.

 – Numbers 1:2 Bamidbar

Many of us know what it feels like to be “in the wilderness”: moments of transition, grief, doubt, illness, or change. Parashat Bamidbar teaches that holiness is not found only once we arrive at our destination. Holiness is found in how we travel together through uncertain terrain.

The tribes camped around the Mishkan, the sacred centre of the community. Their physical arrangement reflected a spiritual truth: when we keep compassion, justice, and sacred purpose at the centre, even the wilderness becomes bearable.

Perhaps that is the opening lesson of Bamidbar: every person counts, every journey matters, and even in the wilderness, God’s presence dwells among us.

L’Shalom,

Cantor Paula Baruch

דַּאִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּ וְאֶת־מִצְוֹתַ֣י תִּשְׁמְר֔וּ וַעֲשִׂיתֶ֖ם אֹתָֽם

If you walk in My laws and faithfully observe My commandments,

 – Leviticus 26:3 Bechukotai

One way to understand Bechukotai, not as a ledger of reward and punishment, is to see it as a call into relationship. “אם בחוקותי תלכו – If you walk in My laws…” The word תלכו, “you shall walk,” suggests movement, process, journey. Our faith is not asking for perfection; it is asking for direction.

The blessings are not prizes handed out at the end of a journey. They are what begin to emerge when a community is rooted in justice, care, and covenant. And the curses are not threats from afar, but what can unfold when we lose our way, when our community fractures, when we abandon responsibility for one another.

Bechukotai reminds us that our task is not to solve the mystery of suffering, but to keep walking, step by step, toward Torah, toward relationship. Because even when the path is challenging, we need not walk it alone.

L’Shalom,

Cantor Paula Baruch

דַּבֵּ֞ר אֶל־כּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃
Speak to the whole Israelite community and say to them:
You shall be holy, for I, the ETERNAL your God, am holy.

– Leviticus 19:2 Kedoshim

Parashat Emor calls us into the sacred rhythm of Jewish life. In this portion, we move from laws of holiness for the priests into one of the most beloved passages in Torah: the listing of the mo’adim, the sacred festivals and appointed times. Shabbat, Passover, Shavuot, and Sukkot are not simply dates on a calendar; they are invitations to sanctify time itself.

What is striking is that in the middle of the festival laws, the Torah inserts the command to leave the corners of the field for the poor. This teaches that true holiness is not found only in prayer or ritual, but in how we care for one another. Sacred days lose some of their meaning if they do not awaken sacred responsibility

L’Shalom,

Cantor Paula Baruch

דַּבֵּ֞ר אֶל־כּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃
Speak to the whole Israelite community and say to them:
You shall be holy, for I, the ETERNAL your God, am holy.

– Leviticus 19:2 Kedoshim

Parashat Acharei Mot–Kedoshim sits at the heart of the Torah and at the heart of our moral lives. In the aftermath of loss and uncertainty, God calls to Aaron with precise instructions for sacred service. This reminds us that even in grief, structure and ritual can guide us back to meaning. But the portion does not stay in the sanctuary. It moves outward, into the everyday, where holiness is not confined to priests or sacred spaces, but demanded of all of us: “Kedoshim tihyu –You shall be holy.”

For us, living in a complicated world filled with both beauty and brokenness, this call remains urgent. We are not asked to be perfect, but to be intentional—to bring a sense of קדושה, of sacred purpose, into our daily lives. Holiness, the Torah teaches, is not a place we visit. It is a way we choose to live.

L’Shalom,

Cantor Paula Baruch