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Tzetl: Shabbos Lech Lecha


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6:25pm - Early candle lighting

7:27pm - Candle Lighting, Friday

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Good Shabbos!

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Please click here to view the Yeshivah Shule Tzetel for Shabbos Parshas Lech Lecho. Please click here to view the PDFs of Weekly Publications.

Zirkind - PDF

Lamplighter - PDF

Z’Yaakov - PDF - DOCX


PARSHAH IN A NUTSHELL

Genesis 12:1–17:27

The name of the Parshah, "Lech Lecha," means "Go Forth" and it is found in Genesis 12:1.

G‑d speaks to Abram, commanding him, “Go from your land, from your birthplace and from your father’s house, to the land which I will show you.” There, G‑d says, he will be made into a great nation. Abram and his wife, Sarai, accompanied by his nephew Lot, journey to the land of Canaan, where Abram builds an altar and continues to spread the message of a one G‑d.

A famine forces the first Jew to depart for Egypt, where beautiful Sarai is taken to Pharaoh’s palace; Abram escapes death because they present themselves as brother and sister. A plague prevents the Egyptian king from touching her, and convinces him to return her to Abram and to compensate the brother-revealed-as-husband with gold, silver and cattle.

Back in the land of Canaan, Lot separates from Abram and settles in the evil city of Sodom, where he falls captive when the mighty armies of Chedorlaomer and his three allies conquer the five cities of the Sodom Valley. Abram sets out with a small band to rescue his nephew, defeats the four kings, and is blessed by Malki-Zedek the king of Salem (Jerusalem).

G‑d seals the Covenant Between the Parts with Abram, in which the exile and persecution (galut) of the people of Israel is foretold, and the Holy Land is bequeathed to them as their eternal heritage.

Still childless ten years after their arrival in the Land, Sarai tells Abram to marry her maidservant Hagar. Hagar conceives, becomes insolent toward her mistress, and then flees when Sarai treats her harshly; an angel convinces her to return, and tells her that her son will father a populous nation. Ishmael is born in Abram’s eighty-sixth year.

Thirteen years later, G‑d changes Abram’s name to Abraham (“father of multitudes”), and Sarai’s to Sarah (“princess”), and promises that a son will be born to them; from this child, whom they should call Isaac (“will laugh”), will stem the great nation with which G‑d will establish His special bond. Abraham is commanded to circumcise himself and his descendants as a “sign of the covenant between Me and you.” Abraham immediately complies, circumcising himself and all the males of his household.



HAFTORAH IN A NUTSHELL

Isaiah 40:27-41:16

The haftorah for this week discusses Abraham's journey to the land of Canaan at G‑d's behest, and touches upon Abraham's miraculous battle against the four kings, both of which are described in this week's Torah reading.


The prophet Isaiah addresses Israel's complaint: ""My way [of serving G‑d] has been ignored by the Lord, and from my G‑d, my judgment passes [unrewarded]."


Isaiah reminds Israel of the Creator's greatness. The time will come when "He will give the tired strength, and to him who has no strength, He will increase strength. Youths shall become tired and weary, and young men shall stumble, but those who put their hope in the Lord shall renew [their] vigor, they shall raise wings as eagles; they shall run and not weary, they shall walk and not tire." Nevertheless, "there is no comprehension of His wisdom," and as such, at times we cannot understand why He chooses to delay the reward of the righteous.


The haftorah then turns its attention to the idolatrous nations of the world. Isaiah reminds them of Abraham's greatness, how after arriving in Canaan he pursued and defeated four mighty kings. "The islands saw and feared; the ends of the earth quaked." Nevertheless, the nations who witness these miracles did not abandon their ways. "The [idol] craftsman strengthened the smith, the one who smoothes [the idol] with the hammer strengthened the one who wields the sledge hammer; the one who glues its coating says, 'It is good,' and he strengthened it with nails that it should not move..."


G‑d promises the Jewish nation to reward them for their loyalty to G‑d. "Do not fear for I am with you; be not discouraged for I am your G‑d. . . Behold all those incensed against you shall be ashamed and confounded; those who quarreled with you shall be as naught and be lost.”



SAGES ON THE PARSHAH

G‑d spoke to Abram (Genesis 12:1)

There was once a person who was traveling from place to place, and he saw a palace in flames. Said he: “Can it be that there is no master to this palace?” So the owner of the palace looked out to him and said to him: “I am the master of the palace.” By the same token, because Abraham would go around saying, “Can it be that the world has no master?” G‑d looked out and said: “I am the owner, the master of the world.”

(Midrash Rabbah)

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Friday, 16 October 2026

Tzetl: Noach

6:20pm - Early candle lighting
7:20pm - Candle Lighting, Friday
8:19pm - Havdalah, Saturday
(Melbourne Australia)
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Good Shabbos!

Please click here to view the Yeshivah Shule Tzetel for Shabbos Parshas Noach. Please click here to view the PDFs of Weekly Publications.
PARSHAH IN A NUTSHELL

Genesis 6:9–11:32

The Parshah is named "Noach" (Noah) after the protagonist of its major event: The Great Flood. It is found in Genesis 6:9.

G‑d instructs Noah—the only righteous man in a world consumed by violence and corruption—to build a large wooden teivah (“ark”), coated within and without with pitch. A great deluge, says G‑d, will wipe out all life from the face of the earth; but the ark will float upon the water, sheltering Noah and his family, and two members (male and female) of each animal species (and 7 of the "pure" species).

Rain falls for 40 days and nights, and the waters churn for 150 days more before calming and beginning to recede. The ark settles on Mount Ararat, and Noah dispatches a raven, and then a series of doves, “to see if the waters were abated from the face of the earth.” When the ground dries completely—exactly one solar year (365 days) after the onset of the Flood—G‑d commands Noah to exit the teivah and repopulate the earth.

Noah builds an altar and offers sacrifices to G‑d. G‑d swears never again to destroy all of mankind because of their deeds, and sets the rainbow as a testimony of His new covenant with man. G‑d also commands Noah regarding the sacredness of life: murder is deemed a capital offense, and while man is permitted to eat the meat of animals, he is forbidden to eat flesh or blood taken from a living animal.

Noah plants a vineyard and becomes drunk on its produce. Two of Noah’s sons, Shem and Japheth, are blessed for covering up their father’s nakedness, while his third son, Ham, is punished for taking advantage of his debasement.

The descendants of Noah remain a single people, with a single language and culture, for ten generations. Then they defy their Creator by building a great tower to symbolize their own invincibility; G‑d confuses their language so that “one does not comprehend the tongue of the other,” causing them to abandon their project and disperse across the face of the earth, splitting into seventy nations.

The Parshah of Noach concludes with a chronology of the ten generations from Noah to Abram (later Abraham), and the latter’s journey from his birthplace of Ur Casdim to Charan, on the way to the land of Canaan.
HAFTORAH IN A NUTSHELL
Isaiah 54:1-10
Forsaken Jerusalem is likened to a barren woman devoid of children. G‑d enjoins her to rejoice, for the time will soon come when the Jewish nation will return and proliferate, repopulating Israel's once desolate cities. The prophet assures the Jewish people that G‑d has not forsaken them. Although He has momentarily hid His countenance from them, He will gather them from their exiles with great mercy. The haftorah compares the final Redemption to the pact G‑d made with Noah in this week's Torah reading. Just as G‑d promised to never bring a flood over the entire earth, so too He will never again be angry at the Jewish people.

"For the mountains may move and the hills might collapse, but My kindness shall not depart from you, neither shall the covenant of My peace collapse."


SAGES ON THE PARSHAH

G‑d said to Noah: “The end of all flesh has come before Me, for the earth is filled with violence through them” (6:13)

Why was the generation of the Flood utterly destroyed, but not the generation of the Tower? Because the generation of the Flood were consumed by robbery and violence, while amongst the generation of the Tower, love prevailed.

(Midrash Rabbah)




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