json/Midrash/Aggadah/Midrash Tanchuma/English/Rabbi Mike Feuer, Jerusalem Anthology.json

{
    "language": "en",
    "title": "Midrash Tanchuma",
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    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
    "status": "locked",
    "license": "CC-BY",
    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
    "shortVersionTitle": "Rabbi Mike Feuer",
    "actualLanguage": "en",
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    "direction": "ltr",
    "heTitle": "מדרש תנחומא",
    "categories": [
        "Midrash",
        "Aggadah"
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    "text": {
        "Foreword": [],
        "Introduction": [],
        "Bereshit": [
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        "Noach": [
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                "... the Holy One treated Am Yisrael righteously by preceding the exile of Tzidkiya with that of Yochanya in order that the oral Torah not be forgotten from among them. They were settled in their Torah in Babylon from that time until today and neither Edom nor Greece ruled over them, or declared destruction upon then. Even when the Messiah comes they will not see the birth pangs of the Messiah, as it says “Ho, Zion! Flee…” (Zechariah 2:11) From Edom and Greece, from their decrees. ",
                "And it is written “Be in pain and kneel, O daughter of Zion, like a woman in confinement, for now you shall go forth from the city; and you shall dwell in the field…” (Micah 4:10) And it is written ‘and I shall dwell (shachanti),’ ‘in the field’ because even though one is exiled into the field my Presence (shechinati) will not move from you. “…and you shall come up to Babylon; there you shall be saved; there the Lord shall redeem you from the hand of your enemies.” (ibid.) This comes to teach you that the redemption begins from there, from there they will go up to Jerusalem ““And saviors shall ascend Mt. Zion…” and at that time “…the Lord shall have the kingdom.” (Ovadiah 1:21)"
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                "... R’ Shmuel bar Nachmani said: we have an oral tradition that Jerusalem will not be rebuilt until all of the exiles are ingathered. If someone says to you that the exiles are gathered and Jerusalem is not rebuilt do not believe it, as it says “The Lord is the builder of Jerusalem…” and afterwards it says “He will gather the outcasts of Israel.” (Psalms 147:2) ",
                "Israel said before the Holy One: Master of the world! Has Jerusalem not already been rebuilt and destroyed? He replied to them: through sins it was destroyed and you were exiled from within her, but now I will build her and I will never destroy her, as it says “For the Lord has built up Zion; He has appeared in His glory.” (Psalms 102:17)"
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        ],
        "Lech Lecha": [
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        "Vayera": [
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                "“And the Lord remembered Sarah…” (Genesis 21:1) This is what the Scripture says “That upholds the word of His servant, and performs the counsel of His messengers…” (Isaiah 44:26) ‘That upholds the word of His servant’ refers to Avraham, as it says “…for My servant Abraham’s sake.” (Genesis 26:24) who prayed for Avimelech, as it says “And Abraham prayed unto God…” (Genesis 20:17) ‘And performs the counsel of His messengers,’ refers to that which the angels announced to him, as it says “I will certainly return unto you when the season comes round…” (Genesis 18:10) ",
                "“That says of Jerusalem: She shall be inhabited; and of the cities of Judah: ‘They shall be built…” (Isaiah 44:26) What is this statement doing here? Rather, just as the nations of the world despaired that it would be rebuilt, but it was rebuilt - as it says ‘That says of Jerusalem: She shall be inhabited.’ And it is written “When the Lord has built up Zion…” (Psalms 102:17) If you are surprised “Look to Abraham your father, and to Sarah that bore you…” (Isaiah 51:2) Just as I did for Avraham and Sarah, so I will do for Jerusalem..."
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                "...and saw the place from afar – And how did it appear from afar? This teaches that at first it was a depression in the land. Since the Holy One declared his intention to bring His Presence to rest upon it and to make there the Holy Temple, He said ‘it is not the way of a king to dwell in a valley, but rather in a place which is elevated, superior, beautified and visible to all. Immediately the Holy One hinted to the surroundings of the valley that the mountains should gather together in one place to make a place for the Presence. Therefore it is called Mount Moriah, because from the fear (yirah) of the Holy One it was made a mountain"
            ]
        ],
        "Chayei Sara": [
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        "Toldot": [
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                "... When Yaakov entered, the Garden of Eden entered with him, as it says “…like the fragrance of a field, which the Lord has blessed.” (Genesis 27:27) When Esau entered, Gehinnom entered with him, as it says “Who then (mi eifo) is the one…” (Genesis 27:33) and ‘who then’ only refers to Gehinnom, as it says “…that you have hewn for yourself here a grave…” (Isaiah 22:16) Another explanation. ‘Like the fragrance of a field.’ He saw that he would rise up, build Zion and offer sacrifices within it, and he blessed him. ‘Field’ only refers to Zion, as it says “Zion shall be plowed as a field…” (Micah 3:12) ‘which the Lord has blessed.’ That of which it is written “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3)"
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        ],
        "Vayetzei": [
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        "Vayishlach": [
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                "",
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                "...Another explanation. “For You are not a God Who desires wickedness…” (Psalms 5:5) R’ Pinchas haKohen bar Chama said: the Holy One does not desire to condemn any creature, rather He seeks that all creatures pray before Him and He receives them. R’ Yitzchak said: now we have no prophet, no priest, no offerings. No Sanctuary, no altar – who will atone for us? Though the Holy Temple is destroyed, all that is left in our hands is prayer. Therefore “O Lord, hear; O Lord, forgive…” (Daniel 9:19) Have you not said “…My eyes and My heart shall be there at all times”? (Kings I 9:3) ",
                "See what is written “Be in pain and kneel, O daughter of Zion, like a woman in confinement, for now you shall go forth from the city; and you shall dwell in the field…” (Micah 4:10) It is written ‘I dwell,’ meaning that even though I exiled you from there my Presence will not move from that place. ‘Field’ here is referring to Zion, as it says “Zion shall be plowed as a field…” (Micah 3:12) The Holy One said: pray before Me toward that city and I will hear from the heavens and heal your land. Therefore Yaakov said to his sons: “And we will arise and go up to Bet El…” (Genesis 35:3) They said back to him: what will we do there? He replied: this is what the Holy One said to me “Arise and go up to Bet El…” (Genesis 35:1)"
            ]
        ],
        "Vayeshev": [
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        "Miketz": [
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        "Vayigash": [
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        "Vayechi": [
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        "Shemot": [
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                "",
                "... “Reuven, Shimon, Levi and Yehudah…” (Shemot 1:2) All of the tribes were called according to the name of their redemption. Reuven, “…I have surely seen (ra’oh ra’iti) the affliction…” (Shemot 3:7) Shimon, “God heard (va’yishma) their cry…” (Shemot 2:24) Levi, “And many nations shall join (v’nilvu) the Lord on that day…” (Zechariah 2:15) Yehudah, “And you shall say on that day, I will thank You (od’cha), O Lord…” (Yeshayahu 12:1) Yissachar, “…for there is reward (sachar) for your work…” (Yirmiyahu 31:15) Zevulun is the name of the Holy Temple, “I have surely built You a house to dwell in (zevul)…” (Melachim I 8:13) Dan, “And also the nation that they will serve will I judge (dan)…” (Bereshit 15:14) Naftali, “Your lips drip flowing honey (nofet), O bride…” (Shir HaShirim 4:11) Gad for the name of the manna, “Now the manna was like coriander (gad) seed…” (Bamidbar 11:7) Asher for the redemption, “And then all the nations shall praise you (v’ishru)…” (Malachi 3:12) Yosef, “And it shall come to pass that on that day, the Lord shall continue (yosif) to apply His hand a second time…” (Yeshayahu 11:11) Benyamin, “The Lord swore by His right hand (b’yemino)…” (Yeshayahu 62:8) We see that all of the tribes were called according to the redemption."
            ]
        ],
        "Vaera": [
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        "Bo": [
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            [
                "... and why was the Divine Presence found in Egypt? To teach you that until the land of Israel was chosen, all lands were fit for revelation. Once the land of Israel was chosen, all of the other lands were disqualified. Before Jerusalem was chosen all of the land of Israel was fit for revelation, once Jerusalem was chosen the Divine word removed itself from (the rest of) the land of Israel. Until the Eternal House was chosen, Jerusalem was fit for the Divine Presence, once the Eternal House was chosen, Jerusalem lost this status as it is written “For the Lord has chosen Zion; He desired it for His habitation.” (Psalms 132:13) And it says “This is My resting place forever; here I shall dwell for I desired it.” (Psalms 132:14) Until Aharon was chosen, all of Israel were fit for the priesthood, as it says “…it is like an eternal covenant of salt…” (Numbers 18:19) Once they were chosen, the rest of Israel was disqualified, as it says “It shall be for him and for his descendants after him [as] an eternal covenant…” (Numbers 25:13) Until David was chosen, all of Israel were fit for the kingship. Once David was chosen all of Israel lost that status, as it says “It is not for you and for us to build a House for our God, but we ourselves shall build for the Lord God of Israel…” (Ezra 4:3) And why was there speech with the prophets outside the land? In the merit of the forefathers, as it says “So says the Lord: A voice is heard on high…” (Jeremiah 31:14) and it is written “So says the Lord: Refrain your voice from weeping…” (Jeremiah 31:15) And even outside the land speech only came to the prophets in a pure place. So you find with Daniel “…I was beside the river Ulai,” (Daniel 8:2) and so too “…I was beside the great river, the Tigris.” (Daniel 10:4) And so too Ezekiel says “…I was in the midst of the exile by the river Chebar…” (Ezekiel 1:1) this is the Tigris. From the fact that He spoke with him outside of the land, we know that He spoke with him in the land, as it says “Arise, go out to the plain, and there I shall speak with you.” (Ezekiel 3:22)"
            ]
        ],
        "Beshalach": [
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        "Yitro": [
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        "Mishpatim": [
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        "Terumah": [
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        "Tetzaveh": [
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        "Ki Tisa": [
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        "Vayakhel": [
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        ],
        "Pekudei": [
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            [
                "“These are the accounts of the Mishkan…” (Exodus 38:21) This is what is written “As a Throne of Glory, exalted from the beginning, so is the place of our Sanctuary.” (Jeremiah 17:12) There our Sanctuary is oriented, and it also says “…directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, which Your hands founded.” (Exodus 15:17) And so you find that Jerusalem is aligned above as it is below. From the abundance of the love for the one below He made another above, as it says “Behold on My hands have I engraved you; your walls are before Me always.” (Isaiah 49:16) And for what was it destroyed? “Your sons have hastened; those who destroy you and those who lay you waste shall go forth from you.” (Isaiah 49:17) For this it was destroyed. David said so as well “The built-up Jerusalem is like a city that was joined together within itself.” (Psalms 122:3) That is to say, like a city which God (Yah) built. And the Yerushalmi translated this into Aramaic as ‘a city built in the heavens to join as one with that on the earth.’ And He swore that His Presence would not enter into the one above until the one below is rebuilt. How precious is Israel before the Holy One! And how do we know this is so? Because it is written “In your midst is the Holy One, and I will not enter a city.” (Hoshea 11:9) And it says “’And now, what have I here,’ says the Lord, ‘that My people has been taken for nothing.’” (Isaiah 52:5) That is to say ‘and now, what have I here,’ meaning ‘what do I seek here in Jerusalem now that My people have been taken from it. Should I go there for nothing? I will not go. May it be His will that it be rebuilt, speedily in our day. "
            ]
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        "Vayikra": [
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            [
                "“And He called to Moshe…” (Vayikra 1:1) From where did He call him?  From the Tent of Meeting. Let His name be blessed forever for he left the upper worlds and chose the lower, to dwell in the Tabernacle because of His love for Israel. This is what Shlomo said “But will God indeed dwell on the earth? Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) Does a potter desire clay vessels?! It is comparable, so to speak, because He is the creator of all. However, due to His love “My soul yearns, yea, it pines for the courts…” (Tehillim 84:3) So to it says ‘and He called to Moshe from the Tent of Meeting.’ How great was Moshe! See what is written “And God called the light day…” (Bereshit 1:5) and here ‘He called to Moshe’ – this was a call and that was a call. Who is greater the captor or the captive? I would say the captive. See what is written ‘And God called the light day,’ and light only refers to Torah, as it says “For a commandment is a candle, and the Torah is light…” (Mishle 6:23). Moshe captured the whole Torah, as it says “You ascended on high, you took captives…” (Tehillim 68:19) The Holy One said to Moshe ‘in this world I made you the head over all of Israel and in the coming world when the righteous come to take their reward you will be at the head of them all, as it says “And he came at the head of the people; he did what is righteous for the Lord, and what is lawful with Israel.” (Devarim 33:21)"
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        "Tzav": [
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        ],
        "Shmini": [
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        "Tazria": [
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        "Metzora": [
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        "Achrei Mot": [
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        "Kedoshim": [
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            [
                "“When you come into the land and plant…” (Leviticus 19:23)This is what is written “And I made for myself gardens and orchards, and planted in them fruit trees of every kind.” (Kohelet 2:5) Doesn’t all humanity plant anything which they desire?! Whatever a man plants in the earth it produces, whether pepper or anything else – if a man plants it, it grows! Rather, people do not know the proper place for each particular plant. But Shlomo, who was wise, planted all manner of trees [as it says “And I made for myself gardens and orchards, and planted in them fruit trees of every kind”]. R’ Yannai said that Shlomo even planted pepper plants, and how did he plant them?! Shlomo was wise and knew the essential foundation of the world. From where? “From Tzion the sum of all (miclal) beauty Gd appears...” (Tehillim 50:2), from Tzion which completed (nishtaclal) the whole world. Why is it called the Foundation Stone? Because the whole world was founded from it. Shlomo knew which ligament extended to Kush and planted pepper on it, and it produced immediately, just as he said “and I planted in them trees of every kind.” Another explanation: “and I planted in them fruit trees of every kind…” Just as the navel is placed in the middle of a man, so is the Land of Israel the navel of the world, as it says “those who sit on the center of the land (Ezekiel 38:12). The land of Israel sits in the middle of the world, and Jerusalem in the middle of the land of Israel, and the Temple in the middle of Jerusalem, and the palace in the middle of the Temple, and the ark in the middle of the palace and the Foundation stone before the palace from which the world was founded. Shlomo, who was wise, understood the roots that went out from it to the whole world and planted on them all types of trees, and therefore he said – I made for myself gardens and orchards."
            ]
        ],
        "Emor": [
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        "Behar": [
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        "Bechukotai": [
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        "Bamidbar": [
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        "Nasso": [
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            [
                "… at the moment when He said to him “And they shall make Me a sanctuary…” (Shemot 25:8) Moshe replied to the Holy One “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) Further, it says “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) and “The heavens are My throne, and the earth is My footstool…” (Yeshayahu 66:1) and we are able to make Him a Sanctuary? The Holy One said to him ‘I am not asking you to do this according to My power, but according to yours, as it says “And the Mishkan you shall make out of ten curtains…” (Shemot 26:1)’ Once Israel heard this they rose up, donated with a will and made the Tabernacle. And since they made the Tabernacle it was filled with His glory, as it says “Moses could not enter the Tent of Meeting…” (Shemot 40:35) The princes declared ‘this is the time to offer sacrifices in joy, because the Divine Presence has come to rest among us.’ From where did they know this? From what they read at the beginning “And it was that on the day that Moses finished…” (Bamidbar 7:1)"
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        ],
        "Beha'alotcha": [
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        ],
        "Sh'lach": [
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        "Korach": [
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        "Chukat": [
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        "Balak": [
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        "Pinchas": [
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        "Matot": [
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        "Masei": [
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        "Devarim": [
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        "Vaetchanan": [
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        "Eikev": [
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        "Re'eh": [
            []
        ],
        "Shoftim": [
            [],
            [
                "... And even Jehoshaphat, once he strengthened himself in the kingship, did not occupy himself with matters of kingship or honor, rather with matters of judgment as it says “And Jehoshaphat his son reigned in his stead, and he strengthened himself over Israel.” (Chronicles II 17:1) What does it mean ‘he strengthened himself’? That he gathered strength and appointed judges, and it says “And his heart was uplifted in the ways of the Lord, and he further removed the high places and the asherim from Judah.” (Chronicles II 17:6) And was he haughty of spirit, that it says ‘his heart was uplifted’?! Rather this means that he appointed judges over them who knew how to go in the ways of the Lord, and to keep the ways of the Lord, “And he said to the judges, \"See what you are doing, for you do not judge for man but for the Lord, and [He] is with you in the matter of the judgment. And now, may the fear of the Lord be upon you; observe and do, for with the Lord your God there is neither injustice, favoritism, nor bribe-taking.” (Chronicles II 19:6-7) And if Moshe our teacher, who was not commanded about judges but rather was told by Yitro “But you shall choose out of the entire nation…” (Exodus 21:18), nevertheless appointed a Sanhedrin, we who were commanded by the Torah “You shall set up judges and law enforcement officials for yourself…” (Deuteronomy 16:18) all the more so. And from where do we learn that Moshe appointed a Sanhedrin? As it says “Moses chose men of substance out of all Israel…” (Exodus 18:25) Even Jerusalem was only praiseworthy because of judgment, as it says “Then your name went out among the nations for your beauty…” (Ezekiel 16:14) And what is beauty? It is judgment, as it says “Neither shall you glorify a poor man in his lawsuit.” (Exodus 23:3) And Jerusalem was only destroyed because of the corruption of judgment, as it says “…whose name is so befouled, in whom the turmoil is so great.” (Ezekiel 22:5) The name which you gained at first through judgment, you befouled, and it is written “…full of justice…” (Isaiah 1:21) This is what Jeremiah said to them “The kings of the earth did not believe…for the sins of her prophets, the iniquities of her priests…” (Lamentations 4:12-13) At that hour the Holy One swore that He Himself would exact payment from them and from the judges, as it says “Therefore, says the Master, the Lord of Hosts, the Mighty One of Israel…” (Isaiah 1:24) ‘Therefore’ is always the language of an oath, as it says “And, therefore, I have sworn to the house of Eli…” (Samuel I 3:14) And the Mighty One (abir) means the head of the court (av bet din), as it says “…the chief of Saul's shepherds.” (Samuel I 21:8) This comes to teach you that the Holy One became the head of the court in order to exact retribution upon them. And from where do we learn that this is referring to the judges? See what is written afterwards “And I will restore your judges as at first…” (Isaiah 1:26) For this David said “He tells His words to Jacob…” (Psalms 147:19)"
            ]
        ],
        "Ki Teitzei": [
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            [
                "“When a camp goes out against your enemies, you shall beware of everything evil.” (Devarim 23:10) There should be no levity among you so that you do not incur any liability. From whom should you learn? From Yiftach. What is written about him? “…and he was the son of a harlot…” (Judges 11:1) R’ Shimon ben Gamliel said that she brought her sister-wife into her house, and our Rabbis say that she was really a harlot, and because there was some levity in him all of the people fell upon him. Therefore it is written ‘you shall beware of everything evil’ and ‘If there is among you a man who is unclean…’ These are Israel who became impure through idolatry, as it says “…scatter them afar like a menstruant; 'Go out,' say to it.” (Isaiah 30:22) “…he shall go outside the camp…” (Devarim 23:11) that they were exiled to Bavel. “And it shall be, towards evening…”(Devarim 23:12) the evening of the kingdoms, and the Holy One purifies them as it says “…he shall bathe in water…” (ibid.) and it is written “When the Lord shall have washed away the filth of the daughters of Zion…” (Isaiah 4:4) “…and when the sun sets…” (Devraim 23:12) When the King Messiah comes of whom it is written “…and his throne is like the sun before Me.” (Tehillim 89:37) “…he may come within the camp” (Devarim 23:12) These are Israel, entering into the Holy Temple. “And you shall have a designated place outside the camp…” (Devarim 23:13) this is the merit of Avraham. R’ Pinchas said- “…so that you can go out there,” to Bavel. “And you shall keep a stake in addition to your weapons…” (Devarim 23:14) Nevuchadnezzar demanded that they serve an idol and they said “…let it be known to you, O king, that we will not worship your god…” (Daniel 3:18) “…and you shall return and cover your excrement.” (Devarim 23:14) The covering of idolatry that was in Jerusalem. “For the Lord, your God, goes along in the midst of your camp…” (Devarim 23:15) The Holy One will be revealed to them immediately and save them from the fire. “Therefore, your camp shall be holy…” (ibid.) Afterwards He will sanctify them as it says “And they shall call them the holy people, those redeemed by the Lord…” (Isaiah 62:12)"
            ],
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        ],
        "Ki Tavo": [
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        ],
        "Nitzavim": [
            []
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        "Vayeilech": [
            []
        ],
        "Ha'Azinu": [
            []
        ],
        "V'Zot HaBerachah": [
            []
        ]
    },
    "schema": {
        "heTitle": "מדרש תנחומא",
        "enTitle": "Midrash Tanchuma",
        "key": "Midrash Tanchuma",
        "nodes": [
            {
                "heTitle": "פתח דבר",
                "enTitle": "Foreword"
            },
            {
                "heTitle": "הקדמה",
                "enTitle": "Introduction"
            },
            {
                "heTitle": "בראשית",
                "enTitle": "Bereshit"
            },
            {
                "heTitle": "נח",
                "enTitle": "Noach"
            },
            {
                "heTitle": "לך לך",
                "enTitle": "Lech Lecha"
            },
            {
                "heTitle": "וירא",
                "enTitle": "Vayera"
            },
            {
                "heTitle": "חיי שרה",
                "enTitle": "Chayei Sara"
            },
            {
                "heTitle": "תולדות",
                "enTitle": "Toldot"
            },
            {
                "heTitle": "ויצא",
                "enTitle": "Vayetzei"
            },
            {
                "heTitle": "וישלח",
                "enTitle": "Vayishlach"
            },
            {
                "heTitle": "וישב",
                "enTitle": "Vayeshev"
            },
            {
                "heTitle": "מקץ",
                "enTitle": "Miketz"
            },
            {
                "heTitle": "ויגש",
                "enTitle": "Vayigash"
            },
            {
                "heTitle": "ויחי",
                "enTitle": "Vayechi"
            },
            {
                "heTitle": "שמות",
                "enTitle": "Shemot"
            },
            {
                "heTitle": "וארא",
                "enTitle": "Vaera"
            },
            {
                "heTitle": "בא",
                "enTitle": "Bo"
            },
            {
                "heTitle": "בשלח",
                "enTitle": "Beshalach"
            },
            {
                "heTitle": "יתרו",
                "enTitle": "Yitro"
            },
            {
                "heTitle": "משפטים",
                "enTitle": "Mishpatim"
            },
            {
                "heTitle": "תרומה",
                "enTitle": "Terumah"
            },
            {
                "heTitle": "תצוה",
                "enTitle": "Tetzaveh"
            },
            {
                "heTitle": "כי תשא",
                "enTitle": "Ki Tisa"
            },
            {
                "heTitle": "ויקהל",
                "enTitle": "Vayakhel"
            },
            {
                "heTitle": "פקודי",
                "enTitle": "Pekudei"
            },
            {
                "heTitle": "ויקרא",
                "enTitle": "Vayikra"
            },
            {
                "heTitle": "צו",
                "enTitle": "Tzav"
            },
            {
                "heTitle": "שמיני",
                "enTitle": "Shmini"
            },
            {
                "heTitle": "תזריע",
                "enTitle": "Tazria"
            },
            {
                "heTitle": "מצורע",
                "enTitle": "Metzora"
            },
            {
                "heTitle": "אחרי מות",
                "enTitle": "Achrei Mot"
            },
            {
                "heTitle": "קדושים",
                "enTitle": "Kedoshim"
            },
            {
                "heTitle": "אמור",
                "enTitle": "Emor"
            },
            {
                "heTitle": "בהר",
                "enTitle": "Behar"
            },
            {
                "heTitle": "בחוקתי",
                "enTitle": "Bechukotai"
            },
            {
                "heTitle": "במדבר",
                "enTitle": "Bamidbar"
            },
            {
                "heTitle": "נשא",
                "enTitle": "Nasso"
            },
            {
                "heTitle": "בהעלותך",
                "enTitle": "Beha'alotcha"
            },
            {
                "heTitle": "שלח",
                "enTitle": "Sh'lach"
            },
            {
                "heTitle": "קרח",
                "enTitle": "Korach"
            },
            {
                "heTitle": "חקת",
                "enTitle": "Chukat"
            },
            {
                "heTitle": "בלק",
                "enTitle": "Balak"
            },
            {
                "heTitle": "פנחס",
                "enTitle": "Pinchas"
            },
            {
                "heTitle": "מטות",
                "enTitle": "Matot"
            },
            {
                "heTitle": "מסעי",
                "enTitle": "Masei"
            },
            {
                "heTitle": "דברים",
                "enTitle": "Devarim"
            },
            {
                "heTitle": "ואתחנן",
                "enTitle": "Vaetchanan"
            },
            {
                "heTitle": "עקב",
                "enTitle": "Eikev"
            },
            {
                "heTitle": "ראה",
                "enTitle": "Re'eh"
            },
            {
                "heTitle": "שופטים",
                "enTitle": "Shoftim"
            },
            {
                "heTitle": "כי תצא",
                "enTitle": "Ki Teitzei"
            },
            {
                "heTitle": "כי תבוא",
                "enTitle": "Ki Tavo"
            },
            {
                "heTitle": "נצבים",
                "enTitle": "Nitzavim"
            },
            {
                "heTitle": "וילך",
                "enTitle": "Vayeilech"
            },
            {
                "heTitle": "האזינו",
                "enTitle": "Ha'Azinu"
            },
            {
                "heTitle": "וזאת הברכה",
                "enTitle": "V'Zot HaBerachah"
            }
        ]
    }
}