Yitro

Parashat Yitro
Rabbi Jill Hammer

Revelations: Three Kavvanot for Parashat Yitro

1.

“Jethro, Moses’s father-in-law, brought Moses’s sons and wife to him in the wilderness, where he was encamped at the mountain of God…When Moses’s father-in-law saw everything he was doing for the people, he said: “What is this that you are doing to the people?” Exodus 18:6

I am the old one

listen to me

before you break yourself against the evenings

before you throw yourself against the mornings

don’t listen to the voice that says

carry the mountain on your back

you will find truth

not in the strong hand

but in the outstretched arms of others

you will find peace

not in parting the sea

but in crossing the soul’s river

you will find love

not in greatness but in weakness

I have come a long way

through the years of your life

through the hours of your regret

through the songs of your kinfolk

through the nights of your liberation

to tell you

lay down the bones of the world

they were never yours

2.

“They came to the wilderness Read More >

By Rabbi Jill Hammer, PhD|2014-02-13T12:01:18-05:00February 13, 2014|

Beshalah

Parashat Beshalah
Rabbi Len Levin

Miracles, Creation, Evolution

I am writing this on the eve of a vacation trip to the Galapagos. By the time you read this, I will have been there and be on my way back home.

I am in a feverish sense of anticipation. When Charles Darwin, as a young man, visited the Galapagos Islands in 1835, his observation of the variation of related species from one island to the next sparked his imagination to conceive of his theory of evolution of the species through natural selection. I hope to recapture some of his thrill of discovery, and pray that the encounter may lead me to some new insights of my own.

The rabbis of the Talmudic period were no strangers to the issues that science poses for religion. The Stoic philosophy that was popular among the educated classes of the Roman period postulated a regular natural order that Read More >

By Rabbi Len Levin|2014-02-13T11:59:21-05:00February 13, 2014|

Bo

Parashat Bo
Rabbi Isaac Mann

This week’s Torah portion contains the description of the last three makkot (plagues) that struck Egypt before the Pharaoh finally relented and allowed the Jewish slaves to leave. With that the geulah (redemption) began.

I was always intrigued by the penultimate makkah – that of hoshekh (darkness). It does not seem to fit into the order or sequence established by the other plagues whereby they seem to get more and more severe as they progress from the first plague of blood to the last one – death of the firstborn. The early makkot, those of blood, frogs, and lice were more like nuisances, not really destructive of humans or property. The first two were even duplicated to some extent by the Egyptian magicians. But as the plagues continue they get more destructive culminating in barad (hail) and arbeh (locusts). The former was severe enough to kill animals, as well as humans, not brought indoors and to destroy crops and trees (Exodus 9:25). Read More >

By Rabbi Isaac Mann|2014-02-13T11:56:50-05:00February 13, 2014|

Va-Eira

Parashat Va-Eira
Jerome Chanes

Parashat Va-Eira is one of the parashiyot that transition Sefer Bereishit to Sefer Shemot. The very last word in the Book of Genesis is “Mitzrayim,” Egypt, and the point is made, immediately, that the exile has begun. In order to understand Va-Eira, we need to return to Shemot, in which the nature of our exile is explored.

Sefer Shemot is a book whose narrative begins, “And these are the names . . .,” but there are no names! The unnamed couple who have an unnamed baby under the reign of the unnamed Pharaoh whose unnamed daughter pulls him out of the Nile and, at some point, names him. In fact, our hero has no name.

So in chapter two, which is where the narrative begins, we know all the characters-Yocheved and Miriam and Amram and Pharaoh’s daughter-but no one is named in the text. Very striking in our Humash, which is obsessed with names: the genealogies, the careful identification of ancestry. Names are important. But here, Read More >

By ahsilver|2014-02-13T11:54:19-05:00February 13, 2014|

Shemot

Parashat Shemot
Rabbi Jill Hammer

Names: Five Meditations for Parashat Shemot

1.

The daughter of Pharaoh went down to wash in the Nile, and her maidens walked along the shore of the river. She saw the basket in the reeds and sent her handmaid, who fetched it. She opened it and saw the child-a boy, crying– and she had pity on him and said: “This is one of the Hebrew children.”

Think of a moment when you, like Moses, were in need of compassion from someone else. Remember or imagine receiving compassion in that moment. Now, think of a moment when you, like Pharaoh’s daughter, experienced deep compassion and love for someone else. Return to that moment and bring the heart-movement of hesed, of lovingkindness, to the present.

Name God El Rahum ve-Hanun, Divine Compassion and Graciousness.

2.

An angel of YHWH appeared to him in a flame of fire from the midst of the bush; he looked, and lo, the bush was Read More >

By Rabbi Jill Hammer, PhD|2014-02-13T11:51:52-05:00February 13, 2014|

Vayhi

Parashat Vay’hi
Hazzan Marcia Lane

As a Jew, and in particular as a hazzan, I’ve always felt very comfortable with life in thegolah, in exile from the Land of Israel. As much as I love it when I’m there, I feel my Judaism strengthened by my life here in the United States. In the final parashah of the book of Genesis, Vay’hi, we close out the narrative of the families of our patriarchs and prepare for the next story, one that will take the tribes descended from those patriarchs from servitude in Egypt to the brink of the Land of Canaan, which will later become Israel. The essence of Parashat Vay’hi is life and death, specifically the lives and deaths of Jacob and his beloved son Joseph. Curiously, the ways in which they lived are not necessarily reflected in the events surrounding their deaths. Is there something to be learned from these two men about relationships to family, to the land Read More >

By Rabbi Isaac Mann|2014-02-13T11:49:42-05:00February 13, 2014|

Vayehi

Parashat Vay’hi
Hazzan Marcia Lane

As a Jew, and in particular as a hazzan, I’ve always felt very comfortable with life in thegolah, in exile from the Land of Israel. As much as I love it when I’m there, I feel my Judaism strengthened by my life here in the United States. In the final parashah of the book of Genesis, Vay’hi, we close out the narrative of the families of our patriarchs and prepare for the next story, one that will take the tribes descended from those patriarchs from servitude in Egypt to the brink of the Land of Canaan, which will later become Israel. The essence of Parashat Vay’hi is life and death, specifically the lives and deaths of Jacob and his beloved son Joseph. Curiously, the ways in which they lived are not necessarily reflected in the events surrounding their deaths. Is there something to be learned from these two men about relationships to family, to the land Read More >

By Rabbi Isaac Mann|2014-02-13T11:49:42-05:00February 13, 2014|

Va-Yigash

Parashat Va-Yigash

Rabbi Michael Pitkowsky

In Parashat Va-Yigash we read the following description of the conversation between Joseph’s brothers and their father Jacob.

“But when they recounted all that Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, the spirit of their father Jacob revived.” (Genesis 45:27)

According to this verse, Jacob had been in a state of mourning during the years when he thought that Joseph was dead, but upon hearing the news that he was still alive, “the spirit of their father Jacob revived.”

The Rambam, Moses Maimonides, in the seventh chapter of his introduction to his commentary on Pirkei Avot, addressed the issue of prophecy. What is prophecy? How does someone become a prophet? What affects prophecy? Below are some selections from that chapter, with the Rambam eventually integrating the renewed spirit of Jacob from this week’s parashah into the Read More >

By ahsilver|2014-02-13T11:46:57-05:00February 13, 2014|

Hanukkah

Hanukkah

by Rabbi Len Levin

Why do we celebrate Hanukkah? Why is it not commemorated in the Bible or in the Mishnah? And what lessons does it have for our time?

Hanukkah commemorates the clash of Judaism with the dominant Hellenistic civilization of late antiquity. Not only did the Syrian king Antiochus seek to impose pagan worship on the Jews; there were also Jews who actively sought to blend entirely into that civilization. Males disguised their circumcision in order to compete naked in the gymnasium. The Temple was converted into a pagan temple and a pig was offered on the altar. There was the real danger that the practice of Judaism would come to an end.

The Maccabees led a successful revolt, drove out the Syrians, and rededicated the Temple. “Hanukkah” means “dedication” and its name derives from that event.

But the struggle did not end there. The descendants of the Maccabees, the Hasmoneans, founded a dynasty. Read More >

By Rabbi Len Levin|2014-02-13T11:34:35-05:00February 13, 2014|

Parashat Shelah

Holy Imperfection
By Rabbi Len Levin

In one of his most Promethean poems, “The Dead of the Wilderness,” the modern Hebrew poet Hayyim Nachman Bialik depicts the generation of the world as sleeping giants, who one day will rise tempestuously to declare, “We are the last generation of slavery, and the first generation of freedom!”

Bialik bases his account explicitly on a passage in the Talmud (Bava Batra 73b), where an Arab desert-dweller reported to have seen the “dead of the wilderness,” so huge that a man on a camel with his spear upraised could pass under the bent knee of one of the fallen giants without touching him. He also implicitly relies on the view of Rabbi Eliezer, who in Mishnah Sanhedrin 10:3 claims that the generation of the wilderness have a portion in the World to Come.

The biblical account does not paint such a positive picture of the generation of the wilderness. For Read More >

By Rabbi Len Levin|2013-05-30T14:25:57-04:00May 30, 2013|

All shall unite to do God's will with an open heart.

All shall unite to do God's will with an open heart.

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