Parashat Terumah

By David Ian Cavill

I think that when most of us look at Exodus 25:8 “And let them make Me a sanctuary that I may dwell among them.” (New JPS) it reads as a commandment from God. We see instruction and a promise from God to be present among the people if the mikdash (sanctuary) is constructed in a certain way. I’d like to suggest that this is not a commandment but rather a question. Moreover, I’d like to propose that it is in fact Moses, who speaks these words, and not God.

The first nine verses of the parashah form their own discreet unit of text. In my opinion, these verses summarize the rest of the reading. Furthermore, every verse in this section has a parallel later on in the text. Each of the gifts that God deems acceptable in verses 3-7 is revisited later on in the Read More >

By ahsilver|2007-02-15T09:13:35-05:00February 15, 2007|

Parashat Mishpatim

What God Wants of Us
By Irwin Huberman

For thousands of years, rabbis, scholars, and commentators have parsed, dissected, and analyzed the laws of the Torah to help better understand one thing:

What does God want of us?

Tradition tells us that we are created B’tzelem Elohim – in the image of God. If only we could grasp the true meaning of Torah, perhaps we could better understand how to be true partners with God in creating a perfect and complete world.

Throughout the generations, rabbis and commentators have debated how to properly follow the 613 Mitzvot (Commandments) contained in the Torah.

Some rabbis and commentators have guided us towards the meticulous observance of each mitzvah, while others have suggested that capturing the essence of the commandments is most important.

This week’s Torah portion, Parashat Mishpatim, provides fodder for this ongoing discussion. No fewer than 51 mitzvot are contained in the parashah, covering everything Read More >

By Rabbi Irwin Huberman|2007-02-14T20:07:15-05:00February 14, 2007|

Parashat Yitro

Reason & Revelation
By Suri Krieger

A riddle:
5 scrolls, ancient word
Direct dictate of God heard
Moses writes it all down
On top Mt Sinai, holy ground . . . What am I?

Have you got the answer? OK
Hold that thought, and let’s try another:

5 scrolls, a few thousand years
Words of poets, priests and seers
Reworked by the hands of so many scribes
Until finally edited and codified . . . What am I?

Parashat Yitro, stands out as one of the quintessential parshiot ‘ portions – in our whole Torah cycle. It contains both the moment of Revelation at Sinai, and the giving of the Ten Commandments, aseret ha-dibrot. Based on this parashah, a debate between Revelation and Reason has been raging for centuries. (I use this dichotomy to stand for the problem of whether the traditional claims for how the Torah was given to Israel ‘ Revelation – are Read More >

By ahsilver|2007-02-06T12:26:00-05:00February 6, 2007|

Parashat Bâ€™shalah

By Steve Alatarescu

As we know, the God of the Torah can be seen as protective but also capable of unspeakable cruelty. The God of liberation portrayed in the plagues in this week’s parashah, B’shalah, needs a makeover in order for us to have a God Who helps in our present-day liberation, personal and communal.

The Israelites in our parashah are portrayed as needing the protection and the direction of a tough God. God sees us as scared and soft. The Israelites experienced the plagues, including the killing of the first-born, and, in this parashah, the drowning of Pharaoh and the Egyptians in the sea. They follow Moses, perhaps shocked by the course of events, and faithfully go through the Red Sea. They can’t help but know that this God is serious about their liberation and they are about to learn about God’s plan for becoming a holy people. Read More >

By ahsilver|2007-01-22T10:23:38-05:00January 22, 2007|

Parashat Va-era

By Arnold Saltzman

In parashat Va-era we learn that God is not only the Creator, but the preserver of existence. God has established His covenant and therefore He cannot forget B’nei Yisrael ‘ the Children of Israel – in our ordeal of slavery. God tells Moses that He has heard our groaning and remembered His covenant (Exodus 6:5). This portrait of God, Who is compassionate, feeling, caring, and loyal, stands in opposition to the perplexing portrayal of God Who, as the Bible reports many times, ‘hardens the heart’ of Pharaoh.

The midrash discusses these instances. In Midrash Rabbah, Exodus VII, 3, we learn that God said to Moses and Aaron, ‘Although I really set out to punish him [Pharaoh], I want you to show him the respect due to his regal position.’

We also learn in another midrash that Pharaoh’s heart is stubborn (kaved), even without God’s additional action of hardening it: ‘God said Read More >

By ahsilver|2007-01-18T09:07:51-05:00January 18, 2007|

Parashat Shemot

By Charles R. Lightner

‘. . . but the bush was not consumed’

Perhaps no single phrase in our history has been so influential as that included by Moses in his formulation of the Shema: ‘Adonai Echad.’ We can trace the development of the basic monotheistic idea in our texts over time in a fairly straightforward way. That there exists only one God, however, does not express the full range of meaning our sages have found in the phrase ‘Adonai Echad.’

The phrase can also be read as describing an attribute of God i.e. oneness or unity. Read alongside Exodus 3:14 ‘And God said to Moses, ‘I Am that I Am’. . .’ it can convey the idea of pure existence or beingness. It also anticipates Isaiah 6:3 ‘The whole earth is filled with His glory.’ That God is both immanent and transcendent is a fundamental concept of our tradition, especially our mystical tradition. Read More >

By ahsilver|2007-01-08T07:41:06-05:00January 8, 2007|

Parashat Bo

By Barbara Wortman

This D’var Torah is written in memory of my father, Herbert Press (z”l) on the 2nd anniversary of his Yahrtzeit

In this week’s Torah portion, Parashat Bo, we are instructed to observe the festival of Passover, and to tell our children: ‘God did this for me when I went out of Egypt on account of this.’ (Exodus 13:8) In fact, children are mentioned 3 times in connection with the Exodus from Egypt: 12:26-27; 13:8; 13:14. The special connection with children in this parashah emphasizes the things that we do on the night of Passover in order to arouse the inquisitiveness of children. Curiously, the questions asked by the children are set in the future tense, even though the answers refer to the past.

Perhaps, the key to this is found in the Song of Ha-azinu (Deut. 32:7): ‘Remember the days of old, consider the years of many generations; ask your Read More >

By ahsilver|2007-01-08T07:27:45-05:00January 8, 2007|

Parashat Vayâ€™hi

Fidelity and Imagination
By Rabbi David Greenstein

The last verses of this last portion of the book of Genesis have Joseph, on his deathbed, making his brothers swear that, ‘As the Almighty will surely remember you, you must take my bones up with you from this place.’ The narrator then reports that Joseph died and was embalmed. The book closes with a dark image of closure: ‘And he was placed into a coffin chest in Egypt.’ (Gen. 50:25-26)

But, of course, this is only an apparent image of closure, since we are meant to wonder whether Joseph’s brothers or their descendants will remember Joseph’s bones and retrieve them when redemption arrives.

The empty lines in the Torah scroll that separate these verses from the start of the next book, Exodus, give us space to ponder and imagine what the other brothers were thinking and feeling as they watched their brother – their victim and Read More >

By ahsilver|2007-01-03T05:45:05-05:00January 3, 2007|

Parashat Vayehi

Fidelity and Imagination
By Rabbi David Greenstein

The last verses of this last portion of the book of Genesis have Joseph, on his deathbed, making his brothers swear that, ‘As the Almighty will surely remember you, you must take my bones up with you from this place.’ The narrator then reports that Joseph died and was embalmed. The book closes with a dark image of closure: ‘And he was placed into a coffin chest in Egypt.’ (Gen. 50:25-26)

But, of course, this is only an apparent image of closure, since we are meant to wonder whether Joseph’s brothers or their descendants will remember Joseph’s bones and retrieve them when redemption arrives.

The empty lines in the Torah scroll that separate these verses from the start of the next book, Exodus, give us space to ponder and imagine what the other brothers were thinking and feeling as they watched their brother – their victim and Read More >

By ahsilver|2007-01-03T05:45:05-05:00January 3, 2007|

Parsashat Vayigash

By Tamara Silberman

As Bereshit begins to draw to a close, the 11 sons of Jacob are reunited with their long lost brother. The leader of the brothers, Judah, the one who sets the moral code for his brothers, has to contend with the second most powerful man in Egypt, not realizing that this it is Joseph. Judah entreats Joseph to act justly concerning his younger brother Benjamin.

Parashat Vayigash offers Joseph that moment to manipulate his brothers and to be in charge of the nuclear family that sold him into slavery. In last week’s parashah, Joseph’s guards put the goblet in Benjamin’s sack. This puts the brothers completely at Joseph’s mercy, not just for the food they sought, but for their very lives. The brothers return to the palace silently. Knowing full well that the goblet was planted, not stolen, they do not know what Read More >

By ahsilver|2006-12-13T08:56:39-05:00December 13, 2006|

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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