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23 11, 2016

Parashat Hayyei Sarah

By Rabbi Isaac Mann|2016-11-23T10:23:18-05:00November 23, 2016|

by Rabbi Isaac Mann

After Abraham buries his wife Sarah, he attends to the future of his offspring, in particular to the marriage of his son Isaac. In rather strong terms, he instructs his servant to go to his birthplace, to Haran, to find a wife for Isaac. Abraham has his servant take an oath that he will not take a wife from the daughters of Canaan “amongst whom I dwell” (Gen. 24:3).

Several commentators take note of the latter expression and question the need for that comment. Surely Abraham’s servant (traditionally assumed to be Eliezer, but never named as such in this narrative) knew that Abraham lived in Canaan. Why the need to emphasize it?

Among the solutions that I read, I found the most insightful to be that of the Keli Yekar, a popular commentary of R. Ephraim Luntschitz (17^th century). In explaining the above phrase, he asked why Abraham was so insistent that Isaac Read More >

16 11, 2016

Parashat Vayeirah

By Cantor Sandy Horowitz|2016-11-16T22:25:00-05:00November 16, 2016|

by Cantor Sandy Horowitz

“`Cause tramps like us, baby we were born to run”
Bruce Springsteen

Parashat Vayera begins, “Vayisa einav vayar v’hinei shlosha anashim — And he [Abraham] lifted up his eyes and looked, and behold three men stood by him”; it continues, “And he saw them, and he ran (vayaratz) to meet them from the tent door, and bowed himself to the ground” (Genesis 18:2).

These opening verses are often cited as a central example of the virtue of hospitality. The active verbs provide a reminder that being welcoming is not a passive, receptive experience but rather a course of action, as we read how Abraham then spoke to the strangers, offered them food and water and a place to rest, and then rushed to prepare the food, enlisting his wife Sarah in the endeavor.

In addition to the act itself of being welcoming, is Abraham’s willingness to run towards something unknown in order to perform an Read More >

9 11, 2016

Parashat Lekh-Lekha

By Rabbi Isaac Mann|2016-11-09T22:30:16-05:00November 9, 2016|

by Rabbi David Almog

People Following God and God Following People

For generations, readers of the Bible have admired Avram’s emigration to Canaan at the start of Parashat Lekh Lekha as a quintessential act of faith. One can only imagine a divine voice giving a command to uproot one’s life and one’s family to travel to an unspecified location. As Midrash Lekah Tov explains, the reason for the vague instruction was to grant Avram “merit for each and every step” he took while following God with such pure devotion. He could not have been sure if he was going to a good land, where he and his family could prosper. On the other hand, looking back to the previous parashah, one can easily interpret that the impetus for choosing the land of Canaan was entirely one of human making, which God “ratifies”, so to speak. This would neither be the first nor the Read More >

9 11, 2016

Parashat Noah

By ahsilver|2016-11-09T14:59:37-05:00November 9, 2016|

by Rabbi Michael Pitkowsky

The Pluralism of Language

According to the end of this week’s parashah, at one time in history there was a uniformity of human language.

“Now the whole earth had one language and the same words. And as they migrated from the east, they came upon a plain in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar.” (Gen. 11:1-3, NRSV trans.)

A few verses later we read about the destructive nature of this uniformity of language.

“The LORD came down to see the city and the tower, which mortals had built. And the LORD said, “Look, they are one people, and they have all one language; and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them. Come, let us Read More >

27 10, 2016

Parashat Bereishit

By Rabbi Jill Hammer, PhD|2016-10-27T15:30:27-04:00October 27, 2016|

by Rabbi Jill Hammer

Parashat Bereishit: The Ever-Turning Sword

“YHWH Elohim sent out the human from the garden of Eden, to work the earth from which he was taken. So YHWH Elohim expelled the human and caused to dwell east of Eden the cherubim and the flame of the ever-turning sword to guard the way to the Tree of Life.” (Gen. 3:23-24)

I often have found myself fascinated by the ever-turning sword, the herev mithapekhet, that keeps humans from returning to Eden. Does one of the cherubim hold it, or does it turn on its own? Is there already an ever-turning sword in the divine treasury, or does God need to forge one for the occasion? Why is it described as lahat, a burning flame? What would happen if a human confronted the ever-turning sword? Is it possible to get past it and enter Eden, as some of the Hasidic rabbis claimed?

The parallel between Eden Read More >

25 12, 2015

Parashat Vayehi

By Rabbi Isaac Mann|2015-12-25T04:41:33-05:00December 25, 2015|

by Rabbi Isaac Mann

Did Jacob ever find out that Joseph was sold into slavery by his brothers and that they deceived him into thinking that he was killed by a wild animal?

The Torah never directly addresses this issue, but according to one popular interpretation of the “blessing” that Jacob gave Simeon and Levi, it would appear that he did know that the brothers, in particular those two, were instrumental in Joseph’s kidnapping. Thus, his parting words to them — “Let my soul not come into their council; unto their assembly let my glory not be united; for in their anger they slew men, and in their self-will they hamstrung oxen” (Gen. 49:6). The last phrase of this verse reads “u-virtzonam ikru shor,” which can be translated, as does the Midrash, “willingly they uprooted (in the sense of harmed) the ox.” Who is the “ox” that the two brothers uprooted or intended to Read More >

17 12, 2015

Parashat Vayigash

By Rabbi Jill Hammer, PhD|2015-12-17T11:38:54-05:00December 17, 2015|

by Rabbi Jill Hammer

“Your servant my father said to us: As you know, my wife bore me two sons…”
Genesis 45:27

Every year when Parashat Vayigash arrives, my breath is taken away by the same small moment. Judah approaches Joseph’s throne and makes the speech that convinces Joseph that it is safe to reveal himself to his brothers. It seems that it is the sight of Judah pleading on behalf of one of Rachel’s sons–Benjamin–that opens Joseph’s heart. Yet there’s another moment that shows the power of role reversal to create empathy–the moment where Judah quotes his father Jacob and thereby erases himself.

“My wife bore me two sons,” Judah quotes his father. In this statement, Jacob erases his other three wives and their total of eleven children, focusing solely on his wife Rachel and the two sons he and Rachel had together. This is surely the core of the rage the brothers have felt Read More >

10 12, 2015

Parashat Miketz

By Cantor Sandy Horowitz|2015-12-10T23:05:52-05:00December 10, 2015|

by Cantor Sandy Horowitz

In a recent conversation with a young student, we were discussing the events leading up to this week’s Torah portion. I asked the student, in the story that results in Joseph being sold and taken to Egypt, who was the real culprit: was it his father Jacob, for showing blatant favoritism? Was it the brothers, whose collective jealousy led them to such hateful acts? Was it perhaps Joseph himself, whose arrogance provoked the brothers? The student’s thoughtful response was that it probably started with their grandmother Rebecca, who had played favorites with Jacob and acted deceitfully on his behalf.

Without realizing it, the student had given voice to the later biblical promise — threat, actually — that God will “visit the guilt of the fathers onto the children of the third and fourth generation of those who hate Me.” Rebecca, Jacob, Joseph’s brothers — three generations of sin.

This phrase occurs Read More >

3 12, 2015

Parashat Vayeishev-Hanukkah

By Rabbi Len Levin|2015-12-03T11:35:46-05:00December 3, 2015|

Joseph and Judah as Paradigms
by Rabbi Len Levin

Everyone loves Joseph. But my mentor Maurice Samuel did not. In Certain People of the Book (1955), he relates how Joseph’s taunting his brothers and later manipulating his awesome power to scare the living daylights out of them reminded him of experiences of being taunted and bullied. Samuel tells the story of Joseph and the brothers from the brothers’ point of view.

Samuel also made a broader, more serious analysis of the historic role that Joseph played, according to the biblical narrative. Joseph was the first in a line of Jews (including Samuel Hanagid of 11th century Spain, Benjamin Disraeli, and most recently Henry Kissinger) who rose to positions of power in the non-Jewish political world. Though occasionally using their position to benefit their people of origin, their primary allegiance was to their gentile patrons. The brothers’ not recognizing Joseph is perhaps symptomatic of an ambiguity Read More >

27 11, 2015

Parashat Vayishlah

By ahsilver|2015-11-27T13:00:22-05:00November 27, 2015|

‘Til I Send For You

Hazzan Marcia Lane

A couple of weeks ago we read in Parashat Toledot that Rebecca sent Jacob away to the country of Haran, to hang out there with her side of the family until his brother Esau cooled off. Just for “yamim ahadim“–a few days, maybe a week or two. And then she said, “v’shalahti ul’kahtikha mi-sham.” I will send for you and bring you from there. (Gen. 27:45) But months and years go by, and Rebecca does not send for him, and Jacob builds a life in Haran. He marries (twice), fathers many children, builds wealth, and his mother never sends for him to come home. In fact, Rebecca vanishes from the biblical narrative when Jacob leaves to go to Haran. Instead God speaks to Jacob and tells Jacob to “return to the land of your fathers, where you were born, and Read More >

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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