וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם
וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם
Our parashah this week opens with a somewhat disturbing series on scenarios – a man takes a captured woman and makes her his wife, a man with two wives tries to favor the child of his preferred wife, and a rebellious son is killed for not listening to his parents. Rashi, based on Midrash Tanhuma, explains that this sequence is interconnected – forcing this woman to be his wife will lead to hatred and attempting to disinherit her son, leading to a rebellious child.
All rabbis have their favorite traditional Jewish texts that they seek to teach at every opportunity. One of my favorites is found in the Babylonian Talmud, Berakhot 34a, which addresses when worshippers should bow when reciting the Amidah, the standing prayer that is the centerpiece of every Jewish worship service.
The passage begins by noting an early tradition that a person should bow four times during the Amidah: at the beginning and conclusion of the first blessing (Avot), and at the beginning and conclusion of the blessing of Thanksgiving (Modim) which is the Amidah’s next-to-last blessing. If someone seeks to bow more often than this, they should be instructed not to; four times is enough.
Then, however, some later scholars (Amoraim) express that they learned the tradition slightly differently. The above scheme of bowing four times during the Amidah is specifically for ordinary people. However, a High Priest should bow at the end of each blessing — or, Read More >
See, this day I set before you blessing and curse: blessing, if you obey the commandments of the Eternal your God that I enjoin upon you this day; and curse, if you do not obey the commandments of the Eternal your God, but turn away from the path that I enjoin upon you this day and follow other gods, whom you have not experienced. (Deut. 11:26-28)
Parashat Eikev brings to mind a personal remembrance – it was the first parashah which I called by its name!
The phrase “going above and beyond” may conjure up images of the superstar friend, neighbor, or colleague who brings a smile to our face when we think about the ways that they have been there for us and others over the years. Rabbis, cantors, and Jewish leaders in particular so often go above and beyond in the time and energy that they dedicate to their sacred work.
For Father’s Day this year, my children signed me up with a website called, Storyworth. Every week, they send me a prompt question (chosen by my daughter) to write about. At the end of the year, all the answers are assembled in a book. The first prompt question was, “What was it like learning to drive?” This is going to be easy, I thought.
As we move from Rosh Hashanah to Yom Kippur, this week we read Parashat Ha’azinu, Moses’ farewell song. There are many fruitful portions of the parashah upon which to focus, but my attention immediately gravitates to the phrase וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט (“and Yeshurun grew fat and kicked”; Deut. 32:15).
“The only thing we have to fear is fear itself.” -Inaugural Address of Pres. Franklin D. Roosevelt (March 4, 1933)
A couple weeks ago, I had the privilege of talking with someone interested in converting to Judaism. Since the pandemic, I have noticed an uptick in people interested in converting with me. In the conversation, I asked them more about themselves, their story, and their interest in casting their lot with the Jewish people. And although I’ve heard several answers now to this question of “Why do you want to convert?”, I had never heard this one before.
I recently visited the Museum of Fine Arts in Boston and managed to have timed my visit to be able to view the exhibit “Hear Me Now: The Black Potters of Old Edgefield, South Carolina”. It was beautiful, and it was painful. Beautiful, because the pottery was subtly exquisite. Painful, because each piece was made by an enslaved human being, subjected to horrors we cannot begin to imagine. In the South in the mid-1800s, the phrase “buy local” had a whole different connotation. “Buy local” meant support the slave industry with your economic decisions. Don’t buy from the North – goods made by free people. The paradoxical mix of beauty and pain found in the Old Edgefield pottery is not so uncommon. We find it frequently in the Torah. The beauty is in the fact that the words are part of our ancient and sacred tradition. The pain is in what those words say.
©2023 Academy for Jewish Religion
