JTS Torah Commentary

Who We Are and Where We’re Going

Nov 20, 2010 By Andrew Shugerman | Commentary | Text Study | Vayishlah

Can we ever break free from the troubled darkness of our past?

Why Religion?

Nov 12, 2010 By David Hoffman | Commentary | Vayetzei

Big picture: What is religion trying to do in the world?

Jealousy for the Right Reasons

Nov 11, 2010 By Abigail Treu | Commentary | Text Study | Vayetzei

When I struggled with infertility, the jealousy of our barren matriarchs was a great comfort.

Transforming Jealousy

Nov 10, 2010 By Abigail Treu | Commentary | Text Study | Vayetzei

Be it parenthood or a good job or the latest [fill-in-the-blank-of-your-heart’s desire], it is difficult, in our material culture, not to want what others have. We know we shouldn’t covet—that’s one of the Ten Commandments, after all—but we can’t control the way we feel.

Biblical PTSD

Nov 1, 2010 By Andrew Shugerman | Commentary | Text Study | Toledot

Many centuries before the advent of modern medicine in general and care for mental health in particular, our Sages developed the symbolic language of angels’ tears to explain the hidden wounds impressed upon Isaac’s psyche in the aftermath of the Akedah, the binding of Isaac.

Shabbat in the Bible – and Not in the Bible Part 1

Oct 30, 2010 By Robert Harris | Video Lecture

A surprising look at the description of Shabbat in the Hebrew Bible
Part one of the six-part series, “Shabbat: From Here to Eternity”

To Dispense Love

Oct 30, 2010 By Abigail Treu | Commentary | Text Study | Hayyei Sarah

Sometimes our Torah─the Torah I teach, anyway─is very abstract. Sometimes, though, I feel called back to the basics. This midrash is one of those calls.

Shabbat in the Bible – and Not in the Bible Part 2

Oct 29, 2010 By Robert Harris | Video Lecture

A surprising look at the description of Shabbat in the Hebrew Bible
Part two of the six-part series, “Shabbat: From Here to Eternity”

The Graves of Our Ancestors

Oct 29, 2010 By Arnold M. Eisen | Commentary | Hayyei Sarah

I went to visit the graves of my parents the other day, and could not help but think—with this Torah portion looming—of the times when I went with my father (whose name was Abraham, until he changed it) to visit my mother’s grave.

Shabbat: Mountains Hanging by a Thread

Oct 28, 2010 By Robert Harris | Video Lecture

Shabbat in Midrash and Talmud
Part three of the six-part series, “Shabbat: From Here to Eternity”

Hitchcock and the Sages: The 39 Steps

Oct 27, 2010 By Robert Harris | Video Lecture

Part four of the six-part series, “Shabbat: From Here to Eternity”

You Are One and Your Name Is One

Oct 26, 2010 By Robert Harris | Video Lecture

Part five of the six-part series, “Shabbat: From Here to Eternity”

Mizmor Shir Leyom HaShabbat: Shabbat in Liturgy and Song

Oct 25, 2010 By Robert Harris | Video Lecture

Part six of the six-part series, “Shabbat: From Here to Eternity”

Is Seeing Believing?

Oct 23, 2010 By Deborah Miller | Commentary | Vayera

Is seeing believing? Or, to put it another way, is seeing necessary for believing? I am not asking a theological question, but a psychological/social/emotional one.

The Person You Are Now

Oct 23, 2010 By Andrew Shugerman | Commentary | Text Study | Vayera

“Innocent until proven guilty” approximates God’s judgment of Ishmael in the midrash above.

Mentioning our Mothers

Oct 16, 2010 By Abigail Treu | Commentary | Text Study | Lekh Lekha

Did the Imahot (matriarchs) have a relationship with God?

This question has nagged at me of late, brought to the surface by the welcome feminist language of the new Mahzor Lev Shalom. Faced by the names of the Imahot staring at me from the page, I found myself confronting anew a question I have not revisited in some time: was Abraham’s God Sarah’s God too?

Woody Allen’s Torah

Oct 12, 2010 By Matthew Berkowitz | Commentary | Lekh Lekha

The brilliance of Allen’s film arises from his portrayal of the ethical corruption of each of his characters and the extent to which he plays on the sense of sight. Ironically, the ophthalmologist, who specializes in physical sight, is corrupted by ethical blindness, while the rabbi, who represents morality, is physically going blind. Indeed, the juxtaposition of sight and insight figure prominently in both Allen’s film and this week’s parashah, Lekh Lekha. By focusing our exegetical lenses on the parting of ways between Avram and Lot (Gen. 13), we discover not only a physical separation between the two characters, but also a spiritual and ethical divide that cuts to the very core of their world views.

A Lesson From Sarajevo

Oct 9, 2010 By Burton L. Visotzky | Commentary | Noah

It was raining when we visited Mostar, a city enshrined in memory by Christiane Amanpour reporting for CNN while standing in front of the ruins of the historic bridge that had united the city before the war devastated Yugoslavia. In 1993, that bridge was destroyed by shelling after standing for 427 years. On one side lived Christians, and on the other, Muslims. Before the war, Christians and Muslims freely crossed the bridge. They did business together, rejoiced together, married one another. Families had extensive ties on both sides of the Neretva River (see photo below). As the Bible might say, they shared “the same language and the same words.”

Light in the Window

Oct 9, 2010 By Andrew Shugerman | Commentary | Text Study | Noah

How is prayer like a window or a gem? One early modern response to the midrash above answers that question with devotional creativity.

Angel Tears

Oct 6, 2010 By Andrew Shugerman | Commentary | Toledot

Many centuries before the advent of modern medicine in general and care for mental health in particular, our Sages developed the symbolic language of angels’ tears to explain the hidden wounds impressed upon Isaac’s psyche in the aftermath of the Akedah, the binding of Isaac. Today, one finds myriad psychological interpretations of his near-death experience at the hands of his father, Abraham. In fact, a trend has emerged in Israeli poetry over the last few decades: reexamining the Akedah as a paradigm for understanding the role of trauma and fear in contemporary Jewish life.