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The Soul of Torah
Jan 25, 2003 By Ismar Schorsch | Commentary | Yitro
Christianity turns on the doctrine of incarnation as formulated famously by the Gospel of John: “So the Word became flesh; he came to dwell among us, and we saw his glory, such glory as befits the Father’s only Son, full of grace and truth” (1:14). It is a doctrine that Jews tend to identify as uniquely Christian. Whereas both Judaism and Christianity equally acknowledged that at creation “the Word dwelt with God” (1:1) as both wisdom and instrument, Judaism refrained from ever endowing it with human form. Though valid, the distinction does not preclude the appearance in Judaism of the doctrine. For Judaism, the Word became incarnate as book.
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Holy Encounters
Jan 25, 2003 By Matthew Berkowitz | Commentary | Yitro
Three years ago, my wife, Miriam, and I traveled to Italy. While the art of Florence, architecture of Sienna, and vistas of San Gimignano overwhelmed the imagination and tantalized the senses, our most meaningful experience of that trip occurred in Rome. With only one day to visit the sites of this ancient city, a very special shidukh was arranged between us and a Jesuit priest, Father John Navone (American by birth with deep family roots in Italy). As we quickly discovered, Father Navone knows every nook and cranny of this city that is so beloved to him and his family. He exuded not only a special affection for Italy but also a love for humanity.
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God’s Presence in the Arms of Loved Ones
Jan 18, 2003 By Melissa Crespy | Commentary | Beshallah
On the occasion of this joyful Shabbat, on which we celebrate the crossing of the Sea of Reeds, (and this year, Tu Bishevat), I find myself more contemplative than joyful.
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Torah and Jewish Survival
Jan 18, 2003 By Ismar Schorsch | Commentary | Beshallah
We tend to think of revelation as a highly restrictive term. The fate of a revealed text is to be immutable. We humans have no right to alter what God has given. But in Judaism precisely because the Torah is revered as divine, it becomes susceptible to unending interpretation. It would be a denigration of God’s word to saddle it with just a single meaning. In contrast to human speech, which carries a finite range of meanings, the language of God was deemed to be endowed with an infinity of meanings. This theology freed the Rabbis to do midrash, creating the anomaly of a canon without closure. The vessels kept changing their contents. New challenges elicited new insights into a text inviolable only on the surface.
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Fourth Sons
Jan 11, 2003 By Lewis Warshauer | Commentary | Bo | Pesah
I am fortunate to be able to teach to people who know how to ask questions. My students are part of the universe of transmitters and receivers of Judaism. Yet I sometimes wonder about people who are not in my orbit. It is as if a traveler comes to Earth and occupies himself with its inhabitants and their activities, and then looks out into the vast deep darkness of space and wonders who is out there in that domain of silence.
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Dread of Darkness
Jan 11, 2003 By Ismar Schorsch | Commentary | Bo
Darkness unsettles us. As children we went to sleep with a small light on; as adults we prefer to come home to a dwelling not totally dark. We fear what we cannot see. It is for this reason that we start the evening service with the recitation of a verse from Psalm 78: “But he, the compassionate one, would expiate sin, and not destroy; he would again and again turn back his anger, and would not arouse his full wrath” (v. 38, trans. by Edward J. Greenstein). As the darkness of night envelops us, we affirm God’s nearness. God does not withdraw with the setting of the sun.
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What’s in a Name?
Jan 4, 2003 By Lauren Eichler Berkun | Commentary | Va'era
The Book of Exodus is entitled “Shemot” in Hebrew, meaning “Names.” In the first parashah of Shemot, we learned the names of the Children of Israel who came to Egypt with Jacob. This week, in the second portion of Shemot, we focus on the names of God. The opening statement of Parashat Va—Era has puzzled Torah commentators throughout many centuries . . .
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Small Acts of Kindness
Jan 4, 2003 By Ismar Schorsch | Commentary | Va'era
A careful reading of the Torah narrative would quickly persuade us that not all of the ten plagues are unleashed by Moses. The midrash, in fact, attributes only three to Moses – those of hail, locusts and darkness. The first three plagues – those of blood, frogs and vermin – are attributed to Aaron, while still three others – insects, pestilence and the death of the first born – come directly from God. Finally, one plague – that of boils – is triggered by all three of them jointly.
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Legacy and Jewish Identity
Dec 28, 2002 By Matthew Berkowitz | Commentary | Shemot
What is the greatest legacy we can leave to our children and grandchildren?
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Stranger in a Foreign Land
Dec 28, 2002 By Ismar Schorsch | Commentary | Shemot
Moses names his first born son Gershom, still a common Hebrew name. The child is born to him and his wife Zipporah in the land of Midian, to which he fled after he murdered an Egyptian taskmaster. We do not hear of Gershom again in the epic, yet his name bears on the destiny of his father and his people. The name consists of two Hebrew words, “ger sham,” meaning “a stranger there.” By bestowing it on his son, Moses stresses the complexity of his own fate: “I have been a stranger in a foreign land” (Exodus 2:22).
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Memories
Dec 21, 2002 By Melissa Crespy | Commentary | Vayehi
The death of a parent is, for most of us, a profound loss. When we lose our mother or our father, we lose the people who have known us most deeply from the very inception of our lives. For many of us, we lose the people who have been our most ardent advocates, our biggest fans, our most loyal supporters. We lose the anchor in our lives, the people who have nurtured and loved us, counseled and guided us through problems small and large. When a parent dies — though we may have love from partners, children and friends — the special love, the intense love of that parent dies with him or her. And we are left bereft.
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The Need to Sojourn
Dec 21, 2002 By Ismar Schorsch | Commentary | Vayehi
The book of Genesis ends as it starts, with its lead characters in a state of exile. The existential human condition is to be out of place, far from home. Jacob’s clan no longer resides in the land promised to his father and grandfather. Yet the narrator makes it unmistakably clear that their final destination was not Egypt, but Canaan, the land that would eventually bear Jacob’s other name, Israel, the one who “strove with beings divine and human and prevailed” (Genesis 32:29).
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The Life and Death of Relationships
Dec 14, 2002 By Lewis Warshauer | Commentary | Vayiggash
Family reunions come in several varieties. They might be occasions of joy — or sadness. Relationships are revived — or neglected. Change is the only constant.
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Brothers Reunited
Dec 14, 2002 By Charles Savenor | Commentary | Vayiggash
The moment of truth has arrived. With Benjamin framed for stealing and sentenced to enslavement, Joseph waits to see how Jacob’s other sons will respond. Joseph believes that his well-orchestrated ruse will finally expose his brothers’ true colors.
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It’s Alright to Cry
Dec 7, 2002 By Shuly Rubin Schwartz | Commentary | Miketz
In the 1970’s football star Roosevelt “Rosey” Grier sang “It’s Alright to Cry” on the landmark record album “Free to Be You and Me,” produced by Marlo Thomas. The former New York Giants defensive tackle told us, in the Carol Hall song, that “crying gets the sad out of you. It’s all right to cry; it might make you feel better.” Feminism had arrived in America, and men — including football stars with feminine nicknames – were permitted, even encouraged, to show their emotions and cry.
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Language of Continuity
Dec 7, 2002 By Lauren Eichler Berkun | Commentary | Miketz | Hanukkah
“Assimilation” and “Jewish Continuity” are two pressing issues in our Jewish consciousness which are neither modern nor unique to our history as a people. It is fitting to read the story of Joseph’s political ascendancy in Egypt during this Shabbat Hanukkah. In this week’s Torah portion, and during the Festival of Lights, we reflect upon the persistent challenges of assimilation and Jewish continuity. Paradoxically, we learn that Jewish survival often necessitates a degree of acculturation.
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Where It’s Least Expected
Nov 30, 2002 By Matthew Berkowitz | Commentary | Vayeshev
God’s Presence in our world is truly in the eye of the beholder. While there are times we feel an acute absence of God in our lives, there are also times that we are keenly aware of God’s Presence. More often than not, it is in times of distress and tragedy that we turn to be discovered by God rather than in times of blessing. Our patriarch Jacob is the quintessential model of such relationship. When Jacob leaves home and again when he is about to confront his brother Esau after twenty years, Jacob prays to God — for protection and blessing.
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Appreciating Small Miracles
Nov 30, 2002 By Joshua Heller | Commentary | Vayeshev | Hanukkah
This week’s parasha, Vayeshev, often falls on the Shabbat of Hannukah. Vayeshev and the Festival of Lights in fact share a number of connections, though on the surface there would seem to be little that is light in the parashah. In melodramatic fashion, each upturn in the story is matched by a sharper downturn. Joseph is loved most of all by his father, so he is hated by his brothers. When Reuven saves him from his brothers’ murderous intent, Joseph is taken from the pit and sold into slavery. He works his way up to be chief of Potiphar’s household, only to be falsely accused of a rape and cast into prison. He earns the gratitude of Pharaoh’s cupbearer, but it turns out to be short-lived, and Joseph must spend the week from Vayeshev to Mi-ketz languishing in the dungeon. At the end of this week’s reading it is difficult to see the glass as half full.
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The Reconciliation that Wasn’t
Nov 23, 2002 By Melissa Crespy | Commentary | Vayishlah
I am struck, on this reading of Parashat Va-Yishlah, by the dramatic tension between Jacob and Esau, as they anticipate meeting and as they finally cry together after 20 years of not seeing or speaking to each other. Though not many of us “run off with the birthright” of our siblings these days, many of us have difficult relationships with a brother or sister with whom we try to reach reconciliation. But it is not easy. And sometimes, it is impossible.
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Winston Churchill and Our Patriarch Jacob
Nov 23, 2002 By Marc Wolf | Commentary | Vayishlah
“Too often the strong, silent man is silent only because he does not know what to say, and is reputed strong only because he remains silent.” This indictment, spoken by Winston Churchill, initially reminds me of our patriarch Jacob. We read this week one of the most disturbing stories contained in the Genesis narrative – the abduction of Dinah. As ourparashah tells us, Dinah was the daughter of Leah and Jacob, sister to Shimon and Levi. When she went out one day to meet the other young women of the land, the local prince, Shechem, abducted her. Upon hearing the news of this violation, Jacob reacted as we never would have supposed a father would – with silence.
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