A Turn for the Better
Jan 17, 2025 By Ariella Rosen | Commentary | Shemot
In Parashat Shemot, it appears that Moses took conscious steps to operate as a lone bystander, taking action that seems unlikely had a larger crowd been present. Raised in Pharaoh’s household, now an adult, Moses went out to walk among the Hebrew slaves as they labored. After witnessing an Egyptian beating a Hebrew slave, “He turned this way and that and, seeing no one about, he struck down the Egyptian and hid him in the sand” (Exod. 2:12).
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Angel or Avatar?
Jan 10, 2025 By Benjamin D. Sommer | Commentary | Vayehi
The second of these verses is often sung aloud in a beautiful melody by Abie Rotenberg when children have their aliyah on Simhat Torah and by some parents at bedtime each night. That melody has made these words familiar to many, but their meaning is not clear. Who, exactly, does Jacob call upon to bless the lads?
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A Tale of Two Dreamers
Jan 3, 2025 By Eliezer B. Diamond | Commentary | Vayiggash
Yet while the incongruity of Jacob’s response to Pharaoh’s question is in some sense humorous, Jacob’s words are heart-rending. They grow out of the existential and ideological divide that separates Jacob from his son. One can speak of three differences between their perspectives.
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The World that Isn’t There
Dec 27, 2024 By Joel Seltzer | Commentary | Miketz
Years ago, I read a book by the author Chuck Klosterman titled But What if We’re Wrong? The premise of the book is to attempt to “think about the present as if it were the past,” or in other words, to consider whether despite our current devotion to rationality and the scientific method, there are aspects of our modern world about which we might be profoundly wrong?
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What Makes Groups Reject Their Own?
Dec 20, 2024 By Rabbi Yael Shmilovitz | Public Event video | Video Lecture | Vayeshev
The best way to bring folks together is to give them a real good enemy. The Wizard of Oz in Wicked (2024) Joseph’s brothers resent him so much they can’t even stand the sight of him: וַיִּשְׂנְאוּ אֹתוֹ וְלֹא יָכְלוּ דַּבְּרוֹ לְשָׁלֹם (Gen 37:4)—they hated him so much they could not dabro leshalom. The commentators […]
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When Jacob Met Esau: Facing Our Fears
Dec 13, 2024 By Gordon Tucker | Commentary | Vayishlah
The story told in Parashat Vayishlah of the meeting between Jacob and Esau is well known. But a closer consideration of the details of the tale speaks to very contemporary concerns. The overall backdrop to the scene is the pervasive feeling of fear. Esau, Jacob learns, is approaching, and there are 400 men with him. Is it a lavish welcoming party? (This is not unheard of in the Middle East—I myself experienced just such a welcoming party in Egypt when I was traveling there with some American Cabinet officials in 1980.) Or is it a prelude to belligerency? Are the loud sounds they are making just the sounds of 400 excited people from a demonstrative culture, or are those cries of war? Jacob assumed the worst. He didn’t bother asking the messengers who reported Esau’s approach whether the 400 men were armed or not. Jacob reflexively got ready for battle
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Going Out to Meet God and History
Dec 6, 2024 By Arnold M. Eisen | Commentary | Vayetzei
In what ways do the Jewish people, the descendants of Jacob, still reside in his “house”? How can we, who bear the name by which Jacob will be called in next week’s Torah portion, become the Israel whom Jacob henceforth struggles to become? I’d like to suggest, using the indispensable categories for Jewish self-understanding contributed by Rabbi Joseph Soloveitchik, that Jacob is party to the “covenant of fate,” while Israel signifies the “covenant of destiny.” The “covenant of fate” is imposed on Jews by history and circumstance, while the “covenant of destiny” is one that Jews are called on to embrace in partnership with God.
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“Ger Vetoshav”: A Lesson on Vulnerabilities and Humility
Nov 22, 2024 By Gordon Tucker | Commentary | Hayyei Sarah
Abraham rose, as he had to, from his wailing, because there was a necessary and sacred task to perform. And at that moment of needing to bury his dead, an enormity confronted him. Here’s how Abraham put it: “ger vetoshav anokhi”—I am merely a stranger (ger), come to be an alien resident (toshav) here. I have no place; I have no accumulated rights and privileges.
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