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.”
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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.
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The Relevance of History
Oct 1, 2010 By Jonathan Milgram | Commentary | Bereishit
Although the book of Genesis is exceedingly familiar to us, there is not a year that goes by when most of us are not struck by one aspect or another of the text, as if reading it for the very first time. It is the universal and profound message of Genesis that enables us to look at the parashah, year after year, and find in it something new, fresh, and even inspirational. One of the central themes of the reading, Bereishit, is that God created humankind in God’s own image.
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The True Story of Hanukkah
Dec 4, 2010 By Benjamin D. Sommer | Commentary | Hanukkah
What is Hanukkah really about? There are several answers to a question like this, since the meaning of a holiday or ritual develops and grows over time. I’d like to point out a fascinating tension between two understandings of Hanukkah that becomes clear from examining two popular songs many of us sing after lighting the candles.
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Seeing the World Around Us
Sep 18, 2010 By Marc Wolf | Commentary | Yom Kippur
On Rosh Hashanah our view is panoramic; on Yom Kippur it is myopic. This difference between the two holidays is intentional; the holidays are designed to live in stark contrast. Remarkably, just eight days ago, our focus was totally different than it is now. On Rosh Hashanah, for example, we gaze globally; on Yom Kippur, we exist locally.
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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.
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Our Gifts to the World
Feb 5, 2011 By David G. Roskies | Commentary | Terumah
Most visibly, most palpably, this portable structure is what set the Israelites apart from the nations, that bodied forth their difference, their chosenness. It is by carrying out God’s design with such zeal, artistry, and precision, with such an outpouring of gifts, of terumah, that this ragtag of former slaves turned itself into a nation of priests.
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The Dangers of Sacred Space
Mar 5, 2010 By Benjamin D. Sommer | Commentary | Ki Tissa
For more than a month during this time of year, we read about the mishkan, the Tabernacle, also called the ohel mo’ed, or Tent of Meeting. Parashiyot T’rumah and T’tzavveh, which we read the past two weeks, contain what amount to blueprints in prose format. These readings describe exactly how the Children of Israel in the wilderness of Sinai should construct the mishkan.
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