JTS Torah Archive

What is a Slave?

May 4, 2002 By Lewis Warshauer | Commentary | Behar

Mindfulness of God’s Image

May 4, 2002 By Ismar Schorsch | Commentary | Behar | Behukkotai

Though Judaism is distinguished by a this–worldly ethic, the acquisition of material possessions is not a high priority. The singular adage of Ben Zoma from the early days of rabbinic Judaism (second century), became normative: “Who may be deemed rich? Those content with their lot” (Pirkei Avot 4:1). We need far less than we want. To take comfort in what we have is to derive pleasure in values other than wealth.

Explaining the Inexplicable?

Apr 20, 2002 By Ismar Schorsch | Commentary | Aharei Mot | Kedoshim

In speaking of the legal corpus which dominates this week’s double parashah, the Torah makes use of two terms, mishpatim and hukkim, translated as “rules” and “laws.” Technically, as Baruch A. Levine makes clear in his commentary, they reflect two sources of legal practice. The word mishpatim deriving from the root sh-f-t, “to judge,” embodies rules articulated in a judicial setting. Hukkim from the root h-k-k “to engrave” or “inscribe” suggests laws promulgated by decree. In our parashah the terms seem to be synonymous, because God is the only lawgiver: “My rules (mishpatim) alone shall you observe, and faithfully follow My laws (hukkim): I the Lord am your God” (18:4).

Rabbi Akiba, Bar Kokhba, and the State of Israel

Apr 13, 2002 By Ismar Schorsch | Commentary | Lag Ba'omer | Yom Hazikaron-Yom Ha'atzma'ut

Know from Whence You Come

Apr 13, 2002 By Melissa Crespy | Commentary | Tazria

Commentators throughout the ages have been perplexed as to why a woman who has just given birth is considered by the Torah to be impure, and furthermore, why she needs to bring a sin offering after the birth! (Leviticus 12: 2, 6) After all, isn’t the first commandment given by God to Adam to “be fruitful and multiply”? (Genesis 1:28)

Faith in the Face of Loss

Apr 6, 2002 By Ismar Schorsch | Commentary | Shemini

Death in old age is sad but not tragic. The pain of loved ones left behind is tempered by the knowledge that this is the way of the world. Thus King David on his deathbed instructs Solomon, his son, soberly: “I am going the way of all the earth; be strong and show yourself a man” (I Kings 2:2). There is no reason to protest. The loss will take resolve to overcome, but the naturalness of the death holds its own comfort.

Sacred Space

Apr 6, 2002 By Lewis Warshauer | Commentary | Shemini

Judaism’s Two New Years

Mar 23, 2002 By Ismar Schorsch | Commentary | Shabbat Hagadol | Pesah

In the Middle Ages, when rabbis were largely specialists in and adjudicators of Jewish law, they preached in the synagogue but twice a year, on Shabbat Hagadol prior to Passover and on Shabbat Shuvah prior to Yom Kippur. The ritual intricacies of each festival called for some public instruction. The custom highlighted the affinity between these two seasons which each in its own way initiated the start of a new year.

Dove and Rabbit

Mar 23, 2002 By Matthew Berkowitz | Commentary | Tzav | Pesah

The experience of the exodus from Egypt, Yeziat Mitzrayim, which we commemorate on Passover, is indelibly marked in the collective consciousness of the Jewish nation. It is this notion — of having been slaves to the Egyptians — that plays such a profound role in defining the moral and ethical demands that the Torah places on us. Having known the experience of oppression, we are commanded to take that to heart, lest we turn to oppress our fellow human beings. Thus, Passover is a time in which we dwell on the essence of what it is that defines us as a people: how does our experience of slavery shape the way we behave today? What does it mean to be a chosen people? And how is that we as a people deal alternately with powerlessness and power?

Va-yikra’s Lessons for Conservative Jews

Mar 16, 2002 By Matthew Berkowitz | Commentary | Vayikra

This week marks the beginning of the third book of the Torah, Vayikra, alternately referred to in Hebrew as Torat Kohanim, the ‘teaching of the priests’, and in Latin as Leviticus. Modern scholars and traditional commentators alike highlight the positioning of Vayikra , literally at the heart of the Five Book of Moses. Such placement of Vayikra speaks to the centrality of its teachings in the Israelite experience, especially as they pertained to the sacrificial cult practiced by the Israelites in the First and Second Temple periods.

The Third Party

Mar 16, 2002 By Melissa Crespy | Commentary | Vayikra

Of the various sacrifices discussed in Parashat Vayikra, the one which struck me this year had, ostensibly, nothing to do with offending or pleasing God! It concerned a guilt offering brought to God after one had wronged his “neighbor” or “fellow”:

“If a person sins and commits a trespass against the Lord by dealing deceitfully with his fellow in the matter of a deposit or a pledge, or through robbery, or by defrauding his fellow, or by finding something lost and lying about it ; if he swears falsely regarding any one of the various things that one may do and sin thereby… ” (Leviticus 5:21).

From Behind a Cloud

Mar 9, 2002 By Lewis Warshauer | Commentary | Pekudei | Vayak-hel | Purim

The Book of Exodus ends on a note of triumph. The liberation from Egypt was followed by the giving of Torah and the building and dedication of the Tabernacle. God forgives the Israelites for their sin with the golden calf — and, in the closing lines of the book, God’s presence, in the form of a cloud, comes to rest upon the Tabernacle. Nahmanides, in his closing comment on this, the second book of the Torah, gives it the title: the book of redemption.

One Signal, Many Prophets

Mar 2, 2002 By Ismar Schorsch | Commentary | Pekudei | Vayak-hel

This week’s double parashah brings the book of Exodus to a triumphant close. No sooner is the Tabernacle erected (on the first of Nisan, the start of a new year), than it is graced by God’s presence. “When Moses had finished the work, the cloud covered the Tent of Meeting and the Presence of the Lord filled the Tabernacle. Moses could not enter the Tent of Meeting, because the cloud had settled upon it and the Presence of the Lord filled the Tabernacle” (40:33-35). The repetition serves to highlight the fact that God had taken up residence in the sanctuary to which all of Israel had contributed. God’s favor was visibly certifiable. The nation would not journey unaccompanied.

Transcending “Soulless Piety”

Mar 2, 2002 By Ismar Schorsch | Commentary | Ki Tissa

Writing in the week of my father’s yahrzeit, I am drawn to reflect again on some of the spiritual heirlooms he left behind. One of my favorites is the piquant term “soulless piety” which he coined to describe an all too common phenomenon that results when ritual observance loses its emotional charge and we find ourselves just going through the motions. Judaism is a religion predicated on behavior rather than belief; compliance outranks spontaneity in its scale of values.

Two Cows

Mar 2, 2002 By Lauren Eichler Berkun | Commentary | Ki Tissa | Shabbat Parah

There is a certain irony when parashat Ki Tissa falls on Shabbat Parah. In our weekly Torah portion, we read about the sin of the golden calf. In the maftir for this special Shabbat preceding Passover, we read about the ritual of the red heifer. Two cows on one Shabbat! One cow represents our complete abandonment of God a mere forty days after the revelation at Mt. Sinai. The other cow represents our ability to purify ourselves in the face of death and defilement.

A Kingdom of Priests

Feb 23, 2002 By Melissa Crespy | Commentary | Tetzavveh

Upon meeting non-Jews who are unfamiliar with what a rabbi is, I often tell them my role is somewhat akin to the role of a priest or a minister in the Christian tradition. But the truth is, there are significant differences between rabbis and priests. While rabbis often “officiate” at life cycle and worship ceremonies, Judaism does not require them to perform these rites. Whereas, in the Catholic church, priests are often the only ones who can perform life cycle and worship ceremonies, known as sacraments.

The Priest’s Brother

Feb 23, 2002 By Matthew Berkowitz | Commentary | Tetzavveh

Parashat T’tzavveh describes the positions of priests and the high priest (cohen gadol), the clothing of their office and their initiation ceremony, complete with sacrifices and incense. Nechama Leibowitz points out an unusual feature of the parasha: Moses’ name does not appear once. He appears indirectly, as God says, “You yourself, speak to all the wise–hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him…” (Exodus 18:3). But even in the first phrase of the parasha, which so often reads, “And God spoke to Moses, saying…,” in T’tzavveh we read only, “And you yourself shall command the children of Israel (ve ata, tetzaveh et bnei Israel) that they bring you pure olive oil, beaten, for light, to burn a perpetual light” (Exodus 27:20).

Flames That Ascend on Their Own

Feb 23, 2002 By Melissa Crespy | Commentary | Tetzavveh

The Rabbis, ever careful readers of the Torah text, noticed an oddity in the first verse of our parashah. In describing how olive oil shall be brought to light the menorah — the seven—branched lampstand which stood in the Sanctuary — the Torah says: “You shall further instruct the Israelites to bring you [v’yikhu aylekha] clear oil of beaten olives for lighting, for kindling lamps regularly.” Shouldn’t the text say “instruct the Israelites to bring Me …” This was, after all, to be the Sanctuary where the Israelites felt the Divine Presence.

The Women’s Section

Feb 16, 2002 By Lewis Warshauer | Commentary | Terumah

A woman of valor–who can find her? In ancient Israel, the place one could not find her was in the Temple, except in a section called the ezrat nashim — literally, women’s territory. Only men served in the Temple as priests and Levites. This was partly a consequence of monotheism. In other ancient religions, with goddesses as well as gods, women would often control thetemples to goddesses.

“A Place for Your Stuff.”

Feb 16, 2002 By Joshua Heller | Commentary | Terumah

I’ve always appreciated a monologue by George Carlin on the topic of “a place for your stuff.” The comedian describes the way we accumulate physical things in our homes and basements. When we travel, we take a smaller version of our “stuff” with us.