91抖阴

The Freshest Grain

Mar 31, 2017 By Ofra Arieli Backenroth | Commentary | Vayikra | Shavuot

In a long narrative dedicated to sacrifices we find one hidden command to offer only the freshest and best grains, mixed with oils and scents. Through a multi sensory description the reader can sense the heavy kernels of grains, smell the scents, and vicariously participate in the powerful event of giving thanks to God with the offering of the first fruit.

What Was Promised to Abraham?

Nov 11, 2016 By Hillel Ben Sasson | Commentary | Lekh Lekha

In this week鈥檚 parashah, Abraham makes his dramatic first appearance on the stage of the Torah, when he follows the command to go forth to an unknown land, relying on the promise of an unknown God. His moving story, along with that of his sons and grandsons, has captivated readers from all three large monotheistic religions. Generation after generation wished to read these patriarchal and matriarchal stories into their lives, their time and place.

A Land of Promise

Nov 11, 2016 By Matthew Berkowitz | Commentary | Lekh Lekha

Abraham continually inspires us, his descendants, in his ability to place trust in the journey. God鈥檚 command to 鈥淸j]ourney forth from your country, from your birthplace, and from your father鈥檚 house鈥� (Gen. 12:1) is striking: Leaving one鈥檚 country is doable. But to journey from one鈥檚 birthplace and familial connections is jarring鈥攚ith the potential to transform one into an aimless wanderer. Abraham is commanded to sacrifice his roots for an indeterminate future鈥攆or the place that God will show him. A promise. And nothing more.

Corruption Begins at Home

Sep 9, 2016 By Hillel Gruenberg | Commentary | Shofetim

Only here are three prime ministers
investigated and don鈥檛 cooperate.

Only here do I feel belonging,
Even though I鈥檓 angry about the corruption.

Remembering Pesah 1946

Apr 22, 2016 By Avinoam Patt | Commentary | Pesah

Every Passover as we read the Haggadah, we recite:

In each and every generation, a person is obligated to regard himself as though he actually left Egypt. As it says: 鈥淵ou shall tell your son on that day, 鈥業t is because of this that God took me out of Egypt.鈥欌�� (Exodus 13:8)

Seventy years ago, in April 1946, the first Passover in postwar Germany followed the liberation of the concentration camps. The survivors who gathered to form the She鈥檈rit Hapletah, the surviving remnant, felt this transition from slavery in a more immediate sense than any generation of the children of Israel in the 2,000 years that preceded them. 

Our Influence on God

May 10, 2008 By David M. Ackerman | Commentary | Yom Hazikaron-Yom Ha'atzma'ut

At the geographic heart of Parashat Emor lies a seemingly innocuous statement: 鈥淭he Lord spoke to Moses, saying: Speak to the Israelite people and say to them: These are My fixed times, the fixed times of the Lord, which you shall proclaim as sacred occasions (Leviticus 23:1鈥�2).鈥�

Political Extremism in Hebron

Nov 9, 1996 By Ismar Schorsch | Commentary | Hayyei Sarah

Our parasha opens with the death of Sarah at the age of 127. Later in the parasha, when Abraham will breathe his last “at a good ripe age, old and contented (Genesis 25:8),” he will have celebrated 175 birthdays.

Torah and Livelihood

Sep 20, 1997 By Ismar Schorsch | Commentary | Ki Tavo

Among the cascade of curses that pour forth in Parashat Ki Tavo, one in particular grabs my attention this year, not because of the vividness of its brutality (others surpass it), but because of its later application in a talmudic dispute. Our reading of a text is often a function of what we have on our mind. I refer to a fairly generic articulation of the fate of national subjugation: “Because you would not serve the Lord your God in joy and gladness over the abundance of everything, you shall have to serve 鈥� in hunger and thirst, naked and lacking everything 鈥� the enemies whom the Lord will let loose against you… (Deuteronomy 28:47鈥�48). The phrase “ve鈥揳vadeta et oyvekha 鈥� you shall have to serve your enemies” is the link to a discussion in the Talmud about the issue of just how much of our lives are we expected to devote to the study of Torah.