R’eih: Food and Covenant
God blessed the first humans, told them to multiply and increase, and then instructed them: "Look, I have given you all the seed-bearing plants on the face of the earth, and every tree that has in it seed-bearing fruit; these are yours to eat" (Genesis 1:29).
Shof’tim: Breathing New Life into Ancient Teaching
One of the joys of Jewish life in the Land of Israel is the way ancient texts can be used in ordinary moments of daily life. A rabbinic colleague tells the story of a Jerusalem traffic jam: traffic had come to a complete halt, and drivers were leaning on their horns in frustration.
Ki Teitzei: We Are What We Remember
The last paragraph of Ki Teitzei is the maftir reading in non-Reform congregations on the Shabbat before Purim. Its opening word, zachor, "remember," names that Shabbat.
Ki Tavo: The Power of a Story
Long ago, in the days when we were farmers and shepherds in the Land of Israel, the Torah taught us that when we harvested our crops, we were to put the first fruits of our harvest in a basket and bring it as an offering to God.
Haazinu: Nursing Them with Honey from the Rock
I've always thought it curious that it is customary on the holiday of Shavuot to eat foods made of sweet dairy (cheese blintzes, cheesecake, and so on). In all my childhood and adult years, I never heard a reason for this that made sense.
Expanding the Covenant
At the edge of the Promised Land, Moses convenes his people one last time, to draw them into the covenant between them and their God. This great gathering of the masses evokes the last great gathering, forty years earlier, when the people of Israel were encamped at the foot of Mt. Sinai.
Expanding the Covenant
At the edge of the Promised Land, Moses convenes his people one last time, to draw them into the covenant between them and their God. This great gathering of the masses evokes the last great gathering, forty years earlier, when the people of Israel were encamped at the foot of Mt. Sinai.
Is Time Ours or Is It God's?
In Parashat Emor, the verses in Leviticus 23:1-44 name and describe the sacred times of the Jewish calendar: Shabbat, Rosh HaShanah, Yom Kippur, and the Pilgrimage Festivals of Pesach, Shavuot, and Sukkot. Time becomes a holy thing, and the "normalcy" of time — of one day being no different than any other — is forever differentiated by the weekly Sabbath and by these special festive days.
The Sound of Shofar: Leading Us to Revelation and Freedom
Count off seven sabbath years — seven times seven years — so that the seven sabbath years amount to a period of forty-nine years. Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan. (Leviticus 25:8-10)
In this week's portion, the Jubilee year is established. Called yovel, our parashah explains how every forty-nine years — seven weeks of seven years — in the seventh month, on Yom Kippur, the shofar of freedom is to be sounded throughout the land for all its inhabitants. This iconic verse to proclaim freedom throughout the land is inscribed on the Liberty Bell in Philadelphia.
Love Is Not Enough: The Demands of Relationship with God
Another name for this week's Torah portion is Parashat HaToch'chah — the portion of reproach. It contains a list of curses so terrible that traditionally the Torah reader chants them quickly and in a hushed tone so as not to call attention to them. And no one wants that aliyah! The curses are the punishment for disobedience, and they must have truly struck fear in the hearts of our ancestors.
The curses come just after the promise of blessing — if we follow God's ways. Rain in abundance, good crops, peace, victory, and fertility are all ours if, as the portion begins, ". . . you walk in my statutes and guard my commandments and do them" (Leviticus 26:3). We might mistakenly feel the parashah is about the classic "reward and punishment." But I see it differently. I see it as an apt closing for the Book of Leviticus, which began with a call to relationship — Vayikra — and ends again with a call to relationship. God's message can be interpreted as, "If you are a true partner with Me then our relationship will be healthy, but if you ignore Me, spite Me, hurt Me, and leave Me, how can we possibly go on together?"