A Legacy of Kindness, Generosity, and Love
Ironically, this week's Torah portion, Chayei Sarah ("Sarah lived"), is not about Sarah's life but about her legacy. Beginning with mention of her death and of Abraham's great mourning for her, the parashah primarily focuses on the Bible's first story of betrothal, namely that of Isaac to his cousin Rebekah. The relationship between their engagement and subsequent marriage, and Sarah's legacy becomes clear as the parashah unfolds.
Family Discord and Distrust
Friendships among siblings can be close and long-lasting. Many times, however, they are difficult to achieve or sustain. This week's parashah provides insight into the latter.
A Strong Ladder to Spiritual Awareness
Parashat Vayeitzei opens with Jacob journeying from Beersheba to Haran. As the sun sets, he decides to spend the night outside in “the place,” hamakom, where he happens to be, resting his head on one of the stones that he has found there. The biblical text doesn’t tell us the name of this place. Presumably, Jacob himself does not know it. Yet it becomes clear in the next few verses that where exactly this place is and what it is called isn’t important. For after Jacob wakes up the next morning from a dream in which he encounters God, he comes to the life-changing realization that the Eternal is present in this place. “God is here although I didn’t know it initially,” Jacob thinks to himself. “Indeed, this awe-inspiring place is none other than the house of God” (paraphrasing Genesis 28:16-17).
A Biblical Text of Terror
In the midst of this week’s parashah, most of which focuses on Jacob’s return to the land of Canaan with his wives, maidservants, and children, is a lengthy story about Jacob’s only daughter, Dina (Genesis 34). While Jacob briefly appears in this story, he plays a surprisingly insignificant role. Indeed, after Jacob hears that Dina has been raped by Shechem, a local Hivite prince, he neither tells anyone nor takes any action, choosing to wait until his sons, who are in the fields tending to the livestock, return home (Genesis 34:5).
You Are What You Eat: The New World of Kosher Food
Thousands of years ago, Judaism recognized the essential significance of food in the Jewish and human experience. Originally, without explaining “why” we should eat some, but not all types of different foods, the Torah in this week’s portion, Sh’mini (Leviticus 11), laid down a lengthy list of culinary dos and don’ts, the textual foundation of kashrut, Jewish dietary practice and law. The Rabbis greatly expanded on this topic and today there are a variety of expressions of kashrut.
Judaism, Medical Science, and Spirituality: A Brief History
The double portion, Tazria/M'tzora, discusses the priests' treatment of various skin ailments. It demonstrates a positive relationship between Judaism and medicine that has developed throughout the centuries.
What Judaism Says About the Golden Rule
For the last few years, I have been a member of a local hospital’s ethics committee. The hospital is part of a university-based system and the committee’s chair is a scholarly pulmonologist with a propensity to pick cases involving life and death choices.
From Blasphemy to Blasphemous: An Instructive Transition
In Parashat Emor, the Torah reports that a man born of mixed Israelite-Egyptian descent “blasphemed the Name [of God],” was placed on trial, and was stoned to death. A law was then enacted that anyone, Jewish or gentile, who blasphemes the name of God shall be put to death. Over time, in communities throughout the world, laws against blasphemy were put in place to address curses leveled at God as well as perceived slights against some religions.
Beyond the Noise
The Revelation on Mt. Sinai . . . the giving of the Ten Commandments . . . our Torah portion, Yitro, describes the scene with great fanfare. The text has given cinematographers plenty of good material: thunder and lightning, smoke rising up into the sky, the whole mountain shaking violently, and the loud blaring of a horn, sometimes specifically called a shofar. Miraculous? Inspiring? Awesome? Yes, our Sages teach, but it was also really, really noisy.
When the medieval rabbis read about Sinai, they focus our attention on that seemingly unimportant detail of just how loud it all must have been. One medieval commentator, the French rabbi known as Rashbam, teaches that the description of God answering Moses "in thunder" is really a metaphor about the volume of God's voice—God had to shout to be heard over all of the other noise at Sinai! (see Rashbam on Exodus 19:19). And God was shouting for good reason. "The blast [of the shofar] was louder than any sound that had ever been heard before," Rashbam's contemporary, the Spanish sage Ibn Ezra writes on Exodus 19:16.
The Roots of the Amicus Brief
Following the giving of the Ten Commandments in last week’s Torah portion,Parashat Mishpatim brings us a diverse collection of civil, criminal, ritual, and ethical laws. Included in the parashah is a section of text that has become relevant to a topic that is highly contested in our day.
Next month, the Supreme Court is scheduled to hear Whole Woman's Health v. Cole, a challenge to a restrictive Texas abortion law. It will be the first time in more than 20 years that the Supreme Court has heard an abortion case.