The End Never Justifies the Means
Mar 27, 2004 By Ismar Schorsch | Commentary | Vayikra
Traditionally, young children were inducted into the text-based culture of Judaism through the study of Leviticus. The curriculum may be a vestige of the Temple-era when priests served as the official transmitters of Judaism. Long after the Temple was gone, homiletics reinforced ancient practice: “God said that since both sacrifices and children are in a state of purity (i.e., without blemish or sin,) let the pure occupy themselves with the pure” (Vayikra Rabbah 7:3) Perhaps it was also felt that the specificity of the laws of Leviticus posed less of a risk to faith than the theology-laden narratives of Genesis.
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A Holy Inventory
Mar 20, 2004 By Ismar Schorsch | Commentary | Pekudei | Shabbat Rosh Hodesh | Vayak-hel
In the ever-fertile imagination of the Rabbis there are no arid texts. The most prosaic can readily become the occasion for an insight of great consequence. By way of example, I will focus on a narrative fragment tucked away in the middle of the lists that make up the bulk of the final two parashot of Exodus. The lesson derived from it is one that has lost none of its moral force.
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The Polarities of Judaism
Apr 13, 2004 By Ismar Schorsch | Commentary | Ki Tissa | Shabbat Parah
The instructions of God to Moses concerning the building of the Tabernacle culminate with the command to observe the Sabbath. Holiness in time follows holiness in space. As the Tabernacle constitutes a sacred space in which the nearness of God is a felt experience, so the Sabbath is a portion of the week set apart to admit God into our lives. Whereas the holiness of the Sanctuary is sharply delimited and restricted in access, that of Shabbat is universally accessible. The Tabernacle is a public space, the community’s link between heaven and earth, administered by a priestly hierarchy and subject to laws of purity.
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How We Wear Our Judaism
Apr 6, 2004 By Lewis Warshauer | Commentary | Shabbat Zakhor | Tetzavveh | Purim
The more we know about animals, the more they seem to have what we consider to be human capabilities. Beavers build dams and porpoises communicate in sophisticated ways, while apes use tools and may even reason on some level. But, human beings are the only species to make their own clothes. The wasp’s nest has no garment district.
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Your Torah and My Torah
Feb 28, 2004 By Ismar Schorsch | Commentary | Terumah
We tend to think of the Tabernacle as an intimidating space, a bastion of hierarchy and exclusivity. Governed by priests born for service and encumbered by a welter of regulations, it did not lend itself to easy access by rank and file Israelites. Its holiness militated against any spontaneity or departure from the norm. And yet its construction exhibited a profoundly populist impulse. Voluntary gifts from every quarter of the Israelite population formed the material out of which the institution was built. Conceivably, had the Israelites refused to give, the sanctuary, the symbol of God’s presence in the camp, would not have come into existence. I am struck by the total lack of coercion. God did not have Moses levy a special tax for the purpose, but merely asked for individual contributions: “Tell the Israelite people to bring me gifts; you shall accept gifts for Me from every person whose heart so moves him” (Exodus 25:2).
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Tasting Heaven
Feb 14, 2004 By Ismar Schorsch | Commentary | Yitro
It takes a long time to acquire a full appreciation of Judaism. Like most rambunctious kids, I found Shabbat constraining, especially without the support system of a large Jewish community. I looked forward to playing ping-pong after shul in the morning or walking over to the nearby YMCA for a game of basketball and a swim in the afternoon. My ambition as a kid was to show the world that Jews could play sports.
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The Staff of Moses
Jan 24, 2004 By Ismar Schorsch | Commentary | Va'era
In the saga of Israel’s liberation from Egypt, the staff of Moses is more than a prop. Though inanimate, it is nothing short of a lead character, an effective change-agent in the face of determined resistance. To reflect on its ubiquitous role is to gain some insight into the Bible’s view of sorcery.
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Genesis and Death
Jan 10, 2004 By Ismar Schorsch | Commentary | Vayehi
Though the name of this week’s parashah is Va-y’hi (and Jacob lived), it deals entirely with how Jacob died. Yet, the name is not a misnomer: how we handle the inevitable onset of death impacts deeply on the conduct of our lives. Thus the story of Jacob’s demise has given rise to a font of midrashic wisdom on both life and death.
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