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A Family Reconciles

Nov 22, 2019 By Naomi Kalish | Commentary | Hayyei Sarah

Parashat Hayyei Sarah is bookended with the accounts of the deaths of the two first Jews, Sarah and Abraham. The early part of the text spends much time describing the process by which Abraham secured land for Sarah鈥檚 burial and then buried her. At the end of the parashah, we learn that Isaac and Ishmael buried their father Abraham together. Though the Torah describes these brothers鈥� unity in concise and matter-of-fact language, they and their extended family must have worked hard to achieve reconciliation.

The Gravity of Laughter

Nov 16, 2019 By Ariella Rosen | Commentary | Vayera

Parashat Vayera opens with a flurry of action. Yet several of the narrative鈥檚 most significant moments are driven not by action, but by reaction.

After Abraham runs to welcome the three wandering strangers he sees from the entrance to his tent, inviting them to bathe, rest, and feast, the action slows, opening space for a story to play out in the realm of emotions. The strangers share the news that in one year鈥檚 time, Sarah will give birth to a son, ending the couple鈥檚 decades-long wait to fulfill their destiny as the parents of a nation.

Go Forth: The Grammar of Remembrance

Nov 4, 2019 By David G. Roskies | Commentary | Lekh Lekha

Jewish destiny begins with 鈥�Lekh-lekha,鈥� 鈥淕o forth.鈥� It marks the beginning of our journey through covenantal space; the beginning of our obligations under the terms of the covenant; the beginning of our family romance, so fraught with jealousy and betrayal; and the beginning of our ongoing dialogue with God. God speaks to Abram seven times in the parashah, tracking his every move, until, having reached the age of 99, Abram is addressed for the first time by his new covenantal name of 鈥淎vraham.鈥� God speaks to him both oracularly, in verse, and in simple prose; both by day and by night: sometimes in a state of wakefulness and sometimes in a vision.

Feeling the Flood

Nov 1, 2019 By Mary Brett Koplen | Commentary | Noah

As the curtains close on Parashat Bereshit, we find God steeped in sadness.

讜址讬旨执谞旨指郑讞侄诐 讛’ 讻旨执纸讬-注指砖讉指芝讛 讗侄转-讛纸指讗指讚指謻诐 讘旨指讗指謶专侄抓 讜址讬旨执转职注址爪旨值謻讘 讗侄诇-诇执讘旨纸讜:

鈥淎nd Adonai regretted that God had made humanity on earth and God鈥檚 heart was grieved.鈥� (Gen. 6:6)

God is heartbroken. The people whom God formed with such care, the people into whom God exhaled God鈥檚 own divine spark, the people God loved鈥攈ad chosen a path of corruption and crime.

Don鈥檛 Wait Until Next Week

Oct 25, 2019 By Burton L. Visotzky | Commentary | Bereishit

Authored together with Karenna Gore, Director, Center for Earth Ethics, Union Theological Seminary

The Earth is the Lord鈥檚 and all that is in it, the world and all its inhabitants. God founded it upon the oceans and set it on the rivers. (Psalm 24:1-2)

As the Jewish community once more begins its annual reading of the Torah, and as we recount the grandeur of God鈥檚 creation, we focus on God鈥檚 charge to newly created humanity: 鈥淭he Lord God took Adam and placed him in the Garden of Eden, to serve and protect it.鈥� (Gen. 2:15, authors鈥� translations).

Human Lives and the Natural World

Oct 18, 2019 By Shuly Rubin Schwartz | Commentary | Sukkot

For many of us who live in dense metropolitan areas, spending time in national parks gives us a unique opportunity to experience in more immediate fashion the majesty of our world. Vacationing in the Canadian Rockies this past summer鈥攈iking in the mountains, walking on glaciers, boating in deep blue lakes, cooling off in the spray of gorgeous waterfalls, identifying rare birds and seeing moose, elk, deer, and the occasional bear (thankfully from a distance)鈥擨 felt awed and fortunate to behold this.

This is My Decree

Oct 11, 2019 By Raymond Scheindlin | Commentary | Ha'azinu

After surveying the 40 years of wandering in the desert; after reviewing and expanding the laws that God had given the Israelites during that period; and after repeating the terms of the covenant between God and Israel with its promises of a long and prosperous life in their own land if they fulfill God鈥檚 commands and its threats of impoverishment and expulsion if they fail to fulfill them, Moses now sums up his message in a poem designed to be memorized and recited regularly so that it might easily and reliably be transmitted from generation to generation.

Speaking God, Speaking Humanity

Sep 20, 2019 By Lilly Kaufman | Commentary | Ki Tavo

What makes the Jews God鈥檚 people? On Yom Kippur, when we sing Ki anu amekha ve鈥檃tah Elohenu (For we are Your people and You are our God), what are we talking about? Is this triumphalism, elitism, exclusivity? Or could it be an ethic of communal, legislated kindness?