Ki Tisa

Posted on February 18th, 2019

Exodus 30:11−34:35
 

By Rabbi Lewis Eron for Reconstructing Judaism

 

Trying to Limit the Divine

 

The overriding concern of the last portion of the Book of Exodus: how can one relate to God without shrinking God to the limitations of human insight and imagination? The bulk of the material, which begins with the Torah portion Terumah, deals with the intricate description of the construction of the Mishkan, the portable, tent-like sanctuary that was to be the spiritual center of Israelite life during the forty years of desert wandering. Exodus relates the detailed specifications of the Mishkan, its contents and the dress of its priests as revealed to Moses followed by an equally detailed description of how the plans were executed by the skilled Israelite artisans. By building the Mishkan, the Israelites created a place in which God’s presence could rest. But the difficult spiritual issue of what it means to be in an intimate relationship with God is not addressed.

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Tetzaveh

Posted on February 11th, 2019

Exodus 27:20–30:10

By Eric Mendelsohn for Reconstructing Judaism

A D'var Torah for Tetzaveh

 

This Torah portion consists of the ordination of Aaron and his descendants as priests, vast descriptions of the vestments that the priest should wear, and the law of the half-shekel temple tax. This segment was probably rewritten in King Josiah's time, and again during the exile, and again upon the return to conform to what the priests were wearing at that time. Nothing in this parasha of direct relevance to Judaism, even to traditional Jewish practice, survived the destruction of the Temple, though Jews have chosen to dress the Torah in a mimicry of the priestly vestments. (Some segments of the reading are important in Catholic and Eastern Orthodox tradition as the basis for the vestments of bishops, and for the implicit idea that bishops can ordain priests.) As far as I know, Apple Computer has not announced a device called the “E-phod” which will allow users to connect to God via the Internet for the expiation of sin.

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Terumah

Posted on February 4th, 2019

Exodus 25:1–27:19

By Rabbi Steven Carr Reuben for Reconstructing Judaism

Wherever We Let God In

In a famous Hasidic saying, the Kotzker Rebbe was once asked: “Where does God dwell?” to which he replied, “Wherever you let Him in.”

So this week as I read the Torah portion I have wondered about all the places where people let God into their lives, and the places where they keep God out. I spent time today talking with eleven-year-old Alex whose father has been lying in a coma in the hospital for a week, ever since a massive heart attack left him with little chance of recovery. Alex looked up at me through tear-filled eyes and had a message for God: “It sucks! And it isn’t fair.”

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Mishpatim - Mahar Chodesh

Posted on January 28th, 2019

Exodus 21:1−24:18

 

By Rabbi Shai Held for Reconstructing Judaism

Turning Memory into Empathy: The Torah’s Ethical Charge

One of the Torah’s central projects is to turn memory into empathy and moral responsibility. Appealing to our experience of defenselessness in Egypt, the Torah seeks to transform us into people who see those who are vulnerable and exposed rather than looking past them.

Parashat Mishpatim contains perhaps the most well-known articulation of this charge: “You shall not oppress a stranger (ger), for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt” (Exod. 23:9; see also 22:20). By ger, the Torah means one who is an alien in the place where he lives—that is, one who is not a member of the ruling tribe or family, who is not a citizen, and who is therefore vulnerable to social and economic exploitation.

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Yitro

Posted on January 21st, 2019

Exodus 18:1–20:23 

 

By Rabbi Howard Cohen for Reconstructing Judaism


"Hearing" The "Voice" of God


What does it mean to “hear” the commanding “voice” of God? A key word in this week's portion suggests that it is not necessarily all that clear. Moreover, one particularly trenchant verse in the haftarah reinforces the problem with understanding revelation (which I am equating with the notion of hearing the commanding voice of God).

After three days of preparing for an event to occur on Mount Sinai, Moshe gathered the people together at the foot of the mountain. The summit became engulfed in a furious storm of lightening, clouds and thunder. “The whole mountain trembled violently.” Moshe began to speak to God: “The blare of the shofar grew louder and louder: As Moshe spoke, God answered him…”

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