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Commentary on Parshat Ki Tavo (Deuteronomy 26:1 – 29:8) “…My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation” (Deut. 26:5). This verse constitutes the kernel of the Passover Haggadah. When we tell our freedom story, we start...

Commentary on Shabbat Chanukah I’ve always had a problem with the familiar Chanukah story, which highlights the Maccabees’ unlikely victory over the Greeks and the kindling of the menorah from one jar of oil that lasted eight nights. “Miraculous war” surely represents a quintessential definition of oxymoron; a jar of oil burning for eight nights...

Commentary on Parshat Ki Tisa (Exodus 30:11 – 34:35) The Golden Calf is one of the most spiritually disturbing incidents in the narrative of the Israelites’ journey through the desert. While Moses is away on the mountain with God, the Israelite camp dissolves into a chaos of mistrust and idol worship under the care of...

A supplemental reading and discussion prompts for your Passover seder, as you retell the story of our slavery in Egypt. We recommend you download and print this beautifully designed PDF in full color, but you can also scroll down for the full text.             Our oppression in Egypt was the...

With the seders behind us, we are on our way to the Red Sea. But we’re not fully free yet. On the last day of Passover, according to tradition, we find ourselves trapped, with the Red Sea in front of us and Pharoah’s army closing in from behind. Moses tells us, “Have no fear! Stand...

Rabbi Josh Whinston calls for moral scouts in our own times.

Rabbi Maya Glasser points to the importance of recognition, whether with Zelophehad's daughters in Parshat Pinchas, or those in solitary confinement in our own day.

Rabbi Sharon Brous calls for an end to toxic masculinity as we read about the rape of Dina in this week's torah portion, Vayishlach.

Jeremy Ben-Ami offers us a small candle of hope this Chanukah.

Both of Korach’s challenges have the same structure. Korach rejects the notion that something small— either tzitzit or mezuzah—could be more important than something big. In opposing tzitzit to a blue tallit and mezuzah to a houseful of scrolls, the midrash picks up on Korach’s tactic of putting Moses and Aaron in opposition to “all of the community.” Korach invokes the whole, promoting the general over the specific, the greater over the lesser. He fails to recognize that in Torah, the detailed particulars make all the difference. In the realm of ritual as in the domain of justice, the demands of righteousness are precise.