The question is not “who will live and who will die?” because we are all mortal creatures: “our origin is dust and dust is our end.” Rather, in this specific year ahead, what kinds of transience will we experience, and how will we weather it?
Commentary on Parshat Bereshit (Genesis 1:1 – 6:8) The story of humanity in the Torah begins with homelessness. The first two humans, Eve/Chava (“Mother of all life”) and Adam (“Earthling”) are unhoused vegetarian nudists living in bliss – and blissful ignorance – in the bubble of perfection of the Garden of Eden. There is no...
Commentary on Parshat Vayeshev (Genesis 37:1 – 40:23) In Andrew Lloyd Weber’s telling of the Joseph tale from Genesis, Joseph and the Amazing Technicolor Dreamcoat, one of the biggest laugh lines comes when Joseph, sexually pursued by the wife of his master Potiphar, yells out “I don’t believe in free love!” After this, in both...
Commentary on Parshat Vayechi (Genesis 47:28 – 50:26) This past summer, five participants in a Birthright Israel trip (free 10-day Israel tours offered to young adults) left the tour to visit with Palestinians on the West Bank. Their decision to do so came after receiving a map that made no effort to demarcate the Palestinian...
Commentary on Parshat Vayakhel (Exodus 35:1 – 38:20) “He made the washbasin of copper and its stand of copper, from the mirrors of the women.” (Exodus 38:8) Parshat Vayakhel describes the mishkan, the portable desert sanctuary, as filled with beautiful items created from donated materials. Near its entrance stood a copper washbasin, a public fountain...
Commentary on Parshat Shmini (Leviticus 9:1 – 11:47) What happens when the gift we want to offer isn’t accepted? Why do our efforts to be holy sometimes have tragic consequences? Our Torah reading celebrates the completion of the Mishkan, the Tabernacle built to be God’s dwelling place amongst the people. Precise instructions have been followed,...
A d’var Torah for Yitro (Ex.18:1-20:23) by Rabbi Gordon Tucker. The Book of Eikhah (Lamentations) contains this apparently oxymoronic phrase when speaking of how ancient Judea had lost its moral way: “It did not remember its future” (1:9). What could it mean to remember something that is not in the past? The usual ways of...