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You Are What You Eat: The New World of Kosher Food

Thousands of years ago, Judaism recognized the essential significance of food in the Jewish and human experience. Originally, without explaining “why” we should eat some, but not all types of different foods, the Torah in this week’s portion, Sh’mini (Leviticus 11), laid down a lengthy list of culinary dos and don’ts, the textual foundation of kashrut, Jewish dietary practice and law. The Rabbis greatly expanded on this topic and today there are a variety of expressions of kashrut.

D'var Torah By: 
Finding Spirituality in the Dietary Laws
Davar Acher By: 
Rabbi Miriam Philips

Living in Israel after college, I found myself staying in a kosher home. I became so engrossed in the minutia of kashrut (the laws/practice of keeping kosher) that I gave little attention to the ethical imperatives at the heart of Judaism. But surely kashrut should be a spiritual discipline, as I’d initially believed. Where was the heart I searched for? Sh'mini begins to answer the question.

The Moral Imperative of the Stranger

Man helps a stranger up the hill demonstrating tikkun olam

In Parashat Mishpatimwe find the Israelites in the midst of the Revelation at Sinai, experiencing the communal wonder and intensity of their encounter with God. Mishpatim, which means “laws,” dives into the details. The Revelations in Mishpatim are among the words Moses writes down on stone when he and Aaron ascend the mountain. Scholars call these laws the Book of the Covenant or Sefer HaB’rit. It’s the Torah’s first pass at the legal details that govern Jewish living.

D'var Torah By: 
Laws that Lead Us to Act with Compassion
Davar Acher By: 
Rabbi Matt Zerwekh

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Translated into English, the meaning of Parashat Mishpatim is “Laws,” but I would suggest we also refer to this Torah portion with the word rachmanut, “compassion.” The laws set forth in Parashat Mishpatim give us clear guidance as to our treatment of the segments of society to which we do not belong — the slave, the poor, the widow, the orphan. It point isn’t only that we should remember that we were once strangers in a strange land, for that only calls for empathy — an understanding of the other.

Torah and Taliban: Is There Something in Common?

In a particularly graphic moment, one of the instructions received in our weekly reading is "...to destroy all the sites at which the nations you are to dispossess worshiped their gods, whether on lofty mountains and on hills or under any luxuriant tree. Tear down their altars, smash their pillars, put their sacred posts to the fire, and cut down the images of their gods, obliterating their name from that site" (Deuteronomy 12:2-3). This is a clear directive to destroy all the sites at which the native Canaanites worshipped throughout the sacred Land of Israel.

D'var Torah By: 
Following Difficult Instructions with a Goal to Pursue Peace
Davar Acher By: 
Suzy Stone

One of the most troubling aspects of this week's Torah portion is the commandment cited above in Deuteronomy 12:2-3, which requires the invading Israelites to destroy all forms, and places, of foreign worship.

As Rabbi Firestone notes, this commandment was limited to Land of Israel, which in turn limited the scope of this harsh decree. Additionally, I appreciate Rabbi Firestone's suggestion that this commandant was meant to mollify the temptation felt by a young nation coming into its own spiritual, and physical, home.

To Die in the Exercise of Your Passion

On Wednesday, August 7th, 1974, a 24-year-old Frenchman named Philippe Petit stepped out onto a steel wire strung across the 130-foot gap between the tops of the Twin Towers of the World Trade Center in New York — close to 1,350 feet above the ground. After a 45-minute performance he was asked, "Weren't you afraid that you were going to die?" While conceding, he replied, "If I die, what a beautiful death, to die in the exercise of your passion."

Parashat Sh'mini contains the important and troubling story of Nadab and Abihu. It is the eighth day of the ceremony of consecrating the Mishkan (Tabernacle) and the priests. Aaron and his sons have been sacrificing animals all week long. Fire comes down from heaven and consumes the offerings, and all is going according to plan. Suddenly Nadab and Abihu, two of Aaron's sons, bring an additional offering of incense, which had not been commanded. They are immediately consumed by Divine fire; their bodies are dragged out of the Mishkan while Aaron remains silent.

D'var Torah By: 
Strange Fire in Our Time
Davar Acher By: 
Ari S. Lorge

When are you a priest? When are you a prophet? These questions present a constant tension for liberal Jews. When do we maintain what was passed down to us? When do we strike out on a bold new path? In Covenant & Conversation, Rabbi Jonathan Sacks lifts up the priests Nadab and Abihu, and their "strange fire," as examples of those who misunderstood their role and moment. Sacks uses the images of priest and prophet to set out a tension, as he writes: "The priest serves God in a way that never changes over time. . . . The prophet serves God in a way that is constantly changing over time."The priest attests to what is enduring and ritualized, while the prophet must be spontaneous and take his or her own initiative.

The Roots of the Amicus Brief

Following the giving of the Ten Commandments in last week’s Torah portion, Parashat Mishpatim brings us a diverse collection of civil, criminal, ritual, and ethical laws. Included in the parashah is a section of text that has become relevant to a topic that is highly contested in our day.

Next month, the Supreme Court is scheduled to hear Whole Woman's Health v. Cole, a challenge to a restrictive Texas abortion law. It will be the first time in more than 20 years that the Supreme Court has heard an abortion case.

D'var Torah By: 
Being Present in a World of Distractions
Davar Acher By: 
Daniel J. Feder

In a world of distracted people and shortened attention spans, there is a verse in Mishpatim that helps us regain our focus. This striking verse is from Exodus 24:12: "The Eternal One said to Moses, 'Come up to Me on the mountain and wait there . . . ' "

The meaning seems straightforward in the English translation found in The Torah: A Modern Commentary1; it seems easy for our modern minds to comprehend. But this verse provides a great example of how a close reading of the Hebrew verse can yield a different perspective.

Looking on the Bright Side

Sometimes, I feel that a lot of people—including some Jews themselves—see Jews as a collective Eeyore. Take this quotation from A. A. Milne’s Winnie-the-Pooh:

D'var Torah By: 
Challenged to Reduce Our Joy
Davar Acher By: 
Joel Mosbacher

I know, I know. It can seem like we’re a depressed people, always focusing on the negative. You know what they say about every Jewish holiday: “they tried to kill us, we won, let’s eat!”

Keeping Kosher - Leviticus and the Current Debate

A recent article in The New York Times [circa 1999] reported a possible revival of the Catskills, which was until a few decades ago a fabled vacation paradise for countl

D'var Torah By: 
Holiness as the Art of Making Distinctions
Davar Acher By: 
Joel Oseran

The reader who carefully follows this week's Torah portion, Sh'mini, from beginning to end may quite reasonably come to the conclusion that this portion can be better understood if i

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