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Death

How the Living Serve the Dead

In Va-y’chi, we hear the final requests of Jacob, and then Joseph, to bring back their remains to be buried in the land God promised to their ancestors. In carrying Joseph’s bones, Moses moves draws closer to his progenitor, giving us the opportunity to reflect on our connections to our forebears. 

D'var Torah By: 
The Importance of Planning Ahead
Davar Acher By: 
Rabbi Ethan Prosnit

In this week’s Torah portion, Va-y'chi, both Jacob and then Joseph ask the children of Israel to carry their bones back to be buried in Canaan. Both men teach us the value of planning and sharing our wished with the next generation.

Struggling With a Deceitful Heart

The inner turmoil that marked Jacob’s life of deceitfulness as well as his struggle with his father, brother, and sons are exposed in Vayishlach. After many years of separation, Jacob, about to meet his estranged brother, Esau, slept in a dream-like state of wakefulness on the shore of the Jabbok River where a man wrestled with him until the rise of dawn. 

D'var Torah By: 
Confronting Mistakes in Order to Grow
Davar Acher By: 
Rabbi Sarah Mack

Growth often comes from the things we wish most to avoid. In Vayishlach, that is just what Jacob discovers on that dark night on the banks of the Jabbok river. He confronts his mistakes and in the process transforms from his former self, Ya-akov, which can mean “usurper” or “birthright stealer,” to Yisrael a name meaning “one who struggles with God.” 

Adding Life to Years

Chayei Sarah begins with the recording of Sarah’s death. But the fullness of Sarah’s and Abraham’s years and accomplishments leads us to appreciate the varied possibilities of living with purpose and dignitiy in old age.

D'var Torah By: 
Seasoning Wisdom with Reason and Good Sense
Davar Acher By: 
Rabbi Jonathan Blake

As we contemplate the accomplishments of an aged Abraham and Sarah, we reflect on the words of a commentator to Pirkei Avot 5:21 who suggests that the word for "old," zakein, means a wise person who knows how to season wisdom with reason and good sense.

Living in the Golden Mean

Parashat Chukat opens with the law of the parah adumah — the red heifer. It is a classic example of a commandment for which the Torah offers no explanation. How are we to understand and grapple with laws such as this that we do not understand? Perhaps we need to start not with the question, why, but with the question, why not.

D'var Torah By: 
Empathy for the Refugee at Border Crossings
Davar Acher By: 
Rabbi Ann Landowne

In Parashat Chukat we are reminded of the difficulties that our ancestors encountered during their passage through the wilderness. We learn that Miriam has died (Numbers 20:1) and Moses has little time to mourn. Immediately he must deal with the thirsty Israelites clamoring for water and complaining about their fate. In our tradition, the Exodus from Egypt has solidified our strong identification with the stranger and their need for protection. Here in Chukat, this story of wandering in the wilderness also increases our empathy for the refugee, separated from family, desperate and in need of assistance. It is hard for us to imagine what they have experienced on their journey but our Torah teaches us to let them in.

The Formation of a People

Parashat Vayak’heil/P’kudei is a double Torah portion that concludes the Book of Exodus. The paired Torah portions describe the building of the Tabernacle and the anointing of the priests. The parashiyot are primarily contain many verses of detailed plans and descriptions of rituals, some of which are hard to visualize sitting in such a different world today. 

D'var Torah By: 
Finding Humanity and Divinity in the Other
Davar Acher By: 
Rabbi Linda Bertenthal

Parashat Vayak'heil/P'kudei describes the process of building the Mishkan (Tabernacle), which serves as a model for building Jewish community. The cherubim on the kaporet (ark cover) of the Mishkan that faced each other remind us that we should face one another and listen. 

The Power and Protection of Angels

For as long as I can remember, I have believed in guardian angels.

D'var Torah By: 
Striving to Be More Like Angels
Davar Acher By: 
Daniel N. Geffen

For as long as I can remember, I have not believed in guardian angels. Whether it is the result of hyper-rationalism or simply a lack of imagination, I am sadly not a believer.

A Biblical Text of Terror

In the midst of this week’s parashah, most of which focuses on Jacob’s return to the land of Canaan with his wives, maidservants, and children, is a lengthy story about Jacob’s only daughter, Dina (Genesis 34). While Jacob briefly appears in this story, he plays a surprisingly insignificant role. Indeed, after Jacob hears that Dina has been raped by Shechem, a local Hivite prince, he neither tells anyone nor takes any action, choosing to wait until his sons, who are in the fields tending to the livestock, return home (Genesis 34:5). 

D'var Torah By: 
Using Our Inheritance to Save and Not Destroy
Davar Acher By: 
David Ariel-Joel

After raping Dina, Shechem, who was in love with Dina, offered to marry her. Four books later we will find out that Shechem is the paradigm of the biblical law. In Deuteronomy 22:28-29 we read that if a man rapes a virgin he has to marry her and pay 50 shekels to her father. Shechem offers much more than that.

So what does not make sense in the story of Dina?

A Legacy of Kindness, Generosity, and Love

Ironically, this week's Torah portion, Chayei Sarah ("Sarah lived"), is not about Sarah's life but about her legacy. Beginning with mention of her death and of Abraham's great mourning for her, the parashah primarily focuses on the Bible's first story of betrothal, namely that of Isaac to his cousin Rebekah. The relationship between their engagement and subsequent marriage, and Sarah's legacy becomes clear as the parashah unfolds.

D'var Torah By: 
It’s Complicated
Davar Acher By: 
Steven Kushner

Families are — in a word — complicated. Dr. Ellen Umansky deftly lays this out for us surrounding the impact of Sarah's death, specifically Abraham's taking control of his son's future, and Rebekah's presence providing "comfort" to a grieving Isaac. In all, this story is suggestive of more than enough fodder for several years of serious psychotherapy. In other words, this family is just like any of ours.

The Jewish People Comes of Age

The author Anita Diamant boldly pronounced, "This is a generation who have no use for the closeted Jew; the polite, blandly American and only privately Jewish Jews. No more Seinfeld; this bunch is Jewish inside and out" ("Minhag America," HUC-JIR graduation ceremony, April 30, 2008). Her words have not lost any of their resonance in the intervening years.

Alongside her words, we might place those of Rashi, as our Torah commentator of record, on this week's Torah reading, Parashat ChukatChukat begins with an explanation of the parah adumah, "red heifer," ritual. In short, the Israelites are commanded to produce a "red cow without blemish, in which there is no defect and on which no yoke has been laid" (Numbers 19:2), slaughter it, burn it, and transform the ashes into a special "water of lustration" (19:9), used to render what has become impure, pure again.

D'var Torah By: 
Growing Up Means Taking Responsibility for Our Mistakes
Davar Acher By: 
Amy Schwartzman

Rabbi Skloot's reflections on Parashat Chukat are wonderfully insightful and inspiring. Indeed, this is a great time to be Jewish in America. Yes, we have traveled a long path to find the sense of security and self-confidence that allows us as individuals and as communities to openly practice our tradition, express our beliefs and just be ourselves. The example of the parah adumah (red heifer), along with Rashi and Rabbi Skloot's comments, hit home the idea of the importance of "owning" who we are and what we stand for.

In Place of God? In God’s Place?

After a natural calamity or terrorist attack an understandable question presents itself: Where is God in all this?

D'var Torah By: 
Be a Place Where God Is
Davar Acher By: 
Laura Geller

Joseph's response to his brothers seems to suggest that whatever happens is meant to happen: "Am I in place of God? Though you intended me harm, God intended it for good . .

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