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Festival

Can We Have a Relationship with God?

In Ki Tisa, Moses, begs God to let him understand the Divine. And yet, we see Moses as having more access to God than any other man. If Moses cannot comprehend God, how can we hope to understand God’s ways?

D'var Torah By: 
Shabbat: The Intersection Between Time and Practice
Davar Acher By: 
Rabbi Michael E. Danziger

In Ki Tisa, when God says to Moses, Hinei makom Iti, "Here is a place with me," God may have been pointing Moses to the perfect spot in the cleft in the rock. For the rest of us, spread across the earth, who might wish for a place by God, Ki Tisa directs us, as well. For us, Shabbat can be this place. 

Learning from the Imperfection of Religion

Parashat Mishpatim offers a myriad of rules to guide us in how to treat other individuals and nations. It makes us wonder: Why is it easier to think and behave humanely when we consider individuals rather than nations? 

D'var Torah By: 
The All-Encompassing Nature of Responsibility
Davar Acher By: 
Rabbi Megan Brudney

Some of our instincts will easily align with our sacred texts; some will (and indeed should) be in stark contrast with our canon. Yet beyond the wrestling, it is important to note that there is also a reckoning — a moment of accountability for the action we ultimately choose to take. A good example is offered in Parashat Mishpatim, in Exodus 21. Here, we find a section concerning damages incurred by both people and animals: what might happen, who is held responsible, and what restitution is owed.

The Sukkah and the Jewish Experience

In Leviticus, we are commanded to dwell in a sukkah for one week every year “in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt.” What does the sukkah teach us about the Jewish experience?

D'var Torah By: 
Connecting to the Holiness Within
Davar Acher By: 
Rabbi Lisa Silverstein Tzur

In preparation for the festival of Sukkot, we construct temporary structures, called sukkot, in which we honor the fragility and impermanence of life, and celebrate our devotion to God. We build these sukkot with love and ardent attention to detail, only to deconstruct them one week later. The temporal nature of the sukkah forces us to take advantage of the fleeting opportunity to rejoice in its shelter.

Tear Down Their Altars

Parashat R’eih begins with a set of instructions for the Israelites to tear down the altars of other gods once they enter the Promised Land. By today’s standards, these instructions may appear to be harsh.

D'var Torah By: 
The Challenge of Growing Up
Davar Acher By: 
Rabbi Geoffrey W. Dennis

By not destroying every instance of idolatry as commanded in Parashat R’eih, the people actually showed maturity and compassion.

Their Father’s Sin Is Not Their Own

In Parashat Pinchas, we learn the intriguing fact that “the sons of Korach did not die.” This conflicts with an account about Korach in an earlier chapter, which states that the ground opened up and swallowed him, his household and his followers. What does this discrepancy mean?

D'var Torah By: 
Extending Kindness to the Thousandth Generation
Davar Acher By: 
Rabbi Jared H. Saks

The fact we are told in Parashat Pinchas that Korach’s family does not die tells us that we always have the opportunity to perform t’shuvah as described in Babylonian Talmud, Rosh HaShanah 17b.

From Blasphemy to Blasphemous: An Instructive Transition

In Parashat Emor, the Torah reports that a man born of mixed Israelite-Egyptian descent “blasphemed the Name [of God],” was placed on trial, and was stoned to death. A law was then enacted that anyone, Jewish or gentile, who blasphemes the name of God shall be put to death. Over time, in communities throughout the world, laws against blasphemy were put in place to address curses leveled at God as well as perceived slights against some religions. 

D'var Torah By: 
A Free People Receives Its First Holiday Calendar
Davar Acher By: 
Rabbi Jessica Zimmerman Graf

In this week’s Torah portion, Parashat Emor, we receive a framework for what will become the Jewish calendar. The holidays identified there are still observed today: Pesach, Shavuot, Sukkot, Rosh HaShanah, and Yom Kippur. Each of these holidays, as described in Emor, brings the community together, allows us to remember important events, and creates the opportunity for communication with God.

The 13 Middot: God Is Ethical and So Are We

The Torah reading for Chol HaMo-eid Pesach includes the 13 Attributes of God. The Eternal One passes before Moses and proclaims (according to the prayer book version of the passage): “Adonai, Adonai, a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression and sin, and granting pardon” (Mishkan T’filah, [NY: CCAR, 2007], p. 496). Here, God self-describes as an ethical being.

 

 

D'var Torah By: 
Fighting Injustice in the World and Worshiping the God of Israel
Davar Acher By: 
Rabbi Shoshana Meira Friedman

Rabbi Sussman’s discussion of Hermann Cohen raises our awareness of the tension between the national and the humanist, between the specific God of Israel and the universal God of ethics. This tension is one that has animated my own Jewish learning: What did it mean to want to serve the good of humanity and the planet, yet pray to God in language that was specifically Jewish? How could I be widely inclusive and yet also protect the inherent integrity of tradition?

A Concrete Relationship with God

In Parashat Ki Tisa, the Israelites wait for Moses to return from the mountaintop. Feeling insecure with a lack of leadership, they tell Aaron to create a Golden Calf.

D'var Torah By: 
Religion as a Way to Reach Holiness
Davar Acher By: 
Rabbi Jason Rosenberg

One of the lessons of Parashat Ki Tisa is that we need concrete reminders, symbols, of our fundamental ideas. But while we embrace them we have to remember that these symbols — whether they be physical, ritual, textual, or other — exist for us, not for God. 

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

TMTimage_Feb20_action_250_138.jpg

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.

We All Will Die, But We Must Be Grateful

Sukkot is known in Rabbinic tradition as the "Festival of Our Joy" (Z'man Simchateinu, a name that derives from Leviticus 23:40: "You shall rejoice before the Eternal your God seven days"). Sukkot is the only festival for which the command to rejoice is given. It is a commandment — a mitzvah: us'mach'tem — "be happy!" 

D'var Torah By: 
The Sukkah and the Fragility of Peace
Davar Acher By: 
Neal Katz

Sukkot reminds me of the beautiful text of the Haskiveinu prayer in which we praise God for watching over us as we lie down for the evening. We also praise God for spreading over us a sukkah, or shelter, of peace. We close that prayer by blessing God, haporeis sukkat shalom aleinu, "whose shelter of peace is spread over us."

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