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Ten Commandments

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. 

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.

When Imploring Fails to Give Us What We Want

In Parashat Va-et’chanan, Moses tells how he pleaded with God to let him enter the Promised Land and how that request was denied. In the passages that follow, Moses offers us an example of how to persevere despite the deep disappointment of not attaining one’s dreams.

D'var Torah By: 
Moses’ Final Lesson
Davar Acher By: 
Rabbi Ruth A. Zlotnick

In Va-et'chanan, Moses gazes on the Promised Land and comes to grips with the fact that he will not enter it. He uses his remaining time to confer instruction and blessing on the Israelites who will carry his teachings forward after his passing.

What Judaism Says About the Golden Rule

For the last few years, I have been a member of a local hospital’s ethics committee.

D'var Torah By: 
Working Toward a Shared Goal of Holiness
Davar Acher By: 
Rabbi Aimee Gerace

In these turbulent political times, it may sometimes feel easier to withdraw, to choose to not engage with our community members around difficult topics — particularly those community members who d

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. 

Radical Inclusion at Sinai

We have arrived. All of the stories; all the of the generations between Adam and Eve, and the matriarchs and patriarchs; and 400 years of slavery in Egypt now culminate in the Israelites’ triumphant redemption. They all lead to this singular moment: the Revelation at Sinai. In Parashat Yitro, Moses guides the Israelite people to Mt. Sinai where they encounter God, experiencing all the drama and glory of Revelation.

Biblical commentators consistently note that one of the exceptional aspects of the Revelation at Sinai is that it is a communal revelation. Every previous moment of revelation in the Torah consists of God speaking privately to an individual or two — Noah, Abraham, Moses, and so on. Private revelation is the most common in other religions as well: an individual experiences God and then shares that revelation more broadly.

D'var Torah By: 
Worthy Guardians for Years to Come
Davar Acher By: 
Rabbi Maurice A. Salth

At Mount Sinai God was pleased to hear the vast multitude of diverse Israelites say in one united voice: “All that the Eternal has spoken we will do!” (Exodus 19:8) and God wanted additional assurance that they would follow through on this commitment. God told them: “I require worthy guarantors that you will observe Torah.” And the people of Israel replied: “Sovereign of the Universe, our ancestors will be our guarantors.” God was unimpressed. “Your guarantors need guarantors themselves, for they have not been without fault,” said Adonai. And so they responded: “Our prophets will guarantee it.” God retorted: “I have found fault with them also.” Thus the people offered this pledge: “Let our children be our guarantors.” And with a smile God concurred: “These are excellent guarantors, because of them I will give it to you” (Shir HaShirim Rabbah 1:4). The b’rit, “covenant,” advances and Torah is revealed.

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."

Monotheism and the Problem of Truth

"You shall have no other gods beside Me!" This is the first of Aseret HaDib'rot, literally the "Ten Declarations" or "Ten Commandments" found in this week's parashah, Va-et'chanan (see Deuteronomy 5:2-18; we recited a slightly different version earlier in the year in Parashat Yitro, Exodus, chapter 20). Aseret HaDib'rot lays out the central terms of an exclusive covenant between God and Israel. After a brief prologue in which God self-identifies as the One who freed Israel from Egyptian bondage, the first declaration occurs in the form of a command that Israel take no other gods in addition to the God of Israel: "You shall have no other gods beside Me!"

D'var Torah By: 
Relentless Striving for Truth Helps Us Connect to God
Davar Acher By: 
Dan Moskovitz

My teacher Dr. Revuen Firestone raises critical questions in his commentary on this week's parashah: Is there one "Truth" (with a capital T)? Can there be multiple truths? He concludes, as our Torah teaches, that some truths are beyond our understanding, some answers will always elude us. But we are duty bound as Jews to pursue them even if we are "striving after wind" (Ecclesiastes 1:14).

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