WUPJ Library

We are living in an age when the news is filled with demeaning language and accusations of impropriety in the workplace. Whether it is well-known newsmen, movie moguls or politicians, women are treated as objects and worse. Many of the men assume their positions of power will keep them safe and insulated from accusations. While women who speak their mind are threatened, ridiculed and in some cases fired. It does not matter where you live—North America, Israel or Europe –women are fighting for dignity and respect.

Parashat Ki Teitzei contains the most laws of any Torah portion, seventy-four, more than one tenth of all the laws in the Torah, but it is also a good reminder that for the development of the halachah, Biblical law was just a building block. For example, the somewhat confusing law, that one must place a parapet on one’s roof; (Deuteronomy 22:8) not only becomes the basis of the Jewish equivalent to OSHA (Occupational Health and Safety Administration) regulations, but also is used by more contemporary authorities to develop a Jewish legal objection to second hand smoke. (OU Israel, Aliyah-by-Aliyah Parashat Ki Teitzei).

“Let this land be given to your servants as a heritage; do not take us across the Jordan.”(Bamidbar 32,5b). This is what two and a half tribes ask of Moses as the people of Israel are getting ready to cross over the Jordan River and conquer the promised land. Why would they ask to stay on the eastern side of the Jordan valley? They have the explanation in the first phrases of the portion Matot:

The Hebrew word “Naso” means “to lift up” and with this word God commanded Moses and Aaron to “lift up” the Children of Israel by concluding the census. It is a curious idea at first glance, to “lift up” in order to take a census, but it makes sense.

by Ra bbi Dr. Walter Rothschild; Landesrabbiner for Schleswig-Holstein , Germany ; Rabbi of Or Chadasch , Vienna , Austria .

The congregation where I grew up was the oldest congregation in the State of Illinois – yet steeped in 1960’s style social justice activism. I learned then that commandments to help the poor and the stranger were expressive of Judaism’s age-old, unchanging commitment to the most vulnerable members of society.

This coming Shabbat we read a double portion: Achrei Mot-Kedoshim. The last parsha is also called ‘The Holiness Codex’. It starts by commanding us to be holy. Or does it? God says to Moses: “Instruct the community of Israel: kedoshim t’yehiyu, be holy, because I the Lord your God am holy” (Vayikra 19:2). How can we human beings be holy like God, Him/Herself? We are created in God’s image as stated in the first book of the Torah, but we are not God!

It is easy to consider the sidra Metzora as somehow ‘old-fashioned’ and ‘unpleasant’. A taboo subject. I have even experienced distraught Bar Mitzvah families asking if their sons could instead read something ‘more relevant’ – as though their children were not about to enter a phase in their lives when dermatology would be more important than theology, when spots and pimples and greasy skin and dandruff and pustules and scab tissue were not going constantly to occupy their thoughts.

We often think that e-mails or text messages are like oral conversation; that once the words are pronounced they disappear, but it is not the case. They stay in the minds of people that have been hurt, and the pain is difficult to erase. A little click can cause a great shock: let us take our time, zeman nakat, let us hurry slowly so that we be motsi shem tov – uttering good words, words of good.

Vayikra, the third book of the Torah, is known in the tradition as “Torat Cohanim”, dealing as it does with many laws concerning the priests and their role in leading the people in service to God… The Lubavich Rabbi commented that, “Being the most difficult to understand, the Book of Vayikra demands more effort from its reader, which in turn lifts the reader to new heights of understanding and spiritual achievement.” Of all the books in the Torah, Vayikra challenges us to think about what it means to live by the Torah’s precepts and what it means to be in service to God.

My brother-in-law has many talents. In addition to playing the banjo, he’s a builder and carpenter; attorney specializing in environmental issues; and all around good guy. But his passion is olive farming. This year, with the help of volunteers from around the world as well as extended friends and family from our home at Kibbutz Gezer, he harvested two tons of olives. In many ways he embodies A.D. Gordon’s “Religion of Labor” and the philosophy of Labor Zionism.

Recent Issues By: Rabbi Naamah Kelman, the Dean of Hebrew Union College-Jewish Institute of Religion in Jerusalem Recently I participated on a panel discussing Intermarriage. This was for an Israeli audience and for many of them; the very issue of Intermarriage is just another indication of the decline of Jewry outside of Israel. It was […]