Scrollers Preview
Parashat Toldot
Rabbi Rachel Goldenberg
“V’eleh toldot Yitzchak. . .” “This is the line of Isaac. . .”
This week, we meet the next patriarch in line for the covenantal blessing – Jacob. His name, derived from the word “heel” can also be translated as, “supplanter.” He emerges from his mother Rebecca’s womb holding onto the heel of his older brother Esau. And throughout our parashah, he and his mother use deceit as a way for him to get ahead in line, to receive his father’s blessing, and to take hold of the right of the first-born.
According to the modern commentator, Nehama Leibovitch, there are at least four recurring motif words in Jacob’s life: deceit (mirmah), right of the firstborn (b’chora,) blessing (b’racha,) and name (shem.) As we study the parasha together, we’ll trace these motifs.
Using some commentaries and midrash brought by Leibovitch in one of her studies on this portion, we’ll also ask whether we can detect any trace of reluctance on Jacob’s part to play this role of “supplanter.” And we’ll see if the Torah is judging Jacob’s deceitful behavior. Are the blessings that Jacob receives in this parasha truly realized in Jacob’s life, or does he have to earn them more honestly later?
Wednesday, November 23, 2011
Thursday, October 27, 2011
Scrollers Preview for 10/29/11 - Parashat Noach
Scrollers Preview
Parashat Noach
October 29, 2011
Rabbi Rachel Goldenberg
At a Scrollers session prior to the High Holy Days, we agreed that we would turn to the Women’s Torah Commentary this year for an additional layer to our study. For this Torah portion, the Women’s Commentary includes helpful references to Babylonian epics that parallel Noah, our flood myth. We’ll look at the role the goddess Tiamat plays in those parallel stories, and see how our Torah echoes those traditions, using the word “t’hom,” a word similar to “Tiamat,” to designate the deep primordial waters that wash over the earth.
We’ll also read an essay in the Women’s Commentary by Dr. Carol Ochs, who posits that the sin God is punishing humanity for with the flood has to do with our misuse of language. Ochs notes that Noah himself is silent for the entire story until he curses his youngest son Ham. This curse comes after they leave the ark and Ham discovers Noah drunk and exposed. After God has created the world and blessed that creation with language, perhaps the flaw in human beings is our tendency to use speech in destructive ways. This theme of the power of language continues with the story of the Tower of Babel.
As I write this on a rainy Thursday, I am looking forward to retelling the story of the rain coming down for forty day-sies day-sies (but hoping that the rain stops here sooner than that!)
Shabbat Shalom!
Parashat Noach
October 29, 2011
Rabbi Rachel Goldenberg
At a Scrollers session prior to the High Holy Days, we agreed that we would turn to the Women’s Torah Commentary this year for an additional layer to our study. For this Torah portion, the Women’s Commentary includes helpful references to Babylonian epics that parallel Noah, our flood myth. We’ll look at the role the goddess Tiamat plays in those parallel stories, and see how our Torah echoes those traditions, using the word “t’hom,” a word similar to “Tiamat,” to designate the deep primordial waters that wash over the earth.
We’ll also read an essay in the Women’s Commentary by Dr. Carol Ochs, who posits that the sin God is punishing humanity for with the flood has to do with our misuse of language. Ochs notes that Noah himself is silent for the entire story until he curses his youngest son Ham. This curse comes after they leave the ark and Ham discovers Noah drunk and exposed. After God has created the world and blessed that creation with language, perhaps the flaw in human beings is our tendency to use speech in destructive ways. This theme of the power of language continues with the story of the Tower of Babel.
As I write this on a rainy Thursday, I am looking forward to retelling the story of the rain coming down for forty day-sies day-sies (but hoping that the rain stops here sooner than that!)
Shabbat Shalom!
Friday, October 14, 2011
Holy Scrollers Previe - Parashat Shabbat Chol HaMoed Sukkot
Scrollers Preview
Parashat Shabbat Chol HaMoed Sukkot
Rabbi Rachel Goldenberg
October 15, 2011
Moadim L’Simcha! (happy intermediate days of Sukkot) and Shabbat Shalom:
I hope you’ll join us for our potluck and Sukkot service tonight (potluck at 6:30pm, service at 7:30pm). Sadly, we’ll be eating inside, as it is just too darn wet out there. But hopefully we’ll have a chance to wave the lulav in the sukkah and celebrate Shabbat morning services in the sukkah tomorrow (10:30am).
So – to the Torah portion!
On the Shabbat during the intermediate day of Sukkot (Chol HaMoed), we read Exodus 33:12-34:26. This Parasha occurs after the Israelites are caught and punished for worshiping the Golden Calf. Moses pleads with God to forgive the people and to continue going in the lead through the wilderness. He also asks God to make God’s self known to Moses.
God instructs Moses to carve a second set of stone tablets and to “meet” God at the top of Mount Sinai. There, God passes before Moses and proclaims the Thirteen Attributes “Adonai Adonai, a God compassionate and gracious, etc.” This list of attributes of God is chanted during the High Holy Day and festival services as we take out the Torah scroll.
The Parasha ends with God recommitting to the covenant and declaring some additional commandments. Most of these rules are about how the Israelites should cut down the idolatrous worship places in the Land and how God will drive out the inhabitants. There is also a listing of the Israelite festivals, perhaps to emphasize what constitutes legitimate rituals and worship for the Israelites, lest they be tempted to turn again to idolatry.
We will spend some time with this section of Torah and also turn to the Haftarah for the Shabbat of Chol HaMoed Sukkot. The haftarah, from Ezekiel, is apocalyptic, as is the haftarah for the first day of Sukkot from the book of Zechariah. They both are visions of a war at the end of days in which God wreaks havoc on God’s enemies. This raises the question of why Sukkot would be the time to read texts about apocalyptic battles, and how the Ezekiel piece is related to the Torah portion.
Looking forward to studying with you,
Rabbi G.
Parashat Shabbat Chol HaMoed Sukkot
Rabbi Rachel Goldenberg
October 15, 2011
Moadim L’Simcha! (happy intermediate days of Sukkot) and Shabbat Shalom:
I hope you’ll join us for our potluck and Sukkot service tonight (potluck at 6:30pm, service at 7:30pm). Sadly, we’ll be eating inside, as it is just too darn wet out there. But hopefully we’ll have a chance to wave the lulav in the sukkah and celebrate Shabbat morning services in the sukkah tomorrow (10:30am).
So – to the Torah portion!
On the Shabbat during the intermediate day of Sukkot (Chol HaMoed), we read Exodus 33:12-34:26. This Parasha occurs after the Israelites are caught and punished for worshiping the Golden Calf. Moses pleads with God to forgive the people and to continue going in the lead through the wilderness. He also asks God to make God’s self known to Moses.
God instructs Moses to carve a second set of stone tablets and to “meet” God at the top of Mount Sinai. There, God passes before Moses and proclaims the Thirteen Attributes “Adonai Adonai, a God compassionate and gracious, etc.” This list of attributes of God is chanted during the High Holy Day and festival services as we take out the Torah scroll.
The Parasha ends with God recommitting to the covenant and declaring some additional commandments. Most of these rules are about how the Israelites should cut down the idolatrous worship places in the Land and how God will drive out the inhabitants. There is also a listing of the Israelite festivals, perhaps to emphasize what constitutes legitimate rituals and worship for the Israelites, lest they be tempted to turn again to idolatry.
We will spend some time with this section of Torah and also turn to the Haftarah for the Shabbat of Chol HaMoed Sukkot. The haftarah, from Ezekiel, is apocalyptic, as is the haftarah for the first day of Sukkot from the book of Zechariah. They both are visions of a war at the end of days in which God wreaks havoc on God’s enemies. This raises the question of why Sukkot would be the time to read texts about apocalyptic battles, and how the Ezekiel piece is related to the Torah portion.
Looking forward to studying with you,
Rabbi G.
Thursday, September 22, 2011
Holy Scrollers Preview - Parashat Nitzavim-Vayelech 9/24/11
In this week’s double parashah, God concludes the covenant with the Israelites, and we move into the epilogue of the Book of Deuteronomy and of the entire Torah. We make the transition from the story of the Israelites to prophecies and preparation for what will occur after this stage in our story has concluded.
In Nitzavim, we learn that all of Israel, even the strangers tagging along, and even those who have not yet been born, are included in this Brit. God reminds the people of what we learned last week, that if they do not follow the covenant, terrible curses will afflict them. There is an interesting focus on what an individual Israelite might be thinking in his or her heart – what happens to the person who is secretly harboring thoughts disloyal to God and the Brit. The last verse of Chapter 28 is particularly puzzling, “concealed acts concern the Lord our God; but with overt acts, it is for us and our children ever to apply all the provisions of this Teaching.” We’ll look at some commentaries on this verse and the tension between concealed and revealed thoughts and actions.
In Vayelech especially, we see God figuring out how to deal with a major transition. When the people cross over the Jordan, they will move from having direct experience of God in the wilderness to needing to uphold the covenant in the Land without having had that direct experience. The solution comes in the form of texts and teaching: every year on Sukkot, the whole community must gather to hear the entire book of Deuteronomy read in public. In addition to this, God has Moses write down a poem that will serve as a witness against the people if they misbehave.
The JPS commentary points out that the Brit-concluding ceremony in Nitzavim requires full participation of every segment of the community: men and women, children, strangers, and all kinds of laborers. Later, in Vayelech, with the requirement to read Deuteronomy every year on Sukkot, we also see this emphasis on full participation of every segment of the community. Full participation seems to be a critical element to continuity of the Teaching and the Brit as well.
I’ll be curious to hear from you if you think that the written word, spoken in public in front of every element of the community is powerful enough to replace direct experience.
In fact, God predicts that these tools won’t be powerful enough. Before Moses dies, and as the leadership is being passed on to Joshua, God tells Moses what will happen in the future – the people will stray, and they will suffer exile. However, there is also a distinct theme of “teshuva.” Eventually the people will turn back to God and will be restored to the Land. A perfect theme for the Shabbat prior to Rosh Hashana.
Looking forward to our discussion!
Shabbat Shalom,
Rabbi Goldenberg
In Nitzavim, we learn that all of Israel, even the strangers tagging along, and even those who have not yet been born, are included in this Brit. God reminds the people of what we learned last week, that if they do not follow the covenant, terrible curses will afflict them. There is an interesting focus on what an individual Israelite might be thinking in his or her heart – what happens to the person who is secretly harboring thoughts disloyal to God and the Brit. The last verse of Chapter 28 is particularly puzzling, “concealed acts concern the Lord our God; but with overt acts, it is for us and our children ever to apply all the provisions of this Teaching.” We’ll look at some commentaries on this verse and the tension between concealed and revealed thoughts and actions.
In Vayelech especially, we see God figuring out how to deal with a major transition. When the people cross over the Jordan, they will move from having direct experience of God in the wilderness to needing to uphold the covenant in the Land without having had that direct experience. The solution comes in the form of texts and teaching: every year on Sukkot, the whole community must gather to hear the entire book of Deuteronomy read in public. In addition to this, God has Moses write down a poem that will serve as a witness against the people if they misbehave.
The JPS commentary points out that the Brit-concluding ceremony in Nitzavim requires full participation of every segment of the community: men and women, children, strangers, and all kinds of laborers. Later, in Vayelech, with the requirement to read Deuteronomy every year on Sukkot, we also see this emphasis on full participation of every segment of the community. Full participation seems to be a critical element to continuity of the Teaching and the Brit as well.
I’ll be curious to hear from you if you think that the written word, spoken in public in front of every element of the community is powerful enough to replace direct experience.
In fact, God predicts that these tools won’t be powerful enough. Before Moses dies, and as the leadership is being passed on to Joshua, God tells Moses what will happen in the future – the people will stray, and they will suffer exile. However, there is also a distinct theme of “teshuva.” Eventually the people will turn back to God and will be restored to the Land. A perfect theme for the Shabbat prior to Rosh Hashana.
Looking forward to our discussion!
Shabbat Shalom,
Rabbi Goldenberg
Friday, July 22, 2011
Holy Scrollers Preview - Parashat Mattot
Scrollers Preview
Parashat Mattot
7/23/2011
Rabbi Rachel Goldenberg
As we near the end of the Book of Numbers, we receive some additional laws, Moses receives his last task from God, and we begin to focus on the settlement of the Promised Land. The three main sections of the Parasha are:
1.) Laws regarding vows – Specifically, we learn about who is responsible for the vows or oaths of a woman, depending on her personal status (living in her father’s house, married, divorced, widowed.) A vow or oath is a powerful use of words, made binding by the use of God’s name.
2.) God asks one last thing of Moses before his death – to go to war against the Midianites. This war is meant to redress past wrongs, specifically the Midianites’ seduction of the Israelite men in last week’s parashah. Balaam reappears here as the mastermind behind that mass-seduction. Moses is unhappy when the Israelite armies only kill the men and not the women. So he sends them back to slay all male children and all women who have known men carnally.
3.) The tribes of Reuben and Gad claim the land on the East side of the Jordan as their inheritance and want to settle it because it is good cattle country. Moses is not happy; he is concerned that they won’t help the Israelites conquer the land. A compromise is reached in which the Reubenite and Gadite men will serve as “shock-troops” and will conquer the land before returning to their lands on the East side of the river.
This year, with a nudge from some Scrollers, I thought I’d look at the Women’s Torah Commentary on this Parasha, especially on the sections about vows and the war against the Midianites. On the vows section, we’ll look at how the rabbis of the Talmud limited the kinds of vows that husbands could annul on behalf of their wives. We’ll also look at how two later Biblical stories (Jepthah’s daughter, and Saul’s son) shed light on the power of vows.
An essay in the Women’s commentary asks the following question - Given how the Torah treats the vows of women and men differently, what impact might this have on a woman speaking up about her needs or acting independently? What status do the yearnings and dreams of women have?
Some additional questions we’ll explore include:
What role do vows play in your life? Do you make vows?
What meaning does the Kol Nidre prayer hold for you? (Kol Nidrei is the prayer we chant on the eve of Yom Kippur, in which we pray that any vows we utter in the coming year which we fail to uphold will be annulled.)
Parashat Mattot
7/23/2011
Rabbi Rachel Goldenberg
As we near the end of the Book of Numbers, we receive some additional laws, Moses receives his last task from God, and we begin to focus on the settlement of the Promised Land. The three main sections of the Parasha are:
1.) Laws regarding vows – Specifically, we learn about who is responsible for the vows or oaths of a woman, depending on her personal status (living in her father’s house, married, divorced, widowed.) A vow or oath is a powerful use of words, made binding by the use of God’s name.
2.) God asks one last thing of Moses before his death – to go to war against the Midianites. This war is meant to redress past wrongs, specifically the Midianites’ seduction of the Israelite men in last week’s parashah. Balaam reappears here as the mastermind behind that mass-seduction. Moses is unhappy when the Israelite armies only kill the men and not the women. So he sends them back to slay all male children and all women who have known men carnally.
3.) The tribes of Reuben and Gad claim the land on the East side of the Jordan as their inheritance and want to settle it because it is good cattle country. Moses is not happy; he is concerned that they won’t help the Israelites conquer the land. A compromise is reached in which the Reubenite and Gadite men will serve as “shock-troops” and will conquer the land before returning to their lands on the East side of the river.
This year, with a nudge from some Scrollers, I thought I’d look at the Women’s Torah Commentary on this Parasha, especially on the sections about vows and the war against the Midianites. On the vows section, we’ll look at how the rabbis of the Talmud limited the kinds of vows that husbands could annul on behalf of their wives. We’ll also look at how two later Biblical stories (Jepthah’s daughter, and Saul’s son) shed light on the power of vows.
An essay in the Women’s commentary asks the following question - Given how the Torah treats the vows of women and men differently, what impact might this have on a woman speaking up about her needs or acting independently? What status do the yearnings and dreams of women have?
Some additional questions we’ll explore include:
What role do vows play in your life? Do you make vows?
What meaning does the Kol Nidre prayer hold for you? (Kol Nidrei is the prayer we chant on the eve of Yom Kippur, in which we pray that any vows we utter in the coming year which we fail to uphold will be annulled.)
Friday, July 15, 2011
Holy Scrollers Preview - Parashat Pinchas 7/16/11
Scrollers Preview
Parashat Pinchas
7/6/11
Rabbi Rachel Goldenberg
The episode which made Pinchas famous actually takes place at the end of last week’s Torah portion. In that Parasha, Pinchas stabs an Israelite man and a Midianite woman as they are about to have sexual relations as part of idolatrous worship of the Moabite/Midianite god, Ba’al. Just prior to this incident, God had instructed Moses to impale all of the ringleaders involved with an outbreak of idolatrous whoring with Moabite/Midianite women. (The terms “Moabite” and “Midianite,” while referring to two different nations, seem to be interchangeable in this Torah portion. It may be related to the Moabites having conquered the Midianites at some point.)
Our Parasha opens with God making a pact with Pinchas that involves him and his descendants inheriting the priesthood for all time. God seems to be rewarding Pinchas for his “impassioned action for his God.” The word in Hebrew translated here as passion is “kin’ah.”
The next chapter of the Parasha involves yet another census, this one taken after the forty years of wandering are over. None of those counted except for Joshua and Caleb had been part of the original generation that left Egypt. After the census, God explains how the land is going to be apportioned to each tribe. What follows is the interesting case of the daughters of Zelopechad, who do not have any male relatives who might receive their deceased father’s portion of land. God creates a new law, saying that when there is no male relative, the land can be transferred to daughters. We learn later that the daughters must marry within their clan so that the land will stay in the clan.
At the end of this section about land apportionment, Moses asks God to identify a successor for him, and we have a simple but moving scene in which Moses lays his hands upon Joshua and commissions him to lead the people into the Land.
The last two chapters of this Parasha deal with daily sacrifices and festival sacrifices.
The two themes that stand out for me this year are that of passion and continuity. The impassioned Pinchas will take over the high priesthood from Aaron, who died in a previous Parasha. Joshua, who is described as having a unique “ruach,” or spirit, takes over for Moses.
We see both of these themes in the haftarah as well. The haftarah, about Elijah the prophet, also uses this term “kin’a” to describe Elijah’s passionate devotion to God. He too slaughters idol worshippers – in his case, prophets of Baal. Elijah flees and finds himself in the depths of despair. God appears to him and empowers him to continue as a prophet and to take on a successor – Elisha. Passion and continuity: Elijah, the impassioned prophet, rediscovers his passion upon finding a person to carry out his work.
Many questions this week…
What is the Torah telling us about the connection between passion and leadership? How does God view that connection? What is the “shadow” side of passionate leadership, and are there healthy ways to direct/redirect passion? What role does or should passion play in a community’s search or in God’s search for succession in leadership?
Parashat Pinchas
7/6/11
Rabbi Rachel Goldenberg
The episode which made Pinchas famous actually takes place at the end of last week’s Torah portion. In that Parasha, Pinchas stabs an Israelite man and a Midianite woman as they are about to have sexual relations as part of idolatrous worship of the Moabite/Midianite god, Ba’al. Just prior to this incident, God had instructed Moses to impale all of the ringleaders involved with an outbreak of idolatrous whoring with Moabite/Midianite women. (The terms “Moabite” and “Midianite,” while referring to two different nations, seem to be interchangeable in this Torah portion. It may be related to the Moabites having conquered the Midianites at some point.)
Our Parasha opens with God making a pact with Pinchas that involves him and his descendants inheriting the priesthood for all time. God seems to be rewarding Pinchas for his “impassioned action for his God.” The word in Hebrew translated here as passion is “kin’ah.”
The next chapter of the Parasha involves yet another census, this one taken after the forty years of wandering are over. None of those counted except for Joshua and Caleb had been part of the original generation that left Egypt. After the census, God explains how the land is going to be apportioned to each tribe. What follows is the interesting case of the daughters of Zelopechad, who do not have any male relatives who might receive their deceased father’s portion of land. God creates a new law, saying that when there is no male relative, the land can be transferred to daughters. We learn later that the daughters must marry within their clan so that the land will stay in the clan.
At the end of this section about land apportionment, Moses asks God to identify a successor for him, and we have a simple but moving scene in which Moses lays his hands upon Joshua and commissions him to lead the people into the Land.
The last two chapters of this Parasha deal with daily sacrifices and festival sacrifices.
The two themes that stand out for me this year are that of passion and continuity. The impassioned Pinchas will take over the high priesthood from Aaron, who died in a previous Parasha. Joshua, who is described as having a unique “ruach,” or spirit, takes over for Moses.
We see both of these themes in the haftarah as well. The haftarah, about Elijah the prophet, also uses this term “kin’a” to describe Elijah’s passionate devotion to God. He too slaughters idol worshippers – in his case, prophets of Baal. Elijah flees and finds himself in the depths of despair. God appears to him and empowers him to continue as a prophet and to take on a successor – Elisha. Passion and continuity: Elijah, the impassioned prophet, rediscovers his passion upon finding a person to carry out his work.
Many questions this week…
What is the Torah telling us about the connection between passion and leadership? How does God view that connection? What is the “shadow” side of passionate leadership, and are there healthy ways to direct/redirect passion? What role does or should passion play in a community’s search or in God’s search for succession in leadership?
Friday, July 1, 2011
Holy Scrollers Preview - Parashat Chukat 7/2/11
Holy Scrollers Preview
Parashat Chukat
July 2, 2011
Rabbi Rachel Goldenberg
Shabbat Shalom everyone! It’s nice to be back teaching Scrollers this week. Thanks to David and Rick for your facilitation these past few weeks, and thanks to everyone for welcoming visiting students from my summer Introduction to Judaism class.
Themes of life and death permeate this week’s Parasha. It opens with the laws regarding the red heifer (or perfect brown heifer, according to the Etz Hayim commentary,) the ashes of which are mixed with water to purify anyone who has come into contact with a corpse. We’ll see in this section the paradox of purity and impurity, as these ashes can at the same time purify the impure and render impure the pure!
Next, Miriam dies, and immediately we learn that the community is without water. This leads to the story of Moses striking the rock to get water for the eternally kvetchy Israelites. As a result of this incident, Moses and Aaron are barred from entering the Promised Land. Before this Parasha is over, Aaron dies on Mount Hor.
The end of the Parasha is framed by a series of military engagements, which the Israelites win, and we read about their travels South of the land of Israel, from one battle to the next. During this section, the people are without water again, and they rebel not only against Moses, but against God as well. God sends serpents to bite and kill many Israelites, until Moses is able to create what seems like a fetish to ward off this plague.
Eventually, the Israelites finally come across a well. This time, in order to get water, all the people have to do is sing, and it springs up. Somehow, after all of these experiences of death, of Aaron and of Miriam, of their fellow Israelites in the plague of the serpents, the living waters are again accessible.
My question is, why? Why at this point in the story are the Israelites finally able to access life-giving water so easily? When we are surrounded by death and hopelessness, what is it that sustains us? What helps us to tap into the cool water beneath the dry surface?
Parashat Chukat
July 2, 2011
Rabbi Rachel Goldenberg
Shabbat Shalom everyone! It’s nice to be back teaching Scrollers this week. Thanks to David and Rick for your facilitation these past few weeks, and thanks to everyone for welcoming visiting students from my summer Introduction to Judaism class.
Themes of life and death permeate this week’s Parasha. It opens with the laws regarding the red heifer (or perfect brown heifer, according to the Etz Hayim commentary,) the ashes of which are mixed with water to purify anyone who has come into contact with a corpse. We’ll see in this section the paradox of purity and impurity, as these ashes can at the same time purify the impure and render impure the pure!
Next, Miriam dies, and immediately we learn that the community is without water. This leads to the story of Moses striking the rock to get water for the eternally kvetchy Israelites. As a result of this incident, Moses and Aaron are barred from entering the Promised Land. Before this Parasha is over, Aaron dies on Mount Hor.
The end of the Parasha is framed by a series of military engagements, which the Israelites win, and we read about their travels South of the land of Israel, from one battle to the next. During this section, the people are without water again, and they rebel not only against Moses, but against God as well. God sends serpents to bite and kill many Israelites, until Moses is able to create what seems like a fetish to ward off this plague.
Eventually, the Israelites finally come across a well. This time, in order to get water, all the people have to do is sing, and it springs up. Somehow, after all of these experiences of death, of Aaron and of Miriam, of their fellow Israelites in the plague of the serpents, the living waters are again accessible.
My question is, why? Why at this point in the story are the Israelites finally able to access life-giving water so easily? When we are surrounded by death and hopelessness, what is it that sustains us? What helps us to tap into the cool water beneath the dry surface?
Subscribe to:
Posts (Atom)