Taste of Torah

When Moses calls Aaron and the elders, the Sfat Emet understand this to suggest that half the Sanhedrin is in heaven, providing the divine stream that makes for wisdom among those who are actually old, and those who are young, but possessed of wisdom entitling them to the title “elder.”

It’s one thing to change our minds when they expand to grasp new ideas, but quite another to attribute all our opinions to God. Justifying opinions and policies with Scripture is dangerous. Even long ago, the Rabbis recognized that much of what we say is “God” is what we choose to call God.

God doesn’t need sacrifices, so why burn up the olah entirely -- isn’t that a waste? The olah teaches altruism, for which scientists tell us we already have a biological proclivity.

It’s sometimes difficult to see how the details of the sacrificial cult pertain to our lives today, but the law of the burnt offering suggests a way to achieve an opening to God in our lives, a path that works for our personal relationships, as well.

Why slow down, rest, and unplug? Or maybe we should first ask: Can we? Our creative souls need rest and renewal, and there are many ways to keep shabbat and provide that.

In the account of the Golden Calf, as in a Talmudic story about God’s anger, God is the angry child and Moses or a High Priest is the parent who helps him regain balance. An interesting role reversal that helps us see we can learn from both models.

The zaniness of Purim reflects the liminal nature of Jewish existence at many times throughout history. There is inherent danger in liminal times and places, but also potential for change. If we can aim for positive change and not be overcome by fear, liminality can be a blessing.

The description of the Tabernacle is lengthy and detailed, but scholars contend it might never have existed. Can we then derive meaning and guidance from Torah’s account? It turns out, there’s plenty of wisdom and teaching to be had.

If you had followed my advice… / Parshat Yitro

Torah delineates many laws, but the conjugal rights of women stands out. It sets the tone for all future attitudes toward sex and sexuality, and even though the Jewish approach has been adversely influenced by other traditions, our early sources can bring us back to a more positive view.

Perhaps it’s not coveting itself that is a problem, but what we covet. Some desires are good and healthy. If we can focus on them, many of our legitimate needs will be met.

The revelation of God was not a one-time event. Images of God abound, because revelation of God abounds. Once we move beyond reading our sacred texts within the parameter of rational constrictions, much more is revealed.

It is possible that we have misjudged the Egyptians, assuming them to all be minions of Pharaoh? Let’s take another look and their motives and actions.

Psychological and neurological research confirms that our values and personalities change and evolve, even if we do not recognize changes in ourselves. We can monitor the change and thereby steer change in the direction we want.

Horace Kallen wrote: “Men may change their clothes, their politics, their wives, their religions, their philosophies, to a greater or less extent; they cannot change their grandfathers.” True, but we don’t have to BE our grandfathers. Torah confirms this: Passover is a new and innovative festival.