Shalom uvrakha and best wishes.
Here are a few items for your attention from the University Network of the Institute for Jewish Ideas and Ideals.

CAMPUS FELLOWS PROGRAM: We currently have Campus Fellows on campuses throughout the United States. Campus Fellows receive a stipend as well as expense money to run two programs per semester. If you are interested in serving as a Campus Fellow beginning in the spring term, please contact [email protected] You can learn more about the program, and fill out an application, by going to our website jewishideas.org, on the bottom right side of the homepage.

As Jacob neared his death, he instructed his son Joseph: “please do not bury me in Egypt” (Bereishith 47:29). Joseph was compelled to take an oath to bring Jacob’s body to the burial place of his fathers in the land of Canaan.

Rashi, citing the Midrash on this verse, offers several reasons for Jacob’s insistence on not being interred in Egypt. One of them has Jacob worrying “lest Egypt will make me into [a shrine] of idolatry.”

Shalom, and best wishes. Here are a few items for your attention.

CAMPUS FELLOWS: We are currently taking applications for the Campus Fellows program for the coming academic year. Campus Fellows receive a stipend, as well as some funds for program expenses. Campus Fellows are expected to arrange 2 programs per semester, dealing with issues relating to an intellectually vibrant, compassionate and inclusive Orthodox Judaism.
If you would like to apply, please go to our homepage at jewishideas.org. There is an application form on the bottom right of the page. For more information, please contact our new director of the Campus Fellows program, Rabbi Daniel Braune Friedman [email protected]; or Raif Melhado, [email protected]

This week’s Torah portion commands us emphatically: “You shall not pervert the justice due to the stranger” (Devarim 24:17). Rabbinic tradition has understood the word “stranger” (ger) to refer to proselytes…those who convert to Judaism. Indeed, the Talmud teaches that anyone who oppresses the proselyte thereby transgresses 36 (some say 46) commandments. There is no other commandment repeated so often in the Torah.

This week’s Parasha begins with Moses gathering the people of Israel and reminding them of the sanctity of the Sabbath. As they are busy with the construction of the Mishkan (sanctuary), they are not to lose sight of the overarching lessons of Shabbat.

The holiness of Shabbat is not observable objectively. Unlike Rosh Hodesh or the seasonal festivals, there is no clear pattern in the natural world which would indicate that the seventh day of each week should be sacred. There is no scientifically observable difference between time on the Sabbath and time on any other day of the week. Shabbat is sacred and special only to those who are spiritually attuned to its sanctity.

Nadav and Avihu, sons of Aaron the High Priest, offered a “strange fire” on the altar, an offering that had not been commanded by the Lord. As a consequence of this sin, a fire consumed them. This terrible tragedy occurred during the ceremonies dedicating the Mishkan (sanctuary).

What was the nature of the transgression of Nadav and Avihu? Why was their offering of a “strange fire” so serious as to merit the death penalty?

In his book, The Perspective of Civilization, Fernand Braudel utilizes a concept that he calls “world-time.” Braudel notes that at any given point in history, all societies are not at the same level of advancement. The leading countries exist in world-time; that is, their level of advancement is correlated to the actual date in history.

In writing about the sin of Nadav and Avihu which led to their tragic deaths, Rabbi Daniel Bouskila of the Sephardic Education Center offered these comments:

(The Angel for Shabbat for Parashat Kedoshim is a reprint of an article I wrote that appeared in “Conversations,” the journal of the Institute for Jewish Ideas and Ideals, issue no. 12.)

The Torah provides a framework for sexual morality. Its legal prescriptions specify forbidden relationships; its narratives describe behavior and dress that reflect attitudes relating to sexuality and modesty.

The Torah’s view of sexual relationships might best be seen as fulfilling the overarching command that we be a holy people (vaYikra 19:2). Indeed, Rashi, in his commentary on this verse, identifies holiness with separation from forbidden sexual relationships.

Shalom uvrakha, I hope you had a good Pessah, and I wish you all the best during these closing weeks of the academic year.

We have a special offer for members of the University Network, thanks to the generosity of a supporter of our Institute. I've just come out with a new book of short stories, "The Crown of Solomon and Other Stories." If you'd like a free copy of the book, please email me at [email protected] and give me your mailing address.

As an added bonus, you may also receive a free copy of a novel I wrote a few years back, "The Search Committee." Please let me know if you'd like either or both of these books.