In this week’s parasha, the Torah describes the rainbow as a sign of God’s covenant with His earthly creations. It is a testimony that He will never again cause a flood to destroy humanity. It is significant that God chose the rainbow as a sign of His permanent covenant with humans.

A rainbow, after all, is intangible, unreachable and ephemeral. God rested His covenant not in something solid and unshakable, but in a bodiless, colorful bow of vapor refracted in the sunlight. By choosing the rainbow, God conveyed to humanity that His power can be seen not only in great mountains and mighty oceans—but also in something as insubstantial and transient as a rainbow.

In last week’s Parasha, Yitro, we read the magnificent description of the Revelation of God at Mount Sinai. This was the loftiest moment in the history of the people of Israel—and in the history of humanity as a whole—when God directly conveyed the “Ten Commandments” as the foundation of religious and ethical life.

This week we read Mishpatim, which seems so mundane by contrast with Yitro. Mishpatim focuses on property rights, issues in business law, damages and restitution. These practical laws are interspersed with verses instructing us to be concerned for the welfare of the poor, widow and orphan; to be compassionate, since we ourselves were slaves in Egypt and should have learned from that experience to be sympathetic to those who suffer.

Jacob had worked a lifetime to raise a family and now was at the point of his impending death. He gathered his family around him to offer his final words. He looked back at successes and failures, at good times and bad, at spiritual achievements and moral deficiencies.

In the midst of imparting his final speech, he paused and poignantly called out: “I wait for Your salvation O Lord” (Bereishith 49:18).

As he reviewed his life and his family, Jacob wondered whether he had ultimately been a success or a failure. Did he accomplish his life’s goals? Would his children and grandchildren live according to his ideals? Did he do enough? Could he have done better? “I wait for Your salvation O Lord.” The Almighty alone knows.

Many years ago, when I was a new young rabbi, an unkempt hippie walked into our synagogue on a Shabbat morning. He was wearing dirty jeans, a gaudy plaid shirt, and long hair with a pony tail. He wasn’t wearing a jacket and tie as is the proper male attire for our synagogue.

This hippie was quickly ushered out of the synagogue, to the relief of a number of veteran congregants. After all, who would want such a disrespectful person to be at our prayer services?

A recent scandal in our community relates to an article written by a student in an Orthodox women’s college, published in a school publication. The author of the article tells of a sexual encounter—real or imagined. Defenders of the article argue for the right of freedom of expression. Critics complain that the article (published anonymously) reflects immoral behavior and should not have been included in a student publication of an Orthodox school. The media have enjoyed reporting on this incident, as they enjoy reporting on scandals in general.

Why would a student write such an article? Why would the editors of the publication agree to publish it?

Shalom and best wishes for a happy Purim.

THANK YOU: We express sincere thanks to Alisa Bodner who has served as director of our University Network for the past nearly 2 years. She now lives in Israel and is working full time there, so that she is not able to continue her work for the University Network. We wish her happiness and success in her new endeavors.

NEW DIRECTOR OF CAMPUS FELLOWS PROGRAM: We are pleased that Raif Melhado will be serving as our new director of the Campus Fellows program. Raif is a rabbinical student at Yeshivat Chovevei Torah in Riverdale, NY, and brings a lot of enthusiasm and talent to his new post.

In their fascinating book, “American Grace,” Professors David Campbell and Robert Putnam report on the state of religion in America. Based on comprehensive surveys and interviews across the country, they found that the overwhelming majority of Americans believe in God and identify themselves with a religious tradition. For religious Americans, this is pleasing news.

I have been reading a new book by Israeli Nobel Prize Winner Dr. Daniel Kahneman, “Thinking, Fast and Slow” (Farrar, Strauss and Giroux, New York, 2011). On p. 47, he cites a fascinating psychological experiment conducted some years ago by Walter Mischel and his students.

A major theme in Jewish liturgy and religious observance is “zekher litsiyat mitsrayim”—in remembrance of the exodus from Egypt. The exodus was a central event that has profoundly impacted on the destiny of Israel. It ties together vital ideas: the providence of God; the election and nationhood of Israel; the victory of good over evil; the importance of prayer and song in expressing gratitude to the Almighty.