Angel for Shabbat

In this week’s Torah portion, we read of the tragic deaths of two of Aaron’s sons. When he learned the sad news, “Aaron was silent,” vayidom Aharon. Commentators have offered various explanations of Aaron’s silence. He may have been speechless due to shock; he may have had angry thoughts in his heart, but he controlled himself from uttering them; he may have been silent as a sign of acceptance of God’s judgment.

Within biblical tradition, there are a number of phrases relating to confrontation with tragedy.

“Min haMetsar Karati Y-ah,” I call out to God from distress. When in pain, it is natural to cry out to God, to shed tears, to lament our sufferings and our losses. To cry out when we are in distress is a first step in the grieving process.

I recently learned of a shorthand symbol used in online communications among Jewish singles. It is “JFK”.  For example: “Don’t go out with him, he’s ‘JFK’.”  “He’s not reliable, he’s ‘JFK’.”

Sports aren’t just about games; they are about life. Good sportsmanship isn’t just an extra frill; it is the essence of sports education. Middot aren’t only to be learned in the classroom; they are to be learned in the gym and on the basketball court.

In describing God's creation of human beings, the Torah teaches that we were created "in the image of God". Philosophers and commentators have pondered the meaning of this phrase, and have given various explanations. What does it mean for humans to be created in God's image since God is an eternal, incorporeal being? Some have defined "image" as referring to intellect or will.

Rabbinic tradition teaches that Noah and his descendants were given seven basic categories of law, and that "Noahides"  fulfill their religious obligations through these Noahide laws. The Talmud (Yevamot 47a) states: "Our sages have said that seven commandments have been prescribed for the Sons of Noah: the first requires them to have judges; the other six forbid sacrilege, idolatry, incest, homicide, theft, and the consumption of a limb taken from a living animal."

The Midrash teaches that Abraham and Sarah won many converts to their religious views. How did they succeed?

"How full of awe is this place! This is none other than the house of God, and this is the gate of heaven." (Bereishith 28:17)

"I am not worthy of all the mercies and all the truth which You have shown unto Your servant." (Bereishith 32:11)

Jacob had a remarkable curriculum vitae. He was the patriarch of a large family. He possessed an impressive amount of livestock and was quite wealthy. By external standards of success,  Jacob had achieved a lot during his years with Lavan.

When Jacob and family set out for the land of Egypt to re-unite with Joseph, the Torah informs us that Jacob sent Judah ahead "to show the way before him unto Goshen" (Bereishith 46:28). The Midrash offers an interpretation: Judah was sent ahead in order to establish a center for Torah study and "hora-ah"--a place for giving definitive halakhic rulings to guide the family in their new setting. This anachronistic interpretation (the Torah wasn't given to the Israelites until hundreds of years later!) reflects an interesting rabbinic insight.

In their new book, "American Grace," Robert Putnam and David Campbell present a thought-provoking analysis of the role of religion in the United States. Based on a large nation-wide survey as well as exhaustive scholarly research, the authors provide keen insight into how religion divides and unites us. While there are certainly clear rifts in our society based on religious beliefs, the overall tone of American life is actually quite tolerant and inclusive.