Universal Service of God
Jun 3, 1995 By Ismar Schorsch | Commentary | Bemidbar
Though the Jerusalem Temple is long gone, time has not erased the threefold division of ancient Israel into Kohanim, Leviim and Yisraelim. Ritual, as it so often does, helps to preserve collective memory. In many synagogues, the first two aliyot to the Torah are still given to a Kohen and a Levi. Yisraelim, who constitute the majority of us, are not called to the Torah until the third aliyah. On Passover the three matzot that bedeck our seder plates are named (from top to bottom) Kohen, Levi and Yisrael. In old cemeteries, a pair of hands symbolic of the priestly benediction often mark the tombstone of a Kohen, while the grave of a Levi whose task was to pour water over the hands of the priests before the recitation of the blessing, is signified by a tilted pitcher.
Read More
The Refuge of Judaism
Dec 8, 2001 By Ismar Schorsch | Commentary | Vayeshev | Hanukkah
In his richly thoughtful one-volume History of the Jews in Modern Times, Professor Lloyd P. Gartner observes that “few Jews in the world of 1950 lived in the city or country where their grandparents had lived in 1880” (p. 213). Like the rest of the world, Jews in the nineteenth and twentieth centuries were on the move, to burgeoning cities in the countries where they lived or to lands abroad that beckoned with opportunity. By 1915, the Jewish population in the United States had mushroomed from 280,000 to 3,197,000.
Read More
When Religious Leadership Fails
Mar 25, 1995 By Ismar Schorsch | Commentary | Shemini
“Joy waits around for no one. The person who celebrates today may not be celebrating tomorrow, nor the person who is afflicted today may not be afflicted tomorrow.” This is the sober comment of the midrash on Aaron’s tragedy. At the culmination of his installation as priest of the Tabernacle, his two sons are struck down by God’s wrath. The same divine fire which had just descended from above to consume Aaron’s altar offering, a public sign of God’s favor, returns to kill Nadab and Abihu when they commit a cultic infraction. What began with exaltation ends in grief (Leviticus 9:23-24; 10:1-3).
Read More
Why Leviticus?
Mar 1, 1995 By Ismar Schorsch | Commentary | Vayikra
A couple of years ago, a commercial publisher put out a new popular, abridged edition of the Bible. Among the omissions was the entire book of Leviticus, whose preoccupation with arcane ritual allegedly holds no interest for the modern reader. I suspect that many of us would agree. We prefer prophets to priests, ethics to ritual and verbal prayer to animal sacrifices. Our egalitarian sensibility is likewise offended by hierarchical religion.
Read More
Legislating Intimacy
Dec 1, 2001 By Ismar Schorsch | Commentary | Vayishlah
Judaism is not an ascetic religion. It makes no virtue of mortifying the flesh. At the end of Shabbat, a day devoted to the renewal of body and soul, we ask God not only to forgive our sins, but also to increase the number of our children and our financial assets.
Read More
A New Ark of the Covenant
Mar 4, 1995 By Ismar Schorsch | Commentary | Pekudei
The heart of Israel’s ornate Tabernacle in the wilderness was the Ark of the Covenant. From above the extended wings of the two cherubim affixed on top of the Ark, God’s voice would emanate to address Moses. It constituted the holiest spot in the Tabernacle, and was approached by the High Priest but once a year on Yom Kippur. Moreover, the Ark was the first part of the sanctuary that Moses was instructed to build. After inviting Israel to make “Me a sanctuary that I may dwell among them (Exodus 25:8),” God immediately continues, “They shall make an ark of acacia wood… (Exodus 25:10).”
Read More
The Seeds of Democracy
Feb 25, 1995 By Ismar Schorsch | Commentary | Vayak-hel
The Hertz Humash often confronts us with bones of contention long buried. Written in the interwar period by the Chief Rabbi of the British Empire, Joseph H. Hertz, the first graduate of the Seminary in 1894, it resonates with the echoes of Christian biases and Jewish anxieties stirred up by the Jewish struggle for equal rights in the nineteenth century. A fine example is to be found in this week’s parasha on Exodus 35:34, where Rabbi Hertz writes: “The opinion is often expressed that there is no art in Judaism; that the Jew lacks the aesthetic sense; and that this is largely due to the influence of the Second Commandment which prohibited plastic art in Israel (p. 376).”
Read More
Between Rachel and Jeremiah
Nov 24, 2001 By Ismar Schorsch | Commentary | Vayetzei
According to our parashah, the world turns on the principle of measure for measure. Our misdeeds are repaid in kind. A noble end can never be justified by ignoble means. The deception that Jacob worked on his sightless father to strip his older brother of the blessing and status of the first鈥揵orn son is now wrought on him by his uncle. In Laban, Jacob has met his match; if anything, a rival who exceeds him in gall and cunning.
Read More