Mishpatim

Exodus 21:1−24:18

D'var Torah By Rabbi Beth Kalisch for ReformJudaism.org

The Roots of the Amicus Brief

Following the giving of the Ten Commandments in last week’s Torah portion, Parashat Mishpatim brings us a diverse collection of civil, criminal, ritual, and ethical laws.Keyboard with scales-of-justice key Included in the parashah is a section of text that has become relevant to a topic that is highly contested in our day.

Next month, the Supreme Court is scheduled to hear Whole Woman's Health v. Cole, a challenge to a restrictive Texas abortion law. It will be the first time in more than 20 years that the Supreme Court has heard an abortion case.

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Yitro

Exodus 18:1–20:23

D'var Torah By: Rabbi Beth Kalisch for ReformJudaism.org

Beyond the Noise

The Revelation on Mt. Sinai . . . the giving of the Ten Commandments . . . our Torah portion, Yitro, describes the scene with great fanfare. The text has given cinematographers plenty of good material: thunder and lightning, smoke rising up into the sky, the whole mountain shaking violently, and the loud blaring of a horn, sometimes specifically called a shofar. Miraculous? Inspiring? Awesome? Yes, our Sages teach, but it was also really, really noisy.

When the medieval rabbis read about Sinai, they focus our attention on that seemingly unimportant detail of just how loud it all must have been. One medieval commentator, the French rabbi known as Rashbam, teaches that the description of God answering Moses "in thunder" is really a metaphor about the volume of God's voice—God had to shout to be heard over all of the other noise at Sinai! (see Rashbam on Exodus 19:19). And God was shouting for good reason. "The blast [of the shofar] was louder than any sound that had ever been heard before," Rashbam's contemporary, the Spanish sage Ibn Ezra writes on Exodus 19:16. 

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B'shalach

Exodus 13:17−17:16

On Gazelles and Pillars of Fire

D'var Torah By Rabbi Beth Kalisch for ReformJudaism.org

Traveling in Tanzania on safari, my husband pointed excitedly to a gazelle bending down in the tall grass. After a moment, I realized why he was so excited – the gazelle was standing over a wet, furry ball: a baby gazelle. Newborn gazelles are on their feet within a few days, but this calf was only hours old, still wet with amniotic fluid, and not yet able to stand on its spindly legs. The mother stood over her tiny treasure, nestling the baby in the grass. Enchanted, we watched the sweet scene for a few minutes. It was right out of a picture book.

But suddenly to our surprise, the mother stood up – and contrary to all expectations of maternal instinct – leapt away, bounding off across the grass.

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Bo

Exodus 10:1−13:16

D'var Torah By Rabbi Beth Kalisch for ReformJudaism.org

Pharaoh’s Final Request

In the middle of the night, in Parashat Bo, Pharaoh and his whole court wake up to the horror of the 10th plague: as the firstborn sons are slain, every Egyptian household is suddenly in mourning. Under the weight of this tragedy, the king who fancies himself a god is finally humbled. In desperation, he gives in to Moses' demands of freedom for the Israelite slaves. Pharaoh declares, "Up, depart from among my people, you and the Israelites with you! Go, worship the Eternal as you said!" (Exodus 12:31).

But at the end of this middle-of-night surrender, as Moses must have already been heading out the door, Pharaoh tags on a surprising request. "Uveirach'tem gam oti," he calls after Moses, "and may you bring a blessing upon me also!" (Exodus 12:32).

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Vaera

Exodus 6:2−9:35

D'var Torah By Rabbi Beth Kalisch for ReformJudaism.org

Learning New Names

How well did our spiritual ancestors actually know God? At the beginning of our Torah portion, Va-eira, God seems to suggest the relationship wasn't quite as intimate as we would have thought.

"God spoke to Moses and said to him: "I am the Eternal [YHVH]. I appeared to Abraham, Isaac, and Jacob as El Shaddai, but I did not make Myself known to them by My name YHVH" (Exodus 6:2-3).

The patriarchs had known God by one name, but apparently, not by the name through which God will be known to Moses, to the Israelites in the later books of the Bible, or to Jews today. It's a surprising statement. The patriarchs, after all, are understood by Jewish tradition to have been particularly intimate with God. In the Amidah prayer, we invoke their names when we address God – God of Abraham, God of Isaac, God of Jacob – precisely because of the strength of their relationships with God. And now, we find out that they didn't even know one of God's most important names?

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Sh'mot

Exodus 1:1−6:1

D'var Torah By Rabbi Ellen Weinberg Dreyfus for ReformJudaism.org

Visions of Redemption

The last word of the Book of Genesis is b'Mitzrayim, "in Egypt," and that is where we find the Israelites at the beginning of the Book of Exodus. The narrator lists "the names of the sons of Israel who came to Egypt with Jacob" (Exodus 1:1), hence the Hebrew title for the book, Sh'mot, " Names." We soon learn that these descendants of Jacob have been enslaved by "a new king . . . who did not know Joseph" (Exodus 1:8), who ruthlessly oppressed them with forced labor. When the Israelites continue to increase despite the hardship, Pharaoh orders all infant boys killed.

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Va-y'chi

Genesis 47:28–50:26

D'var Torah By Rabbi Edwin C. Goldberg for ReformJudaism.org

In Place of God? In God’s Place?

After a natural calamity or terrorist attack an understandable question presents itself: Where is God in all this?

We've seen the evil that people can do, and we've seen the spirit of sacrifice and service in firefighters, emergency workers, police officers, and ordinary citizens. But the question remains, "Where is God in all this?"

And as we look for answers, it makes sense to go back to the beginning, to the Book of Genesis, and discover how our ancestors responded to attacks that were as unexpected and as evil as the suicide missions of 2001 and all those that followed.

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