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Torah Commentary Blog

Temple Emanu-El’s Torah commentaries are prepared by members of our clergy, senior staff, Religious School faculty and Saturday morning Torah Study group. Blog comments are moderated. Please note that we reserve the right to delete comments that are deemed inappropriate, use offensive language, promote personal attacks or are self-serving (promote goods and services). At the same time, we hope that this blog will promote thoughtful dialogue and continued learning. If you are a temple member interested in joining our team of writers, contact Prince Davis.

Parashat Matot/Mas-ei (July 18, 2015)
By Bettijane Eisenpreis
MOST READERS WOULD LOOK at this passage and say, “What has this got to do with me?” And, I don’t blame them a bit. On the other hand, I cannot read the passage without a shiver of recognition. How can words from so many thousands of years ago be so relevant to me?

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Parashat Pinchas (July 11, 2015)
By Robyn Weinstein Cimbol
The Daughters of Zelophehad: Thinking Outside the Tent

IT’S VERY TEMPTING to turn this into a feminist manifesto. Indeed, there are nearly 1,000 men identified by name in the Torah but fewer than 200 women. The fact that we know the names of all five of Zelophehad’s daughters is significant, and they are referred to by name not once but several times. The presenting issue is that Zelophehad, a member of the generation of Israelites who departed from Egypt under Moses’ leadership, had died during the 40 years in the wilderness. He had no sons and five daughters (but there is no mention of a wife/mother). Now a census is being taken in order to apportion the Land among the tribes and clans. The projected allotment of the Land, based upon this census in which only men were counted, would have deprived the clan of Manasseh of the share due to Zelophehad. If he’d had sons, they would have been counted, but his daughters (Mahlah, Noah, Hoglah, Milcah and Tirzah) were not to receive a portion according to the distribution equation.

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Parashat Balak (July 4, 2015)
By Rabbi David M. Posner
OUR SIDRAH THIS WEEK, Balak, gives us a very unusual example of the prophetic function, as understood in the ancient Middle East. Balaam is a prophet from Pethor, on the river, in the land of Amo. The words “Pethor” and “Amo” are known from Akkadian cuneiform texts. Coming from a city on the Euphrates River, Balaam lived in an environment that was just perfect for prophecy and ripe with soothsayers. In fact, there exists one particular letter, written in Akkadian, from the Babylonian city Mari on the Euphrates, which specifically mentions seers who were sent along with troops into battle. Balaam was just such a seer.

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Parashat Chukat (June 27, 2015)
By Jennifer Knobe
IN THIS TORAH PORTION, God introduces the ritual law of the red heifer, whose ashes are used to purify those who are impure after being contaminated by a corpse. Miriam dies. The Israelites, bereft of water, despair that they are still in the wilderness. Even though God says water will emerge from a rock, Moses strikes the rock twice before it pours forth. Moses and Aaron are punished by not being allowed to enter Canaan. Aaron dies at Mount Hor, and Eleazar succeeds him as High Priest.

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Parashat Korach (June 20, 2015)
By Rabbi Rena Y. Rifkin
KORACH ORGANIZES A GROUP of chieftains against Moses. They complain about the power structure. Moses refutes them, and God opens the earth to swallow them up. Korach and his faction are seen as rebels who cannot be tolerated in the community. They are removed and never heard from again. Some commentators tell us that the faction’s public repudiation of Moses and Aaron is irresponsible and inappropriate. Others argue that Korach and his followers are trying to start a coup. The text and many commentators tell us simply, Korach and rebellion are bad, and their punishment is justified.

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