Rabbi Jonathan Sacks, z/l: Tzav The Thanksgiving Offering

The thanksgiving offering survives in Rabbinic Judaism in the birkat Hagomel, for “one who has survived a hazardous situation.” Rabbi Sacks considers the meaning of a hazardous situation: Psalm 107 describes crossing the sea, crossing a desert, recovery from serious illness, and release of captivity. However, there are many other situations today that merit this blessing. He cites sociologist Peter Berger, who described “signals of transcendence” as the phenomena that point to “something beyond” – the capacity to find meaning in the depths of suffering, and the instinctive desire to give thanks.

Professor Alan Cooper: Vayikra Who Is Liable?

Professor Cooper addresses the ambiguity of how to distinguish the “sin” and “guilt” offerings. He references Professor Milgrom’s emphasis on the psychological aspect of feelings of guilt that motivate sacrifice. He proposed “reparation offering” as a better description, whereas Professor Cooper suggests “liability offering”.

Rabbi Daniel Bouskila: Sephardic Torah from the Holy Land

Rabbi Uziel’s Mah Nishtanah

At the Passover Seder, unlike all other nights, we ask what makes being Jewish so special. All of the symbols of the Seder direct us to the larger issue of what it means to be a Jew, rather than as individual concepts. This is because Passover represents the birth of Judaism.

Rabbi Jonathan Sacks, z/l: Vayikra Why Do We Sacrifice?

Rabbi Sacks cites Lev 1:2 – the verse is translated “when one of you offers a sacrifice”. Literally, it would read “when one offers a sacrifice of you”. According to Rabbi Shneur Zalman, when we sacrifice, we offer ourselves; the physical form of the sacrifice is only the external manifestation of an inner act. In other words, ‘we give God something of ourselves’.

Rabbi Jonathan Sacks, z/l: Pekudei Encampments & Journeys

Rabbi Sacks teaches that the creation of the Sanctuary represents a human parallel to the Creation of the universe. The Torah devotes more detail to the construction of the Sanctuary than to anything else, implying that the Israelites were obeying God’s instructions instead of making their own. “The Holy” is where we meet God on His terms, not on our own.

Rabbi Rachel Barenblat: Shabbat Mevarkhim Bloom

Rabbi Mirvis sees the parsha as a balance sheet! After the details of the contributions and the fine aspects of construction, Moshe took responsibility for the utilization of those contributions. The underlying moral is the critical importance of the appearance of integrity, not just integrity itself.

Chief Rabbi Mirvis: Parshat Pekudei When Appearances Matter

Rabbi Mirvis sees the parsha as a balance sheet! After the details of the contributions and the fine aspects of construction, Moshe took responsibility for the utilization of those contributions. The underlying moral is the critical importance of the appearance of integrity, not just integrity itself.

Rabbi Rachel Barenblat: Vayakleh Not Heat, But Light

Rabbi Barenblat writes about the meaning of vayk’hel – essentially, Moses “communized the community”. This verse follows Moses’ reminder that on Shabbat we do not kindle fires. She treats “fire” as a metaphor for anger or fear, emotions which can destroy our community

Rabbi Jonathan Sacks, z’l: Vaykhel Mirrors of Love

Rabbi Sacks addresses the interesting aspect of the role of women in this parashah: they are specifically mentioned as contributors, and before the men. This contrasts with the textual implication that they refused to participate in the making of the Golden Calf. He then cites Rashi, stating that when the women volunteered their mirrors, the mirrors reflected their role in giving birth and caring for their families.