#Torah commentary

[penguicorns-are-cool]

I'm pretty sure Avraham failed the test

like if I was given a test and the person giving the test very obviously told me that I was wrong and not to actually do the thing, I would assume I failed the test

also, that's about where the torah switches focus from Avraham to Yitzchak. There were no more tests after that, his story just kind of ends. His next big task is to just marry off his son and that's it he's done.

Like, I really don't think he passed that test I think he failed for refusing to question God for giving him a very unreasonable task.

And it's not like others haven't been rewarded for questioning or even fighting authority

like Yaakov is very definitely rewarding for tricking his Dad cause like right after it says he has a dream where God basically told him good job you will have many descendents. Then later on he literally fights an angel and it's a good thing cause he got renamed Israel as part of a blessing and now we're B'nei Israel

And Moshe definitely questioned authority that was like his whole thing. And even beyond Pharoah, he also had to reason with God to get them to not kill everyone.

Even Avraham that time he convinces God to not kill everyone in Sodom and Gomorrah if there are ten good people. There aren't but Avraham's questioning and reasoning with God is portrayed as a good thing.

Also, Judaism is generally very supportive of questioning authority and child sacrifices are very specifically banned in the torah, so It makes no sense that Avraham passed the test because he would've obeyed God even to kill his child. Like that moral is pretty inconsistent with the rest of the Torah.

so I definitely think Avraham failed that test.

[todaysjewishholiday]

19 Menachem Av 5784 (22-23 August 2024)

There is a Talmudic saying that the amount of wisdom we can capture and pass on from prior generations is comparable to the amount of water a dog can drink in comparison to the entire ocean. And to even be able to preserve this much of the learning of the past requires numerous humble souls willing to devote their lives to making the lessons of prior generations accessible for study. How many nameless scribes are we dependent on for every letter of Torah that’s been passed down to us! One such pure soul was Yaakov Culi, whose yahrzeit is celebrated on the nineteenth day of the month of Av.

Culi was born in Ottoman Palestine in either Jerusalem or Tzfat to a Sephardi rabbinical family that had left Iberia several generations earlier. As a young man, he became determined to collect the writings of his grandfather, Moshe ibn Habib, the Sephardi chief rabbi of Jerusalem, who had died at the age of 42. Habib had been a prolific scholar and had composed numerous commentaries and treatises but had died without any of them reaching publication, and left multiple unedited or incomplete works. His grandson Yaakov collected them, organized them, and edited them in preparation for publication, but the Jewish community of Eretz Yisroel at the time possessed no printing press. Yaakov did not let this obstacle stand in the way of completing his objective. Instead, in 5474, he departed for the Ottoman capital of Constantinople, which had multiple Jewish printers. There, Culi befriended the chief rabbi of the city, Judah Rosanes, who was impressed with his knowledge and supported his efforts to publish the works of his grandfather. It took Culi eleven years in Constantinople to bring his grandfather’s manuscripts to press, but once they were published they became widely acclaimed. Then, while Culi was still working on the publication of his grandfather’s later treatises, his mentor Rosanes died as well, leaving a disorganized jumble of decades of written material. Knowing the efforts which Culi had devoted into collecting and editing his grandfather’s work, Rosanes’ family asked Culi to take charge of his manuscripts as well. He spent the next five years of his life putting them in order and bringing them to press as well. Rosanes’ greatest work, a detailed commentary on the Rambam’s Mishne Torah, is known entirely due to Culi’s efforts.

In the last years of his life, Yaakov Culi embarked on his first publication of his own writing. Concerned about the obstacles to Torah study for the mass of Sephardim in the Ottoman Empire who lacked fluency in Hebrew or Aramaic, or even the Judeo-Arabic in which the Rambam composed his writings, Yaakov Culi undertook to create a commentary making rabbinical Torah scholarship from throughout the ages available in Ladino for the first time. Once again, Culi’s main objective was to make the learning of past generations available to those who otherwise would have had no chance to access it without his efforts. He published the first volume, on Bereshit, and had almost completed the second, on Shemot, at the time of his death on 19 Menachem Av 5492. As he did for others, others did for him, and his project was adopted by other scholars and a full Torah commentary in Ladino completed and published by Culi’s colleagues, according to his plan and using his notes.

This year 19 Menachem Av is also Erev Shabbat. Prepare yourself to greet Shabbat HaMalka and to enjoy the peace she offers us. Candle lighting traditionally takes place at least eighteen minutes before your local sunset. Wishing you all peace and joy!

[returntothewilderness]

i listened in on an online sermon this shabbat and resonated with the idea that it’s not on one person singularly to enter a community. the community needs to be receptive and welcoming to foster new connections, to care for people beyond immediate networks. to be like abraham & sarah, inviting the hungry into their home for dinner, never once considering it an interruption to their prayers.

but then, i was disappointed with the end of the sermon. after all this talk about fostering welcoming environments and reaching out to do the work to make people feel part of the community, they took an ableist turn. they said that there’s a magic to being together in person that cannot be replaced by screens and that if you can’t make it that’s fine, But that’s not where the magic of connection happens.

i was glad to see *some* people masked in the livestream, but is that where the work of being welcoming ends? why would someone so focused on discussing community and how the shul could be better about it turn around and be so cold to disabled, chronically ill, and immunocompromised people who cannot be “in the magic”? can you even call it magic at that point? the magic of connection, in religious and secular environments, cannot fully exist until everyone is included in that definition. if people joining through zoom aren’t experiencing the full impact, why is that? how can you incorporate that into your overall goal of being welcome? why is this concept of magic so limited in scope? how can we collectively push past abelist ideas of what creates a spiritual space and connection?

most people live by these abelist ideas that make full accessibility seem like “too much work” or “ruining the spirit of togetherness” (think: companies wanting employees in office for “morale” when there’s a pandemic). i wish these self-proclaimed progressive people and spaces would stop and consider how much magic they’re lacking by not opening their minds and expanding their idea of what community looks like. how much more liberating, caring, and compassionate torah could exist if we abided by our alleged morals. how can someone invoke the act of sarah and abraham stopping their dinner prayers to let someone they didn’t know join them for dinner because they were hungry, when they themselves turn away those who don’t show up in a way ideal to them? are you as righteous and kind as sarah and abraham if your disabled congregants aren’t Able to be present at your dinner table? hungry for connection, exhausted from living in a world made without them in mind, looking for a spiritual home to feel seen and included in everything they are embodying? absolutely not. you’re not even close to the basic act of human dignity the ancestors showed to their guest.

would sarah and abraham have shut the door if the hungry man couldn’t walk, see, hear, eat certain foods, talk, or communicate in ways they were used to? i like to think that would have made no difference. that man would have always been present at the table. so why are you shutting the door on disabled congregants? we need to move beyond inspirational words and do more tangible work to make this full table, full of magic and accessibility, actually happen.

[yeshowdy]

What's in a Name?

Last week the World Union for Progressive Judaism published my commentary on Parshat Shemot, the first Torah portion in the book of Exodus. Here is the video they made https://www.facebook.com/wupjudaism/videos/709873530667909 And here is the written commentary https://wupj.org/library/uncategorized/56798/a-good-name-parashat-shemot/

[girlactionfigure]

[notaplaceofhonour]

my posts about antisemitism are NOT an invitation to crawl into my mentions to be islamophobic

[judaismandsuch]

A Brilliant Biblical Commentary that I can't Believe

Now, as many of you may know Humanity/ Man is Created twice in Breishit (Genisis) the First time in Breishit 1:27: "And G-d created man in His image....male and female He Created them."

The Second time in Breishit 2:7, and finished in 2:22: "...[G-d] formed man from the dust of the earth.....and Man became a living being." "[HaShem] fashioned the rib He took from man into a woman." (obv a bunch of stuff happens between verse 7 and 22).

Now important notes: 1)There is a lot of established commentary on all of this, but that means there is too much to succinctly summaries other views, so if you are curious about the established interpretations for all this look it up yourself. 2) All the garden of Eden stuff is a cohesive story in chapter 2-3, not mentioned at all in relation to the first creation.

Anyways there is a lot of explanation and reconciiation of these verses, as it is troubling the HaShem would describe the creation of humanity twice, and the stories be very different. There are answers, brilliant ones, bad ones, etc. But I believe I am the first to have this response.

So... it is indeed troubling, until you look a few chapters later, specifically chapter 6.

Now between chapter 2 and 6 a bunch of stuff happens: The garden of Eden, Cain and Abel. Cain taking a wife. The First city builder, the first smiths, the first tent dwellers (more accuaretly the specific ancestor of those, but w/e). The descendents of Cain and Seth, the subtle decrease in life span, etc.

Now aside from the general "Wow this is bullshit, it human civilization didn't progress in that manner." or "Humanity never had a lifespan that long!" Bad faith arguments, you run into an issue.

Who the fuck are they marrying? Hell, it's implied that there are other humans around when Cain kills Abel, where did those guys come from?

Again, loads of commentary but here we are going to my tying all this together:

Chapter 6: The Children of G-d and the Nephilim. 6:2: "The children of G-d saw how beautiful the daughters of Man (or humanity) were, and took wives from among those that pleased them." 6:4:"It was then that the Nephilim (lit. the fallen) appeared on earth when the children of G-d cohabited with the daughters of Man who bore them offspring, they were the Heroes of Old, Men of Great renown."

Now, this has it's own issues, mainly: What the fuck? Who are the children of G-d? Who are the fallen (Nephilim)? And who the hell are the Heroes of Old?

Again, loads of answers for all that already. (BTW, in Numbers/Bamidbar 13:33 Nephilim are mentioned again. by the spies, who use the word to mean 'giant', since that is a quotation of a human speaking, whereas this is not, I can safely ignore "Nephilim means giant" in my exegesis).

Now my commentary (though clever you, you may have already put it together!)

We already have fallen children of G-d mentioned: Adam and Eve. Them getting kicked out of the Garden of Eden can definitely be considered 'Falling'.

And if we consider that there were two separate 'Humans' those in the Garden (Adam and Eve), and those outside from chapter one, we get the answer to who Cain and Seth are marrying.

And then, from Adam's line we get a list of Great Humans: The City Builder, The Smith, The Musician. They could definitely be considered the heroes of old.

Are there issues with this explanation? A couple, none (scripturally) too challenging. Is this explanation original? As far as I know: Yes. But that may just mean my research is garbage.

But the biggest problem with this explanation?

It DEMANDS a fully literal acceptance of that portion of Breishit. If HaShem intended for it to be metaphorical, or a pat explanation b/c creation wasn't important, why would there be an interlock of the two stories?

There wouldn't be.

And I am NOT a (full) biblical literalist. (I do believe that one has to be within a small margin of error a biblical literalist from Avraham to the end of the Torah for Judaism to have validity).

So I have this beautiful, pat, explanation that I can't believe.

Terribly Annoying.

[just-about-nothing]

really funny commentaries on today's portion -- highlights include joseph being extremely passive aggressive towards his brothers like five different times & israel kvetching, in the best of our people's traditions, about his hard-knock life to the king of egypt.

[shalom-iamcominghome]

I'm forever obsessed with the ways in which we interpret g-d and what He's up to. This time, our rabbi was mentioning that we study Torah, but g-d studies the commentaries and what we have to say about it and I'm just thinking...

I'm imagining g-d sat at a desk illuminated by candlelight, and it's the middle of the night, and He gets to one part and He snaps His fingers and goes, "tsk! Why didn't I think of that?!" and keeps murmuring to Himself, "now that was a good one"

[breakingranksblog]

Website : https://www.breakingranksblog.com/

Address : Florida, USA

BreakingRanksblog, established in 2020, serves as a vibrant platform that delves into pivotal social justice topics, including voting, racial inequality, female rights, and political division. The blog, founded on the principle of bringing one's whole self to the table, has garnered a dedicated following by exploring and commenting on relevant social justice and democratic equality issues. It acts as a conduit for free expression and discussion on topics that stir human emotion and drive societal change, with a particular emphasis on voting as a catalyst for fostering a more inclusive and equitable society.

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[almondemotion]

The cows? What about the cattle and my dirty pants?

Take your cow to the water... Hold on, it is your water? Is it my field? (asks the farmer) - there is a theme here. What is yours is mine and what is mine is mine. Or is it?

I have been listening to a new podcast recently, it is called ‘For Heaven’s Sake’ and created by an Israeli American charity called the Shalom Hartman Institute. Mostly the format is two men, Doniel Hartman PhD, academic, philosopher, rabbi and president of the organisation (also son of the founder, Shalom) and Yossi Klein Ha-Levi an Israeli American writer, journalist and member of the…

[returntothewilderness]

Parashat Bereshit: And this was good

A lot of us who fall under the genderqueer and trans umbrella are familiar with viewing ourselves as an act of creation. We look at what has been given to us and we make something entirely new out of it; we partake in the divine act of alchemy and creation in ourselves. "And this was good" is one of a few variations of what Hashem says after each act of creation, a way of expressing joy with what has been made. Just as someone begins to see themselves in the mirror, or understand themselves in a way that was previously hidden under years/decades of restrictive cultural norms, we're allowed to finally feel good. At least, that's the hope. The idea that we can return to the joy and unashamed life Adam and Eve had lived, naked and free, proud of their bodies. Something we are very often denied, whether due to societal pressure, ostracization, violence, or violent legislation. We haven't been able to return to the paradise that is reflected within ourselves, a paradise similar to shabbat/the day of rest. After creating the world as we know it, Hashem takes a day to rest from creating. A day dedicated to eternity, of knowing true peace and freedom. When people transition, or find a new expression of themselves, they deserve rest and freedom too. Freedom to be themselves, to be free of prejudice and violence, to have comfort in knowing they're closer to their highest self and find peace in this knowledge. A type of paradise we acknowledge that we're still working towards, a paradise that has been promised since we came into being.

The world was not fully complete after those seven days; it changes every day and we change with it down to the molecular level. Those of us fighting oppression will continue to grow and create until we're free. We adapt, we move forward, we become, and it'll be very good.

[yeshowdy]

Kadima: Forward

This Rosh Hashanah is my last as the Senior Rabbi of Congregation Kol Ami as I will retire next July 2023. Here is my sermon for Day 1 of Rosh HaShanah 5783.

[rabbicreditor]

How might we retain an awareness of what is truly human? As the poet Alexander Pope wrote in 1711 in his An Essay on Criticism, “To er is human.” (That was on purpose, just to prove it’s really me doing the writing here.) In this light, to be confused is a blessing. If the look is too smooth, it’s not quite true. Better the typos, the hair out of place, the disquieting verse, the disappointments. Perhaps in order to retain our humanity – or to recognize when it is being skillfully mimicked – we must learn to cherish the imperfection of being human and embrace the mortality that lends urgency to every second of life. Impossible Torah: The Complete AI Torah Commentary https://www.amazon.com/dp/B0BYB8ZMF4 #newbook #indiebookstore #ai #chatgpt #aitorah #artificialintelligence #torah #commentary. https://www.instagram.com/p/CqHM4qFN03u/?igshid=NGJjMDIxMWI=

[a-dinosaur-a-day]

I CURSE YOU WITH LOVE FOR CREATIONISM

what an odd thing to say to a Jewish paleontologist

did you know

young earth creationism was never the jewish interpretation of that text; those jews today who believe it have been influenced by xtians. classic commentary showcases vagueness as to the timing of the creation event, with one talmudic commenter suggesting the time may have been millions of years

YEC'ism, as a result, is filled with antisemitism, as many philosophies that require jewish people to be wrong about their own books are

not a single aspect of the Torah is meant to be taken literally. it is a multifaceted work where higher level interpretations are the bulk of the meaning of the text (Pardes method)

many jewish scholars over the years have pointed out how living things change over time

the amount of evidence we have that the earth is 4.6 billion years old and the universe 13 billion years old is overwhelming

the amount of evidence we have that living things have changed over long periods of time is overwhelming

the amount of evidence we have that populations change over short periods of time (which would then add up to those long changes) is overwhelming

the amount of extremely accessible evidence we have that evolution via natural selection happens is greater than the evidence we have for the force of gravity

many things we deal with today, in our anatomies, geographies, and ecologies, are only explicable with a knowledge of deep time

understanding evolution has been linked with more tolerant attitudes and a better ability to critically evaluate new information (ie, if you're a young earth creationist, you are more likely to be racist and stay that way)

understanding evolution is key to actually fixing many social and ecological problems and ignoring it is, in fact, a self defeating action

the history of the earth is not actually a debatable subject. people who believe in young earth creationism are one thing: delusional.

anyways, I know you didn't read any of that, so have fun sticking your head in a pile of sand. Ostriches don't do that, but you do.

[makingqueerhistory]

Hi! Do you have any recommendations of books that explore the relationship between queerness and Judaism? Thanks so much!

Yes, absolutely; this subject also interests me so I am excited to share some books!

First, the book I always recommend:

Beyond the Pale Elana Dykewomon

Another favourite of mine:

The New Queer Conscience Adam Eli

I also recently got a fantastic list from a patron in our discord!

A Rainbow Thread: An Anthology of Queer Jewish Texts from the First Century to 1969 Noam Sienna

Balancing on the Mechitza: Transgender in Jewish Community Noach Dzmura, Tucker Lieberman

Uncommon Charm Emily Bergslien, Kat Weaver

Torah Queeries: Weekly Commentaries on the Hebrew Bible Gregg Drinkwater, Joshua Lesser, David Shneer, Judith Plaskow

The Soul of the Stranger: Reading God and Torah from a Transgender Perspective Joy Ladin

I hope this list helps!