By Rabbi Dr Moshe Freedman, February 23, 2012

The Aramaic translation attributed to Yonatan ben Uzziel, who lived at the turn of the last millennium, makes a rather obscure comment on this verse. He notes that the middle bar inside the planks, which made up the walls of the Tabernacle, was made from the wood of a tree planted by Abraham in Beersheba.



By Rina Wolfson, February 16, 2012

Perhaps the most distasteful aspect of the recession is the rise of loan companies charging exorbitant interest. So it is both disheartening and humbling to find the commandment prohibiting interest in this week's parashah.

Centuries ago, the rabbis were clear about the crippling effects of extortionate interest.



By Dr Erica Brown, February 9, 2012

This family reunion embodies everything one might wish for in a relationship with one's in-laws: respect, affection, concern and companionship. Jethro was more than a family member; he was one of Moses's most trusted advisors. As we feel heart-warmed by this meeting, there is someone who is notably absent.

Jethro brought his daughter Zipporah and grandsons from Midian as part of this reunion.



By Rabbi Dr Michael Harris, February 2, 2012

One intriguing approach among Jewish thinkers to the famous passages in our sidrah, and in chapter 25 of Deuteronomy, concerning the trans-generational struggle against Amalek is exemplified by Rabbi Samson Raphael Hirsch (1808-1888) in his commentary on Beshallach.

For Hirsch, the war of Israel against Amalek is not a physical confrontation but rather an uncompromising contest between two conf



By Rabbi Dr Deborah Kahn-Harris, January 26, 2012

In a parashah that provides us with the substantial theological conundrum of how far human free will extends, we must also contend with another great theological challenge: why does God slaughter innocents? The problem here is not why God allows such an act to happen, but rather that it is God who appears to do the slaughtering - not some intermediary, but God.



By Rabbi Dr Moshe Freedman, January 19, 2012

God assures Moses that He will redeem the Jewish people from the slavery of Egypt and bring them to the Land of Israel which they will inherit forever. Rabbi Yaakov ben Asher, the 13th-century commentator known as the Baal Haturim, points out that there are only two places in the Torah which speak about a morashah - an inheritance.



By Rina Wolfson, January 12, 2012

In this week's parashah, Moses leaves the privileged confines of Pharaoh's palace and witnesses an Egyptian attacking an Israelite slave. Moses looks around, sees no-one and beats the Egyptian to death.

Rashi offers a literal explanation, suggesting that Moses looked around and killed the Egyptian once he was sure that he could not be seen.

This literal reading is problematic.



By Rabbi Dr Michael Harris, December 29, 2011

Jacob leaves the Holy Land once again, this time to travel to Egypt, where he is to be reunited with his long-lost son, Joseph. Before he leaves, God promises Jacob that He will both accompany him there and return him to his homeland.



By Rabbi Dr Deborah Kahn-Harris, December 22, 2011

The famine in the land had already begun when Jacob realised that there was food to be had in Egypt. And so he instructed his sons to go procure rations in order that they should not starve. But Jacob uses an uncommon word for these rations, shever.



By Rabbi Dr Moshe Freedman, December 15, 2011

Jacob's special treatment of Joseph, together with the dreams he recounted, not only engendered feelings of jealousy and animosity but were interpreted by his brothers as an attempt to usurp leadership from the firstborn.