By Rabbi Pinchas Hackenbroch, March 10, 2011

Rashi notes that the Torah uses the word adam for person rather than the more frequent ish; he explains that just as Adam did not serve God with anything acquired dishonestly, because nothing in the world belonged to anyone else, so must a person who brings an offering make certain that the offering was honestly acquired.



By Rabbi Dr Charles Middleburgh, March 3, 2011

The verse above is the first of four describing the precious and semi-precious stones on the High Priest's breastplate, which represent the twelve tribes of Israel.



By Sally Berkovic, February 24, 2011

For the ultimate in interior design, God chose Bezalel, from the tribe of Judah, to oversee the construction, design and colour scheme of the Mishkan (Tabernacle).


Ki tissa

By Rabbi Benjamin Rickman, February 17, 2011

It is easy to lose patience with leaders, be they politicians, presidents, monarchs or rabbis. These individuals carry the weight of our collective expectations, our dreams, our hopes; and when they appear to let us down, we often channel our energies that hitherto had been positive and supportive into feelings of hate, disgust and anger.



By Rabbi Miriam Berger, February 10, 2011

Moses and Aaron's leadership starts out in a somewhat fantastical nature with pithy soundbites demanding the Israelites' freedom and miraculous happenings brought about by the waving of hands or the use of a staff. It is all about powerful words and exuberant displays of might.



By Rabbi Pinchas Hackenbroch, February 3, 2011

The verses at the beginning of the sidrah list in exhaustive detail the various materials that were donated and used for the Mishkan (the Tabernacle), from gold and silver all the way through to the shoham stones and stones for settings for the ephod and the breastplate.



By Rabbi Dr Charles Middleburgh, January 27, 2011

The Hebrew word frequently used for angel in the Tanach means "messenger" or "emissary". Using the divine name of Adonai Tzevaot, best expressed in translation as "Commander of the Hosts of Heaven" as a starting point, the angel is sent on a divine mission from the heavenly hosts to do God's bidding in the human world.

In Parashat Mishpatim the angel, who is unnamed, fulfils a dual purpose: to the Israelites it is a guide, but also a manifestation of God as it bears the divine name, and to the Canaanites it is the vanguard of terror, destruction and dispossession.



By Sally Berkovic, January 20, 2011

Isaiah's encounter with God in this week's haftarah is an evocative parallel of Moses's experiences in the corresponding Torah portion. Isaiah's reportage is fantastical: God sits upon a high and lofty throne, his robe filling the Temple with six-winged angels surrounding Him. Moses is similarly awed as went up to God (Exodus 19:3) to receive instructions before the giving of the 10 Commandments, the central motif of this week's portion.



By Rabbi Benjamin Rickman, January 13, 2011

The exodus from Egypt is not merely an historic event retold yearly during Pesach but a vital part of our daily lives. We mention several times a day during prayer and Grace after meals. But leaving Egypt was only the first stage of the exodus and the easier one.

Far more challenging was taking Egyptian culture and theology out of the minds of the liberated Israelites. The seventy souls who came with Jacob had become a nation; the next stage was to develop consciousness of God.



By Rabbi Miriam Berger, January 6, 2011

A five-year-old in the community came to see me to complain that God cannot be very nice if He killed Pharaoh's son. The theology behind the hardening of Pharaoh's heart has challenged Jews of every age and throughout the generations.

Resh Lakish, a talmudic sage, is quoted as saying, "When God warns someone once, twice and even a third time and that person does not repent, then and only then does God close the person's heart against repentance and exact punishment for his sins."