In the opening lines of this week’s Torah portion, Parashat Va-eira of the Book of Exodus, Moses meets God for the first time. Rabbi Rick Jacobs points out the specific name God uses, and discusses the many different ways God is named and described throughout the Torah and other texts, and what hints they give us to understand the elusive nature of God.
The first portion of the Book of Exodus, Parashat Sh’mot, introduces the names of the sons of Israel who came to Egypt with Jacob. Citing other Jewish texts as well as examples throughout Jewish history that highlight the significance and pride associated with names, Rabbi Rick Jacobs considers why some people keep their Jewish names, and others change them.
Parashat Vay’chi is the last portion in the book of Genesis, so Rabbi Rick Jacobs takes this opportunity to discuss some of the larger themes from this first book of the Torah that resonate with us today: the defining story of “audacious hospitality”; the challenges of engaging the next generation in Jewish life; the opportunities to encounter holiness that can happen at any moment in our lives; the inherently Jewish value of social justice; our deep connection to the land of Israel; and much more.
In Parashat Vayigash, Joseph, now a high-ranking Egyptian leader, finally reunites with the brothers who sold him into slavery. The moment where Joseph reveals himself has been a dramatic analog in the history of Jewish/Catholic relations. In this episode of On the Other Hand, Rabbi Jacobs describes some major events in the history of Jewish/Catholic relations, and his own relationship with the Catholic Church.
Parashat Mikeitz is the second parashah in the Joseph cycle, which is remarkable for many reasons—one of which being it’s biggest missing character: God. God is almost absent from Joseph’s story, at least in predictable ways, which might be why it agrees well with today’s Jewish experience. In this episode of On the Other Hand, Rabbi Jacobs discusses different forms of religiosity, and how identifying as religious might not be so different from identifying as secular or cultural.