Avraham is the father of faith--not as acceptance but as protest
A window to the world.
The Torah is telling us something very powerful. Never think of people as things. Never think of people as types: they are individuals. Never be content with creating systems: care also about relationships.
Keriat haTorah, properly understood, is a performative act. It is a weekly recreation of the revelation at Mount Sinai. It is a covenant ratification ceremony like the one Moshe performed at Sinai:
It is almost as if Sukkot were two festivals, not one.
The moment when all we can say is gevalt. All we can do is cry out. That’s what the shofar was on Rosh Hashanah and will be at the end of Yom Kippur: The sound of our tears... The sound of a heart breaking. No more excuses. No more rationalizations and justifications. Ribbono Shel Olam, forgive us.
When you cannot see Him, it is because you are looking in the wrong direction. When He seems absent, He is there just behind you, but you have to turn to meet Him. Do not treat Him like a stranger. He loves you. He believes in you.
A large part of what Moshe is doing in the book of Devarim is retelling that story to the next generation, reminding them of what G-d had done for their parents and of some of the mistakes their parents had made. Moshe, as well as being the great liberator, is the supreme storyteller. Yet what he does in this week's parsha, Ki Tavo, extends way beyond this.
Animals are part of G-d’s creation. They have their own integrity in the scheme of things. This would not have been news to the heroes of the Bible.
Areligious vision is so important, reminding us that we are not owners of our resources. They belong not to us but to the Eternal and eternity. Hence we may not needlessly destroy-even in war
In a word "JOY"
Israel defies the laws of history because it serves the Author of history. Attached to greatness, it becomes great. Through the Jewish people, G-d is telling humankind that you do not need to be numerous to be great. Nations are judged not by their size but by their contribution to human heritage.
Your life seems to be coming to a tragic end, your destination unreached, your aspirations unfulfilled. What do you do? WWMD?
Moses’ implied rebuke to the tribes of Reuben and Gad is not a minor historical detail but a fundamental statement of Jewish priorities. Property is secondary, children primary.
Dignity is not a privilege of birth. Honor is not confined to those with the right parents. In the world defined and created by Torah, everyone is a potential leader.
Tanach is perhaps the least self-congratulatory national literature in history. Jews chose to record for history their faults, not their virtues.
Why did God choose that Israel be blessed by Bilaam? Surely there is the principl “Good things come about through good people” (Tosefta Yoma 4:12). Why did this good thing come about through a bad man?
What made this trial different? Why did Moshe momentarily lose control? Why then? Why there? He had faced just this challenge before.
The story of Korach remains the classic example of how argument can be dishonored. The Schools of Hillel and Shammai remind us that there is another way.
Whatever the subplots and subsidiary themes of the Chumash, its overarching narrative is the promise of and journey to the land. Jewish history begins with Avraham and Sarah’s journey to it. The four subsequent books of the Torah, from Exodus to Deuteronomy, are taken up with the second journey in the days of Moshe.
The spies were not afraid of failure, he said. They were afraid of success.
Our task as a people of destiny is to bear witness to the presence of G-d – through the way we lead our lives (Torah) and the path we chart as a people across the centuries (history).
A society takes all types... Shabbat Shalom!
In Judaism taking a census must always be done in such a way as to signal that we are valued as individuals. We each have unique gifts. There is a contribution only I can bring. To lift someone’s head means to show them favor, to recognize them. It is a gesture of love.
Hope is one of the very greatest Jewish contributions to Western civilization, so much so that I have previously called Judaism “the voice of hope in the conversation of humankind.” Without this, Jews and Judaism would not have survived.
The Torah is based, as its narratives make clear, on history, a realistic view of human character, and a respect for freedom and choice. Philosophy is often detached from history and a concrete sense of humanity. Revolutions based on philosophical systems fail because change in human affairs takes time, and philosophy has rarely given an adequate account of the human dimension of time.
What does Parshat Emor tell us about Shabbat that we do not learn elsewhere?
Who then were Esau and Jacob? What did they represent and how is this relevant to Yom Kippur and atonement?
Jews became the only people in history to predicate their very survival on education. The most sacred duty of parents was to teach their children. Pesach itself became an ongoing seminar in the handing on of memory.
The Sages say, it's as bad as all three cardinal sins together – idol worship, bloodshed, and illicit sexual relations. Whoever speaks with an evil tongue, they say, is as if he denied G-d. Why are mere words treated with such seriousness in Judaism?