Sharon Safra confronts the challenge of rituals for purification the seem so anachronistic in our contemporary society. She questions the requirement to ostracize members of a community when inclusion is so important in our tradition. She interprets the text by emphasizing the purpose of ritual purity to end isolation and establish wholeness. Her drash was written during the time of the pandemic, yet its relevance continues.
Rabbi Sacks writes of the complexity of societies who, after generations of incredible accomplishments, die off. He evaluates potential theories, including how the society responds to severe challenges, e.g., with religious sacrifices or changes in religious observance. Unlike the Mayans, who resorted to extensive human sacrifices to appease deities, the Jews transitioned from a Temple with sacrifices to gemillut hasadim, or Torah Study.
Please follow the link below to read Rabbi Barenblat’s poignant and creative poem about the Seder plate for this year:
Rabbi Sacks observes that Moses acted spontaneously on many occasion; why were Nadav and Avihu punished for their spontaneous, yet sincere, actions? He notes that Nadav and Aviv were Kohanim, whereas Moses was a prophet—two different forms of leadership.
The parashah addresses the chattat—the sin offering, which varies by the particular individual, for sins that were committed inadvertently. A contemporary example would be answering the phone on Shabbat because you forgot that the day was Shabbat. Today, such a sin is typically not viewed as such. He continues with another example: you are caught driving 50 mph in a 30 mph zone, although you know that your speedometer is inaccurate.
Rabbi Sacks references Rebecca Costa’s argument that civilizations die when their systems are unable to solve complex problems. They tend towards drastic solutions such as human sacrifice and religious consolations. He contrasts this scenario with Judaism, which emphasizes substitutes for sacrifice – acts of kindness and study.
Rabbi Sacks references Rebecca Costa’s argument that civilizations die when their systems are unable to solve complex problems. They tend towards drastic solutions such as human sacrifice and religious consolations. He contrasts this scenario with Judaism, which emphasizes substitutes for sacrifice – acts of kindness and study.
Rabbi Ruditsky contrasts the book of Leviticus with Exodus: In the latter, the emphasis is on who Israel would become, whereas in Leviticus the emphasis is on inner holiness. In Judaism we practice cheshbon hanefesh, and remember ‘from where we come, where we are going, and before Whom we stand’…
Rabbi Ruditsky contrasts the book of Leviticus with Exodus: In the latter, the emphasis is on who Israel would become, whereas in Leviticus the emphasis is on inner holiness. In Judaism we practice cheshbon hanefesh, and remember ‘from where we come, where we are going, and before Whom we stand’…
When Moses convened the community, he essentially created the community by bringing the people together. Did they all agree with each other? And is it necessary that everyone in the community today agree? Rabbi Barenblat brings this key theme of the parashah to the communal dissension over the current situation in Gaza.