Rabbi Krieger observes that while the Torah stipulates the requirement to observe a day of remembrance, it doesn’t provide any information about what we are remembering, or judgment, repentance, and prayer. He cites Rabbi Isaac Luria, who wrote that the first human was created on the first of Tishrei; that is what we are remembering.
Rabbi Sacks considers the actual meaning of Judaism – religion, culture, collection of commands…Actually, in his words, Judaism is a way of understanding the world and our place within it. Focusing on a single element, such as faith, is too narrow. He contrasts this with the famous statement from the Declaration of Independence: “We hold these truths to be self-evident…”. In fact, they are not self-evident. It is ideas that change the world.
Rabbi Gottlieb begins his commentary by stating that “Shana”, translated as “year”, come for the word “Shenui” – change. Rosh Hashanah therefore represents a “beginning of our change.” How we achieve this comes from listening – Shema. Change requires courage as well as kindness of heart, and we will be judged by both.
The application of the letters of “Elul” to various meanings related to this holy time. Rabbi Orenstein considers it as an acronym for Ani Ledodi Vedodi Li, from Song of Songs. In Song of Songs, God initiates the relationship. Yet at this time, we must initiate the relationship.
Maggid Golden relates the fall harvest and Rosh Hashana to the month of Elul. “Elul” means “harvest” in the Akkadian root, and “search” in the Aramaic root. Thus, this is the time for our deepest preparation for the coming days, reflection of the previous year, and lessons learned.
Rabbi Sacks references Deut. 31:10-13, emphasizing what Moses ultimately did during his last days: he established a protocol of reading the Torah out loud to the people, and ensuring that they are able to understand it. Later, King Josiah made this an annual hakhel. This ensured continued rededication to the mission.
Karen Erlichman considers the contrast of Elul, a time for reflection on our behavior during the past year, and the last line of the preceding parashah, which “ushers us into Ki Tavo”—when we are granted safety in the promised land, we are to blot out the memory of Amalek. She comments on the conundrum of blotting out a memory and a time to not forget our past.
Ilana Kushan comments on the similarities between the curses in the parashah and the Plagues of Egypt, in particular, as asked by Rabbi Yose that “…you will be afflicted with madness, blindness, and dismay. You will grip at noon as a blind man gropes in the dark…”. Why is it necessary to specify that the blind man is [again] in the dark? She cites Megillah 24b, wherein the rabbis question whether a blind person may lead the congregation in the Shema.
The ceremony of First Fruits is described in rich detail, the fruits, the ox with the horns overlaid with gold, the ceremonial greetings from the authorities…Yet the declaration made by each individual was not praise of God, as might have been expected, but the recollection of the sojourn in Egypt and subsequent redemption by God. Knowing one’s history was essential to being part of a faith community.
Dr. Bloch considers the historical precedent for tzniut in the Jewish community. He cites Torah passages that equate immodesty with nudity—male or female—that violates the sanctity of a sacred space, while traditional interpretations equate it with female sexuality as seen through the lens of the heterosexual male. Although progressive Jews tend to reject the concept of tzniut, he observes that it still has relevance today. He cites Deuteronomy 23:15, which requires us to maintain holiness in our camp because God moves amongst us.