Rabbi Barenblat writes about Deuteronomy 26:15 – “Look down from Your holy abode, from the heavens”. She considers the meaning of the Ishbitzer, who saw God observing the community as a whole, one person clarifying another. What does it mean for one person to clarify another?
The idea that Torah knowledge belongs to everyone, that education should be universal, is one of the most powerful ideas in Jewish history. So many societies, religious and secular, control access to knowledge, either through finances or technical vocabulary, in direct contrast to Judaism.
On October 2, Rabbi Barenblat posted a beautiful writing for what we cannot fix and what we can fix
The meaning of the text regarding the scapegoat is puzzling. The term Azazel only appears in this parashah. Several theories regarding its meaning are: “a steep rocky place”, “a desolate area”, which imply death, or to a demon, Azazel. Finally, it could also simply be a compound noun meaning “the goat that was sent away”. Sages and scholars diverge on the purpose of this unique rite for washing away sins.
Rabbi Sacks comments on the textual nuances of the verb “to bring”: Moses tells Joshua to “go with” the people—tavo. God says to Joshua “you will bring the Israelites…and I…will be with you” – tavi. Despite the slight nuances, the phrases are very different. Rabbi Sacks refers to Rashi: Moses instructs Joshua to ensure that “the elders of the generation are with you.” In contrast, God implies that he is to bring them into the land that God promised them, even if against their will.
The parashah begins with gratitude for an abundant harvest, but the pivotal focus is on the dichotomy of blessings and curses that are encompassed by the daily lives of the Israelites, and by extension, into the lives of all who engage in the teachings.
Musical Treats: Shir HaMa’alot by Jacqueline Rafii
Rabbi Mirvis speaks of the intriguing concept that we must worship God with happiness. The text isn’t addressing the non-worshippers, but the worshippers themselves and how they do it. This alone can divide a community. Another perspective is that the non-worship activities are carried out with joy.
Covenant societies don’t worship tradition for tradition’s sake, or value the past because it’s old. It is the focus on past events that lead to the collective efforts to create a society, in an act of moral commitment. They exist to honor a pledge. The USA is a supreme contemporary example.
A unique commentary probing the psychological, philosophical, ethical and spiritual themes found in each weekly portion. The commentaries touch our souls, and reveal the depths of traditional, contemporary, and Chassidic/Kabbalistic sources. A rare, compelling, and uplifting work.