Musical Treats for the Season: Lea Kalisch Achat Sha’alti
ACHAT SHA’ALTI (Duet for Elul) – אַחַת שָׁאַלְתִּי – Lea K & Rabbi T feat. Coleen Dieker
Rabbi Jonathan Sacks, z/l: Ki Teitsei The Parameters of Justice
Rabbi Sacks addresses the statement in Deuteronomy 24:16, that a person shall only be put to death for his own sin, not for the sins of their children or parents. This law clearly excludes vicarious punishment that was common at the time; for instance, if a man rapes a virgin, his wife shall be ravished, who then must stay with the father of the victim. Yet, it is seemingly contradicted by the principle that children may suffer for the sins of their parents. Rabbi Sacks observes that the latter law reflects the difference between human justice and Divine justice, yet the problem is more complex.
Professor Alan Cooper: Shoftim Who Was the Levite in Deut. 18:6?
his parashah opens with a series of verses regarding the roles and limitations of the Levites. However, up until now, there has been no differentiation among the Levitical clans. Now, there appears a distinction for the “kohanim Leviim”, which is ambiguous. It seems that the priest is “the one who serves”, not the Levite.
Dr. Michael Laitman: Shoftim
Dr. Laitman reminds us that the Torah was given to every person for the purpose of self-correction; every person would be aware that s/he is filled with the evil inclination. In Shoftim, the judges represent the decisions that a person makes in advance; they are the premeditation concerning how to work with one’s ego, turning evil inclinations into fair towards others. Officers are what we need to establish over ourselves, to preclude deviations from the way.
Rabbi Jonathan Sacks, z’l: Shoftim Testing Prophecy
The parashah writes about the cancellation of debts in the seventh year. However, the text is understood to cover the laws of charity, or “distributive justice, equity.” However, as Rabbi Sacks observes, the laws also incorporate the restoration of self-respect. In other words, anonymity in the giving is essential.
Rabbi Jacob J. Staub: Re’eh Going After the Unfamiliar
Rabbi Staub explores the challenge of the “black and white” nature of the text – “I set before you a blessing and a curse.” He observes that the text also states that our ancestors were given the land to possess conditionally, along with the commandment to destroy all places of worship of the people whom we would dispossess.
Rabbi Shefa Gold: Re’eh The Blessing
Rabbi Gold writes about the blessing of vision. Instead of saying, “I’ll believe it when I see it,”, she writes that as a child she understood the phrase differently: If I open my eyes and see it, then it is believable. Every moment when our eyes are wide open, we can choose between the blessing and the curse.
Rabbi Jonathan Sacks, z/l: Re’eh Judaism’s Social Justice
The parashah writes about the cancellation of debts in the seventh year. However, the text is understood to cover the laws of charity, or “distributive justice, equity.” However, as Rabbi Sacks observes, the laws also incorporate the restoration of self-respect. In other words, anonymity in the giving is essential.
Daphne Lazar Price: Eikev Belonging: The Torah of Parshat Eikev
Daphne Lazar Price focuses on the opening promise: “And when you listen to these laws, God will keep the Covenant with you.” The cause and effect of the verse seems straightforward, except for the “eikev” – heel, the lowest and most overlooked part of the body. She references Rashi who compares it to mitzvot that people “tread underfoot.” Yet in God’s eyes, even small, seemingly trivial commandments matter just as much.
Benjamin Mann: Eikev Full Stomachs, Forgetful Hearts
Benjamin Mann writes about Deuteronomy 8:10, which is incorporated into the birkat Hamazon: When you have eaten your fill, give thanks to the ETERNAL your God for the good land given to you. He references his students, who question the need for reciting the Birkat Amazon. The answer is in 8:12-14, wherein Moses cautions the people to beware of becoming haughty and forgetting God.