Rabbi Jonthan Sacks, z’l: Nitzavim-Vayelech Leadership: Consensus or Command?

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.  

Shir HaMa’alot by Jacqueline Rafii

Musical Treats:  Shir HaMa’alot by Jacqueline Rafii

Chief Rabbi Ephraim Mirvis: Ki Tavo We must be happy

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.

Rabbi Jonathan Sacks, z/l: Ki Tavo Freedom Means Telling the Story

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.

Rabbi Daniel Bouskila: Sephardic Torah from the Holy Land Eleven Months Later, Elul is Here…Finally

Eleven months is the traditional period of mourning. But Elul also brings light – the light that comes from self-examination and soul searching.

Rabbi Jonathan Sacks, z’l: Ki Teitse Two Types of Hate

Rabbi Sacks addresses the conundrum of Moses’ commands regarding the Egyptians vs the Amalekites: The Egyptians enslaved the Israelites and attempted to drown every male child. Yet one instruction is to “…not despise an Egyptian because you were strangers in his land.” The Amalekites attacked once and were successfully repelled, yet the second command is to “blot out the name.” Rabbi Sacks applies the concept of conditional love to hate. Conditional love only lasts as long as the particular condition. Likewise, when hate has a rational basis it can end, whereas unconditional hatred cannot be reasoned with.

Rabbi Daniel Bouskila Abarbanel’s Prophecy on Radical Islam

Rabbi Sacks cites several midrashim regarding the mitzvah of tzedakah: If anyone is poor among your fellow Israelites…be openhanded and freely lend them whatever they need. The concept of tzedakah is not “charity”. Charity is voluntary, whereas tzedakah is compulsory. Rabbi Sacks states that the nearest English equivalent is social justice, not charity.

Rabbi Jonathan Sacks, z’l: Re’eh Making Poverty History

Rabbi Sacks cites several midrashim regarding the mitzvah of tzedakah: If anyone is poor among your fellow Israelites…be openhanded and freely lend them whatever they need. The concept of tzedakah is not “charity”. Charity is voluntary, whereas tzedakah is compulsory. Rabbi Sacks states that the nearest English equivalent is social justice, not charity.

Rabbi Adam Ruditsky: Re’eh What Do You See?

Rabbi Ruditsky introduces the parashah with the statement: “we need to look much more than just see.” We need to “see” as Adam and Eve did when they ate the fruit and “their eyes were opened”. Moses key point is to encourage Israel to perceive the role of Torah on a much deeper level than just words on a page. 

Igael Gurin-Malous: Eikev Love the Stranger

Igael Gurin-Malous writes about the commandment to love—how does one fulfill a commandment to love another, especially one is is different, a.k.a., the stranger? He observes that the Torah recognizes an important truth: if we love those around us then we will ensure that as the laws change, they will do so according to love.