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Emmanuel Bloch, Ph.D: Ki Teitsei Is Modesty Still Relevant in the Twenty-First Century?

August 23, 2026

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.

Rabbi Jonathan Sacks, z/l: Ki Teitsei The Parameters of Justice

August 23, 2026

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?

August 17, 2026

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

August 17, 2026

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

August 17, 2026

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.

Rabbi Jonathan Sacks, z/l: Eikev Greatness and Humility

Rabbi Sacks writes about the juxtaposition of 2 verses; one about God’s supremacy, and the other about God’s care for the low and lonely. This juxtaposition is incorporated into the concluding service for Shabbat, reminding us that as we return to our weekday concerns, we should not be so caught up in our own interests that we forget others less favorably situated.

Naomi Graetz: Va’etchanan and Shabbat Nachamu When Comfort Becomes Dangerous

Naomi Graetz observes that Shabbat Nachamu very quickly follows Tisha B’Av, moving us rapidly from devastation to consolation, yet the rapid shift doesn’t quite work. She states that Lamentations emphasizes that “there is no comforter”. This is the defining condition. The lack of a neat resolution is reflected in Moses’ situation: he pleads to enter the land and is refused, without compromise or opportunity for appeal. He does not achieve fulfillment.

Rebecca Good: Va’etchanan Emunah (Faith)…Is It Enough?

Rebecca Good considers Moses at the time when he becomes aware that he will not enter the Promised Land. She writes that when Moses struck the rock, he did what he wanted to do, instead of what God told him to do. Although he had faith in God, he lacked the confidence that God would deliver.

Rabbi Jonathan Sacks, z/l: Va’etchanan The First Commandment

Rabbi Sacks writes about the divergence between the interpretations of Judah Halevi and Maimonides. For Maimonides, the basic principle is faith; a realization that there is a “First Being” who brought everything into existence. According to Halevi, the statement “I am the Lord your God…” is preliminary to the commands, explaining why the Israelites should be bound by the will of God.

Rabbi Paula Mack Drill: Devarim Motivations for Storytelling

Rabbi Mack comments on the tendency to retell events based on how we felt about them, including Moshe. She observes that for many of the events that Moshe recalls, God was originally in charge. How else do we account for the variations between Moshe’s recollection and the original narrative?

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