Dr. Kalmanofsky writes about the interplay between the Written and Oral Torahs, which established a basis for ongoing fresh interpretation. We honor our ancestors in this way. While the Written Torah is an anchor, dancing with the Oral Torah provides joy and art.
DetailsRabbi Margles cites Talmud Sukkah 12a, which instructs us to take the husks, bare vines, and dry stalks—leftovers—for the roof of the Sukkah. This seems contradictory to the mitzvah. For instance, we are instructed to choose the most beautiful etrog available, and decorate the Sukkah. She cites Rabbi Gershon Chanoch Henoch Leiner of Radzyn who taught about the spiritual significance of the holy refuse.
DetailsRabbi Sacks observes that Kohelet is “the man who had it all”, and yet, when looking back upon his life, he could only say that it was meaningless. His failure to find meaning is directly related to his obsession with “I” and “me”; the more he pursues his desires, the emptier his life becomes. The culture of narcissism leads to loneliness and despair, as Kohelet discovered.
DetailsRav Blauer writes about the challenges of angst and cynicism that impede our capacity to fulfill complete yeshivah. He writes that the problem is not just contemporary; it is actually described in ancient texts. He cites Tosefta Bava Kamma, which states that the crime of stealing from the masses is greater than stealing from the individual. He extends the concept to the contemporary issues of keeping a library book indefinitely, or using an accessible parking space without the proper placard. These are seemingly innocuous acts since there is no clearly defined individual who is hurt. Yet, the victims are in fact knowable.
DetailsRabbi Brous speaks of the Pope’s recent encyclical that incorporates a Dvar Torah on the Tower of Babel. The problem with the people who built the Tower of Babel is that they became uniform. The threat of AI is in fact related. The construction of the Tower of Babel is compared to the construction of the Second Temple and the walls of Jerusalem, led by Nehemiah when he returned from the Babylonian exile. The difference is that the people joined together in collaboration to create something special and productive, that did not compete with God.
DetailsRabbi 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.
DetailsRabbi 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.
DetailsRabbi 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.
DetailsThe 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.
DetailsMaggid 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.
DetailsRabbi 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.
DetailsKaren 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.
DetailsIlana 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.
DetailsThe 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.
DetailsDr. 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.
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