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Rabbi Stephanie Ruskay: Matot – Masei Do Women’s Vows Count?: A 21st Century Problem

Rabbi Ruskay considers the challenging text that stipulates that a woman’s vow can be nullified by her father or husband; otherwise, if she breaks it then he is culpable. Rather than skipping over it, she “leans into the text”, considering contemporary contexts. For instance, she quotes the question “what happens to our bodies when we encounter a text that challenges us because of who we are”. She observes, “our tradition is bigger than any single passage.”

Sam Berrin Shonkoff: Matot-Masei

Sam Berrin Shonkoff tackles the multiple challenges of this double parashah; the sexism of men nullifying women’s promises, genocide of the Midianites, ethnic cleansing of the current inhabitants of Canaan, and questions how we can meaningfully engage with such texts. He writes that we cannot evade, ignore, or whitewash the narrative, but must approach the Torah in its entirety, cultivating true shalem—wholeness in the world.

Rabbi Jonathan Sacks, z/l: Matot-Masei The Danger of Suspicion

Rabbi Sacks writes about the tribes of Reuben and Gad, who will be permitted to return to their land on the east side of the Jordan river after the land is conquered, and they will be free of any obligation before God and Israel. Rabbi Sacks’ concern is that instead of being innocent before God, they must also be innocent before Israel. This enhancement has become an ethical axiom of Judaism. Appearances matter.

Rabbi George Altshuler: Pinchas The Dilemma of Pinchas: When do you teach against the text?

Rabbi Altshuler considers the narrative of the Israelites cohabiting with the Moabite women: He questions why non-Jewish women are blamed for leading Jewish men into idolatry and why God sees this as something punishable by death. For comparison, he references the writings of Charles Arthaud, of the French colony that would later become Haiti. Dr. Arthaud wrote that all people have a relationship with the Divine, yet he owned a plantation with slaves.

Dr. Peri Sinclair: Pinchas An Enduring Act of Feminine Courage

Dr. Sinclair comments on the lack of feminine push-back against the male domination, and the remarkable narrative of the 5 daughters of Tzlofechad. She observes that they are identified by their names, and not by their relationships to men. Secondly, they challenge the accepted social order, and the law of the land. Dr. Sinclair then analyzes the meaning of the root “g-r-ah” — to subtract, to derive meaning from the text.

Rabbi Jonathan Sacks, z’l: Pinchas On Parents and Teachers

Rabbi Sacks writes of the poignancy of Moses’ prayer to God to appoint a successor to lead the Jewish people. God then informs Moses that he will also be “gathered to his people as was his brother Aaron.” Rashi interprets this to mean that Moses was somewhat envious of how Aaron died. Rabbi Sacks cites Ktav Sofer, who observed that Aaron knew that his children would follow in his footsteps, yet Moses’ sons would not follow in his own.

Mark S. Young: Balak Embracing Our Intuition to Lean In to Good, Love, and Blessing

Mark Young writes about intuition and perspective; when we ignore our intuition our perspective is frequently inaccurate. Although Bilaam has no aversion to the Israelites, he ultimately agrees to fulfill Balak’s request, when his perspective is challenged by the reality of the Angel.

Dr. Loraine Enlow: Balak Who Sees the Truth, and Who Speaks It?

Dr. Enlow cites a popular slogan: “see something, say something”. This is similar but not the same as Bilaam’s narrative. The hardest part is noticing anything at all, rather than the speaking up. The greatest and most common challenge is in learning to see what is already present in front of you in the text.

Rabbi Jonathan Sacks, z’l: Balak The Hardest Word to Hear

Rabbi Sacks points out some interesting contradictions in the parashah. First, when Bilaam refuses to return with the officers to Balak, he implies that God may change His mind regarding the prohibition. Yet, God doesn’t change His mind. Yet, God seemed to contradict Himself, instructing Bilaam after all, but prohibits him from doing anything except as instructed by God. When Bilaam goes, God gets angry. These apparent contradictions don’t seem to make sense.

Evan Weiner: Korach Understanding Korach’s Motives and Punishment

Evan Weiner raises interesting questions about the narrative: Why did God bring an “open miracle” to punish the rebels, as opposed to all of the many other options? Second: Why did God have to punish Korach? What was so wrong about his assertion? And finally, why did Korach need to rebel?

Rabbi Jonathan Sacks, z’l: Korach Power vs Influence

Rabbi Sacks writes about Moses’ reaction to the rebellion – this is the only time he invokes a miracle to validate his mission, and eliminate the opposition. This is a contrast to his generosity of spirit in earlier narratives. He finds the answer when God instructs him to ‘give Joshua some of his majesty so that the Israelites will obey him.’

Michael R. Mantell, Ph.D: Beha’alotecha Light one candle for the strength that we need

Dr. Mantell comments that the parashah begins with raising the flame of the menorah, followed by deep dissatisfaction and anger by the people. He cites Sforno, who wrote that emotional reliance is not built through isolation, but through connection. The connection of the soul to the Divine is reflected in the candle light.

Ivy Helman, Ph.D: Beha’alotecha Lessons and Questions for Feminists

Dr. Helman writes that God literally forces the Israelites to “eat their words”; they complain bitterly about eating nothing but manna and wish to return to Egypt where the food was good and plentiful and God overwhelms them with quail. She notes that in reality, the past usually isn’t as good as we remember, our present isn’t as bad as we think, and we should be grateful for what we have.

Rabbi Jonathan Sacks, z/l: Beha’alotekha Moses’ Challenge

Rabbi Sacks comments on Moses’ dire reaction to the appalling ingratitude of the Israelites, which has happened multiple times in the past. He expresses his despair to God, Who instructs him to establish an administration of elders to assist him. Interestingly, this is exactly what Yitro recommended before. And amazingly, Moses is calmer.

Rabbi Guy Austrian: Behar-Behukkotai I will set My face against you

Rabbi Austrian considers the enigma of this verse: ‘If we are being routed by our enemies, then how can there be no pursuer?’ He cites the early sages who understood that the verse makes a distinction between enemies external to the community and enemies from within the community.

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