Collective Responsibility, One for All and All for One
Nitzavim comes in the cycle of Torah readings just before Rosh HaShanah and is particularly appropriate for the High Holidays because it stresses the importance of repentance. The tone of the passage is at once both lofty and terrifying.
It begins with Moses' inspiring address to the entire people of Israel shortly before he is to die, "You stand this day (Atem nitzavim hayom), all of you, before the Eternal your God — you tribal heads, you elders, and you officials, all the men of Israel, you children, you women, even the stranger within your camp, from woodchopper to water drawer" (Deuteronomy 29:9-10).
On Repentance and Seeking Peace Above and Below
"And Moses went (Vayeilech) and spoke these words to all Israel" (Deuteronomy 31:1). This opening marks the beginning, not only of the parashah, but also of the long death scene for Moses that will not be completed until the very end of the Torah two portions hence. Traditional commentators noticed an unusual locution. Usually the Torah reads "And Moses spoke … " Only here does it say "And Moses went and spoke … "
A Failure of Leadership and Moses’ Downfall
Haazinu is one of the shorter sections of the Torah, and it is made up almost entirely of a breathtaking and chastening poem. The term "awesome" tends to be overused today, but this poem is truly awesome. Unfortunately, the power of the Hebrew rhythm and poetic style is lost in the English translation, but we can still sense some of the majesty.
We All Will Die, But We Must Be Grateful
Sukkot is known in Rabbinic tradition as the "Festival of Our Joy" (Z'man Simchateinu, a name that derives from Leviticus 23:40: "You shall rejoice before the Eternal your God seven days"). Sukkot is the only festival for which the command to rejoice is given. It is a commandment — a mitzvah: us'mach'tem — "be happy!"
How Can We Avoid Conflict Among Siblings?
Have you ever wanted to kill (or seriously harm) your brother (or sister, or other relative)? The Book of Genesis is replete with enough examples of intended fratricide that we ought to take notice.
When Ben-Oni Becomes Benjamin: Rachel’s Midrashic Monologue
In Parashat Vayishlach, we read of the death of our matriarch, Rachel, who does not survive the birth of her second child, a boy whom she names Ben-oni. As she lay dying, the baby’s father, Jacob, renames him Benjamin (Gen. 35:16-18). The Torah does not tell us why this change is made. We imagine Rachel, in her final moments, whispering to her newborn:
Jacob Awakens to the Sexual Assaults Suffered by His Children
In Parashat Vayeishev, we read that Joseph suffers sexual harassment at the hands of Potiphar’s wife. Joseph is the patriarch Jacob’s second child to face sexual violence, after his daughter Dinah was raped (Gen. 34). In this midrashic monologue, we wonder how Jacob reacted to the news of what happened to Dinah:
Israel in Egypt: From Valued Subjects to Persecuted Minority
Parashat Mikeitz illuminates how the deep bond between Pharaoh and Joseph developed. How is it then that a new Pharaoh, who knew not Joseph, could suddenly enslave the whole Israelite people (Ex. 1:8)?
On the Other Hand: Ten Minutes of Torah - Shof’tim: Demanding Justice
At the core of being Jewish is a fundamental demand for justice. Demanding justice involves asking others to work toward a more just world, but it also involves asking ourselves to do that work.
On the Other Hand: Ten Minutes of Torah - Ki Teitzei: The Morality of War
Ki Teitzei translates to “when you go out,” but it doesn’t mean going out to dinner or the movies.