וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם
וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם
Parashat Ki Tavo, which we read this week, outlines a series of blessings contingent upon following God’s commandments and a series of curses for disobedience. This serves as a warning of what to expect upon entering the Promised Land.
Our parashah this week opens with a somewhat disturbing series on scenarios – a man takes a captured woman and makes her his wife, a man with two wives tries to favor the child of his preferred wife, and a rebellious son is killed for not listening to his parents. Rashi, based on Midrash Tanhuma, explains that this sequence is interconnected – forcing this woman to be his wife will lead to hatred and attempting to disinherit her son, leading to a rebellious child.
All rabbis have their favorite traditional Jewish texts that they seek to teach at every opportunity. One of my favorites is found in the Babylonian Talmud, Berakhot 34a, which addresses when worshippers should bow when reciting the Amidah, the standing prayer that is the centerpiece of every Jewish worship service.
The passage begins by noting an early tradition that a person should bow four times during the Amidah: at the beginning and conclusion of the first blessing (Avot), and at the beginning and conclusion of the blessing of Thanksgiving (Modim) which is the Amidah’s next-to-last blessing. If someone seeks to bow more often than this, they should be instructed not to; four times is enough.
Then, however, some later scholars (Amoraim) express that they learned the tradition slightly differently. The above scheme of bowing four times during the Amidah is specifically for ordinary people. However, a High Priest should bow at the end of each blessing — or, Read More >
See, this day I set before you blessing and curse: blessing, if you obey the commandments of the Eternal your God that I enjoin upon you this day; and curse, if you do not obey the commandments of the Eternal your God, but turn away from the path that I enjoin upon you this day and follow other gods, whom you have not experienced. (Deut. 11:26-28)
Parashat Eikev brings to mind a personal remembrance – it was the first parashah which I called by its name!
The phrase “going above and beyond” may conjure up images of the superstar friend, neighbor, or colleague who brings a smile to our face when we think about the ways that they have been there for us and others over the years. Rabbis, cantors, and Jewish leaders in particular so often go above and beyond in the time and energy that they dedicate to their sacred work.
For Father’s Day this year, my children signed me up with a website called, Storyworth. Every week, they send me a prompt question (chosen by my daughter) to write about. At the end of the year, all the answers are assembled in a book. The first prompt question was, “What was it like learning to drive?” This is going to be easy, I thought.
Transitions. Life is full of them. We leave behind the past and embrace the future, and all the while, try to continue to live in the present. We see transitions play out every day, and as I write this, the United States is reacting to the news that President Biden has decided to not seek reelection, fully and wholeheartedly (as far as I can tell) endorsing and lifting up Vice President Kamala Harris.
How can an Israeli soldier go back to sleep after battling in Gaza? I have been struggling with this question. It comes from the feeling that on top of the pain, sorrow, astonishment, and anger, we are now dealing with the fact that our people are forced to do something we didn't want. How do we achieve peace with the enemy? It is upon us and the enemy, hopefully soon; but how can our soldiers achieve peace with themselves?
Our parashah for this coming Shabbat, Parashat Balak, gives us much to think about in terms of the impact of our words as they translate into our actions.
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