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Commentary on Parshat Ki Tavo (Deuteronomy 26:1 – 29:8) “…My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation” (Deut. 26:5). This verse constitutes the kernel of the Passover Haggadah. When we tell our freedom story, we start...

Commentary on Parshat Chayei Sarah (Genesis 23:1 – 25:18) וַיִּקְבְּר֨וּ אֹת֜וֹ יִצְחָ֤ק וְיִשְׁמָעֵאל֙ בָּנָ֔יו אֶל־מְעָרַ֖ת הַמַּכְפֵּלָ֑ה… And they buried him [Abraham], Isaac and Ishmael his sons, in the Cave of Machpelah … (Genesis 25:9) Isaac and Ishmael only appear together in one line of the Torah portion Chayei Sarah, when they meet in Hebron to...

Commentary on Parshat Tetzaveh (Exodus 27:20 – 30:10) In religious and spiritual communities, I am often asked to “shed layers” — that is, to dig deep into my soul, discerning what truly matters and letting go of the rest. There is a sense that spiritual connection has to do with getting rid of the extra...

Rabbi Micah Liben calls us to resist complacency and to remain vigilant when our rights are in danger.

In this week’s parshah, Moses delivers a speech in the form of a song, marshaling the witnesses of heaven and earth to give ear to his words.

According to the Netziv, the brit is meant as a healing salve. God knows the ways committing acts of violence may leave a permanent scar on those who commit them. Perhaps God is speaking from experience. 

For the sake of the food insecure in these difficult days, and for the future health of our country, I hope that Ki Tavo’s powerful linking of sacred space and religiosity to the obligation to give to those in need can be strengthened. As Americans increasingly seek spirituality and community outside of organized religion, community builders, religious and non-religious alike, must work to cultivate cultures of giving.

Jacob’s blessing becomes a charge, to his guardian angels and to all of us, that our blessings can motivate us to become agents of change, especially when inequity prohibits others from readily accessing these resources.

I imagine the Israelites showing the same expression of confusion and disbelief as those families who realize that they have just lost their homes and that their lives have just been upended: not knowing to whom to turn and where to go because of a system that is not built to support them. At least in the story of the Exodus, God has other plans.

That’s Kedoshim’s point – that those of us who own land (and its modern equivalent, a bank account) have an undeniable responsibility to support those who don’t.