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Commentary on Parshat Shemot (Exodus 1:1 – 6:1) The opening lines of the book of Exodus serve as a bridge between a family history and the birth of a nation. Somehow, in an infinitesimal span, the progeny of one man becomes an entire people: the Israelites. And a very prolific one at that. The new...

Commentary on Parshat Behar (Leviticus 25:1 – 26:2) In Leviticus 25, the Torah famously explains the practice of the sabbatical year (shmitah) and the jubilee year (yovel), in which those who work the land refrain from farming in order to let the land rest. It’s not hard to see a connection between the ancient practice...

Rabbi David Wirtschafter argues against cursing our enemies in this d'var Torah on parshat Ki Tavo.

Parshat Tetzaveh is perhaps most noteworthy in the Torah for what it lacks: any mention of the name of Moses.

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.

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.

...as we learn from Leviticus, for communal sin there can be expiation. The process begins not with bringing a bull to the sanctuary, but with a commitment to learn history, and a commitment to ensure that history is learned by others.

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. 

To stand for human dignity means not only insisting on the right to basic survival needs, but the right to live fully — to experience joy, pleasure, love, friendship, beauty.