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Vayeilech

Posted on September 10th, 2018

Deuteronomy 31:1–30


RABBI REUVEN FIRESTONE, FOR REFORMJUDAISM.ORG


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 … "

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Nitzavim

Posted on September 3rd, 2018

Deuteronomy 29:9–30:20 

 

By Rabbi Reuven Firestone for ReformJudaism.org

 

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).


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Ki Tavo

Posted on August 27th, 2018

Deuteronomy 26:1–29:8 


By Rabbi Professor Marc Saperstein, for ReformJudaism.org


God’s Punishments: Or Are They?


Parashat Ki Tavo contains one of the most powerful and frightening chapters of the Torah. Fourteen verses (Deuteronomy 28:1–14) outline all the good things that will happen to the people if they obey God and faithfully observe all of the divine commandments. That’s “the good news.” Then come 54 verses (28:15–69) warning of the antithesis: the curses that will befall the people if they do not faithfully observe all the commandments. This is the most terrifying litany portraying various kinds of Jewish suffering in our classical literature. Because of its content, for years no one wanted to have the aliyah in which this passage was read, and it was sometimes given to the town fool. In traditional practice, it is chanted at breakneck speed in a soft voice, loud enough to hear but only if one strains a little.


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