shabbat

Shabbat: October 23-24 2009

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Shabbat Shalom and welcome to Judeo Talk. The Torah portion for this week is the story of Noah and the Great Flood. This is obviously one of the most allegory-heavy sections of the Tanakh and as such it serves a strong foundation for an effectively endless series of lessons.

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Shabbat: October 16-17 2009

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Shabbat Shalom and welcome to Judeo Talk. This week we return to the beginning of the Five Books of Moses, having read the concluding passages of the Tanakh in the past two weeks. Rather than continuing to pursue direct biblical exegesis every week on this blog, I feel that it would be appropriate to explore the importance of applying the lessons of Torah to our modern lives. So, every week I will be inviting you to think about how some element of Torah can manifest in your daily existence by analyzing the words, themes and history of particular passages, some from the parsha, some from the haftarah and some from other sources like the psalms or other supplementary texts. This week we will be looking at one of the larger meanings of the creation story as well as the haftarah from Isaiah that accompanies the first portion of the Tanakh.

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Shabbat: Parsha V'Zot Ha'Berachah

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Shabbat Shalom and welcome to Judeo Talk. The Torah portion for this week is Parsha V'Zot Ha'Berachah, Deuteronomy 33:1-34:12.

This week's parsha is the final portion of the Five Books of Moses. In it, Moses stands before all of the Israelites and says his final words, a blessing to each of the twelve tribes. He enumerates the essence of what those tribes represent and the nature of the path each of them will follow in the days to come.

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Shabbat: Parsha Ha'azinu

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Shabbat Shalom and welcome to Judeo Talk. The Torah portion for this week is Parsha Ha'azinu, Deuteronomy 32:1-32:52.

This week, we read from the penultimate parsha in the Tanakh, the Five Books of Moses. Ha'azinu is a poem, the second to last poem he ever recited. It is, without a doubt, a piece meant to literally put the fear of God in his people. But we can't look at the verse of Ha'azinu as a stand-alone piece. Indeed, the last thing Moses ever does before he dies in next week's parsha is speak a blessing over the Israelites. Anyone who has spent a decent amount of time studying Torah should know that this order of events is significant. The fear is not the last word, but the blessing. Read more

Shabbat: Parsha Nitzavim-Vayelech

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Shabbat Shalom and welcome to Judeo Talk. The Torah portion for this week is Parsha Nitzavim-Vayelech, Deuteronomy 29:9-31:30.

This week's parsha is fairly brief. All in all, it feels like a sort of narrative capstone for the previous few parshiot, a kind of philosophical breather. On one level it is a review of basic themes and a sort of stepping-back perspective moment. The terms are broad and general, referencing elements of older passages, specifically the blessings and curses as well as some of the fallen cities from biblical history.

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Shabbat: Parsha Ki Tavo

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Shabbat Shalom and welcome to Judeo Talk. The Torah portion for this week is Parsha Ki Tavo, Deuteronomy 26:1-29:8.

Ki Tavo is one of the most well-known parshiot in the rabbinic tradition and certainly one of the most oft-quoted. This is the parsha of Blessings and Curses, a great litany of the ills that will befall those who do wrong and the benefits following those who keep the mitzvot. I have personally heard those passages read and interpreted by several rabbis, yet I've never heard one reading that I feel captures the true essence of what this parsha is trying to say, or for that matter how it goes about saying it.

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Shabbat: Parsha Shoftim

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Shabbat Shalom and welcome to Judeo Talk. The Torah portion for this week is Parsha Shoftim, Deuteronomy 16:18-21:9.

There is something of a problem with large-scale social order based on religious mysticism. Namely, that any literate person who can put on a good act is capable of pretending to have divine knowledge. This issue is the basis of a significant portion of the written laws of ancient civilizations. A particularly well-known case is that of the Babylonian king Hammurabi. In approximately 1790 BCE, King Hammurabi told his people that the gods had come to him the night before and told him the law. This is hardly the earliest case of codified law in the ancient world, but it stands out by its explicit claim of divine ordination. This is all well and good for just, fair laws, but it's easy to see how dubious claims of godly inspiration can result in tyranny.

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Shabbat: Parsha Ri'eh

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Shabbat Shalom and welcome to Judeo Talk. The Torah portion for this week is Parsha Ri'eh, Deuteronomy 11:26-16:17.

If ever a scholar needed a quick and dirty reference text for kosher law, Ri'eh is it. As is the trend in Deuteronomy, much of this parsha is a recap of various related rules, morals and ordinances. It discusses what may and may not be eaten, how people may and may not worship and what separates a bondsman from a free man.

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Shabbat: Parsha Eikev

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Shabbat Shalom and welcome to Judeo Talk. The Torah portion for this week is Parsha Eikev, Deuteronomy 7:12-11:25.

Many figures of speech and famous phrases have a biblical origin. Phrases like "An eye for an eye" come directly out of the Torah and have come to have meaning in just about every language spoken by people who follow Abrahamic faiths. But not all poetic turns of phrase from the Torah made it into the modern age. Eikev is interesting in that contains two lines that are meant to be powerful figures of speech but only one of them has survived into modern parlance. It's not difficult to see why considering the context of one of them.

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Shabbat: Parsha Matot-Masei

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Shabbat Shalom and welcome to Judeo Talk. The Torah Portion for this week is Parsha Matot-Masei, Numbers 30:2-36:13.

The key to understanding any Torah portion is to find the overarching theme of the narrative. As I have often pointed out, the seemingly random collection of stories and codified laws in a given portion almost always relate to one another thematically. Though there is no hard and fast form for a parsha, one of the more common conventions is to place a general rule at the beginning, followed by a much larger socio-political application of that rule. The two understandings of a mitzvah, the micro and the macro, act as concurrent, counter-balancing metaphors for one another. Read more

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