Kol Ramah

Parashat Va-yera [Genesis 18-22] is one of the richest parashiyot in the Torah. Chapter 18 features the angels coming to announce the birth of Isaac, chapter 19 the conversation between God and Abraham about the fate of Sodom and Gemorrah, chapter 20 the second wife-sister story featuring Abraham and Sarah, this time with Avimelech, chapter 21 the banishment of Hagar and Ishmael, and chapter 22, the binding of Isaac. We took as a prompt verse 18:33 from the conversation [actually the verse just after the conversation concluded] and one from the binding of Isaac [22:19], which is the conclusion to that story. We discussed them in-depth as we tried to come to an understanding of the character of Abraham. As always, we are interested in what our listerners and viewers think of our ideas, so please feel free to respond below. This past Sunday, the body of my former student, Captain Omer Maxim Neutra z”l was returned to Israel, where he will be buried on Friday morning, Israel time. While this marks the end of

Parashat Lech L’cha [Genesis 12:1-17:27] is the third of the parashiyot in Sefer Bereshit [Book of Genesis]. It has long been recognized as the beginning of our Jewish journey, though Abram [who is renamed Abraham in the parashah] is never identified as a Jew. He is Abram the Ivri, the Hebrew, which might be understood as Abram, the descendant of Eber, or Abram, the one who stood over and against the world with his proclamation of monotheism in a world of pagan worship. Our conversation focused on the opening verses, with God’s charge to Abraham. What is the force of the phrase ve’h’yeh b’rakha, be a blessing [12:2]? What is Abraham’s mission? We also compared him with Sarah, about both of whom the Torah records that they laughed in response to the news about an impending pregnancy. What kind of laughter was it? What does it teach us about Sarah and Abraham, not only as individuals, but as marriage partners? This is a particularly rich parashah [which probably could be said about all the parashiyot in

Parashat Noah [Genesis 6:9-11:32] is the second parashah in Sefer B’reshit [Book of Genesis]. It largely consists of the Flood story, which has been unwoven by modern Bible critics who convincingly show, to some, that the story is the weaving together of two discrete and sometimes contradictory accounts. Our focus was on the character of Noah, and what to make of him. At the end of last week’s parashah he is described as one who found favor with God. At the beginning of this week, he is described as a “righteous man; blameless in his age; [who] walked with God” [NJPS]. What do these terms mean? How does Noah compare with Adam and with Abraham? Before we knew it, our time was up! We continue to be mindful of the remaining hostages, no longer among the living, who yet remain in Gaza. May theY be returned to their families no! We also keep in mind the soldiers defending Israel as part of the Israel Defense Forces, may the be removed from harm’s way. Shabbat Shalom.

After many summers at Camp Ramah in the Berkshires, we began Parashah Talk again the week after Covid shut down so much of the country in March 2020. In October, 2025, we begin our sixth year of the Torah Cycle. We spend some time talking about the epochal moment in which the remaining living hostages were returned home to Israel. We also discuss the importance of Parashat B’reshit [Genesis 1:1-6:8] and what that mean for our understanding of God and the God of Creation. Give a lesson and let us know what you think! Though the living hostages have been returbned, we continue to be mindful of those whose bodies have yet to be returned for a proper and dignified burial. May God protect those who defend Israel as part of the Israel Defense Forces, and remove them from harm’s way. Shabbat Shalom.

(Excerpts from Rabbi Barry Chesler - full comments at kolramah.us) Fifty-two years ago this past Thursday on the Jewish calendar, war broke out in Israel as soldiers from Egypt and Syria crossed the borders established by the 6-Day War into Israel. On the holiest day of the year, Israel was attacked. That year the Book of Life was inscribed with the blood of Israel’s soldiers, and Yom Kippur has never been quite the same. Fifty years and two days later on the English calendar, war again broke out in Israel with the invasion of Hamas terrorists into Israel, murdering indiscriminately over a thousand people: Israelis and non-Israelis, Jews and non-Jews, civilians and soldiers. This time the holy day was Sh’mini Atzeret/Simhat Torah in Israel, Sh’mini Atzeret in the Diaspora, the culmination of זמן שמחתנו [z’man simhateinu], the season of our rejoicing. This year, October 7 falls on the first day of סוכות. Such are the vagaries of the Jewish calendar. Let us find away to rejoice, to celebrate, even with t

Parashat Nitzavim [Deuteronomy 29:9-30:20] is the last parashah of 5785, and consequently the last Parashah Talk of the year. We will be next recording after Rosh Hashanah [September 22-23, 2025]. There are only two weekly readings left in Sefer Devarim, the Book of Deuteronomy, with the last parashah reserved for Simchat Torah [October 15, 2025]. In our conversation we explored the meaning of circumcision of the heart, comparing it with the physical circumcision of b’rit milah. As befitting our last episode of the Jewish year, we also discussed Rosh Hashanah and what blessings we would hope for. We continue to keep in mind the hostages, both the dead and the living, may they be returned to their families immediately. We are also mindful of the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm’s way. Shabbat Shalom and Shanah Tovah U’m’tukah. May the coming year be one of return, one of healing, and one of peace. If this comes to pass, our wish for a sweet ne

Parashat Ki Tavo [Deuteronomy 26:1-29:8] features, among other things, the lengthy curses [Deuteronomy 28:15-68] known as the tokhehah [Warning]for Israel’s failure to follow the terms of the covenant. There is a parallel text in Leviticus 26 as well. There are blessings, too, but these are much fewer, perhaps reflecting the human tendency to gloss over our good fortune but itemize our bad fortune. It is to redress this, perhaps, that Rabbi Meir says that one must recite 100 blessings every day, in order to truly appreciate God’s gifts to us. The parashah also has the famous passage Arami Oved Avi [My faterhs was a fugitive Aramean, Deuteronomy 26: 5-11]. In the Torah, this passage is associated with the holiday of Shavuot, the holiday of first-fruits, whereas the rabbis make it the heart of the Passover Haggadah. We take up this interplay between the rabbis and the Bible in our discussion. We also discuss the difference between comings and goings, and goings and comings. We have now passed the 700-da

Parashat Ki Tetze [Deuteronomy 21:10-25:19] has more commandments than any other single parashah, 74 of the 613. While the laws do not all seem necessarily connected, perhaps they fit under the rubric of the title of one of Spike Lee’s movies, Do the Right Thing. We discussed some of these laws, some of which stand out because they do not correspond with our modern, though not necessarily less Jewish, morality; others because they seem designed to govern our morals and ethics, pushing us to more of the right thing given that we do not always start with the correct action. Before one knows it, the half hour or so is up, and we move on to the rest of our lives, which will include, God willing, Parashah Talk next week! As we near the 700-day mark, a number that staggers the imagination, we continue to keep in mind the hostages, both the dead and the living, and the imperative that they be returned immediately to their families. We are also mindful of those defending Israel as members of the Israel Defense Fo

Parashat Shoftim [Deuteronomy 16:18-21:9. The parashah features a discussion of the 4 primary biblical leaders: jkidges., prophet, kings, levitical priests. Each has a claim to be a bearer of the divine word, though it is not clear that any of them recognize the claim as legitimate in the others. It raises the question: how do we compare our leaders in the Jewish community today with their ancient analogs. Give a listen, and let us know what you think! We continue to be mindful of the hostages, both the dead and the living, who have yet to be restored to their families. Let us not forget that there is no good cause that justifies such abominable behavior. We also have in mnd the soldiers defending Israel as members of the Israel Defense Forces. Shabbat Shalom.

Parashat Re’eh [Deuteronomy 11:26-16:17] begins the lengthy section [11:31-26:15] which Jeffrey Tigay entitles “The Laws Given in Moab” in his JPS Torah Commentary: Deuteronomy. We were so taken by the first verse that we devoted our entire conversation to it. You will have to read on your own to find out about the rest of the parashah! We continue to be keep in mind the hostages, both the living and the dead, who remain in Gaza, may they be returned speedily to their families. We are also mindful of the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm’s way. Shabbat Shalom.

Parashat Ekev [Deuteronomy 7:12-11:25] features, among other things, the 2nd paragraph of the Shema [Deuteronomy 11:13-21] and the verse at the heart of the 2nd blessing of the Grace After Meals [Deuteronomy 8:10]. In his opening remarks Eliot suggested that this parashah is more about thinking than about doing, leading to a consideration of whether Jews think differently than other people. This was the point from which our conversation took off. Please let us know what you think, either here, as a comment, or through conventional e-mail at parshatalk@gmail.com. We continue to keep in mind the hostages, both the dead and the living, may they be speedily returned to their families. We also keep in mind the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm’s way. Shabbat Shalom.

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Parashat Va-etchanan [Deuteronomy 3:23-7:11] is always read on Shabbat Nachamu, the Shabbat after Tisha B’Av, so named because nachamu is the first word of the haftarah [Isaiah 40:1-26]. It seems appropriate that the Shabbat we come out of our commemoration of the death and destruction associated with Tisha B’AV that our Torah reading includes both the first paragraph of the Shema [Deuteronomy 6:4-9] and the Ten Commandments [Deuteronomy 5:6-18]. It is not too much to say that these two texts are foundational to Judaism, and that we best mark the turn from Tisha B’Av towards consolation and the upcoming High Holy Days by recommitting ourselves to them. Our conversation focused on the metaphor of the כור ברזל [kur barzel, translated as iron blast furnace, in the NJPS translation] for the first twenty minutes or so. We then shifted to a consideration of comfort, the theme of the haftarah. We continue to keep in mind the hostages, dead and alive, may they be speedily returned to their families. We are also m

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