Ethics and Ritual

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1. Religious Sin, Ethical Sin, and the Punishment of Exile (Audio)

   Prof. Jonathan Grossman | 14 minutes

   Why are there numerous linguistic and thematic parallels between Adam and Kayin? The Torah vies moral-ethical sins at least as seriously as religious-ritual sins. Adam and Kayin's stories are an example of this standpoint. The consequence of exile is introduced. Will future generations learn the right messages from these "exile from Eden" paradigms?

2. Implications of the Akeida: Part 1 - Ethics and Obedience

   Rabbi Ezra Bick | 33 minutes

   This first part of a series about the philosophical implications of the Akeida considers the ethical implications of Avraham’s choice.  How should one act when religious dictates seem to clash with an ethical violation? Does God command something because it is good, or is it good because God commands it? This shiur explores these ideas as they relate to the challenge of Akeidat Yitzhak and looks at midrash and the approach of Kirkegaard to further develop this topic.

3. The Eternal Curse of Eli the Kohen Gadol of Shiloh

   Rabbi Daniel Wolf

   תאריך פרסום: תשע"ה | | 51 minutes

   Eli, the Kohen Gadol who accuses Channah of drunkenness in the sanctuary and, after realizing his mistake, blesses her – is later told in two different, lengthy accounts that he and his line will be cursed. Why is Eli punished so severely by God – with a curse that seems unprecedented?

   We examine the difficulties that come up in the narrative about Eli and, with assistance from a salient reference in the Book of Yirmiyahu, discover that Eli’s erroneous philosophy is the belief in an immoral, capricious god whose sole desire is to be satiated with sacrificial meat. Unlike Shmuel and Channah, who see sacrifices as symbolic and to be accompanied by tefilla and teshuva, Eli and his sons believe that sacrifices are real acts and are given to appease God.

    The Tanakh’s emphasis on the curse sends a message telling us how worship of God is meant to be carried out; that God does want us to carry out rituals, but ritual is meant to be imbibed with devotion, kedusha and morality.

4. From your land, Your Birthplace, Your Father’s House

   Rabbanit Dr. Michal Tikochinsky

5. Implications of the Akeida Part 6: The Sefat Emet on Yir'a vs. Ahava

   Rabbi Ezra Bick | 31 minutes

   We will begin by reflecting, evaluating, and developing an idea found in the commentary of the Sefat Emet to the story of the Akeida. Why does the Torah mention that Avraham saw the place from afar?  The Sefat Emet's answer is that the distance is not geographical, but rather refers to the gap  between Avrham’s own inner commitment, understanding, and attachment and the thing he was about to do. There is a tension between loving God and fearing God. Avraham, the prime example of one who worships God out of love, is ultimately praised at the end of this episode because it is now clear that he fears God, too. 

   A thought-provoking explanation of the view that God never wanted Avraham to offer Yitzhak as a sacrifice. is that Avraham was nevertheless meant to think that God was asking him to do it.

   Knowing that the strand of ahava (love) and yira (fear) are sometimes contradictory on a psychological level will help us commit ourselves to both – to do what we know is right - as we are "made in the Divine Image," but also to subject ourselves to the will of the Master of the Universe.

6. Eikev: What Does It Mean To Be A Good Person?- Part 2/2

   Rabbi David Fohrman |

   Are Micha and Moses arguing? Find out in this epilogue to Parshat Eikev.

    

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