Social Justice
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Social Justice...and Sacrifices?
Acharei Mot - Kedoshim
|Social justice laws are discussed side by side with laws relating to animal sacrifices. What connects the two? The Torah is doubling down on important principles - that can be found just as clearly in sacrifice as in social justice. Want to see more videos like this? Check out https://www.alephbeta.org/
Regarding the Kings of the Davidic Dynasty
Rabbi David SabatoThese chapters contain a collection of prophecies that Yirmiyahu delivered to the last kings of Yehuda. The institutions of the Beit HaMikdash and the Davidic dynasty are perceived by the people as stable, absolute, and unassailable. Both rely on a Divine promise regarding their eternity, and the two promises are intertwined. However, the biological continuity of the descendants of David does not in itself entitle them to the kingdom, but only when coupled with its moral continuity. Only then can they truly sit on the throne of David. In contrast, the non-realization of the moral purpose will lead to the destruction of the house of David, just as it will lead to the destruction of the house of God.
In contrast to the ideal description of the monarch at the beginning of the chapter, Yirmiyahu traces the debased moral situation in the days of Yehoyakim. This rebuke revolves around the building of Yehoyakim's magnificent royal palace, which involved the breach of the most fundamental principles of morality and justice.
The future of Yehoyakhin’s seed is described in bleak terms by Yirmiyahu, but that is contradicted by his descendant Zerubavel who takes a leadership role in the Return to Zion. In contrast, Tzidkiyahu is described by Yirmiyahu as a potential Mashiah, a role that his poor decisions do not allow him to realize.
The Torah: The Birthplace of the Idea of Equality
Rabbi Dr. Joshua Berman | 58 minutesWhen comparing societal law in the Torah to that of other ancient Near East codes, one can notice that the Torah is far more advanced in the area of societal equality than the surrounding cultures during that time. This lecture examines economic law, political vision, and societal norms in the Torah and highlights the Torah as a blueprint for a society that is far less hierarchical and stratified, and much more egalitarian and just.
Amos 5-6 - Matan Al HaPerek
Rabbi David SabatoCentral to perek 5 is the call to “seek the Lord” through righteousness and judgment, contrary to what was happening among the people at that time. The first section of the chapter uses the language of a lament for “the house of Israel” (1-17). Amos rebukes the people for focusing on the idolatrous rites in various temples instead of seeking God Himself through righteousness and judgment. In the second secton of the perek Amos argues with the nation about the nature of the day of the Lord which they are longing for (18-20).
In Chapter 6, Amos again argues with the people of Israel about their attude toward “the day of the Lord”, and shatters their illusions about the nature of the day.
This study guide includes guided questions and an appendix about Orion and the Pleiades constellations.
Those Who Trample Upon the Destitute
Rabbi David SilverbergDid the Prophets Create a New Torah When They Criticized the Sacrifices?
Rabbi Yuval Cherlowתאריך פרסום: תש"ע | | Hour
Tanakh was an important source of inspiration for early secular Zionists, enabling the spirit of revolution while serving as roots for life in the Land of Israel. The prophets were viewed as the first commentators of the Torah who championed the spirit of justice as opposed to sacrifices and ritual.
But was this an accurate view? How can we reconcile the prophetic continuity of the Torah with their apparent rejection of sacrifices? Did they really reject sacrifices? We begin with the revolutionary approach of Yirmiyahu to God’s relationship with the Mikdash and analyze prophetic statements and the content of the Book of Devarim. The prophets emphasize the priorities of the religious identity that can too easily fall to the wayside. Are they saying that sacrifices aren’t important? Or are they highlighting behaviors and actions that need to form the basis of a society that includes ritual as well?
Amos: The Social Justice Prophet
Rabbi Hayyim Angel | Hour and 1 minutesWho is Amos? What is so unique about his prophetic message? Through a close examination of the central theme of Amos' prophecy, and comparing it to that of Hoshea and some of the other major prophets, we notice that Amos was almost exclusively concerned with social justice among all humans, as opposed to Am Yisrael’s idol worship, which is the central theme of many other prophets’ messages. Amos’ prophecy is tied to the idea that the fate of Am Yisrael, on a national level, is tied to their morality and interpersonal behavior.
Kedoshim: No Mercy Here
Rabbi Jay KelmanBehar-Bechukotai: End of the Story
Rabbi Jay KelmanBehar: Leaving Egypt
Rabbi Jay KelmanAssisting People at Risk of Financial Hardship
Rabbi David SilverbergErev Shabbat Behar-Behukkotai: The Sabbatical Year and Social Justice
Rabbi Jonathan Snowbell | 20 minutesWhat is the 50-year Yovel counting cycle about? The commandment of counting the 50 yeras helps guide us toward the implementation of freedom and equality for all - not only in the Sabbatical (Seventh "Shemitta" year) and Yovel (Jubilee) year, when the Torah commands that land and people shall be released, but that throughout the cycle, we should be helping people to stand on their own two feet.
What is important about he Shemitta and Yovel cycle is not only whether the land lies fallow, but whether the social justice system behind the "Shabbat of the years" is being fulfilled. If that system is failing to be fulfilled, mass exile will be the consequence (as detailed in Yirmiahu's castigating those who freed the slaves -but then immediately forced them to return).
It is only on the basis of social justice that the Mikdash and its significance can survive - and we can dream of the restoration of Jerusalem's former glory only if we build a just and kind society.
Behar: Giving Charity with Illogical Insistence, but Wisely
Rabbi Shlomo Dov RosenConfronting Anti-Semitism
Rabbi Tzvi SinenskyEzra-Nehemya is sub-divided into three major sections: Each of the three major segments evinces a similar organizational structure: (a) aliya, (b) a confrontation with antisemitism, (c) support of the Temple/Jerusalem, and (d) working toward ensuring the everyday functioning of society.
On a local level, chapters 4-6 of Ezra neatly break down in similar fashion. The three chapters sub-divide into three sections. All three segments consist of the enemies’ efforts to stall the construction, a response from the Jews or king, and a resolution.
The author of Ezra-Nehemya implies that although the events of Shivat Tzion transpired over the course of nearly a century, featuring varied monarchs, Jewish leaders, and gentile antagonists, fundamentally the story is the same. The major motifs in Shivat Tzion are recurring: the challenge of abandoning comfortable diaspora communities and returning to Judea; the need for proactivity in combating antisemitism and rebuilding; and the importance of confronting the social rifts in our community. By presenting the stories of Shivat Tzion in chronologically interwoven, structurally repetitious fashion, our author suggests that these challenges are universal to the era of Shivat Tzion, and possibly all eras as well.
Nehemya Fights for the Poor
Rabbi Tzvi SinenskyKi Tetze: Practical Mitzvot
Rabbi Dr. Yoel Bin NunParashat Ki Tetze has many commandments related to social interactions and social obligations toward others in society, especially the vulnerable. We explore practical applications of commandments such as the obligation to help with loading and unloading as they apply to drivers and groups of travelers or hikers and issues pertaining to interest on loans in the days of modern banking. We also explore the laws requiring one to help a fugitive slave, and other slavery-related laws and note the strikingly differences as compared to other systems law in the Ancient Near East, and as compared to the era of slavery in the United States of America.
Thoughts on Parashat Re'eh - Part 2
Rabbi Yaakov BeasleyRe'eh: Caring for God's "Family" on the Festivals
Rabbi David SilverbergKi Tavo: Netziv on Following God's Ways
Rabbi David SilverbergLove Is Not Enough
Rabbi Jonathan SacksA close examination of the myriad of laws in Leviticus 19 reveals their common theme- creating and sustaining social order, and humanizing that order through love – the love of neighbor and stranger.
This article is part the the Covenant & Conversation series.
To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
Love Is Not Enough (Audio)
Rabbi Jonathan Sacks | 11 minutesA close examination of the myriad of laws in Leviticus 19 reveals their common theme- creating and sustaining social order, and humanizing that order through love – the love of neighbor and stranger.
This lecture is part of the Covenant & Conversation series.
To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook.
A Man, His Father and a Maiden - Amos' Oracle Against Israel
Rabbi Yitzchak Etshalom | Hour and 5 minutesCommentators have puzzled over – and disputed the meaning of – the central line in Amos’ chastisement of the northern kingdom: “A man and his father go to the (same) maiden, in order to profane My name” (Amos 2:7). In this shiur, we survey the several broad directions taken by commentators to unravel this mystery. We then take a step back to view Amos' oracle from a panoramic perspective; by doing so, we raise a novel suggestion which helps resolve the numerous difficulties inherent in the text. This resolution also helps us gain a deeper understanding into the context and purpose of Amos' oracle against the north.