On this second day of רֹאשׁ הַשָּׁנָה (Rosh Hashanah), we enter into the sacred culmination of the Yom Tov. In Jewish law and thought, the two days of Rosh Hashanah possess a unique status unlike any other holiday. While the second day of festivals in the Diaspora was historically instituted due to calendar doubt, the Sages established that the two days of Rosh Hashanah are considered יוֹמָא אֲרִיכְתָּא (Yoma Arichta), one single, continuous forty-eight-hour day of judgment and spiritual renewal.

This Shabbat coincides with the first day of רֹאשׁ הַשָּׁנָה (Rosh Hashanah), ushering in the year 5787. When the Day of Judgment falls on Shabbat, the sounding of the shofar is set aside. Instead, the quiet, inward majesty of Shabbat embraces the festival, transforming our prayers from an urgent alarm into a meditative renewal of memory, faith, and divine sovereignty.

This Shabbat we read the double portion of נִצָּבִים־וַיֵּלֶךְ (Nitzavim Vayeilech), the final Shabbat before Rosh Hashanah. In these closing moments of his life, Moshe gathers the entirety of בְּנֵי יִשְׂרָאֵל (B'nei Yisrael) to enter into the ultimate covenant with Adonai, and prepares to transfer leadership to Yehoshua.

This Shabbat we read Parashat כִּי תָבוֹא (Ki Tavo). Moshe continues his farewell address to בְּנֵי יִשְׂרָאֵל (B'nei Yisrael), turning to the foundational duties and sacred attitudes required of the nation once they enter and settle the Land of Israel.

This Shabbat we read Parashat כִּי תֵצֵא (Ki Teitzei). In this portion, Moshe presents the greatest concentration of commandments found in any single parasha in the Torah, containing 72 of the 613 mitzvot.

These laws span every dimension of ethical and communal life, including the protection of prisoners of war, family inheritance rights, the requirement to return lost property, the kindness of sending away the mother bird, building a safety fence on a roof, honest weights and measures, fair treatment of hired workers, and the perpetual remembrance of Amalek.

This Shabbat we read Parashat שֹׁפְטִים (Shoftim). Moshe continues his final instructions to בְּנֵי יִשְׂרָאֵל (B'nei Yisrael), focusing on the civil, judicial, and spiritual leadership required to sustain a just society in the Land of Israel.

In this parasha, Moshe outlines the appointment of judges and officers, the duties of the king, the rights of the Kohanim and Levites, the laws regarding prophets, cities of refuge, and the conduct of warfare, concluding with the ritual of the Eglah Arufah (the unworked heifer) for an unsolved tragedy.

This Shabbat we read Parashat רְאֵה (Re'eh). Moshe continues his final address to בְּנֵי יִשְׂרָאֵל (B'nei Yisrael), placing before the people a fundamental choice between blessing and curse.

In this parasha, Moshe outlines the centralization of worship in the Land of Israel, reviews the laws of kashrut and charity, introduces the sabbatical year of debt forgiveness (shemittah), and details the celebration of the three pilgrimage festivals: שָׁלֹשׁ רְגָלִים (Shalosh Regalim).

This Shabbat we also bless the upcoming new month of אֱלוּל (Elul). Rosh Chodesh Elul will take place next week on Thursday and Friday.

This Shabbat we read Parashat עֵקֶב (Eikev). Moshe continues his passionate address to בְּנֵי יִשְׂרָאֵל (B'nei Yisrael), reminding them that their success and security in the Land of Israel depend on their commitment to G-d's covenant.

In this parasha, Moshe recounts the miracle of the מָן (man, manna) in the desert, warns against the dangers of self-satisfaction and pride, introduces the second paragraph of the שְׁמַע (Shema), and gives us the command to offer thanks after eating: בִּרְכַּת הַמָּזוֹן (Birkat HaMazon).

This Shabbat we read Parashat וָאֶתְחַנַּן (Va'etchanan). It is also שַׁבַּת נַחֲמוּ (Shabbat Nachamu, the Shabbat of Consolation), named for the opening words of the Haftarah: "Comfort, comfort My people."

In this parasha, Moshe continues his address to בְּנֵי יִשְׂרָאֵל (B'nei Yisrael), repeating the עֲשֶׂרֶת הַדִּבְּרוֹת (Aseret HaDibrot, Ten Commandments) and declaring the ultimate declaration of faith, the שְׁמַע (Shema).

Following their initial trip to Egypt seeking help due to famine, the brothers return with their youngest brother, Benjamin. Joseph, known in Egypt as Zaphenath-Paneah, remained hidden to his brothers as he tested them , determining whether they had changed from the days when they sold him into slavery.

Except for the rare few who enjoy the 'silver spoon' throughout a lifetime, most of us have experienced bouts of struggle and even despair. Some people ultimately succumb to despair while others resist despair even when it is most severe and debilitating,

Occasionally, movies and TV programs convey values and concepts which are central to Jewish tradition.

Loneliness. Isolation. Separation.

All of us can recall moments of abandonment in our lives, whether brief or long term.

The survival of the Jewish people is due to many factors throughout history, past and present.

There is a Hebrew expression (paraphrase):
THE WHEEL TURNS CONTINUOUSLY.

In part, it refers to Judaism as being a tradition incorporating both life and death.

We have just concluded a contentious election.
What happens next?

No one can predict the future, but one thing is clear…

Leaving home has many variations.

In the portion of Lech Lecha, I share thoughts about Abraham and Sarah leaving home for new experiences.

At one time or another, each of us has 'justified' some behavior or decision even when the circumstances were questionable. After all, we are human, doing our best to navigate through a challenging world.

Simhat Torah, for me, has always been an occasion to celebrate Jewish life demonstrably:

Through dancing, singing and-for a Synagogue-exceptional frivolity.

In building our Sukkah, we need to be sure that the shade from our schach (Sukkah roof covering) is greater than the sunlight we let in.

The Sukkah serves as a temporary home, and therefore shade is essential.