Although we popularly refer to the upcoming fast day as Yom Kippur, the Torah calls it Yom haKippurim—the day of atonements (in the plural). The plural form reminds us that there are many roads to atonement. Each person is different and is on a unique spiritual level; each comes with different insights, experiences, memories. The roads to atonement are plural, because no two of us have identical needs.

This season of Teshuvah and Kapparah—repentance and atonement—provides us with a special challenge and opportunity. We are granted a yearly period of time for intense evaluation of our lives. This period should serve as a springboard to deeper understanding and personal growth.

The Talmud (Taanit 4a) cites the opinion of Rav Ashi that any rabbinic scholar who is not hard as iron is no rabbinic scholar! A Talmid Hakham must hold strong convictions and must not bend under pressure. Yet, a few lines later, the Talmud reports the opinion of Ravina: “even so, a person must teach himself the quality of gentleness.” Yes, commitment to principles is very important; but so is maintaining a compassionate and loving attitude.

The ideal religious personality strives to harmonize both of these qualities. One must be courageous in upholding Torah and mitzvoth, must be hard as iron to resist improper compromises. At the same time, one needs to maintain a gentle, non-confrontational attitude; one must not be overly rigid and inflexible.

One of the burning issues in contemporary Israeli political/religious life relates to widespread exemptions from military service granted to Hareidim (“ultra” Orthodox Jews). The Hareidi leadership insists that all men who study Torah in their yeshivot are thereby serving the nation, and must not be asked to do anything more. While other young Israeli men and women are required to serve in the military or national social services, Hareidi young men and women have generally been allowed to be exempted by dint of their religious commitments.

Rabbi Akabia ben Mahalel lived in the generation before the destruction of the Temple by the Romans in 70 CE. He was known for his piety and profound erudition. The Talmud reports (Mishnah Eduyot 5:6) that he disputed with the other rabbis on various issues of Jewish law.

Here are two views on fairness; with which one do you agree more?

A. It is only fair that those who are wealthier should share with those who have less. The essential health of a society is based on compassion and caring, a spirit of responsibility for all members of society.

B. It is only fair that people should be allowed to keep what they earn through their own hard work. The essential health of a society is based on respect for individual rights and individual choices.

Those who opt for A are most likely to be political liberals. Those who choose B are most likely to be conservatives.

In last week’s Parasha, Yitro, we read the magnificent description of the Revelation of God at Mount Sinai. This was the loftiest moment in the history of the people of Israel—and in the history of humanity as a whole—when God directly conveyed the “Ten Commandments” as the foundation of religious and ethical life.

This week we read Mishpatim, which seems so mundane by contrast with Yitro. Mishpatim focuses on property rights, issues in business law, damages and restitution. These practical laws are interspersed with verses instructing us to be concerned for the welfare of the poor, widow and orphan; to be compassionate, since we ourselves were slaves in Egypt and should have learned from that experience to be sympathetic to those who suffer.

Two mountains are of special significance in our religious tradition.

Mount Sinai was the site of the Revelation of God to the people of Israel. This was the place where the Torah was given, where our religion was established. Yet, we do not actually know where Mount Sinai is! Some claim to identify this mountain, but we do not have a clear, unbroken tradition as to its real location. We don’t have major tours and excursions to this holiest of locations. We don’t pray facing toward Mount Sinai.

A recent scandal in our community relates to an article written by a student in an Orthodox women’s college, published in a school publication. The author of the article tells of a sexual encounter—real or imagined. Defenders of the article argue for the right of freedom of expression. Critics complain that the article (published anonymously) reflects immoral behavior and should not have been included in a student publication of an Orthodox school. The media have enjoyed reporting on this incident, as they enjoy reporting on scandals in general.

Why would a student write such an article? Why would the editors of the publication agree to publish it?

Thanks to Joseph’s interpretation of Pharaoh’s dreams, the Egyptians were spared a terrible calamity. Joseph offered a plan whereby the Egyptians could store produce of the seven years of abundance, so that they would have food during the following seven years of famine.

What if Joseph had not been there to give this advice? Presumably, the Egyptians would have fully enjoyed the seven years of abundance, thinking that prosperity would never end. When the famine would then arrive, the people would have been unprepared for the economic downturn. They would soon have run out of food and would have suffered years of starvation.