Parashat Nitzavim-Vayeilech 5780

Ki Tavo 5780 This week’s Torah portion is “Ki Tavo” (Deuteronomy 26:1 – 29:2) (Soncino Chumash pp. 859 – 873). Chapter 26 starts out prescribing the rituals of acknowledging and thanking Hashem for the first fruits. Verse 3 commands the farmers to present to the priest, reciting an acknowledgement as stated in the chapter. Part of the ceremony involves the words: “A wandering Aramean was my father, and he went down into Egypt and sojourned there, few in number; and he became there a nation, great, mighty and populous”. This phrase is also found at the beginning of the Hagaddah for the Passover Seder. These phrases are to be recited exactly as in the text, and in Hebrew. The chapter then discusses the tithing of the harvest. It recounts the three-year cycle of giving a tenth of the produce to the Kohenim, the Levites and the stranger, fatherless and widow. Included is an acknowledgement that they have not eaten or used any of the tithe in the presence of or for use of supplies for the dead. Finally in this chapter is an acknowledgement to observe all of Hashem’s commandments. Chapter 27 opens up with Moses telling the people that after crossing the Jordan river, they are to take large rocks, put plaster on them and inscribe the Law on them. This is also a symbolic gesture that they are taking possession of the land. Included in this command is to build an altar at that location. Once that is established, the tribes are to be divided into two sets. The tribes of Simeon, Levi, Judah, Issachar, Joseph and Benjamin are to stand upon Mount Gerizim for the blessings. The tribes of Reuben, Gad, Asher, Zebulun, Dan and Naphtali are to stand on Mount Ebal for the curses. The Levites are to first recite the curses, which is a restatement of the Ten Commandments. The curses relate to idolatry; dishonoring parents; removing landmarks of properties; obstructions against the blind; injustice to the helpless; incest and immorality; murder; bribery; and not following the commandments in general. Chapter 28, verses 1 - 14 states the blessings. People will be blessed if they follow Hashem’s Torah. Blessed in the city and in the field (country); blessed by healthy children, produce and livestock; blessed in all business ventures. G-d will make sure we’re victorious in battle and other peoples will respect the Israelites. There will be rain, appropriate for a bounty of produce. We will be “the head”, not the “tail”. Verses 15 – 68 are the warnings if the people do not follow Hashem’s laws. There are three stages of consequences, each more severe for not following Torah. Not only will their endeavors of farming and herding not be successful, but ultimately they will starve and be thrown off their land. To that end, there will be no rain and they will not be successful in battle, being defeated and dispersed by their enemies. They will get various diseases and be sold as slaves. Chapter 29 closes out the parashat by Moses reminding the people that while they were in the wilderness for forty years, G-d fed them and kept them clothed. He reminded them they were successful in battle by following the commandments and that the tribes of Reuben, Gad and half of Manasseh would settle in the TransJordan. Espanol: La porción de la Torá esta semana “Ki Tavo” (Deuteronomio 26:1-29:2) (Soncino Chumash pp. 859-873). El Capítulo 26 comienza prescribiendo los rituales de reconocer y agradecer a Hashem por los primeros frutos. El versículo 3 ordena a los agricultores que se presenten al sacerdote, recitando un reconocimiento como se indica en el capítulo. Parte de la ceremonia incluye las palabras: “Un arameo errante era mi padre, y bajó a Egipto y residió allí, pocos en número; y se convirtió allí en una nación grande, poderosa y populosa.” Esta frase también se encuentra al comienzo de la Hagaddah para el Seder de Pascua. Estas frases deben recitarse exactamente como en el texto y en hebreo. A continuación, el capítulo analiza el diezmo de la cosecha. Relata el ciclo de tres años de dar una décima parte de los cultivos agrícolas a los Kohenim, los levitas y el extranjero, huérfano y viuda. Se incluye un reconocimiento de que no han comido ni usado nada del diezmo en presencia o para el uso de suministros para los muertos. Finalmente, en este capítulo hay un reconocimiento de observar todos los mandamientos de Hashem. El capítulo 27 comienza con Moisés diciéndole al pueblo que después de cruzar el río Jordán, deben tomar rocas grandes, ponerles yeso e inscribir la Ley en ellas. Este también es un gesto simbólico de que están tomando posesión de la tierra. En este comando se incluye la construcción de un altar en ese lugar. Una vez que se establezca, las tribus se dividirán en dos conjuntos. Las tribus de Simeón, Leví, Judá, Isacar, José y Benjamín se pararán sobre el monte Gerizim para recibir las bendiciones. Las tribus de Rubén, Gad, Aser, Zabulón, Dan y Neftalí estarán en el monte Ebal por las maldiciones. Los levitas deben recitar primero las maldiciones, que es una reafirmación de los Diez Mandamientos. Las maldiciones se relacionan con la idolatría; deshonrar a los padres; eliminar hitos de propiedades; obstrucciones contra los ciegos; injusticia hacia los indefensos; incesto e inmoralidad; asesinato; soborno; y no seguir los El capítulo 28, versículos 1-14 declara las bendiciones. Las personas serán bendecidas si siguen la Torá de Hashem. Bendito en la ciudad y en el campo; bendecido por niños, los cultivos agrícolas y ganado sanos; bendecido en todas las empresas comerciales. Di-s se asegurará de que salgamos victoriosos en la batalla y otros pueblos respetarán a los israelitas. Habrá lluvia, apropiada para una abundancia delos cultivos agrícolas. Seremos "la cabeza", no la "cola." Los versículos 15 al 68 son las advertencias si la gente no sigue las leyes de Hashem. Hay tres etapas de consecuencias, cada una más severa por no seguir la Torá. No solo sus esfuerzos de agricultura y pastoreo no tendrán éxito, sino que, en última instancia, morirán de hambre y serán expulsados ​​de sus tierras. Con ese fin, no habrá lluvia y no tendrán éxito en la batalla, siendo derrotados y dispersados ​​por sus enemigos. Contraerán diversas enfermedades y serán vendidos como esclavos. El capítulo 29 cierra la parashá de Moisés recordando al pueblo que mientras estuvieron en el desierto durante cuarenta años, Di-s los alimentó y los mantuvo vestidos. Les recordó que tuvieron éxito en la batalla siguiendo los mandamientos de que las tribus de Rubén, Gad y la mitad de Manasés se asentarían en TransJordania.

Ki Tavo 5780

Sermon In this week’s portion of “Ki Teitzei”, we are shown 74 commandments, the most of any portion in the Torah. In perusing these particular commandments, one may be stymied to ascertain what the connection between all of these commandments are. Yes, Moses is preparing this new generation of Israelites to live in the promised land after they conquer it, but is there a specific method to this seemingly motley list? Perhaps there is a lesson on morality in this parashat that is remarkable in its venue. Some of the commandments address behavior during that most traumatizing event: war. There have been attempts in the modern world to establish some morality during wars, most notably the Geneva convention in 1917 whose goal was the ethical treatment of prisoners and non-military personnel. Consider that the laws in this portion predate that event by over 3000 years. The parashat starts off addressing the passion that a soldier may feel towards a captive woman in the thick of battle and some respect to which she is still entitled. Moses promulgates some laws that address the idea that even though the Israelites are fighting a war, they still need to keep their camp pure and clean. There is also the idea that before war is waged, the enemy needs to be given the opportunity to surrender, and then is shown mercy. Furthermore, while universal conscription is the norm of this citizen army, individual needs are respected. A man who gets married or builds a house is excused from service for that first year so he can enjoy his married life. Interestingly enough, someone who is not up to rigors of battle is also excused from compulsory service. This may be the ancient equivalent of “4F” draft status or someone who just doesn’t think that they have the emotional fortitude to take a life, and not influence other soldiers. The fact that in a time when there were no rules or guidelines during wartime and everything and anything went, it is astounding that a people would insist on ethical treatment. Today, the modern state of Israel still seeks to practice morality during the most extreme conditions. When attacked, Israel works very hard to target only the perpetrators of aggression. Israel has also accepted casualties of war from the ranks of the enemy and treated their injuries. Israel has also worked hard to prevent conflict. They have developed a military technology that destroys incoming missiles and built a wall designed to reduce infiltration of aggressors. They also monitor their borders and shipping to prevent their enemy from amassing deadly supplies to prevent further attacks. In other words, they take steps to avoid casualties in the most humanitarian ways possible. The sages have said that the Jewish people are to be a light among the nations. To that end, we have many laws that stipulate the ethical conditions under which business is transacted and justice is carried out. Torah is supposed to be an example to the world the heights to which mortal humans can ascend in their morality. War is the most extreme condition. The death and destruction that it causes leave indelible trauma on its participants. Most of the time, wars are fought by very reluctant actors. Hashem, understanding that we humans do occasionally have to engage in conflict, sought to create a platform in which the necessary horrifying acts needed to survive aggression were mitigated by a code of ethics and preserved our humanity. Torah does not just govern our day-to-day lives of growing and supporting our families, l’dor va’dor. Torah truly encompasses every aspect of our life.

Ki Teitzei 5780 This week’s Torah portion in “Ki Teitze” (Deuteronomy 21:10 – 25:19). Ki Teitze is one of the portions that has the most commandments—74 according to one count— in it (like Kedoshim in Leviticus). Ki Teitze starts off discussing a soldier’s lust during war. As the Israelite army is successful in battle, a soldier may see a captive woman “of goodly form” and desire her. He is afterward to allow her to cut off her hair and nails and thus minimize her beauty and give her thirty days to mourn her family. If he still then desires her, he can marry her and make her his wife. Should a man have more than one wife (not allowed currently, Rabbinically), the first-born son receives his double portion even if his mother is the less-favored wife. The Torah then discusses the “wayward son” who is described as misbehaved, and a glutton and drunkard. If he disobeys and disrespects his parents repeatedly, he is brought before the council of elders for judgement. If he does not relent, he receives capital punishment. (The sages state that this is a warning and this extreme sentence was never carried out). A man who is executed is buried after the sentence is carried out. His body is not to remain in place for any length of time. Chapter 22 opens up discussing lost property. If someone sees a stray animal, they are to return it immediately to the rightful owner, even if the two have a contentious relationship. Similarly, if a man sees his fellow struggling with an animal baring cargo, he is to help him. We then have a list of seemingly miscellaneous laws: -Men and women shall not wear each other’s clothes -Show sympathy to a bird by chasing the mother away so she doesn’t see you take any of her eggs -Put parapets (small barriers) on the roof of your house to prevent someone from falling -Do not sow your vineyard with two different types of seeds “killayim” -Do not yoke an ox and an ass together -Do not mix wool and cotton together “sha’atnez” -Put tzitzit on the corners of your garments Verses 13 – 21 discuss the accusations and remediation of a bride whose husband suspects her of not having been a virgin when they married. The parents will bring a garment with evidence. The marriage is then considered complete and he cannot divorce her. When two people consort who are both married to other people within the confines of a city, their act is presumed to be consensual and the sentence is capital punishment. This is because the woman could have cried out for help and someone would have heard her and probably come to her rescue. However, if a man rapes a woman outside of the city in a sparse area, he receives capital punishment because there would have been no one to rescue the woman. Chapter 23 starts out prohibiting marriage with a stepmother when the father dies. There are specific people who are excluded from the congregation of Israel: men with crushed or maimed private parts; children of adulterous or incestuous (forbidden) marriage; Ammonite or Moabite (they wouldn’t sell supplies to the Israelites and tried to seduce them from their religion). However, they should respect an Edomite (Esau) who is their brother, and the third generation born of Egyptians can be part of the congregation. In war, the camp of the soldiers needs to be clean and sanitary and obey the laws that mandate those conditions. Israel is to be a sanctuary state for slaves escaping from harsh conditions. Israelites are not to sell themselves for sex. Don’t lend money for interest to your fellow who is in need, but you can do so with foreigners as part of a business arrangement. You are not obligated to make a vow, but if you do, it is imperative that you fulfill it. A traveler may stop at someone’s farm and eat some of their produce, but not take some for later. Chapter 24 discusses divorce. A man may divorce his wife who no longer finds favor in his eyes. (These conditions are left vague). She can remarry another man, but if that marriage ends, she cannot remarry the first husband who divorced her. A newly married man is excused from military service for the first year of his marriage. No man can take a man’s mill stone (his livelihood for grinding grain) as a pledge. A man kidnapping and selling someone as a slave receives capital punishment. Behave morally so you don’t get skin blotches. Do not trespass to take a pledge from someone who borrowed from; stand outside and ask for it. Workmen are to be treated with respect and not abused. People are punished for their own sins, not a parent or child. Produce that is forgotten to be harvested is left for the poor. Chapter 25 discusses fair punishment. If sentence is lashes, no more than 39 or the maximum amount someone can tolerate, whichever is less. Don’t muzzle a working animal; let them eat some of the grain as they get hungry from their effort. If a man dies childless, his brother is to have offspring with the widow who will raise as the late man’s heir. If the brother refuses this obligation, he is shamed. The weights for measuring goods need to be consistent and not more or less to gain advantage. Finally, this portion ends with the commandment to remember how Amalek attacked the weak members of the train of Israelites and should be obliterated. Spanish: La parte de la Tora de esta semana en “Fuera Teitzei” (Deuteronomio 21:10 – 25:19) Fuera Teitze es una de las partes que contiene la mayoria de los mandamientos – 74 de acuerdo con la cuenta – en ella como Kedoshim (retirarse o separarse) en Levitico. Fuera Teitze comienza hablando de un soldado enamorado durante la Guerra. Conforme la armada Israelita tiene exito en la batalla, un soldado podria ver a la mujer cautiva “de una figura hermosa” y desearla. El entonces deberia permitirle que se corte el cabello y sus uñas para minimizer su belleza y permitirle que por treinta dias llore a su familia. Si aun despues la sigue deseando, el podria casarse con ella y hacerla su esposa. Si un hombre tiene mas de una esposa (no permitido a los Rabinos) su primogenito recibe una doble porcion aun si su madre no es la esposa favorita. Despues la Tora habla del hijo incorrigible a quien se describe de mal portado, gloton y borracho. Si desobedece y no respeta a sus padres continuamente, este sera llevado ante el consejo de ancianos para que sea juzgado. Si aun asi no cede, este recibiria la pena capital. (Este pasaje explica que esta es una advertencia y que esta sentencia extrema nunca fue ejecutada El hombre que es ejecutado debera ser enterrado despues de que su sentencia ha sido cumplida. Su cuerpo no podra permanecer en el lugar por ningun tiempo. Capitulo 22. Comienza hablando de la propiedad extraviada. Si alguien encuentra un animal extraviado,tendra que regresarlo inmediatamente a su dueño, aunque exista dificultad en su relacion con este. De igual manera, si un hombre ve a su semejante en dificultad con su animal que lleva carga, debera ayudarle. Depues temenos una lista de leyes similares: No podran usar las ropas del otro entre hombres y mujeres Muestra simpatia al ave ahuyentando a la madre para que no vea cuando le quites uno de sus huevos Coloca obstaculos o barreras en el techo de tu casa para evitar que alguien se caiga No plantes en tu viña dos clases de semillas “Killayim – Mezclar” No araras con buey y asno juntos No mezcles lana y algodon “sha’atnez – mezclar telas” Ponle “tzitzit” – borlas - a las esquinas de tus ropas Verso 13 – 21 Trata de las acusaciones y remedio en la cual el esposo sospecha que la novia no era virgen al momento de casarse con ella. Sus padres traeran una tela como evidencia. El casamiento se considera entonces completo y no podra divorciarse de ella. Cuando dos personas consortan y ambos estan casados con alguien mas dentro de los confines de la ciudad, se presume que el acto es con consentimiento y la sentencia es la pena capital. Esto es porque la mujer podria haber pedido ayuda y alguien que la escuchara podria rescatarla. Pero si un hombre viola a un mujer fuera de la ciudad en una area alejada, el recibe la pena capital porque no habria nadie quien pudiera rescatar a la mujer Capitulo 23 comienza por prohibir el casamiento con la madrastra cuando el padre muere. Hay algunas personas especificas quines son excluidas de la congregacion de Israel: Hombres con sus genitales destruidos o dañados, niños provenientes del adulterio o incesto. Amonitas or Moabitas (los que no vendian suministros a los Israelitas y trataron de seducirlos o apartarlos de su religion). Pero tendrian que respetar al Edomita (Esau) quien es su hermano. Los Egipcios de la tercera generacion podran ser parte de la congregacion. En la Guerra, el campamento de soldados necesita estar limpio, sanitario y obedecer las leyes que exigen esas condiciones. Israel tiene que ser el estado santuario para los esclavos que escapan de condiciones deificiles. Los israelitas no podran venderse por sexo. No prestaran dinero por interes a su sumejante quien se encuentre en necesidad pero si lo podran hacer con extranjeros como parte de un negocio. No estas obligado de hacer promesas pero si las haces es imperativo que las cumplas. Un viajero puede detenerse en la finca de alguien y comer sus hortalizas pero no tomar mas para despues. Capitulo 24 Trata del divorcio. Un hombre puede divorciarse de su esposa quien ya no lo encuentra atractivo (estas condiciones son un poco vagas). Ella puede casarse nuevamente con otro hombre pero solo si ese matrimonio se termina. No podra volverse a casar con el esposo del cual se divorcio. El hombre recein casado se le excusa del servicio militar por el primer año de su matrimonio. No hombre puede quitarle a otro su piedra de moler (su forma de garnarse la vida moliendo grano) como pago de una deuda. Un hombre que secuestra y vende a alguien como esclavo recibira la pena capital como castigo. Comportate de forma decente para que no desarrolles marcas o llagas en tu piel. No invadas la propiedad para colectar la deuda de alguien a quien le prestastes. Espera afuera y pidele que te pague. Los trabajadores tendran que ser tratados con respeto sin ser abusados. Las personas son castigada por sus propios pecados. No sus padres o sus hijos. Las hortalizas que se olvidan pueden ser cosechadas por los pobres. Capitulo 25. Trata de el castigo justo. Si la sentencia es en latigazos, no podran ser mas de 39 o la maxima cantidad que la persona tolere, o la menor de las dos. No forces a un animal que esta trabajando. Permitele comer algo del grano ya que les da hambre debido al esfuerzo. Si un hombre muere sin hijos, su hermano debera tener hijos con la viuda, la cual los criara como si fueran los herederos del fallecido. Si el hermano rehusa esta obligacion, sera avergonzado. Los pesos de la bascula para medir mercancias deberan ser consistentes. Ni mas ni menos para no tomar ventaja. Finalmente, este segmento finaliza con el mandamiento de recordar como Amalek ataco a los miembros debiles del tren de los Israelitas y deberia ser obliterado.

Parashat Ki Teitzei

D'var Torah Shoftim This week’s portion is “Shoftim” (Deuteromony 16:18 – 21:9). Shoftim means judges and officers and the portion starts out by Moses telling the people to establish a judiciary system within each of their tribes. He also tells them that judging should be fair for all involved and no one is to get preferential treatment for any reason. We also see the famous line, “Justice, justice shall you pursue”, that the Israelites are to be scrupulous in administering justice. The Israelites are also not to plant any trees near or next to any altars to Hashem, that they not be mistaken for alters or signs themselves. Chapter 17 admonishes the Israelites not to sacrifice any animals that may have blemishes; their offerings need to be pure. Again, the people are told that anyone in their midst who is found to be transgressing the covenant and worshipping other gods or heavenly bodies as gods is to be investigated thoroughly. If it is found to be true, they are to be stoned to death. Within this commandment is the criteria that there must be at two witnesses that can verify this action, and only if two witnesses verify will capital punishment be carried out. To stress the severity of this responsibility, these two witnesses will be the first to carry out the execution. If the matter is too difficult for the lower court to decide, they are to go to a higher court. The Israelites are told that they can establish a king. The king will be from their own people and no foreigner is to rule over them. The king is not to amass horses or multiple wives or gold and silver. The king is to write out a copy of Torah and study it constantly and consistently. Chapter 18 addresses the status of the priest and Levite ministers. They have no portion of their own but serve G-d on behalf of the Israelites. They are to receive their due from the people in the form of sacrifices and first fruits of produce and flocks. The Israelites are warned not to accede to any pagan rituals or practices. They are warned against endangering children in rites and not to consult soothsayers, enchanters, sorcerers, or necromancers. The people are only to listen to G-d’s prophets who will prove themselves by sticking to Torah and any prophecies that come to pass. Chapter 19 addresses the sanctuary cities. They are to establish three (aside from the three in TransJordan) with the possibility of eventually establishing yet another three. This is for someone who accidentally kills someone and needs to escape from the blood avenger, the relative of the deceased who seeks that person for revenge. However, anyone who lays in wait to murder someone will not be granted sanctuary under any circumstances. If that person is found guilty, they are to be executed, no exceptions. When they settle the land they are to establish boundaries. No one is to move or alter those boundaries. Once again, Moses tells the Israelites that two witnesses are needed to find a defendant guilty. If someone bears false witness against someone, when they are discovered, they receive the punishment that would have judged. We are reminded life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. Chapter 20 discusses the conditions for going into battle. They should not fear any enemy, even one that appears superior because G-d is with them. Prior to battle, the officers will address the people. Anyone who has been betrothed and not consummated their marriage or planted a vineyard and not yet harvested or built a house and not yet lived in it is excused from battle. Also, anyone who is faint hearted about going into battle will be excused that they not influence others to not fight. As they approach a city to do battle, they will first offer their enemies the opportunity to surrender and live in peace. But they will also be tributaries and serve their victors, the Israelites. If not , they are to be defeated completely. They are to completely obliterate the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites. They should also not destroy any trees that bear fruit. However, they can use the wood of non-fruit bearing trees for supplies. Chapter 21 completes this portion addressing a dead person who is found between cities. The elders will establish the closest city. They will then break the neck of a heifer and declare that they had nothing to do with that person’s death. They will then give that person a proper burial. Part of the reason for this is to publicize and see if anyone may know something and come forward to solve the murder. https://youtu.be/hjgufWsqQtk

Sermon “Justice, justice shall you pursue” (צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף). These famous words open up this week’s Parashat, “Shoftim”. There are a lot of references to the idea of justice in this portion. While many of these commandments are designed for us as a people to collectively love justice and perform as a people, consider that we might well want to incorporate these commandments on an individual level as well. As a people, we Israelites should set up a system of justice that is fair for everyone; as individuals, let us incorporate these principles as a guide to treat people. If we use the blessings of the Shema as a guide, examining the first two of the paragraphs, we can perhaps apply one of those principles to this concept. The first paragraph of the Shema, which we refer to as the V’Ahavta, commands us to love G-d and perform mitzvot in the singular, in other words, individually. The next paragraph repeats the same commandments, but in the plural, as a group. The guidelines discussed in Shoftim are pervasive and inclusive. One of the commandments states that if the basic court is not able to properly adjudicate a case, they are to turn it over to a higher court that is better able to try the case. The court is not to favor any of the subjects involved in the case in any way. Another principle stated here is that there needs to be at least two people that can testify as witnesses for someone to be found guilty. If either of these witnesses are found to be lying, then whomever is found to be lying will suffer the penalty that would have been imposed on the guilty party. Finally, in a capital case of murder, it is these two witnesses that are responsible to be the first in carrying out the execution. These conditions highlight the seriousness of accusations. Notice that these conditions are in place to do the best job to make sure that fair and impartial justice is carried out in our earthly courts. While these conditions apply to cases occurring in the judicial system, perhaps we can as individuals glean some principles in our own personal lives. This was borne out in a recent adult study session of Pirkei Avot. It is interesting that a pair of verses that laid out conditions for judgement in a court case was interpreted individually by some of the participants. Consider that we humans “hold court” in the public arena all the time. We are typically assessing and judging our fellows. Do we not view their behavior and impose a sentence? It is valid that it is typical human behavior. While we do our best not to judge people and accept and respect people as they are, it is very hard not to have some immediate perception of someone. After all, what do people say about first impressions? It would seem that we are thus following our hearts and our eyes when we pre-judge someone. We see what may be just a piece of their behavior and already we’re forming an opinion. The problem is that any further interactions are based on that impression. It is very possible that we are forming a very negative impression from someone who may just have had a traumatic experience or just be having a bad day. But our reaction to them may create a cascade of other negative reactions that affect each of us and others with whom we interact. Think about it: when some stranger smiles at you for no reason at all, doesn’t that make your day? This is not to say that we should hold a hearing to judge everyone we meet. If someone acts in a negative way to us, should we then go find two witnesses that can confirm or deny who this person is, really? And then we cross examine these people to see how valid their experiences are with this person, And of course, if we come to find out that these people were exaggerating those negative qualities, then we ostracize them! Actually, this really happens sometimes. So we need to treat people fairly. Instead of reacting right away, let’s take a step back and give people a chance. We certainly don’t have to hold a trial every time there is the slightest doubt about how someone really is, which is all the time. Let’s just pursue justice in our relationships and treat people with respect.

Parashat Shoftim 5780

Sermon This week’s Torah portion is “Re’eh”. Moses is in the process of giving his discourse to the Israelites that are preparing to conquer the Promised Land. Much of Moses’ discourses are warnings. Part of those discourses are admonitions to not be influenced by the native Canaanite tribes that inhabit the land. Moses warns them not to be lured into their pagan practices and do not accede to any false prophets. They are to completely destroy any remnants of those false religions. The Torah seems to insinuate that these pagan rites lead to temptations that lead to immoral practices. If the Israelites start to consort with these peoples, they will corrupt them into those pagan practices. We have seen that the Midianites, for example, were sexually immoral and had no respect for the sanctity of the family unit. We can understand why these peoples would want to bring the Israelites into their fold. They can see that the Israelites are prepared to dispossess them, and this might be a less violent method of preventing bloodshed. The Canaanites would thus be able to defeat the Israelites without raising a sword. While we view these actions from an historical perspective, how would they apply to us today? While one would be hard pressed to find peoples who engaged in these pagan rites today, how would it apply to Jews in the present-day world? We look today, to see what message might convey to us here, 3200 years later. We can see how many of the pagan practices involved satisfying cravings of the flesh. After all, since we humans are flesh and operate in the physical, material world, then we would be receptive to things that made the flesh feel good. We mortals get in trouble when we look to satisfy our physical cravings. Of course, in moderation, there is nothing wrong with good tasting food, thrill rides at an amusement park, etc. The problem involves excess. We know what happens when people start using chemicals or sexual practices to excess. Those things then become the focus of a person’s life. Perhaps Moses knew this, 3200 years ago. He knew that the Israelites were a passionate people and could easily be led astray through physical pleasures. This is borne out in the third paragraph of the Shema that warns us not to follow our eyes or hearts that we not be led into temptation, but only observe the commandments. For many of these ancient pagans, satisfying their lust became an integral part of their religious practice. Their rituals were based on that and superstition. They worshipped and catered to natural phenomena and looked for ways to appease out-of-control natural forces by such extreme measures. Consider that today, we Jews still face the dangers of temptation. We have physical bodies that enjoy pleasure. Many of our commandments are in place to help us moderate those cravings with moral practices. We enjoy carnal relations, but in the context of marriage. We eat meat, but only certain animals that keep us holy. And we fast on Yom Kippur in part along with repenting to demonstrate to ourselves that if we can overcome the temptations of food, liquids, and physical pleasure for one day, resisting temptation throughout the year is doable. Today, we must still be on guard. Consider that one of the major reasons why Judaism has so many rituals and commandments is to keep us occupied and always reminding us to not give in to base desires. And faith can be a tricky thing. What are some modern, contemporary temptations? When we are engaging in business deals, for example, we want the upper hand. We want a sure thing. Any advantage helps. If we know something that our adversary does not, it makes it easier for us to win the deal. It’s a lot harder emotionally to reveal all the factors involved, as Torah tells us, and just know that we’re doing the right thing even if we lose a little bit. It’s hard to anticipate that by being honest, it will make for a longer lasting and more profitable relationship in the long term. And then there is the suspicion that maybe the other person isn’t being completely upfront either and if they aren’t completely honest, why should we be? Another issue is peer pressure. How many of us have been tempted to go along with the crowd? When we were kids, maybe there were some peers that wanted to steal from a store, just for fun? How about making fun of someone? Even today in a world extant with various ideologies, we should always measure those ideologies against the principles of Torah. While we all have different opinions—and that’s a good thing—let us investigate whether certain ideas have merit; in other words, investigate for ourselves. Today even as yesterday, we must make sure we study and cling to Torah, that we not be led astray by untoward principles.

D'var Torah "Re'eh" This week’s portion is “Re’eh”(Deuteronomy 11:26 – 16:17). Moses, continuing to address the Israelites, tells them that “See, today I set before you blessing and curse”. This will depend on whether the Israelites follow the commandments or not. Ultimately, he will place some of the tribes on Mount Gerizim to pronounce the blessings and the others on Mount Ebal to pronounce the curses. This as they prepare to cross the Jordan River. Chapter 12 opens up with more laws and rules. Here he is admonishing the Israelites to destroy all sites, altars, posts, etc., that are signs of pagan worship of the Canaanite peoples in the land. He is also warning them not to emulate those practices in worshipping HaShem. He tells them G-d will set a place, as yet unnamed and unidentified where they will perform sacrifices. It will be only at this place and no other. There they will offer up their first born of their flocks and herds. Moses alludes to the rejoicing they will do during their festivals all members of their families. Moses tells them that G-d says that they can, however, eat meat anywhere in the land as a regular meal. Moses says they can slaughter their animals to prepare for those meals. It was also commanded that the blood was to be drained completely. It was from that commandment that the method of slaughter of sh’chittah (slitting the throat) was decided and that it was the most humane way of preparing the animal for food. This was different than using animals for sacrifices, which would still need to done at that special site. The Israelites could either bring the animals with them or sell it at their home and then buy another animal when they arrived. Again Moses warns the Israelites not to follow the pagan ways of the Canaanite tribes they are about to dispossess. Chapter 13 opens with the warning to observe the commandments as they are and neither to add nor subtract in any way to them. He then talks about false prophets. They will try and entice them to follow their ways, different from Torah. These people are a test from G-d if they really love Him. They are to put to death any false prophet or dream-diviner. This is true even for any relatives. They are not to favor them because they are related but carry out capital punishment by stoning. This is also true if they hear of any such false prophets in other towns. They are to go out and investigate thoroughly. If the whole town is following, then the whole town’s inhabitants are put to the sword. Do not hesitate, but carry out the judgement. Chapter 14 states that they are children of the Lord their G-d. They are not to make marks in their skin or shave their heads as mourning rituals or to honor the dead. Moses then reviews the laws of Kashrut. He lists the animals which they can eat: animals with true hoofs which are cleft in two and chew their cud. They may eat fish that have fins and scales. They may eat any pure bird, but not birds of prey. They may not eat any kosher animal that has died on its own. Finally, we have the commandment not to boil a kid in its mother’s milk. Next is the practice of setting aside a tenth or “tithe”, each year of all their yield. This is brought, again, to the place that G-d will designate. They will also share their portions with the Levites, who have no portion of their own. The Levites serve G-d on their behalf and are dependent on their bounty. They are also to be generous with the widow, stranger and fatherless. Chapter 15 talks about the remission of debts. They should lend money to their fellow who is having a tough time and not demand interest. This is an act of tzedakah or charity. They can, however, charge interest to foreigners as a business deal. They should not think that the seventh or Sabbatical year is coming soon and will lose the opportunity to get repaid. As they do for their fellow, G-d will do for them. G-d will reward their generosity. They are also to help their kinsman. If someone is struggling financially and needs to sell themselves into debenture, at the end of their term they are to be releases with enough supplies to start the lives over. They are also to consecrate their first born of their herd and flocks and eat it with their family wherever they want. Chapter 16 concludes the parashat by talking about the three pilgrimage festivals. It starts out discussing observing the month of Aviv, now known as Nissan, for a Passover sacrifice. They are to also eat the sacrifice along with the unleavened bread, the matzah for eight days. They are to destroy or burn anything leavened the afternoon before. This is also to be eaten at a place to be designated. They are then to count seven weeks to when they will harvest the first grain. This is the Feast of weeks (Shavuot) and involves a freewill offering. When the Fall harvest comes, this is the Feat of Booths or Succot. It is for seven days and everyone is to come with an offering.

Parashat Re'eh 5780