Ki Tavo

Hi,

This week's portion is called Ki Tavo.

The portion begins with our obligation to remember that Israel is not our land, but rather it is Gd’s land. This is played out in two Mitzvot: The bringing of the Bikkurim (First Fruits) to Jerusalem, and the timely processing of Tithes.

Bikkurim: The central element of the Bikkurim is the Bikkurim-bearer's formal declaration, recited inside the Temple. The declaration's text includes a five-line summary of early Jewish history, culminating in Gd's delivery of the Jews into Israel. With this text the Bikkurim-bearer acknowledged that his land, and his success, has come from Gd. This Mitzvah of bringing Bikkurim is performed only in the times when there is a Temple in Jerusalem.

Tithes: Under this Mitzvah, a percentage of one's produce goes to the Kohanim, and a percentage goes to the Levites. A third tithe is given to the poor in some years, and in other years was consumed by the owner, in Jerusalem, in the time of the Temple. This third tithe is distributed in its different ways based on a three-year cycle, and at the end of each three-year cycle the owner is responsible to make sure he has properly distributed the tithes of the previous three years. If he has done so, he appears in the Temple and declares the proper disposition of tithes, and asks Gd to bless us.
We still separate these tithes today, but we no longer distribute them due to the absence of a Temple and its rites of purification.

The portion then delivers the instruction for the Jews to record the Torah on stones on their entry into Israel. This would serve a dual purpose of educating both the Jews and the rest of the world.

The Jews are then reminded of their covenant. The Levites deliver this reminder, speaking of great reward and warning of potential punishment. This leads into the Tochachah, a frightening warning of punishment, delivered twice in the Torah - once at the end of the book of Vayyikra (Leviticus), and once here.

The fearsome Tochachah runs through to the end of the Torah portion, and the next portion begins with the statement, "You are still here today; don't panic."

Have a great day,
Mordechai

Ki Tetze

Hi,

This week's portion is Ki Tetze.

Last week's portion concluded with military issues, and this week's portion begins with the same - the law of "Eishet Y'fat Toar," governing treatment of female POW's. Jewish men were allowed to bring them home and marry them, provided they first went through a "cooling-off" period in which the women would mourn for their families and accept Judaism. The women could not be forced to accept Judaism.
There is debate among the authorities as to whether the Torah permitted the soldier to live with his intended wife once before he brought her back from the battlefield, or not.

The commentators understand this law as an outlet for the soldier, preventing brutality in the heat of battle by forcing him into a holding pattern to give him a chance to discover whether his feelings are simply the effect of the battlefield.

The portion then discusses inheritance law, dealing with a case where a man has two wives and loves one more than the other, and would like to have her children inherit the greater portion of his wealth. He is instructed to follow the Torah's prescribed structure of inheritance.

The portion then discusses the law of Ben Sorer UMoreh, a rebellious son who develops addictions to meat and alcohol, and steals from his parents to feed that habit. If he refuses to listen to repeated warnings, and he continues this pattern even after being lashed in court, and the parents come back to the court requesting capital punishment, that punishment is administered.

The Talmud points out that the Torah's rules for the child's age as well as the parents' physical stature and mental state, and the requirements for what the child and parents have to do in order to get into this case, render this case an impossibility. Rather, the Ben Sorer UMoreh is introduced here in order to warn parents to keep an eye on their children, and nip addictive and destructive behavior in the bud.

The Torah now deals with social law, presenting laws regarding everything from burial and human dignity, to respect for property, to prevention of cruelty to people and animals. There are laws of local government, too - laws governing marriage and fidelity, and financial institutions.

The portion concludes with a reminder of our war with Amalek. Amalek attacked the Jews when they first came away from the Red Sea, even before the Jews received the Torah at Sinai. We are instructed to remember this battle by a nation which was so adamantly against the basic beliefs of Judaism, that it attacked even though it knew it would lose - Gd had just split the Sea and drowned the Egyptians! We commemorate this with an annual reading of these verses during the winter, right before Purim, and this week those verses are a part of our Torah portion. Someone who missed the special annual reading during the winter can still make it up by hearing this reading, and concentrating on fulfilling that Mitzvah.

Have a great day,
Mordechai

Shoftim

Hi,

This week's portion is Shoftim.

The portion begins with a discussion of the institutions needed to run a Jewish Israel:

We begin with a Judicial System. There must be judges, and fair justice, for all people; social status may not affect justice. We see that judges preserve the social order, but they are also charged with maintaining the religious function of society.

The central court was located in the Temple complex. The judges were situated at the Temple, but they were not necessarily Kohanim (priests); the Torah says to go to "the Kohanim and Levites, and to the judges who will be around in those days."

The Torah then discusses the concept of Monarchy. It is not clear whether monarchy is an ideal, or only a concession to political necessity. The Torah places limits on the monarch's rights and powers.

The Torah then discusses the Kohanim (priests). They would not own land, but would instead live in 48 scattered cities, among the rest of the Jews.

The Torah concludes this section by discussing prophecy, repeating the constant warning against idolatry, and condemning idolatrous practices like sorcery.

The Jews are told they now have prophets because at Sinai they were afraid to hear directly from Gd.

The litmus test for a valid prophet is whether he follows Gd & Torah, or not.

Shoftim then discusses community-oriented laws, including:

Creation of a city of refuge (Ir Miklat) for accidental murderers, to protect social order and ensure justice is maintained.

Hasagat Gevul - The prohibition against cheating other people by invading their property.

Laws of false testimony.

Laws governing the military.

The portion concludes with the section of "Eglah Arufah," detailing a rite to be performed if a murdered person is found outside a town. The town is considered culpable, for their lack of hospitality indirectly caused this person's death out on the road.

Have a good day,
Mordechai

Re'eh

Hi,

This week's portion is Re'eh.

The portion opens with Moshe's offer of two paths: Follow the Mitzvot and receive a blessing, or follow a different path and receive a curse. These passages are often cited to show that Gd gives humanity Free Will - people are empowered to choose their paths.

The Jews are instructed to reiterate these declarations of blessings and curses on their entry into Israel, at the mountains of Grizim (curse) and Eival (blessing). Six tribes would stand on one mountain and six on the other, and the Levites in the middle would turn toward each mountain for its respective verses.

The Jews are then informed that Gd will choose a site for a Beit haMikdash (Temple), and that the building of the central Beit haMikdash will render all other altars superfluous. They are to bring all offerings to that Beit haMikdash. At the same time, it is recognized that Jews won’t be able to go the Beit haMikdash daily, and so they are instructed to perform the rite of Shechitah when they prepared meat for their own use. They are instructed to cover the blood with dirt, and not eat the blood.

The Jews are then given another iteration of the constant biblical refrain: Don’t get drawn into idolatry, as may happen if they would follow the Canaanite ways or if they would latch on to a false prophet or just a persuasive person who tried to draw them in that direction.

The Torah presents the laws of Ir haNidachat, an Israeli city which is entirely idolatrous. The Talmud's majority view is that this never actually happened; even having a single Mezuzah in the city would save the city from the "Ir haNidachat" title.

The portion then discusses a key method for preserving our sanctity: The Kosher Diet. We are instructed to think before we eat; there is sanctity even in the base and animal act of ingestion. The Torah follows up with other laws related to preserving our sanctity: Tithing produce so that agriculture gains a level of sanctity, leaving Israel fallow in the Sh'mitah (Sabbatical) Year, giving charity, being kind to slaves, dedicating our first-born animals in the Beit haMikdash.

Finally, the portion concludes with one last, major element of sanctity: How we celebrate our holidays. Rather than have bacchanalian festivals or other types of indulgence, we are instructed to come to the Temple in Jerusalem and celebrate the holidays with our families and with the poor.

Have a great day,
Mordechai

Ekev

Hi,

This week's portion is Ekev.

Last week's portion, Va'Etchanan, ended with a warning that the Jews’ right to Israel stems from their adherence to the Torah. This week's portion begins by outlining the relationship between Torah and Israel:

1. Without Torah, the Jews will meet the same fate the Canaanite nations met.

2. When the Jews follow the Torah's laws, Gd will protect them against the other inhabitants of the land.

3. Torah is to be part of day-to-day life in Israel.

Moshe describes the beauty of Israel, too, listing the seven species for which Israel is praised: Wheat, Barley, Grapes, Figs, Pomegranate, Olives and Dates. He instructs the Jews that they should eat, be sated and bless Gd in thanks for their food.

Moshe then brings up a new theme in his 5-week oration: The Golden Calf. He reminds the Jews of what happened the first time they worshipped idols, lest they fall back into it now.

Moshe follows up with a reminder that Gd cares about all people and all events; no action is beneath His notice. He presents a beautiful contrast (Deuteronomy 10:17-18) between the majesty of Gd as King of Kings and the humility involved in His care for human beings of every social stratum.

The portion concludes by reiterating the Divine system of reward and punishment. This paragraph is incorporated into the twice-daily Shema.

Have a great day,

Mordechai

Va'etchanan / Nachamu

Hi,

This week's portion is VaEtchanan. This Shabbat is also known as Nachamu, 'Be Consoled,' which is the title of this week's post-Tishah b'Av Haftorah of consolation.

VaEtchanan begins with Moshe's description of his prayer to be allowed to enter Israel. Moshe details Gd's refusal to allow him to enter Israel, and then Moshe turns to the people and explains what he wants them to do after he passes on.

Moshe tells them:
1. Don't forget Sinai, and the Torah I have taught you.
2. Don't stray into idolatry.
3. Always remember that repentance is possible; even when you stray and suffer national punishment, Gd will accept you back if you return

Moshe then begins to prepare the Jews for life in Israel.

He first establishes cities of refuge, which are meant as safety zones for people who kill accidentally. Moshe establishes three cities on the eastern side of the Jordan River; when the Jews enter Israel they establish three more such cities. Moshe's cities were not "activated" until the other cities were established, but Moshe wanted to do as much as he could toward the Mitzvah.

Moshe then recounts the theology that will mark the Jews as a unique nation in Israel. He reminds them of their experience at Sinai, repeating the Ten Commandments and recalling the nation's awe at that revelation. He instructs the people in the basic belief in one Gd, reciting the "Shma" and declaring the Mitzvah of loving Gd.

Moshe then warns the Jews that in their success in Israel they shouldn't forget Gd and assimilate among the Canaanite nations; they must retain their unique spiritual identity.

Have a great day,
Mordechai

Devarim / Chazon

Hi,

This week's portion is D'varim.

(This Shabbat is also called "Shabbat Chazon," because of the special Haftorah portion called "Chazon," which is always read the week before the fast of Tisha b'Av. This Haftorah portion is traditionally read with special musical notes reflecting mourning; these are the same notes used to read the book of Eichah on Tisha b'Av.)

D'varim is the start of Moshe's 5-week speech to the Jews, originally presented from the 1st of Shevat through the 7th of Adar, on the eastern side of the Jordan. Moshe provides a history of the Jewish experience in the desert. Moshe specifically recounts the low points; he is trying to make sure these errors aren’t repeated after his death.

This week's portion of the speech covers the following points:
1. Moshe recounts his exasperation with handling an entire nation. He discusses the establishment of judges, and his instructions to the judges.

2. The mission of the Spies who were to investigate a military approach to the land, and who ended up giving a negative report and discouraging the nation. When the nation's males rebelled against Gd for bringing them there, Gd decreed that this generation of military-aged males would die in the desert, and the next generation would enter Israel.

3. The Jews' approach to Edom, the descendants of Esav, on the way into Israel. The Edomites refused to let them through. The Jews were instructed not to fight them, so they went around.

4. The Jews' approach to the people of Moav, with whom they were not supposed to fight, either. They went around.

5. The Jews' approach to the people of Amon, with whom they were not supposed to fight, either. They went around.

6. The Jews' approach to the Emorites, who refused to let them through. The Jews fought a war and captured many cities on the eastern the side of the Jordan. The tribes of Reuven and Gad, and half the tribe of Menasheh, chose to live there. They agreed to fight for the rest of Israel first, though, and then go back to the eastern side of the Jordan.