Parashat Ki Teitzei

The name of this weeks Parshah, “Ki Teitzei,” means “when you go out,” and it is found in Deuteronomy 21:10.

Seventy-four of the Torah’s 613 commandments (mitzvot) are in the Parshah of Ki Teitzei. These include the laws of the beautiful captive, the inheritance rights of the firstborn, the wayward and rebellious son, burial and dignity of the dead, returning a lost object, sending away the mother bird before taking her young, the duty to erect a safety fence around the roof of one’s home, and the various forms of kilayim (forbidden plant and animal hybrids).

ustice and Righteousness – Tzedek U’Mishpat.

“You shall appoint magistrates and officials for your tribes…”

“You shall not judge unfairly…”

“Justice, Justice shall you pursue…”

Deuteronomy 16

Every just society must have laws which govern our interactions, our commerce, our behavior with others, and our ethics even when no person can see us.

Judaism teaches that there are some matters of fundamental justice that without them, a society can never truly be called righteous. Though we do not always know exactly what the right thing is, we are commanded to pursue justice and to let justice well up like a mighty river in flood, compelling us to strive for a more perfect world in which good and right behavior informs our daily choices.

Our Torah reading for this week establishes limits to the powers of judges, kings, priests, and prophets. Moses shares these restrictions with the entire people, and lays the groundwork for redress, supervision, and even criticism of human authorities.

Holding ourselves, and those we entrust with authority, to the highest standards is a cornerstone of the foundation established for us, and expected of us still today.

Parashat Eikev
You have to be specific when you repent.
This weeks Parshah, Ekev, continues Moses’ preparation of The Israelites for their entry into The Holy Land. The considerations are eminently practical with instructions and reminders about agriculture, military conquest, and communal worship of God on the other side of the river.
Moses also takes some time to revisit the history of B’nai Yisrael during their movements through the desert from Egypt to Moab. As Moses receives the second set of tablets from God, he reminds his people how he intervened on their behalf, to save them from God’s wrath when the first set of tablets were shattered in disgust at the worship of the Golden Calf.
During this ‘history lesson’ Moses mentions THREE specific places — Taberah, Massah, and Kibroth-hataavah — where the Israelites rebelled against God and regretted leaving Egypt. Each of these places is given as a specific reminder of how the Israelites broke faith with God and forgot the miracles done for them in the exodus from Egypt, and the sustenance God provided on their journey through Sinai.
It is telling, that when reviewing their ‘sins’, Moses does not give a vague or generalized critique, but rather gives the NAMES of each of the places, so that the Israelites can recall the SPECIFIC details of where and how they ‘missed the mark.’ This parshah is read each year in the weeks leading up to the Ten Days of Repentance. I believe this passage, that specifically details the sins of the people is meant to remind US that when we seek repentance and forgiveness for our own failings, we should not simple ask for overly broad relief.
Instead of saying “If I did anything to wrong you, please forgive me”, we should instead be more transparent and honest, asking “I know I wronged you by my actions. I regret what I did, and pledge to do all that I can never to repeat it.” This is why we have a lengthy and very detailed vidui/confession (For the sin we have committed by…..) that we recite throughout the Holy Day. Though it is more difficult to say, and possibly more painful to admit, it is important when approaching God and others this Yom Kippur, to be specific when seeking atonement.

The past and the future.
This week we begin to read the final book of the Torah, Sefer Devarim, The Book of Deuteronomy. The Hebrew name for the book – Devarim – comes from an early word in the first sentence of the first chapter. This is how all the other books – Bereishit, Shemot, Vayikra, Bamidbar – are known also. The English name, Deuteronomy, is not really English. It is a Greek word meaning the “repetition of the law” and it reflects the content of the book ahead. In this final book, Moses, at the end of his leadership, begins the process of succession, and reviews for the Israelites all of the various laws given over the years from Sinai to the place overlooking Jericho.
It strikes me that the two part process of reviewing the law and establishing new leadership is a kind of paradox. On the one hand, it is a review. Moses not only goes over all of the mitzvot given previously, but gives detailed narratives of the history of the Israelites in the desert. And it’s not all good! He tells the history of their failures, rebellions, and flaws, as he goes over all the details of the commandments. The focus is on what WAS, on past history, on what came before.
In contrast, the establishment of new leadership is all about looking forward, and preparing for life in the Holy Land, Eretz Yisrael, which will be far different from the nomadic life of the desert. Making sure that there is a structure in place for the coming generation is all about what lies, ahead. Not on the failures of past leadership, but on what WILL be, and what comes next.
These two points of focus, the formative road of the past, and the emerging path of the future, were vital for our ancestor’s survival in the Holy Land. I suggest they are vital to us as well. Without both a grounding in the past, and a vision for the future, they, and we, can not face the challenges ahead, grounded in an honest assessment of who we were and what we were capable of.
Shabbat Shalom
Rabbi Hillel Norry
I was so looking forward to sharing Shabbat together and spending a more extended time getting to know Columbia. Unfortunately, I contracted Covid while out of town last weekend, and will not be able to be in town for Shabbat. I will not have had the recommended isolation time, and though I am getting better, I don’t want to jeopardize myself or others. I still plan to come to town on Monday, for our Tisha B’Av program, and look forward to seeing y’all then. Thank you and Shabbat Shalom.

August 2, 2024
Parashat Matot-Masei
This week we read parts from a double portion of Torah: Mattot-Massei
1st Sidrah-Mattot
The first Sidrah is named for one word in its 1st Passuk: “And Moses spoke to the heads of the Israelite Mattot – Tribes”. The subject that is communicated by Moses to the heads of tribes, deals with vows.
“A man who makes a vow to The Lord, or takes an oath to impose an obligation on himself, shall not break his pledge” (Numbers 30:3).
2nd Sidrah-Massei
The 2nd Sidrah is named after one word “Eile Massei – These are the voyages – of the Israelites” (Numbers 33:1). We are given at the outset, a detailed listing of all the stations that the Israelites camped at, in the past 40 years. It starts with leaving Egypt. “And the Israelites left Rameses (Egypt) and they camped at Succoth” (Numbers 33:5).

Dear Beth Shalom Community,

This Shabbat, we delve into Parshat Bechukotai, the concluding portion of Leviticus. It’s a long and detailed passage outlining the blessings and curses that await the Israelites depending on their adherence to God’s commandments.

While some might find the language of blessings and curses stark, the underlying message is one of empowerment and choice. The Torah isn’t a list of arbitrary rules, but a roadmap for a meaningful life. It reminds us that our actions have consequences, both positive and negative.

The blessings promised in Bechukotai aren’t just about material prosperity; they speak of peace, security, and a deep connection to the land. The curses, on the other hand, represent the natural consequences of straying from the path of righteousness.

But here’s the key takeaway: we always have a choice. Every day, we get to decide how we want to live our lives. Will we succumb to negativity and fear, or will we choose the path of kindness, compassion, and commitment to our faith?

Bechukotai reminds us that God desires a relationship with us, and the Torah is the guidebook for navigating that relationship. By following its teachings, we not only create a better future for ourselves but also for generations to come.

Here are some questions to ponder over Shabbat:

What blessings do you already have in your life?
How can you incorporate the values of the Torah into your daily choices?
What positive actions can you take this week to strengthen your connection to God and your community?

May this Shabbat be filled with peace, reflection, and a renewed commitment to living a life guided by the wisdom of our tradition.

Shabbat Shalom,

Rabbi Klein

Dear Beth Shalom Community,

As we approach Shabbat and delve into Parshat Emor, our attention turns to the divinely ordained role of the Kohanim (priests) in ancient Israel. This parsha details the specific instructions and rituals associated with the Kohanim, including the powerful Priestly Blessing they bestowed upon the Israelites.

These blessings were more than just pronouncements; they served as a conduit for divine favor and a constant reminder of the holiness expected from the people. The act of pronouncing the blessing itself was a call to action, urging the Israelites to strive for a life imbued with sanctity and purpose.

While the role of the Kohanim may no longer exist in the same way, the message of Parshat Emor remains profoundly relevant in our lives today. We are all called upon to cultivate a sense of holiness within ourselves, reflected in our actions and interactions with the world around us. This holiness manifests in our commitment to mitzvot, our acts of kindness and compassion, and our dedication to ethical living.

Just as the Kohanim served as a bridge between the divine and the human, we too can strive to be a blessing for others. Let us emulate their dedication to service and use our unique talents and strengths to uplift those in need. Whether it’s volunteering our time, offering a helping hand to a neighbor, or simply practicing patience and understanding in our daily lives, we can all contribute to a more holy and harmonious community.

As we gather for Shabbat this week, let us reflect on the teachings of Parshat Emor. May we draw inspiration from the Priestly Blessing and recommit ourselves to living a life infused with purpose, compassion, and a dedication to the holiness that resides within us all.

Shabbat Shalom,