Ki Teitzei
Deuteronomy 21:10 – 25:19
I. Summary
A. Ki Teitzei = “When you take the field” (against your enemies … take their women as yours). Focuses on the rights of the individual (v. last week’s parasha, Shoftim, which focuses on the nation as a whole along with checks and balances on the people who possess power).
B. Moses reviews a wide variety of laws regarding family (legal obligations towards female captive taken as wife, legal protection of less-favored wife, punishment (death!) for defiant son), animals (treatment of found animals and taking birdlings from mother) and property (plant only one type of seed, not plowing with ox and ass together, not wearing clothes made of wool and linen and making tassels for garments). (Deut 21:10–22:12)
C. Moses delineates various civil and criminal laws, including those regarding sexual relationships, interaction with non-Israelites, loans, vows, neighbors’ rights, exemption from war service, kidnapping, skin infections, personal responsibility and protection of the weak. (Deut 22:13–24:22)
D. Moses sets out “socio- legal” subjects, i.e. excessive punishment, obligation to marry widow of one’s deceased brother, unseemly fights and honest weights. (25:1–25:19)
E. Moses concludes with the commandment to remember for all time the most heinous act committed against the Israelites—Amalek’s killing of the old, the weak and the infirm after the Israelites left Egypt. (Deut 25:17–19)
II. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Strictness of law v. ability to change - This is a portion single-mindedly dedicated to the eradication of moral and ritual depravity from the community of Israel. Five times in this parashah, the text repeats that its legislation is given to Israel in order that we may “sweep out evil from [our] midst” (see 21:21, 22:21–22, 22:24, 24:7) The moral correctness of our communities is so critical that one is obligated to hand over even one’s own child for execution if he is wayward and disobedient (21:18–21). Blended with these strict rules, however, is the new idea that some people and practices that were previously taboo can be transformed and redeemed i.e. even inherently sinful things can be transformed into something positive, e.g. when a convicted murderer is put to death, corpse must be accorded respect by being buried same day as execution (21:22–23).
B. Specificity and breadth of mitzvot - What is significance of extreme specificity and breadth of mitzvot (74 in this parasha alone… more than any other)?
1. Does specificity and breadth of mitzvot create tension with free will?
2. Does specificity and breadth reinforce or take away from the concept that the attempt to follow God’s words is more important than the end result (or perhaps even God’s words themselves)?
3. Is specificity and breadth provided simply to offer comfort and guidance to those seeking direction for their behavior?
4. Is specificity used simply for emphasis of importance/significance (similar to detail re: building tabernacle = importance of God and movable worship)?
5. Is the purpose of breadth to have a mitzvot to guide us in virtually all our activities and force awareness of God on a continuous basis?
C. Harshness and Sexism - Is there a pattern of harshness and sexism in mitzvot? Even though Rabbinic interpretation removes some of the harshness, what do the presence of these words in Torah say about God, about the Israelites and about the purpose and source of Torah?
1. Take conquered women as yours (Deut 21:10-13)
2. Stoning a defiant son (Deut 21:18-21)
3. Taking birdlings from their mother (Deut 22:6-7)
4. Stoning a non-virgin bride (Deut 22:20-21)
5. Death to adulterers (Deut 22:22) v. forced marriage and fine for rapists of virgins (Deut 22:28-29)
6. Flogging the loser of a valid dispute (Deut 25:1-3)
D. Stoning wayward son (Deut.21:18-21) – So extreme as to arguably never had occurred. Perhaps extreme conditions (parents have to announce son’s disloyalty to town, parents have to be exemplar themselves, son has to be disloyal, defiant, glutton and drunkard) intended to make extreme remedy impractical but do set standard for more moderate punishment of more moderately bad behavior of son. Impracticality in application reminiscent of preconditions to carrying out capital punishment (two testifying witnesses) making capital punishment a deterrent rather than a practice.
E. Caring for and returning lost property (Deut 22:1-4) – Obligation first mentioned in Exodus 23:4 (return your enemy’s ox or ass). Applies to emotions as well as property. Most often, what we find and hold in trust are the feelings, the shared dreams, or the confidences of friends, co-workers, and family. These, too, we must guard carefully and return with the accrued interest of our friendship, our honest praise, and our commitment always to nurture these vital human connections.)
F. Leaving the overlooked sheaf for the stranger (Deut 24:19) - Teaches importance of lack of selfishness. Further, teaches about tzedakah in its most pristine state (levels of tzedakah), whereby the donor and the recipient are unknown to each other. Also asks us to perform good deeds consciously, rather than unconsciously which suggests responsibility to be proactive in carrying out mitzvot.
G. Fear of God inhibits evil acts - The terrible evil that Amalek inflicted on Israelites (unfairly attacking the weak as they march to Promised Land … Exod 17:8-13) is possible because Amalek turned his back on God—he is arrogant and acts “undeterred by fear of God” (Deut 25:18). What we must now fear is not the external enemy but our own internal paralysis. What are our present-day Amaleks: Doubt? Fear? Confusion? Embarrassment?
(Revised 8/26/09)
Wednesday, August 26, 2009
Saturday, August 22, 2009
Deuteronomy Shoft'im
Shoft’im
Deuteronomy 16:18 – 21:9
I.Summary
A. Shoft’im = (You shall appoint) “magistrates and officials” (for your tribes ….)
B. Moses describes 1) judicial procedures … appointment of officials, judicial standards (“justice, justice shall you pursue”), punishments of sinners (stoning only on testimony of two witnesses) and appeals, 2) requirements of future Israelite kings and 3) rights and responsibilities of priests and Levites. (Deut 16:18–18:8)
C. Moses warns people to avoid sorcery and witchcraft as well as the abhorrent practices of idolatrous neighbors. Moses tells Israelites that a prophet will step forward from among them to speak God’s words; however, if a prophet’s words do not come true, he is to be deemed a false prophet and killed. (Deut 18:9–22)
D. Moses tells Israelites that should an Israelite unintentionally kill another, then that person may take sanctuary in any of three designated cities of refuge; however, an intentional murderer is to be put to death by blood-avenger. (Deut 19:1–13)
E. Moses describes further civil and criminal laws … not moving property boundaries, all cases requiring testimony of two witnesses, punishment of perjurers, punishment standards (“eye for eye” usually interpreted to mean compensation rather than physical retribution). (Deut 19:14-19:21)
F. Moses sets out laws to be followed during times of war … 1) exemptions from duty to serve (including anyone afraid), 2) treatment of captive nations (kill men, take women, children, livestock and everything in the town as booty) and 3) ecological restrictions within besieged city (no destruction of food-yielding trees). (Deut 20:1–20:19)
G. Moses describes the purgation sacrifice of an unworked heifer in connection with a dead body found in the open. (Deut 21:1-9)
II. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Inflexibility v. free will – Mandate follow verdict of higher court to the letter (“… you must not deviate from the verdict … to the right or to the left” at Deut 17:11) is reminiscent of “Be careful to observe only that which I enjoin upon you: neither add to it nor take away from it” (Deut 13:1). Both create tension with free will. (“I set before you blessing and curse” at Deut 11:26).
B. Women as witnesses – Ability of women to be a requisite witness in instance of punishing an idolatrous individual (“testimony of two or more witnesses” at Deut 16:6 by implication, i.e. not saying witness must be a man implies a woman can be witness) conflicts with lesser role of women in Torah and society in biblical times.
C. Significance of moving ahead - "You must not go back that way again,” (Deut 17:16) points to the importance of positive change. All too often, we are tempted to choose something disagreeable simply because it is traditional, accepted, and mainstream and because it is hard to keep moving forward. We must push ourselves to move ahead. We should expect that of our leaders as well. These words suggest we carefully select leaders who will be accountable to the law first, and to the people they serve by personal example. The words implore a free people to carefully restrict those they empower, holding them accountable, lest the failings of the past claim the promise of future.
D. Demand of yourself as/before you demand of others - “And it shall be, when he sits on his throne of kingship, that he shall write for himself a copy of this teaching in a book before the levitical priests”. (Deut 17:18) Rashi taught that the king must have already written a first scroll. Furthermore, since the second scroll was specifically for when the king sat on his throne, Rashi concluded that the first one must have been for personal use. Before he could rule from the throne, the king first had to write a Torah and apply it to his personal life. Only then could he write a second copy to define his public office. In other words, we must put our own house in order before we can go on to help others.
E. “Justice, justice shall you pursue . . .” (Deut 16:20) – Note broad application.
1. One must pursue justice with justice. One who pursues justice must do so justly, not with falsehood.
2. It’s the pursuit of justice that really counts.
• A just result is often very subjective … what is just = secondary consideration.
• “Pursue” suggests an obligation to be pro active in seeking justice.
3. “Pursuit” requires sense of immediacy … presence of mind and action
• Hi’neini = I am here (suggests ready for action)… Abraham, Isaac, Moses all say it when called upon to then perform extreme acts.
• She’ma Yisrael = Hear O Israel … give ear… be in the moment.
• We are taught that actions count more than words but actions must be sooner rather than later … Darfur.
4. Application to personal relationships
• Maimonides teaches that we are obligated to give people the benefit of the doubt ... actively treat people justly …
• If someone is judged unfavorably, we should not relate it or permit others to relate it (Lashon hara).
F. Being wholehearted – ‘You must be wholehearted with Adonai your God” (Deut 18:13). In Genesis 6:9 and 17:1, the Hebrew word tamim is used to refer to Noah and Abraham, respectively, and is translated as blameless. In Deuteronomy 18:13, the same word, tamim, is translated as wholehearted. Rabbinic commentators have written that only five biblical verses convey the essence of Judaism and this is one of them. Maybe we cannot be holy because we are not wholly for God: We only give and show part of ourselves to God. We are plagued by a disharmony that prevents us from giving our hearts, words, and deeds to God. You cannot be wholehearted for God when your heart is reserved for another God or when you are unwilling to give any of your heart to God. A heart that belongs only to you and cares only for you is not a heart that can be whole for God.
G. “You must not destroy its trees …” - Deut 20:19-20 forms the basis for the mitzvot bal tashchit, "do not destroy". While the verses themselves deal specifically with cutting down trees during war, the Sages extended their meaning to cover all forms of wasteful destruction. They taught that anyone who deliberately wastes our resources, either natural or man-made, violates the law. In Genesis 1:28, we are granted both dominion and stewardship of our world; therefore we are not to pollute its water or air or waste its precious resources. Judaism does not separate people from nature. We're taught that the earth is one unit, just as God is one. Whatever affects plant and animal life affects humans as well. If we destroy other kinds of living things on this earth, we are also destroying ourselves.
(Revised 8/22/09)
Deuteronomy 16:18 – 21:9
I.Summary
A. Shoft’im = (You shall appoint) “magistrates and officials” (for your tribes ….)
B. Moses describes 1) judicial procedures … appointment of officials, judicial standards (“justice, justice shall you pursue”), punishments of sinners (stoning only on testimony of two witnesses) and appeals, 2) requirements of future Israelite kings and 3) rights and responsibilities of priests and Levites. (Deut 16:18–18:8)
C. Moses warns people to avoid sorcery and witchcraft as well as the abhorrent practices of idolatrous neighbors. Moses tells Israelites that a prophet will step forward from among them to speak God’s words; however, if a prophet’s words do not come true, he is to be deemed a false prophet and killed. (Deut 18:9–22)
D. Moses tells Israelites that should an Israelite unintentionally kill another, then that person may take sanctuary in any of three designated cities of refuge; however, an intentional murderer is to be put to death by blood-avenger. (Deut 19:1–13)
E. Moses describes further civil and criminal laws … not moving property boundaries, all cases requiring testimony of two witnesses, punishment of perjurers, punishment standards (“eye for eye” usually interpreted to mean compensation rather than physical retribution). (Deut 19:14-19:21)
F. Moses sets out laws to be followed during times of war … 1) exemptions from duty to serve (including anyone afraid), 2) treatment of captive nations (kill men, take women, children, livestock and everything in the town as booty) and 3) ecological restrictions within besieged city (no destruction of food-yielding trees). (Deut 20:1–20:19)
G. Moses describes the purgation sacrifice of an unworked heifer in connection with a dead body found in the open. (Deut 21:1-9)
II. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Inflexibility v. free will – Mandate follow verdict of higher court to the letter (“… you must not deviate from the verdict … to the right or to the left” at Deut 17:11) is reminiscent of “Be careful to observe only that which I enjoin upon you: neither add to it nor take away from it” (Deut 13:1). Both create tension with free will. (“I set before you blessing and curse” at Deut 11:26).
B. Women as witnesses – Ability of women to be a requisite witness in instance of punishing an idolatrous individual (“testimony of two or more witnesses” at Deut 16:6 by implication, i.e. not saying witness must be a man implies a woman can be witness) conflicts with lesser role of women in Torah and society in biblical times.
C. Significance of moving ahead - "You must not go back that way again,” (Deut 17:16) points to the importance of positive change. All too often, we are tempted to choose something disagreeable simply because it is traditional, accepted, and mainstream and because it is hard to keep moving forward. We must push ourselves to move ahead. We should expect that of our leaders as well. These words suggest we carefully select leaders who will be accountable to the law first, and to the people they serve by personal example. The words implore a free people to carefully restrict those they empower, holding them accountable, lest the failings of the past claim the promise of future.
D. Demand of yourself as/before you demand of others - “And it shall be, when he sits on his throne of kingship, that he shall write for himself a copy of this teaching in a book before the levitical priests”. (Deut 17:18) Rashi taught that the king must have already written a first scroll. Furthermore, since the second scroll was specifically for when the king sat on his throne, Rashi concluded that the first one must have been for personal use. Before he could rule from the throne, the king first had to write a Torah and apply it to his personal life. Only then could he write a second copy to define his public office. In other words, we must put our own house in order before we can go on to help others.
E. “Justice, justice shall you pursue . . .” (Deut 16:20) – Note broad application.
1. One must pursue justice with justice. One who pursues justice must do so justly, not with falsehood.
2. It’s the pursuit of justice that really counts.
• A just result is often very subjective … what is just = secondary consideration.
• “Pursue” suggests an obligation to be pro active in seeking justice.
3. “Pursuit” requires sense of immediacy … presence of mind and action
• Hi’neini = I am here (suggests ready for action)… Abraham, Isaac, Moses all say it when called upon to then perform extreme acts.
• She’ma Yisrael = Hear O Israel … give ear… be in the moment.
• We are taught that actions count more than words but actions must be sooner rather than later … Darfur.
4. Application to personal relationships
• Maimonides teaches that we are obligated to give people the benefit of the doubt ... actively treat people justly …
• If someone is judged unfavorably, we should not relate it or permit others to relate it (Lashon hara).
F. Being wholehearted – ‘You must be wholehearted with Adonai your God” (Deut 18:13). In Genesis 6:9 and 17:1, the Hebrew word tamim is used to refer to Noah and Abraham, respectively, and is translated as blameless. In Deuteronomy 18:13, the same word, tamim, is translated as wholehearted. Rabbinic commentators have written that only five biblical verses convey the essence of Judaism and this is one of them. Maybe we cannot be holy because we are not wholly for God: We only give and show part of ourselves to God. We are plagued by a disharmony that prevents us from giving our hearts, words, and deeds to God. You cannot be wholehearted for God when your heart is reserved for another God or when you are unwilling to give any of your heart to God. A heart that belongs only to you and cares only for you is not a heart that can be whole for God.
G. “You must not destroy its trees …” - Deut 20:19-20 forms the basis for the mitzvot bal tashchit, "do not destroy". While the verses themselves deal specifically with cutting down trees during war, the Sages extended their meaning to cover all forms of wasteful destruction. They taught that anyone who deliberately wastes our resources, either natural or man-made, violates the law. In Genesis 1:28, we are granted both dominion and stewardship of our world; therefore we are not to pollute its water or air or waste its precious resources. Judaism does not separate people from nature. We're taught that the earth is one unit, just as God is one. Whatever affects plant and animal life affects humans as well. If we destroy other kinds of living things on this earth, we are also destroying ourselves.
(Revised 8/22/09)
Thursday, August 13, 2009
Deuteronomy R'eih
R’eih
Deuteronomy 11:26 – 16:17
I. Summary
A. R'eih = "see" (an imperative form to get the Israelites' attention).
B. Moses tells Israelites that they will be blessed by God if they obey God but cursed by God if they disobey God. Moses names separate mountains in Promised Land (Mount Gerizim and Mount Ebal) as places for God’s blessing and curse, respectively. (11:26–32)
C. Moses describes laws about worship in a central place … 1) destroying idols and places of worship of other gods, 2) worshiping God, bringing sacrifices and tithing at single location to be selected by God and 3) slaughtering and eating meat being acceptable (but for “partaking of” animal blood) anywhere. (12:1-28)
D. Moses warns Israelites against 1) adopting worship practices of conquered peoples and 2) either adding to or taking away from what God has told Israelites to do. (12:29-13:1)
E. Moses warns Israelites about false prophets with basis for distinguishing true from false prophets being loyalty to God rather than accuracy of predictions. Moses tells Israelites that they are to kill 1) false prophets, 2) relatives or close friends who urge the worship of other gods and 3) entire communities (“as a holocaust to the Eternal”) that worship other gods. (13:2-19)
F. Moses describes ritual practices required by God in order to attain purity, i.e. 1) no self-mutilation, 2) dietary rules, 3) laws about tithing, 4) providing for Levites, 5) debt remission every seventh year, 5) the release and treatment of Hebrew slaves, 6) consecrating all male animal firstlings as sacrifices to God and 7) the correct sacrifices to be offered at the central sanctuary during the pilgrim celebrations—Passover, Sukkot and Shavuot. (14:1-16:17)
II. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. R'eih – Could refer to “seeing” the good in someone (v. merely as a word to stress importance of words following). Also, word is singular despite Moses addressing all Israelites … suggests that Moses being heard by each Israelite individually as if it were a personal one-on-one conversation.
B. Significance of free will and choice - Free will and personal responsibility are cited in the opening verse (“I set before you blessing and curse …”). Creates tensions within personal accountability, i.e. right v. wrong choice as well as choice for good of individual v. group.
C. Flexibility of Reformed Judaism v. inflexibility of Torah - “Be careful to observe only that which I enjoin upon you: neither add to it nor take away from it”. (Deuteronomy 13:1). Nevertheless, Reform Judaism has both “added to” and “taken away from” our heritage with an authority we granted ourselves as evidenced by various pronouncements from the Central Conference of American Rabbis (The Pittsburgh Platform in 1885, The Columbus Platform in 1937 and Reform Judaism—A Centenary Perspective in 1976). Yet, our process of challenging the mitzvot as we receive them is highly authentic, even Talmudic.
D. True v. false prophets - Prophets present consequences of various alternatives and are validated by their loyalty to God… not accuracy of predictions (Deut. 13:2-6). Later (Deut. 18:22), true prophets are distinguished from false prophets by accuracy of their predictions. Note, however, 1) one cannot determine accuracy of prophesy at time of prophesy and 2) true prophets are sometimes inaccurate.
E. Pilgrim festivals - Decentralized to homes and local synagogues after destruction of 2nd Temple (by Romans in 70 C.E.). Festivals are 1) Pesach - recognizes the Israelites leaving the slavery in Egypt, 2) Shavuot (Feast of Weeks) originally celebrating first harvest but later recognizing when God revealed the divine law at Sinai, and 3) Sukkot (Feast of Booths) celebrating first harvest with construction of “sukkot” (frail booth) reminding post-Israelite Jews of their deprivation in wilderness and God’s providential care … (last day = Simchat Torah when Torah cycle ends).
F. Movement away from centralized worship – Original purpose of centralizing Israelite worship in ancient times was to create a unified national and spiritual identity … one that was strong enough to survive the onslaughts of powerful enemies. Centralization of worship was important at time of tribal autonomy and was reinforced by centralization in Deuteronomic times (“You must bring everything that I command you to the site where Adonai your God will choose to establish God's name” ... Deuteronomy 12:5-11); however, centralization of worship was first challenged when kingdom split (928 B.C.E.). Worship started to decentralize during rabbinic period (200 B.C.E.) and was fully decentralized (with prayer replacing sacrifice) when 2nd Temple destroyed in 70 C.E.
G. Inherent qualities of land and Zionism - When God orders that the curse shall be placed upon Mount Ebal, the commandment is not about where the tribes of Israel are to stand; instead, it teaches that the hill itself will absorb the words of condemnation (analogous to the scapegoat ritual in Leviticus). Are we to learn from this teaching that certain locations on earth are inherently favored by God and others are inherently despised? Contra, many early Zionists dismissed the notion that the Middle East was the proper place to establish a thriving Jewish homeland at all … the location of the land itself is relatively unimportant as compared to the values upon which a Jewish state should be built.
(Revised 8/13/09)
Deuteronomy 11:26 – 16:17
I. Summary
A. R'eih = "see" (an imperative form to get the Israelites' attention).
B. Moses tells Israelites that they will be blessed by God if they obey God but cursed by God if they disobey God. Moses names separate mountains in Promised Land (Mount Gerizim and Mount Ebal) as places for God’s blessing and curse, respectively. (11:26–32)
C. Moses describes laws about worship in a central place … 1) destroying idols and places of worship of other gods, 2) worshiping God, bringing sacrifices and tithing at single location to be selected by God and 3) slaughtering and eating meat being acceptable (but for “partaking of” animal blood) anywhere. (12:1-28)
D. Moses warns Israelites against 1) adopting worship practices of conquered peoples and 2) either adding to or taking away from what God has told Israelites to do. (12:29-13:1)
E. Moses warns Israelites about false prophets with basis for distinguishing true from false prophets being loyalty to God rather than accuracy of predictions. Moses tells Israelites that they are to kill 1) false prophets, 2) relatives or close friends who urge the worship of other gods and 3) entire communities (“as a holocaust to the Eternal”) that worship other gods. (13:2-19)
F. Moses describes ritual practices required by God in order to attain purity, i.e. 1) no self-mutilation, 2) dietary rules, 3) laws about tithing, 4) providing for Levites, 5) debt remission every seventh year, 5) the release and treatment of Hebrew slaves, 6) consecrating all male animal firstlings as sacrifices to God and 7) the correct sacrifices to be offered at the central sanctuary during the pilgrim celebrations—Passover, Sukkot and Shavuot. (14:1-16:17)
II. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. R'eih – Could refer to “seeing” the good in someone (v. merely as a word to stress importance of words following). Also, word is singular despite Moses addressing all Israelites … suggests that Moses being heard by each Israelite individually as if it were a personal one-on-one conversation.
B. Significance of free will and choice - Free will and personal responsibility are cited in the opening verse (“I set before you blessing and curse …”). Creates tensions within personal accountability, i.e. right v. wrong choice as well as choice for good of individual v. group.
C. Flexibility of Reformed Judaism v. inflexibility of Torah - “Be careful to observe only that which I enjoin upon you: neither add to it nor take away from it”. (Deuteronomy 13:1). Nevertheless, Reform Judaism has both “added to” and “taken away from” our heritage with an authority we granted ourselves as evidenced by various pronouncements from the Central Conference of American Rabbis (The Pittsburgh Platform in 1885, The Columbus Platform in 1937 and Reform Judaism—A Centenary Perspective in 1976). Yet, our process of challenging the mitzvot as we receive them is highly authentic, even Talmudic.
D. True v. false prophets - Prophets present consequences of various alternatives and are validated by their loyalty to God… not accuracy of predictions (Deut. 13:2-6). Later (Deut. 18:22), true prophets are distinguished from false prophets by accuracy of their predictions. Note, however, 1) one cannot determine accuracy of prophesy at time of prophesy and 2) true prophets are sometimes inaccurate.
E. Pilgrim festivals - Decentralized to homes and local synagogues after destruction of 2nd Temple (by Romans in 70 C.E.). Festivals are 1) Pesach - recognizes the Israelites leaving the slavery in Egypt, 2) Shavuot (Feast of Weeks) originally celebrating first harvest but later recognizing when God revealed the divine law at Sinai, and 3) Sukkot (Feast of Booths) celebrating first harvest with construction of “sukkot” (frail booth) reminding post-Israelite Jews of their deprivation in wilderness and God’s providential care … (last day = Simchat Torah when Torah cycle ends).
F. Movement away from centralized worship – Original purpose of centralizing Israelite worship in ancient times was to create a unified national and spiritual identity … one that was strong enough to survive the onslaughts of powerful enemies. Centralization of worship was important at time of tribal autonomy and was reinforced by centralization in Deuteronomic times (“You must bring everything that I command you to the site where Adonai your God will choose to establish God's name” ... Deuteronomy 12:5-11); however, centralization of worship was first challenged when kingdom split (928 B.C.E.). Worship started to decentralize during rabbinic period (200 B.C.E.) and was fully decentralized (with prayer replacing sacrifice) when 2nd Temple destroyed in 70 C.E.
G. Inherent qualities of land and Zionism - When God orders that the curse shall be placed upon Mount Ebal, the commandment is not about where the tribes of Israel are to stand; instead, it teaches that the hill itself will absorb the words of condemnation (analogous to the scapegoat ritual in Leviticus). Are we to learn from this teaching that certain locations on earth are inherently favored by God and others are inherently despised? Contra, many early Zionists dismissed the notion that the Middle East was the proper place to establish a thriving Jewish homeland at all … the location of the land itself is relatively unimportant as compared to the values upon which a Jewish state should be built.
(Revised 8/13/09)
Tuesday, August 11, 2009
Deuteronomy Eikev
Eikev
Deuteronomy 7:12 – 11:25
I. Summary
A. Eikev = (And it will come to pass) “on the heel of” (your hearkening to these rules). Moses’ second discourse focus = 2nd and 3rd commandments (no other god and no idols).
B. Moses tells the Israelites that if they obey God’s rules, God will favor and protect them. With God’s help, Israelites must destroy (“wipe them out”) and not fear conquered peoples. Israelites must also destroy conquered peoples’ idols lest Israelites “be ensnared thereby”. (7:12–26)
C. Moses reminds the people of the virtues of keeping God’s commandments and that they must maintain humility and know that their good fortune is due primarily to God, not their own power. He also tells Israelites that they will dispossess those who now live in the Promised Land only because those people are idolatrous but not because the Israelites are uncommonly virtuous. (8:1–9:5)
D. Moses reviews all the trespasses of the Israelites against God (Israelites being stiff-necked and golden calf … “as long as I have known you, you have been defiant toward the Eternal”). Moses describes in detail his own role as intermediary between God and the Israelites (Moses tooting his own horn = distinguishing aspect of Deuteronomy). Moses refers to Levitical function of maintaining Ark and cites function as reason for Levites not getting land. (9:6–10:11)
E. Moses repeats how God helped Israelites and urges them to obey God’s commandments and teach God’s laws to their children. Moses promises Israelites that if Israelites heed God’s words, they will have good crops, grassy fields for cattle in the Promised Land and have no reason to fear any other peoples. (10:12–11:25)
II. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Second set of tablets = partnership with God and as metaphor for Reform Judaism - God inscribed the first set of tablets; but a mortal, Moses, carved the second. God specifically charged Moses to make the second tablets like the first, but Moses would guide the chisel. Human hands would now reflect God’s thoughts. This second set of commandments is a joint Divine-human project. Each of us decides, in effect, how we will love God through our actions. Reform Judaism recognizes the age-old impulse in Judaism not only to preserve ancient wisdom but also to apply mortal hands to its evolution. It is the second set of tablets that we are able to accept. The first set was imbued with so much perfection that it paralyzed us.
B. Grace after meals as an antidote for arrogance - In Deuteronomy 8:7-9, the Israelites are told that they will enjoy abundance and affluence. The next verse says "When you have eaten your fill, give thanks to Adonai your God for the good land that God has given you." (Deuteronomy 8:10). This is the foundation for Birkat Hamazon, the Grace after Meals. The blessing is an antidote to the arrogance that may arise from living in abundance.
C. Conditionality of Israelite possession of Canaan - Deut. 9:5 (“It is not because of your (Israelite) virtues … but it is because of their (Canaanite) wickedness”) implies that Israelites will possess Canaan only as long as they justify God’s trust. Does conditionality of God’s protection still exist? Are we the chosen people forever?
D. By bread alone – “… man does not live by bread alone …”(Deut. 8.3) = Israelite needs could be met by whatever means God chose v. traditional interpretation that man is not fulfilled by material things alone. Suggests one’s humility in face of God is as important as one’s actions.
E. Change in Moses’ attitude – Two big changes: 1) Moses’ attitude towards Israelites - In Exodus, Moses endures the Israelites' behavior somewhat stoically, dealing with each setback, interceding with God on the Israelites' behalf, and moving forward. By Deuteronomy, looking back on their behavior, Moses has had enough! Now Moses tells the story, and in the retelling, Moses finally takes the opportunity to chastise the Israelites (“as long as I have known you, you have been defiant towards the Eternal” … Deut. 9:24). Moses’ pessimism towards Israelites reinforced by his statement that God’s favor bestowed on Israelites not because of their merits but despite their moral failures (Deut. 9:6). 2) Moses’ perception of his own role - Moses tells Israelites how much he has had to do for them (Deut. 9:8 –10:10). Further, Moses says at 10:14-15 that “I will grant rain … I will provide grass…”, i.e. Moses now speaking directly on behalf of God. This puts Moses’ humility and modesty in question … significant in that Moses originally viewed as the most humble of men. Contra, Moses’ review of his life is simply part of his preparation for his own death and takes nothing away from his humility.
F. Reasons for Moses’ pessimism towards Israelites - To what extent is Moses’ pessimism about Israelites a result of a) Moses no longer being Israelite leader (sour grapes?), b) Moses not being allowed to enter Promised Land (sour grapes?) , c) Moses feeling he did not get proper recognition for everything he did (sour grapes?), d) past actions of Israelites (golden calf?), and e) current attitudes of Israelites (maybe not ready for Promised Land?)
G. Reiteration of wilderness story to first post-exilic generation v. first telling to second post-exilic generation – Usual interpretation suggests Moses was recapping wilderness story to remind Israelites of what happened; however, the generation entering Promised Land was born during wilderness experience so lived through only some of it. Their knowledge therefore relied on what they were told by prior generation that was transitioning from a slave mentality into a more evolved and independently thinking people. This transition had to impact (and warp) the Israelite perception of events. Accordingly, the recap of the wilderness experience by Moses (the Israelite leader chosen by God) was arguably a more objective version that 1) incorporated the lessons that God wanted to teach to the prior generation but which lessons may have been lost on the then-closed minds of the prior generation and 2) was being heard in full for the first time by the generation entering the Promised Land. Not only is there a concern that the next generation will fail to uphold the laws and statutes, but there is also a concern that the generation that actually left Egypt will fail to uphold them.
H. Tough love - God tried Israel by hardships in the wilderness (8:2-3) initially interpreted as Israel suffered because God, for love of Israel, willed it, i.e. if Israelites had to suffer to merit God choosing them, it was worth it. Chastisements of love subsequently rejected (God did not cause Holocaust for good of people). . (10:12–11:25)
III. Lessons for today
A. Take nothing for granted and be humble - Grace after meals (see IIB above) and (more generally) Moses’ retelling of Israelite history suggests that we not take anything for granted and remain humble. To attain holiness we must recognize that we do not accomplish things alone and that we always have to grasp the heels of others or of God. Attitudes as well as actions are important.
B. Bringing out our best - Sometimes it takes things to get their worst in order to bring out our best. In Deut 8:2) Moses tells the people that all the difficulties they have experienced traveling through the desert were a test from God to bring out their inner potential. We too can look at any difficulties in life as a way to discover more about ourselves and to grow.
C. True confidence - True confidence is the courage that comes with knowing we are doing what is ethically right. In Deut 7:21, God tells the people they need not fear even stronger-looking enemies since Israelites are doing what God asked of them. We can tap into that confidence to accomplish great things.
(Revised 8/9/09)
Deuteronomy 7:12 – 11:25
I. Summary
A. Eikev = (And it will come to pass) “on the heel of” (your hearkening to these rules). Moses’ second discourse focus = 2nd and 3rd commandments (no other god and no idols).
B. Moses tells the Israelites that if they obey God’s rules, God will favor and protect them. With God’s help, Israelites must destroy (“wipe them out”) and not fear conquered peoples. Israelites must also destroy conquered peoples’ idols lest Israelites “be ensnared thereby”. (7:12–26)
C. Moses reminds the people of the virtues of keeping God’s commandments and that they must maintain humility and know that their good fortune is due primarily to God, not their own power. He also tells Israelites that they will dispossess those who now live in the Promised Land only because those people are idolatrous but not because the Israelites are uncommonly virtuous. (8:1–9:5)
D. Moses reviews all the trespasses of the Israelites against God (Israelites being stiff-necked and golden calf … “as long as I have known you, you have been defiant toward the Eternal”). Moses describes in detail his own role as intermediary between God and the Israelites (Moses tooting his own horn = distinguishing aspect of Deuteronomy). Moses refers to Levitical function of maintaining Ark and cites function as reason for Levites not getting land. (9:6–10:11)
E. Moses repeats how God helped Israelites and urges them to obey God’s commandments and teach God’s laws to their children. Moses promises Israelites that if Israelites heed God’s words, they will have good crops, grassy fields for cattle in the Promised Land and have no reason to fear any other peoples. (10:12–11:25)
II. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Second set of tablets = partnership with God and as metaphor for Reform Judaism - God inscribed the first set of tablets; but a mortal, Moses, carved the second. God specifically charged Moses to make the second tablets like the first, but Moses would guide the chisel. Human hands would now reflect God’s thoughts. This second set of commandments is a joint Divine-human project. Each of us decides, in effect, how we will love God through our actions. Reform Judaism recognizes the age-old impulse in Judaism not only to preserve ancient wisdom but also to apply mortal hands to its evolution. It is the second set of tablets that we are able to accept. The first set was imbued with so much perfection that it paralyzed us.
B. Grace after meals as an antidote for arrogance - In Deuteronomy 8:7-9, the Israelites are told that they will enjoy abundance and affluence. The next verse says "When you have eaten your fill, give thanks to Adonai your God for the good land that God has given you." (Deuteronomy 8:10). This is the foundation for Birkat Hamazon, the Grace after Meals. The blessing is an antidote to the arrogance that may arise from living in abundance.
C. Conditionality of Israelite possession of Canaan - Deut. 9:5 (“It is not because of your (Israelite) virtues … but it is because of their (Canaanite) wickedness”) implies that Israelites will possess Canaan only as long as they justify God’s trust. Does conditionality of God’s protection still exist? Are we the chosen people forever?
D. By bread alone – “… man does not live by bread alone …”(Deut. 8.3) = Israelite needs could be met by whatever means God chose v. traditional interpretation that man is not fulfilled by material things alone. Suggests one’s humility in face of God is as important as one’s actions.
E. Change in Moses’ attitude – Two big changes: 1) Moses’ attitude towards Israelites - In Exodus, Moses endures the Israelites' behavior somewhat stoically, dealing with each setback, interceding with God on the Israelites' behalf, and moving forward. By Deuteronomy, looking back on their behavior, Moses has had enough! Now Moses tells the story, and in the retelling, Moses finally takes the opportunity to chastise the Israelites (“as long as I have known you, you have been defiant towards the Eternal” … Deut. 9:24). Moses’ pessimism towards Israelites reinforced by his statement that God’s favor bestowed on Israelites not because of their merits but despite their moral failures (Deut. 9:6). 2) Moses’ perception of his own role - Moses tells Israelites how much he has had to do for them (Deut. 9:8 –10:10). Further, Moses says at 10:14-15 that “I will grant rain … I will provide grass…”, i.e. Moses now speaking directly on behalf of God. This puts Moses’ humility and modesty in question … significant in that Moses originally viewed as the most humble of men. Contra, Moses’ review of his life is simply part of his preparation for his own death and takes nothing away from his humility.
F. Reasons for Moses’ pessimism towards Israelites - To what extent is Moses’ pessimism about Israelites a result of a) Moses no longer being Israelite leader (sour grapes?), b) Moses not being allowed to enter Promised Land (sour grapes?) , c) Moses feeling he did not get proper recognition for everything he did (sour grapes?), d) past actions of Israelites (golden calf?), and e) current attitudes of Israelites (maybe not ready for Promised Land?)
G. Reiteration of wilderness story to first post-exilic generation v. first telling to second post-exilic generation – Usual interpretation suggests Moses was recapping wilderness story to remind Israelites of what happened; however, the generation entering Promised Land was born during wilderness experience so lived through only some of it. Their knowledge therefore relied on what they were told by prior generation that was transitioning from a slave mentality into a more evolved and independently thinking people. This transition had to impact (and warp) the Israelite perception of events. Accordingly, the recap of the wilderness experience by Moses (the Israelite leader chosen by God) was arguably a more objective version that 1) incorporated the lessons that God wanted to teach to the prior generation but which lessons may have been lost on the then-closed minds of the prior generation and 2) was being heard in full for the first time by the generation entering the Promised Land. Not only is there a concern that the next generation will fail to uphold the laws and statutes, but there is also a concern that the generation that actually left Egypt will fail to uphold them.
H. Tough love - God tried Israel by hardships in the wilderness (8:2-3) initially interpreted as Israel suffered because God, for love of Israel, willed it, i.e. if Israelites had to suffer to merit God choosing them, it was worth it. Chastisements of love subsequently rejected (God did not cause Holocaust for good of people). . (10:12–11:25)
III. Lessons for today
A. Take nothing for granted and be humble - Grace after meals (see IIB above) and (more generally) Moses’ retelling of Israelite history suggests that we not take anything for granted and remain humble. To attain holiness we must recognize that we do not accomplish things alone and that we always have to grasp the heels of others or of God. Attitudes as well as actions are important.
B. Bringing out our best - Sometimes it takes things to get their worst in order to bring out our best. In Deut 8:2) Moses tells the people that all the difficulties they have experienced traveling through the desert were a test from God to bring out their inner potential. We too can look at any difficulties in life as a way to discover more about ourselves and to grow.
C. True confidence - True confidence is the courage that comes with knowing we are doing what is ethically right. In Deut 7:21, God tells the people they need not fear even stronger-looking enemies since Israelites are doing what God asked of them. We can tap into that confidence to accomplish great things.
(Revised 8/9/09)
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