Noach
Genesis 6:9−11:32
I. Summary
A. Noach (Noah) = one of only six Torah portions named after a person.
B. Noah recognized to be righteous and above reproach in his generation. God “saw how corrupted the earth was” and decides to cause a flood that will destroy the world. God tells Noah to build an ark, gives him building specs and acknowledges intent to establish (first) covenant with Noah. God instructs Noah to bring his family onto ark along with 1) two each of every living creature, 2) food for all, 3) seven pairs of every pure beast, 4) two pairs of every impure beast and 5) seven pairs of birds. Inherent inconsistency due to separate (J and P) traditions.(6:1 - 7:5)
C. Flood comes and covers earth in seven days. Rain falls for forty days (v. 150days per 7:24 suggesting difference between J and P authors). After 150 days, God causes winds to sweep earth making floodwaters subside. Ark comes to rest atop Mt. Ararat. (7:6-8:5)
D. Noah sends out 1) a raven which just flew around ark, 2) then a dove which came back after not finding a resting place, 3) another dove which came back with olive branch and 4) another dove which did not come back. (8:6 - 8:12)
E. After water recedes completely, God tell Noah to leave ark with family and all animals. Noah does so. Noah builds an altar and offers a sacrifice to God. God responds by thinking never again to destroy all living things. God blesses Noah (“be fruitful and multiply” though becoming a command to have children rather than a blessing as originally stated) and establishes covenant with Noah, his descendants and with all living beings. Life starts over again after the Flood. God uses a rainbow to make a symbol of this first covenant. (8:13 - 9:17)
F. Noah plants vineyard, gets drunk and “exposed himself under his tent”. Noah’s youngest son, Ham (father of Canaan) “sees” (interpreted to be a sexual perversion) his father drunk and naked. Ham tells his brothers of Noah’s nakedness. Shem and Japheth enter Noah’s tent and cover him without actually seeing Noah’s naked body. Noah awakens from his drunken stupor and, discovering what has happened, curses Ham’s son Canaan and blesses Shem and Japheth. Noah dies at the age of 950. (9:18 - 9:28)
G. The lines of Noah’s three sons are set out tracing through brothers Peleg and Joktan but continuing on only with Joktan. (10:1 - 10:32)
H. People start to build a city and the Tower of Babel. Seeing the project (and concluding “now no scheme of theirs will be beyond their reach”), God scatters the people and gives them different languages to speak. (11:1 - 9)
I. The line of Noah’s son Shem, is repeated through Peleg then breaks off to trace lineage to from Peleg to Abram (v. prior genealogy traces generational branch off of Peleg’s brother, Joktan … rationale for distinction = first genealogy is prehistory (antediluvian) whereas second genealogy is (postdeluvian) history brings us to first patriarch, Abram and sets stage for rest of Torah). (11:10 - 11:32)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Reason for the Flood - Reason not specified (beyond violence and corruption). Midrash speculates that the reason was unbounded affluence causing social depravity. Other tradition suggests that chief sin of generation of Flood was their refusal to have children.
B. Reason for raven v. dove - Raven was an undomesticated bird and, as such, would prefer its freedom even if the land were still muddy and in any way habitable. The dove, however, was a domesticated bird, and would only stay away if he found a fully dry patch of land. Note contrast of white dove as eternal symbol of piece v. black raven that eats carcasses as a symbol of the darkness and cruelty.
C. Significance of Noah being a righteous man in his generation and above reproach – Noah is righteousness relative to evil then prevalent among people (presumed rationale for God’s decision to destroy everything). God saving Noah is turning point of entire flood narrative and suggestive of triumph of God’s mercy over God’s judgment. Also first example of God changing mind based on behavior of human … prerequisite to later negotiations with God.
D. Noahide Laws (9:2-16) – Based on rabbinic interpretations (not set out explicitly in Torah) and applicable to all people, i.e. including non-Jews. Named for Noah since all law must be rooted in a covenant with God and God made first covenant with Noah. Laws are: 1. No worship of idols, 2. No blasphemy of God, 3. Establish courts of justice (limits of self-defense), 4. Don’t kill (no suicide, no abortion), 5. Don’t commit adultery, 6. Don’t rob and 7. Don’t eat flesh cut from living animal (dietary, slaughtering regulations).
E. Rainbow – Represented a weapon used by ancient gods in battle. Torah makes rainbow a sign of God’s rule over natural order and a permanent signature of God’s covenant.
F. Noah’s sons and Noah’s drunken nakedness - Many biblical scholars say that the story of Noah cursing Canaan as punishment for Canaan’s father (Ham) seeing Noah naked is included in our scripture as a means to justify why the Canaanites are so despised in Jewish tradition. Why is Canaan punished for sin of his father? Further, some argue that Shem and Japheth were wrong not to look at Noah, i.e. suggesting that when we see something is amiss, we must not turn away. Noah seems to have a drinking problem. Ham sees this and tells his brothers. They, however, prefer to deny this reality.
G. Why God punished builders of Babel - 1. Arrogance - Tendency of people to reach too high and therefore attempt to replace God. 2. Rebellion - People’s refusal to follow command to “populate the earth” (9:7) ... also a possible reason for Flood. 3. Citification - Tower was embodiment of urban city and suggestive of empire building, corruption, arrogance, desire for fame, etc. which violated the anti-urban biblical tradition of agriculture and tending flocks as occupations.
H. Languages and Babel - By confounding their common language, God punished greed and hubris of people. God's actions can also be seen in a more benign light … view plurality of language and culture not as a punishment but as a blessing, an affirmation of diversity and a rejoinder to destructive imperialist ambitions. Explains varieties of languages and dispersion of people through the world. Also, language is a key factor in shaping healthy diversity of thought within a culture, i.e. avoids the risk of uniformity of thought that could result from uniformity of language.
I. Significance of Noah’s life events – Is Noah under-rated or simply at right place at right time?
Event: Recognized by God to be righteous and above reproach in his generation.
Significance: Chosen by God. Was Noah unique or simply representative of righteous people of the times?
Event: God deciding to destroy all life except Noah and ark occupants. Significance: Beneficiary of (reason for?) God's mercy tempering God’s punishment of all living things.
Event: Builds ark.
Significance: Big construction project mandated by God and built by only one man. Compare to construction of Tabernacle by lots of skilled people.
Event: Gathers living creatures.
Significance: Temporary steward of all life.
Event: Sends out raven and dove.
Significance: Shows himself to be pragmatic and self-reliant.
Event: Builds an altar and offers a sacrifice to God
Significance: Leads to God’s blessing. Basis for God deciding to never again destroy all living things. God changing mind based on human behavior for first time = prerequisite to God later negotiating positions.
Event: Receives God’s blessing
Significance: God’s first covenant. Compare to God’s covenant with Abraham. Basis of Noahide laws (broader application than Torah, i.e. Noahide Laws apply to Jews and non-Jews).
Event: Plants vineyard.
Significance: Re-starts agriculture.
Event: Gets drunk and exposes himself.
Significance: How wrong? Confirms continuing human fallibility.
Event: “seen” by son Ham.
Significance: Victimized? Commentary on Ham? on Shem and Japheth (who are told of Noah’s actions by Ham but do nothing)?
Event: Curses Ham’s son Canaan.
Significance: Why not Ham? Noah’s anger (?) overcomes fatherly.
Event: Sons repopulate world (Abraham descends from Shem).
Significance: Noah’s ultimate legacy is to be vehicle for continuation of all life on earth.
Event: Dies at age of 950
Significance: Relatively old for times (Methuselah died at 969)
(Revised 10/23/09)
Wednesday, October 21, 2009
Wednesday, October 14, 2009
Genesis B'reishit
B'reishit
Genesis 1:1−6:8
I. Summary
A. B’reishit = Greek translation of Toledot (“story) which is used many (13) times in first book. First word of book, however, = B’reishit, “In the beginning” (God created).
B. God creates heaven and earth. Two versions of creation order described.
1. First version (broken out by days): Day 1 = light; Day 2 = sky; Day 3 = water below collected in one place revealing land and vegetation; Day 4 = sun, moon and stars; Day 5 = swarms of living creatures from water and birds; Day 6 = cattle, wild beasts and humans; Day 7 = rest. (1:1-2:7)
2. Second version (citing order but making no reference to days): i) man (only); ii) Garden of Eden and trees; iii) a river (four branches) to feed the Garden; iv) wild animals and birds (all named by man); and v) woman from Adam’s rib. (2:8-2:24)
C. Adam and Eve are placed in the Garden of Eden. Serpent’s convinces woman, to eat the forbidden fruit from the Tree of All Knowledge (“of good and bad”). She then “gave some to her man”. Their eyes open (awareness) and they make skirts of fig leaves. They hide from God. Upon being confronted by God for eating from the Tree of All Knowledge, man blames woman and woman blames serpent. (2:25-3:13)
D. God punishes all involved: 1. Serpent destined to crawl and be stepped on, 2. Woman given severe pangs in childbirth and “your husband shall rule over you” (first act of sexism?), 3. Man destined to toil over unproductive soil until he returns to dust from whence he came. Man names woman Eve (who names Adam?). God, fearful man has become too God-like, banishes Adam and Eve from Garden of Eden. (3:14-24)
E. Adam and Eve have two sons, Cain (farmer) and Abel (shepherd). Cain presents “an offering” v. Abel presents “the choice lambs of his flock and their fattest parts”. God rejects Cain’s (lesser) offering and Cain gets angry at God’s rejection. God tells Cain to get over it. Cain kills Abel. God punishes Cain by making him a “rootless wanderer on the earth” yet pledges to continue to protect Cain. (4:1-16)
F. Cain and his wife have a child, Enoch, whose descendants are listed while also recording occupations and technologies (suggests growth of culture). Adam and Eve have another child named Seth. Seth has a son, Enosh, at which time “men began to invoke the Lord by name” (culminating verse i.e. worship of God doesn’t come from the impure Cain but his presumably pure younger brother Seth). (4:17-26)
G. The Torah lists the ten generations from Adam to Noah, including many who lived longer than typically long biblical lives, e.g. Methuselah who lived 969 years. (5:1-5:32).
H. As people began to multiply and God saw that they were “but fallible flesh”, God regrets having created human beings (because of their wickedness) and decides to destroy everything on earth, but “Noah found favor with God” thereby saving everyone. (6:1-6:8)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. B’reishit as foundation for rest of Torah – Many themes of Torah are identified in B’reishit … 1) free will and blessing/curses for following/disobeying God (God giving Cain choice to accept God’s rejection of Cain’s offering or accept it), 2) negotiation with God (Noah), 3) worship of God (end of Seth’s geneology), 4) morality (Cain acting out against Abel for God’s refusal of Cain’s offering). Consider that most major themes in Torah emanate substantively (rather than just temporally) from B’reishit.
B. Distinguishing two versions of creation - First creation version arguably describes bringing order out of chaos and separating things into tahor (ritually fit) and tamei (ritually unfit) which theme continues through Torah… less so with second version.
C. Power of naming - Bible and other ancient literature regards names not only as labels but also as symbols of the nature and essence of the given being or thing. Instances of significant namings: 1. Adam names animals (2:19 - animals brought to the man "to see what he would call them."). 2. Adam names God (Isaiah 47:8 - "I am Adonai, that is My name" means, per Numbers Rabbah 19:3, "That is the name by which Adam called Me.) 3. Adam names himself (source? - Then God asked him, "And you, what shall be your name?" He answered, "Adam."). 4. God renames Abram and Sarai (Gen 17:5,15 - "And you shall no longer be called Abram, but your name shall be Abraham … As for your wife Sarai, you shall not call her Sarai, but her name shall be Sarah." 5. Naming often appears in Genesis as a mother's prerogative. Eve, Sarah, Hagar, Rebekah, Rachel, Leah, the daughter of Shua (Judah's wife), and Tamar are all involved in the naming of their children. Both God and man/woman have power to name reinforces that humans are created in the image of God … all seek to bring order to our chaotic and dynamic world through the process of naming.
D. Tree of Life and free will – Fruit from Tree of Life (3:22) was not originally forbidden as Adam was created as an immortal; however, after Adam sinned and lost immortality, God did not want Adam to partake of fruit of Tree of Life and thus reverse God’s edict. If Adam were allowed to stay in Eden, God could have prevented Adam from reaching out to eat from the Tree of Life (by controlling Adam’s decision-making or by forcibly restraining Adam); however, such direct interference in Adam’s freedom of choice (free will) by God would have amounted to destroying Adam, because Adam’s ability to determine his own choices is the very essence of man.
E. Exile from Eden – At least three interpretations: 1) Ethical significance = provided humanity with moral discrimination and made humans capable of sin. 2) Intellectual significance = having tasted knowledge, humans will attempt to know everything and in doing so will over-reach and strive to become gods. 3) Sexual significance = discovery of sexuality.
F. Cain’s sin – Cain committed first sin (in rejecting God’s request to get over God’s rejection of Cain’s offering). Adam & Eve arguably did not commit first sin since they had no knowledge of good and bad, i.e. without morality or sense of right and wrong, sin not possible.
G. Taking responsibility – Neither Adam nor Eve take responsibility for disobeying God by eating of the Tree of Knowledge. Cain turns away from God’s knowing inquiry about Abel (4:9 - “Am I my bother’s keeper?). Establishes impropriety of not taking responsibility for one’s actions.
H. Noah’s negotiation with God – God intends to “wipe out humans”
(6:7) until Noah “found favor in the Eternal’s sight” (6:8). First instance of God giving in to human persuasion. God finding favor with Noah reflects God's judgment of Noah, i.e. Noah did not proactively convince God to do (or not do) anything; however, God's changing “his” mind and deciding not to destroy everything on heels of Noah finding favor with God is arguably the first instance in Torah of God using man's demonstrated behavior as a reason to do something different than God originally intended to do (God reacted directly in response to behavior of Adam/Eve and Cain but there is nothing written about God changing his mind). Suggests passive persuasion ... God's response to Noah's behavior ("righteous in his time ... walked with God", at beginning of parasha Noach) showed God's ability to change his mind (prerequisite to later true negotiations).
(revised 10/14/09)
Genesis 1:1−6:8
I. Summary
A. B’reishit = Greek translation of Toledot (“story) which is used many (13) times in first book. First word of book, however, = B’reishit, “In the beginning” (God created).
B. God creates heaven and earth. Two versions of creation order described.
1. First version (broken out by days): Day 1 = light; Day 2 = sky; Day 3 = water below collected in one place revealing land and vegetation; Day 4 = sun, moon and stars; Day 5 = swarms of living creatures from water and birds; Day 6 = cattle, wild beasts and humans; Day 7 = rest. (1:1-2:7)
2. Second version (citing order but making no reference to days): i) man (only); ii) Garden of Eden and trees; iii) a river (four branches) to feed the Garden; iv) wild animals and birds (all named by man); and v) woman from Adam’s rib. (2:8-2:24)
C. Adam and Eve are placed in the Garden of Eden. Serpent’s convinces woman, to eat the forbidden fruit from the Tree of All Knowledge (“of good and bad”). She then “gave some to her man”. Their eyes open (awareness) and they make skirts of fig leaves. They hide from God. Upon being confronted by God for eating from the Tree of All Knowledge, man blames woman and woman blames serpent. (2:25-3:13)
D. God punishes all involved: 1. Serpent destined to crawl and be stepped on, 2. Woman given severe pangs in childbirth and “your husband shall rule over you” (first act of sexism?), 3. Man destined to toil over unproductive soil until he returns to dust from whence he came. Man names woman Eve (who names Adam?). God, fearful man has become too God-like, banishes Adam and Eve from Garden of Eden. (3:14-24)
E. Adam and Eve have two sons, Cain (farmer) and Abel (shepherd). Cain presents “an offering” v. Abel presents “the choice lambs of his flock and their fattest parts”. God rejects Cain’s (lesser) offering and Cain gets angry at God’s rejection. God tells Cain to get over it. Cain kills Abel. God punishes Cain by making him a “rootless wanderer on the earth” yet pledges to continue to protect Cain. (4:1-16)
F. Cain and his wife have a child, Enoch, whose descendants are listed while also recording occupations and technologies (suggests growth of culture). Adam and Eve have another child named Seth. Seth has a son, Enosh, at which time “men began to invoke the Lord by name” (culminating verse i.e. worship of God doesn’t come from the impure Cain but his presumably pure younger brother Seth). (4:17-26)
G. The Torah lists the ten generations from Adam to Noah, including many who lived longer than typically long biblical lives, e.g. Methuselah who lived 969 years. (5:1-5:32).
H. As people began to multiply and God saw that they were “but fallible flesh”, God regrets having created human beings (because of their wickedness) and decides to destroy everything on earth, but “Noah found favor with God” thereby saving everyone. (6:1-6:8)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. B’reishit as foundation for rest of Torah – Many themes of Torah are identified in B’reishit … 1) free will and blessing/curses for following/disobeying God (God giving Cain choice to accept God’s rejection of Cain’s offering or accept it), 2) negotiation with God (Noah), 3) worship of God (end of Seth’s geneology), 4) morality (Cain acting out against Abel for God’s refusal of Cain’s offering). Consider that most major themes in Torah emanate substantively (rather than just temporally) from B’reishit.
B. Distinguishing two versions of creation - First creation version arguably describes bringing order out of chaos and separating things into tahor (ritually fit) and tamei (ritually unfit) which theme continues through Torah… less so with second version.
C. Power of naming - Bible and other ancient literature regards names not only as labels but also as symbols of the nature and essence of the given being or thing. Instances of significant namings: 1. Adam names animals (2:19 - animals brought to the man "to see what he would call them."). 2. Adam names God (Isaiah 47:8 - "I am Adonai, that is My name" means, per Numbers Rabbah 19:3, "That is the name by which Adam called Me.) 3. Adam names himself (source? - Then God asked him, "And you, what shall be your name?" He answered, "Adam."). 4. God renames Abram and Sarai (Gen 17:5,15 - "And you shall no longer be called Abram, but your name shall be Abraham … As for your wife Sarai, you shall not call her Sarai, but her name shall be Sarah." 5. Naming often appears in Genesis as a mother's prerogative. Eve, Sarah, Hagar, Rebekah, Rachel, Leah, the daughter of Shua (Judah's wife), and Tamar are all involved in the naming of their children. Both God and man/woman have power to name reinforces that humans are created in the image of God … all seek to bring order to our chaotic and dynamic world through the process of naming.
D. Tree of Life and free will – Fruit from Tree of Life (3:22) was not originally forbidden as Adam was created as an immortal; however, after Adam sinned and lost immortality, God did not want Adam to partake of fruit of Tree of Life and thus reverse God’s edict. If Adam were allowed to stay in Eden, God could have prevented Adam from reaching out to eat from the Tree of Life (by controlling Adam’s decision-making or by forcibly restraining Adam); however, such direct interference in Adam’s freedom of choice (free will) by God would have amounted to destroying Adam, because Adam’s ability to determine his own choices is the very essence of man.
E. Exile from Eden – At least three interpretations: 1) Ethical significance = provided humanity with moral discrimination and made humans capable of sin. 2) Intellectual significance = having tasted knowledge, humans will attempt to know everything and in doing so will over-reach and strive to become gods. 3) Sexual significance = discovery of sexuality.
F. Cain’s sin – Cain committed first sin (in rejecting God’s request to get over God’s rejection of Cain’s offering). Adam & Eve arguably did not commit first sin since they had no knowledge of good and bad, i.e. without morality or sense of right and wrong, sin not possible.
G. Taking responsibility – Neither Adam nor Eve take responsibility for disobeying God by eating of the Tree of Knowledge. Cain turns away from God’s knowing inquiry about Abel (4:9 - “Am I my bother’s keeper?). Establishes impropriety of not taking responsibility for one’s actions.
H. Noah’s negotiation with God – God intends to “wipe out humans”
(6:7) until Noah “found favor in the Eternal’s sight” (6:8). First instance of God giving in to human persuasion. God finding favor with Noah reflects God's judgment of Noah, i.e. Noah did not proactively convince God to do (or not do) anything; however, God's changing “his” mind and deciding not to destroy everything on heels of Noah finding favor with God is arguably the first instance in Torah of God using man's demonstrated behavior as a reason to do something different than God originally intended to do (God reacted directly in response to behavior of Adam/Eve and Cain but there is nothing written about God changing his mind). Suggests passive persuasion ... God's response to Noah's behavior ("righteous in his time ... walked with God", at beginning of parasha Noach) showed God's ability to change his mind (prerequisite to later true negotiations).
(revised 10/14/09)
Wednesday, October 7, 2009
Sh'mini Atzeret - Simchat Torah
Sh'mini Atzeret - Simchat Torah
Deuteronomy 33:1–34:12, Genesis 1:1–2:3
I. Summary
A. Sh’mini Atzeret celebrated on first day following seven-day Sukkot holiday, i.e. on eighth day (Numbers 29:35 - “On the eighth day you should hold a solemn gathering; you shall not work at your occupation”). Though related to Sukkot, independence of Sh’mini Atzeret as a holiday is well established in the Talmud. Simchat Torah celebrated on second day following seven-day Sukkot holiday, i.e. on ninth day (v. in Israel, Sh’mini Atzeret and Simchat Torah celebrated together on eighth day). Significance of Sh’mini Atzeret unclear while Simchat Torah marks ending and beginning of annual cycle of readings from the Torah and celebrates centrality of Torah in Jewish life.
B. Torah’s final parasha, V’zot Hab’rachah, = “This is the blessing” (with which Moses bade farewell to Israelites).
C. Moses blesses the Israelites through a poem. He looks at each tribe and prays for its well being in light of its characteristics, inclinations and capacities. (Deut 33:1-29)
D. God shows Moses the Promised Land. Moses dies (at the age of 120 though “his eyes were undimmed and his vigor unabated”) and the Israelites mourn for 30 days. (34:1- 8)
E. Joshua is accepted by Israelites as Moses successor though Moses acknowledged to have been unique. (34:9-12)
F. Out of unformed chaos, God creates heavens and earth over seven days and rests on seventh day. (Gen 1:1-2:3)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Moses’ death - God leans down from the heavens and ends Moses' life with a soft, gentle kiss. This interpretation derived from Deuteronomy 34:5, where it is written, "So Moses, the servant of the Eternal, died there, in the land of Moab, at the command of the Eternal." The Hebrew reads, al pi Adonai, "by the mouth of the Eternal." Hence the legend about God kissing Moses at his moment of death. Midrash says when Moses finally dies, God tenderly inhales Moses’ final breath and then pauses. God then exhales, filling Adam’s nostrils and giving life to all creation … Moses’ last breath used to bring end of Torah back to beginning of Torah.
B. Lesson of Moses not being allowed into Promised Land - As great as Moses was (who is never referred to as a “prophet” in Torah except in this parasha at 34:10), God’s disallowing him to go into the Promise Land teaches us that the Torah isn’t really about Moses but rather that the Torah is a sacred book containing guidelines to help us improve ourselves and the world around us.
C. Comparison of blessing in this parasha to poem of Moses in preceding parasha – 1. Prior poem has God at its center v. this blessing’s focus on Israel. 2. Prior poem focuses on the danger of idolatry with God’s ensuing wrath v. this blessing ignores idolatry and God’s anger but rather focuses on hope and promise. 3. Prior poem has soaring lyrics v. this blessing has calm language assessing Israel’s past and future.
D. Other biblical evaluations of individual tribes – 1. Deathbed testament of Jacob (at age of 147) to all his sons … Gen. 49. 2. Song of Deborah describing Israelite warriors in contrast with Canaanite kings … Judges 5.
E. Order in which tribes are blessed – Usually tribes are listed in birth order; however, here Moses addresses tribes in geographic order beginning with Reuben in whose territories Israelites then stand; nevertheless maternal pattern exists, i.e. three of Leah’s first four sons, then Rachael’s two sons, then Leah’s fifth and sixth sons and then four sons of handmaidens (source: Women’s Commentary).
F. Contrasting characteristics of Moses – 1) flawed and like everyday man v. towering figure, 2) punished for his own sins v. punished for Israel’s transgressions, 3) meek and humble v. wrathful, 4) submissive to God yet stands up to God, 5) no discernible feelings towards wife, (Zipporah), children (Gershom and Eliezer), brother (Aaron) or successor (Joshua), 6) unique access to God and, above all, 7) love for Israelites.
(revised 10/7/09)
Deuteronomy 33:1–34:12, Genesis 1:1–2:3
I. Summary
A. Sh’mini Atzeret celebrated on first day following seven-day Sukkot holiday, i.e. on eighth day (Numbers 29:35 - “On the eighth day you should hold a solemn gathering; you shall not work at your occupation”). Though related to Sukkot, independence of Sh’mini Atzeret as a holiday is well established in the Talmud. Simchat Torah celebrated on second day following seven-day Sukkot holiday, i.e. on ninth day (v. in Israel, Sh’mini Atzeret and Simchat Torah celebrated together on eighth day). Significance of Sh’mini Atzeret unclear while Simchat Torah marks ending and beginning of annual cycle of readings from the Torah and celebrates centrality of Torah in Jewish life.
B. Torah’s final parasha, V’zot Hab’rachah, = “This is the blessing” (with which Moses bade farewell to Israelites).
C. Moses blesses the Israelites through a poem. He looks at each tribe and prays for its well being in light of its characteristics, inclinations and capacities. (Deut 33:1-29)
D. God shows Moses the Promised Land. Moses dies (at the age of 120 though “his eyes were undimmed and his vigor unabated”) and the Israelites mourn for 30 days. (34:1- 8)
E. Joshua is accepted by Israelites as Moses successor though Moses acknowledged to have been unique. (34:9-12)
F. Out of unformed chaos, God creates heavens and earth over seven days and rests on seventh day. (Gen 1:1-2:3)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Moses’ death - God leans down from the heavens and ends Moses' life with a soft, gentle kiss. This interpretation derived from Deuteronomy 34:5, where it is written, "So Moses, the servant of the Eternal, died there, in the land of Moab, at the command of the Eternal." The Hebrew reads, al pi Adonai, "by the mouth of the Eternal." Hence the legend about God kissing Moses at his moment of death. Midrash says when Moses finally dies, God tenderly inhales Moses’ final breath and then pauses. God then exhales, filling Adam’s nostrils and giving life to all creation … Moses’ last breath used to bring end of Torah back to beginning of Torah.
B. Lesson of Moses not being allowed into Promised Land - As great as Moses was (who is never referred to as a “prophet” in Torah except in this parasha at 34:10), God’s disallowing him to go into the Promise Land teaches us that the Torah isn’t really about Moses but rather that the Torah is a sacred book containing guidelines to help us improve ourselves and the world around us.
C. Comparison of blessing in this parasha to poem of Moses in preceding parasha – 1. Prior poem has God at its center v. this blessing’s focus on Israel. 2. Prior poem focuses on the danger of idolatry with God’s ensuing wrath v. this blessing ignores idolatry and God’s anger but rather focuses on hope and promise. 3. Prior poem has soaring lyrics v. this blessing has calm language assessing Israel’s past and future.
D. Other biblical evaluations of individual tribes – 1. Deathbed testament of Jacob (at age of 147) to all his sons … Gen. 49. 2. Song of Deborah describing Israelite warriors in contrast with Canaanite kings … Judges 5.
E. Order in which tribes are blessed – Usually tribes are listed in birth order; however, here Moses addresses tribes in geographic order beginning with Reuben in whose territories Israelites then stand; nevertheless maternal pattern exists, i.e. three of Leah’s first four sons, then Rachael’s two sons, then Leah’s fifth and sixth sons and then four sons of handmaidens (source: Women’s Commentary).
F. Contrasting characteristics of Moses – 1) flawed and like everyday man v. towering figure, 2) punished for his own sins v. punished for Israel’s transgressions, 3) meek and humble v. wrathful, 4) submissive to God yet stands up to God, 5) no discernible feelings towards wife, (Zipporah), children (Gershom and Eliezer), brother (Aaron) or successor (Joshua), 6) unique access to God and, above all, 7) love for Israelites.
(revised 10/7/09)
Thursday, October 1, 2009
Sukkot 5770 Leviticus 23:33-44
Chol HaMo-eid Sukkot 5770
Torah Portion Excerpted from Parasha Emor - Leviticus 23:33-44
Sukkot Reading - Ecclesiastes
I. Summary
A. Context: Israelites in Sinai wilderness after leaving Egypt. This parasha is part of Holiness Code (spread over five portions representing second half of Leviticus) which God gives to Moses to enable Israelites to maintain close and ongoing relationship with God. Sukkot also called “Feast of Ingathering” (Exodus 23 and 34) and “a festival of the Eternal” (Numbers 29). Marks close of the agricultural year.
B. God orders Moses to tell Israelites to celebrate of the Feast of Booths on 15th day of 7th month. Holiday to last seven days. Requirements: mark occasion as solemn gathering and do not work (on first and last day), bring burnt offerings, meal offerings, sacrifices and libations on each day (except Sabbath). (23:33-38)
C. Complete rest on first and last day. On first day, take etrog (citron …lemon like citrus fruit), lulav (palm branch), myrtle and willow and rejoice for seven days. (23:39-41)
D. God tells Israelites to “live in booths seven days” to remind them that they lived in booths when they left Egypt. (23:42-44)
II. Ecclesiastes (Hebrew name = Koheleth = author of book and son of David)
A. Life is relentless and futile. (1: 1-9)
B. So enjoy the moment and give everything your all. (3: 9-13 and 9: 7-10)
C. Don’t talk too much (ironic in light of Koheleth’s repetitive ramblings). (5: 1-7)
D. Death = same fate for all of us (suggesting nothingness after death). (9: 1-6)
E. All is futile under the sun. One should therefore ignore physical pleasures and put all of one's efforts towards that which is above the Sun (spiritual).
F. Accept the natural rhythm of life. There is “a time to be born, a time to die, a time to sow, a time to reap”. (3:2) Time moves forward with or without our permission. Koheleth is inspiring, redeeming and even liberating ... concentrate on the matters that we can control without losing sleep over those we can’t.
III. Ecclesiastes Tie-in to Sukkot
A. Futility v. inspiration to enjoy things now = opposites. Sukkot challenges us to experience opposites, i.e. to recognize fragility and loss while we are simultaneously commanded to rejoice. Fragility of Sukkah is a reminder of vulnerability of wandering Isralies v. appreciation of security of current home.
B. Appreciate the limitations of life … similar to the limited life of harvest seasons.
C. Appreciate fragility of life … similar to the delicate process of growing crops.
IV. Sukkot symbols
A. Sukkah - A temporary dwelling. Teaches us that life is temporary and we should not become too comfortable in this world.
B. Etrog, lulav myrtle and willow - The etrog (citron, a lemon-like fruit), lulav (palm branches), myrtle leaves and willow leaves - We bind the myrtle (three long leaves) and willow (two long leaves) to the palm branch. We take the lulav in the right hand, etrog in the left, recite the blessing, and then shake them together in all four directions and up and down.
C. Sukkot symbols as body parts - Etrog is the shape of a heart, the lulav is like a backbone (spinal cord), the leaves of the myrtle resemble the eyes, and the willow leaves are the mouth. These are the organs that can be misused for negative behavior. The eyes see, the heart desires, the body reacts, and the mouth speaks. We dedicate all our activities to serving God - above and below and in all four directions.
D. Sukkot symbols as types of Jews - Etrog contains a good smell and taste (when made into jelly) and symbolizes the Jew with Torah knowledge and who performs good deeds. Lulav/palm tree that grows dates (not coconuts) has a good taste but no smell - i.e. one with Torah knowledge but lacking good deeds. Myrtle has a beautiful aroma, but no taste - symbolizing one who always does good deeds, but lacks Torah knowledge. Willow has no taste and no smell - representing the Jew lacking both knowledge and deeds. We put all types of Jews together and wave them in all directions, because every Jew can relate to the Almighty no matter where he or she is coming from.
V. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Sukkot as an opportunity to be grateful - Sukkot affords us the opportunity to survey our resources and take stock of our abundance. In full recognition of God's role in the productivity of our lives, we express gratitude that in an often-tenuous world, we are being sustained.
B. “On the first day, you shall take” (23:40) - Taking of four species of branches evidently a ritual of joyous acknowledgement of current year’s harvest. May also have been a form of supplication for next year’s rainfall.
C. Necessity of experiencing opposites - The first and last days of Sukkot are distinct from the interim days, which are considered both holy and ordinary. On all seven days of Sukkot we must participate in rituals unique to the holiday, yet we are allowed to work on all but the first and last days (an activity expressly forbidden on Shabbatot and holidays). It is this very in-between quality that is the essence of Sukkot. For Sukkot, more than any other holiday, reminds us of the human ability, indeed the human necessity, to simultaneously hold and experience opposites. Sukkot challenges us to recognize fragility and loss while we are simultaneously commanded to rejoice.
D. Sukkot as model for Thanksgiving? - Some believe that it was the Festival of Sukkot that inspired the Puritans of Massachusetts to celebrate their Thanksgiving Day.
(revised 10/1/09)
Torah Portion Excerpted from Parasha Emor - Leviticus 23:33-44
Sukkot Reading - Ecclesiastes
I. Summary
A. Context: Israelites in Sinai wilderness after leaving Egypt. This parasha is part of Holiness Code (spread over five portions representing second half of Leviticus) which God gives to Moses to enable Israelites to maintain close and ongoing relationship with God. Sukkot also called “Feast of Ingathering” (Exodus 23 and 34) and “a festival of the Eternal” (Numbers 29). Marks close of the agricultural year.
B. God orders Moses to tell Israelites to celebrate of the Feast of Booths on 15th day of 7th month. Holiday to last seven days. Requirements: mark occasion as solemn gathering and do not work (on first and last day), bring burnt offerings, meal offerings, sacrifices and libations on each day (except Sabbath). (23:33-38)
C. Complete rest on first and last day. On first day, take etrog (citron …lemon like citrus fruit), lulav (palm branch), myrtle and willow and rejoice for seven days. (23:39-41)
D. God tells Israelites to “live in booths seven days” to remind them that they lived in booths when they left Egypt. (23:42-44)
II. Ecclesiastes (Hebrew name = Koheleth = author of book and son of David)
A. Life is relentless and futile. (1: 1-9)
B. So enjoy the moment and give everything your all. (3: 9-13 and 9: 7-10)
C. Don’t talk too much (ironic in light of Koheleth’s repetitive ramblings). (5: 1-7)
D. Death = same fate for all of us (suggesting nothingness after death). (9: 1-6)
E. All is futile under the sun. One should therefore ignore physical pleasures and put all of one's efforts towards that which is above the Sun (spiritual).
F. Accept the natural rhythm of life. There is “a time to be born, a time to die, a time to sow, a time to reap”. (3:2) Time moves forward with or without our permission. Koheleth is inspiring, redeeming and even liberating ... concentrate on the matters that we can control without losing sleep over those we can’t.
III. Ecclesiastes Tie-in to Sukkot
A. Futility v. inspiration to enjoy things now = opposites. Sukkot challenges us to experience opposites, i.e. to recognize fragility and loss while we are simultaneously commanded to rejoice. Fragility of Sukkah is a reminder of vulnerability of wandering Isralies v. appreciation of security of current home.
B. Appreciate the limitations of life … similar to the limited life of harvest seasons.
C. Appreciate fragility of life … similar to the delicate process of growing crops.
IV. Sukkot symbols
A. Sukkah - A temporary dwelling. Teaches us that life is temporary and we should not become too comfortable in this world.
B. Etrog, lulav myrtle and willow - The etrog (citron, a lemon-like fruit), lulav (palm branches), myrtle leaves and willow leaves - We bind the myrtle (three long leaves) and willow (two long leaves) to the palm branch. We take the lulav in the right hand, etrog in the left, recite the blessing, and then shake them together in all four directions and up and down.
C. Sukkot symbols as body parts - Etrog is the shape of a heart, the lulav is like a backbone (spinal cord), the leaves of the myrtle resemble the eyes, and the willow leaves are the mouth. These are the organs that can be misused for negative behavior. The eyes see, the heart desires, the body reacts, and the mouth speaks. We dedicate all our activities to serving God - above and below and in all four directions.
D. Sukkot symbols as types of Jews - Etrog contains a good smell and taste (when made into jelly) and symbolizes the Jew with Torah knowledge and who performs good deeds. Lulav/palm tree that grows dates (not coconuts) has a good taste but no smell - i.e. one with Torah knowledge but lacking good deeds. Myrtle has a beautiful aroma, but no taste - symbolizing one who always does good deeds, but lacks Torah knowledge. Willow has no taste and no smell - representing the Jew lacking both knowledge and deeds. We put all types of Jews together and wave them in all directions, because every Jew can relate to the Almighty no matter where he or she is coming from.
V. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Sukkot as an opportunity to be grateful - Sukkot affords us the opportunity to survey our resources and take stock of our abundance. In full recognition of God's role in the productivity of our lives, we express gratitude that in an often-tenuous world, we are being sustained.
B. “On the first day, you shall take” (23:40) - Taking of four species of branches evidently a ritual of joyous acknowledgement of current year’s harvest. May also have been a form of supplication for next year’s rainfall.
C. Necessity of experiencing opposites - The first and last days of Sukkot are distinct from the interim days, which are considered both holy and ordinary. On all seven days of Sukkot we must participate in rituals unique to the holiday, yet we are allowed to work on all but the first and last days (an activity expressly forbidden on Shabbatot and holidays). It is this very in-between quality that is the essence of Sukkot. For Sukkot, more than any other holiday, reminds us of the human ability, indeed the human necessity, to simultaneously hold and experience opposites. Sukkot challenges us to recognize fragility and loss while we are simultaneously commanded to rejoice.
D. Sukkot as model for Thanksgiving? - Some believe that it was the Festival of Sukkot that inspired the Puritans of Massachusetts to celebrate their Thanksgiving Day.
(revised 10/1/09)
Wednesday, September 23, 2009
Deuteronomy Haazinu
Haazinu
Deuteronomy 32:1 – 52
I. Summary
A. Haazinu – “Hear” or “Give ear” (O heavens, let me speak).
B. Moses recites poem that praises God (32:4 - “all God’s ways are just”), recounts history (32:7 = “remember the days of old …”), and notes how 1) God protected Israelites (32:10 – “God … watched over them”), 2) Israelites sinned (32:15 – “They forsook … God”), 3) God punished sinners (32:23 – “sweep misfortunes on them”), 4) God had a choice (32:26 – “I might have reduced them to naught”) and 5) God has ability to punish yet be merciful (32:39 - “I wounded and I will heal”). (32:1-43)
C. Moses urges Israelites to take his words very seriously (32:46-47 - “Take to heart all the words … it is your very life”). (32:44-47)
D. God tells Moses to climb Mount Nebo where he will die while being able to see the Promised Land from a distance but will not be allowed to enter it. (32:48-52)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Shabbat Shuva - The Shabbat between Rosh Hashana and Yom Kippur is called is Shabbat Shuva (the Shabbat of Return). This is a time when we need to realize that humanity is intrinsically good and that if we stray from the path of God’s laws, we are not wicked or evil. Rather, we should simply acknowledge our failings, gathering our bearings and “return” to the right path. This ties into Torah portion since one theme of poem in Haazinu is God’s willingness to punish us for our sin’s being tempered by God’s readiness to take us back (allowing us to “return”).
B. Why the poetic form? - There is powerful emotional force to this song-poem. Arranged not in the Torah's typical textual format, Haazinu's verses instead are presented in columns … the better, one can imagine, to see their words quiver. Even our scrolls seem to acknowledge that Ha'azinu's power is drawn not only from the narrative substance of its verses, but also from their form (each line of poem contains two phrase parts separated by central space = basis for poem being written in two columns in Torah manuscripts). The poem holds its audience in thrall through its couplets and cadences, its lurid imagery and outlandish metaphor. Perhaps the poetic form was intended to present the words of God in a unique fashion so as to make the substantive content more memorable than prose ... another way to reach out to the Israelites.
C. Two songs frame wilderness experience - The Israelites’ wilderness experience is framed by two songs of Moses: Song of the Sea (Exodus 15:1-21 … thanksgiving after Israel’s rescue from Sea of Reeds and the beginning of wilderness trek) and Song of Moses (Deut. 32:1-43 … giving hope to the future at end of trek).
D. Emotional contrasts evoked in poem – Contrasts include 1) Israelite fear v. praise/awe, 2) Israelite despair v. hope, 3) Israelite faithfulness v. sinning, 4) God’s anger v. God’s love 5) God’s punishment v. protection/mercifulness and 6) Israelite triumph v. despair.
E. Contrast between poem and Moses’ fate – Two elements of this portion are 1) Moses' concluding poem to Israelites and 2) God's injunction to Moses not to enter the Promised Land. The two are tied together. The poem describes the rewarding relationship with God that the Jewish people will have as a result of their faith and observance, as well as the dire consequences they would suffer for their lack of involvement. The story of Moses' inability to enter the Promised Land illustrates the consequences of not listening to God.
F. Parental characterizations of God - Poem’s parental metaphors (God as father in 32:6,11,18 and mother in 32:11,13,18) drive home Israelite’s total reliance on God.
G. Ambivalence(?) of God – Israelites are both at risk from God (32:26 - “I might have reduced them to naught”) and protected by God (32:36 – “the Eternal will vindicate God’s people”). This suggests that conflicting mandates guide God’s actions … if Israelites do not follow God’s words, Israelites will suffer; however, God’s covenant with Israelites requires God to forgive and protect Israelites.
H. Hearing v. more difficult listening - Moses calls the heavens to "give ear" or "hear" (haazinu) and then calls upon the earth (per URJ commentary interpreting 32:1 - “Let the earth hear the words I utter”) to "listen" (tishma). These separate verbs in Hebrew, haazinu and tishma, are synonyms on the surface, but reflect nuances in their different definitions. To truly hear means taking time to listen and then to reflect. On a spiritual level, the heavens may just be asked collectively to hear (haazinu), but we on earth are challenged to hear with understanding (tishma).
I. Israelite control of their own destiny - Poem’s basic message is that the longevity of the Jewish people depends on how they act in the Land of Israel. This organizing principle is the last real advice the Israelites receive from Moses.
(revised 9/23/09)
Deuteronomy 32:1 – 52
I. Summary
A. Haazinu – “Hear” or “Give ear” (O heavens, let me speak).
B. Moses recites poem that praises God (32:4 - “all God’s ways are just”), recounts history (32:7 = “remember the days of old …”), and notes how 1) God protected Israelites (32:10 – “God … watched over them”), 2) Israelites sinned (32:15 – “They forsook … God”), 3) God punished sinners (32:23 – “sweep misfortunes on them”), 4) God had a choice (32:26 – “I might have reduced them to naught”) and 5) God has ability to punish yet be merciful (32:39 - “I wounded and I will heal”). (32:1-43)
C. Moses urges Israelites to take his words very seriously (32:46-47 - “Take to heart all the words … it is your very life”). (32:44-47)
D. God tells Moses to climb Mount Nebo where he will die while being able to see the Promised Land from a distance but will not be allowed to enter it. (32:48-52)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Shabbat Shuva - The Shabbat between Rosh Hashana and Yom Kippur is called is Shabbat Shuva (the Shabbat of Return). This is a time when we need to realize that humanity is intrinsically good and that if we stray from the path of God’s laws, we are not wicked or evil. Rather, we should simply acknowledge our failings, gathering our bearings and “return” to the right path. This ties into Torah portion since one theme of poem in Haazinu is God’s willingness to punish us for our sin’s being tempered by God’s readiness to take us back (allowing us to “return”).
B. Why the poetic form? - There is powerful emotional force to this song-poem. Arranged not in the Torah's typical textual format, Haazinu's verses instead are presented in columns … the better, one can imagine, to see their words quiver. Even our scrolls seem to acknowledge that Ha'azinu's power is drawn not only from the narrative substance of its verses, but also from their form (each line of poem contains two phrase parts separated by central space = basis for poem being written in two columns in Torah manuscripts). The poem holds its audience in thrall through its couplets and cadences, its lurid imagery and outlandish metaphor. Perhaps the poetic form was intended to present the words of God in a unique fashion so as to make the substantive content more memorable than prose ... another way to reach out to the Israelites.
C. Two songs frame wilderness experience - The Israelites’ wilderness experience is framed by two songs of Moses: Song of the Sea (Exodus 15:1-21 … thanksgiving after Israel’s rescue from Sea of Reeds and the beginning of wilderness trek) and Song of Moses (Deut. 32:1-43 … giving hope to the future at end of trek).
D. Emotional contrasts evoked in poem – Contrasts include 1) Israelite fear v. praise/awe, 2) Israelite despair v. hope, 3) Israelite faithfulness v. sinning, 4) God’s anger v. God’s love 5) God’s punishment v. protection/mercifulness and 6) Israelite triumph v. despair.
E. Contrast between poem and Moses’ fate – Two elements of this portion are 1) Moses' concluding poem to Israelites and 2) God's injunction to Moses not to enter the Promised Land. The two are tied together. The poem describes the rewarding relationship with God that the Jewish people will have as a result of their faith and observance, as well as the dire consequences they would suffer for their lack of involvement. The story of Moses' inability to enter the Promised Land illustrates the consequences of not listening to God.
F. Parental characterizations of God - Poem’s parental metaphors (God as father in 32:6,11,18 and mother in 32:11,13,18) drive home Israelite’s total reliance on God.
G. Ambivalence(?) of God – Israelites are both at risk from God (32:26 - “I might have reduced them to naught”) and protected by God (32:36 – “the Eternal will vindicate God’s people”). This suggests that conflicting mandates guide God’s actions … if Israelites do not follow God’s words, Israelites will suffer; however, God’s covenant with Israelites requires God to forgive and protect Israelites.
H. Hearing v. more difficult listening - Moses calls the heavens to "give ear" or "hear" (haazinu) and then calls upon the earth (per URJ commentary interpreting 32:1 - “Let the earth hear the words I utter”) to "listen" (tishma). These separate verbs in Hebrew, haazinu and tishma, are synonyms on the surface, but reflect nuances in their different definitions. To truly hear means taking time to listen and then to reflect. On a spiritual level, the heavens may just be asked collectively to hear (haazinu), but we on earth are challenged to hear with understanding (tishma).
I. Israelite control of their own destiny - Poem’s basic message is that the longevity of the Jewish people depends on how they act in the Land of Israel. This organizing principle is the last real advice the Israelites receive from Moses.
(revised 9/23/09)
Wednesday, September 9, 2009
Deuteronomy Nitzavim and Vayeilech (Double Portion)
Nitzavim and Vayeilech (Double Portion)
Deuteronomy 29:9 – 30:20 and 31:1 – 31:30
I. Summary: Nitzavim
A. Nitzavim = (You) “stand” (this day, all of you …)
B. Moses tells the assembled people that God’s covenant speaks to them and to all of the generations who will follow. (29:9–14)
C. Moses warns Israelites that God will punish them if they act idolatrously and all peoples will be told why Israelites were being punished. Israelites acknowledge warning. (29:15–28)
D. Moses reassures the people that God will not forsake them and that they can regain God’s protection (and blessings) after sinning by then following God’s commandments. Moses emphasizes accessability of Torah teachings and fact that it is up to Israelites as to whether they receive God’s blessings or curses. (30:1–20)
II. Summary:Vayeilech
A. Vayeilech = (Moses) “went” (and spoke these things to all Israel)
B. Moses resigns his responsibilities (at 120 years of age), tells Israelites that he will not accompany them into Promised Land, announces that Joshua will succeed him and tells Israelites that they should not fear occupants of Promised Land since God will wipe those people out. Finally, Moses calls on Joshua to be “strong and resolute.” (31:1–8)
C. Moses gives written Teaching to Levite priests and instructs priests and the elders regarding the importance of reading the Torah to the people every seven years during Feast of the Booths … Sukkot. (31:9–13)
D. God informs Moses (in presence of Joshua) that upon death of Moses, the people will commit idolatry and “many evils and troubles shall befall them.” God tells Moses to teach the people a poem that will “be My witness”, i.e. so that Israelites will know God warned them. God tells Joshua to be “strong and resolute.” Moses recites the poem (set out in next parasha) to Israelites. (31:14–30)
III. Commentary on Nitzvaim (Plaut, various websites and prior Hevreh discussions)
A. Responsibilities of inclusiveness – Intended audience for God’s covenantal words is very broad … “all of you”, “not with you alone, but both with those who are standing here with us this day before the Eternal our God and with those who are not with us here this day” and even those whose “heart is even now turning away from … God.” (Deut 29:9-17); however, extending the boundaries of covenant for the sake of inclusion and universalism entails demands as well as social rewards, i.e. everyone who is referenced in Deuteronomy 29 is also called to account for how we uphold our obligations to God and to our fellow human beings.
B. Accessability of Torah - “Surely, this instruction … is not to baffling for you, nor is it beyond reach.” (Deut 30:11) Brings Torah (and God) to every person. Torah is more accessible than we may think. This gives us the tool for personal choice (see next comment).
C. Mitzvot = personal choice – Personal choice is the fruit of easy access to Torah. The revelation at Sinai itself is understood in Jewish tradition to include the written and oral law (Torah and Rabbinic tradition); however, mitzvot (“Instruction” in Deut 30:11) “is not in heaven or beyond the sea” but rather "in your mouth and in your heart, to observe it." (Deut 30:14). It are faced with a choice and we must make the right choice (“See, I set before you this day life and prosperity, death and adversity . . . I have put before you life and death, blessing and curse. Choose life … by loving the Eternal your God, heeding God's commands, and holding fast to God.” (Deuteronomy 30:15–20). The mitzvot to choose life is grounded in the belief that we can make personal moral choices.
D. Free will reconciles God and tragedy – Personal moral choices do not guarantee that our experience is limited to God’s blessings. How can God permit terrible things to happen? Explanation is free will, i.e. God has knowledge of man’s future decisions but cannot control them or their consequences. In the days of the prophets, such a calamity would have been viewed as God’s punishment for our sins and our leaders would have urged us to pray, fast, and repent in order to encourage God to return to us. Modern theologians, however, reject the notion of God turning away from us. Rather, they argue, it is we who turn away from God. Plaut says “God is hidden as long as the world chooses to be alienated from Him”.
E. How to choose a blessing (rather than a curse) - How do we choose to be a blessing? 1) Stand up straight (Deuteronomy 29:9 - “you stand this day, all of you”) and take responsibility for our behavior, admit our past transgressions but not become mired in them … know that change is possible and the past is not a determinant of the future. 2) Be open to the possibility of change at any moment. The word hayom, “this day” (Deuteronomy 30:11) teaches us that we should not put off the possibility of change for some distant messianic time. Rather, we can and should bring about change in our lives!
F. Turning and returning – Returning to God (Deut 30:2) is basis for fundamental idea … if Israelites turn (“shuv” cited seven times) back to God after sinning, God will take them back.
G. Goal for Holidays - This parashah gives us a goal for the coming Days of Awe to demonstrate in our actions that we have changed. “The thing is very close to you, in your mouth and in your heart to observe it” (Deuteronomy 30:14). The Hebrew for “observe,” laasot, also means “to do.” We are changed merely by saying the proper prayers or asking for forgiveness. Ultimately, how we or others act, i.e. what we do in our lives, is the measure of true repentance.
H. God’s expectation of Israelites – “Perchance, there is among you some man …whose heart is even now turning away from God.” (Deut 29:17) Even as Israelites are on the doorstep of Promised Land, God is confident that some Israelites will not accept the covenant. Will/Should God always have that expectation? Will that expectation always exist? Is expectation simply God’s acknowledgment of human frailty?
IV. Commentary on Vayeilech (Plaut, various websites and prior Hevreh discussions)
A. Stand and then go forth - That Vayelech (“go forth”) comes right after Nitzavim (“stand”) teaches us that it is only after we have learned how to stand still that we can "go forth.
B. Lessons from requirement to write a Torah scroll - It is a commandment for every Jew to write a Torah scroll for himself … “So now, write this song for yourselves, and teach it to the Children of Israel.” (31:19)Interpretations: 1) No two written letters in Torah scroll can touch another one. On the other hand, the law also requires that the letters which comprise a word must be placed close enough to each other so that they do not appear as individual letters and not part of a word. This suggests that every Jew stand on his own two feet and observe the Torah and its precepts but also that each Jew should stand immediately alongside the other and be very close to him, to the extent that they appear as one collective body and not as egotistical individuals. 2) The validity of the Torah scroll is dependent on all the letters together. The lack or incompleteness of even one single letter affects the validity of the entire scroll. This suggests that every Jew is an essential component of the entire nation of Israel. 3) A Torah scroll must be written with ink and the only acceptable color is deep black which is a color that is extremely difficult to change This suggests that a Jew should not permit the influence of society or the vagaries of life to undermine or dilute his true "color" and to follow the correct path. 4) The ink must stick firmly to the parchment, and, if it "jumps off," i.e. becomes detached, the Torah scroll is disqualified. This suggests that each Jew should adhere to the Torah and never become detached from it.
C. Rewritten history - Arguably, Deuteronomy reflects history that preceded its writing (proof text = “So the Lord was incensed at that land and brought upon it all the curses recorded in this book” - Deut 29:26). Suggests that repetition of scenes in Deut. reflects attitudes of later post-exilic writers/editors who incorporated later versions by patterning them after earlier versions, e.g. succession of leadership (34:1-12 v. earlier 31.1-8 and 32:48-52), and creation of Torah as a book (31:24-27 v. earlier 31.9-13).
D. God’s knowledge of future v. free will - In telling Moses that Israelites will rebel against God suggests that God knows everything that will happen. Is this in conflict with free will? Reconciled with God’s ability to know what Israelites will decide … this is different than God making things happen. Deuteronomic view is that national transgression and its consequences already happened.
E. Rationales for Joshua as successor to Moses – Joshua was 1) one of only two only optimistic scout (along with Caleb) from among those twelve who checked out Promised Land, 2) Moses’ personal attendant (and accompanied Moses up Mt. Sinai so giving Joshua unique credential), 3) guardian of the tent and 4) military commander (making him natural person to lead Israelites in conquering Canaan).
(Revised 9/9/09)
Deuteronomy 29:9 – 30:20 and 31:1 – 31:30
I. Summary: Nitzavim
A. Nitzavim = (You) “stand” (this day, all of you …)
B. Moses tells the assembled people that God’s covenant speaks to them and to all of the generations who will follow. (29:9–14)
C. Moses warns Israelites that God will punish them if they act idolatrously and all peoples will be told why Israelites were being punished. Israelites acknowledge warning. (29:15–28)
D. Moses reassures the people that God will not forsake them and that they can regain God’s protection (and blessings) after sinning by then following God’s commandments. Moses emphasizes accessability of Torah teachings and fact that it is up to Israelites as to whether they receive God’s blessings or curses. (30:1–20)
II. Summary:Vayeilech
A. Vayeilech = (Moses) “went” (and spoke these things to all Israel)
B. Moses resigns his responsibilities (at 120 years of age), tells Israelites that he will not accompany them into Promised Land, announces that Joshua will succeed him and tells Israelites that they should not fear occupants of Promised Land since God will wipe those people out. Finally, Moses calls on Joshua to be “strong and resolute.” (31:1–8)
C. Moses gives written Teaching to Levite priests and instructs priests and the elders regarding the importance of reading the Torah to the people every seven years during Feast of the Booths … Sukkot. (31:9–13)
D. God informs Moses (in presence of Joshua) that upon death of Moses, the people will commit idolatry and “many evils and troubles shall befall them.” God tells Moses to teach the people a poem that will “be My witness”, i.e. so that Israelites will know God warned them. God tells Joshua to be “strong and resolute.” Moses recites the poem (set out in next parasha) to Israelites. (31:14–30)
III. Commentary on Nitzvaim (Plaut, various websites and prior Hevreh discussions)
A. Responsibilities of inclusiveness – Intended audience for God’s covenantal words is very broad … “all of you”, “not with you alone, but both with those who are standing here with us this day before the Eternal our God and with those who are not with us here this day” and even those whose “heart is even now turning away from … God.” (Deut 29:9-17); however, extending the boundaries of covenant for the sake of inclusion and universalism entails demands as well as social rewards, i.e. everyone who is referenced in Deuteronomy 29 is also called to account for how we uphold our obligations to God and to our fellow human beings.
B. Accessability of Torah - “Surely, this instruction … is not to baffling for you, nor is it beyond reach.” (Deut 30:11) Brings Torah (and God) to every person. Torah is more accessible than we may think. This gives us the tool for personal choice (see next comment).
C. Mitzvot = personal choice – Personal choice is the fruit of easy access to Torah. The revelation at Sinai itself is understood in Jewish tradition to include the written and oral law (Torah and Rabbinic tradition); however, mitzvot (“Instruction” in Deut 30:11) “is not in heaven or beyond the sea” but rather "in your mouth and in your heart, to observe it." (Deut 30:14). It are faced with a choice and we must make the right choice (“See, I set before you this day life and prosperity, death and adversity . . . I have put before you life and death, blessing and curse. Choose life … by loving the Eternal your God, heeding God's commands, and holding fast to God.” (Deuteronomy 30:15–20). The mitzvot to choose life is grounded in the belief that we can make personal moral choices.
D. Free will reconciles God and tragedy – Personal moral choices do not guarantee that our experience is limited to God’s blessings. How can God permit terrible things to happen? Explanation is free will, i.e. God has knowledge of man’s future decisions but cannot control them or their consequences. In the days of the prophets, such a calamity would have been viewed as God’s punishment for our sins and our leaders would have urged us to pray, fast, and repent in order to encourage God to return to us. Modern theologians, however, reject the notion of God turning away from us. Rather, they argue, it is we who turn away from God. Plaut says “God is hidden as long as the world chooses to be alienated from Him”.
E. How to choose a blessing (rather than a curse) - How do we choose to be a blessing? 1) Stand up straight (Deuteronomy 29:9 - “you stand this day, all of you”) and take responsibility for our behavior, admit our past transgressions but not become mired in them … know that change is possible and the past is not a determinant of the future. 2) Be open to the possibility of change at any moment. The word hayom, “this day” (Deuteronomy 30:11) teaches us that we should not put off the possibility of change for some distant messianic time. Rather, we can and should bring about change in our lives!
F. Turning and returning – Returning to God (Deut 30:2) is basis for fundamental idea … if Israelites turn (“shuv” cited seven times) back to God after sinning, God will take them back.
G. Goal for Holidays - This parashah gives us a goal for the coming Days of Awe to demonstrate in our actions that we have changed. “The thing is very close to you, in your mouth and in your heart to observe it” (Deuteronomy 30:14). The Hebrew for “observe,” laasot, also means “to do.” We are changed merely by saying the proper prayers or asking for forgiveness. Ultimately, how we or others act, i.e. what we do in our lives, is the measure of true repentance.
H. God’s expectation of Israelites – “Perchance, there is among you some man …whose heart is even now turning away from God.” (Deut 29:17) Even as Israelites are on the doorstep of Promised Land, God is confident that some Israelites will not accept the covenant. Will/Should God always have that expectation? Will that expectation always exist? Is expectation simply God’s acknowledgment of human frailty?
IV. Commentary on Vayeilech (Plaut, various websites and prior Hevreh discussions)
A. Stand and then go forth - That Vayelech (“go forth”) comes right after Nitzavim (“stand”) teaches us that it is only after we have learned how to stand still that we can "go forth.
B. Lessons from requirement to write a Torah scroll - It is a commandment for every Jew to write a Torah scroll for himself … “So now, write this song for yourselves, and teach it to the Children of Israel.” (31:19)Interpretations: 1) No two written letters in Torah scroll can touch another one. On the other hand, the law also requires that the letters which comprise a word must be placed close enough to each other so that they do not appear as individual letters and not part of a word. This suggests that every Jew stand on his own two feet and observe the Torah and its precepts but also that each Jew should stand immediately alongside the other and be very close to him, to the extent that they appear as one collective body and not as egotistical individuals. 2) The validity of the Torah scroll is dependent on all the letters together. The lack or incompleteness of even one single letter affects the validity of the entire scroll. This suggests that every Jew is an essential component of the entire nation of Israel. 3) A Torah scroll must be written with ink and the only acceptable color is deep black which is a color that is extremely difficult to change This suggests that a Jew should not permit the influence of society or the vagaries of life to undermine or dilute his true "color" and to follow the correct path. 4) The ink must stick firmly to the parchment, and, if it "jumps off," i.e. becomes detached, the Torah scroll is disqualified. This suggests that each Jew should adhere to the Torah and never become detached from it.
C. Rewritten history - Arguably, Deuteronomy reflects history that preceded its writing (proof text = “So the Lord was incensed at that land and brought upon it all the curses recorded in this book” - Deut 29:26). Suggests that repetition of scenes in Deut. reflects attitudes of later post-exilic writers/editors who incorporated later versions by patterning them after earlier versions, e.g. succession of leadership (34:1-12 v. earlier 31.1-8 and 32:48-52), and creation of Torah as a book (31:24-27 v. earlier 31.9-13).
D. God’s knowledge of future v. free will - In telling Moses that Israelites will rebel against God suggests that God knows everything that will happen. Is this in conflict with free will? Reconciled with God’s ability to know what Israelites will decide … this is different than God making things happen. Deuteronomic view is that national transgression and its consequences already happened.
E. Rationales for Joshua as successor to Moses – Joshua was 1) one of only two only optimistic scout (along with Caleb) from among those twelve who checked out Promised Land, 2) Moses’ personal attendant (and accompanied Moses up Mt. Sinai so giving Joshua unique credential), 3) guardian of the tent and 4) military commander (making him natural person to lead Israelites in conquering Canaan).
(Revised 9/9/09)
Sunday, September 6, 2009
Deuteronomy Ki Tavo
Ki Tavo
Deuteronomy 26:1 – 29:8
I. Summary
A. Ki Tavo = “when you enter” (the land …).
B. Moses describes rituals for first fruits and tithing. Israelites are instructed to express their gratitude to God for their bountiful harvests and freedom from slavery by tithing ten percent of their crops to the Levite, the stranger, the orphan, and the widow. (Deut 26:1-19)
C. Moses outlines ceremony for when Israelites arrive in Promised Land … a) inscribe laws on stone and display them on Mount Ebal, b) erect an altar, c) sacrifice and meal of rejoicing and d) pronouncement of listed curses by Levites. (Deut 27:1-26)
D. Moses tells the Israelites that if they obey God’s mitzvot faithfully, they will receive all blessings imaginable. They are also told that if do not fulfill their b’rit with God, many curses (which Jewish tradition holds were all fulfilled) will descend upon them. List of curses much larger than preceding list of blessings. (Deut 28:1-69)
E. Moses opens his final address and reminds the Israelites of the miracles they witnessed in the wilderness and commands them to observe the terms of the covenant so that they may succeed in all that they undertake. Moses notes future generations to be bound by covenant and covenant is not hidden document but rather is accessible to all (Deut 29:1-8)
II. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Unconditionality of curses - Curses describe cataclysmic events that will befall the Jewish people as a public entity. They are addressed to the Jewish public rather than to individuals; according to Nachmanides they are firm prophecies that describe real future events; they were never intended to be regarded as contingent possibilities. His basic thesis: the curses of Parshat Bechukotai (prior recitation of curses) foreshadow the destruction of the First Temple and its aftermath, while the curses of Ki Tavo describe events that occurred during the destruction of the Second Temple and its aftermath. Issues: 1) philosophical problem of predestination versus free will; 2) Given that public tragedies are the consequences of public transgressions, our sense of justice is outraged by the thought of the entire Jewish people having to suffer for the actions of individuals, i.e. note issue of how it is possible for a people to transgress as a people; 3) Contra, curses are conditional (more appealing interpretation), i.e. an implied threat that God will no longer view Israelites as “chosen” people if they sin (Deut 28:1 says “ … if you obey … divine commandments … God will set you high above all nations …”).
B. Blessings from curses – Consider good that comes from bad, i.e. learn and evolve as result of going through difficult experiences. Similarly, do not let possibility of falling to temptation of bad behavior (and being “cursed”) prevent you from striving for good behavior (and being “blessed”), i.e. accept that we must live life fully as long as we are blessed with it. “It is not up to you to finish the work, yet you are not free to avoid it” (Pirkei Avot, 2:15–16).
C. Using curses to reconcile “Chosenness” with historical tragedies of Jews - There must be some way that Jews are identifiably different from the people who have acted against them in history. There has to be some apparently threatening factor that triggers oppressive acts against Jews. Only if we assume that Jews have a distinct quality of soul that sets them apart from the rest of humanity, a spiritual essence that other human beings are sensitive to can we come up with a trigger for anti-Semitism. The existence of this unique spiritual quality makes us “chosen.” It is essential that all Jews recognize and understand this unique spiritual quality inherent in themselves. All the suffering predicted in the curses, most of which we have already endured, was inflicted to drive home this one single message. The curses are not to be understood as punishments. They reflect the fact that we Jews differ spiritually from the rest of mankind; the sort of life-style that is appropriate for other people is so inappropriate for us. We are primarily spiritual; we need a Torah life style not only to earn our reward but because it is the only sort of life that suits us. We inevitably suffer when we attempt to live as others do.
D. Don’t take God for granted and be humble - Deut 26:7-10 describes how God responded to our pleas by bringing us from Egypt to the Promised Land. Reminds us to thank God for those things that we seem to have accomplished ourselves and not succumb to idolatry of the self. In a critical evaluation of our accomplishments in life, we must never see ourselves alone: We must also see the hand of God and remain humble.
E. Heart and soul - God dictates not only that we celebrate our observance of these commandments but that we "observe them faithfully with all our heart and with all our soul." (Deut 26:16) Can the Torah impose attitude? Two possible answers … 1) ceremonies are necessary to communicate a feeling about a particular moment in order to facilitate learning and connectedness and 2) the gratitude inherent in overcoming hardship increases the joy of the celebration inherent in bringing in a successful harvest. Either brings "heart and soul" to the rejoicing.
F. Displaying God’s commandments – Not clear what Deut 27:3 (“inscribe … all the words of this Teaching”) required Israelites to display. Joshua 8:32 suggests this means the entire book of Deuteronomy (Moses’ summary of all of God’s words intended for Israelites). Mishnah suggests it means the whole Torah (God’s words themselves). Josephus suggests it means only the blessings and curses (motivation to follow God’s words).
G. Stones making threshold - Laws inscribed on stones coated with plaster set upon Mt. Ebal (Deut 26:2-4) represent a threshold experience in the life of our ancestors … think of the great stone pillars on the border of the ancient Land of Israel as a national mezuzah, marking a threshold in the historical and spiritual experience of our people, impressing upon them the lasting significance of the boundary they were crossing.
H. “My ancestor was a fugitive Aramean”– Required use of these words in prayer to God (Deut 26:5) upon entering Promised Land is an expression of thanksgiving for successfully overcoming dangers to survival. In stating that our father was an Aramean who was lost, we remember that each parent must let the next generation search. Possible references: 1) Abraham (issue = Abraham not a fugitive), 2) Jacob (issue = Jacob not an Aramean) and 3) using translation of “The Aramean caused my father to be lost”, Laban is “Aramean” and Jacob is “father.”
(Revised 9/6/09)
Deuteronomy 26:1 – 29:8
I. Summary
A. Ki Tavo = “when you enter” (the land …).
B. Moses describes rituals for first fruits and tithing. Israelites are instructed to express their gratitude to God for their bountiful harvests and freedom from slavery by tithing ten percent of their crops to the Levite, the stranger, the orphan, and the widow. (Deut 26:1-19)
C. Moses outlines ceremony for when Israelites arrive in Promised Land … a) inscribe laws on stone and display them on Mount Ebal, b) erect an altar, c) sacrifice and meal of rejoicing and d) pronouncement of listed curses by Levites. (Deut 27:1-26)
D. Moses tells the Israelites that if they obey God’s mitzvot faithfully, they will receive all blessings imaginable. They are also told that if do not fulfill their b’rit with God, many curses (which Jewish tradition holds were all fulfilled) will descend upon them. List of curses much larger than preceding list of blessings. (Deut 28:1-69)
E. Moses opens his final address and reminds the Israelites of the miracles they witnessed in the wilderness and commands them to observe the terms of the covenant so that they may succeed in all that they undertake. Moses notes future generations to be bound by covenant and covenant is not hidden document but rather is accessible to all (Deut 29:1-8)
II. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Unconditionality of curses - Curses describe cataclysmic events that will befall the Jewish people as a public entity. They are addressed to the Jewish public rather than to individuals; according to Nachmanides they are firm prophecies that describe real future events; they were never intended to be regarded as contingent possibilities. His basic thesis: the curses of Parshat Bechukotai (prior recitation of curses) foreshadow the destruction of the First Temple and its aftermath, while the curses of Ki Tavo describe events that occurred during the destruction of the Second Temple and its aftermath. Issues: 1) philosophical problem of predestination versus free will; 2) Given that public tragedies are the consequences of public transgressions, our sense of justice is outraged by the thought of the entire Jewish people having to suffer for the actions of individuals, i.e. note issue of how it is possible for a people to transgress as a people; 3) Contra, curses are conditional (more appealing interpretation), i.e. an implied threat that God will no longer view Israelites as “chosen” people if they sin (Deut 28:1 says “ … if you obey … divine commandments … God will set you high above all nations …”).
B. Blessings from curses – Consider good that comes from bad, i.e. learn and evolve as result of going through difficult experiences. Similarly, do not let possibility of falling to temptation of bad behavior (and being “cursed”) prevent you from striving for good behavior (and being “blessed”), i.e. accept that we must live life fully as long as we are blessed with it. “It is not up to you to finish the work, yet you are not free to avoid it” (Pirkei Avot, 2:15–16).
C. Using curses to reconcile “Chosenness” with historical tragedies of Jews - There must be some way that Jews are identifiably different from the people who have acted against them in history. There has to be some apparently threatening factor that triggers oppressive acts against Jews. Only if we assume that Jews have a distinct quality of soul that sets them apart from the rest of humanity, a spiritual essence that other human beings are sensitive to can we come up with a trigger for anti-Semitism. The existence of this unique spiritual quality makes us “chosen.” It is essential that all Jews recognize and understand this unique spiritual quality inherent in themselves. All the suffering predicted in the curses, most of which we have already endured, was inflicted to drive home this one single message. The curses are not to be understood as punishments. They reflect the fact that we Jews differ spiritually from the rest of mankind; the sort of life-style that is appropriate for other people is so inappropriate for us. We are primarily spiritual; we need a Torah life style not only to earn our reward but because it is the only sort of life that suits us. We inevitably suffer when we attempt to live as others do.
D. Don’t take God for granted and be humble - Deut 26:7-10 describes how God responded to our pleas by bringing us from Egypt to the Promised Land. Reminds us to thank God for those things that we seem to have accomplished ourselves and not succumb to idolatry of the self. In a critical evaluation of our accomplishments in life, we must never see ourselves alone: We must also see the hand of God and remain humble.
E. Heart and soul - God dictates not only that we celebrate our observance of these commandments but that we "observe them faithfully with all our heart and with all our soul." (Deut 26:16) Can the Torah impose attitude? Two possible answers … 1) ceremonies are necessary to communicate a feeling about a particular moment in order to facilitate learning and connectedness and 2) the gratitude inherent in overcoming hardship increases the joy of the celebration inherent in bringing in a successful harvest. Either brings "heart and soul" to the rejoicing.
F. Displaying God’s commandments – Not clear what Deut 27:3 (“inscribe … all the words of this Teaching”) required Israelites to display. Joshua 8:32 suggests this means the entire book of Deuteronomy (Moses’ summary of all of God’s words intended for Israelites). Mishnah suggests it means the whole Torah (God’s words themselves). Josephus suggests it means only the blessings and curses (motivation to follow God’s words).
G. Stones making threshold - Laws inscribed on stones coated with plaster set upon Mt. Ebal (Deut 26:2-4) represent a threshold experience in the life of our ancestors … think of the great stone pillars on the border of the ancient Land of Israel as a national mezuzah, marking a threshold in the historical and spiritual experience of our people, impressing upon them the lasting significance of the boundary they were crossing.
H. “My ancestor was a fugitive Aramean”– Required use of these words in prayer to God (Deut 26:5) upon entering Promised Land is an expression of thanksgiving for successfully overcoming dangers to survival. In stating that our father was an Aramean who was lost, we remember that each parent must let the next generation search. Possible references: 1) Abraham (issue = Abraham not a fugitive), 2) Jacob (issue = Jacob not an Aramean) and 3) using translation of “The Aramean caused my father to be lost”, Laban is “Aramean” and Jacob is “father.”
(Revised 9/6/09)
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