Readings for Saturday, August 31, 2024

 Readings for Saturday, August 31, 2024

Re’ay (See)

11:26 - 16:17 Devarim (Deuteronomy)

Re’ay is the fourth sedrah in the book of Devarim(Deuteronomy).  The sedrah takes its name from the first Hebrew word in the first sentence.  “See (Re’ay) I set before you this day a blessing and a curse.”  If Devarim is a book thick with laws, then Re’ay is a very thick sedrah since it contains fifty-five commandments (see Themes below for a complete list) not to mention other injunctions which have the tone of commandments.  According to some commentators Re’ay marks the end of the Second Discourse (11:26-32) and the beginning of Moshe’s Third Discourse (12:1 ff.).  Others contend that the Third Discourse begins with the opening of this sedrah.  Regardless, Moshe opens with a preamble reminding the people that they are about to cross the Jordan River and begin a new phase in their national existence.  He is going to present them with a whole series of rules that they must follow as they come to inhabit the land.  But in the end, they will choose to follow the laws and enjoy the blessings or suffer the curses for rejecting them (11:26-30).  Different commentators offer different groupings for the welter of commandments found in the sedrah.  Each has its merit and yet each may be said to be a bit contrived.  For the sake of providing us with a common point of departure, you might want to consider the following.

Accepted Mode of Worship in the Promised Land (12:1-31)

Moshe begins with a series of commands telling the Israelites to destroy the existing places of worship used by the Canaanites.  He then follows with a series of rules ordaining the need to offer sacrifices at a central location.  He continues with commandments concerning acceptable ritual behavior connected with this central sanctuary.  He ends with a series of injunctions not to study the religious practices of the Canaanites lest the Israelites then be tempted to follow them.

Listening to the Voice of God (13:1-19)

Once the Israelites have crossed the river, they will no longer have Moshe as their guide.  So how will they know the will of God?  Moshe begins with a reminder that the Israelites are to observe the “entire word,” neither adding to it nor subtracting from it.  He then provides them the criteria for knowing how to identify a false prophet, how to deal with those who lead them to worship idols and how to deal with an Israelite city that turns to idolatry.

The Special Relationship With God (14:1-28)

Moshe begins with the reminder that “You are children to the Lord, your God.…”  In other words, the Israelites have a special relationship with God and the commandments that follow are specifically to remind us of that in two very basic areas of life.  The first have to with mourning the dead.  Here we are told not to follow the practices of the pagans.  The second have to do with rules about acceptable and forbidden foods.

Treatment of the Needy (15:1-23)

Moshe tells the people that they will prosper in the land.  But this prosperity is contingent upon all of the people obeying all of the commandments all of the time.  Since that will not happen, there will always be people in need.  So Moshe provides a series of rules designed to ensure that the needy will receive the help they require.  These rules even extend to the newly freed Hebrew man or woman.  They are not to be sent away empty handed.  Instead, they are to be given ample bounty so that they can prosper in their newfound freedom.

Observance of the Pilgrimage Festivals (16:1-17)

Moshe finishes with a series of commands concerning Pesach, Shavuot and Sukkoth - the Three Pilgrimage Festivals.  These agricultural holidays of thanksgiving require observance at the central sanctuary, which will be part of life once the Israelites have crossed the Jordan.  This serves to reinforce the concept of the central sanctuary with which Moshe began the sedrah.

 

Themes

Commandments

436. The obligation to demolish idolatrous temples in the land of Israel (12:2).

437. The prohibition against destroying objects deemed Jewishly sacred (12:4).

438. The commandment to fulfill one’s vow to bring an offering at the first opportunity one has to do so (12:5-6).

439. The prohibition against offering a sacrifice outside the sanctuary chosen by God in the Land of Israel (12:13).

440. The obligation to offer a sacrifice only at the sanctuary chosen by God in the land of Israel (12:13).

441. The commandment granting permission to eat meat wherever one was as long as it has been properly slaughtered (12:15).

442. A prohibition against eating the second tithe of grain outside of Jerusalem (12:17-18).

443. A prohibition against eating the second tithe of wine outside of Jerusalem (12:17-18).

444. A prohibition against eating the second tithe of oil outside of Jerusalem (12:17-18).

445. A prohibition against a priest eating an unblemished firstborn animal outside Jerusalem (12:17-18).

446. A prohibition against eating the sin-offering or guilt offering outside of the sanctuary (12:17-18).

447. A prohibition against eating any meat of the burnt offering (12:17-18).

448. A prohibition against eating sacrifices of lesser holiness before their blood is sprinkled on the altar (12:17-18).

449. A prohibition against priests eating the first fruits before they are set down on the sanctuary grounds (12:17-18).

450. The prohibition against neglecting the Levites by withholding from them what they are owed (12:19).

451. The obligation to slaughter ritually an animal whose meat is to be eaten (12:21).

452. The prohibition against eating a limb or any other part taken from a living animal (12:23).

453. The obligation to bring permitted animals from outside Israel to the Sanctuary (12:26).

454. The prohibition against adding to the Torah’s laws (13:1).

455. The prohibition against subtracting from the Torah’s laws (13:1).

456. The commandment to ignore false prophets (13:2-4).

457. The prohibition against listening to one who entices people to follow a false idol (13:19).

458. The prohibition against being seduced by one who entices people to follow a false idol (13:19).

459. The prohibition against having affection for one who entices people to follow a false idol (13:19).

460. The prohibition against showing pity to one who entices people to follow a false idol (13:19).

461. The prohibition against shielding one who entices people to follow a false idol (13:19).

462. The commandment to help bring about the execution of one who entices people to follow a false idol (13:19).

463. The obligation of the judges to examine witnesses carefully to ensure that their testimony is true (13:15).

464. The commandment to destroy a city that has become filled with idolatry (13:16-17).

465. The commandment never to rebuild a city that has become filled with idolatry (13:16-17).

466. The prohibition against deriving any benefit from a city destroyed because it had become idolatrous (13:18).

467. The prohibition against gashing oneself in the manner done by idolatrous mourners (14:1).

468. The prohibition against tearing one’s hair in the manner done by idolatrous mourners (14:1).

469. The prohibition against eating animals that Torah law forbids (14:3).

470. The obligation to examine fowl to determine if it is kosher (14:11).

471. The prohibition against eating nonkosher winged insects (14:19).

472. The prohibition against eating the meat of a permitted animal that died of natural causes (14:21).

473. The law of the Second Tithe (14:22-26).

474. The commandment regarding the Tithe of the Poor (14:28-29).

475. The commandment to practice remission of debts to fellow Israelites during the seventh year (15:2).

476. The prohibition against demanding repayment of such a debt from an Israelite (15:2).

477. The permission to insist on payment from a non-Israelite (15:2).

478. The prohibition against hardening one’s heart against the poor (15:7-8).

479. The commandment to lend the indigent person what he or she needs (15:7-8).

480. The prohibition against withholding a loan to a poor person out of fear that the debt will become uncollectible in the seventh year (15:9).

481. The prohibition against sending off a Hebrew slave empty handed (15:12-15).

482. The obligation to give a Hebrew slave some goods when his period of service is complete (15:12-15).

483. The prohibition against working the firstling of an animal since it is consecrated to God (15:19-20).

484. The prohibition against shearing a firstling sheep since it is consecrated to God (15:19-20).

485. The prohibition against eating any leavened food past noon on the day before Pesach (16:3).

486. The commandment to eat the Pesach sacrifice in its entirety during the night it is offered (16:4).

487. The prohibitions against offering the Pesach sacrifice anywhere except the place specified by God (16:5-6).

488. The commandment to rejoice on the festival of Sukkoth (16:14).

489. The obligation of males to appear at the sanctuary on the pilgrimage holidays of Pesach, Shavuot, and Sukkoth (16:16-17).

490. The obligation for males to bring with them an offering at each of these three times (16:16-17).

Biblical Literacy by Rabbi Joseph Telushkin (with a few edits by this author).

 

Responsibility

Re’ay is the singular form of the verb meaning “see” or “behold.”  However Moshe then switches over to the plural as he addresses the Israelites.  One explanation for this switch is that each individual must be aware of the commandments, but we must all obey them.  This theme of individual versus group responsibility is carried over in the commandments concerning the Idolatrous City (13:13-15).

Three Recurring Motifs

The sedrah opens with a reminder of three basic concepts.  The first is free will.  The second is the need to obey all the commandments.  The third is to avoid the practices of those who worship idols.

Free Will

This is not the first time nor will it be the last time that we will be confronted with the question of Free Will versus Predestination.  The upcoming readings of Nitzavim and Vayeilech will give us a better opportunity to pursue this matter that has troubled sages and philosophers down through the ages.  The Talmud attempted to harmonize the two by saying “Everything is foreseen yet permission (freedom) is given.”  Maimonides contended that God’s knowledge existed outside of the dimension of Time and therefore was totally different than man’s knowledge.  As I said, this is a complex issue that we can wrestle with as we move through Devarim.

The Six Remembrances

According to some sages’ interpretation of the Torah, there are six occurrences that we are to remember at all times.  In an effort to comply with this injunction, following the Morning Service, many Jews recite the Six Remembrances.  Five of them come from Devarim and one from Shemot.  The first of the Six Remembrances is found in this week’s sedrah.  It reads as follows, “In order that you may remember the day of your departure from the land of Egypt all the days of your life” (16:3).  The Exodus was and is a seminal event in Jewish history.  From it flows everything - the giving of the law at Sinai, the Promised Land and so much more.  In Etched In Our Memories, Rabbi Ephraim Friedman provides an additional reason based on the teachings of Maimonides.  The Egyptians were idolaters par excellence.  Some idolaters and other heathens may deny that God created the world.  Others believe that He created the world but does not know what is going on it that world.  Still others believe that He created the world, but He cannot control what goes on the world.  In other words, God, if He does exist, either does not care or cannot control what happens in the world.  The world is run by humans who can do as they wish.  In the story of the Exodus, God asserts that He is the Supreme Power.  He does care what is going on.  And His world is a world based on the concept of reward and punishment tied to His teachings.  There are almost as many reasons to ”Remember the Exodus” as there are days to recite the remembrance itself.

Yizkor

Yizkor is the Memorial Service developed by the Ashkenazim.  Originally, it was only part of the Yom Kippur services.  The observance was expanded to include Pesach, Shavuot and Shemini Atzeret (effectively the “last” day of Sukkoth).  According to some, adding Yizkor to these festivals is tied to the commandment in Re’ay that requires men to come to “the place He will choose” with offerings on the Three Pilgrimage Festivals.  Since part of the Yizkor formulary is a promise to give charity on behalf of the deceased, the service in their memory and the holiday festivals became intertwined.

Centralized Worship

In at least four places in the sedrah (12:1, 12:14, 15:20 and 16:16) there are commandments to appear and/or perform sacrifices at a central place.  But this place is never named.  It has come to be interpreted as Jerusalem, but Jerusalem is never actually mentioned.  In fact, Jerusalem is never mentioned in the Torah and does not appear until the second section of the TaNaCh.  Why?  What might this omission say about the Torah and who actually wrote it?  Some commentators contend that Deuteronomy was written in the seventh century BCE and was part of an attempt to finally centralize worship in the Temple at Jerusalem.  If this were the case, logically, the text would have said the Israelites were supposed to appear in Jerusalem instead of saying they “shall appear before the Lord your god in the place that He will choose.”  If the origins of Deuteronomy are closer to the time of the Exodus or the campaigns of Joshua, this language would make a lot more sense since the city we call Jerusalem had not been so named at that time.

Kosher

The word Kosher comes from the Hebrew “Kasher” meaning “fit.”  Kosher refers to “those foods which are judged ‘fit’ or ‘proper’ for consumption in accordance with the biblical and rabbinic dietary laws.”  The term Kosher not found in the Torah.  In the Torah, animals are called “clean” or “unclean.”  The term Kosher is found in the Talmud.  What is important is that the laws of Kashrut are rooted in the Torah.  Directly or indirectly, this sedrah provides much of the basis for these Dietary Laws.  For example, there is the listing of clean and unclean animals.  The body of laws concerning the proper way to slaughter animals has its root in the statement, "...you may slaughter any of the cattle or sheep that the Lord gives you, as I have instructed you” (12:21).  There are the recurring injunctions about not consuming blood, especially “do not partake of the blood” (12:23-24).  This gave rise to the rules about draining the blood from meat before cooking or eating it.  The Israelites are not supposed to consume blood because blood is symbolic of the force of life.  It is symbolic of the power of God.  We are only allowed to eat meat because God gave us permission to do so.  The Israelites may eat meat, but they are not the masters of life of and death.  That is the role of God.

This compendium also includes the injunction against boiling a kid in its mother’s milk (14:21) which along with entries in Shemot 23:19 and 34:26 has given rise to the whole system of separating meat and dairy foods.  Why does the Torah enjoin the people from boiling, cooking or roasting (the Hebrew word Bah-shal can mean any of these three) a kid in its mother’s milk?  According to some, ancient pagans prepared charms by boiling kids in milk.  If you read the Torah as a battle plan against idolatry this interpretation makes sense.  The ban also is seen as a reminder to be merciful.  What could be more inhumane than to eat a child in the juices that came from its mother’s body?  Also, it might be seen as an extension of the reason for not consuming blood.  Just as the Israelites do not consume blood because it is the life force, so they should not consume the life force of the mother (milk) when eating the flesh of her body.  Many of the rules about eating are part of the Oral Law.  Specifically, they come from the Hullin which is the Third Tractate of the Order Kodashim in the Mishnah.  The laws in Hullin deal with two major topics.  The first, Shehitah, has to do with slaughtering animals to be used for non-sacrificial purposes.  The second are the Dietary Laws including prohibitions about consuming blood, forbidden and acceptable meats and prohibitions against mixing any dairy product with meat.  Why observe Kashrut?  According to the sedrah the answer lies in the statement “for you are a holy people to the Lord” (14:21).  When you tie these rules to those that we studied about reciting blessings after eating, it becomes obvious that the Jewish concept of eating is more than just calorie consumption.  In the United States, Reform Judaism formally rejected Kashrut at the Pittsburgh Conference of 1885 saying that “their observance in our days is apt to obstruct rather than to further modern spiritual elevation.”  While a large number of American Jews today (regardless of synagogue affiliation) do not observe the dietary laws, observance of Kashrut, at least at some level, seems to be making a comeback.  Nabisco would not have gone to the trouble of getting a “heksher” for Oreo Cookies unless it meant an increase in “market share.”  Many Jews today observe these laws today in whole, or in part, as sign of ethnic solidarity and/or as part of an attempt to increase the level of spirituality in their lives.

Harmonizing Seeming Contradictions

In his commentary on this portion, Yashayahu Leibowitz calls attention to the seemingly contradictory statements, “There will be no poor among you, for God will greatly bless you” (15:7) and “The poor will never vanish from the land” (15:11).  How can Moses tell us that there will be no poor among us and then four sentences later say that the poor will always be with us?  Actually the Torah has several such apparently contradictory statements.  Usually this is a case of a description of what the world should be and what the world is really like.  God’s promises are not oracles; rather they should be seen as demands.  “’The prophet predicts only that which should be’ with no certainty that this is what will be.  This rule applies even to the vision of the messianic redemption:  It is what should be, but whether it will be depends, at least to some extent on us.”  In other words, the contradiction is real but not necessarily permanent.  If man does what he is supposed to, then the gap will be closed and the world of the “ought to be” will be the world of reality.  When the Pope was at Auschwitz, he called out wanting to know how God could have let this happen - the old “Where was God at Auschwitz” to which this sedrah would reply, “Where was man?”

Reform and the Oral Law

There are those of who think that Reform Judaism has nothing to say on the subject of the Oral Law or rejects it out of hand.  Before making this erroneous conclusion, people should look at the works of Rabbi Solomon Freehof.  He is best known for his authorship of the Union Prayer Book.  But he also published two volumes of “Respona” that dealt with questions of Jewish law in which he combined an extensive knowledge of the Oral Law with the Reform perspective of Judaism.

Forty Acres and a Mule

At the end of the Civil War, when the slaves were freed, there was an attempt to pass a law giving each freedman forty acres and a mule.  The Abolitionists realized that without economic freedom, political freedom was dicey thing, at best.  Also, they felt it was just recompense for the centuries of servitude.  The Torah had already addressed this issued.  “When you set him free, do not let him go empty-handed” (15:13).  The Torah commanded this in part because “you were slaves in Egypt.”  Remember, when the Israelites left Egypt, the Egyptians gave the departing former slaves flocks and treasures.  The editors of Etz Hayim provide a modern twist on this injunction.  They see it as a reason for employers to pay severance to those whom they are laying off - talk about a contemporary message derived from our ancient text.

The Month of Elul

Re’ay is always the last sedrah read before the start of the month of Elul.  There has to be a reason for this.  Elul is the sixth month of the religious calendar and the last month on the Jewish Civil Calendar.  Elul is last month in the year before the observance of Rosh Hashanah and Yom Kippur.  It is the month when we begin to prepare ourselves for these Days of Awe.  For example, Psalm 27 is added to the daily service.  The Shofar is sounded on weekday mornings until the last day of the month.  In this sedrah Moshe presents the Israelites with the same choice - the Blessing or the Curse - that confronts us during the High Holidays.  The bold statement that opens this sedrah is certainly an effective way to get us to start thinking about the penitential themes, which will become the dominant motif when we gather in the synagogue in just another month.

Helping Those In Need

In Chapter 15 we find a re-statement of the commands concerning the Sabbatical or Seventh Year.  Unlike the statements in Vayikra, the version in Devarim does not mention the commands about letting the land lie fallow.  The statement in 15:11 is very realistic in its view of economic reality.  However, in the Jewish world we are to give and give ungrudgingly, but only within certain limits.  As a general rule, we are not supposed to give so much that we cannot fulfill our familial responsibilities.  This is one of the sources of the Jewish concept of tzedakah.  Tzedakah is one of those themes connected with Elul and may account for why we see a blizzard of requests for contributions at this time of the year.  Nobody is exempt from giving.  The amount you give is based on your ability to give; but the act of giving is dictated for all to follow (16:17).  Maimonides contends that there are eight levels of tzedakah.  The highest level is to help one in need to gain self-sufficiency i.e., provide funds for them to start a business, help them get a job; provide the tools so that one may get work.  The next highest level is when the donor and the recipient are ignorant of each other’s identity.  Next comes the situation where the donor knows the recipient but the recipient does not know the donor.  This is followed by the situation where the donor does not know recipient, but the recipient knows the donor.  The levels continue to work their way down to the donor who gives without being asked, the donor who gives after being asked, the donor who gives with a smile ending with the donor who gives begrudgingly.  Tzedakah is part of a broader concept called Gemilut Chasadim, Acts of Loving-Kindness.  Tzedakah is an act performed by giving money.  Gemilut Chasadim can include the giving of money.  But it can also include doing something to help another.  Tzedakah is usually associated with helping the less fortunate while Gemilut Chasadim can be performed for the rich as well as for the poor.  According to the sages, one of the three things on which the world rests is Gemilut Chasadim, Acts of Loving-Kindness.  The daily readings from the Tanya at this time deal with the subject of Tzedakah and Gemilut Chasadim.  They include the citation from the Zohar, “Who makes the Holy Name every day?  He who gives Tzedakah unto the poor.…”  Also, there is the reminder that Chesed or Kindness is the attribute associated with the first Patriarch - Abraham.

Men and Women

Women are not prohibited from following many of religious strictures.  However, there is a bias based on reality towards not enjoining them to follow time driven commandments.  This view is reiterated in the commands concerning the Festival Pilgrimages (16:16).

Bible Quiz

1.  After the place for the Lord’s dwelling was established, what were the people supposed to bring there?

Burnt offerings, Tithes, Firstborn of their herds and flocks & Tithes (12:5&6).

2.  What did Moses tell the Israelites they should do if the people in a town in the Promised Land turned to a false god?

First, they must they investigate to see if the charge is true.  If the charge is true they should put all of the people to the sword and then burn the town in its entirety. (13:12-16).

3.  What was a person to do if he lived to far from the Tabernacle to carry his tithe?

He was to convert the tithe to money, go to the Tabernacle, buy a new tithe and then fulfill the command (14:23-26).

(Based on Nelson’s Amazing Bible Trivia Book One)

Economics in the 21^st Century

Those of you who are always looking for modern lessons hidden the text of the Torah might consider the following.  “You will extend loans to many nations, but require none yourself; you will dominate many nations, but they will not dominate you.”  The author(s) of the Torah seemed to understand the relationship between economic and political power.  They also understood the dangers of becoming a debtor nation.  Of course this is not the first time that the Torah has offered practical economic teachings.  Remember Pharaoh’s dream about the fat and lean cows which Joseph interpreted as a warning that prosperity does not last forever and that during times of prosperity you should set aside enough to deal with economic downturns.

Pensions

In the commandments about providing for the material needs when freeing the bondsman at the end of the six years, the Torah says, “When you set him free do not feel aggrieved; for in the six years he has given you double the service of the hired man.”  Compare this attitude with Corporate America where companies have done away with pensions and other forms of meaningful benefits so that the bonuses of senior managers can be protected.  The Torah makes no brief for poverty but it does caution against greed.  The Torah cautions the Israelites against following the practices of those who live around them.  In ancient times, much of this revolved around idol worship.  To the extent that caring for one’s fellow man is a Jewish value, then turning your back on your fellow would seem to be a modern variant of following the customs of those in the land that are abhorrent to the Lord.

The Chacham and the Cholent

“…and you say, ‘I would eat meat’ for you have a desire to eat meat.”(Devarim 12:20).  One Shabbat a certain chacham (learned person) was engrossed in his studies.  All of a sudden, the smell of a wonderful warm cholent (beef stew eaten on Shabbat after morning services) filled his nostrils with desire.  But he spurned the aroma and the picture of the epicurean delight that filled his mind and turned to his studies with renewed vigor.  He was so proud of himself for vanquishing the Evil Inclination by nourishing his soul with Torah instead of fulfilling his desire to eat meat.  But wait, this decision not to fulfill his desire to eat meat could not have come from The Inclination to do Good because it was giving him a feeling - conceit - and a sense of conceit could only come the Inclination to do Evil.  So the chacham turned from his studies to eat the Shabbat cholent; thus vanquishing the Inclination to do Evil, following the Inclination to do Good, and accepting the wisdom of Devarim that indeed there are times when a person should fulfill the desire to eat meat.

Serving God

For the Jew, there is no greater accomplishment than serving God.  According to Professor James Kugel, for the Israelites serving God “meant not only offering sacrifices in the temple, but carrying out His many statutes.”  This portion ends with the command to appear at the Temple three times a year.  But the portion is awash with statutes that the Jew can perform.  The laws of the Torah take on a special meaning for the Jew.  Formal worship, which stands in place of Temple sacrifices, offers a limited number of opportunities to “serve God.  ”But the almost innumerable compilation of laws and ordinances provides the Jew with an almost limitless opportunity to “serve God.”

Two Down; One to Go

“You shall surely open your hand to your brother, to your poor and to your destitute” (Devarim 15:11).  The year was 1953 and conditions in the newly born state of Israel were desperate.  The young man and his son trudged from house to house, from apartment to apartment trying to raise funds for the United Jewish Appeal.  Each time they stopped, the story was the same.  Oh yes, I am Jewish.  Yes, I know that the Jews of Israel are in great need.  But I cannot help.  And then would come the rejoinder - I do so much already for the Jewish community or I give so much already, etc, etc, etc.  The young man would shuffle his UJA cards, mumble a word of thanks, take his son’s by his sweaty little hand and move on.  Finally, with only a couple of checks (one of which he had written on his account) and stack of unsigned pledge cards, the two failed seekers of Tzedakah came to the home of fundraising chairman who was also the Rabbi.  “So, nu?” he asked.  “What did you think of your father collecting all this money for Eretz Israel?”  The youngster stammered, looked forlornly at his father and said, “Well the people were really nice, but nobody gave us a check except of course my father.  See, it’s there with the cards.”  “Yossel,” the man boomed out in a Yiddish accent. Vos is doss (What is this?)  You go back and tell them for me the following.  There are three ways to repent - fasting, prayer and Tzedakah (the giving of funds to those in need).  We are told in the Book of Jonah that the people of Nineveh fasted.  So that has been done.  We are told in the Book of Esther that Mordechai and Esther prayed.  So that has been done.  So now there is only one thing left for them to do and that is to perform the act of Tzedakah.”

Feed the Body Feed the Soul (“for you will desire to eat” - 12:20)

Rebbitzin Rivkah, the wife of Reb Shmuel of Lubavitch, developed such a serious lung condition that her doctors declare her case to be beyond hope.  Her father-in-law, Reb Menachem Mendel of Lubavitch, heard this and said: “On the verse ‘and he shall surely heal,’ the Sages of the Talmud comment that ‘from this we learn that Torah permits a doctor to heal.’  This is what the Torah permits - but when it comes to pronouncing the opposite verdict, God forbid, that is no affair of his at all.”  He then instructed her to make a breakfast of bread and butter every morning immediately after washing her hands when she woke up - without observing the usual order of first say her morning prayers - and gave her his blessing for long life.  After some time she decided to allow this instruction to lapse, and told her father-in-law that she now hurried through the morning prayers, and immediately after that sat down to breakfast.  “It is better to eat in order to be able to pray,” he said, “than to pray in order to be able to eat.” (As written by Rabbi Sholomo Yosef Zevin, of Blessed Memory)

When an Am Haaretz started to daven Shacharit with a Tzaddik on Shabbat, the Tzaddik asked him if he wanted “a tea.”  At first the newcomer turned down the offer.  He did not want to impose.  Like all Americans, he was constantly watching his weight.  And he had come to pray, not to eat.  But the Tzaddik persisted and took him into the kitchen where cups for tea and cookies sat on the small table.  The Tzaddik related this story and told him that because of the Rebbitzin the custom was to have “a tea” before davening.  If nothing else, the light repast would keep him focused on the matter at hand - davening - and ensure that he would not be distracted by the aroma of the cholent that was waiting for them after services.

Haftarah

54:11-55:5 Isaiah

The Man and the Book:  This reading comes from the section of Isaiah attributed to Deutro-Isaiah, also known as the Second Isaiah or the Isaiah of the Exile.  Based on this interpretation, the true author is anonymous and we know nothing about his or her personal life.  Based on the information in the text itself, the author probably lived during the sixth century B.C.E. in Babylonia.  He lived at the time of Cyrus the Great during the period immediately preceding the return of the Judeans to the Promised Land.

The Message:  This is one of the shortest Haftarot of the year.  The words for this reading may sound familiar.  This haftarah for the sedrah of Noah ends with the verses that make up the haftarah for the sedrah Re’ay.  According to the editors of Etz Hayim, the haftarah contains a mix between the unilateral relation between God and the Chosen People and the bilateral relationship between the Divine Shepherd and His flock.  The first part of the reading (54:11-17) is seen as unilateral statement of God’s power.  Of his own volition, He will defeat those who harm the Israelites and defeat those who have oppressed them.  In the second part of the reading (55:1-5), the Israelites must return to the teachings of God so that He will redeem them.  “Incline your ear and come to Me; Hearken, and you shall be revived.  And I will make with you an everlasting covenant…” (55:3). Interestingly, the promise of redemption is couched in terms related to the King David.  This has two connotations.  First, there is the promise of an immediate temporal restoration of the House of David.  Second, there is a Messianic Promise since the Moshiach who will be the harbinger of the Ultimate Redemption is to come from the House of David.  The Haftarah is important because it speaks to modern man as well as the ancients.  For modern man is in galut, in exile.  He is in exile from that which is truly meaningful.  In world full of material prosperity there is angst, confusion and a lack of joy.  The prophet calls out to those “thirsting” and offers them “water” - the thirst-quenching words of the Torah.  As Rashi points out, the prophet offers “wine and milk” - learning which is beyond he measure of money.  Modern man labors for bread (material things) that is not fulfilling while God offers “bread” - Torah - which will nourish the soul.  In keeping with the motif of bread, the modern Jew has gone after the Wonder Bread of others while forsaking the Challah, which is his birthright.

Theme-Link:  The connection is not with the text of the sedrah.  The connection is with the calendar.  This is the third of the seven special Haftarot of Consolation read between Tisha B’Av and Rosh Hashanah with the prophet offering a message of a promise of comfort and redemption of the exiles.  Whether it is intentional or not, the last five verses of the haftarah are related to the opening of the Torah portion.  In the sedrah the Israelites are told that God’s blessings are contingent upon them choosing to follow in his path.  In the haftarah, the Israelites are told that redemption from the Babylonian Captivity is contingent upon them choosing to follow in the ways of the Lord.

 

 

 

 

Readings for Saturday, August 24, 2024

Readings for Saturday, August 24, 2024

Eikev (“because,” “reward,” or “heel”)

7:12-11:25 Devarim (Deuteronomy)

Eikev is the third sedrah in Devarim or the Book of Deuteronomy.  It takes its name from the second Hebrew word in the first sentence of the weekly portion.  The Hebrew word “Ekev” has more than one meaning.  It can be translated as “because” as in “It shall come to pass because you will hearken (to) these ordinances…” (7:12).  “Ekev” can also mean, “reward.”  At this point, Moshe is telling the people that, “because” they will listen to the ordinances and obey them, God will reward them by keeping the covenant.  “Ekev” can also mean “heel.”  The Hebrew name for the patriarch Jacob is YaAkov, a name that contains the word Ekev in its root.  As you may remember, Jacob was born hanging on to Esau’s heel.  Does the word Ekev provide a connection between the concept of “reward” and the fact that Moshe is addressing the descendants of Jacob?  Are the Jewish people a reward as well as the recipients of a reward?  According to some commentators, Ekev marks the final part of the Second Discourse.

Repeatedly, Moshe calls upon the people to follow the law, describes the goodness of the land which they are to inherit, and describes the consequences of their failure to obey the commandments.  Moshe continues to weave the history of the Israelites into his admonitions about proper conduct to ensure that they will prosper in the land which they are about to inherit.  Some readers will see an element of prophecy here, of Moshe telling the Israelites what will befall them in the Promised Land if they keep, or fail to keep, the commandments.  Others, for example those who think that Devarim was written at the time of King Josiah, will see these writings as an explanation and justification for the hardships that befell the Israelites once they entered the Promised Land.  One of the challenges is for us is to realize that the “Reward” for obeying the commandments will not only come in the form of a piece of land, but will take other forms as well.  The important thing is that Ekev continues to reinforce Moshe’s basic message repeated over and over again in Devarim.  Follow God’s laws.  They are the source of our blessing.  You know what the law is, but you have to choose to follow it.  You will muck up.  You will be punished.  You will be forgiven.  Follow God’s laws.

Repeated Admonitions to Obey All of the Commandments (7:12, 8:1, 7:11, 11:1, 11:8, 11:13, and 11:22)

At least seven different times in Ekev Moshe calls upon the Israelites to follow the rules.  Various reasons are given, most of which are tied to a specific reward such as material prosperity or help in driving the enemy out of the land.  This quid pro quo language has troubled many commentators.  Over the centuries Jewish commentators have stressed the importance of observing the mitzvoth because of their intrinsic value.  In other words, the reward for observing a mitzvah is the mitzvah itself.  Moshe’s specificity during the Discourses may have been a case of knowing the audience and tailoring the presentation accordingly. 

Learn From the Past

Throughout this sedrah, Moshe calls upon the Israelites to learn from their experiences in Egypt and the Wilderness.  Whether it is lessons on how to treat strangers (10:19), or proof of God’s goodness (8:3-4, 11:1-7), or the virtues of the Promised Land (11:10-12), the Israelites can learn from what has happened.  In fact Moshe provides a rather detailed summary of the events surrounding the Ten Commandments, the Golden Calf and his role in saving the Israelites from destruction (9:7-10:10).  This part of the narrative is not in keeping with Moshe’s usual modesty.  This might have been part of one last bid on Moshe’s part to get the Israelites to intercede on his behalf with God.  The chapter begins with a reminder that the Israelites are about to cross the Jordan; the Israelites but not Moshe.  In reminding the Israelites of how he intervened with God to save them, Moshe might have been hoping they would return the favor.  Such was not to be the case 

Conquest of the Land

Once again we are faced with a command to totally annihilate the inhabitants (7:16) which certainly offends our modern sense of morality.  Relax, it has offended many Rabbis as well and they have sought to soften the message.  The command was part of whole series of admonitions designed to ensure that the Israelites would not adopt the pagan customs of the inhabitants of Canaan.  This explains the injunctions about not using their gold and silver or marrying their daughters.  The Israelites are not to be dismayed by the power of the inhabitants.  The source of their strength is their belief in God.  By the same token, once the Israelites have taken hold of the land, they are not to forget that it was because God loved the Israelites that they had been victorious.  We always want to know where God is when the dung hits the fan.  But when was the last time we thought about God when we saw the sun rise or heard a baby’s first cry?

Conquest of the Land II

Each time we read about commandments to destroy the inhabitants of the land we recoil with high-flown moral indignation.  For the ancients, this was the only way of making sure that the Israelites would not turn to idolatry and forsake the teachings of God.  The challenge for modern day Jews is to prove that we can maintain our identity and fully practice the faith of our fathers (both in terms of ethics and ritual since the two are mutually dependent on one another) despite the overwhelming temptations of a majority culture which does not make this easy.

Temporary Inhabitants

Jews like to refer to Israel as the Promised Land.  This week we are reminded that, in one sense the promise is a conditional one (9:4-9:5).  The Israelites do not get the land because of their virtues.  They get it because the previous tenants have behaved abominably and therefore have lost their right to say in Canaan.  And they get the land because of the promise made to Abraham, to Isaac and to Jacob.  In other words the present generation gets a reward based on the merits of those who have come before.  When future generations of Israelites behaved in an abominable fashion they too were thrown out of the land.  The difference between the Israelites and the Canaanites is the promised made to our Forefathers.  In other words, our future redemption is based on the merits of our ancestors.  (This should also remind us that there is no such thing as a “self-made” man or woman.)

Social Justice

In words that will become part of the prophetic message of Social Justice, Moshe asks what God wants of us.  He wants us obey the letter and spirit of His teachings (10:12-13).  Specifically, we must protect the orphan and the widow (10:17) and befriend (literally “love”) the stranger.  In other words, the ancient Israelites and the modern Jew are to protect the weak, the disadvantaged and the underdog.  Think about this admonition the next time you say “one nation, under God.”  Gives it a whole new twist, doesn’t it?

Stiff-necked People

Moshe reminds us that we are a stiff-necked people (9:6).  We remind ourselves that we are a stiff-necked people during the Yom Kippur service each year.  We can be stubborn.  According to some it is that same stubbornness that has helped us cling to our faith when a rational person would have thrown in the towel.

Passing the Buck

As some of you know, I think the Torah is a classic manual on the subject of what we now call “middle management.”  Usually, God gets all of the credit for taking the Israelites out of Egypt.  But when the Israelites go astray for the first time with the Golden Calf, note how God tells Moshe about it.  “Hurry, go down from here at once, for the people whom you brought out of Egypt have acted wickedly…” (9:12) (emphasis added).  I know the commentary about the mixed multitude, but it does not change the image.  All of a sudden, the Boss is passing the buck to Moshe the Manager.  It is Moshe’s fault, not the fault of the all-powerful one who smote the first born and split the sea.  Nope, this is not conventional commentary, but then who wants convention all of the time?

Themes

Commandments

425. The command to destroy the seven nations of Canaan (7:12).

426. The command to show no mercy to these idol worshipers (7:12).

427. The prohibition against intermarrying with the seven nations then resident in Canaan (7:13).

428. The prohibition against attempting to profit materially from an idol (7:25).

429. The prohibition against bringing into one’s home something disgusting (7:26).

430. The obligation to bless God after eating (8:10).

431. The commandment to love strangers who live amid the Israelite community (10:19).

432. The obligation to be in awe, a kind of reverent fear of God (10:20).

433. The commandment to pray to God and God alone (10:20).

434. The commandment to treat nothing with the same reverence with which you treat God (10:20).

435. The commandment to swear only by God’s name (and not the name of any other god) (10:20).

Biblical Literacy by Rabbi Joseph Telushkin

The Shema

Ekev contains the second paragraph of the Shema (11:13-21) or more properly what is called the Kriat Shema, or Reading of the Shema, which we discussed last week.  It is part of the Shacharit and Ma’ariv services for Orthodox and Conservative Jews.  It is not part of the standard Shema in the prayer books used by the Reform Movement.  There is a raft of commentary on this paragraph, but here are a couple of notes to get you started.  The first and second paragraphs do seem to cover some of the same material.  The first paragraph is written in the singular and the second paragraph is written in the plural.  The second paragraph is much more specific in equating performance of mitzvoth with the receipt of material blessings.  Judaism does accept the concept of reward and punishment contained in this paragraph.  However, commentators are still puzzled by the obvious disconnect between people of virtue who suffer and the sleazy who seem to prosper.  If this bothered such sages as Maimonides, do not expect a facile explanation from me.  Etz Hayim cites the teachings of Yeshayahu Leibowitz.  According to him, the second paragraph of the Shema is couched in terms for the less theologically developed who will only obey a commandment out of a promise of reward or fear of punishment instead of for the sake of the mitzvah itself.

Jewish Concept of Prayer

When Jews ask God for something we ask on behalf of others, not on behalf of ourselves.  Consider Moshe.  Last week we saw how God rejected Moshe’s plea that he be allowed to enter the Promised Land.  This week we are reminded how God answered the prayer of that same Moshe when he begged God not to destroy the Israelites for the Sin of the Golden Calf (9:25-10:2).

The Self-Made Man

“And thou say in thy heart:  'My power and the might of my hand hath gotten me this wealth.'” (8:17).  Starting with chapter 8, verse 7, Moses describes in detail the benefits the Israelites will enjoy in the Promised Land including flocks so big and harvests so plentiful that they will be able to eat their fill in “goodly houses.”  But he warns them against taking all of the credit for their bounty saying in their hearts, “My power and the might of my hand hath gotten me this wealth.” (8:17).  In the end it is God who bestows this bounty upon us.  Yes, we must work for it, but the Torah tells us not to take all of the credit.  This is an apt lesson for our times.  We have developed a tendency to declare that we are responsible for our own success.  And by inference, if you are not successful, then it is your own fault.  This Torah portion should remind us to look at our success and see how many people directly or indirectly helped us get to where we are.  If we did so, it might help us to obey another injunction in the Ekev - caring for the widow, the orphan and the stranger in our midst.

Blessings and Eating

Ekev provides another example of the interaction between the Torah and the Oral Law.  The Torah says “When you have eaten your fill, give thanks to the Lord your God for the good land which He has given you.”  From that we find a whole series of blessings in the Oral Law that one is supposed to recite upon finishing eating.  The most famous and the longest is the Birchat HaMazon or Grace After Meals.  It consists of four basic paragraphs and is properly said only after eating a meal where bread has been eaten.  Moshe, Joshua, David and Solomon and the Rabbis at Yavneh each wrote one of the paragraphs.  You may not recognize the Birchat by name, but most of you will recognize its sprightly opening tunes when you hear them.  In addition to the four basic paragraphs, there are “optional” opening psalms and a variety of closing benedictions.  In modern times, the Conservative Movement has added special benedictions for the State of Israel and those being persecuted in foreign countries.  There are many rituals that people do not perform because they are not part of their lives, or so they claim.  However, everybody eats, so the ritual of Grace After Meals is one in which everybody could participate.  The shortest version is “B’-rich Ra-cha-ma-na Eh-lah-ha-na Mal-ka D’al-ma Ma-ra D’-hai Pee-ta - Blessed is the Lord our G-d, King of the universe, Master of this bread.”  According to some, the Grace After Meals can be said in any language so recite it in English if you so desire.  For those of you who want to learn some or all of it in Hebrew, there are at least two websites that have audio versions of Birchat HaMazon.  In speaking of the land of Israel, Moshe describes it as a land of wheat, barley and vines (8:8).  This gave rise to special blessings to be recited before consuming a limited number of items tied to Eretz Yisrael as well as after eating them.  Then, of course, there are simpler, shorter blessings to be said before and after eating other foods.  It is all a lot simpler than it sounds.  On the other hand, for me, the easiest way to lose weight would be to follow the rules about blessing before and after eating.  Who can remember that much Hebrew when raiding the refrigerator at midnight?  Seriously, most people understand the concept of at least saying words of thanks before eating.  Judaism puts a premium on remembering to say thanks to the “host” after the meal as well.  Reciting blessings is one way to make the mundane holy, which is the responsibility of the Jew and one of the reasons for studying.

Loving the Stranger

“And you shall love the stranger…” (10:19).  The Hebrew word used for stranger is “ger.”  Only in this case the term “ger” is meant to refer to the proselyte or convert.  No less an authority than Maimonides recognizes the special virtual of the convert because this individual has chosen to accept the yoke of the Torah.  This Ger has actually done what our ancestors did at Sinai.  Some traditional Jews have broadened this concept of “loving the stranger” to included welcoming all newcomers regardless of the situation.  As Jews, we certainly know how awkward it can be to feel different.  So it is incumbent on us to “smooth” the way for others.  This hearkens back to the way Abraham provided hospitality to his visitors.  Also, when Moshe uses the term ger, we cannot help but remember the fact that he named his son Gershom because at one time our great leader was a ger; a stranger living in strange land.  For more on “Loving the Stranger,” you might want to read the Plaut Chumash, pages 1409-1411.  This concept is important enough to be mentioned specifically thirty-six different times in the Torah.

The Wanderings

“And thou shalt remember all the ways which the Lord thy God hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.” (8:1).

According to Exodus, the Israelites wandered in the Wilderness for forty years because they had rebelled against God, doubting his strength during the episode of the spies.  Here, the Wandering in the Wilderness is described as a test for the next generation; a way of seeing if they have learned from the mistakes of those who came before them and establishing their worthiness to enter the Promised Land.  In other words, one event can serve multiple purposes.  At the same time, just because we know history does not mean we have learned from it.  Apparently, in the case of our ancestors they did.  Otherwise, who knows how many generations it would have taken before God would have been able to fulfill his promise of taking us into Eretz Israel.

Spiritual and Ritual

For some there seems to be a tension, almost a contradiction between Spirituality and Ritual - as if the two are mutually exclusive.  In reality the two should be inclusive with the Spiritual providing the reason for Ritual and Ritual providing tangible support and evidence for the Spiritual.  In chapter eleven, verses 18 through 20, we read words that have led us to wear tefillin, create schools and put up a mezuzah on our doorways.  But verse 18 begins with the admonition to “put these words upon your heart and upon your soul.”  How does one do that?  There are those who would say that this is a call for one to believe, to believe in God.  In other words, rituals only have their fullest meaning when we internalize the words of God.  Ritual without belief can turn to superstition.  Belief without ritual can be lost because people often need physical manifestation as a reminder of what they carry in their minds and heart.

Ill-gotten Gains

The Torah commands us to “not bring an abomination into thy house” (7:26).  This originally referred to idols or anything related to idolatry.  So this must be an easy command to obey since we no longer live in a time of idol worship.  Not necessarily, according to the sages.  The Torah is a living teacher and the concept of an “abomination” was extended to include anything that was purchased with funds earned in a manner contrary to the teachings of the Torah.  According to this interpretation, “the same lust that propels people to worship idols propels them to seek monetary gain in other forbidden areas.”  The ramifications of this interpretation could have a profound effect upon Jewish fundraising if taken to its logical conclusion.

The Six Remembrances

According to some sages’ interpretation of the Torah, there are six occurrences that we are to remember at all times.  In an effort to comply with this injunction, following the Morning Service, many Jews recite the Six Remembrances.  Five of them come from Devarim and one from Shemot.  The fourth of the Six Remembrances is found in this week’s sedrah.  “Remember, do not forget that you anger the Lord your God in the Wilderness” (9:7).  This is the Remembrance of the Golden Calf.  This tragic episode came about because of the Israelites’ loss of faith.  When Moshe did not return when they thought he was supposed to, they lost faith and created the Calf.  As the notes in the Artscroll Siddur point out, the reading is a daily reminder “that we must have faith in God’s promise and never deviate from His Torah, even if we think that we have found a better way to serve Him.”

Ekev and a Play on Words

The fact that the Hebrew word Ekev has various meanings including “because,” “reward” and “heel” has given rise to numerous commentaries and rabbinic tales.  In one Chasidic story a man of little learning but great piety is disparaged as being an Ekev, a heel.  The local Rebbe turns this term of derision into a term of praise by reminding everybody of the Talmudic sage named Akavya ben Mahalalel.  The name Akavaya is a variant of the word Ekev so the sage’s name translates as “the Ekev of him who is mehalel El” or “the heel of him who praises God.”  (El is a Hebrew term for the name of God.)  Now if this great scholar can be a “heel” how could anybody use the term Ekev to disparage one of his fellow Jews?  Here is a not so Chasidic twist on this same name.  Akavaya is the one who provided these lines for Pirke Avot, “Reflect upon three things and you will not come to sin.  Know from where you came, and to where you are going and before whom you are destined to give an accounting.”  All three of these require an Ekev, heel, to ensure the final Ekev, reward.  Remembering that when people walk they go heel - toe - heel, one needs a strong heel (Ekev) to come from some place, one needs a strong heel (Ekev) to go someplace and one needs a strong heel (Ekev) when giving the final accounting because (Ekev) one must stand when one hears the word of his final reward (Ekev).

Rashi on Ekev

The opening verse of this week’s portion reads, “And it will be, because you will heed these ordinances and keep them and perform, that the Lord, your God, will keep for you the covenant and the kindness that He swore to your forefathers.” (7:12).  Rashi takes the word “heed” which in Hebrew is Ekev and applies another meaning of the word - “Heel.”  He then says that If you will heed the minor commandments which one (usually) tramples with his heels (i.e., which a person treats as being of minor importance) then “the Lord, your God, will keep” His promise to you.

Ekev - A Personal Note

Ekev can mean “heed” as well as “blessing.”  Ekev is also the root of the name Jacob.  If one takes heed of Jacob it will be a blessing.  In my case I had an uncle (of blessed memory) named Jacob, of whom I took “heed” which certainly was a blessing in my life.  And as if to double down on this, my grandson is also Jacob and he certainly is a blessing to us all.

“And to serve Him with all your heart” (11:13)

This verse found in Ekev has given rise to several Chasidic commentaries and stories.  Here are a few examples and variations.  (For those of you, who are acquainted with such stories, please excuse the literary license.)

How can one who feels himself heavy with sin pray?  A portly man who had been a reliable attendee at the local minyan stopped coming to the synagogue for an extended period of time.  And then as suddenly as he had stopped coming he returned to the daily prayers with a fervor beyond that which he had shown before.  Nobody understood the reason for the disappearance or the reason for the reappearance.  Finally one of the congregants sought him and asked for an explanation.  The man explained that one day while praying a thought crossed his mind:  “How dare you pray to the Almighty when you are so full of sin?”  I had no answer so I ceased praying.  But then I noticed that when I would eat I never heard the question:  “How dare you eat when you are so full of sin?”  If a sinner could eat and his nourish his body, surely he could pray to nourish his soul, especially since his sinful soul needed nourishing more than his body.  Thus I left and thus I returned.

At what speed should one pray?  “Reb Yisrael used to take a long time over his prayers.  Reb Shalom would recite his prayers hastily.”  Both prayed at the proper speed.  Reb Yisrael loved his prayers “so much that he could not bring himself to part with them.”  Reb Shalom loved his prayers so much that “he could not restrain his eagerness to make them his.”  One should pray at the speed that enables him or her to ensure that they are serving Him with all of their heart.

When praying, must one feel a sense of ecstasy?  It is the custom among some Jews to study before reciting their prayers.  A man was bothered by the fact that he felt totally immersed in the Divine Spirit when he would study.  But when turned to recite his prayers, the feeling was lost.  He was troubled by this seeming dichotomy until his Rebbe asked him, “So what does it matter to you if you pray before you say your prayers?”  In other words, there is more than one way or time to feel the Divine Spirit.  Revel in the moments when you do and work to extend into the rest of your life.

Giving the 10 Commandments - The Rest of the Story

Last week’s reading contained a short-form version of the giving of the Ten Commandments.  This week Moses fills in the gap.  In other weeks, it takes two weeks’ worth of readings for him to provide the whole story as told in Exodus.  No explanation is offered for this form of the recreation of the events.  But there is no doubt that Moses wants the people to remember that he went to bat for them; that he interceded with God on their behalf.  Could this be his way of asking for somebody to intercede with God on his behalf so that he could enter the Promised Land?  We can only speculate, but we will never know.

Bible Quiz

Why will God “cast out” the inhabitants of Canaan “little by little” instead of all at one time?  If God were to cast them out “quickly” the beast of the fields would multiply against the Israelites. (7:22).

In Ekev, what two miracles does Moses say took placed during the forty years of wandering in the wilderness?  The clothes did not wear out and the feet did not swell. (8:4).

Why did Moses say that the Levites were to have no inheritance or portion of the land?  The Lord is the inheritance of the Levites. (10:9).

What is the difference between Egypt and Canaan as regards water?  The land of Egypt was watered by the hand of man.  The land of Canaan was watered by the rain from heaven.

(Source:  Nelson’s Amazing Bible Trivia Book One)

Haftarah

49:14-51:3 (Isaiah)

The Man and the Book:  Chapters forty through sixty-six of the Book of Isaiah are probably the work of an unknown Jewish author who lived in the sixth century B.C.E. during the Babylonian exile.  We know nothing about his personal life, not even his name.  In fact, we do not even know that the author was a “he.”  The Haftarah Commentary by Plaut points out that the author was “highly innovative in his literary work.  For example he employed female imagery for the Almighty.…”  Could the use of female imagery at this time be an indication that this was the work of a woman?  Nobody knows, but it does give one pause to think.  It would appear that the message of this Second Isaiah helped the Jews avoid assimilation during the exile.  He reminded them that they had “a special relationship to God, but because of their sins” they had been exiled.  However a merciful and forgiving God would pardon them if they would repent in a sincere manner.  Just as God had forgiven the Israelites for the Episode of the Spies and let them enter the Promised Land after forty years of wandering, so He would let the Jews finally return to Jerusalem from the Babylonian Captivity.

The Message:  The reading opens with the Israelites sounding like “a deserted and forgotten wife bemoaning her fate.”  Of course, it is the Israelites who had deserted God, but God does not remind them of that.  Instead, he responds reassuringly.  There are several moving images of connectivity followed by the famous question, “Where is the bill of your mother’s divorcement, Where with I have put her away?  Or which of My creditors is it to whom I have sold you?” (50:1).  The Israelites transgressed and were punished for their transgressions.  But God has not severed His relationship with them.  They will return to their former glory once they have shown themselves to be true followers of Adonai.  And how does one “seek the Eternal?”  One seeks the eternal by pursuing Justice.

The Message/The Power of One:  “Why when I came, was no one there, why when I called would no one respond?” (50:2).

“Listen to Me you who pursue justice, you who seek the Lord…Look back Abraham your father and to Sarah who brought you forth.  For he (Abraham) was only one when I called him, but I blessed him and made him many.” (51:1-2).

The haftarah carries a secondary message on the importance that God places on the actions of each individual.  In a sense of bewilderment, God asks why not even one person responded to Him.  Would the outcome have been different if one person had?  We do not know.  All we know is that since not even one person responded, the whole House of Israel suffered its fate.  At the same time the Lord reminds us that we cannot put off our obligation to create a just society until we have sufficient numbers to support the cause.  After all, the House of Israel began with only one person who heard the still small voice and acted accordingly.  Since each person can make a difference, each person must make a difference.

Theme-Link:  The connection is not with the text of the sedrah.  The connection is with the calendar.  This is the second of the seven special prophetic readings known as the Haftarot of Consolation read between Tisha B’Av and Rosh Hashanah.  They are meant to comfort the Jewish people after the loss of the Temple.  They also provide a reminder of God’s forgiving nature as Jews prepare for the upcoming Penitential Season.

Copyright, Mitchell A. Levin, August, 2024