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 (
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
Themes
Commandments
436. The
obligation to demolish idolatrous temples in the
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
440. The
obligation to offer a sacrifice only at the sanctuary chosen by God in the
441. The commandment
granting permission to eat meat wherever one was as long as it has been
properly slaughtered (
442. A
prohibition against eating the second tithe of grain outside of
443. A
prohibition against eating the second tithe of wine outside of
444. A
prohibition against eating the second tithe of oil outside of
445. A
prohibition against a priest eating an unblemished firstborn animal outside
446. A
prohibition against eating the sin-offering or guilt offering outside of the
sanctuary (
447. A
prohibition against eating any meat of the burnt offering (
448. A
prohibition against eating sacrifices of lesser holiness before their blood is
sprinkled on the altar (
449. A
prohibition against priests eating the first fruits before they are set down on
the sanctuary grounds (
450. The
prohibition against neglecting the Levites by withholding from them what they
are owed (
451. The
obligation to slaughter ritually an animal whose meat is to be eaten (
452. The
prohibition against eating a limb or any other part taken from a living animal
(
453. The
obligation to bring permitted animals from outside
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
(
458. The
prohibition against being seduced by one who entices people to follow a false
idol (
459. The
prohibition against having affection for one who entices people to follow a
false idol (
460. The
prohibition against showing pity to one who entices people to follow a false
idol (
461. The
prohibition against shielding one who entices people to follow a false idol (
462. The
commandment to help bring about the execution of one who entices people to
follow a false idol (
463. The
obligation of the judges to examine witnesses carefully to ensure that their
testimony is true (
464. The
commandment to destroy a city that has become filled with idolatry (
465. The
commandment never to rebuild a city that has become filled with idolatry (
466. The
prohibition against deriving any benefit from a city destroyed because it had
become idolatrous (
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 (
471. The
prohibition against eating nonkosher winged insects (
472. The
prohibition against eating the meat of a permitted animal that died of natural
causes (
473. The law of
the Second Tithe (
474. The
commandment regarding the Tithe of the Poor (
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 (
482. The
obligation to give a Hebrew slave some goods when his period of service is
complete (
483. The
prohibition against working the firstling of an animal since it is consecrated
to God (
484. The
prohibition against shearing a firstling sheep since it is consecrated to God (
485. The
prohibition against eating any leavened food past
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
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
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,
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” (
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” (
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” (
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
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 (
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 (
(Based on Nelson’s Amazing Bible Trivia Book One)
Economics in the 21st 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
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
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.
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