Parshat Ki Tezeh; Deuteronomy 21:10 -25:19 By Rabbi Denise L. Eger

This week’s torah portion is filled with many different commandments that cover a wide-range of topics. Some have to do with civil law and others with criminal law. A number of the issues have to do with the consequences of various relationships between parents and children, between a man and a woman he desires, between the Israelites and various nations like the Amalakites or Edomites, and between brothers. The topic of war and how to build a roof parapet or assisting an animal that has fallen on the road stand side by side.

A number of the passages are quite gruesome and offensive to our modern and post- modern ideals. Of particular interest is the passage known as the rebellious son. Deuteronomy 21:18-21 describes a son who, “does not heed his father or mother and does not obey them when they discipline him.” This ben sorer u’morer, this out of control child, who mocks and ignores the parental honor due parents according to the fifth of the Ten Commandments, is a serious crime in the Book of Torah. This is more than mere disagreement or stubbornness; Jewish tradition has taught that this child is cursing his parents. This is seen not only as the ultimate insult but as an affront of the deepest sort. This child (or most probably grown child) is seen as evil since the section concludes, “Thus you shall sweep out evil from your midst: all Israel will hear and be afraid.” (Deut. 21:210

The punishment for this disrespect by the child is death by stoning.

What horror! Death for an insult? Death for a curse? Such a violent end? Would a parent really murder his child in this way? Did this really happen? Or is this some vestige of ancient tribal behaviors?

Many commentators have tried their best to explain this commandment away. Some have said, “This was never enforced.” “It was on the books but never happened.” Others see this as a warning to the child. Lifting up the commandment to honor the parents. The rabbis of the Talmud and Mishnah struggle with this passage too. They try to limit the instances that this could ever be applied and in the end argue that there never was a case such as this. By narrowing the ways in which this law could be applied they make it unusable.

But this is another case in the Torah where we must draw the line and simply say no. We cannot and must not condone such capital punishment by parent to their children in any case. We must not and cannot condone such child abuse.

Children get unruly and indeed need discipline but this is unthinkable. Just as it is as unthinkable that a child could be so evil. Children are not born evil. Children are shaped by the home they live in, the environment they are surrounded with. Perhaps a child that has learned such disrespect is only a reflection of the parents. Then the problem is much greater and there needs to be a systemic change of environment for all concerned!

As Reform Jews we have proudly stood up when our tradition taught that justice must prevail. So too we must speak up when our tradition is troublesome or wrong. Although the Torah permits slavery, we must refute it in the strongest terms. So too we must say that while we must find ways to address the rebellious child, we will not and cannot accept the Deuteronomic solution as described in this week’s parasha.

Parshat Shofetim; Deuteronomy18:18 – 21:9 by Rabbi Denise L.Eger

As the United States continues to be at war in Iraq, with more of our troops dying daily, we read Parshat Shofetim’s rules about warfare with interest. While the United States army is an all-volunteer one, the army of the Israelites was not. All men from the age of 20 and up served as part of the army that would eventually conquer the Promised Land of Israel under Joshua’s leadership. In various times in U.S. history we had a draft and various exemptions from that draft including the exemption for being a conscientious objector. But beginning in chapter 20, verse 5 - 8 of Deuteronomy there is a curious list of those who would be exempt from warfare.

“The officials shall address the troop, as follows, “Is there anyone who has built a new house but has not dedicated it? Let him go back to his home, lest he die in battle and another dedicate it?” (Deut. 20:5) The officials then are to ask about those who planted a vineyard but never harvested it or the one who is engaged to be married but not married yet, and finally those who are afraid and disheartened

Any soldier in these categories is exempt from participating in battle. Tradition teaches us several reasons for these exemptions. Concerning the first three cases, that the soldier whose home is dedicated or vineyard not harvested or not married yet but engaged, in each case the individual soldier would be so pre-occupied and anxious with his situation that they would hardly be able to concentrate on their military tasks.

A new home that is not dedicated to God (today we hang a mezuzah on the doorpost) is incomplete and does not have God’s protection over it. One would hardly want to engage in warfare unprotected. Remember God is Magen Avraham—the Shield of Abraham and presumably the shield of the people of Israel, Abraham’s children.

A vineyard takes time until it is ready to harvest. It takes several seasons to prepare the vines and the land for a proper harvest. And grapes were such an essential in the ancient economy—those dedicated to growing grapes and making wine were important economic contributors.

Of course the newly engaged who cannot marry his bride would clearly be distracted. Jewish tradition most clearly emphasizes the importance of family. Thus by exempting the engaged soldier to return home and marry his bride our tradition reinforces the importance of the value of family and indeed children.

We can cross reference these three situation to Parshat Ki Tavo—a few chapters later in Deuteronomy 28. In a list of curses that God will bring upon those who do not observe the covenant—are exactly these three. In Deuteronomy 28:30 it states, “ If you pay the bride –price for a wife, another man shall enjoy her. If you build a house, you shall not live in it. If you plant a vineyard, you shall not harvest it.” So the officials before the start of war call out these three reasons –lest the soldier die in battle and then others come to believe he was cursed by God! How demoralizing this would be for the entire army. This is the explanation given by the great Torah commentator Sforno.

The fourth exemption is for those who are afraid. It is the coward’s exemption. The fear in war is palpable. The Israelites don’t need deserters or those who doubt God’s ability. They have a huge task before them—to bring God’s covenant to fruition. Thus those who were at all going to detract from their mission should not participate. In truth those who were faint-hearted were really those who lacked faith; faith that God would deliver the Children of Israel from all harm.

Our torah consistently admonishes us to have faith. It teaches us not to be distracted by other gods and goddesses. Even in this parasha we are warned about setting up false worship sites or being distracted from our covenant by local gods and goddesses. The soldier who was faint of heart—could also be in this category merely by his lack of faith in unifying force of Adonai.

These exemptions remind us too, that our own faith must be strong and strengthened in whatever we do. There are distractions that sometimes divert our energies from our chosen tasks. Our Torah offers sage advice in instructing us to take care of those details before we can focus our minds and our faith. And this we should do.

Parshat Re’eh; Deuteronomy 11:26-16:17 by Rabbi Denise L.Eger

This long Torah portion, Re’eh contains a variety of subjects including the promise of blessings if the responsibilities of the Covenant are adhered to and curses if the Covenant is violated. Usually these blessings and curses are viewed as reward and punishment. A simple equation seems to be laid out before us. “See, this day I set before you blessings and curse: Blessing if you obey the commandments of Adonai your God which I enjoin upon you this day and curse if you do not obey the commandments of Adonai your God,” (Deut. 11:26-28). The portion then goes on to outline many important commandments including responsibilities to God and to one another.

The portion reiterates the strong warning against idolatry and particularly urges a single worship site. “Take care not to sacrifice your burnt offering in any place you like, but only in the place which God will choose,” (Deut. 13-14). This certainly falls into the category of obligations to God. The commandment about consulting false prophets can be placed into the same category. We are to distance ourselves from and indeed ignore those who would lead us astray into idolatry. The temptation seems to be too great to overcome. We Jews have obligations to God as part of our covenant relationship and our responsibility to fulfill them lifts up our character.

But the portion now reiterates messages that have been previously given in the Torah. We are reminded again of the dietary restrictions, the laws of Kashrut, that keeps us mindful the sanctity of life and elevates even the most mundane of human necessities—the act of eating and nourishment to an act of holiness. This takes an obligation we have to ourselves—the obligation to nourish our bodies and makes it also an obligation to God.

In our era, many Jews have thrown aside this act of holiness. They see Kashrut as antiquated remnants of tribal isolationism. Yet the laws of Kashrut, if followed keep us mindful of our obligations to God and to our covenant. When so many Jews feel disconnected and indeed are disconnected from the Jewish community, keeping the laws of Kashrut as outlined in the Torah are a simple way to affirm one’s Jewish identity and connection to covenant.

In our day age we have so many fad and food diet regimens. We resist carbs. We eat only grapefruit. We plan meals based on our blood types or keep a certain calorie count. We are practiced at having food disciplines. So the excuse that keeping kosher is too hard or complex seems lame in the face of these eating plans. We can easily tell a waiter to grill it with no oil, but seem to have a harder time saying hold the cheese on our burger!

Our tradition tries to help us be mindful of other human beings, our planet and our God. Kashrut helps us in all of these areas. Keeping kosher affirms our identity to our people, encourages us to thank those who make and prepare the food as well as God, and to be mindful of the sanctity of life—especially in regard to the animals whose flesh give us nourishment.

If you haven’t tried keeping kosher—try it in small steps. Try it for a day and then a few days. Refrain from eating pork and shellfish, don’t mix meat and milk, and see if you can enhance your spirituality through a conscious effort to honor your tradition, your covenant, and yes, your honor God.

Happy Eating!

Parshat Ekev; Deuteronomy 7:12 – 11:25 by Rabbi Denise L. Eger

Moses’ long final discourse continues this week. Moses’ has recounted the good promises of the covenant, the gift of the revelation at Sinai and the promise of the good life in the land of Israel if the People of Israel observe the covenant. The reward will be a land that is rich and fruitful. Moses reminds the people “When you have eaten your fill, give thanks to Adonai your God for the good land which God has given you. (Deut. 8:10). ” This verse is embedded in the Birkat Hamazon, the blessing following a meal which continues to remind us of the covenantal promise embodied in Eretz Yisrael.

But in this portion Ekev, Moses’ weaves in several reminders to the people that God isn’t rewarding the Children of Israel because they are somehow superior to other nations. Yes, they have accepted the covenant but the reward of the Land is soley because God wishes to fulfill God’s end of the promise to our ancestors, Abraham, Isaac and Jacob. Through their merit as well as our faithful observance of the covenant God makes way for Israel to enter the Promised Land. “When Adonai your God has thrust them (the other nations) from your path, say not to yourselves, God has enabled me to occupy this land because of my virtues.”(Deut. 9:1). The People Israel cannot let this special relationship to the Divine “go to their head.” It would be easy to somehow assume that our covenantal relationship makes the Jewish people superior. And although we are a treasured people to God, we are not the only ones with a unique relationship to God. But this promise of the land is our promise and God will see to it that the promise is fulfilled.

Moses does remind this generation also that just as God rewards us so too, God’s anger can be provoked as well. Last week Moses recounted the revelation at Sinai. But this week, he continues to recount the full story including the sin of the Golden Calf and the breaking of the first set of the Ten Commandments. Moses’ wants this generation to know the whole story—not just the happy, feel good parts. For if they are to fully understand their role in observing and upholding the covenant—they cannot rely on edited versions of the Truth. So Moses recalls for them his own first hand account, “Thereupon I gripped the two tablets and flung them away with both my hands, smashing them before your eyes. I threw myself down before God- eating no bread and drinking now water forty days and forty nights as before- because of the great wrong you had committed, doing what displeased Adonai and vexing God.” (Deut. 9:17-18).

This group who was about to enter the Promised Land had to know the consequences of sin. And they had to make the connection to their own lives. Whenever children come of age into their adulthood, they have to understand the consequences of their behavior. Their teachers, parents, and concerned adults have an obligation not to whitewash these lessons. This is the difference in reaching maturity and not. Moses’ recounting this moment in the early life of the People Israel helps this new generation understand their task and their journey and their responsibilities. Moses’ helps to make that connection by his question “ And now, O Israel, what does Adonai your God demand of you?” (Deut. 10:12). It is time for this new generation to understand that the previous generation paid dearly for their sin. This generation has an opportunity to go beyond their parents and grandparents and learn a different lesson – “ Revere Adonai your God, walk in God’s paths, to love God and to serve Adonai your God with all your heart and soul, keep Adonai’s commandments and laws which I enjoin upon you today, for your good.” (Deut. 10:12-13).

Now today if we would only heed that message!

Parshat V’etchanan; Deuteronomy 3:23 –7:11 by Rabbi Denise L. Eger

This week we revisit both the Ten Commandments and the one of the central prayers of our tradition the Shema and V’ahavata. In Moses’ continuing final discourse to the Children of Israel, he reiterates the covenant made at Sinai. In particular reminding this group that the covenant wasn’t just made with their ancestors but with them! “It was not with our fathers that Adonai made this covenant, but with us, the living, everyone of us who is here today.”(Deuteronomy 5:3) They have to hear that this covenant is binding upon them and Moses describes the power and awe of the Sinai revelation to each of them. “Face to face Adonai spoke to you on the mountain out of the fire” (Deut. 5:4).

Tradition teaches us that the Children of Israel actually only heard God’s voice speak the first two commandments. Moses speaking and reiterating the rest of the commandments. But here, to the next generation, Moses reads aloud all of the commandments reminding them that their stake in this covenant is just as powerful and immediate as their parents’ stake in the covenant. And although the two version of the Ten Commandments, Exodus and this one in Deuteronomy vary slightly, they are basically the same.

The Ten Commandments give way in the Torah portion to the Shema. This statement of our faith becomes in essence our love song to God. Just as God gave the Ten Commandments to the Children of Israel as a gift for all generations, so the Shema is a gift we sing back to God. Hear O Israel, we say. We remind ourselves to listen and pay attention. Adonai is our God. We cheerfully and proudly proclaim our loyalty to the One God. We proclaim our allegiance. Adonai is One. And then we proclaim our God a singular experience or Force. We proclaim to ourselves and the world that by our singing and stating this aloud, we can unite with that oneness and unify our people in service to Adonai. By singing the Shema and its following paragraph the V’ahavta—our love song to God proclaims commitment and the words of the V’ahavta remind us to take that commitment everywhere we go. Our faith is not something to be boxed up and used only at special times—but we take it with us on our way, in our home, when we lie down and when we rise up. We even mark the sign of the faith on the doorposts of our homes and our gates!

All too often critics of Judaism state that the God of the “Old Testament” is a God of Law while the God of the “New Testament” is a God of Love. But as you read this portion nothing could be further from the truth. The gift of the Ten Commandments and the gift of Torah is indeed a sign of God’s eternal love for the Jewish people. As the Torah portion says, “ For you are a people consecrated to Adonai your God….God chose you to be a treasured people… God set God’s heart on you and chose you.” (Deut. 7:6-7). These are words of love.

And our recitation of the Shema morning, noon and night, is our reciprocal gift of Love to a God of Love. Let it flow freely and often from our lips.