Parshat Nitzavim: Deuteronomy 29:9 -30:20 By: Rabbi Denise L. Eger

On the edge of the beginning of the New Year we come to Parshat Nitzavim. Its words resonate so loudly because we recognize it as our reading on Yom Kippur morning. We will hear parts of this Torah portion again in just two weeks! But in this last week before 5768 ends and Rosh Hashanah arrives we are reminded through Moses urging to the Children of Israel of the importance of our Covenant with the Holy Divine One. Moses reminds us that the covenant “ ...is not too baffling for you nor it is beyond reach” (Deut. 30:11).

After a year of difficulties, of missing the mark, of errors and letting our spiritual lives take a back seat this parasha helps remind us that our traditions, our covenant and our ethical foundation in the Torah are important and worthy of our attention. Especially in this season of reflection with the New Year and Day of Atonement so close by we Jews are called back into the fold with positive force and optimism that the New Year can be a good one for all of us. The New Year and the blasts of the shofar call out to us to return to the fold and to reground and regroup our lives around the Jewish values that help to make us strong.

Parshat Nitzvamim read and studied in this last week of the year reinforces for us that we should “return to Adonai your God.” This turning towards God and away from the many distractions of contemporary life can help us strengthen our ability to cope in a frenetic world. When we turn towards the Divine Flow of Life that we call God, we help connect ourselves to something greater and a positive force for good in the world. This flow of divine Energy lifts each one of us up out of the mire and connects our souls in a deeper and more profound way. It is as the Torah portion says, “Then Adonai your God will open your heart …in order that you may live” (Deut. 30:6). By turning toward the Holy One and turning toward the Divine Flow of Life we open our hearts toward compassion, love and most importantly hope.

Rosh Hashanah comes to restore our hope that life can unfold with joy and love. We wish one another –a sweet New Year. We wish one another a good inscription in the Book of Life. It is all about hope for the New Year: our hopes as an individual and our hopes as a people.

But we have work to do to make that happen. It doesn’t just happen because we hope it will. Jewish tradition we are taught that our prayers are to inspire us to action. We have to get our own houses in order and fix the relationships that keep us trapped and weighed down. Rosh Hashanah and the teshuvah, the turning that we are to do, can be an opportunity for each one of us to turn over a new leaf and to do things differently so that you can deepen the meaning and deepen the connections with family, friends, and community. But it doesn’t happen with out your own individual effort. Each of us has to talk and explore and show up. We can’t just do it by proxy or email. If we hunker down in front of the television or computer screen we aren’t really making the deep personal connections that can transform our being and our souls. Connections, real connections happen in the presence of others when we are open to those connections.

It is a change of attitude and a change of heart. It is a change in direction—instead of turning away—closed off. It is a turning to and embracing of –it is risk taking to be in relationship with others and with God.

So as the New Year soon comes upon us-I wish you a week of turning. May the New Year bring hope and love, sweetness and the ability to turn towards one another and the Holy Divine One.

Parshat Ki Tavo: Deuteronomy 26:1 -29:8 By: Rabbi Denise L. Eger

“You shall take some of every first fruit of the soil which you harvest from the land that Adonai your God is giving you put it in a basket and go to the place where Adonai your God will choose to establish God’s Name” (Deut. 26:1). With these words our Torah portion, Ki Tavo, begins. This is an instruction for the Israelites about what they must do once they have crossed over the Jordan River and settled into the Land of Israel. This holy gift known as “bikkurim” – the first fruit of the harvest played an important role in affirming that the Land of Israel was sacred land, owned not by the Israelites but truly was God’s land. The bounty of the land was not the farmers’ but God’s as well. And this special first gift of the harvest given back to God reminded each person that the process to come into the land was complex and long. Each farmer had to recite a special passage upon presentation of the first fruits of the harvest and it is that special passage that begins our Torah portion.

“My father was a wandering Aramaen. He went down to Egypt with meager numbers ….” (Deut. 26:5). Beginning with these words the individual upon presenting the baskets of fruit to the priest would recite an encapsulated history of the Israelite people. The farmer would present the fruit in baskets and recount the slavery and exodus from Egypt, the miracles God did for our ancestors and the fulfillment of the covenantal promise in giving the Land. This made sure that even generations later the strong emotional as well as historical connection to the desert experience and the wonder of coming into the Promised Land would not be forgotten.

These bikkurim—first fruits of the harvest and this passage was recited beginning at the Festival of Shavuot and could be brought to the Temple until the first day of Sukkot. The first fruits were usually brought from the seven species—the seven kinds of fruits and grains that grow in Israel- wheat, barley, grapes, figs, pomegranates, olives and dates as listed in Deuteronomy 8:8. Today this same passage is recited at the Passover table. It begins a section of the Seder service recounting the history of the Israelites.

We read this passage in Deuteronomy only a few short weeks from Sukkot and of course, the New Year. We learn from these ancient rituals that the notion of giving thanks for the bounty and the harvest of the land is an important part of Jewish life. We may no longer be farmers and we do not till the soil of Eretz Yisrael. But this is the time of year we are to take stock of our lives and examine it closely. We do till the soil of our own lives.

The call of the Shofar reminds us to make teshuvah for those errors and transgression that we made since the last year. But we also must examine our lives closely for the good things as well. Where have we succeeded? What is the bounty of our lives and how do we give thanks for that?

Yes, our ancestors were wandering Arameans who went down to Egypt and were lifted up through miracles and wonders to the Promised Land. You have prospered in so many ways. How are you going to show your gratitude for the many gifts bestowed upon you? What kind of offering will you bring as the New Year unfolds? What is the fruit of your harvest that you will bring to temple in the days and weeks ahead –with the New Year and Yom Kippur and Sukkot soon upon us. This week’s portion helps us ponder what we will bring to our community and to God. The time to gather your first fruits of your harvest is here.

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

This week’s Torah portion Ki Tetze describes the rules of ancient Israelite society. Many of these rules and regulations might seem strange to us today. For example that a woman must not put on a man's apparel (Deut.22:5). While other laws described in the portion we continue to observe even now. Some of the laws presented in this week's portion seen like a natural outflow in of common sense and morality such as building a parapet for your roof so that no one should fall from it (Deut. 22: 8). In any case, there are a large number of Commandments in this portion. According to the great teacher, Maimonides nearly seventy–two commandments or mitzvot are found in this week's Torah portion.

One of the most troubling passages in this week's portion begins at verse 18 of chapter 21. This section of Torah calls for the parents of a wayward and defiant child to kill him or her in front of the community. The child that does not heed his or her parents despite numerous disciplinary actions is subject to this shocking treatment. This enactment of the death penalty for dishonoring parents seems rather extreme.

And yet in the Talmud in tractate, Sanhedrin, this case of the defiant child is described as the case of a child who is a glutton, a drunk, and a thief. The child is seen as one for whom there is no rehabilitation. Ultimately he will spend his parents’ wealth away and still not be satisfied. He or she is heading down a path from whence there is no return. It seems as if those around him, his family and his community are unable stop a slide downward into a life of criminality and dishonor. Thus the only solution seems to be execution.

This is one example in our Torah, where even the Sages of the Talmud suggest that this commandment never occurred but was only on the books as a deterrent. In fact, the rabbis of the Talmud show example after example of ways to exclude various scenarios so that the execution by stoning can never take place. The Mishna describes first that the wayward child, who has at the least reached puberty, is warned by two witnesses. Then the rebellious child is taken to a court of law, with at least three judges and is punished by flogging. The next offense causes the trial to be brought to a court of at least 23 judges. But still the stoning may not take place unless the original three judges are part of the next court. The Mishna and Talmud also address several other cases so that in effect, this Torah law is very difficult and next to impossible to carry out.
And yet for those religious traditions that read the Bible literally this passage in Deuteronomy should give great pause. Christian fundamentalists who want to claim that the Bible is the inerrant word of God should read these passages with great and grave caution. For if their assertions are correct, then this passage from the book of Deuteronomy, would make stoning an approved method of reining in wayward youth. This is simply not acceptable. These passages make their claim that they observe every word of the Bible a false claim. They pick and choose which passages to stress and which to ignore. The stoning of a rebellions child as called for here in Deuteronomy is nothing more than murder and child abuse.

It is clear in Jewish tradition that there is development in the legal understanding of our Commandments. Our laws and the halacha have gone through changes, progress, and our legal traditions in Jewish life have made this particular passage no longer one we ought to fulfill. The rabbis of the Talmud saw that and made it clear in their explanations that this law was only meant to teach just how important the tradition of honoring our parents is in Jewish life. After all, “Honor your father and your mother,” is in the top five of the 10 Commandments.

The rabbis of the Talmud also suggest that this law of the rebellious child may also be set aside because the behavior of the child can be traced to and stems from the child's family background. One discussion in the Talmud links the previous cases in Deuteronomy at the beginning of this portion to the passage about the rebellious child. The rabbis want us to see and understand that the next generations’ behaviors and worldviews are often directly related to our experiences from our family.

Beginning in verse 10 of chapter 21, the Torah describes the case of a soldier, who takes a wife from the enemies’ women and in the second case teaches that a man may not discriminate against a child of an unloved wife and favor the child of a loved wife in matters of inheritance. The rabbis link these three stories illustrating for us that the rebellious child might be rebelling against his father legitimately or that he has been placed on a path of a bitter life by the actions and/or inactions of his family. No one rebels in such deep ways unless he or she was set-up for it by their family system or lack thereof.

Again, this is the rabbis’ way of helping us to see that we are all responsible for the welfare of our community and its members. It is not just blame the child or blame the parents but there might be a whole system at work. Thus the community bears some responsibility as well.

Even as difficult as it is to understand and read these passages in our Torah, we must be proud of our tradition that grappled with trying to understand the circumstances of how someone might become so angry, so defiant and so mal-adjusted. And further we must be proud of our tradition that looks to the continuous progression and development of Jewish understanding and Jewish moral thinking. And finally we ought to remember that a large part of the message of the rabbis for us is that we have responsibilities to one another to create a society and culture that helps every child becomes a successful and contributing member of society. No child should be allowed to go down that path of malevolent behaviors instead our task, is to repair and heal the world around us including the conditions that might create such a person. May we in this New Year help to shape the world so that all may find a path to hope and learning, honor and respect.

Parshat Shofetim: Deuteronomy 16:18 -21: 9 By Rabbi Denise L. Eger

In this season of political conventions questions of leadership come to the forefront of all of our minds. We listen to the speeches of the candidates and the details of the party platforms with many promises of future action and direction for our country. In a few short weeks, on November 4, we will have the opportunity and responsibility to cast our vote for the position of President of the United States.

Yet so many people are disillusioned with the political process they regularly do not vote. They stick their heads in the sands to the pressing needs of our country and the world and their neighbors. They believe their voice doesn’t matter and yet it is clear that it does matter. Only when the people speak up will those governing respond. In the absence of the voices of everyday citizens, corporate lobbyists continue to be heard above everything else. We need to take the opportunity and privilege that we have been blessed with and exercise our right to vote on the issues and the candidates running for office. (If you are not registered or recently moved then to vote in this November’s election you must register by October 20, 2008). You can register to vote by clicking on the LA County Recorder’s website at www.lavote.net.

Our Torah portion this week, Shofetim, speaks about the voice of the people and their choice in governance. Although it would have been hard for our tribal ancestors to imagine the democracy we have today, they did imagine that they would want a monarchy like other nations. “If after you have entered the land that Adonai your God has given you, and occupied it and settled in it, you decide, “I will set a king over me as do all the nations about me” you shall be free to set a king over yourself,” (Deut. 17:14-15).

Once the Israelites were settled in the land they asked Samuel the Judge and Prophet for a king. Reluctantly, Samuel finally agreed and Saul became the first King of the Israelites, followed by David and Solomon. The people wanted to choose their form of governance.

There is good advice that follows in this week’s portion for the one chosen to lead the people. And this was good advice to the kings of Israel and perhaps it is good adviceto our presidential candidates and other leaders today! “…he shall not keep many horses or send people back to Egypt to add to his horses…and he shall not have many wives, lest his heart go astray; nor shall he amass silver and gold to excess” (Deut. 17:16-17).

The future kings of Israel are advised not to get so high and mighty and drunk with their wealth and power that they forget their humanity. They should not amass so much wealth that it distances them from the people. It is easy for the politicians of any era whether ancient or in present days to forget the people whom they serve. It is easy with the yes men and women who give advice so freely to be really challenged to think on behalf of a nation rather than for individual gain. In our day and time when it takes so much money to be elected to office whether locally or nationally, the Torah’s advice to remain focused on God, morality and the people are an important counterpoint to the trappings of office.

The ancient kings of Israel in this week’s portion are told to “have a copy of this Teaching written for him on a scroll by the levitical priests. Let it remain with him and let him read in it all his life so that he may learn to revere Adonai his God to observe faithfully every word of this Teaching as well as these laws.” (Deut. 17:18-19). Moses and our teachers conveyed that a leader must understands that they are not the final arbiter, nor are they the ultimate in power but in the end humility and honesty will help mitigate the sense of entitlement that comes with governing. “Thus he will not act haughtily toward his fellows…” (Deut. 17:20).

Our Torah has such good advice for us and for kings and yes, presidents too! It is our task to hold candidates on both sides of the aisle accountable and yes, to remind them that they are but one of the people. And we voters and we Jews who have been given the gift of Torah would be good to hold all the candidates accountable in this way!