This booklet explains the history of Hanukkah, the symbolism and significance of lighting candles for eight nights, the blessings that accompany the lighting of the candles, the holiday's foods, the game of dreidels, and more!
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The name of this week’s parasha, Ekev, is kind of a hard word to translate precisely into English. Here are 3 renditions of the first phrase (Deuteronomy 7 verse 12):
“And if you do obey these rules and observe them carefully…” (Jewish Publication Society)
“And it shall come about in consequence of your heeding these laws when you keep them and do them…” (Robert Alter)
“Now it shall be: because of your hearkening to these regulations, keeping and observing (them)….” (Everett Fox)
Ekev shares its root with the word for heel, ahkev. If we remember that Moshe/Moses is giving his culminating speech to the Children of Israel as they are poised on the border of the Promised Land, right before crossing over into the Land of Israel, he seems to be hammering home this point: “OK you guys, on the heels of all of the commandments God gave you is this crucial point: You must obey / heed / listen to these laws! And if you don’t do them, there will be major trouble, which I will now go on to describe.”
And as if a simple reminder wasn’t enough, Moshe takes the opportunity to recount things that surely the descendants of the Israelites who left Egypt must already know. Think about it: what stories were the parents and grandparents telling their offspring during all those long 40 years of wandering about in the desert? As far as we know, there were no Golden Books, no Goodnight Moon, and certainly no tablets with entertaining illustrated stories for the young set. It’s not hard to imagine that the older generation related the miracles of being brought into freedom from the bondage of Egypt, and the promise that they were going to live in a land flowing with milk and honey, a land where they would lack nothing (Deuteronomy 8: 7-10). It sounds like a fantasy or dream… certainly a rosy enough picture to pacify the kids when they complained about having to pull up stakes from one campsite to travel to another.
The G-dcast storyteller this week spends some time with the phrase in chapter 10 verse 16, about circumcising or cutting away the thickening around our hearts. The storyteller believes that when we cut away this thickening, we will become vulnerable and open; this is a good thing for our relationships with God and with others. You might want to look at this paragraph from the Curveball Health Coaching blog, on being vulnerable:
What I learned today reinforces with what I already believe — the more vulnerability you show — the better life you have. There are so many ways to be vulnerable, and Annelise highlighted some this morning: being in the moment, having self-compassion and asking for help. I’d love to hear from you: What are some ways you show vulnerability? Do you recognize these moments when you’re in them?
Part of Moshe’s valedictory speech was adopted by the rabbis of the Talmud when they began to construct the written siddur (prayerbook). The second paragraph of the Shema, recited twice daily, comes right from this parasha, chapter 11 verses 13-22. Here Moshe transmits to the people what God tells him about the consequences of not obeying the laws and commandments.
I suggest that we take a second look at the language, noticing that the commandments are inextricably tied to the way the earth will continue to produce its plenty. We are told that if we observe the commandments, “the rain will fall in its season, and there will be plenty of grain and wine and oil.” And if we don’t… well then, we will experience the dire consequences of no rain and no produce, and we will perish from “the good land” that God has given us. Moshe goes on and presses home the point: tell your children about all of this, keep talking about it, be vigilant about passing on these commandments lest they be forgotten.
Stepping back for a moment and looking at this passage using a wider lens, it seems to me (and many others before me) that we could read this passage metaphorically. Instead of reading it as if God will be angry or threatening and will demand only strict adherence to a set of biblical laws, we might read this passage as descriptive of what is actually happening with the degradation of the planet. That is, try to read the word “land” as “earth.” And read the words “loving the Lord your God and serving Him” as “loving the rules of nature that provide balance, seasons, and the capacity to nourish all” and read the words “for the Lord’s anger will flare up against you and He will shut up the skies so there will be no rain” as “the forces of nature will react, and we will encounter devastating droughts, famines, and climate [climactic refers to climax, not climate] catastrophes.”
Seen this way, the words resonate differently. That is, the consequences of what we do, and also what we ignore, may be damages of biblically disastrous magnitude. The earth itself will react to our not heeding the commandments of stewardship with all our hearts and with all our souls.
What do you think? Are we obeying the commandments and therefore enjoying the blessings of living on the good land/earth that the Lord has provided us, or are we headed down a path of curses? What are the consequences of the ways we have used technology (including pesticides, etc.) in the way we conduct our agricultural lives?
The parasha this week, Va’etchanan (“And He Pleaded”), refers to how Moshe/Moses pleaded with God to cross over into the Promised Land, along with the People of Israel.
Interesting how when we look back on incidents in our lives, and we re-tell the story of what happened, some of the more difficult facts have a way of morphing into something other than what actually happened. Has this ever happened to you? Something happened one way but you tell the story in another way, without even meaning to hide the truth — it just changes in your memory.
You may remember, back in parashat Cukkat, when we talked about God’s extreme displeasure with the way Moshe (and his brother Aaron) handled the crisis in Meribah — when they were supposed to produce water from the rock (Numbers 20:6-12). Now, in this week’s parasha, Moshe revisits that incident, actually blaming the people and their incessant complaining as the reason he is not allowed to enter the Land. Deuteronomy 3:26:
But the Lord was wrathful with me on your account and would not listen to me. The Lord said to me, “Enough! Never speak to Me of this matter again!”
The storytellers this week pick up on the incident with the rock at Meribah, and conclude that Moshe is punished because he hit the rock instead of speaking to it. Just as Moshe himself concludes that his punishment should be attributed to the behavior of the people, there are scores of commentators through the ages who have come up with other reasons. Dr. Jacob Milgrom, of blessed memory, writes an essay in The JPS Torah Commentary – Numbers (pates 448-456), discussing this complex problem in some detail. Known as Excursus 50, Dr. Milgrom orders 10 major interpretations given over the centuries for why Moses is punished into three categories: Moses strikes the rock rather than speaking to it; he exhibits character traits in doing so that are unworthy of his office; the nature of the words that he uttered is unbecoming. While the full essay is not available online, I have summarized it here.
Our storytellers choose one reason; it seems that Moshe has another; and the late biblical scholar, Professor Milgrom, concludes yet another.
What does this teach us? Are some reasons or interpretations wrong while another one is right? I don’t think so. I think we are meant to learn that the Torah is multi-faceted (as Ben Bag-Bag says in the Talmud, Avot 5:22: “turn it and turn it, for all things are in it”) and that different interpretations of what happened, in different historical periods, will better shape our understanding of what actually transpired.
This parasha also has several outstanding passages that have entered Jewish life on a daily basis, and have entered both the Jewish and Christians traditions in a major way.
For Jews, it is here in Deuteronomy 6:4-9, when we first read the Shema, often called the “watchword of our faith,” which is recited every morning, every evening, and upon going to sleep at night. The Shema prescribes two practices that are still done today, both of which involve parchment upon which the verses from our parasha are inscribed, instructing Israelites then, and Jews now, to “love the Lord your God with all your heart and with all your soul and with all your might.”
More universally, there is the other outstanding passage: The Decalogue, aka The Ten Commandments, or the Ten Utterances, which we previously read about in Exodus 19. (Because Deuteronomy is basically a speech by Moshe, he here repeats what we have read before, with a few minor changes.)
The storytellers suggest that Moshe is pleading for his life, to be spared a death on the across from the eastern border of the Land of Milk and Honey. Indeed, a metaphor for dying found in African-American spiritual songs is “crossing over the river to the other side.” The expression “crossed over” is linked with Moshe in the novel Moses Man of the Mountain by Zora Neale Hurston, the Aftrican-American anthropologist and novelist, published in 1939. In one paragraph, the sentence “he had crossed over” appears 12 times in a lyrical description of Moshe at a key moment in his life — during his transformation from Prince of Egypt to shepherd of the nascent Israelite nation.
The answer Moshe receives from God concerning his entering the Land of Israel is plain and simple: no, you may look but you will not enter…it is now time for new leadership to take over. Of course we then get to read another approximately 30 chapters of Moshe’s final speech, but at least we now know how these Five Books will end — with the death of our most beloved, most human, and most cherished prophet. When we get to chapter 34 of Deuteronomy we will talk about his death in more detail.
For now, if you are looking for summer reading, you might want to pick up a copy of Moses Man of the Mountain, to enjoy how “our” story was tweaked to fit the narrative of the African slaves brought to the New World in bondage. To whet your appetite, here are a few lines from the author’s introduction:
Moses was an old man with a beard. He was the great law-giver. He had some trouble with Pharaoh about some plagues and led the Children of Israel out of Egypt and on to the Promised Land. He died on Mount Nebo and the angels buried him there. That is the common concept of Moses in the Christian world. But there are other concepts of Moses abroad in the world. Asia and all the Near East are sown with legends of this character. They are so numerous and varied that some students have come to doubt if the Moses of the Christian concept is real…..
One more tidbit: this book was published the same year that Freud’s Moses and Monotheism was published, and the year that concepts of race began to define Jews in Nazi Germany.
This week we begin the 5th of the Five Books of Moses: Devarim, which literally translates to “The Words” even though we usually hear “Deuteronomy” as the English (Greek! more on this later below) name. Some like to say, “These Are The Words,” because the entire book amounts to a very long exhortation by Moshe/Moses to the Children of Israel as they stand on the threshold of the Promised Land, the Land of Israel.
The first thing that is odd about Devarim is the very fact that Moshe, at the end of his long life, has become an orator. Remember back in Sh’mot/Exodus, chapter 4 verse 10, when he tells God “Please Lord, I have never been a man of words, either in times past or now…I am slow of speech and slow of tongue.” In other words, Moshe begs God not to make him the leader of the Israelites, since he feels himself to be handicapped when it comes to making speeches. How things have changed in the 40 years of wandering in the desert! What do you think… does Moshe still have his same speech defect, or did something essential about him change? What happened to enable him to speak the words that make up the book of Devarim?
In English, this book is called Deuteronomy, based on the Greek word “Deuteronomion,” meaning “second law.” This name is likely because the book repeats many of the laws already given in Exodus chapters 19-23.
However, 70 of the approximately 100 laws found in Devarim appear only here. In fact, it is sometimes enlightening to compare the version in Deuteronomy with the original version in Exodus…. For example, how are the Ten Commandments different in each book? It is commonly accepted among bible scholars that Devarim was written several centuries after the other 4 books comprising the Torah, likely in the 7th century BCE, during the reign of King Josiah, and that the discovery of “a scroll of the Teaching,” mentioned in Kings 2 chapter 22:8, is none other than the book we are now beginning to read in synagogues.
There are lots of ways this book differs from the previous four:
the Hebrew language is different;
it has a different tone;
the laws in it are presented as a form of covenant between God and the People;
and this covenantal language corresponds to the covenants of other peoples in that part of the world at that time.
Deuteronomy’s effect on Jewish life cannot be overstated. No idea has shaped Jewish history more than monotheism, which this book asserts so passionately. And no verse has shaped Jewish consciousness and identity more than Deuteronomy’s classic expression of that idea, the Sh’ma.
Our G-dcast narrator points out that a journey that might have taken just 11 days took 40 years! And as we begin reading, we notice that Moshe is recalling a bunch of places and people met along the way. The entire book of Devarim is divided into three discourses by Moshe, plus a few narratives, including the very last story, which we will get to in about 3 months — the story of Moshe’s death.
This week, we begin with the first discourse, in which our leader is intent on doing a major review…. It seems he really wants to ensure that they know what has happened during the 40 years of desert wandering, even if some of those to whom he is speaking didn’t experience the episodes first hand — maybe they were born in the desert and had no knowledge of what their parents went through.
So teacher Moshe is giving geography lessons, history lessons (which kings and which people we fought during those desert years), and a lot of “remember this, remember when?” What’s so important about having to remind the Israelites of every single one of these encounters with foreign nations? And how do you think this links up to Moshe telling the people Go, take possession of the land that the Lord swore to your fathers, Abraham, Isaac and Jacob, to assign to them and their heirs after them (chapter 1 verse 8)?
One last note: from sundown on Monday, July 15 ’til darkness on Tuesday, July 16, there is a holiday commemorating the Jewish national day of mourning, Tisha B’Av, the 9th of [the month of] Av. It is a solemn fast day, a day to remember many of the tragedies that have befallen the Jewish people, beginning with the destruction of the first Beit HaMikdash/the Temple in the year 586 BCE. In this week’s parasha, in chapter 1 verse 12, we have one little word that gives a hint that Tisha B’Av (during which the Book of Lamentations is read) is around the corner. That little word is “eicha,” which means “how.” Moshe asks, “How can I bear unaided the trouble of you, and the burden, and the bickering?” This echoes the first word in the Book of Lamentations, where the opening verse is, “How does the city sit so lonely, she that was once great among nations!” It is a plaintive cry, and, in fact, the parallel word in this week’s parasha is chanted with the same sad melody as the Book of Lamentations.
Lots to think about, lots to ponder, as we enter Shabbat, and then the sad day of mourning on the Ninth of Av.
How do you reconcile difficult passages in Torah with your concepts of moral behavior?
What do you think about creating physical spaces to protect those who have committed some awful wrong (like manslaughter)? What should those spaces be like? What would a contemporary city of refuge look like?
Here we are already, at the last chapters of the book of Bemidbar/In the Wilderness/Numbers. Wow… that was a quick trip! It took the Israelites 40 years of wandering and took us just 10 Sabbaths of reading about their journey. Remember back in May when we started this desert trek?
Back then I mentioned that the opening chapters of Bemidbar contain several recurring themes, and that one of them is the theme of traveling and zig-zagging. We wander between texts that read like a triptych or map and texts that have a story or narrative to offer. In these final chapters we have a lot of GPS-like information (see Numbers 33:5-37 — and more!). All the place names! All of the camping sites! Sounds like an extended article in the New York Times Sunday Travel section.
Please note that this Shabbat we read a double portion: Mattot and Masei. The G-dcast for Mattot is done rap-style and worth your time to find out more about the difficulties in dividing up the Land of Canaan according to what each tribe desired.
When we get to chapter 34, we read about the boundaries of the map of the Land of Canaan which the Israelites are about to inherit.
Our storyteller this week focuses on how the Land is going to be divided up among the tribes; she paints a picture of a master plan for a utopian society based on the way land is to be used. She begins with the idea that every tribe will have its own specified section, except for the tribe of Levi — and they will receive their allotment as donations from the other tribes. This is to be in exchange for what the Levites will provide to the entire Israelite nation — leadership and role modeling — demonstrating good ethics, wisdom, teaching, and guidance.
While the idea of dividing up the land and giving the Levites their own cities is central to these last chapters of this 4th book of the Torah, there are a number of other important, even essential ideas that I want to highlight.
The idea of “cities of refuge.” You can read about them in chapter 35, verse 6 and verses 9-13. Basically there are designated places where those who have killed someone unintentionally (perhaps we would call this manslaughter) are offered a safe place, protected from those presumably seeking retribution, such as the kinsmen of the victim. The cities of refuge could be used by both Israelites and resident aliens who lived in the land. The Torah goes on to enumerate what circumstances would qualify to label a killing “unintentional,” or who merits the label “manslayer” instead of “murderer,” therefore deserving of protection in a city of refuge. Fascinating distinctions are being made here about the consequences of taking someone’s life. The rabbis of the Talmud were also fascinated by these distinctions, and constructed pages and pages of discussion on these verses. For example, chapter 35 verse 30: “If anyone kills a person, the manslayer may only be executed on the evidence of witnesses; the testimony of a single witness against a person shall not suffice for a sentence of death.”
From this, the rabbis riffed on how many witnesses (at least 2), who must be deposed separately (so as not to be influenced by the testimony of each other), and who must also be eye-witnesses to the event in question. Also, the rabbis concluded that the witnesses needed to have heard the killer being told (verbally) about the laws concerning murder, so that he would be fully aware of the consequences of his actions. There are literally dozens of exceptions in a capital case, so much so that by the time of the Talmud, laws about the cities of refuge are supplanted and made even more stringent, opposing simple and ancient judicially-imposed laws of retribution, such as: you kill someone, we will put you to death…. no extenuating circumstances count.
Expropriation of land belonging to others. This one is difficult for many of us to accept. When I read chapter 33 verses 50-56, I start to cringe. Why? Well, it seems that God is commanding the Israelites to utterly wipe out the indigenous people of the land that they are about to enter — the Land of Milk and Honey, the Land of Canaan, the Land of Israel, promised way back when to Abraham and Sarah. “You shall dispossess all the inhabitants…you shall destroy all their figured objects and molten images; you shall demolish all their cult places….”
For many, this exhortation sounds completely unethical and makes us wonder how the forward-thinking idea behind the cities of refuge (commanded by a God who tells us to always pursue justice) can stand side by side with a commandment to dispossess another people from the land on which they live. Does the success of one nation depend on the subjugation of another? What does it mean to favor one people with a “promised” land when others will need to be driven out of their homes, or worse? How are we to understand this?