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Last week, we were “going out” (“Ki Tetzei“) and this week, we are “coming in.” In the first words of this week’s parasha, Ki Tavo (“When You come In [to the land of Israel]“), we find Moses/Moshe continuing his long valedictory address to the people. He wants to cover all bases, since he isn’t coming into the land with them. This is also the parasha that, according to Professor Arnold Eisen, Chancellor of the Jewish Theological Seminary in New York, “contains some of the highest highs and lowest lows in the entire Torah — or in any other work of literature, for that matter”.
And to what is Prof. Eisen specifically referring? To the litany of blessings and curses found in Ki Tavo. Here Moshe spells out exactly how the Israelites will be blessed if they follow the commandments, as well as the many horrific curses falling on them if they fail to obey God’s laws.
Our G-dcast storytellers this week understand these blessings and curses as basic building blocks of a committed, long term, mutual relationship. They liken the relationship between God and the People of Israel to a marriage between a husband and a wife, who promise many things to each other as they enter their covenantal relationship. In fact, they point out, the relationship between God and Israel is called a brit — a covenant, a mutually binding agreement.
Understanding the blessings and the curses in this way is certainly one way to look at our parasha.
The parasha begins with a very special ceremony in which each male Israelite is commanded to bring some of every first fruit of his harvest to the Beit HaMikdash (Temple) in Jerusalem, in the springtime of the year, and give it to the priest while reciting a formulaic acknowledgment concerning his ability to harvest abundantly in the land promised to him by God. In Deuteronomy chapter 26, beginning with verse 5 and continuing for several verses, the Israelite is told to narrate his history, starting with the words, “My father was a wandering Aramean.”
Does this phrase sound familiar to you? It certainly might, because the rabbis of the Talmudic times chose these very same verses to include in our Passover Haggadah. It is a central part of the Magid (Telling) section of the Haggadah, the story narrative; in just a few verses, we sum up our relationship to God, the Land, and the bounty of the fruits and richness of the soil with which we have been blessed. We say these words every year around the Passover seder table, as we remember our deliverance from bondage to freedom, from being slaves to being free people. Strange, isn’t it, that we are actually reciting the same script that Moshe tells the Israelites to say when they make their pilgrimage to Jerusalem over 2000 years ago?
By the end of chapter 27, we are in the dark land of the curses, which really fill us with dread; they are so shockingly terrible that sometimes the person reading from that section of the Torah chants them in a whisper rather than aloud.
Here I would like to return to Prof. Eisen’s commentary on Ki Tavo. If you have been reading my Torah blogs, you may remember that several weeks ago I mentioned the frightening phenomena of the honeybee colony collapse. I found a persuasive connection between what the Torah has to say about how we conduct our agricultural responsibilities, and the blessings of the land in bearing fruit and giving us everything we need. When we abuse the land, we are told that it will not bring forth food or sustenance.
In this week’s parasha we are confronted and even shocked with horrific curses. Prof. Eisen uses this as an opportunity to alert us to the result of failing in our roles as stewards of our planet. It is as if the devastating curses are already almost upon us. This year, he reads:
the verses of curse differently, knowing that our generation faces the clear and present danger that we will exhaust the bounty of Planet Earth (ha’aretz, in the other meaning of the word). I used to be among those who believed that doomsayers like Al Gore were indulging in hyperbole. No more. I now walk around shaken by the conviction that the curses that threaten us as a consequence of global warming will surely come to pass, unless humanity acts quickly and decisively to prevent them. Those curses will, without doubt, be more far-reaching than the worst that Deuteronomy imagined, and — unlike the latter — will likely prove irreparable.
We are entering the last few weeks leading up to Rosh HaShanah, the new year of 5774. I’m thinking that while it may not be up to each of us as individuals to know the answers to this greatest challenge to humankind, it is up to each of us to answer these questions as they pertain to us personally:
What will I do to change my own behavior vis-a-vis climate change?
Will I consume less?
Will I drive less and use my bike more?
Will I stop using the air conditioner when it is hot?
Will I stop eating animals?
Will I hang my clothes to dry in the sun instead of using the dryer?
Will I stop buying plastic bottles of water which fill up landfills and drink from the tap instead?
What will I do to bring blessings and not curses into the lives of all those living now, and those coming in the next generations?
We all like to think about changes as one year ends and a new one begins. For me, there is nothing more important than thinking, talking with friends and family, and deciding on one behavior change to help avert the curses and allow us to lead lives of blessing.
Our parasha opens with the words, “The span of Sarah’s lifetime was…” indicating that Sarah, our first foremother, wife of Abraham and mother of Yitzhak, has died. We can know this only because now we can count her days. It is a statement filled with irony and sadness, because the text focuses on her death and burial, while using the words, “Sarah’s life(span).”
As one generation passes, the story continues with the next generation. Some early rabbinic commentators tell us that Sarah died when she heard the false rumor that her husband had sacrificed her beloved son — upon hearing this news, she had a heart attack from extreme grief. (Abraham had no instant messaging or updates on his Facebook status to let folks know something like “Trip to Mt. Moriah went well — sacrificed a ram instead of our son.”
Whatever the reason for her death, this parasha moves on to a narrative of new beginnings and romance, and provides a rich portrait of the second of our foremothers, Rebecca/Rivka. The g-dcast cartoon this week focuses on this story line. Watch it here:
The g-dcast storyteller in this episode gives us the plotline of how Abraham’s servant travels back to Abraham’s native land, in Aram Naharyim, to find a suitable wife for his son, Yitzhak/Isaac. (By the way, Yitzhak is the only one of the 3 forefathers who never leaves the Land of Canaan/the promised land/what becomes the Land of Israel.)
The g-dcast cartoon includes a traditional commentary which says that Rebecca/Rivka was only 3 years old when she performed the prodigious act of watering the caravan of 10 camels that came with Abraham’s servant and his retinue. Hmmm… Watering the camels is already quite a feat of prowess and strength (see Genesis chapter 24, verses 16, 18-20). Robert Alter (a UC Berkeley professor who writes and lectures on the bible) calls it the closest thing to a “feat of Homeric heroism…” in Genesis. She is, in Alter’s words, “a continuous whirl of purposeful activity. In 4 short verses she is the subject of eleven verbs of action and one of speech…”
While this sounds like the dervish-like activity of a hyper-active toddler, I don’t think she was a baby. Rather, I think the servant saw a beautiful teenager, “very comely to look at, a virgin…” (verse 16). She also was extremely kind, intuitive, resourceful, independent, gregarious and eager for adventure. Read the description of what she says (she has a voice!! amazing for a women in the Bible!!) in verses 57-61 when her kinsmen ask her if she wants to accept the generous offer to marry Yitzhak, the son of their relative, Abraham. The qualities just listed make Rivka a perfect choice for a marriage partner for Yitzhak, who, after his trauma of being almost slaughtered on an altar by his father, likely suffered from post-traumatic stress syndrome his entire life. He also seems to have been the more passive partner in this marriage.
When I read a commentary that just feels wrong, I feel perfectly OK disregarding the commentator’s interpretation and replacing it with my own, as long as it fits with the text. I want and need to be loyal to the text, and not distort it with some off-the-wall commentary just because it better suits my world-view.
The text belongs to all of us, and we can “turn it and turn it, because everything is in it” (Mishnah Avot 5:25).
Let’s end with a poem by Reba Connell on what happens when Rivka first sees Yitzhak, taking off on (Genesis chapter 24:64:
Rivkah’s Voice by Reba Connell “And Rivkah lifted up her eyes and saw Yitzhak and fell off the camel.” — Genesis 24:64
she rises that morning
like every morning
to walk in the early light
and bring water from the well
among the dusty goats
she walks to the well
the sun hangs low in the sky
she squints in its glare
heavy jug on slight shoulder
as she lowers her jug
the waters see her
and immediately rise up
she does not hear the other maidens
whispering in surprise
the water flows uninterrupted
her jar has no bottom
she does not see the man or his camels
even as she rushes back and forth
all is the flowing water
the bright sun
and the voice surrounding her
you will be a sign to your descendants
because the waters rose to you
your sister of the future yet-to-be
miriam, will bring a well with her
for the thirsty children in the desert
the voice that says: elech, I will go
is both her own
and the same voice that said lech l’chah to avram
she follows the voice
her own and not her own
to the new land
for that voice
she will abandon family
even her well
the voice speaks to her
the whole journey
when she sees a strange man
the voice says
your descendants will remember him
you will love me as you do now
and follow my commandments
but it will not be written
she falls off the camel
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