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As the storyteller (and others) point out, this week’s Torah portion, Ki Tetzei (“When You Go Out”), has more commandments (mitzvot) than any other parasha in the entire Five Books of Moses. We are smack dab in the middle of the book of D’varim (Deuteronomy), the last discourse of Moshe/Moses as he prepares the Children of Israel to cross over into the Promised Land, without him. As we have mentioned in other posts, Deuteronomy is substantively different from the other four books of the Torah, using different language, and serving as a review of the history that began way back at the beginning of the book of Sh’mot (Exodus). So, what are these 70 mitzvot, and what is a mitzvah anyway?
The mitzvot here are all over the map. However, we might notice that these laws seem to have to do with personal behavior and personal agency rather than being mitzvot directed towards public officials (judges, priests, prophets, and kings). They are also not commandments directed towards the nation as a whole, but towards each individual.
In common American Jewish parlance, sometimes mitzvah is translated as “good deed.” The actual derivation of the word comes from the root “command” and implies that in order for something to be a mitzvah, it needs to come from an authority doing the commanding. It is almost like saying that without a commander, a mitzvah doesn’t exist.
There are many mitzvot presented this week, many of which bear looking at in some depth, such as Deuteronomy 21:10-14. How is taking captive a beautiful woman relevant to us today in 21st century America? Why would we take this mitzvah seriously? Maybe a hint about these laws comes from chapter 21, verses 15 and 16. Nowadays, a man may not have two wives simultaneously, but he might very well have two wives serially (because of death or divorce) and may have children from his marriage with each wife. How is his property to be passed on? The Torah insists that he be scrupulous about not playing favorites and giving the majority of his wealth to the son of the beloved wife, and must follow the laws of primogeniture — the first born son, even of the “hated” wife, must inherit the double portion.
Within just a few verses, we get laws relating to family life and choices: whom to marry, which son gets to inherit, etc. Maybe these mitzvot are linked by addressing the small, everyday issues that arise, the kinds of challenges each of us face if we live with others, which means most of us. How to be fair to enemies, how to react when you find something valuable that doesn’t belong to you, how to treat your animals with compassion, what building codes are needed in order to avoid accidental deaths, etc.
But, interspersed with these ethical mitzvot are also a bunch of mitzvot that make no sense. Traditional Torah commentators like to derive lessons from the way verses are juxtaposed; they figure that the editors are trying to teach us something from the proximity of the various mitzvot, the ones that make sense and the inscrutable ones.
For example, let’s take a closer look at chapter 22, verses 9-12:
Four verses and only one makes obvious sense — the others seem capricious. So we need to ask ourselves: can we learn something about the opaque verses from the verse that instructs us to have compassion on the smaller and weaker of the two animals harnessed to the plow?
The G-dcast storyteller spends considerable time on the mitzvah described in chapter 22 verses 6-7: how one must handle a mother bird and her eggs in a nest. We are enjoined to send the mother bird away, and only then to take the eggs, allowing the mother to continue to produce eggs in the future. And if you observe this commandment, “you will fare well and have a long life.” The link between sending away the mother bird and having a long life is nicely unpacked in the G-dcast video. This is precisely the way we are supposed to read these laws. How does the link between two disparate parts work? Sending away mother bird and meriting long life…what is the connection?
At the very end of the parasha we are reminded of our mortal enemy, the nation of Amalek, said to be somehow connected to every evil despot who tried to kill the Jewish people throughout history (from Haman to Hitler). Look at the very last words of the parasha, “blot out the memory of Amalek…do not forget” (Chapter 25, verses 17-19). OK, I think I understand what it means to “blot out the memory.” Doesn’t it mean to forget? To delete, obliterate, erase, remove? If so, then what do you make of the last phrase, “do not forget!”
Lots to puzzle over in this week’s parasha with 70 different mitzvot. Here’s something to try: make a list of all of the mitzvot that make sense to you, and a second list of all of the ones that don’t, and then see if you can find any links between the two sets.