TORAH READING FOR 9 ELUL 5783 Aug 25-26, 2023

August 25, 2023 by templekol

KETIVAH VECHATIMA TOVAH – A GOOD WRITING AND SEALING!

PSALM 27

1. One thing I ask of the Eternal One, only that do I seek:

to live in the house of the Eternal One all the days of my life,

to gaze upon the beauty of the Eternal One, to frequent God’s temple.

1. God will shelter me in God’s pavilion on an evil day,

grant me the protection of God’s tent, raise me high upon a rock.

1. Now is my head high over my enemies roundabout;

I sacrifice in God’s tent with shouts of joy,

singing and chanting a hymn to the Eternal One.

PARSHA

From Reform Judaism https://reformjudaism.org/torah/portion/ki-teitzei

Ki Teitzei [Ki Tëtzë] (כִּי־תֵצֵא‎ — Hebrew for “when you go out (to battle)”)

Deuteronomy 21:10-25:19

When you [an Israelite warrior] take the field against your enemies, and the Eternal your God delivers them into your power and you take some of them captive, and you see among the captives a beautiful woman and you desire her and would take her to wife…. – Deuteronomy 21:10-11

SUMMARY

Moses reviews a wide variety of laws regarding family, animals, and property. (21:10–22:12)
Various civil and criminal laws are delineated, including those regarding sexual relationships, interaction with non-Israelites, loans, vows, and divorce. (22:13–24:5)
Laws of commerce pertaining to loans, fair wages, and proper weights and measures are given. (24:10–25:16)
The parashah concludes with the commandment to remember for all time the most heinous act committed against the Israelites—Amalek’s killing of the old, weak, and infirm after the Israelites left Egypt. (25:17–19)

HAFTARAH

Isaiah 54:1-10

The fifth haftarah in the cycle of seven haftarot of consolation after Tisha B’Av, leading up to the holiday of Rosh Hashanah, the Jewish New Year, which this year begins the evening of Friday, September 15, 2023. This haftarah corresponds to Parashat Ki Tëtzë.

From ETZ HAYIM TORAH AND COMMENTARY

THE SEVEN HAFTAROT OF CONSOLATION p. 1032

The Seven Haftarot of Consolation follow the Three Haftarot of Admonition (puranuta) that were recited on the three Sabbaths before Tish-ah b’Av. As the synagogue calendar progresses, these 10 haftarah readings are followed by one chosen especially for the Shabbat that precedes Yom Kippur. Thus we have a cycle of special haftarot for this period, each unrelated to the parashah that is read on Shabbat.

RECOMMENDED READING

From Reform Judaism https://reformjudaism.org/torah/portion/ki-teitzei

Chase Justice

By: Rabbi Liz P.G. Hirsch

STRUGGLING WITH TORAH and REFLECTION

For Torah Study, instead of the portion from the Book of Deuteronomy that is read on this Shabbat, we will read Isaiah 54:1-10. You can read this week’s Torah Portion at https://www.sefaria.org/Deuteronomy.21.10-25.19, and the Haftarah at https://www.sefaria.org/Isaiah.54.1-10

From “The Torah / A Women’s Commentary” edited by Dr. Tamara Cohn Eskenazi and Rabbi Andrea L. Weiss, Ph.D.

קי תצא Ki Teitzei – Deuteronomy 21:10–25:19

Post-biblical Interpretations – by Devora E. Weisberg, pp. 1185-6

When you [an Israelite warrior] take the field (21:10–14). The Rabbis make no attempt to abrogate the law permitting Israelite men to bring home female war captives. However, they are not enthusiastic about the practice. Drawing upon an opinion in BT Kiddushin 21b, the 11th-century commentator Rashi claims (at 21:11) that the Torah is making a concession to the yetzer hara (often translated as the “evil impulse”) when it permits the captive woman. Rashi indicates that were the Torah to forbid the women, men would take them anyway; instead, the Torah limits the practice.

If a householder has a wayward and defiant son (21:18–20). The Rabbis restrict the law of the rebellious son, effectively legislating it out of existence. One restriction involves requiring the consent of both parents to the punishment. The son cannot be subjected to the procedure unless he has both a father and a mother, and the parents’ marriage must be a “suitable” one. If either parent has any one of a number of physical defects, the law does not apply (Sifrei D’varim, Ki Teitzei, piska 219).

A woman must not put on man’s apparel (22:5). The Sages argue that this verse prohibits wearing clothing associated with the opposite gender expressly for the purpose of passing oneself off as the opposite gender (Sifrei D’varim, Ki Teitzei, piska 226).

A householder marries a woman and cohabits with her (22:13). Sifrei D’varim, Ki Teitzei, piska 235, comments that one sin leads to another. If a husband fails to love his wife, transgressing the command “You shall love your neighbor as yourself” (Leviticus 19:18), he is likely to transgress further. This formula suggests that the commentator sees a husband’s claim against his wife’s virginity as an expression of hatred rather than a legitimate use of law.

He writes her a bill of divorcement…and sends her away (24:1). This passage (vv. 1–4) takes for granted a husband’s right to initiate divorce. Citing this verse, some of the Rabbis allow a man to divorce his wife simply because he finds her housekeeping skills unsatisfactory or because he no longer finds her physically attractive (Mishnah Gittin 9:10).

The Torah does not mention a wife’s right to initiate divorce, but Jews have nevertheless recognized it in various times and place (compare Exodus 21:10–11). Extant Jewish marriage contracts from the early Second Temple period stipulate either party’s right to initiate divorce. Marriage contracts among rabbinic Jews of the early medieval Levant often contain similar stipulations.

Meanwhile, the Mishnah (K’tubot 5:7) mentions a different approach, wherein an unhappy wife can start a countdown for dissolution of the marriage by declaring herself to be a moredet (refusing or recalcitrant wife). After allowing time for reconciliation, the court would apparently compel her husband to divorce her, although she would not receive a divorcée’s usual marriage settlement.

The Mishnah allows women to petition the court directly for release from an unsatisfactory marriage (K’tubot 7:10), and it describes instances in which a man’s behavior would require that he divorce his wife (K’tubot 7:1–5). Yet according to another line of legal reasoning, a man cannot be divorced against his will (Mishnah Gittin 9:8; BT Gitten 88b). In Babylonia, most rabbinic authorities maintained that only a husband could initiate divorce, and this view prevailed in rabbinic Judaism by approximately the year 1300 C.E.

Remember what your God יהוה did to Miriam (24:9). Some rabbinic sources understand Moses as alluding to Miriam’s being stricken with the skin disease tzaraat for speaking against him (Numbers 12:10–15). Rashi here echoes the words of Sifrei D’varim, “If you want to avoid being stricken with tzaraat, do not gossip, for Miriam gossiped about her brother and was stricken.” The 13th-century commentator Nachmanides adds here that this exhortation should be understood as a positive commandment parallel to other verses that call on us to remember something in particular (such as Exodus 20:8; Deuteronomy 25:17). He notes that the gravity of this commandment is demonstrated by the affliction of Miriam, “a righteous woman, a prophet who spoke about her brother out of concern, loving him as she did herself.” Although Miriam “did not speak directly to Moses so as not to embarrass him, nor did she speak in public, but only in private to her holy brother [Aaron],” nonetheless, and despite “all of her good deeds,” she was punished. This demonstrates the enormity of gossip.

When brothers dwell together (25:5–10). The Rabbis of the Mishnah limit the situations in which levirate marriage is required (for example, Y’vamot 1:1–3; 2:1–3). The Talmud recounts situations in which widows were reluctant to marry their brothers-in-law despite the men’s eagerness to perform levirate marriage. These women confided their concerns to rabbis, who–convinced that the men’s motives were selfish–tricked the men into releasing their sisters-in-law from their obligations (BT Y’vamot 106a).

Beginning already in the Talmud (BT Y’vamot 39a–b; 101b), rabbinic authorities differ as to whether a brother should fulfill his levirate obligation or undergo the ritual of vv. 7–10 (known as chalitzah). In the post-talmudic period, authorities disagreed as to whether levirate marriage or chalitzah was preferable. Today, all agree that chalitzah is mandatory. In liberal Judaism, neither levirate marriage nor chalitzah is employed.

HIGH HOLY DAYS

Please watch for emails from Dr. Sam Caron, Congregational President, regarding Temple Kol Hamidbar’s plans this year for observing Rosh Hashanah (evening of Fri, Sep 15 – Sun, Sep 17, 2023) and Yom Kippur (evening of Sun, Sep 24 – Mon, Sep 25, 2023).

In the meantime, various congregations within the Reform Movement are still providing online resources to anyone interested in participating in services. In some cases, registration is required. You may want to visit the following websites for their latest information on the High Holy Days and how to access them.

Kol Ami (formerly Temple Emanu-El and Congregation Or Chadash), Tucson, AZ https://katucson.shulcloud.com/

Congregation Or Ami, Calabasas, CA https://orami.org/hhd/

Temple Sinai, Oakland, CA https://www.oaklandsinai-hhd.org/

The Union for Reform Judaism https://reformjudaism.org/jewish-holidays/rosh-hashanah/how-find-high-holiday-community-wherever-you-are

PRAYERS

From “Mishkan T’filah / A Reform Siddur”:

FOR OUR COUNTRY p.516

THUS SAYS ADONAI, This is what I desire: to unlock the fetters of wickedness, and untie the cords of lawlessness; to let the oppressed go free, to break off every yoke. Share your bread with the hungry, and take the wretched poor into your home. When you see the naked, give clothing, and do not ignore your own kin.

O GUARDIAN of life and liberty, may our nation always merit Your protection. Teach us to give thanks for what we have by sharing it with those who are in need. Keep our eyes open to the wonders of creation, and alert to the care of the earth. May we never be lazy in the work of peace; may we honor those who have [served, suffered or] died in defense of our ideals. Grant our leaders wisdom and forbearance. May they govern with justice and compassion. Help us all to appreciate one another, and to respect the many ways that we may serve You. May our homes be safe from affliction and strife, and our country be sound in body and spirit. Amen.

FOR HEALING

We recite MI SHEBËRACH for the victims of abuse, brutality, conflicts, fear, natural disasters, pandemics, tragedies, violence of all kinds especially directed at individuals and specific communities including us, and war; for all those at home alone or lonely; for all those in need of physical, emotional, and mental healing. “R’fuah sh’lëmah” – a complete recovery!

YAHRZEITS/ANYOS

We say KADDISH YATOM for those of our friends and families who have died and been buried this last week; those in the period of Sh’loshim (30 days since burial); those who have died in the last year; and those whose Yahrzeits/Anyos occur at this time; as well as the victims of brutality, conflict, disease, natural disasters, pandemics, tragedies, violence of all kinds, and war.

This coming week, 9 Elul through 15 Elul, we lovingly remember:

Those victims of the Sho’ah (Holocaust) who died at this time of year.

“ZICHRONAM LIV’RACHAH” – MAY THEIR MEMORIES BE FOR BLESSING.

TORAH STUDY AND SHAZOOM

We will meet as usual at the regular times for Torah Study and Shazoom this evening, Friday, August 25, 2023. During Elul, Mary Caron will sound the Shofar before the start of Shazoom.

Zoom regularly updates its security and performance features. Making sure you have the latest version of Zoom, please join us online this evening with wine/grape juice for Kiddush and Challah for Motzi.

Topic: Torah Study – Haftarah Ki Tëtzë: Isaiah 54:1-10

Time: Aug 25, 2023 06:00 PM Arizona

and/or

Shazoom – Erev Shabbat Service

Time: Aug 25, 2023 07:30 PM Arizona

To join Torah Study and/or Shazoom click on the following link [you may need to copy it into your browser]: https://us02web.zoom.us/j/72510500854?pwd=Z3VQZWF4U1BBZytNYmh3aHFTWkFDZz09

Meeting ID: 725 1050 0854

Passcode: 4NrMk0

Hint: The last character of the password is the number zero.

Ketivah Vechatima Tovah – A Good Writing and Sealing!

Shabbat Shalom – Buen Shabbat – Gut Shabbos!

-Ruben