TORAH READING FOR 4 ELUL 5784 September 6-7, 2024

September 6, 2024 by templekol

KETIVAH VECHATIMA TOVAH – A GOOD WRITING AND SEALING!

OUR HEARTS ARE WITH THE PEOPLE OF ISRAEL AND ALL THE VICTIMS OF CONFLICT

From “Mishkan T’filah / A Reform Siddur” p.98

SIM SHALOM tovah uv’rachah, chën vachésed v’rachamim, alëinu v’al kōl Yisraël ‘amécha, [v’al kōl yoshvëi tëvël, v’imru: Amën.]

GRANT PEACE, goodness and blessing, grace, kindness, and mercy, to us and to all Your people Israel [and all who inhabit the earth, and let us say: Amen.]

PARSHA

From Reform Judaism https://reformjudaism.org/torah/portion/shoftim

Shof’tim [שֹׁפְטִים – Hebrew for “judges”]

Deuteronomy 16:18-21:9

You shall appoint magistrates and officials for your tribes, in all the settlements that the Eternal your God is giving you, and they shall govern the people with due justice. – Deuteronomy 16:18

SUMMARY

Laws regarding both sacred and secular legislation are addressed. The Israelites are told that in every dealing they should pursue justice in order to merit the land that God is giving them. (16:18–18:8)
The people are warned to avoid sorcery and witchcraft, the abhorrent practices of their idolatrous neighbors. (18:9–22)
God tells them that should an Israelite unintentionally kill another, he may take sanctuary in any of three designated cities of refuge. (19:1–13)
Laws to be followed during times of peace and times of war are set forth. (19:14–21:9)

HAFTARAH

Isaiah 51:12-52:12

The fourth 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 Wednesday, October 2, 2024. This haftarah corresponds to Parashat Shoftim.

RECOMMENDED READING

From Reform Judaism https://reformjudaism.org/torah/portion/shoftim

Motives Matter: Choosing Leaders Well

By: Rabbi Sari Laufer

STRUGGLING WITH TORAH and REFLECTION

Until further notice, this is the last Friday that we will meet for Torah Study. Please see the NEW Torah Study-Shazoom schedule below. THIS week we will finish studying the Book of Proverbs (משלי – Mishlëi), which is found in Ketuvim (Writings), the third section of Tanach (Hebrew Bible), which follows Torah and Nevi’im. Read this week’s Torah Portion at https://www.sefaria.org/Deuteronomy.16.18-21.9, and Haftarah at https://www.sefaria.org/Isaiah.51.12-52.12.

From “The Torah / A Women’s Commentary” edited by Dr. Tamara Cohn Eskenazi and Rabbi Andrea L. Weiss, Ph.D., Women of Reform Judaism/The Federation of Temple Sisterhoods and URJ Press New York 2008

שפטים Shof’tim – Deuteronomy 16:18–21:9

Contemporary Reflection – Beth Kissileff, pp. 1160-1

PARASHAT SHOF’TIM IS ONE OF our most neatly packaged Torah portions, beginning with commandments about the necessity for appointing “magistrates and officials” (16:18) and concluding with a procedure aimed to ensure that people do “what is right in the sight of יהוה” (21:9). From its opening words to its concluding phrases, this parashah is about righteousness and justice. Yet these concepts are meaningless unless rooted in concrete particulars so they can permeate the lives of those who wish to find meaning in the Torah. These are clearly universal values, but where do we find out about the ways women approach such values and concerns?

Among the commandments recounted in this portion are those about warfare. Can we retain humanity in time of war? The parashah asks us to attempt every other possible measure before war is undertaken, literally to “call her [that is, the city] to peace” (20:10), which indicates that war should be considered a last resort in resolving a conflict. All world leaders should familiarize themselves with this ethical teaching: negotiate before fighting by actively calling out in peace to one’s opponent. This recalls the active language about Aaron the priest and his sons in Pirkei Avot 1:12, “Be like the disciples of Aaron: love peace and pursue it.” Real peace needs strong verbs of “calling “ and “pursuing”–and real attempts to forge it.

This concept of calling out in peace would seem to be a place where a value of negotiation rather than fighting has permeated the ways in which the society approaches war. In discussing 20:10, Sefer HaChinuch 503, a medieval compilation of mitzvot, states, “The quality of mercy (rachmaniut) is a good quality; and it is fitting for us, the holy seed, to behave thus in all matters even with our enemies, worshippers of idols.” This notion that we should always behave with rachamim (mercy)–even to an enemy–is one that continues to apply to daily life, as well as to national crises. This would mean that we first would call to that person in peace, prior to arguing or becoming angry, difficult as it may be.

Are there any biblical examples of this mode of discourse? One example concerns a woman who saves an entire city from destruction (II Samuel 20:14–22). That passage tells how Joab, a warrior acting on the king’s behalf, pursues Sheba son of Bichri, the leader of a group that has rebelled and fled to the town of Abel of Beth-maacah. When Joab besieges the city, a “wise woman” employs persuasive rhetoric and feminine imagery to avert war, warning Joab that he risks destroying a “mother city in Israel” (v. 19). Joab assures her that if the people hand over Sheba, he will not attack the city. The woman makes sure that this happens when she convinces the townspeople to cut off Sheba’s head and toss it over the wall. In this case, the wise woman’s sense of mercy and calling out in peace means that one life is sacrificed for the greater good, to avert large-scale bloodshed and ruin.

Parashat Shof’tim tells us that if war cannot be avoided, there are humane ways to go about it: “When in your war against a city you have to besiege…you must not destroy its trees” (20:19). Why not? The verse continues, “ki ha-adam etz ha-sadeh,” which can be read as “Are the trees of the field human?” or, alternatively, as “for a human is like a tree.” Trees have the ability to draw water into themselves, and nourish themselves. What will sustain and nurture us? An answer may come from the end of the book of Deuteronomy, when Moses charges all the people–men, women, children, and strangers–to listen to and learn “every word of this Teaching (torah)” (31:12). Just as we may not cut down fruit trees so they may continue to bear fruit, so we must actively study and teach Torah, striving to incorporate it into our hearts and our minds. That way, the quality of mercy will envelop and permeate our individual lives and our society as a whole.

Are there distinct ways that women strive to infuse our world with more mercy and peace? Professor Galia Golan, who has studied Israeli-Palestinian dialogue groups for twenty-five years, has found that dialogue groups composed of all women differ in certain respects from mixed-gender groups (“Reflections on Gender in Dialogue,” Nashim 6, 2003). She has observed that women tend to start from their shared experiences, beginning the conversation not with an abstract, angry summation of the history of the conflict, but with emotional accounts of their personal experiences. According to Golan, women seem more invested in the ability to “dissolve the psychological barriers obstructing resolution of the conflict, by reversing the dehumanization of the enemy that takes place during a prolonged conflict; expanding understanding of the other’s positions; creating empathy with the other side; and thus paving the way for eventual reconciliation.” Dialogue shows unique ways that women call one another to peace, reminding us that through our words and our actions, we possess the potential to “love peace and pursue it.”

It seems fitting that parashat Shof’tim, which is about justice, ends with a body. The crucial aspect of the perplexing ritual of the eglah arufah (“the broken-necked heifer”) is to force the living to acknowledge their responsibility to the dead. This ritual provides a means to ascertain responsibility for the corpse. According to the Midrash, kindness to a dead person (chesed shel emet) is the truest kindness, for it cannot ever be repaid (B’reishit Rabbah 96.5; see also p. 297 [A Women’s Commentary, 2008]). Why do it? It is the right thing to do, both for the collective of society and for the dead individual.

It is only in this state of being a collective that a society can operate with justice. Through the totality of these laws, the parashah defines a just society–true kindness and mercy done to all–whether they are brothers, sisters, or enemies, living or dead, human or tree–so that all may find means of sustenance and peace. These values become societal values when they permeate all aspects of life.

HIGH HOLY DAYS 2024/5785

Please watch for emails from Dr. Sam Caron, Congregational President, regarding Temple Kol Hamidbar’s plans this year for observing Rosh Hashanah (evening of Wed, Oct 2 – Fri, Oct 4, 2024) and Yom Kippur (evening of Fri, Oct 11 – Sat, Oct 12, 2024).

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://www.katucson.org/

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

JEWISH PRAYERS FOR PETS רֹאשׁ הַשָּׁנָה לַבְּהֵמוֹת

Hear our humble prayer, O God, for our friends, the animals, especially for those who are suffering; for animals that are overworked, underfed, and cruelly treated; for all the wistful creatures in captivity, that beat their wings against bars; for any that are hunted or lost or deserted.

Adonai, Your faithfulness reaches to heaven; Your steadfastness to the sky; Your beneficence is like the high mountains; Your justice like the great deep; humanity and beast You deliver, Adonai. (Psalm 36:6-7)

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

FOR OUR COUNTRY p.376

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.

PRAYER FOR THE STATE OF ISRAEL p.552

O HEAVENLY ONE, Protector and Redeemer of Israel, bless the State of Israel which marks the dawning of hope for all who seek peace. Shield it beneath the wings of your love; spread over it the canopy of Your peace; send Your light and truth to all who lead and advise, guiding them with Your good counsel. Establish peace in the land and fullness of joy for all who dwell there. Amen.

FOR HEALING – El Na R’fa Na Lah!

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, 4 Elul through 10 Elul, we lovingly remember:

Gary Snyder

Friend of Dr. Sam and Mary Caron

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

For the last time until further notice, we will meet as usual at the regular times for Torah Study and Shazoom this evening, Friday, September 6, 2024. Please see the NEW Torah Study-Shazoom schedule below. THIS week we will finish studying the Book of Proverbs (משלי – Mishlëi), which is found in the Ketuvim (Writings). Besides Ëshet Chayil, which passage(s) do you favor?

Zoom regularly updates its security and performance features. Making sure you have the latest version of Zoom, please join us online this Friday evening with wine/grape juice for Kiddush and Challah for Motzi. During Elul, Mary Caron will sound the Shofar before the start of Shazoom.

Topic: Torah Study – Proverbs

Time: Sep 6, 2024 06:00 PM Arizona

and/or

Shazoom – Erev Shabbat Service

Time: Sep 6, 2024 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.

Shabbat Shalom – Buen Shabbat – Gut Shabbos!

-Ruben

PS – About Proverbs (משלי – Mishlëi) and the NEW schedule through October 2024: