Torah Commentary - Ki Teitzei
*Commentary courtesy of Menahem Me-Zahav
Our Sidrah continues with Moses’ Farewell Speech that takes place just at the time that the Israelites are getting ready to enter the Promised Land. Its name is derived of the first two words “Ki Teizei - When you go out - to war on your enemies” (Deuteronomy 21:10).
There are no less than 72 commands in our Sidrah. They deal with a variety of diverse topics that are intended to strengthen family life and human decency in Israel.
Some of the most notable, of the 3,300 years old, laws in our Sidrah are as follows:
(a) A special case of captivity resulting from war. Women captives must be treated in the most humane way. If a man wishes to take a captive woman, to be his wife, he has to allow a waiting period of one month to pass, before he can marry her. If he then finds out that he does not really love her, she must be set free. She is to be treated as a human being who suffered already too much (Deuteronomy 21:10-14).
(b) “Ben Sorer U’more - The Disobedient Son”
At first glance this law seems to be the most controversial in the entire Torah. It requires the parents of a disobedient son who is also habitually drunk, to condemn him to death (Deuteronomy 21:18-23).
However, all Torah commentators of all times (no exception) approach this law in such a way that it is transformed from a horrifying situation into a totally acceptable scenario. The most notable interpretation is that of Rabbi Shimon (2nd century CE). He assigns the ultimate responsibility for the education and behavior of children to both parents. The case of the “Ben Sorer U’more - The Disobedient Son” in our Sidrah, serves therefore as a warning to the parents. Parents must be aware of their children’s whereabouts. They are obligated to check after their children (especially in the critical age of the early teens) and always know what they are doing and with whom they associate. Parents must always be ready to intervene, when intervention is needed. A child growing up today (and labelled) as “Juvenile delinquent”, may be exposed to horrible consequences later in life.
According to Rabbi Shimon, there is an implied warning, in the section of our Sidrah which deals with “Ben Sorer U’more - The Disobedient Son”. It is intended, to serve as a stern notice to both parents. The final responsibility, for the type of life their child is going to live, rests with both of the parents.
They should therefore do everything in their power, to leave a positive imprint, on their child’s persona.
(c) Lost property must be returned to its owner. Found property must be taken well care of, even if it involves (valuable) time, to be spent by the finder.
(d) Accident prevention on one’s property. The Law requires that house roofs must be fenced off, in order to prevent people, from accidentally falling down.
(e) Kindness to animals. It is forbidden to harness together two animals of different species: an ox and a donkey differ in strength and size. The pairing of this kind, could cause great suffering to the animals.
(f) Help for the needy. The community is responsible for the needs of strangers, widows, and orphans. They are allowed by Law to take bundles of grain left on the field, or from the fruit left behind by the owner after the harvest.
The Talmud identifies specifically 3 types of grain that must be left in the field after the harvesting:
Lekket, Shi’checha u-Fe’ah
I – “Lekket” – Ears of grain that fell off the hands or off the gathering tool.
II – “Shi’checha” – Forgotten stacks of grain in the field. “Shi’checha” is obtained from the verb Shacho’ach (Shin, Chaff and Chet) meaning, to forget.
III – “Fe’ah” – (meaning “Corner”). A portion specifically left at the corners of the field, for the poor.
(g) Honest business practices. Weights and measures must be absolutely accurate (Deuteronomy 25:15).
(h) Humane treatment of slaves. It is forbidden to deliver a runaway slave to his pursuing master. More so, the runaway slave must be accommodated and fed, by anyone he (the slave) chooses, and for as long as he wants to stay. “Do not turn a runaway slave over to his master, a slave who seeks refuge from his master. He shall stay with you anywhere he chooses as long as he pleases. Do not mistreat him” (Deuteronomy 23:16-17). The Israelites, a nation of freed slaves must always remember the horrific life of a slave.
The above 3,300 years old Jewish Law (“Do not turn a runaway slave over, to his pursuing master”) is all the more impressive, as it was “one of a kind” in a world, that badly mistreated its slaves. According to the Hammurabi Code (that was reigning at that time), there was even the death penalty imposed, on anyone who was caught, sheltering a runaway slave.
( i ) “Zachor You shall remember - Amalek…Do not forget” (Deuteronomy 25:17-19). The Sidrah concludes with a most solemn command: It requires the Israelites, to remember the infamous attack by the Amalekites on the old, the young and the fragile among the Israelites, who have just fled Egypt. They were at that time weakened, exhausted and totally unprepared to face an enemy. The Talmud argues (A full millennium later) that the command “Thou shall eradicate Amalek from under the sky, thou shall not forget” (That concludes the command of the “Zachor”) applies no more. Amalek has ’managed’ to get (genetically) mixed with other nations and thus, cannot be clearly identified anymore. The Jewish interpretation today is therefore twofold: First, we must keep alive the memory of millions of Jews murdered for just one reason: Being Jews. Second, it should be our ultimate desire, to eradicate all evil from the world.
Note: The above 3 Pessukim (Starting with “Zachor…” Deuteronomy 25:17-19) will be chanted for the Maftir Aliyah, on Shabbat Zachor (The Shabbat Before Purim).
Haftarah: Isaiah 54:1-10, Page 1138, (the 5th of the 7 Consolations).
Today’s Haftarah is the 5th of the 7 Consolations - Shiva De’Nechemta.
The prophet brings a message of confidence and hope to his brethren shortly after the fall of the Babylonian empire to King Cyrus – Koresh (537 BCE). (King Cyrus soon issued his famous proclamation that promised full rehabilitation to the people of Judea - Israel). The prophet promises a new relationship between God and the Jewish people who will soon be returning to Zion. It will be a relationship reminiscent of that between a husband and wife. “No more will you (Israel) be a widow for God is your redeemer…The Lord is calling you back His forlorn wife. In a moment of anger, He did hide his face from you, and in everlasting kindness He will take you back in love, said the Lord your redeemer” (Isaiah 54:4-5,7-8).
The ancient land of Israel will be welcoming its returning children. The land will be beautiful and fruitful. There will be a great love once again between God and His people and the old covenant, between Israel and God, will be resurrected.
The bond between God and his people, will be so strong, that no power will be able to unsettle it:
“For the mountains may move and the hills may crumble… But my covenant of peace with you (Israel) shall never be shaken, said the Lord who is full of compassion for you” (Isaiah 54:10).
What connects todays Haftarah (5th Consolation) with the 3rd Haftarah of Consolation?
Q1. Do the Haftarah’s of Shiva De’Nechemta (The 7 Haftara’s of Consolation) have any importance?
Q2. If so, what happens in case of a Shabbat Rosh Chodesh, during the 7 weeks of Consolation?
A1. The 7 Haftarah’s of Consolation are important.
A2. Shabbat Rosh Chodesh may sometimes happen (only) on Shabbat Re’eh (the 3rd Consolation).
It did happen in 2022 (BUT NOT in the current year). In this case, the Haftarah for Shabbat Rosh
Chodesh, supersedes the 3rd Haftarah of Consolation.
But – didn’t we just mention, that the 7 Haftarah’s of Consolation, are important?
How do we then resolve the problem, of omitting an important Haftarah? (Continue)
The solution:
Today’s Haftara - The 5th Haftarah of Consolation is taken from Isaiah 54:1-10
and - The 3rd Haftarah of Consolation is taken from Isaiah 54:11-17 & 55:1-5.
Looking at these 2 Haftara’s, we realize that they show up, in the same chapter of Isaiah,
in a sequential order.
We append then these 2 Haftara’s and read them one after the other, on the 5th Shabbt of
Consolation.
Again - the above course of action, took place on the 5th Shabbat of Consolation, last year (2022),
and not in the current year (today).
The Etz Hayim Chumash (Top of Page 1137) also mentions, the above interesting process.
