September 5, 2003 D'var Torah

Dear BSO Congregant,

This coming Shabbat, September 5-6, 2003 - Elul 9, 5763, we will be reading Parshat Kee Taytzay (annual cycle - Deuteronomy 21:10 - 25:19; triennial cycle Deuteronomy 23:8 - 24:13).

The Haftarah is from Isaiah 54:1-10 and it is the fifth of seven consecutive Haftarot of consolation (referred to in Aramaic as "shiva d'nehamta"), all of which are taken from the prophecy of Isaiah. The first is recited on the Shabbat immediately following Tisha B'Av and the seventh is recited on the Shabbat immediately preceding Rosh Hashanah.

The primary Jewish way to read and study the Torah is by weekly examination of its "parshiot-portions." However, when you look at an open Torah scroll, you will quickly realize there are no textual divisions clearly marking the end of one portion and the beginning of another. In between each of the five books of the Torah there is a large empty space. Throughout the Torah scroll there are many sections formatted by paragraph. Almost always a new portion coincides with the beginning of a new paragraph in the Torah scroll text, but otherwise there is nothing which clearly delineates a new parashah paragraph from the beginning of any other paragraph. The division into "parshiot-portions" is a much later rabbinic method of dividing the text.

Many congregants are aware that I am often interested in examining how and why the rabbis decided to divide the 54 parshiot of the Torah. I regularly look to see how a parasha seems to be "framed."
Is there something at the beginning and end of the parasha which is similar in theme? Is there a literary textual connection which prompted the rabbis to divide the parasha in a specific way? Often the Torah portion is indeed framed in a way which is quite apparent and the "framing" can also teach us an important lesson from the text.

Parashat Kee Taytzay is a wonderful example of a portion that is clearly "framed." The portion opens and closes with lessons about war. The first sentence of the parasha reads, "When you go out to war against your enemies ..."(Deuteronomy 21:10). The first sentence of the last paragraph of the parasha reads, "Remember what Amalek did to you on your journey, after you went out from Egypt."(Deuteronomy 25: 17). Obviously the portion is framed by "lessons from war."

Kee Taytzay begins by pointing toward the inevitable wars of the future. Great care should be taken to consider the plight of any prisoners or captives of war. Their rights should not be abused and the Torah uses the case of the captive woman to make this point strongly and clearly.

Kee Taytzay ends by remembering a war from the past - the worst war and suffering experienced by the "wilderness" generation who left Egypt. Amalek's attack was an act of terrorism which can never be forgotten.

The portion is also framed by another literary reference. The opening phrase and title of the portion is "Kee taytzay la- milhama ... - When you go out to war..." (Deuteronomy 21:10). The language chosen for this phrase is quite curious and probably purposeful. The text could just have easily stated "Kee taylaych La-
milhama ... - When you go forth to war...." This is just one of several other possible ways to begin the parasha.

I am confident that the Torah chose to use the term "taytzay- you go out" at the beginning of the portion to parallel similar usage at the end. Deuteronomy 25:17, quoted above, states specifically that we are to "remember what Amalek did to you, "ba-derech, b'tzaytchem miMitzrayim - on your journey, after you went out from Egypt."

The lesson is clear. When we, the Jewish people go out to war in the present and future, and at times we must, let us be careful not to do to others what Amalek did to us when we went out from Egypt. We are
commanded to "Zachor-remember" what Amalek did, but not imitate it. If we are not cautious in warfare, then our derech, our journey will be in jeopardy. We will be on the wrong path, heading back toward Mitzrayim - Egypt, and not miMitzrayim-from Egypt, in the direction of the land of promise.

Our service on Friday night, September 5 (family/birthday/anniversary service) will begin at 7:30 p.m and candle lighting time is 7:15 PM.

Our service on Shabbat morning, September 6 will begin at 9:15 a.m.

Our Shabbat Minha/Ma-ariv/Havdalah service will begin at 6:55 p.m. During this service we will celebrate the Bat Mitzvah of Jenna Amon, daughter of Sheila & Yehuda Amon. Mazel Tov!

Our service on Sunday morning, September 7 will begin at 8:45 a.m.

Our 7:30 PM service on Thursday September 11 will include a memorial segment in observance of the second anniversary of 9/11.

On Saturday evening September 20 we will hold our annual Selihot service. At 9:00 p.m. we will hold our final discussion (for now) on "Some Jewish Concepts of Heaven, Hell and the Life Hereafter." Special emphasis will be placed on "postmodern" reconsideration to understanding "Tehiyat Ha-Mayteem-Resurrection of the Dead." Light refreshment will be served.

Cantor Geller and I will lead the Selihot service beginning at 10:30 PM.

Shabbat Shalom
Rabbi Philip Pohl