Selichot; Nitzavim-VaYelech

Deuteronomy 29:9–31:30

By Rabbi Steven Pik-Nathan for Jewish Reconstructionist Communities

Choose Life

This week's parasha is the double portion Nitzavim/Vayeleh. At the beginning of the parasha Moses tells the Jewish People, "You stand this day, all of you, before the Eternal your God . . . to enter into the covenant of the Eternal your God, which the Eternal your God is concluding with you this day . . . that God may establish you this day as God's people and be your God."

Three times, Moses stresses the phrase, "this day," emphasizing the contemporaneity of God's outreach to the Jewish People. Rashi notices this repetition, and comments that the chorus of "this day" indicates that, "just as this day enlightens, so will God enlighten [the Jewish People] in the future." The text reminds us that each one of us stands before God "this day" because God is always present to us. This relationship that continues from generation to generation reminds us not only of our connection to God, but to our ancestors and our future descendants as well. We have stood, stand, and will stand in God's presence, surrounded and filled with the power of Divinity, if we only recognize this. God's presence will then continue to enlighten us for all time. The text applies this to the Jewish people, but we certainly understand this as applying to all who choose to connect with the Divine within their lives.

Traditionally, the way to connect with the Divine has been by following the path of mitzvoth/commandments. The Halakha, usually mistranslated as "Jewish law," but coming from the Hebrew word for "to walk" has traditionally shown us the path. For us today we often ignore about Halakha because, as Reconstructionists, we don't see ourselves as Halakhic Jews (as do the Conservative and Orthodox branches of Judaism). But the reality is that we still need Halakha - a way to go or path to walk - to help us connect to God and the Jewish people. We may need to continually reconstruct the Halakha to give it meaning for us today, but as Reconstructionist we should remember that we consider ourselves to be a movement that is constantly creating new ways of relating to tradition. In a recent issue of "Reconstructionism Today" Dan Cederbaum wrote an article titled Reconstructing Halakha and subtitled "Think kosher, act treyf." Though this statement might seem heretical to some traditionally minded Jews, it makes perfect sense in a Reconstructionist context. We may outwardly seem to be not observing Halakha as it is traditionally understood, but it is the intention of using our actions to connect us to God and the Jewish people that makes our actions "kosher" or within the realm of a Reconstructionist understanding of Halakha.

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KI TAVO

DEUTERONOMY 26:1–29:8

Consequences

by Rabbi Elizabeth Bolton for Jewish Reconstructionist Communities

When it comes to parenting, I confess to being a slow learner. I should know by know that my almost-seven year old does not respond well, in general, to declarations of causality. Despite this general self-awareness, whether due to stubbornness on my part or just plain fatigue, I still find them tumbling out of my mouth.

She probably hears them as threats, which, I suppose, they really are. It doesn't seem to matter if I try to soften the blow, as in: "If you don't do "x" now, there will be consequences later." She needs to hear, right away, that if she doesn't get those dolls put away, and her sneakers put on now, that she will not get the orange sticker on the chart to earn the.. chosen reward of the moment.

But in my experience - and with just two children of my own, I confess that this is not a scientific sample - the "if . then" approach just doesn't work very well. Alternative approaches, such as sharing the decision-making or offering choices bring better results, as well as happier children, and a more sane Ima.

There is also the "natural consequences" approach. When I am willing, and able, it's often best to let the child's choice, even if it's not the "best," win the moment. As long as it's safe (and not too costly in terms of replacement items!), allowing the effects of that decision to be experienced turns into a more deeply integrated learning. So, when she wears that long sleeveless dress with party shoes out to play, and finds out that she's uncomfortably chilly and can't hang upside down on the swinging bar, it's unlikely she would make that choice again.

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Ki Teizei

Deuteronomy 21:10–25:19 

by Rabbi Lewis Eron for Jewisnrcon.org

Honest Weights and Measures 

Once, during the holy season of Rosh Hashanah and Yom Kippur, the Hasidic master Rabbi Levi Yitzhak of Berditchev, paused in his devotions and looking at his disciples with sad, tear-laden eyes, remarked, "What a funny world it is that we live in these days. There was a time, you know, when Jews would be scrupulously honest in the market place and be the most outrageous liars in the synagogue. These days, however, everything is reversed. The Jews are surprisingly honest in synagogue, but in the streets and market places, I'm ashamed to tell you."

"But rabbi," his followers asked, "why are you so distressed. How can it be bad if Jews are telling the truth is synagogue?"

"I'll tell you why I'm distressed," answered Levi Yitzhak, "In days gone by, Jews were known for their honest dealings. They took the words of Torah seriously. Their 'yes' was always a 'yes' and their 'no' was always a 'no'. They had honest weights and fair measures. Yet, on the Days of Awe they would fervently recite the confessional prayers declaring that they had lied, cheated, swindled and deal dishonestly. This was a lie. Everyone knew that truth and faithfulness were the lamps lighting their way.

"But these days, the reverse takes place. In the streets and in the market place, the world of commerce and social interaction, they lie and cheat, but when they come to synagogue, they, sadly, profess the truth." (Adapted from, Martin Buber, Tales of the Hassidim, Early Masters, p. 230)

The Days of Awe are rapidly approaching. We are now in the month of Elul, the month of repentance that precedes Rosh Hashanah. Soon we will be in synagogue for the High Holy Days and we might ask ourselves if Levi Yitzhak's words refer to us. Where do we tell the truth and where do we lie?

We know that we can live the truth of our faith in our daily lives. We are able to bear witness to our commitment to God and our heritage by the way we interact with each other and our world. All our pious devotions, our concerns with ritual details, our deep identification with the Jewish people and tradition, our profound journeys of spiritual self-discovery mean very little if we do not conducted ourselves in the spirit of truth and honesty.

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Shoftim

Deuteronomy 16:18 - 21:9 97

reprinted from JewishRecon.org

Ancient Debate

Wow, Moshe - that's a lot of stuff in this Parsha.

As I read through it I can almost hear Moshe and the people talking and debating - we have the summary. For example, in the part about not learning the ways of the other nations, Moshe warns that the other nations "listened to soothsayers, and to diviners; but as for you, YHVH your God has not given you these ways." Torah doesn't report the debate, except in the "answer" trope used in the next verse where Moshe says "The One will raise up a prophet like me among you". I can here the people asking "So, Moshe, how are we supposed to know what the Holy One wants us to do?"

Can you hear the ongoing exchange?

"Why?"
"Because that's what you asked for."
"So how's the prophet going to know what to say?"
"God will put the words in his or her mouth and force those words to be spoken."
"What if he says something that God didn't make him say?"
"If he does that or claims it is from another god, then he is leading you astray and deserves to be ignored (die of embarrassment)." 

And then there was silence, probably with exchanged glances.... so Moshe says "If you say in your heart, How will we know?, then test the message by seeing of the prophecy comes true." 

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