29 Tishrei ע ש ת
The Ha’Yom Story Gabrielle Rubin Auf Ruf D’var Tora
Genesis


Shabbat Shalom

First of all I would like to give special thanks to Norm for allowing me the honor of delivering the D’var Tora on this momentous Shabbat, a milestone in the lives of Gabriella, The Chosen, the Rubin s, all of their families our Dearest Bet Shalom family.
Interactive Hazak Chant D’var Tora
HAZAK HAZAK V’NITCHAZEK
TROPE CONVENTION OF USING SAME METHOD IN ENDING EACH DAY
HAZAK
YOM RISHON
As many of you are aware this Shabbat’s Sedrah is B’reshit or Genesis. The Parsha of course is “the Beginning” now given my post modern or post post modern leanings and openness to a variety of interpretations and given my particular affinity to linguistic performance and competence as prima facia sources of meaning I am without much coaxing prepared to accept interpretations that tie the annual recitation of these passages in the fall to baseball post season, saying it was one big misunderstanding and that Beginning of course is really just the Big Inning of game six.
Before getting into more substantive discussion we have a wonderful little poem Roxy and Jessy will help me with…
from Kurt Vonnegut’s novel Cat’s Cradle
TIGER GOTTA HUNTBIRD GOTTA FLYMAN GOTTA SIT AND WONDER WHY WHY WHYTIGER GOTTA SLEEPBIRD GOTTA LANDMAN GOTTA SAY I UNDERSTAND
The reason I chose this Poem is that it speaks to a certain universality of origin stories that I really like.
David Hamelech teaches that these shared origins tie us to the other peoples of the world (or at least the regions that share in whole or in part aspects of this etiology) thus further legitimizing his reign and conquest of the Eretz Yisroel where many mitzvoth are practiced to this day while B’reshit is discussed rather beautifully in Rashi where he cites R’ Yitchak who queries why the Torah does not start with those passages that deal directly with the Mitzvot that are the obligations specific to the children of Israel and Rashi answers uses the above passage from Tehillim as the example.
As Jews we have the privilege of revisiting, discussing and analyzing our divine passages, thereby reinvigorating our lives by finding relevance adding dimensions of meanings to our lives as a result of the contemplation of the passages of Torah. There is no example in Torah which has been discussed or interpreted more than the opening passages of Genesis.
Accordingly there is no more humbling task than to be asked to comment on a section of Torah. Traditionally Chinuch or teaching of the Torah to children typically never beings with B’reshit, my experience was Vayerah and some begin earlier but typically never with B’reshit.
I asked Roxy and Jessy to participate because the question that is on your adult mind is on your mind as a child and so even as Morah Susan, Rabbi Billy and Rabbi David teach them about Avraham Avinu as the introduction so to speak here we are in the “post season” we know there is something prior as adults we are meant to understand, but in truth we are still asking ourselves or convincing ourselves we know the meaning our understand some universality of truth or best where to begin, but we don’t.
Just the same I am will endeavor to offer a brief survey the days of creation rather than offer any in depth discussion of any one particular day; rather just point out briefly some noteworthy aspects of creation each of which could serve as a starting point for further discussion.
Yom Rishon ( I will spend slightly more time on Yom Rishon)
The S’forno comments that this is the beginning of time. That before this there was no time. I thought this a fascinating launching point for an approach to B’reshit. Further given that the next Pasuk concludes “Ruach Elohim Merachepet al P’ney Hamayim”. Ruach Elohim which roughly translates “the spirit of God“, Merachepet is analogized by Rashi as the motion of a dove over its nest, al p’nei Hamayim, is on the face of the water. Historically the earliest known time keeping devices were water clocks, archaeologists have established that the Egyptians possessed sophisticated water clocks which were seasonally calibrated to count off the intervals of night when their sun dials were of no use. This interpretation “synchronizes” if you will very nicely with the conclusion of the first day of creation which separates between day and night. So Ruach Elohim is the divine apparition to mark off time and distinguish days and nights.
It should also be noted that the enumeration of the days of creation and designation of days with numerical indicators is an implicit disavowal of idolatrous sets of nomenclature where the days are enumerated according to various pagan gods.
Also noteworthy is that day one contains 10 items:
1. Sky
2. Earth
3. Tohu
4. Vohu
5. Darkness
6. Water
7. Light
8. Day
9. Night
10. Yom Echad
This is thought to parrellel the Decalogue, or Ten Commandments and a not so subtle reminder that the Ikar, or root central purpose of the Torah.
Va’Y’hi Ereve Va’Y’hi Boker Yom Rishon
The Second Day
Well if any of you were wondering why Monday’s were such a drag, look no further than the Torah. The second day is the only day which God does not look at it and call it good. I offered a D’var Torah on this topic on a prior occasion; where I posited that the acts of creation appear to me more akin to art than engineering, thus the presence of a transitional period where things are not just exactly perfect makes natural sense and is reflective of the creative process. This time round I will posit an interpretation based in the m’phorshim that the Rakia which is the force created on the second day, is the force of weather, neither good nor bad and accounts the enduring popularity of the tune Stormy Monday. Even though it will be my last reference to the secular days of the week.
In case your were paying careful attention, you might have also noticed that Shamayim was already created on the first day, this bothered me to and Ramban did comment that there is a slight variation in the vowel structure between the shamayim referenced in the opening verse and the Shamayim that was created on the second day which bears specific relevance to water and the forces of weather as compared to the Shamayim in the first day which is contrasted directly to earth.
This “opens the door” to interpretations and is an acknowledgement of imperfection and even amid all of the wonderful events to follow including the creation of Adam B’Tzelem Elohim perhaps a sign of the implicit imperfection of what happens on Earth.
Va’ Y’hi Erev Va’Yhi Boker Yom Sha’y’ni
The Third Day
On the third day we wrap up geography and start plant biology. Our landscape gets the final nod with the “Ki Tov” missing from Stormy Monday and we move on to plant life. On the third day I find myself “modern scientific knowledge” becomes a bit more incongruent with the order delineated in B’reshit, while I won’t go so far as to say that it misses the point entirely, I will say that anyone whose faith gets shaken when they realize that animal life is a precondition for the existence of fruit trees will not find meaningful spiritual guidance analyzing sequences of nucleic acids either. The revelations in the Torah are spiritual, not scientific. The delay in introducing the Sun, the Moon and the Stars all the way to the fourth day intentional suppression of symbols in the idolatrous systems of worship that the Torah came to replace rather than any need for the precision and accuracy of the scientific methods that are our modern obsessions. Even as we rely increasingly on these tools to better understand B’reshit which doubtless also implies that approaching the ideal closest most perfect scientific origin is of central importance.
The 3rd day gets 2 Ki Tov nods plus its own for the only day having 2 Kit Tov nods is thought by many to be a day of good portent.
Sh…lishi
The Fourth Day.
Sun, Moon and Stars, at the essence of Creation. Perspective dimension of time. Dialectics. Introduction of the Mashal of something bayn Yom, Ve’Layla. By the ’Me’Orot Hag’Dolim of the silvery moon. Our whatever you want to call it day.
Va’ Y’ Hi Erev R’ vi’ yy
Earth and animals in harmony and natural order, the first itteration of P’ru Ur’vu for the splendor of living things and natural systems to multiply and perpetuate
Va’Yhi….erev va’yhi Boker Yom Chamishi
We are placed here by a loving and trusted God who encompasses all of our mothers, father, the stars the sun, the moon, the big super important lights, time that supersedes all objects has placed us here only to trip on ourselves, betray reason, give in to our obvious foils for which would should feel no shame. Come on…. If I tell my kids, see that tree over there, it has the most rotten disgusting fruit on it and I don’t ever want to see you guys ever ever eating from that rotten disgusting tree, I have of course impressed upon them the choice.
Should I ask you for your feedback or shoud we get on with Yom Hashishi and since its Shabbat we will leave the best for later.
OK

Let’s give this all we’ve got. All you Feminists, all you Zionists, anyone who does not believe in an apocalypse, I want to hear it from Human Rights Activists, and Animal Rights Advocates, I want to hear from the Agriculturalists, from Pharma, they guys that believe in Karma but mainly all the Jews in the room
Va’ Yhi Erev Va,Yhi Boker Yom Shishi
Norm will lead us later as we read the events of Yom Ha’ Sh’Vi;i at Kiddush as we together as we do every week
Shabbat Shalom

Garble Garble Garble

Proof parapets eliptical
senses, the orbit
viral natural senses
about you
ashes lashes dashes
we all have an off day

Garble Garble Garble

Proof parapets eliptical
senses, the orbit
viral natural senses
about you
ashes lashes dashes
we all have an off day

Go There

You know what man, it's too aggravating to go there, but I think we need to ask the Jews who used to live in Iran to answer this guy. I am pretty sure I know what happens when they shuffle the deck and its never good for any of us. Laying any claim to Israel at all is beginning to sound more than just a bit ridiculous, why not back off when it comes to territory entirely. Just another lazy attitude from hodunk.

Netzavim Vayelech 10-15 minutes

Nitzavim Vayelch
In the Torah as we approach the end of D’varim the Torah iterates its theme of reward and punishment or berachot and kellalot.
PSHAT: Chapter 30 verses 11-16
PSHAT Pasuk 11. Oonkalus Your Tafkid or purpose is to Hadah, exemplify or beautify the expression but most importantly to Keep is Close or as phrased don’t distance yourself from the Torah
Pasuk 12 Context of the departure of Moshe from this world. Odd Contrast, the Torah is eternal Moshe in some sense is eternal in that the Torah is a description of his plight. His plight and the plight of Israel at this moment is not to cry out…There is no longer any more direct voice to the Heavens.
Lo Bashamayim is an affirmation that wisdom, intelligence and innovation are the realm of man, and that one should not go looking to the heavens or to rely on another to be closer to God or and understanding of God than yourself. Lo Bashamayim…you must keep your feet on the ground.
Pasuk 13 Serves as a reminder that our ability not only to enter or re-enter Israel but also to keep and preserve her depends on our wit, innovation and preservation of the justices set forth in our Torah
Pasuk 14 Ki Karov Alecha Keep it close to you. Reminiscent of Shema
Pasuk 15: The Good News and the Bad News
Pasuk 16 Shema “inversion”

Additional Notes:
Mitzavim Nikudim over Lanu Ul’vanenu….m'pohrshim suggest this is additional emphasis joining the generations by placing a Nekudah on every single letter so as to signify that every Jew is a “stakeholder”.
Vayelech
Is essentially a prelude to Ha’Azinu. Vayelech recognizes that Moshe’s life is drawing to an end. Poises Yehoshua to take over the leadership of this people that Moshe has struggled with tremendously.
One of the resounding messages of the Torah is to constantly remind us if what good happens when we are true to the Torah and what bad happens when we falter. Faltering persistently entails idolatry, worshipping false gods and adopting non-Jewish practices and principles.
We can sense the crescendo in Nitzavim, the iterations of berachot and kellalot,
Vayelech is a set up to the actual song of Ha’Azinu
Which will be covered on Shabat Shuva by Rabbi David.

Ki Tetze Outline 5 Hours +

Parshat Ki Tetze
27 positive and 47 negative commandments, 74 or over 10%, single biggest of any Parsha
Expressing Gratitude with Cloth and Feathers
First of all let me give you some of my background. I am Day School educated, spent a year in Israel where I studied in a Yeshiva in Yerushalayim before heading up to Albany where I got a Bachelors but while studying Anthropology in grad School, one day realized while reading the NY Times not one single ad for Anthropologist ad was present in the employment classifieds, so I went out and found a “real job”, so I would like to thank Anne for giving me the opportunity to come and speak to you about parshat Ki Tetze.
First let’s begin with the basic translation
Provide basic text, discuss that focus will be on V’shavita Shiv’yo and discuss and prepare group for contextual non literal maning for Milchama and set up “boundary” case.
Discuss briefly the literal and the interpretive.
Explain my POV on translation. While preparing this D’var I was EXTREMLY humbled, given that the return to text and to m’phorshim only reminds me how far I had to go when I stopped giving my daily undivided attention to the classic m’phorshim. I guesstimate (by the way my spell checker recognizes this as a word, which further proves my point) that my performance level somewhere in the 20-80% range and competence level over 80 ATB for Targumim. What really kills me are the abbreviations. Certain m’phorshim employ with regularity certain abbreviations, like Dtach eatal Be’achav in the Haggada, well such acronyms or abbreviations abound in the m’phorshim. AYP. Af Al Pi is a simpler example that you see frequently in Rashi, but others are beyond my current aptitude, so this D’var will lack specific references to the m’phorshim, though I did try to read them as best I could in preparation for this talk.
In fact with all respect to the m’phorshim, may search for meaning and relevance while vastly informed by these sources does not accurately reflect the manner in which I will offer to interpret or discuss the parsha today.
introduce topic
Begin discussion rather is on V’Shavita Shiv’y’o
Best attempt at translation: you make his home, your home. Alternative translations, relating to captivity.
To begin we introduce the phrase as actually written and uttered
Go through the whole Pasuk. Give everyone their translation.
V’Shavita Shiv’y’o
NF Best attempt at translation: And you dwell in his dwelling area
Compared to what appears to me anyway to be an implicit lateral meaning yielded by vowel substitution (by taking both shins and making them sins) yields
V’ Savita S’ivyo
NF Best attempt at translation: You gratify in his plenty
This is a perfectly grammatical phrase. I would like to make clear that this is not a suggestion or question in any way that would alter the correct performance of the p’sookim however the content that follows and the extra dynamic of meaning throughout the parsha and its layers of ethical code
PERSONAL OBSERVATION: As someone who reads Torah on a regular basis, I see this as obvious suggestion which adds innuendo and working dynamic sensibility into the meaning of what follows.
Torah contains many Mitzvot, some of us are more comfortable than others with these codified systems. I suppose we could all find systems were are clearly not comfortable with. This is in appropriate time to give thanks that we live in a free country, where we are free to come together, study Torah together and rejoice in our liberty and the wisdom of our system of democratic government, though far from perfect we need to remind ourselves how fortunate we are. I believe this very strongly and I think that I understand that our position relative to these codifications whether its Torah, Civil Law or some other code unto which we ascribe will define our behavior, or our level of restraint and engender how we perceive or feel about ourselves and how we are perceived by those employing their own impressions of their own respective codes. I guess you could also call this a form of cultural relativism.
Ki Tetze contains some profound codifications and principles that govern how we treat each other in moments of need or hardship with a genuine respect, humility, reverence and mutual respect. It has building code that protects the safety of others (roof parapets)
Ki Tetze teaches that crossing boundaries rather than being cause for conflict is a reason to consider both V’shavita Shiv’yo and V’Savita S’ivyo. When either we have crossed the boundaries set by another or our own boundaries have been crossed, these are opportunities to help one another with a direct suggestion in the scripture that reminds us that in doing so we also derive GRATIFICATION which is considered a reward in the 21st century, is it not?. I am offering or suggesting that the lateral meaning suggests that gratification is not just yetzer horah and sin but rather part of natural rights, take the particular positive precept specifically allowing the merchant’s worker to partake in the unsold “inventory” after the days work, or similar rules pertaining to vineyards and cornfields, but you probably should not use these literally in either Napa or Iowa without first consulting the Ma’areh De’Atra. (Laughs not likely)
Go Over actual prescribed commandment in Minyan Ha Mitvot-
Discussion of gratification in general. Is this a Torah Concept? Does Hashem want us to be gratified?
When rules are set forth such as those that handle the manner in which we treat one another in times of hardship such as the rules of Y’vama rather than being viewed as an ancient rite that perhaps has little relevance, no, codification should remind us that our freedom is tied up with rules of consciousness that are not strictly personal, but collective as well. Would the consideration of rights, property but most of all humanity taken place at all without this codification.
Yiboom is another explicit example of how the parallel ties of V’Shavita Shiv’yo and V’Savita S’ivyo lend some additional and unexpected twists to the right if you think it through.
We also cross species boundaries and project once more human values into the animal kingdom by directives that guide us to consider the maternal instinct of the bird when capturing eggs or fledglings.
Boundaries being crossed, rules and mitzvoth darting out at us. V’savita Shiv’yo pr V’Savita Siv’yo?
Lets keep in mind what immediately precedes our parsha, Shoftim ends with…..Ki Ta Ase et Ha Yashar B Eyney Hashem…you shall do what it right in the eyes of Hashem
Then off to Ki Tetse La Milchama al oy vecha, Incidentally Shoftim also contains a paragraph that begins the same way but that paragraph deals with faith in god in battle; which further lends credibility to the position I have taken here which is that the passage that begins our Sedrah is more civic than literal or not having an overtly or necessary specific relevance to wars per se.
Towards this end I propose what were are really talking about in this passage and many others throughout the parsha is crossing boundaries. Isn’t that what we are really talking about here? This sedrah contains prohibitions on cross dressing. OK I won’t ask if this crosses anyone’s boundaries, but increasingly you see the point. We confront issues and obtain the judgments. We are put in the position of bringing it to life and finding and yes even forming the relevance. Ethics, civil laws, property laws economic proscriptions, rules and prohibitions. Talk about relevance! This is the Parsha where charging interest is discussed. Respect for property but at the same time the dignity of those in need.
Crossing more boundaries more boundaries even as we sit here in the Wachovia bldg. Is this a for profit world or a non for profit world. What are the lessons? Is there a difference between value and values?
The Torah has a knack for prescience.
Discuss the particular passage regarding the Ashet Y’fat To’ar.
Discuss the dichotomy of V’shavta B’Shivyo
Lateral meaning
V’savta V’siyo
Open Discussion
1. Does anyone see this as a valid basis for meaning?
If so why?
If not, why not?
2. If this does serve as a legitimate basis for deriving meaning, then what are the specific implications that might change your perspective on the meaning of the ordinances or ethics you derive personally by employing both V’ Shavita Shiv’yo and V’Svavita Siv’yo interpretations to the specific passage and the broader meanings?
Parsha contains broad scope of ethical treatment, consideration of one another both in a manner that is sensitive to the feelings of others without ignoring passion. Thought the literal translation is clearly more judgmental the suggested lateral meanings offers concessions to human nature and frailty. Why would the Kadesh be separated by only one vowel from Kadosh? Perhaps this is yet another suggestion that our souls are all bound in the same struggles with desire and gratification and that finding peace and coming closer to Hashem has more to do with understanding and channeling this energy than it does with judging our own actions and the actions of others morally. This is exemplified by the fact that Kadesh and Kadosh while at opposite ends of the “moral” spectrum are separated by just one vowel. I find this to be quite profound, particularly that I have a bit of a fatalistic streak and believe that it is entirely possible that for many of us what we are or what we become is a product of our circumstances, though I also believe that exceptional people do break the mold, but I can accept that the soul of the Kadesh and the Soul of the Kadosh by just be split by a spiritual “hair”
Opposite meaning of Kedusha though the Shoresh or root appears the same.
Discuss the concept of kedusha, get feedback on its meanings. Discuss interpretations as to why the roots would be the same and the meaning opposite. Channeling the power of the Yetzer Hara or libidinal energies and redirecting them towards holiness. What is “the feeling” of holiness. How does is differ from other physical and sensual experiences; what does holiness mean to you and what is your interpretation as to why a Kadesh would be the embody the opposite of holiness.
The layers of complexity increase as the text goes on to deal with cases of favoritism amongst wives and families. More Torah prescience given the rate of divorce and families of increased complexity.
Which brings us to the Ben Sorer Oomoreh.
What Makes a Ben Sorrer Oomoreh?
Even though the edict was supposedly never carried out what is its significance?
Is the Ben Sorrer Oomoreh the moral relativist that everyone loves to bash these days?
Is it every child?
Is it any child?
What about the XXY?
There are 2 biblical interpretive imperatives that contradict each other nearly 100% the first is eyn mookdam o moocher b’tora The second is that all meaning is contextual. Rashi indicates that the reason the Ben Sorrer Oomorrar is placed sequentially to the text describing the rules governing relationships with non Jews is that the product of these realtions may likely produce a Ben Sorrer Oomorrer.
Return to V’ Shavita Shiv’yo and V’Svavita Siv’yo. How might this relate back? How do these versus which codify favoritism and differential treatment which no doubt has some life altering consequences for both the favored and the un-favored.


Why did I title this D’var Torah expressing gratitude with cloth and feathers?
SHATNES
Treatment of women in “boundary” situations
Compassionate treatment of the poor and the widowa
Prohibitions on usery
Directives on how to treat people to whim you have made a loan
Consideration for the maternal instinct of the mother bird
Laws of Yiboom
Laws governing inheritance
Laws governing relations between men and women
Prohibitions on cross dressing
Weights and measures
Provisions on satisfying yourself when WORKING in the vineyard or Cornfield
Return to Verse 12
So much attention given to Kashrut…what about Shatnez….imagine if that were the focal point of observance to the extent that Kashrut was and is importance to us as Jews. Shift to Shatnez Jews.
Then realty all of this back to the conclusion:
Is there any insight here on what make the Amalakites deserving of this treatment?
Conclude with fairness in weights and measures, relate these empirical laws intervening between passages wrought with ethics and the handling of the Amalakites . Then further discuss and conclude with speculations as to why the Sedrah would conclude with this Mitzvah we read on Shabat Zachor.
Parting Thoughts….participation.