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.