Category: midrash

“Look Behind You”: Akedah 5770

In their great love my parents saved me from disappointment,
from pain and sorrow. Now I am left with their savings
plan the pain I would like to spare my children.
How all those savings have piled up on me!

The 20th Century Israeli poet Yehuda Amichai wrote a number of poems that clearly reference the Akedah [Binding of Isaac, Genesis/Breishit 22]. But I think this section of “My Parents’ Lodging Place” — from the collection, Open Closed Open — reaches the heart of the Akedah as well as anything he – or anyone else – has written about it… even if he didn’t plan it that way.
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Ki Tavo: Something to Notice

At the beginning of the portion, Moses describes a declaration to be made in conjunction with the first fruits. It is, for a change in Devarim/Deuteronomy, not accompanied by commentary from Moses about the people’s lack of understanding and gratitude, despite long experience of God’s power and bounty. Instead, it is assumed that the people will be appropriately awed and grateful following the harvest.
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Ki Tavo: A Path to Follow

You shall then recite as follows before your God YHVH: “My father was a fugitive Aramean. [Arami oved avi] He went down to Egypt…bringing us to this place and giving us this land, a land flowing with milk and honey. Wherefore I now bring the first fruits of the soil which You, YHVH, have given me.” (Plaut/Stein)
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Ki Teitzei: Great Source(s)

Many commentators remark on the injunction to remember Miriam’s tzaarat [skin condition] (Devarim/Deuteronomy 24:9). It is the only mention of her in Deuteronomy. Moses’ sister, unnamed, appears in Exodus/Shemot 2:1-10; Miriam is mentioned by name in Exodus/Shemot 15:20-21 and Numbers/Bamidbar 12:1 and 20:1.

Tzaarat and Zipporah

In Frankel’s The Five Books of Miriam, “Our Daughters” ask why Miriam is mentioned only at this point in Deuteronomy and in connection with tzaarat:

BERURIAH THE SCHOLAR ANSWERS: To understand what’s going on we need to widen our lens to take in all of chapter 24 of Deuteronomy. The first four verses discuss the case of a man who sends away his wife because he finds her “obnoxious” but then wants her back, which is forbidden by law. The fifth verse instructs a man to “GIVE HAPPINESS TO THE WOMAN HE HAS MARRIED.” Both cases might apply to Moses himself: In Exodus, we’re told that Jethro brought Zipporah and her two sons back to Moses “AFTER SHE HAD BEEN SENT HOME” (18:2); no reason is given for her having been sent away.
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Ki Teitzei: A Path to Follow

If, along the road, you chance upon a bird’s nest, in any tree or on the ground, with fledglings or eggs and the mother sitting over the fledglings or the eggs, do not take the mother together with her young. Let the motehr go, and take only the young, in order that you may fare well and have a long life. — Devarim/Deuteronomy 22:6-7 (JPS)

Plaut notes that this commandment is associated with a story concerning Acher [“the other one”], apostate rabbi Elisha ben Abuya (2nd Century CE). Below is the story, taken from Talmud tractate Kiddushin:

What did Aher see that made him go wrong? It is said that once, while sitting and studying in the valley of Gennesar, he saw a man climb to the top of a palm tree on the Sabbath, take the mother bird with the young, and descend in safety. At the end of the Sabbath, he saw another man climb to the top of the same palm tree and take the young, but let the mother go free; as he descended, a snake bit him and he died. Elisha exclaimed: It is written, “Let the mother go and take only the young, that you may fare well and have a long life” (Deut. 22:7). Where is the well-being of this man, and where is the prolonging of his life? (He was unaware how R. Akiva had explained it, namely, “that you may fare well,” in the world [to come], which is wholly good; “and have a long life” in the world whose length is without end.) — found in Bialik & Ravinitzky, based on Kid 39b

Plaut explains that, “through the story of Acher, the command concerning the bird’s nest became a focal point of discussion on biblical theology.” The Rabbis on-going relationship with their apostate colleague is fascinating in its own right — another, somewhat related, path to follow.
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Shoftim: A Path to Follow

When in your war against a city you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you must not cut them down. Are trees of the field human [ki ha-adam eitz ha-sadeh] to withdraw before you into the besieged city? Only trees which you know do not yield food may be destroyed….
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Shoftim: Language and Translation

Devarim/Deuteronomy 18:13 contains a command to be “wholehearted [tamim]” with God. I found the same English word, “wholehearted,” used in seven different sources, two commentaries and all five Torah translations on which I regularly rely: Alter, Fox, Jewish Publication Society, modified JPS (The Torah: A Women’s Commentary) and Scherman (Stone Edition); see Source Materials for citation details.
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Re’eh: Great Source(s)

“It is your God YHVH alone whom you should follow, whom you should revere, whose commandments you should observe, whose orders you should heed, whom you should worship, and to whom you should hold fast.” — Devarim/Deuteronomy 13:5

R. Hama son of R. Hanina said: “After the Lord your God shall ye walk” (Deut. 13:5). But is it possible for a man to walk right behind the Presence? Has it not already been said, “The Lord thy God is a devouring fire” (Deut. 4:24)? Yes, but what the verse means is that you are to follow the ways of the Holy One.
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