Introduction: Every bullet leaves pain in circles rippling outward, like the diameter of the bomb the Israeli poet Yehuda Amichai once described. Amichai’s bomb extends from 30 centimeters to the immediate range of dead and wounded, out to a solitary mourner “far across the sea,” finally encompassing “the entire world in the circle.” (Chana Bloch’s […]
I want to begin by acknowledging my teacher, Max Ticktin z”l, for whom the period of shloshim is coming to a close and whose connections to Temple Micah are more varied and interesting than I knew before he died. Max taught me — and others in several generations — a lot about who is and […]
“Clearing Out the Old”
You shall eat old grain long stored, and you shall have to clear out the old to make room for the new. — Leviticus/Vayikra 26:10
Meant to suggest plenty lasting from one harvest to the next, perhaps to connect with the promise of a sufficiency for the sabbatical year. But also, as noted in Torah in Motion,* to suggest that the old must be cleared out before the new is used. You don’t have to have a dance troupe, or even feel like actually moving, to consider Tucker’s and Freeman’s perspective on this verse:
[Consider] garage sales (the decision to have one; preparing for one; the end result of having had one, i.e., old things gone, new things in their place, more space in the house, etc.). How does it feel to get rid of something and replace it with a new item?
Take the garage sale and make it personal. What old habits would participants “clear out”? What new habits and attitudes would replace the old ones?
Challenge: Each dancer imagines that he or she is a house. In each room of the house is an old habit or attitude which the dancer wishes to get rid of. The dancers improvise solos in which they go through each “room,” confronting the imagined old habit or attitude, and gradually “replacing” it with a new, improved one. After they complete the change in one “room,” they go on to the next (up to six or so rooms).
“To the last, Parashat Bechukotai challenges us,” writes R. Elizabeth Bolton in “Mir Zaynen Do — We Are Here,” an essay in the The Women’s Torah Commentary:*
If the text excludes us when we are not named, then should we include ourselves in such passages as blessings and curses? Surely contemporary Jewish praxis would look different if we read the covenanting passages as excluding or exempting a whole class of Jews. And yet this has been the experience of many Jewish women, who have searched in vain for a reflection of themselves in Torah, particularly once thy move beyond the family narratives of Genesis and the nation-founding narratives of Exodus….
Can a feminist rereading of Bechukotai and other Torah with difficult theological implications help reconfigure a healthy relationship with brit (covenant) for girls, women, Jews by choice, lesbian and gay Jews, Jews with disabilities and all who question the notion of a Divine figure and punishes?
It can, and it must, for the simple reason that we were all there.
We were at Sinai, we witnessed the Temple’s destruction, we stood at the abyss of history and we are here. — Bolton, pp. 251-252
“Proclaiming Liberty throughout the Land,” an essay on the portion Behar by then rabbinical students Sharon Brous and Jill Hammer,* includes a section entitled “The meaning of Ge’ulah for feminists.” (See p. 242ff in The Women’s Torah Commentary.*) They ask Jews to consider their responsibility to help free agunot, women chained to marriage by husbands who refuse them divorce; women bound by addiction; women “enslaved by society’s views of their roles and bodies”; and women forced into prostitution or sold into slavery.
“This parashah reminds us how much our kinfolk need us to further their redemption,” Brous and Hammer write.
To learn more about agunot and related advocacy, visit the Jewish Orthodox Feminist Alliance advocacy pages.
“…if you reject My laws and spurn My rules, so that you do not observe all My commandments and you break My covenant, I in turn will do this to you…”–Leviticus/Vayikra 26:15-16
“…You shall not prolong Your anger with Your sorrowing people to all generations…,” an anonymous author — dated somewhere between the 9th and 11th centuries CE — replies, presenting God with 22 commandments, from aleph to tav:
You shall not withhold [t’acher (aleph)] Your answer from him who cries to You with all his heart. You shall not despise [t’vzeh (bet)] the afflicted wretch when he implores You for mercy. You shall not berate [tig’ar (gimmel)] the poor and downtrodden, when he appears before You. You shall not turn Your creature away from Your door empty-handed. You shall not grieve him or shame him for his sin and guilt. You shal not rebuke him in Your anger once he forsakes his ways. You shall not remember against him his early sins, buried in his bosom. You shall not take his pledge in pawn for having defiled himself with crime. You shall not banish him who strays afar, but shall draw him near when he returns…You shall not prolong Your anger with Your sorrowing people to all generations….You shall not hide Yourself [titaleim (tav)] when I beseech You: let my sighs come before You!
–translated by T. Carmi. The Penguin Book of Hebrew Verse*
* Please see Source Materials for full citation and additional information.
Click on the “WeeklyTorah” tag for more resources on the weekly portion throughout the year, or on a portion name for parashah-specific notes. (The series began with Numbers and has continued week-by-week through the book of Leviticus.) You can zero-in on particular types of “Opening the Book” posts by clicking Language and Translation, Something to Notice, a Path to Follow, or Great Source in the tag cloud.
Leviticus/Vayikra 23:32 in three translations:
It is a day of complete rest for you [shabbat shabbaton hu lachem] and you shall afflict yourselves; on the ninth of the month in the evening — from evening to evening — shall you rest on your rest day [tishb’tu shabbatechem]. Continue reading