Parashat Shoftim
Deuteronomy 16:18-21:9

Our Torah portion opens with the demand to establish a justice judicial system. The judges must be scrupulously honest. Repeating the prohibition found in the book of Exodus (23:8), Moses prohibits taking a bribe – shohad. (Deut. 16:19) Unlike many other laws in the Torah which must be obeyed simply because they are Divine commandments, this prohibition is a law that carries with it a rationale, an explanation. It is not enough for us to recognize that bribery is dishonest and can pervert justice. The Torah adds that bribery corrupts even the righteous. Rashi quotes the Rabbinic observation that taking a bribe is prohibited “even to administer true justice.”
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Parashat R’eh
Deuteronomy 11:26-16:17

Our Torah portion begins with a dramatic declaration: “Look (r’eh)! I put (noten) before you today blessing and curse.” (Deut. 11:26) It seems that Moses gives (noten) the Children of Israel a stark choice: will they choose blessing or curse? But that question is actually a step after the declaration itself. The declaration is not a question, but a statement of fact. Blessing and curse are given over to the Israelites in order that … well, simply in order that they look at them and see them. First they must perceive the blessing and the curse. First they must see that blessing and curse lie before them. And then they will have to decide what to do about them.

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Parashat Eqev
Deuteronomy 7:12-11:25

In repeating stories of what happened to Israel before, Moses sometimes changes, or  adds, or subtracts elements from the version we originally learned in earlier books. One such change – an addition to the original version told in the Book of Exodus – is that Moses made a wooden ark to serve as a container to hold the two Tablets given by God at Mount Sinai. Readers have always wondered what this ark was. Was it simply the ark that was part of the Tabernacle? But the rest of the Tabernacle is not mentioned here. So a strong argument can be made that this is a different ark. (For further discussion about this see Sparks 2013)
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Parashat Va’et’hanan/Shabbat Nahamu
Deuteronomy 3:23-29

Of the many texts and verses in our portion that have taken special places in our tradition and liturgy (such as the Sh’ma and the Ten Commandments) one verse is recited at the end of every traditional prayer service, morning, noon and night. The last words of the first paragraph of `Alenu, the concluding prayer  of each service, are this verse from our Torah portion: “And you shall know today, and you shall return it (va-hashevota) to your heart – that the Eternal is the Almighty God in the Heavens above and on the Earth below, none other (ayn `od).” (Deut. 4:39) Continue reading →

Parashat D’varim/Shabbat Hazon
Deuteronomy 1:1-3:22

Moses begins his personal and especially powerful review of Israel’s history and destiny, along with a review of the Divine directives to help Israel on their path. Each review is connected to the other. Our history and our Torah of laws and values are interdependent and mutually influential.

As Moses sets the stage for his extended set of orations, he begins by acknowledging the point at which these words are spoken – at the threshold of entering into the Promised Land. And he reminds the people that they are here, in this place, at this moment, because of a failure of nerve that condemned them to wander in the wilderness for forty years. Their present moment and location are not what they might have been. The people could have entered the land at a different moment, from a different place. Instead, the change in place and time has been determined by their own actions a generation ago. But pointing out this sad fact is not necessary to Moses only to set the stage for his main point.
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Parashat Mattot/Mas`ei/Rosh Hodesh
Numbers 30:2-36:13

Is it Pharaoh’s revenge? Joseph’s comeuppance?

Now, forty years after the exodus from Egypt, on the brink of entering the Promised Land, two tribes and a part of a third refuse to cross the Jordan and take a portion of the land. The tribes of Reuven and Gad (and then part of Menasheh) argue with Moses that, since they have much livestock, and the land to the east of the Jordan is perfect for grazing cattle, “thus our portion has come to us from the other side of the Jordan, eastward.” (Num. 32:19)

Eventually a deal is struck, and these Israelites remain to the East and do not partake in the division of the tribal portions in the land of Canaan. We should notice that the allotment of portions on the western side of the Jordan is done at God’s bidding, with the participation of all the tribal leaders. The Eastern tribes take their portions for granted – “our portion has come to us.” They basically engage in a landgrab.
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Parashat Pinhas
Numbers 25:10-30:1

We read again the extraordinary story of the Daughters of Tz’lof’had, who courageously stand up for their rights before Moses, the community and before God, Who had excluded them in the Torah’s system of inheritance laws. As the sole survivors of their deceased father, they demand that they be given their father’s portion in the Promised Land. God ratifies their demand, saying , “The daughters of Tz’lof’had speak correctly/honestly.” (Num. 27:7) To our surprise, we are witnesses as the Torah’ laws are changed by God’s decree. I have discussed this amazing story before (- see, for instance, Sparks for 2012, 2016 and 2017). Continue reading →

Parashat Balaq 
Numbers 22:2-25:9

Balaq, King of Moav, commissions a prophet from far off Mesopotamia, Bil`am, to place curses upon the people of Israel. In his fear of this new people, Balaq believes that it is only with Bil`am’s special powers that he will be able to vanquish Israel. Bil`am’s reputation has spread far and wide. What is Bil`am known for? As Balaq says to the prophet, “For I know that that which you bless is blessed and whatever you curse shall be cursed.” (Num. 22:6) Continue reading →

Parashat Huqqat 
Numbers 19:1-22:1

And the Children of Israel, the entire community, came to the Wilderness of Tzin in the first month, and the people stayed in Qadesh; And there Miriam died and there she was buried. And there was no water for the community, and they assembled against Moses and against Aaron
(Num. 20:1-2)

I have often struggled with the way the Torah tells of the death of Miriam, the Prophetess. Her death merits just half a verse. And there is no report of how the people mourned the passing of this leader. We just move on to the next episode. The missing pieces seem so unfairly lacking. As readers of our Torah I believe it is important for us to notice such gaps and respond to them. Speculations I have entertained in the past (See, especially, Torah Sparks 2016) take on new colorations this year.
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Parashat Qorah
Numbers 16:1-18:32 

How does one feel when one receives a present? Often, one feels very happy and fortunate. But sometimes one feels humbled by the gift and by what the gift may signify. Is the gift a sign of merit? Is it something earned and deserved? Or is the gift a token of love, unexpected but affirmed anyway? Is the gift something to be used up or is it something to be cherished forever? Is it a source of pleasure, or a challenge?
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