The Torah portion for yesterday was a double one: Nitzavim-Vayeilech (Deuteronomy 29:9-31:30). I’ve already written about Vayeilech right here, but as with all parshah there’s at all times extra to say. Nonetheless, I’ll primarily deal with the motifs which might be extra specific to Nitzavim (Deut. 29:9-30:20). Some we have now seen earlier than like an obsession with idolatry, threats and punishments within the types of illness, plagues, destructions, and annihilations, the Israelites’ persistent betrayal, and this-worldly rewards for good habits. But, there are some concepts we haven’t seen but. I need to deal with three: the Torah referring to itself; the thought of the Torah being heard; and the liberty of individuals to decide on their very own coronary heart’s inclinations.
Deuteronomy 29:20 refers back to the e book of the Torah. Nevertheless, it’s only in verse 31:9, that we study that Moses is the creator of the Torah. Extra orthodox variations of Judaism adhere to this perception that Moses wrote the Torah (aside from maybe the final 8 verses or so since he had died), however in line with biblical historians, the Torah was compiled out of a myriad of sources throughout the Babylonian exile. Nonetheless, I discover it fascinating that in Vayeilech-Nitzavim, the Torah refers to itself eight occasions (29:20, 21, 27, 30:10, and 31:9, 12, 24 and 26). To some extent, it appears to be setting itself as much as be an equal to the ten commandments inside Israelite temple worship as there are additionally directions to place this e book of Moses subsequent to the ark of the covenant throughout the tent of assembly (31:26). Whereas Moses might not have written the Torah, it’s clear that its authors meant for it to be a religiously vital e book inside Israel. And, it has turn into for Jews, the religiously vital e book.
Additionally it is fascinating to level out that, for probably the most half, the Torah was by no means meant to be learn as a e book per se, no less than in line with Moses and the deity. It was at all times meant to be heard aloud. Verse 30:14 and 31:11 each converse to it as an auditory expertise. I discover this a provocative idea since when one hears one thing the expertise is totally different from one when one has a e book in entrance of them and may learn it for themselves. Individuals hear various things and a lot extra so relying on moods, experiences, consideration spans, and so forth. If the e book was not in entrance of me, however quite I heard every of those parshot (parts), I’m wondering what I might hear, what would resonate with me, and what would stick minutes or hours later. I think about there can be days by which I might deal with the negatives of divine anger and wrath, however would there even be days by which I might solely hear about divine care and love, the place I might keep in mind the methods by which the phrases of the Torah can be found to all (29:10 and 28*) and that I’m included inside that decision (29:9 and 31:11). In a manner then every particular person hears what they should hear on any given day. Sadly, this doesn’t diminish the patriarchal nature of the Torah, however it maybe does enable it to talk extra to at least one’s coronary heart.
Specifically, from a feminist perspective, listening to the Torah doesn’t arrange a hierarchy as to who’s extra discovered.** Sadly, Torah research*** has historically been a male-only area, though that is much less and fewer the case immediately. Nonetheless, there nonetheless exist many Jewish communities by which ladies don’t have the identical entry to Torah research that males do. Neither can they work together with the Torah in the identical ways in which males can. This wants to alter and Nitzavim-Vayeilech helps this variation. Moreover, from a feminist perspective, it’s important that the Torah itself says that it’s meant for everybody no matter social standing throughout the society (29:28*). I think about that this was quite revolutionary within the day. Even immediately, the concept everyone seems to be equal and has equality inside society and in faith is equally revolutionary. In so many locations and in so many non secular communities, that is sadly not the case.
Lastly, we have now the thought of the human coronary heart and its capability for selecting the great inside Nitzavim-Vayeilech. Verse 30:6 reads, “And the L-rd, your G-d, will circumcise your coronary heart and the center of your offspring, [so that you may] love the L-rd your G-d with all of your coronary heart and with all of your soul, for the sake of your life.” Right here, the deity will flip folks’s hearts quite than depend on them to comply with the divine freely. There’s a manner by which this assist appears promising, that the divine received’t make it so onerous to imagine, that there’s a a part of one’s coronary heart that’s immediately linked to the divine as a result of the divine needs it to be so. However, from a feminist perspective, if we take a look at the habits of the divine as jealous, wrathful, and violent, I’m wondering if taking away one’s free will to decide on to comply with the deity isn’t simply one other type of patriarchal violence to human free will, this time within the type of management. Fortunately, the prophetic custom doesn’t agree with this evaluation and finds human’s hearts freely their very own.****
In abstract, Nitzavim-Vayeilech says that everybody is equal earlier than the Torah and, in some ways, then, earlier than the divine. The parshah additionally focuses on listening to the Torah as a group, which may additionally illicit extra egalitarianism inside worship quite than providers and research being predominately male pursuits. Each of those may remodel Judaism in profound methods. But, allow us to not overlook that the parshah additionally contains a side of patriarchal management when the deity intervenes within the human coronary heart reducing our capability without spending a dime will. In different phrases, Nitzavim-Vayeilech may be very very like many Torah parts I’ve coated right here: a mix of patriarchy and a few points that might encourage a extra feminist, egalitarian Judaism.
NOTES:
* Some variations of the Torah have this as chapter 29 verse 28 and others chapter 29 verse 29. I’ve not had ample time to trace down why and the place the extra verse quantity is available in relying on the interpretation. I can solely give you this: in Chabad, it’s 29:28, and within the NRSV (New Revised Customary Model) it’s 29:29.
** Besides maybe between those that know learn it aloud and people who can’t. However the worth can be positioned on the listening and never the power to learn I might assume. As well as, on the subject of listening to, there are justice issues that we must always think about. What language is the Torah learn in? Who can perceive it and who can’t? How can we be sure that everybody can perceive the language? As well as, communities want to include lodging those that are onerous of listening to, an interpreter for many who are deaf, and remember that listening attentively shouldn’t be at all times straightforward or comfy for everybody.
***Jewish providers do have oral Torah readings, however they don’t seem to be the first manner by which day-to-day engagement with the Torah takes place. And, I might add that
****See The New Oxford Annotated Bible’s be aware to verse 30:6 for this suggestion and extra details about it. This isn’t with out situation although as free will helps the predominant but problematic theodicy of the Torah. See right here for extra.
