Overview of the Torah Reading

To be read on Shabbat Ki Teitzei, 11 Elul 5784/Sept.14, 2024

Torah: Deut. 21:10-25:18
Haftorah: Isaiah 54:1-10 (5th of the Seven Haftorahs of Consolation)
Pirkei Avot:  Chapter 2

Ki Teitzei is the 6th Reading out of 11 in Deuteronomy and it contains 5856 letters, in 1582 words, in 110 verses

Much of Ki Teitzei is a series of laws. The first describes the process of converting and marrying women captives of war from other nations. Next are the laws of a firstborn son's inheritance, the punishment of a rebellious son, burial of a hanged sinner, returning lost articles, helping a Jew's fallen animal to stand and return its load, the prohibition to wear clothes of the opposite gender, removing a mother bird before taking her eggs or young, and placing a guard rail on the roof of a building. This is followed by the prohibition of planting together different plant species, plowing with different animal species under one yoke, and wearing a garment of linen and wool. Male Jews are commanded to wear tzitzit (fringes) on four cornered garments. Next are the laws of the defamed wife-accused of false virginity or infidelity-and the consequences when the accusation is proven true or false. Laws regarding betrothal, rape, incest, bastardry, and marriage to converts from certain nations are also listed. The Jews are commanded to be modest even at war, both sexually and when relieving themselves. Jews are forbidden to return runaway slaves (who came to Israel from elsewhere) to their masters. The Jews are forbidden to be promiscuous, and to deduct interest from other Jews. They are also required to fulfill vows on time, allow employees to eat from produce they are working with, and are explained the laws of divorce and remarriage. A bridegroom is not allowed to be drafted; a millstone may not be used as security for a loan; and a kidnapper's punishment is described. The Jews are reminded to be careful about laws of leprosy, how to take security for loans, and to pay wages on time. Certain close relatives may not testify against each other; widows and orphans must be treated properly; forgotten harvested produce must be left in the field for the needy; flogging by court order must be exact; and animals may not be muzzled when treading grain. When a man dies leaving his wife childless, his brother or closest kinsman is commanded to marry her. The laws of such a case are described as well as a situation where the relative chooses not to marry the widow. Next is the law concerning a woman who became involved in an assault on her husband. The Jews are reminded to be honest in their weights and measures, and to remember how Amalek attacked the Jews when we went out of Egypt.

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An essay from Rabbi Shaul Yosef Leiter, director of Ascent

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There are two verses in this week's Torah portion, Ki Teitzei, that not only refer directly to marriage, but give crucial advice for newlyweds, those who want to be newlyweds, and those of us that hope to always be like newlyweds.
"When you build a new house, you must make a guard rail to your roof" (Devarim/Deuteronomy: 22-8). There is a simple and obvious question that needs to be addressed here. Why does the verse say "…build a new house"? The commandment to build a fence or guardrail on one's roof to protect someone from falling is always required even if a person has purchased an old house that does not have a roof fence! The Lubavitcher Rebbe answers this question, citing the Talmud, "His wife is his home [=house/building]" (Yoma 1a). A home is not just a place to live and a wife is not just one member of the household. Rather she is the spiritual glue that holds everything together. So when the verse says, "…build a new house", it is actually speaking about the beginning of a marriage. When the couple take on the responsibilities of married life to venture out into the physical world, whether to concentrate on making a living or being involved in the community, new "fences" are required. "Fences" here means new boundaries and protections that were not necessary before. In thought, to see oneself as a married person, in speech to communicate to others as a married person should and of course in action, behaving like a married person, in how we dress and where we go, etc. This is the reason the Torah chose the words, "a new house". Just as fence is needed as soon as you build a house, so also a spiritual guard rail is needed when a new Jewish home, a place for the Shechina (G-d's presence} to dwell, is created. The most important new fence is adding set times for Torah study. There is no better protection against a descent in worldly matters than seeing the world through Torah eyes. [Adapted from Rabbi Menachem M. Schneerson. Likkutei Sichot ("Collected Talks"), volume 19, page 210]

The second verse is "When a person marries a new wife…he will be clean [free] for his house for one year, and make his wife happy" (Ibid. 24:5). The Ba'al HaTurim [1] learns from this verse that on the day of the wedding, when one takes a wife, all of their sins are forgiven, he is "clean". Just as it is customary to gives gifts to a bride and a groom, so this is G-d's gift to them. To start their lives clean and fresh. The Ba'al HaTurim continues that the final letters of the Hebrew expression, "clean for his house for a year" spell out G-d's name Yud-Hai-Vav-Hai, demonstrating how holy and important this commandment is. The Rebbe of Shlomoi, suggested we also look at the first letters. nun, yud, lamed and shin. The numerical value of these letters is 390 or the same value as the letters of the word shamayim ("heaven"). What is the connection? The Talmud teaches that if a man and woman merit, the Shechina dwells between them. When is this? When there is love and peace between them. But when there is, G-d forbid, strife and separation, the Shechina departs (Talmud Sotah).

In general, things are not called after what they are made from, rather for their purpose. We do not call a table, a "wood". We call it "table", where you sit and eat and study. Rashi explains that the Hebrew word for heaven "shayamim" is composed of the words aish (fire) and mayim (water) (Bereishit/Genesis 1:8). Now this is peculiar. Why are we calling it by what it is made out of? The Yismach Moshe explains that the word shamayim is actually its purpose. To teach us that there should be peace and unity. Just like the heavens are made out of two opposites, fire and water, and G-d made peace between them, this is to teach us that the word shamayim is specifically about peace and unity. Therefore, the first letters of the expression, "He will be clean for his house for a year", have the numerical value of heaven and the final letters spell out G-d's name, to teach us that only if there is peace (shamayim) then the Shechina dwells between them.

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Mystical Classics

Brotherly Souls

From the teachings of Rabbi Bachya ben Asher

"It shall be that the firstborn which she shall bear shall succeed to the name of his dead brother"

The institution of the levirate marriage discussed in this Torah portion is of great value to the soul of the departed, for the soul of the new infant will replace that of the departed brother. A soul derives added enjoyment when allowed to re-incarnate as a member of the family it had once belonged to.

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