Parshat Ki Tavo

Feeding the Dead

The beginning of this week's parsha deals with the bringing of the Bikkurim, the first fruits, to the Temple.

The Bikkurim were holy products and like all sacrifices, they would be illegible if they became defiled. Therefore, the Israelite farmer who brought the Bikkurim, had to make a declaration that the fruits were acceptable.

Part of the statement that he had to make included: "I did not eat any of it [second tithe] while in my mourning, nor did I consume any of it while unclean; neither did I not give of it to the dead. I obeyed the Lord, my God" (Devarim 26:14).

Most of the statement makes sense, but it is hard to understand the concept of not giving of it to the dead.

Modern scholars argue that this practice was a throwback from Israel's sojourn in Egypt. Egypt's religion was obsessed with death. Kings and important officials spent their entire lives preparing for their death. They built splendid tombs that contained all that they would need in their after-life, including their slaves and wealth. They also provided with food.

The ancient world believed that the living could assist the spirits of the dead on their journey if they provided them with food. Therefore, it is claimed that the Israelites would make holes in tombs and would regularly lower food down into them. They would then re-use the food later.

This food is defiled and even though it amy be consumed, it is illegible for holy use.

Some modern scholars even claim that these foods were used as sacrifices to the dead.

However, Judaism vehemently opposes the cult of the dead. Indeed, the dead are considered to be defiled and as we saw in the declaration, even a mourner's food is ineligible for God.

Therefore, the classical Jewish commentators, such as Rashi and Sephorno, argue that this produce was used in the burial of the dead, perhaps to provide clothing for the dead or as wreath on a coffin.

Judaism is a religion of life – and sees no glory in death. Death is the height of defilement. Whilst there are times that we must sacrifice ourselves for a greater cause, these occasions are few and far between. We do not train our children to martyr themselves nor do we promise them glorious rewards for giving up their lives. On the contrary, we do our outmost to protect them and ensure that they survive.

We believe in life. This is our strength and this is why the Jewish people still live.

Last year's Sedra Short on Parshat Ki Tavo entiled: "The Mountain of Curse", appears at http://parshablog.blogspot.com/2008/09/parshat-ki-tavo-mountain-of-curse-moshe.html.

Another Sedra Short on Parshat Ki Tavo entiled: "The Return to Egypt", appears athttp://parshablog.blogspot.com/2007/08/parshat-ki-tavo-return-to-egypt-as-well.html.

A further Sedra Short on Parshat Ki Tavo entiled: "The Tochecha", appears at http://parshablog.blogspot.com/2006/09/parshat-ki-tavo-tochecha-these-are.html.

Parshat Chukat

The Deadly Serpents

While skirting around the land of Edom, Israel complained again.

"The people spoke against God and against Moses, 'Why have you brought us up out of Egypt to die in this desert, for there is no bread and no water, and we are disgusted with this rotten bread'" (Bemidbar 21:5).

We should not be surprised by these complaints. Israel was on the verge of entering the Promised Land, when they were suddenly attacked and defeated by the King of Arad in the Negev.

This defeat forced them to take a detour: "They journeyed from Mount Hor by way of the Red Sea to circle the land of Edom" (ibid 4). Rather than entering Canaan via they are now going on a diversion. Perhaps this setback would make them wait another forty years. It was therefore, only natural for the people to become "disheartened because of the journey" (ibid).

The problem with this complaint is however, twofold. Firstly the people complain against God. Secondly, they do not say what the problem really is, rather they complain that God does not provide for them. Yet, within their complaints, there is an inherent contradiction. First they say "there is no bread" and secondly "we are disgusted with this rotten bread".

God punishes Israel by sending them deadly, fiery, snakes. Why? What does this punishment teach them?

We first come across the snake in Sefer Bereshit. There he tempts the woman to eat from the tree of knowledge, saying that she would "surely not die" (Berehit 3:4). The woman than sees that the "tree was good for food and that it was a delight to the eyes" (ibid 6).

The punishment for the snake was: "you shall walk on your belly, and you shall eat dust all the days of your life" (ibid 14). All food for the snake was like dust.

God had given Israel manna was a delicious food that: "tasted like a wafer with honey" (Shemot 16:31), yet Israel now called it "rotten bread".

God therefore, sent Israel snakes. They were sent to remind Israel how grateful they should be for the manna from heaven.

In a future Sedra Short we will look at the Nechushtan, the copper serpent that Moshe built to save Israel from the snake bite.

Last year's Sedra Short on Parshat Chukat, entitled: "How Red was the Red Heifer?" appears at http://parshablog.blogspot.com/2007_06_01_archive.html .

Another Sedra Short on Parshat Chukat, entitled: "The Red Heifer and Sefer Bemidbar" appears at http://parshablog.blogspot.com/2006_06_01_archive.html.