Ki Tetzei -- Deuteronomy 21:10 – 25:19

Facebook_CoverDesign_KiTetzeiHow do we react to evil when we confront it in our lives?

For modern people, it has become habit to dissect evil into two categories: natural evil and moral evil. Hurricanes and toothaches are examples of natural evils whereas murder and lying are examples of moral evils. From the Torah’s perspective, there are those inevitable moments when we confront moral evil of the most radical kind. The symbol of greater moral evil and the need for its effacement – Amalek — serves as the strong conclusion to this week’s Parashat Ki Tetzei reading, yet this awareness of evil also permeates the 74 other laws (of the 613) recorded here that deal with lesser evils.

Lesser evils all focus on the most granular of human interactions, including: eating on the job, proper treatment of a debtor, the prohibition of charging interest on loans, dealing with wayward children, returning lost objects, sending away the mother bird before taking her birdlings, and erecting safety fences around the roof of one’s home. The greater evils emerge on the battlefield, so that the whole notion of whether war is obligatory or optional is also an emergent issue in our sacred text.

While pragmatism is important, Judaism teaches that there is little sense in compromise when it comes to accepting moral evil – rather every seeker is enjoined to always be moving toward the just and the good.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration captures the fear that permeates much of the parsha. "...all Israel will listen and fear." (Deuteronomy 21:21) Our ancestors stoned to death wayward children and cut off the hand of a woman who inadvertently touched the "private parts" of a man other her husband – their moral code was clearly a corporeally enforced one. Fortunately, this violence would be reconsidered and tempered by the rabbis. Illustration by Christopher Orev Reiger.