Michael Ross' Bar Mitzvah

Shalom. My name is Michael Ross. I'm an eighth grader at The Brandeis School of San Francisco and I am becoming a bar mitzvah this Shabbat, 11 Elul 5777.

A bit about me:
I love to play the electric guitar, and have been taking music lessons at The Blue Bear School of Music for six years. My preferred music genre is rock, but I also play jazz in the Brandeis band. I love cars, and am interested in engineering and modern technology/machines, especially computers. I also play tennis.

My parsha is Ki Teitzei. It contains the greatest number of laws of any parsha in the whole Torah – 74, including laws regarding humane treatment of animals and of the most vulnerable members of society, as well as laws curbing animal instincts such as incest and rape, even during war. Some laws address how we are to treat people and their property, and others how we should please and serve God. We are told to keep all of our disputes between people and not involve nature or animals, again even during war. These laws were all meant to raise the Israelites and ultimately the rest of the world from a selfish and brutal state to an elevated state of community and society.

I have family and friends coming from all over the world, and I look forward to sharing this experience with them and with my Beth Sholom community in which I've grown up.

I hope to see you this Shabbat when I become a bar mitzvah, a son of these many commandments!

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

German Jewish thinker Hannah Arendt once remarked: "Only crime and the criminal, it is true, confront us with the perplexity of radical evil; but only the hypocrite is really rotten to the core."

How do we discern the difference between hypocrisy and evil? And then how do we confront evil in life? 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 so as to live with hypocrisy-free integrity.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration of defaced wheatpaste posters on an urban wall is inspired by Deuteronomy 25:19: "...you shall obliterate the remembrance of Amalek from beneath the heavens. You shall not forget!" This biblical injunction is the basis for three of the 613 mitzvot: Remember what Amalek did to the Israelites; Wipe out the descendants of Amalek; Do not forget Amalek's atrocities and ambush on our journey from Egypt in the desert. If you’re an art aficionado and this portrayal of He-Who-Must-Not-Be-Named seems vaguely familiar, it’s because the portrait is a wild-haired riff on one of Austrian artist Egon Schiele’s famous self portraits. Illustration by Christopher Orev Reiger.

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.