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Transgressions Transformed

  • Transgressions Transformed

    Ki Teitzei, Deuteronomy 21:10–25:19
D'var Torah By: 

In the Bible, much of the legislation transmitted by God to Israel is reassuringly unambiguous. When he seeks to establish God's rules, Moses frequently defines distinct categories into which things are sorted; some are permitted and others are forbidden. The law arrives with laser-sharp precision. There is no room for debate or dispute over what God has determined to be abhorrent or abominable, and the boundaries of the "thou shalts" and the "thou shalt nots" are inviolable. Witchcraft is always forbidden, leprosy always confers ritual impurity, and swine is always unkosher.

Religiously observant individuals understand that the clarity of these categories can be deeply comforting. Knowing with confidence what God expects one to do-or to avoid-can be soothing in times of moral uncertainty and ambiguity. In this week's Torah portion, Ki Teitzei, however, we encounter a string of legal pronouncements from God that seem to create a new sort of Israelite legislation. In each of these cases, the parashah veers from the established model of religious law and creates a surprising new principle: it now becomes clear that some people and practices that were previously taboo can be transformed and redeemed.

Consider these examples:

  • A woman from among the nations of Israel's enemies can become a suitable wife for an Israelite man (Deuteronomy 21:10-13)

  • A convicted murderer is put to death, but after the execution, his corpse must be accorded respect (21:22-23)

  • Slaves who seek refuge among Israel cannot be returned to their owners, despite previously established laws (see Exodus 21:2-11, 26-27; Deuteronomy 15:12-18) of property ownership (23:16-17)

  • Convicted criminals are protected from social denigration despite having been sentenced to corporal punishment (25:1-3)

This is a portion single-mindedly dedicated to the eradication of moral and ritual depravity from the community of Israel. Five times in this parashah, the text repeats that its legislation is given to Israel in order that we may "sweep out evil from [our] midst" (see 21:21, 22:21-22, 22:24, 24:7) The moral correctness of our communities is so critical that one is obligated to hand over even one's own child for execution if he is wayward and disobedient (21:18-21). Blended with these strict rules, however, is the new idea that even the most despicable individuals are capable of transformation.

To be sure, Parashat Ki Teitzei also contains a substantial amount of standard black-and-white biblical law in which the boundaries of forbidden categories are reinforced and are never to be crossed. The Torah's rigid prohibition on adultery is reinforced here, for instance; transvestitism is similarly prohibited (22:5), as is the mixing of animal or vegetable species (22:9-11). But the most intriguing parts of the parashah arise when it teaches us that the things we thought were unredeemable sources of iniquity turn out not to be so toxic after all.

One section of the portion concerns the status of other nations that surrounded Israel in the ancient world: there is no room in God's sacred precinct for Ammonites or Moabites (23:4). This will be unsurprising to the seasoned reader of the Bible. What is novel, though, is the teaching that Israel's favor and respect need to be bestowed on nations that previously were only to be ignored or reviled. Edom and Egypt, Israel's archenemies, are now set aside for special dispensation from Israel: "You shall not abhor an Edomite, for he is your kinsman. You shall not abhor an Egyptian, for you were a stranger in his land" (23:8-9).

In previous chapters, taboo individuals, substances, and practices were unambiguously outlawed for the people Israel, but this parashah teaches about the middle ground, the liminal space between permitted and forbidden. We might previously have thought of these margins as constituting an impenetrable boundary, but Parashat Ki Teitzei makes it clear that this is not so. Of course, the portion does not ignore the reality that God does act frequently as an impassioned judge who draws distinctions between good and evil. Instead, the lesson seems to be that God's presence does not always arrive only to permit or abolish; it is also a powerful force of change and transformation. Things that might previously have been dangerous, mysterious, or threatening now reveal themselves as opportunities for holiness, chances for us to make God's presence manifest among us.

Parashat Ki Teitzei identifies things that can be transformed into something positive but ultimately itends with the admonition to remember Amalek, the eternal enemy of Israel. Amalek's threat derives from the fact that he is "undeterred by fear of God" (25:18); what we need to fear most is the temptation to believe that God's presence is irrelevant. To refute this calumny, God's people must insist on defending God's potential for cultural and religious change in the world, demonstrating that wayward oxen, disobedient children, and even common criminals can be transformed into reflections of holy presence. God's word is not simply a celestial finger that wags disapprovingly. It is the sign of a relationship with the Divine, capable of redeeming things that once were sources of depravity or wickedness.

That hopeful sense of promise and potential lies at the heart of this Hebrew month of Elul. This time of year, as we approach the grandeur and the majesty of the High Holy Days, we prepare our deepest selves to absorb the Holy Days' powerful messages of repentance and salvation. Parashat Ki Teitzei reminds us that this work will not be in vain. If we seek earnestly, we will continue to find God, even in unlikely places. In our search for what is holy, during the Days of Awe and beyond, God's presence reveals to us what is permissible and what is not. But at times, with plenty of patience and a little luck, that search may also bring us to the inspiring conclusion that we can be completely and permanently transformed by a touch of the Divine.

Rabbi Oren J. Hayon is associate rabbi of Temple Emanu-El in Dallas, Texas. He received his undergraduate education at Rice University, and received rabbinical ordination from the Cincinnati campus of Hebrew Union College-Jewish Institute of Religion in 2004. Rabbi Hayon welcomes feedback from readers at

Ki Teitzei - An Invitation to Authenticity and Truth Telling
Davar Acher By: 
Yoel Kahn

A basic premise of the Jewish interpretative tradition is that everything in-and of-Torah has significance. In the Mishnah, Rabbi Ben Bag Bag teaches, "Turn it and turn it, for everything is in it" (Pirkei Avot 5:22). Often, we read the Torah's text as a narrative, verse by verse; but we also can look using other units of measurement and meaning, from individual words or phrases to the sequence of portions or even just the cantillation marks-and each of these ways of reading can prove fruitful. Premodern commentators did not hesitate in taking a word or phrase and, while overlooking the original context, uncovering new teachings and ancient truths in the Torah's language.

When faced with a particularly interesting phrase or word, Rashi (Rabbi Sh'lomo Yitzchaki, France, twelfth century) would say: "This verse cries outdarshani, "explain me!" (Rashi on Genesis 1:1). The name of this week's parashah, Ki Teitzei, cries out "darshani!"Teitzei, from the Hebrew root yod-tzadi-alef, is a cousin to the word motzi, "brings forth," and the phrase, Y'tziat Mitzrayim, "Exodus from Egypt." It resonates most strongly with Vayeitzei, the portion in Genesis where Jacob realizes he must emerge as his own person and set out on a spiritual quest.

Ki Teitzei literally means "When you go forth" or, perhaps, "When you come out"-in the broadest sense of naming and owning one's most authentic self. This is the spiritual work of the approaching High Holy Days; the month of Elul, as Rabbi Hayon notes, is our season of preparation. This week's parashah whispers an invitation to bring forth from hiding our yearnings, our possibilities, our highest selves, along with our pain, grief, and loss.Ki Teitzei, the Torah invites each of us: surely you will come forth. We can only realize the possibilities of transformation that the season of t'shuvah contains ki teitzei, "when we emerge" from hiding from ourselves and one another and speak, within and without, our deepest truths. We begin our journey toward renewed connection with the One "whose seal is truth" (Babylonian Talmud, Shabbat 55a) when we dare to "come forth."

Rabbi Yoel Kahn is Rabbi of Congregation Beth El in Berkeley, California.

Reference Materials: 

Ki Teitzei, Deuteronomy 21:10–25:19
The Torah: A Modern Commentary, pp. 1,483–1,508; Revised Edition, pp. 1,320–1,3445;
The Torah: A Women's Commentary, pp. 1,165–1,190

When do we read Ki Teitzei

2020, August 29
9 Elul, 5780
2021, August 21
13 Elul, 5781
2022, September 10
14 Elul, 5782
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