Jewish academic and Hebrew scholar Irene Lancaster reflects on the themes of exile and homecoming in the Torah readings ‘When you go out’ and ‘When you come in’.
As the Jewish New Year approaches with Rosh Hashana, the Torah readings ‘When you go out’ (Deuteronomy 21:10-25:19) and ‘When you come in’ (Deuteronomy 26:1-29:8) offer profound insights into the Jewish experience of exile and return.
Jewish history is a tapestry woven with tales of exodus from various lands, echoing the original departure from Egypt. Every refuge has eventually led to another departure, except the ultimate return to the Promised Land, symbolized by ‘When you come in’ or ‘When you have arrived.’
‘When you go out’ encompasses a range of laws, such as those in Deuteronomy 22, which emphasize returning lost items to their owners, highlighting the importance of aiding neighbors and strangers alike.
Among these laws is the prohibition against separating a mother bird from her offspring. Maimonides (Rambam) states this law is to prevent cruelty, as severing a mother from her young is inhumane, and it also serves to protect species from destruction.
Nachmanides (Ramban) suggests these commandments are designed to cultivate compassion in humans, encouraging merciful behavior towards all creatures.
Deuteronomy 23 distinguishes between different enemies. Ammon and Moab are to be shunned for their refusal to assist the Israelites post-Exodus, despite their familial ties through Lot. Conversely, Edom and Egypt are not to be rejected; Edom behaved more honorably, and though Egypt oppressed Israel, they also provided sustenance and refuge for Jacob’s family.
One relevant commandment is the mandate to allow escaped slaves and prisoners to settle in the Land of Israel during a city siege. This ancient directive resonates with similar historical occurrences, such as those in the 19th-century United States.
The passage concludes with a reminder of Amalek’s treachery (Deuteronomy 25:17-19), who attacked the Israelites without provocation when they were vulnerable. This act of betrayal is condemned as one of the worst sins.
Recent events on October 7, 2023, where attacks were carried out on a Jewish festival, draw parallels with historical betrayals and underscore the enduring relevance of these lessons.
The accompanying Haftorah (Isaiah 54:1-10) offers solace, urging the Jewish people to move beyond despair and embrace a future of joy and expansion.
The subsequent Torah reading, ‘When you arrive,’ includes a significant passage recited at Pesach Seder (Deuteronomy 26:5). It recounts the story of an Aramean who sought to harm Jacob, traditionally seen as his deceitful uncle Laban.
Ibn Ezra offers a different perspective, interpreting Jacob as a ‘lost Aramean,’ reflecting his years in Aram and the subsequent formation of a mistreated nation in Egypt that eventually returned to the Promised Land.
This reading culminates with blessings and curses from God, contingent on the Jewish people’s conduct in the Land.
The Haftorah (Isaiah 60:1-22) begins with the call to ‘Arise, shine, for your light has arrived and the glory of the Lord has shone upon you,’ symbolizing Jerusalem’s transformation into a beacon for the world.
‘Never again shall your sun set, nor shall your moon be withdrawn. For the Lord will be for you an eternal light and the days of your mourning are well and truly over (v 20).’
As Shakespeare noted, life is a series of entrances and exits, yet the Jewish people, with their enduring mission, are not mere players on a stage. Their spirit, vividly captured in these readings and prophetic messages, remains indomitable.
This article was originally written by www.christiantoday.com
