Making sense of the sedra: Ki Tetze
Helping the vulnerable should always be a focus
This week’s parsha, Ki Tetze, delves into a variety of laws that apply to a people on the brink of entering the Promised Land and establishing their own sovereignty. Among these are the prohibition of keeping a poor person’s collateral overnight. This would often be a cloak, which would be needed for warmth and rest. One is also forbidden from taking the millstone as collateral because taking it could jeopardise a person’s ability to make a living.
The Torah provides instructions on how to ensure the rights and dignity of the widow, the orphan, the poor person and the hired worker and also emphasises accuracy in weights and measures. The sedra concludes with the commandment to blot out the memory of Amalek, our ancient adversary who, undeterred by fear of God, attacked the Israelites by surprise from the rear as we left Egypt. But why does this section about Amalek appear here just after these laws, seemingly standing alone? And what does it mean to blot out Amalek in today’s world?
When examining the laws in this parsha, we notice that many concern vulnerable people on the fringes of the community. These individuals often lack property and face marginalisation in society. Regarding accurate weights and measures, the customer is vulnerable in their reliability on the merchant to not overcharge them.
The Torah’s legal system stands out for its remarkable concern for the vulnerable – a compassion unparalleled in the Ancient Near East. The already existing legal systems of that time, for example the Code of Hammurabi, a legal text from Ancient Mesopotamia, favoured the wealthy. The powerful had legal recourse, while the marginalised struggled. The Torah disrupted this pattern by prioritising justice for all, regardless of social status.
So what does this have to do with blotting out Amalek? In their attack on the Israelites as we were leaving Egypt, the Torah tells us the Amalekites targeted the weak, the weary, and the vulnerable -the stragglers at the rear of the procession. They preyed upon those who lagged behind, exploiting their fatigue and desperation. Yael Ziegler writes: “Devoid of moral compunctions, Amalek cares nothing for those who are not useful at the moment.” Their assault was not merely physical; it aimed to weaken the spirit, to extinguish hope. Rabbi Levi Yitzchak of Berdichev, who lived in 18th century Eastern Europe, often named after his work Kedushat Levi, suggests that Amalek is not just an external enemy – it resides within every human heart. It represents our capacity to disregard the vulnerable, to exploit their weakness. To blot out Amalek, we must confront this inner callousness by cultivating compassion, empathy and justice.
I feel proud to be part of the Jewish community where we support so many organisations which help the vulnerable, such as providing educational and pastoral support to teens in trouble, concrete and discreet help for the bereaved and the unwell, and care for the elderly. This week’s sedra is a reminder that this should always be a focus in our community.
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