Parashat Ki Tavo 5784

Parashat Ki Tavo, which we read this week, outlines a series of blessings contingent upon following God’s commandments and a series of curses for disobedience. This serves as a warning of what to expect upon entering the Promised Land. According to Dr. Job Jindo, the Book of Deuteronomy offers guidance on how to transform the mixed blessing of sovereignty into a true blessing. Sovereignty is considered a mixed blessing because it can lead to complacency, making the Israelites feel as if their success is solely due to their own efforts, rather than acknowledging God’s role. This risk extends beyond the collective of a nation to individuals as well; when a sense of omnipotence takes over, the divine and the ‘other’ can become invisible, overshadowed by self-absorption and individual needs; and the Torah is warning us what could happen if we deviate “right or left” from the desired path. In that context, this verse from this Parashah: “Though you beget sons and daughters, they shall not remain with you, for they shall go into captivity,” (Deut. 28:41) profoundly echoes in light of the current challenges faced by Israel on the aftermath of the October 7th attacks, which have left a lasting impact on Israel and the entire Jewish world.

This troubling situation prompts us to question whether the current hostage crisis reflects divine punishment. It also raises concerns about why a free and sovereign nation struggles so much to protect its citizens and why the existence of the State of Israel still remains contested. While I wrestle with the idea of the Divine directly rewarding or punishing individuals, the current relevance of this verse is striking. It suggests that human nature and behavior affect the balance of forces of the world. The way we treat each other, particularly in the Land of Israel matters because it conditions our sovereignty project. If we ignore the ‘other’s’ validity and equal footing in a society we undermine its strength.

Micha Goodman’s new book, The 8th Day: Israel After October 7th^[1], addresses that problem and delves into the state of Israeli society. Goodman emphasizes the role of sovereignty as a critical factor in the survival of the State of Israel. He argues that polarization threatens this sovereignty, undermining the collective consciousness necessary for the State’s survival and risks being perceived as weakness by its enemies. Although polarization may not have directly caused the current conflict, it is notable how the Torah anticipated such tensions and predicted exile and loss of sovereignty as consequences of our ethical disregard. The destruction of both Temples and the consequent exiles are examples of that.

As we navigate the month of Elul, Psalm 27 takes on particular significance. Traditionally interpreted as a plea for personal redemption and protection from both internal and external threats, it can also be viewed as a national appeal. King David’s request to “dwell in the house of God all the days of my life” reflects a yearning to remain in the Land of Israel, particularly Jerusalem, which symbolizes our relationship with the Divine. In this context, Israel as “Beit Adonai”^[2] (House of God) represents our responsibility to uphold divine expectations. Our conduct as a society—whether marked by polarization or harmony—can influence our standing in this sacred relationship. When we break the Covenant with God or our societal covenant we create imbalance. When imbalance occurs the sense of kedusha (sacredness) in our relationships diminishes, and that is the curse. Elul comes to tell us that it is never too late to rectify the course of our actions in order to be worthy of dwelling in the house of God.

^[1] גודמן, מיכה, “היום השמיני: ישראל שאחרי 7 באוקטובר”, ע. 90

^[2] The city and the land of Israel are called Beit Adonai (Hosea 9:15)

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Rabbi Ḥazzan Luis Cattan

(AJR ’20) is currently serving at Sutton Place Synagogue in New York City. He is the Immediate Past President of the Cantors Assembly. As a native Uruguayan, he attended the Catholic University of Montevideo receiving his BA in Social Communication Sciences with a major in Advertising. He sought private instruction under the tutelage of renowned local teachers. Upon returning from Israel, where he spent a year studying, he started his Ḥazzanut training with different mentors in Uruguay and Argentina as well. He became the Head Ḥazzan at the NCI (the largest Conservative Synagogue in Uruguay). He also served as International Vice President of Mercaz Olami (Zionist Conservative Movement) as one of the founders of the Uruguayan Branch