This week’s Torah portion delves into various laws and concepts.
A notable theme is the emphasis on severe punishments, including the death penalty, for transgressions. The Parsha is densely packed with “do not do this” and “do not do that” commands, which come with strict consequences for those who violate them.
A significant focus of this portion lies in laws and behaviors.
Many of these transgressions, unfortunately, persist even in contemporary times.
For instance, there are prohibitions against engaging in forbidden homosexual relationships and relationships with married individuals. It’s distressing to witness these actions even today.
Additionally, there’s a tendency for people to rationalize their wrongful deeds instead of working on themselves to change for the better. This inclination to justify one’s behavior is akin to saying, “I can’t help but murder, it’s just how I am.” While this example may be an exaggeration, it parallels the general attitude towards various laws in the Parsha.
The Torah’s instructions often clash with the desire to rationalize wrongdoing due to personal inclinations or societal influences. Instead of taking responsibility and striving to improve, many people opt to find ways to justify their actions. They blame their genetic makeup, societal norms, or other factors to distort the clear guidance provided by the Torah.
The Parsha urges individuals not to succumb to rationalizations but to acknowledge that the struggles they face stem from an internal enemy—the Amalek within
Interestingly, the Parsha concludes with a reminder of the malevolent actions of Amalek.
Reb Noson explains that this reminder serves as a crucial point. It urges individuals not to succumb to rationalizations but to acknowledge that the struggles they face in adhering to the Torah’s guidelines stem from an internal enemy—the Amalek within.
Amalek, having the same numerical as the word for doubt – ספק – resides within each person, causing confusion and false justifications.
By identifying this internal adversary, one’s approach changes. Rather than justifying and rationalizing missteps, people recognize the source of their challenges and can redirect their prayers and efforts towards overcoming this malevolent force.
This concept provides a rare instance where blame can be placed on Amalek, relieving individuals of excessive guilt.
To illustrate, those who claim that homosexuality is justifiable are often swayed by this internal Amalek. Instead of genuinely understanding and embracing the Torah’s stance, they use external factors to rationalize their beliefs. Recognizing the role of Amalek empowers individuals to break free from these influences and strive for genuine alignment with the Torah’s teachings.
In essence, Parshat Ki Teitzei presents a challenge: to resist the inclination to rationalize and to acknowledge the internal adversary that fuels these rationalizations. By doing so, individuals can work towards a more sincere and honest relationship with the Torah’s principles.
Shabbat Shalom!
Meir Elkabas
