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At this point in the Book of Numbers, we find Moses' term of service moving toward a conclusion and God begins planning for his succession. God tells Moses, "Single out Joshua son of Nun, an inspired individual, and lay your hand upon him. Have him stand before Eleazar the priest and before the whole community, and commission him in their sight. Invest him with some of your authority, so that the whole Israelite community may obey" (Numbers 27:18-20).

Hearing these instructions could not have been anything but painful for Moses. The leader of the Israelites for so long, how could he imagine anyone else in his place? And yet, they were perhaps comforting too. There would be no power vacuum. God would not let the progress of the last forty years fade away. The political transition would be a smooth one, free of upheaval and discord.

A synagogue is, at its best, a place where each of us can feel that sense of rootedness and connectedness, a place where despite differences of age and experience; regardless of cultural background or class or sexual orientation or physical ability; whether we are "regulars" or newcomers, all of us can feel known and appreciated.

As we complete the Book of Numbers this week, we find the Israelites yearning for just such a place. Over the last eight weeks, our Torah readings have recorded the events of their 40 turbulent years in the wilderness. As we come to the last two portions of the book, Matot and Mas'ei, the Israelites are looking to come home.

This week's Torah portion, D'varim, occurs this year as it often does, on Erev Tishah B'Av — the ninth day of the month of Av. While not observed in many Reform communities, it is a day on which Jews throughout the world commemorate collectively all the tragedies experienced by our people. It was on this day, according to tradition, that both of our ancient, sacred Temples in Jerusalem were destroyed, the first by the Babylonian Empire in 586 BCE, the second by the Roman Empire in 70 CE. Many more horrific acts committed against Jews have been associated with this date as well.

This week's Torah portion is called Ki Teitzei — meaning literally, "When you go out." It is a reference to violence and war. "When you take the field [literally, "When you go out"] against your enemies, and the Eternal your God delivers them into your power and you take some of them captive ... " (Deuteronomy 21:10).

This sentence is but a tiny portion of more than a thousand verses in the Tanach that deal with war. Our Holy Scriptures came into history in a world in which fighting was a normal and often necessary activity. The ancient communities of the Middle East were governed according to tribal custom and law, and each ethnic community was in a combative relationship with its neighbor. There was no United Nations in those days, no European Union designed to administer diverse people according to collective rules and laws. Some tribal federations such as the twelve tribes of Israel pooled their resources, but that was for protection rather than for advancing peaceful relations with the rest of the world. The harsh social-economic and political reality of the ancient world often triggered violent and deadly conflicts between communities and peoples, and it is rare that we read a comment such as is found in Judges 3:11: " ... and the land had peace for forty years."

This week, the Israelites are instructed that after they enter the Promised Land and begin to farm it, each head of household is to fill a basket with the very first fruits produced there and bring it to Jerusalem. They are to bring the basket before the priest and recite a story that we read every year in our Pesach seders:

My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. We cried out to the Eternal, the God of our ancestors, and the Eternal heard our plea and saw our plight, our misery, and our oppression. The Eternal freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents, bringing us to this place and giving us this land, a land flowing with milk and honey. Wherefore I now bring the first fruits of the soil which You, Eternal One, have given me (Deuteronomy 26:5-10).

Nitzavim comes in the cycle of Torah readings just before Rosh HaShanah and is particularly appropriate for the High Holidays because it stresses the importance of repentance. The tone of the passage is at once both lofty and terrifying.

It begins with Moses' inspiring address to the entire people of Israel shortly before he is to die, "You stand this day (Atem nitzavim hayom), all of you, before the Eternal your God — you tribal heads, you elders, and you officials, all the men of Israel, you children, you women, even the stranger within your camp, from woodchopper to water drawer" (Deuteronomy 29:9-10).

"And Moses went (Vayeilech) and spoke these words to all Israel" (Deuteronomy 31:1). This opening marks the beginning, not only of the parashah, but also of the long death scene for Moses that will not be completed until the very end of the Torah two portions hence. Traditional commentators noticed an unusual locution. Usually the Torah reads "And Moses spoke … " Only here does it say "And Moses went and spoke … "

Haazinu is one of the shorter sections of the Torah, and it is made up almost entirely of a breathtaking and chastening poem. The term "awesome" tends to be overused today, but this poem is truly awesome. Unfortunately, the power of the Hebrew rhythm and poetic style is lost in the English translation, but we can still sense some of the majesty.

Sukkot is known in Rabbinic tradition as the "Festival of Our Joy" (Z'man Simchateinu, a name that derives from Leviticus 23:40: "You shall rejoice before the Eternal your God seven days"). Sukkot is the only festival for which the command to rejoice is given. It is a commandment — a mitzvah: us'mach'tem — "be happy!"