Naso
Numbers 4:21-7:89
Précis: The parasha opens with a continuation of the listing of the Levitical families and their duties regarding the transportation of holy vessels. This is followed by a brief commandment concerning restitution for wrongs. The parasha then turns to a mysterious procedure for testing a wife’s fidelity when questioned by her husband. Next we have a discussion of the laws of Nazerites, and the recitation of the “Priestly Benediction.” The parasha concludes with the presentation of identical gifts by each tribe for the dedication of the Altar.
Numbers 6:22-26 “And Adonai spoke to Moses, saying: ‘Speak to Aaron and his sons, saying, “This is how you will bless the children of Israel; say to them: May Adonai bless you and watch over you. May Adonai make His face shine to you and be gracious to you. May Adonai raise His face to you and give you peace.”
“Shalom, Shalom,
You'll find Shalom
The nicest greeting you know;
It means bonjour, salud, and skoal
And twice as much as hello.
It means a million lovely things,
Like peace be yours,
Welcome home.
And even when you say goodbye,
You say goodbye with Shalom.”
The lyrics are from the Broadway musical “Milk and Honey” and describe attributes of the word “shalom.”
As is noted in Etz Hayim, the word “shalom” has a wide variety of meanings in Biblical Hebrew: completeness, safety, soundness, security, welfare, health, prosperity, peace and quiet, tranquility, contentment, friendship, and peace from war. Shalom is so significant that the Amidah, Kaddish, and Birkat Hamazon all end with a prayer for peace. “Shalom” is thus much more than a way to say hello and goodbye.
“Shalom” is both inward-looking and outward-looking. We speak of “shalom bayit” (literally, peace in the home, but meaning peaceful relations with family and with others) and we pray for shalom between Israel and its neighbors. Prayers and blessings of peace abound in Jewish liturgy, and peace is a focal point throughout rabbinic literature. Our dream of a Messianic Age is defined by the concept.
We are a people who have, for thousands of years, sought peace among ourselves and peace with those with whom we live. Following the recent trip of PM Netanyahu to the United States (and the attendant controversy occasioned by President Obama’s remarks about negotiations between the Israelis and Palestinians), it seems an opportune time for all of us to focus on the blessings intoned by the Priests, and by which we bless our children on Shabbat, eloquently calling for peace.
Friday, June 3, 2011
Friday, May 27, 2011
Finding Unity
B’midbar
Numbers 1:1 - 4:20
Précis: The Book is an interesting amalgamation of the narrative of the wilderness wanderings (including the story of the spies, Korach’s rebellion, Bilam’s donkey, and the sin of Moses), sacrificial requirements, the establishment of Israel’s moving camp, and census data.
As the Book of B’midbar (“in the wilderness”) begins, Moses is directed to take a census (“take the number” from which the English name of the Book arises) of the People. A detailed listing of the numbers of each tribe follows, as do explicit directions for setting up the traveling camp; each tribe is apportioned a particular location in the camp. A listing of the Levitical families then follows, together with the beginning of a discussion of their duties. B’midbar, according to Rabbi Plaut, continues the narrative from Exodus (which was largely interrupted by Leviticus), and begins about a year after the liberation, covering the wandering in the desert. He notes that details are provided for only the first and last years, with the “middle” 38 left mostly to our imaginations. The focus of the Book appears to “point to this moment when Israel is poised to take possession of its inheritance.” Finally, as William W. Hallo notes in the Plaut Commentary “…it forms a unique repository of traditions associated with the wanderings of the Israelites and an indispensable link in the theology of Jewish history….”
Numbers 2:2 "The Israelites shall camp each with his standard, under the banners of their ancestral house; they will camp around the Tent of Meeting at a distance."
As we open the Book of B’midbar, we might for a moment reflect on the opening of Genesis: God creates the earth out of a void. God separates light from dark. Order is created from chaos.
Jewish tradition is much about the creation and implementation of order. In the Book of Genesis, we see that there is order in the physical universe. In Exodus, the Revelation at Sinai creates a legal system by which order is to be imposed on a society. Leviticus then adds order for the ritual life of the people, as well as an ordered set of ethical concerns. The introductory verses of Numbers create a different kind of order as it describes the camp of the Israelites during their time in the wilderness. This is an order of spatial relationships. In addition to the quoted verse, the parasha also details the exact location of each tribe and clan in the encampment, surrounding the Tabernacle where God’s spirit dwells.
The tabernacle represents God's presence at the center of the camp, reminding the Israelites not only of God’s protection, but that their core mission centered on observing God’s laws and abiding by the Covenant. This “core mission” was a prerequisite to obtaining the Promised Land.
Rashi notes that the colorful banners of each tribe which marked their positions corresponded to the gems on the breastplate of the High Priest. Each tribe had its unique color, but they were unified by the High Priest as he went about his most solemn duties. Diversity is combined into strength.
Today, the Jewish People are perhaps as diverse as we have been at any time in our history. We are diverse ritually, ethnically, religiously, politically and geographically. At this time of diversity, even in our mutual antagonisms, Rashi’s message about this parasha is so important. While we have our differences, we are a people with the ability to join together. The motto of the United States certainly applies to the Jewish People (“in unity there is strength”). The colored banners of the tribes, surrounding the representation of God’s dwelling among us, is a wonderful metaphor for this possibility.
Numbers 1:1 - 4:20
Précis: The Book is an interesting amalgamation of the narrative of the wilderness wanderings (including the story of the spies, Korach’s rebellion, Bilam’s donkey, and the sin of Moses), sacrificial requirements, the establishment of Israel’s moving camp, and census data.
As the Book of B’midbar (“in the wilderness”) begins, Moses is directed to take a census (“take the number” from which the English name of the Book arises) of the People. A detailed listing of the numbers of each tribe follows, as do explicit directions for setting up the traveling camp; each tribe is apportioned a particular location in the camp. A listing of the Levitical families then follows, together with the beginning of a discussion of their duties. B’midbar, according to Rabbi Plaut, continues the narrative from Exodus (which was largely interrupted by Leviticus), and begins about a year after the liberation, covering the wandering in the desert. He notes that details are provided for only the first and last years, with the “middle” 38 left mostly to our imaginations. The focus of the Book appears to “point to this moment when Israel is poised to take possession of its inheritance.” Finally, as William W. Hallo notes in the Plaut Commentary “…it forms a unique repository of traditions associated with the wanderings of the Israelites and an indispensable link in the theology of Jewish history….”
Numbers 2:2 "The Israelites shall camp each with his standard, under the banners of their ancestral house; they will camp around the Tent of Meeting at a distance."
As we open the Book of B’midbar, we might for a moment reflect on the opening of Genesis: God creates the earth out of a void. God separates light from dark. Order is created from chaos.
Jewish tradition is much about the creation and implementation of order. In the Book of Genesis, we see that there is order in the physical universe. In Exodus, the Revelation at Sinai creates a legal system by which order is to be imposed on a society. Leviticus then adds order for the ritual life of the people, as well as an ordered set of ethical concerns. The introductory verses of Numbers create a different kind of order as it describes the camp of the Israelites during their time in the wilderness. This is an order of spatial relationships. In addition to the quoted verse, the parasha also details the exact location of each tribe and clan in the encampment, surrounding the Tabernacle where God’s spirit dwells.
The tabernacle represents God's presence at the center of the camp, reminding the Israelites not only of God’s protection, but that their core mission centered on observing God’s laws and abiding by the Covenant. This “core mission” was a prerequisite to obtaining the Promised Land.
Rashi notes that the colorful banners of each tribe which marked their positions corresponded to the gems on the breastplate of the High Priest. Each tribe had its unique color, but they were unified by the High Priest as he went about his most solemn duties. Diversity is combined into strength.
Today, the Jewish People are perhaps as diverse as we have been at any time in our history. We are diverse ritually, ethnically, religiously, politically and geographically. At this time of diversity, even in our mutual antagonisms, Rashi’s message about this parasha is so important. While we have our differences, we are a people with the ability to join together. The motto of the United States certainly applies to the Jewish People (“in unity there is strength”). The colored banners of the tribes, surrounding the representation of God’s dwelling among us, is a wonderful metaphor for this possibility.
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