Shabbat Shalom & Chag Sameach

B’midbar

Numbers 1:1 - 4:20

Précis: The Book is an interesting amalgamation of the narrative of wilderness wanderings (including the stories of the spies, Korah’s rebellion, Balaam’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 (Numbers) 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.”

Numbers 1:1 - 2 “And Adonai spoke to Moses in the wilderness of Sinai… saying, ‘Take the sum of the congregation of the children of Israel, by their families, by their father’s houses, according to the number of names, every male, by their polls.’”

An initial question to be considered as we start the fourth Book of the Torah is why the specific location (in the wilderness of Sinai) is mentioned. A second question to be considered is whether there is a connection between the weekly reading and Shavuot, which we celebrate shortly.

      Shavuot is a festival with a plethora of names. Obviously, it is most usually called “Shavuot” meaning “weeks,” since it comes seven full weeks after Passover, during which time we count the days (the“omer”) between these festivals. Shavuot is also referred to as “z’man matan torateinu” (the time of the giving of our Torah). This is a reminder of our obligation to study Torah (reflected in the tradition of night-long Torah study on Shavuot, the tikkun lay’l Shavuot.)

      This reference to Torah study is a hint to the connection with the identification of place in the first verse of B’midbar. According to Midrash (Bamidbar Rabba 1:7), the location for giving of the Torah is identified to remind us that three distinct elements were present when the Torah was given to the Israelites: fire, water, and desert. Fire was present in the form of the smoking mountain itself (Ex. 19:18). As the Torah was given, the “heavens dripped with water” (Judges 19:18). Finally, in the cited verse, we learn that the Torah was given in the desert.

      Our tradition suggests that fire symbolizes hard work. Water is associated with happiness (rain being considered a blessing). The desert, flat and arid, represents humility. These three attributes are, in turn, suggested as a standard for how we read and learn from the text: through hard work, with joy, and with humility. I would further suggest that these three attributes are also appropriate standards for going about our occupations: with hard work, with a joyful spirit, and with the humility to know that we lack the perfection others might expect of us.

      Shabbat Shalom and Chag Sameach.

Proclaim Liberty Throughout the Land

B'Har - Bechukotai

Leviticus 25:1 - 27:34

Précis: B’Har begins with a description of the Sabbatical Year and the Jubilee (Yovel) Year. In the 50th Year, we are to “proclaim liberty throughout the land” and property is restored to its original owners. The parasha continues with the prohibition against unlimited slavery, as well as the rules for the treatment of those who are slaves.

Bechukotai, the final parasha in Vayikra, begins with a statement promising blessings if the People follow Adonai’s ways. The blessings are discussed in detail. But, if the People disobey, terrible punishments will be visited upon them, and these, too, are listed in agonizing detail. The Book of Leviticus then concludes (as it opened) with regulations regarding the upkeep of the Sanctuary, from voluntary tithes, land gifts, firstborn redemption, and the tithes of flocks.

Leviticus 25:10 “And you will hallow the fiftieth year, and proclaim liberty throughout the land, to all the inhabitants thereof; it will be a jubilee to you, and you will return every man to his possession, and you will return every man to his family.”

As you may have noticed, 2012 is an election year. (If you haven’t been paying attention perhaps it’s time that you did). Many pundits have proclaimed that the United States is facing the most clear-cut choice of ideological positions in many years, perhaps as far back as Johnson/Goldwater. Other pundits argue that both parties will aim for the center, where the so-called “independents” are to be found. (We might pause and recall here that the word “pundit” comes from the Sanskrit word “pandit” meaning "learned" and usually described an advisor to a Hindu king. Their advice was about as good (and diverse) as that of modern pundits.)

Regardless of which pundit you might agree with, it’s clear that in the long run-up to this election, the concept of “liberty” has frequently been spoken about by people from all parts of the political spectrum. Even though the phrase is inscribed on the Liberty Bell (from where the hunk of Philadelphia metal gets its name), we have little consensus about what “liberty” really means.

 

According to American tradition, we are endowed by our Creator with the right to life and liberty, but for much of our history, interpretation has left the term “liberty” uneasily defined. These days, advocates of a particular “libertarian” outlook suggest that liberty means“freedom from” just about anything, but especially from government "intrusion" into their lives in any way, shape or form.

I look at this text of and find a different perspective. The verse links the proclamation of liberty to the establishment of a jubilee year, when possessions (land, especially) are returned to the original owners. There is thus a connection between liberty and the avoidance of creating what we today refer to as a “permanent underclass.”  

We should also learn from the concept of the jubilee year to temper our desires for “more” while so many have “less.” There are real slaves in parts of today’s world – and that is not a metaphor. There are sex slaves, child soldiers, prison laborers and those who work in prison-like sweatshops to make the fancy new electronics we all crave. We still have time (and the need) to “Proclaim liberty throughout the land.” That’s what liberty should really be about.