Each of Us Flies a Flag

B’midbar

Num.1:1 - 4:20

Précis: B’midbar 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 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 derives]. A detailed listing of the numbers of each tribe follows; 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.” 

Num. 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.”

             

Some commentators see in this verse a basis for how every individual Jew must seek to find his or her own way in Jewish life. There is a certain tension between each person finding his or her own, personal “standard” or flag, and also being grouped into a larger social unit under the “banner of his family.”

            This is just as true today, when Jewish life is so incredibly diverse. In addition to the major denominations, we have more and more self-identified “nones” who prefer not to be identified with any particular stream of Judaism. There are those who worship or congregate in small Havurot and others who simply feel Jewish without the need for prayer or ritual. Some take a zealous approach to the mitzvot, others to torah learning, others to the social action, and others simply don’t care one way or another.

            After 40 years as a Jewish lay leader and Jewish professional, I have come to believe that all of these different expressions of what it means to “be Jewish” reflect the diversity of the colors of the biblical flags each tribe and clan flew: there is no single “right” nor “authentic” form of Judaism, but together, these various expressions of Jewish belief, thought and action become part of “klal Yisrael” – the unity of the People Israel. This may be the central symbolism of the verses we study: every Jewish “flag” surrounds the Mishkan in the camp where God “dwells” in the “midst” of the Jewish people.

            We all need to recognize that in diversity there is strength. Or (Star Trek reference alert!) as Mr. Spock would explain his Vulcan philosophy, "Infinite Diversity in Infinite Combinations.” (According to Majel Barrett, wife of Star Trek creator Gene Roddenberry, this expression was derived from Maimonides!)

            So our analysis of this verse this week starts with text and commentary, moves to a discussion of diversity, then on to Star Trek, and then back to the greatest commentator of all, Maimonides. What a trip!

Blessings and Curses

Bechukotai

Leviticus 26:3 - 27:34

Précis: The parasha, 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.

Lev. 26: 3-16 “If you follow My laws and faithfully observe My commandments, I will grant you rains in their season ... you shall eat your fill of bread....But if you do not obey Me and do not observe all these commandments ... I will wreak misery upon you ....”

These verses leave us unsettled; they clearly do not reflect the world we live in. We know too well that the good are often not rewarded, and that many evil doers go unpunished. We may also have difficulty accepting the concept that there is a God who is so intimately involved in the affairs of each individual human being that His threats and promises are realized in our own lives.

This dilemma is certainly not new. Nahama Leibowitz has suggested that the lists of blessings and curses found here is actually a form of prayer. If only we can avoid the punishments we deserve! If only we are rewarded with blessings for our good deeds! These may not only be prayers, but rather teachings we receive from God to help us exercise the free will which is our blessing and curse.

We are encouraged in the Torah on countless occasions (especially in the Book of Leviticus) to act  in order to be “holy” because “I, the Lord, am holy.” As creatures made in God’s image, as partners in completing the universe, it is our mandate to follow the proscriptions in order for the world to achieve and inherit the promised blessings. The long list of curses serves to describe a connection between the earthly world of reality and the moral world towards which we aspire. The text tells us that despite what our eyes see, there is a connection between the two worlds.

We conclude this year’s study of Vayikra much as we began it: what does it mean to live a “holy” life? How are we “to draw near” to God, and how are we to live a life infused with holiness.