The Blessing of Wealth Used Wisely

Naso

Num. 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 jealous 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.

Num. 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.”’

The first of the Priestly Blessings in this verse states, “May the Eternal bless you and protect you!” Rashi interprets this first blessing in material terms, meaning that we ask God’s blessing in the form of wealth and possessions.

            What is the “Jewish” way to manage wealth? According to the Sages, the highest use of one’s wealth is for charity and other forms of tzedakah. Our tradition also warns against misusing one’s wealth by seeking to control others or by engaging in conspicuous consumption. Aversion to conspicuous consumption was the basis for medieval rabbinic promulgations called “sumptuary laws” to limit celebratory excess. (Renting out a football stadium for a bar mitzvah party might be one contemporary conspicuous example!)

            In order to consider how you might handle wealth, please engage in a brief “thought experiment.” If you won the lottery, how would you spend it? Would you first see to your personal wants [a new car? pay off the mortgage? retire? set up a fund for the kids’ (or grandkids) Jewish or college education?] What “Jewish” needs would come next? Your congregation? Your local Federation? Hillel or Hadassah? A Jewish university?

            Here is the second part of this thought experiment: You don’t win the lottery. How do your plans change, and how do you use the wealth you do have?

Military Preparedness is a Jewish Value

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. 1:3 “You and Aaron shall record them by their groups. From the age of twenty years up, all those in Israel who are able to bear arms.”

            This week we begin reading the fourth book of the Bible, B’midbar. There are two points I’d like to raise this week in connection with the opening verses.

            First, we ask a question: why did God give the Torah in the wilderness instead of waiting for them to reach the Promised Land? A midrash suggests a rationale: The Torah was given in the wilderness to underscore its universal applicability. No other nation could say, “Because it was given in Israel’s land, therefore, we don’t have to accept it.” A second midrash states that it was given outside of Israel so that no individual Israelite tribe could claim it as its own. Joining the midrashim, we observe that Torah was intended to be a gift not to a particular tribe, nor to a particular people, but to all of humanity. Our covenant demanded that we bring the light of Torah to all of the nations of the world.

            Here is the second point: despite the always popular Israeli pictures of handsome young men and women in uniform, we Jews historically have not considered ourselves to be a military-oriented people. Yet we read in this parasha about a census of all Israelite men "from the age of twenty years up, all those in Israel who are able to bear arms" for the purpose of preparing for a military draft. A war of liberation of the Promised Land is to come.  

            Today, of course, modern Israel is often portrayed as a regional military superpower, and young Israeli men and women look forward to their military service in defense of the State. Members of the IDF are the modern inheritors of this ancient “census” and deserve our wholehearted support.

            Putting the two points together, I’d suggest that the IDF, in defense of the State of Israel, supports the Jewish People’s mission of being a light to the nations, bringing to the entire world the moral truths of Torah. May they serve with strength, and return home to their families in good health, crowned with peace.