Words on the Wind

B'haalot'cha

Num. 8:1 - 12:16

Précis: The parasha begins with a description of the making of the seven-branched menorah, a central Jewish symbol. Next, the Levites are given specific directions for their duties. The parasha returns to narrative with a recounting of a second Passover celebration (required because some of the Israelites had been ritually impure when the first anniversary of Passover was celebrated). Next comes a discussion of the making of silver trumpets. The cloud of God’s Presence lifts, and the march of the People through the wilderness from Sinai begins, led by the Ark of the Covenant. The people begin to murmur, this time about a lack of meat. God provides, but the People are struck with a plague. This time, even Miriam and Aaron seem to have complaints about Moses, cast in terms of their critique about his “Cushite woman.” Moses is stressed by the demands of leadership.

Num. 12:1-2 “And Miriam and Aaron spoke against Moses about the Cushite wife whom he had taken, because he had taken a Cushite wife. And they said, ‘Has Adonai only spoken through Moses? Has not Adonai also spoken through us?’”

            We find in this parasha a fairly unusual occurrence: God imposes punishment immediately on Miriam (a prophet in her own right!) following her criticism of her brother Moses. (Interestingly, Aaron does not seem to be on the receiving end of God’s wrath, but that is a d’var for another occasion.) God seems angry with both of them for gossiping about Moses, or perhaps because they are voicing a complaint also made by Korah about the uniqueness of Moses’ leadership and authority. As punishment, Miriam's skin turns leprous. Aaron seeks the intervention of Moses, who utters one of the few prayers reported in the Five Books: "O God, pray heal her." Miriam is healed.

            Traditional commentators state that Miriam’s punishment was the result of gossip (lashon hara). The Sages believe that this sin is one of the worst which can be committed, and demand that gossip be avoided, even if true. (There may be exceptions if a person has a legitimate need to know about the matter, or for the safety of others.)

            A well-known Chassidic tale highlights this traditional aversion to lashon hara. A man had the habit of bad-mouthing his local rabbi. One day, the man approached the rabbi, having recognized his sins and begging for forgiveness. The rabbi told the man to take a feather pillow out into the field on a particularly windy day, beat it, and release all of the feathers. The man complied with the rabbi’s strange request, and returned to him, whereupon the rabbi insisted that he return to the field collect all of the wind-tossed feathers. When the man protested that this recovery task was impossible, the rabbi responded by telling him that it was just as impossible to repair the damage to the rabbi’s reputation caused by words of gossip which spread like the feathers in the windy field.

            We can learn from this episode an important lesson. All of us from time to time come into possession of knowledge about others which, if spread about, would cause terrible harm. We act appropriately when we refuse to engage in conversations with anyone which contain gossip. In these days of social media omnipresence, it is more important than ever to watch our words.

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?