Retirement?

B’haalot’cha

Numbers 8:1 - 12:16

Précis: The parasha begins with a description of the making of the seven-branched menorah, a (the?) 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. 8:24-25  “This is what pertains to the Levites: from twenty five years old and upward, they will go in to perform the service in the work of the Tent of Meeting; and from the age fifty years they will return from the service of the work, and will serve no more.”

            These verses establish a retirement age for Levites in the performance of their work within the Tabernacle (and later in the Temple). Age 50 is established as the cut off date. Rashi tells us, however, that “retired” Levites were called upon from time to time to help out, and to act as guards.

            As a retiree myself, I am indeed happy to say that it’s been extremely gratifying to be called upon by my congregation to offer advice and counsel on a range of matters, from dues and budgets to operating procedures. I may no longer be “employed” in the holy task of running a shul, but I can lend a hand from time to time.

            It’s important to realize that many retirees have taken up new volunteer “careers” which are enhanced by their former professional experience. I am proud of my wife Abby’s actions helping to create a local community “village” – part of a growing movement across the country to foster community which once happened organically but now needs the attention and help of actively involved volunteers. While the movement had its origins in helping those who desired to “age in place” to do so, in some (like ours) it is a multi-generational effort supported not only by retirees, but also by empty nesters and families with young children. People helping people, neighbors helping neighbors.

             Just as there was a role for "retired" Levites, there are important communal roles for all of us. All we have to do is raise a hand and help. 

Obligation or Community?

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 an arcane 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. 4:33 “Those are the duties of the Merarite clans, pertaining to their various duties.”

Nigel Savage, writing in the  JTS Parashah Commentary (5/28/15) looked at this verse and initiated a discussion about halakha (Jewish law) and modern Jewish life. He suggests that  we argue about the limits of halakha and even its pace of evolution, but we cannot – and should not – reject the notion that we Jews are the inheritors of a halackhic tradition. Even so, the large majority of American Jews (and indeed, Israel Jews as well) are not halakhically observant. What is the nature of our relationship to halakha?

            Traditionalist Jews do not face this problem: halakha is binding and obligatory. For them (at least theoretically), the question is not whether to follow the law, but how to follow it, and how to determine what it demands of us.

            Another concept of relating to halakha is not through obligation, but rather through community. If what the community does is what we want to do in order to be part of that community, that is another basis for our relationship to halakha.

            The issue about observance of halakha is on clear display through this parasha. For example, some view the necessity of a sin offering by the Nazir after his period of asceticism to “atone” for becoming less “holy.” Others argue that the offering is required because the individual has separated himself from the community, and now offers the sin offering in order to rejoin the community where he really belongs.

            With regard to the verse cited above, Savage noted that the word for “duties” in Hebrew is “avodah”, which can be defined as “work” but can also be translated as “Temple service.” The later definition appears to have an element of volunteerism, while “duty” implies a deeper sense of obligation.

            The question for us to consider is whether we see our commitment to the Jewish community as  being voluntary or obligatory. It appears that many today, especially in generations younger than mine, increasingly chafe at being told that they are obliged to do almost anything. On the other hand, there appears to be an increased, perhaps desperate search for more of a sense of community. It is possible - perhaps desirable - for those who do not feel obligated by the commands of Torah to observe halakha to nevertheless follow those rules because they define a community in which they live, or in which they wish to take part.