The B'chor

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 listThe B'choring 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. 3:13 “On the day that I struck down all the firstborn in the land of Egypt, I consecrated for my own all the firstborn in Israel, both of man and of beast. They shall be mine: I am the Lord.”

            These verses remind us that the first-born (b’chor) is to be “given” to God’s service. This is the basis for our custom of redeeming first born sons from a Kohen (usually when the boy is about 30 days old). The redemption of the first born (pidyon ha-ben) is a symbolical reenactment of this ancient commandment.

             Much of the detail surround the “b’chor” was initially discussed in Ex.13:1-2, which states that the “first issue” of every womb, human and animal alike, is to be consecrated (for an offering) to the Eternal. In Ex. 22:28-29, we learn that the first yield of the vats, along with the firstborn sons and animals, are b'chor.

            The Talmud explains that a son qualifies as a b'chor only if he is the “petter rechem” (the first to emerge from the womb) (BT, B'chorot 46a). Thus, if a daughter or miscarriage precedes the birth of the son, the obligation for redemption does not apply. A b’chor also has a responsibility to fast on the day before Passover, in solidarity (or in recognition) of the slaying of the Egyptian first-born.

            And now, a bit of personal history which relates to this custom. When I was 13 and preparing to fast for the first time on the day before Passover (being male and having no older siblings), my grandfather took me aside and explained that I was not supposed to fast because before I was born, my mother had given birth to a premature infant who died within a day of his birth. I was not a “petter rechem.” This was shocking news to me, having never heard about this part of my family’s history. It has often left me wondering how might

​ my​

 life might have been different had I indeed had an older brother.

            I relate this vignette because it resonates with me and connects my own life with biblical times. I ask you to consider whether there are biblical tales which impact your own life in a meaningful and significant way. If so, please share.

Making our lives a little bit better

B’har - Bechukotai

Lev. 25:1 – 27:34

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

The Hebrew word chok ("law”) we find in the first words of this parasha is not a simple word to translate. As pointed out by Rabbi Juan Mejia (Torah Sparks, 1/14/16) the 9^th century commentator the Saadya Gaon suggested thatchukim (the plural) refer to those commandments we follow even when there does not seem to be a rational basis for them. Some might suggest kashrut or shatnes (which prohibits the mixing of materials in clothing) as examples. Mejia cites Rabbi Ephraim of Luntschitz (Poland, 16th C.), who suggests that the phrase “follow my laws” should be read literally: walk in My way. Then, the “first step” is to “train our legs” to walk in God’s ways. This, in turn leads to repetition of good habits, and routines. They become, as it were, “second nature.”

Repetition of proper action is both physical and mental: muscle memory and neural pathways are created.  "Doing well” leads to the habit of “doing well.”  Some may view observance of these chukot as rote repetition, and lack the spontaneity or authenticity we moderns strive for. But as a committed gym rat, I’ve learned that repetition – done the same way, with proper form, time and time again until it becomes ingrained – does lead to demonstrable success.

The final parasha of Leviticus offers a glimpse of the hoped-for finale outcome of “walking in God’s ways” through harvests, security, and rain in its proper season. The Rabbis of the Talmud, who lived precarious lives, focused on the metaphysical world to come.   Medieval commentators attempted to explain how to walk in God’s way by developing explicit and detailed Halachic systems. Followers of Kabbalah sought a mystical way to understand what is asked of us, and Hasidim attempted to explain Jewish Law through devotion and joy.

Today, what is the eschatological future look like to us? How can we “walk in God’s way” to reach the endgame?  With the hundreds of mitzvot we have read in the last several weeks, how do we avoid losing the forest for the trees, and how do we find meaning in those mitzvot which we follow?