The Edah

Sh’lach

Num. 13:1-15:41

Précis: Moses is ordered to “send out” (sh’lach l’cha) spies to examine the land. Representatives of each tribe go out, report on its bounty, but also report about its fearsome inhabitants. The People are frightened, and their “murmuring” turns into something close to panic. God tells Moses that He will destroy the People, but Moses intercedes; the People are sentenced to spend 40 years in the wilderness. The parasha then returns to matters concerning the Tabernacle, with a discussion of the offering for unintentional sins. Near its end, the parasha discusses the wearing of tzitzit, a paragraph which is part of the traditional recitation of the Sh’ma. This is the 27th of 54 parshiot, marking the half-way point in the yearly reading.

Num. 14:27 “How much longer will that wicked community keep murmuring against Me?”

Here, God complains about the “murmuring” by the people following the dour report of 10 of the spies. The word for “community” in Hebrew (“edah”) which here numbered ten was used by the Rabbis as the basis for creating the requirement of a minyan, the Jewish quorum needed for communal prayer and observance. This fact has been powerfully driven home in recent months by the pandemic, when “virtual” services have been attempted as substitutes for the communal acts we would ordinarily engage in together.

The Conservative Movement has recently issued a legal opinion (t’shuvah) stating that certain rituals, including Shabbat and holiday services, may be conducted virtually. Some congregations, such as my own, have decided that they will begin to stream services provided that a minyan is present in the sanctuary. Some members of my congregation (including myself) have already been participating in “Zoom” services on Shabbat together, with the kind of substantial two-way interaction which a one-way stream does not offer. This is a matter of deep concern to those who feel torn between the need for observance of traditional halacha and the real need for “edah.”

I would also note that this week’s reading takes place during a time of heightened awareness of institutional racism which is part of America’s DNA. “Murmuring” about its impact is not sufficient. We, as a community - an edah – need to be outspoken and supportive of equal rights for all.

Humility

 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). Following is a discussion of the making of silver trumpets. The cloud of God’s Presence lifts, and the march of the People through the wilderness of Sinai begins, led by the Ark of the Covenant. The people began 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.12:3 “Now the man Moses was very humble, more than all the men that were upon the face of the earth.”

        This verse comes after the People grumble about food, are provided meat, and continue to murmur through a subsequent plague (perhaps from overeating). Moses complains that he’d rather be dead than continue to lead such an ungrateful people. His brother and sister criticize him about his marital relationship. (Footnote: while some say the “Cushite woman” was actually Moses’ second wife from Ethiopia, other suggest that the “Cushite woman” is in fact his original wife, Zipporah, who had a dark complexion, and that therefore Miriam’s critique was racist.)

            After this compilation of trials, we are reminded that Moses is “very humble.” What does humility mean? Humility (“anavut”) is highly prized in our tradition, but comes with a warning: too much humility means that one lacks faith that he or she can accomplish anything: ​"​I am nothing! What can I possibly do?​"​

             Here Moses could have remained silent and ignored Miriam (and Aaron’s) condemnation. Instead, he prays for Miriam’s recovery when she is stricken with a plague by God. Sometimes, humility requires us to act.

            My generation of American Jews has enjoyed privilege: relative wealth and security, access to education, jobs, and housing. Jews throughout history have not been similarly treated, and anti-Semitism still exists in America and elsewhere around the world. But by comparison with most of Jewish history, we have been truly blessed and have lived in exceptional times.

            Just as Moses’ left his life of privilege for a greater cause, we have the ability to speak and march to support the cause of racial equality, to protest police brutality where it exists, and to resist the erosion of our First Amendment rights. Like Moses, this would be an ultimate expression of humility.