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B’midbar

Numbers 1:1 - 4:20

Précis: The Book 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 the Book of 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 arises] of the People. A detailed listing of the numbers of each tribe follows, as do explicit directions for setting up the traveling camp; 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.” 

Throughout the ages, commentators have tried to find lessons in the forty year trek through the desert. In  “The Book of Bamidbar” by modern commentator  Pinchas H. Peli, he states: “The Book Bamidbar teaches us that there are no short-cuts to the Promised Land, and no instant transformation from bands of liberated slaves into responsible, self-governing nation; no generation of redemption (dor geulah) without a generation dying out in the desert (dor ha-midbar) preceding it”.

The Chinese aphorism that a journey of a thousand miles begins with a single step teaches a similar lesson: without taking a chance, we are unlikely to accomplish much at all.  For the Israelites in the wilderness, their wandering was a period of transition from a slave mentality to one of a free people, willing to take risks. One could also compare this period of time as one of childhood: the Israelites were growing, learning, and experiencing things, which prepared them for the new life in the Promised Land.  As parents, we try to help our own children “launch” by offering them support (emotional, financial) and perhaps more importantly, providing lessons learned from our own experience. This last is perhaps the most difficult to transmit, because it seems so difficult to receive.

The Biblical story of the 40 years of wilderness wandering is much the same: we are expected to learn from the lessons of our ancestors. Those lessons are about faith, hope, perseverance, and of the ability humans have to overcome the challenges they face every day, so that the long term goals can be attained. May we all learn and apply this important lesson. 

Sticks and Stones

B'Har - Bechukotai

Leviticus 25:1 – 27:34

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

               Bechukotai  is the final parasha in Vayikra, and 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. 25:14- 17 “When you buy and sell property to your neighbor, or buy anything from your neighbor, you shall not wrong one another… And you shall not wrong one another, but you shall fear your God; for I am the Lord your God.”

              

The old aphorism, “Sticks and stones may break my bones, but words can never harm me” is about as opposite from traditional Jewish thought as one can get.

Rabbi Marc Israel of Ohr Kodesh Congregation in Chevy Chase, MD, pointed out (Torah Thought of the Day, 5/11/11) that twice in just a few verses we are told “you shall not wrong one another.” In 25:14 we find a specific link to land, and a more general ban is found in 25:17.  He adds that the Sages explain the repetition by suggesting that the second instance refers to verbal wrongs: “If a person has atoned, you must not say to him, ‘Remember your former deeds’.....Rabbi Yochanan said in the name of Rabbi Shimon bar Yochai, ‘Verbal wrongs are more heinous than monetary wrongs. Rabbi Samuel bar Nachmani said: For [monetary wrongs] restitution is possible, but not for [verbal wrongs].

One of the “prime directives” of Jewish tradition is to avoid evil speech about others. As is stated here, we can cause far more harm by speech that by what we do. Sticks and stones may indeed break our bones (which can be healed by a good osteo), but words can destroy one’s reputation forever.