Shabbat Shalom and Farewell (at least on a weekly basis!)

Dear Friends and Family: In 5761, corresponding to the year 2000-2001 of the secular calendar, I began an effort to prepare a commentary (“d’var torah”) on the weekly parasha. I intended at that time to find some lessons that would be of particular interest to Executive Directors of temples and synagogues. From time to time, the news of the day has served as a different stimulus for interpretative reading of the weekly text, and at other times, I’ve delved into social commentary. With a few exceptions, I have kept at the task regularly for almost 15 years.
               With this week’s d’var torah, I come to the end of the attempt to write a d’var torah each and every week, since I am about to begin my retirement.  With God’s blessings, my wife Abby and I will continue to enjoy good health and love. Over the next months, we’ll be doing quite a bit of travel, and the frequency of these weekly comments will vary, depending on time and access to the internet. The best part of this process has been the interchange of ideas, and for that, I thank all of my regular correspondents! And now to this week’s d’var torah.

Naso
Numbers 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.”’
               Rabbi Joshua Heller has taught us on the meaning of the priestly blessings (MyJewishlearning.com, 5/14/13).
               The verses of the priestly blessing are among the oldest words of liturgical usage, and archaeological evidence shows that these words were used as early as the 7th century BCE. 900 years later, these words were included by the Sages in daily prayer (Mishnah Tamid 5:1), and incorporated into the central prayer, the Amidah.
               With the destruction of the Temple and the end of the sacrificial system overseen by the Priests, most of the rituals associated with the Temple disappeared. The priestly blessing remained an exception; in traditional congregations, it is still recited today by descendants of the Priests (the Kohanim). This recitation is a reproduction of the ancient ritual, with the Levites washing the hands of the Kohanim, who doff their shoes, place their talitot over their heads and hands, and form the ancient Priestly sign beneath the tallit as they intone the words of this blessing.
               Some believe that this practice is no longer appropriate. After all, what provides the “power” (or authority) for modern Kohanim to “bless” the congregation? Does a random fact of birth provide the Kohain with some special authority to give importance to his blessing?

               Others, however, understand that the Kohanim are not the source of the blessing; the Kohanim are asking God to bless the People as they perform the ceremony. As they pray for God’s blessing on our behalf, we join them in a ritual dating back almost 3,000 years. This is almost the definition of tradition.

Each of Us Flies a Flag

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 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.” 

Num. 2:2 “The Israelites shall camp each with his standard, under the banners of their ancestral house; they will camp around the Tent of Meeting at a distance.”

             

Some commentators see in this verse a basis for how every individual Jew must seek to find his or her own way in Jewish life. There is a certain tension between each person finding his or her own, personal “standard” or flag, and also being grouped into a larger social unit under the “banner of his family.”

            This is just as true today, when Jewish life is so incredibly diverse. In addition to the major denominations, we have more and more self-identified “nones” who prefer not to be identified with any particular stream of Judaism. There are those who worship or congregate in small Havurot and others who simply feel Jewish without the need for prayer or ritual. Some take a zealous approach to the mitzvot, others to torah learning, others to the social action, and others simply don’t care one way or another.

            After 40 years as a Jewish lay leader and Jewish professional, I have come to believe that all of these different expressions of what it means to “be Jewish” reflect the diversity of the colors of the biblical flags each tribe and clan flew: there is no single “right” nor “authentic” form of Judaism, but together, these various expressions of Jewish belief, thought and action become part of “klal Yisrael” – the unity of the People Israel. This may be the central symbolism of the verses we study: every Jewish “flag” surrounds the Mishkan in the camp where God “dwells” in the “midst” of the Jewish people.

            We all need to recognize that in diversity there is strength. Or (Star Trek reference alert!) as Mr. Spock would explain his Vulcan philosophy, "Infinite Diversity in Infinite Combinations.” (According to Majel Barrett, wife of Star Trek creator Gene Roddenberry, this expression was derived from Maimonides!)

            So our analysis of this verse this week starts with text and commentary, moves to a discussion of diversity, then on to Star Trek, and then back to the greatest commentator of all, Maimonides. What a trip!