When is First Really First?

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. 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 Kohain (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 Exodus 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 Exodus 22:28-29, we learn that the first yield of the vats, along with the firstborn sons and animals, are part of the 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 a first born son), my grandfather took me aside and explained that I was not supposed to fast because before I was born, my mother suffered a miscarriage and then had given birth to a premature infant who died within a day of his birth. I was not a “petter rechem.” Asa you might imagine, this was shocking news to me, having never heard about this part of my family history.I've always been a bit haunted wondering what it would have been like to have had a big 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 any biblical elements which impact on your own life in a meaningful and significant way.

Let it rain

Bechukotai

Lev. 26:3 - 27:34

Précis: The final parasha in Vayikra 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 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. 26:4-6 "I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit... you will eat your food to satiety, and you will live in security in your land, and I will grant peace in the Land."

            Jonathan Neril has written [MyJewishlearning.com (5/13/14)] that praying for rain is a part of the spiritual life of a Jew. From Shmini Atzeret through Passover, our daily liturgy includes a prayer for rain; for the other half of the year, we pray for dew. Praying for rain is not enough, however. In the cited verses, we observe that rain, so necessary for our survival, comes from God. It is only when we do God’s will that we are rewarded with rain. This has been at the core of our tradition.

            Scientifically, ​few can really doubt that human activity has interfered with the natural patterns of rainfall, be it acid rain resulting from manufacturing, or global climate change caused by the enhanced amount of atmospheric carbon dioxide and methane since the start of the Industrial Revolution. (I admit that there are some who do doubt this; I choose to be informed by the facts, instead of by political denials.)

            With the changes in weather patterns, we observe floods in some places, the destruction of coral reefs in others, and decades-long droughts in other areas. Aquifers which provide water for human consumption and for farming are drying out at unprecedented levels. Human interference has upset the natural processes with unexpected and impossible to predict changes.

            As humans continue to urbanize and build roads and other elements of infrastructure, one of the unintended consequences is increased runoff. When there is less land and more concrete, more rain winds up back in the ocean, increasingly contaminated with the detritus of urban life.

            Kabbalists suggested that God established the laws of nature, and that when human beings violate those laws, they are punished by nature. We cannot and should not disregard the connection between our actions and what is happening in the world. We are required by God’s law to live in balance with our physical world if we are to receive the bounty we have been promised.

            Our prayers for rain are important and should lead to actions consistent with our prayers.