Duty or Service?

Naso

Num. 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. 4:33 “Those are the duties of the Merarite clans, pertaining to their various duties.”

Nigel Savage has written about the meaning of ritual to contemporary Jews, particularly as it relates to our observance of mitzvot (JTS Parashah Commentary, 5/28/15). He notes that while it is easy to argue about the extent and particulars of halakha, it is hard to argue that we are a people with a halakhic tradition; that tradition is ingrained in us and in our history.

But it is a fact that most Jews are not particularly observant in any halakhic sense.  So how are we to understand and relate to halakha?

One suggestion is that halakha should be viewed not as an imposed obligation, but rather as a community building activity. One may observe particular mitzvot because one wishes to identify with a community which observes them.

We can find in this week’s reading the tension between obligation and community in several instances. The Sages had a disagreement about why a Nazir is required to bring a sin offering at the conclusion of his period of asceticism (Num. 6:13-20). Nachmanides suggests that the sin offering is required because returning to the community somehow renders the Nazir less holy. The Rambam says that the sin offering is required because the Nazir separated himself from the community at the outset! These two views illustrate the tension that exists between obligation and community.

Savage notes that in the particular verse I focus on this week, the word “duties” is used as a translation for the Hebrew word “avodah.” We usually translate the word as “service.” This, in modern English, has a connotation of voluntariness. Therefore, he suggests, sometimes I might serve this way, and at other times, I might not. “Duty” has a far deeper sense of obligation.

So, do we see our relationship to halakha as a “duty” or as “service?” Is it a mandatory duty or a voluntary expression of our own decision? Are we obligated to join a shul, or do we do so merely because of personal volition?

In America today, all forms of “authority” seem suspect.  While we desire community, we seem to want to reject the “duty” which being part of a community requires. However, obligation is part of being in a community, and supporting that community by our actions may provide a contemporary Jew more understanding of the role of halakha in modern life.

Savage also points out the we frequently read this parasha on the Shabbat following Shavuot (z’man torateinu) when we deal with this precise question: what is the nature of freedom, and how do we place limits on that freedom. We accepted Torah with the phrase “we will do and we will learn,” and these words are in the plural form. In Jewish tradition, obligation and community are always intertwined.

I have no real answers here, only questions. We need to reflect on the relationship between obligation and community. As we wrestle with it, we wrestle with God and with ourselves as well. 

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.