In the days before GPS devices, you could prepare for a trip by going to the AAA office and requesting a "TripTik." A TripTik was a series of maps bound together and hi-lited to show your route from your house to your destination. The Torah Portion, Mas'ei, the final Portion in the Book of Numbers (Sefer B'Midbar), resembles a TripTik as it recounts the 40 year journey of the children of Israel from Egypt to Canaan. An AAA trip for sure - this Awesome Ancestral Adventure!
Mas'ei recalls each encampment on the journey and notes certain happenings which, no doubt, bring the travel experience vividly to the minds of the Israelites.
The Torah Text refers to the plagues in Egypt, the passage through the sea near Pi-Hahiroth, the oasis at Elim, the lack of water at Rephidim, and Aaron's death at Mount Hor (Numbers 33:8-38). This brings the children of Israel to the plains of Moab and the Jordan River - poised to cross over into Canaan.
God warns that the king of Arad "...heard of the coming of the children of Israel." (Numbers 33:40)* God, through Moses, orders the children of Israel that they must take possession of Canaan by force. "...you shall dispossess all the residents of the land in front of you, and destroy all their carved figures, and you shall destroy all their molten images and demolish all their high places. And you shall take possession of the land and live in it, because I've given the land to you to possess it." (Numbers 33: 52-53)*
This may seem harsh, but God is planning for the future survival of God's People. These commandments for conquest and destruction realistically counter the danger of the Israelites' assimilating into the pagan culture of the Canaanites. (Remember in the Torah Portion, Balak, God brought a plague upon the Israelites and executed those who had been seduced into idol worship by the Moabite women.)
From conquest, Mas'ei turns to land distribution and clarifications of legal matters according to God's word as the children of Israel prepare to enter Canaan. God summons the leaders of the Tribes and instructs them in the allocation of land in Canaan. Each Tribe is to contribute land for the Levites, the priestly class. This land is to include six "cities of refuge." (Numbers 35:6) A person who has accidently or unintentionally caused the death of another can escape to a city of refuge and be safe there from being killed in turn in an act of blood vengeance.
Further, two witnesses are required to testify in order for a person to be condemned as a murderer. Murder, outside of military battle, is considered so heinous a crime that even the land is said to be polluted by the shedding of blood. (Numbers 35:33)
There is yet another matter to be resolved. In the Torah Portion Phinehas, in the case of Zelophehad's daughters, God rules that women may inherit land when there are no sons to inherit. In Mas'ei, the leaders of the Tribe of Manasseh are worried that a woman who has inherited land may marry a man from another Tribe. Her land will then pass to her husband's Tribe and will be lost to the Tribe of her father. God rules that a woman who has inherited land must marry a man of her own Tribe, so that her land remains with her father's Tribe.
With God's ruling, Mas'ei and the Book of Numbers come to an end - not a particularly dramatic ending, but a surprisingly apt one in light of the current events in Washington. In his Friday evening D'var Torah on Mas'ei, my Rabbi pointed out that this additional ruling regarding a woman's right to inherit, exemplifies God's willingness, on occasion, to modify God's commandments in order to resolve a situation arising from human attempts to fulfill those commandments. Following God's example, we need to be reasonable and flexible in solving problems and arriving at crucial decisions in our own lives. I believe this is a lesson which would well serve to enlighten the U.S. Congress in its current interminable, rancorous debate over the debt ceiling!
Mas'ei reminds us that on our personal journeys, we need to pause from time to time to appreciate and to understand where we've been and, with God's guidance, to prepare for what lies ahead.
CHAZAK CHAZAK V'NITCHAZEIK!
*From Commentary on the Torah by Richard Elliott Friedman
Not one of my students!
Not One of My Students!
Welcome - Baruchim Habaim
Welcome - Baruchim Habaim
Sunday, July 31, 2011
Monday, July 25, 2011
Torah Commentary - Mattot
The Torah Portion, Mattot, opens with God's commandment that: "A man who will make a vow to YHWH or has sworn an oath to make a restriction on himself shall not desecrate his word. He shall do it according to everything that comes out of his mouth." (Numbers 30:3)*
As with all Torah Portions, Mattot, raises a a number of "whys." Why is there an uncharacteristic focus on women's rights regarding their vows with God? Why do Moses and God exact such brutal vengeance against the Midianites, killing even Balaam who followed God's commandment to bless the Israelites? Why is Moses so angry with the tribes of Reuben and Gad when they ask to remain on the other side of the Jordan River and not cross into Canaan? These questions are central to the narrative of Mattot which is unified by the theme of "vows," as God instructs the Israelites in their final preparations to enter the Promised Land of Canaan.
While striving to act according to God's commandments during their forty years of wandering in the wilderness, it's natural that questions should arise among the Israelites, regarding the application of these commandments in various life circumstances. It makes practical sense to resolve these questions before the Israelites are caught up in the conquests, land divisions, and transition to Joshua's leadership which face them as they cross into Canaan.
In the verses about women's vows with God (Numbers 30: 4-17), it's acknowledged that a woman is often under the power of her father or husband. Therefore God will forgive her if her father or husband interferes with her fulfillment of a vow. Further, the husband who causes his wife to break her vow, "...he shall bear her crime." (Numbers 30:16)* - he will bear the responsibility for whatever consequences occur as a result of her broken vow.
In Chapter 31 of Mattot, God commands Moses, as Moses' last act of leadeship, to "Get revenge for the children of Israel from the Midianites. After that you'll be gathered to your people." (Numbers 31:2)* Moses orders a vicious war on the Midianites. Every male, including the kings of Midian and Balaam is killed. The text suggests that Balaam played a role in the Israelites' sin of idol worship at Peor. (Numbers 31:16)* Although he, himself, has a Midianite wife, Moses brutally orders all male Midianite infants and all other married Midianite women to be killed.
The text doesn't detail Moses' feelings, but one can imagine his fierce anger and humiliation that his wife's people, those in the land where his respected father-in-law is priest, seduced the Israelites and led them into idol worship. At the direction of God through a furious Moses, the Midianites suffer the horrific consequences of causing the Israelites to break the vow of vows - their promise to worship One God. Just as an Israelite husband must bear the consequences of causing his wife to break her vow with God, so the Midianites endure a similar fate.
Following the war with the Midianites, those Israelite men who killed or came in contact with the dead in battle undergo a purification ritual. The spoils of war with the Midianites are divided up with a share going to the priestly Levites.
No sooner does the violent episode of the Midianite war end, when Moses is confronted with yet another intense challenge. The Tribes of Gad and Reuben ask to remain on the eastern side of the Jordan River where the land is well suited to their herds of livestock. Moses is livid and demands, "Will your brothers go to war while you sit here?! And why do you hold back the heart of the children of Israel from crossing to the land that YHWH has given them?" (Numbers 32:6-7)* There is a sense that Moses is weary and wishes to finally see the end of his life that God has decreed with the fulfillment of God's commandment that the children of Israel settle in Canaan. And now, on the brink of crossing into the Promised Land, some Tribes don't want to go! The situation is resolved with another vow which brings the events of Mattot to a close. The Tribes of Gad and Reuben vow that they will build fortified cities for their families and flocks and then lead the Israelites into battle for the Land of Canaan, across the Jordan. "We won't go back to our houses until the children of Israel take possession, each of his legacy." (Numbers 32:18)*
The final verses of Mattot describe the land which Moses gave to the Tribes of Gad and Reuben (and half the Tribe of Manasseh) in return for the fulfillment of their vow.
The Israelites' arduous journey is coming to an end, while we continue on our way, working to fulfill our vows, once again made wiser by the "whys" of Torah Study.
*From Commentary on the Torah by Richard Elliott Friedman
As with all Torah Portions, Mattot, raises a a number of "whys." Why is there an uncharacteristic focus on women's rights regarding their vows with God? Why do Moses and God exact such brutal vengeance against the Midianites, killing even Balaam who followed God's commandment to bless the Israelites? Why is Moses so angry with the tribes of Reuben and Gad when they ask to remain on the other side of the Jordan River and not cross into Canaan? These questions are central to the narrative of Mattot which is unified by the theme of "vows," as God instructs the Israelites in their final preparations to enter the Promised Land of Canaan.
While striving to act according to God's commandments during their forty years of wandering in the wilderness, it's natural that questions should arise among the Israelites, regarding the application of these commandments in various life circumstances. It makes practical sense to resolve these questions before the Israelites are caught up in the conquests, land divisions, and transition to Joshua's leadership which face them as they cross into Canaan.
In the verses about women's vows with God (Numbers 30: 4-17), it's acknowledged that a woman is often under the power of her father or husband. Therefore God will forgive her if her father or husband interferes with her fulfillment of a vow. Further, the husband who causes his wife to break her vow, "...he shall bear her crime." (Numbers 30:16)* - he will bear the responsibility for whatever consequences occur as a result of her broken vow.
In Chapter 31 of Mattot, God commands Moses, as Moses' last act of leadeship, to "Get revenge for the children of Israel from the Midianites. After that you'll be gathered to your people." (Numbers 31:2)* Moses orders a vicious war on the Midianites. Every male, including the kings of Midian and Balaam is killed. The text suggests that Balaam played a role in the Israelites' sin of idol worship at Peor. (Numbers 31:16)* Although he, himself, has a Midianite wife, Moses brutally orders all male Midianite infants and all other married Midianite women to be killed.
The text doesn't detail Moses' feelings, but one can imagine his fierce anger and humiliation that his wife's people, those in the land where his respected father-in-law is priest, seduced the Israelites and led them into idol worship. At the direction of God through a furious Moses, the Midianites suffer the horrific consequences of causing the Israelites to break the vow of vows - their promise to worship One God. Just as an Israelite husband must bear the consequences of causing his wife to break her vow with God, so the Midianites endure a similar fate.
Following the war with the Midianites, those Israelite men who killed or came in contact with the dead in battle undergo a purification ritual. The spoils of war with the Midianites are divided up with a share going to the priestly Levites.
No sooner does the violent episode of the Midianite war end, when Moses is confronted with yet another intense challenge. The Tribes of Gad and Reuben ask to remain on the eastern side of the Jordan River where the land is well suited to their herds of livestock. Moses is livid and demands, "Will your brothers go to war while you sit here?! And why do you hold back the heart of the children of Israel from crossing to the land that YHWH has given them?" (Numbers 32:6-7)* There is a sense that Moses is weary and wishes to finally see the end of his life that God has decreed with the fulfillment of God's commandment that the children of Israel settle in Canaan. And now, on the brink of crossing into the Promised Land, some Tribes don't want to go! The situation is resolved with another vow which brings the events of Mattot to a close. The Tribes of Gad and Reuben vow that they will build fortified cities for their families and flocks and then lead the Israelites into battle for the Land of Canaan, across the Jordan. "We won't go back to our houses until the children of Israel take possession, each of his legacy." (Numbers 32:18)*
The final verses of Mattot describe the land which Moses gave to the Tribes of Gad and Reuben (and half the Tribe of Manasseh) in return for the fulfillment of their vow.
The Israelites' arduous journey is coming to an end, while we continue on our way, working to fulfill our vows, once again made wiser by the "whys" of Torah Study.
*From Commentary on the Torah by Richard Elliott Friedman
Sunday, July 17, 2011
Torah Commentary - Pinchas
In terms of story qualities, the Torah Portion, Pinchas, stands in direct contrast to the previous Portion, Balak. Where the narrative of Balak was dramatic, poetic, and visually memorable, Pinchas is more like a series of memoranda. According to commentary, it is the 40th year of the Israelites' wandering. They are encamped at "an eastern entrance to Canaan."* It is a time of intense preparation for entry into the Promised Land.
Pinchas gives us a glimpse of God's "checklist" of items to resolve and review before the children of Israel enter Canaan:
Leadership - God grants Phinehas (Pinchas in Hebrew) and his descendents priestly status because Phinehas executed the Israelite man and the Midianite woman who approached the Tent of Meeting. (Numbers 25:7-8)
(Phinehas is the son of Eleazar and the grandson of Aaron.)
God allows Moses to gaze upon Canaan, but not to enter. "For, in the wilderness of Zin, when the community was contentious, you disobeyed My command to uphold My sanctity in their sight by means of the water." (Numbers 27:14)*
Having seen Canaan from afar, Moses will then die.
Moses asks God to appoint a leader to guide the community. God appoints Joshua, son of Nun, who was one of the scouts who reported positively about the land of Canaan in the Portion Sh'lach L'cha.
It's significant to note that Joshua is not a priest, but rather represents God's conferring civil power on a lay leader. This marks the beginning of a division of power between religious leaders and communal/political leaders. It is a recognition that while God guides us in both spheres, we're responsible for our day to day actions. **
Military Census - God commands that a census be taken of all Israelite males over the age of twenty who are "...able to bear arms." (Numbers 26:2)* In the course of the census, we are reminded of the deaths of Nadab and Abihu and of Korah and his band of agitators. Regarding the Israelites who will enter Canaan, the Torah tells us that "Among these there was not one of those enrolled by Moses and Aaron the priest when they recorded the Israelites in the wilderness of Sinai. For the Eternal had said of them, 'They shall die in the wilderness.' Not one of them survived, except Caleb son of Jephunneh and Joshua son of Nun." (Numbers 26:64-65)*
Property Rights - The daughters of Zelophehad ask Moses' help. Zelophehad died leaving 5 daughters, but no sons. The women ask that their father's property rights be transferred to them. "Moses brought their case before the Eternal. And the Eternal One said to Moses, 'The plea of Zelophehad's daughters is just: you should give them a hereditary holding among their father's kinsmen; transfer their father's share to them.'" (Numbers 27:5-7)*
God also provides rules for transfer of property should a man die without leaving sons or daughters.
Sacrificial Offerings - God commands an extensive set of sacrificial offerings including those which mark special Holidays; the Sabbath, the new moon, Passover, Shavuot, Rosh HaShana, Yom Kippur, Sukkot, and Sh'mini Atzeret.
As God has provided direction, protection, and sustenance for the Israelites throughout their 40 years of wandering in the wilderness, so God prepares them for the challenges of settling in the Promised Land of Canaan. God has given them leaders; a military structure; rules for apportioning property; and, most importantly, rituals for worship, for keeping strong a close connection to the One God, for keeping the Covenant.
Many of us are poised, as were the Israelites in Pinchas, at the entrance to a personal Promised Land where we have the wisdom, strength, and faith to realize our human potential, to fulfill God's commandments. Like Moses, we are allowed to envision "Canaan." Like the children of Israel, we are faced with the enormous challenge of preparing ourselves physically, mentally, and spiritually to enter. Every day counts. With God's help,we'll complete the journey.
Pinchas gives us a glimpse of God's "checklist" of items to resolve and review before the children of Israel enter Canaan:
Leadership - God grants Phinehas (Pinchas in Hebrew) and his descendents priestly status because Phinehas executed the Israelite man and the Midianite woman who approached the Tent of Meeting. (Numbers 25:7-8)
(Phinehas is the son of Eleazar and the grandson of Aaron.)
God allows Moses to gaze upon Canaan, but not to enter. "For, in the wilderness of Zin, when the community was contentious, you disobeyed My command to uphold My sanctity in their sight by means of the water." (Numbers 27:14)*
Having seen Canaan from afar, Moses will then die.
Moses asks God to appoint a leader to guide the community. God appoints Joshua, son of Nun, who was one of the scouts who reported positively about the land of Canaan in the Portion Sh'lach L'cha.
It's significant to note that Joshua is not a priest, but rather represents God's conferring civil power on a lay leader. This marks the beginning of a division of power between religious leaders and communal/political leaders. It is a recognition that while God guides us in both spheres, we're responsible for our day to day actions. **
Military Census - God commands that a census be taken of all Israelite males over the age of twenty who are "...able to bear arms." (Numbers 26:2)* In the course of the census, we are reminded of the deaths of Nadab and Abihu and of Korah and his band of agitators. Regarding the Israelites who will enter Canaan, the Torah tells us that "Among these there was not one of those enrolled by Moses and Aaron the priest when they recorded the Israelites in the wilderness of Sinai. For the Eternal had said of them, 'They shall die in the wilderness.' Not one of them survived, except Caleb son of Jephunneh and Joshua son of Nun." (Numbers 26:64-65)*
Property Rights - The daughters of Zelophehad ask Moses' help. Zelophehad died leaving 5 daughters, but no sons. The women ask that their father's property rights be transferred to them. "Moses brought their case before the Eternal. And the Eternal One said to Moses, 'The plea of Zelophehad's daughters is just: you should give them a hereditary holding among their father's kinsmen; transfer their father's share to them.'" (Numbers 27:5-7)*
God also provides rules for transfer of property should a man die without leaving sons or daughters.
Sacrificial Offerings - God commands an extensive set of sacrificial offerings including those which mark special Holidays; the Sabbath, the new moon, Passover, Shavuot, Rosh HaShana, Yom Kippur, Sukkot, and Sh'mini Atzeret.
As God has provided direction, protection, and sustenance for the Israelites throughout their 40 years of wandering in the wilderness, so God prepares them for the challenges of settling in the Promised Land of Canaan. God has given them leaders; a military structure; rules for apportioning property; and, most importantly, rituals for worship, for keeping strong a close connection to the One God, for keeping the Covenant.
Many of us are poised, as were the Israelites in Pinchas, at the entrance to a personal Promised Land where we have the wisdom, strength, and faith to realize our human potential, to fulfill God's commandments. Like Moses, we are allowed to envision "Canaan." Like the children of Israel, we are faced with the enormous challenge of preparing ourselves physically, mentally, and spiritually to enter. Every day counts. With God's help,we'll complete the journey.
Sunday, July 10, 2011
Torah Commentary - Balak
A wicked king, a talking donkey, a wizard whose curses miraculously turn to blessings - "Shrek Meets Harry Potter?" No! It's the Torah Portion, Balak.
Balak is one of my favorite Portions - both for its teachings and for some wonderful personal memories associated with it. Decades ago, in Israel, I had the pleasure of helping one of my daughters, then a third grader, with her Torah homework. The Portion was Balak and she was struggling to understand what it was about. We had recently made Aliyah, so her Hebrew skills were still developing and the ponderous English of our Torah Commentary was not much help, either. Together we read in both languages, line by line, until I thought I understood the "plot." I asked my daughter to play the role of Balaam and I was the donkey. She clung to my neck and wrapped her legs around my waist. I carried her down the "mountain path," straying off into the living room, squeezing against the walls in the hallway, and falling in a heap on the rug while braying that an angel was in my way.
My daughter is grown now with two daughters of her own, but we treasure the memory of studying Balak. Although we may not always realize it, Torah is meaningful on so many levels. While we stray and struggle on our journey, Torah wisdom, Torah teachings, and Torah themes are present in our lives, waiting, like the angel in Balak, to be revealed.
Years later, years during which I infrequently engaged in Torah study, Balak again intersected my life. As a gift for co-chairing a Conference on Alternatives in Jewish Education (CAJE), I received a framed print by artist Bruce David. The print, entitled "Enlightened Eyes" depicts Balaam, the donkey, and the angel. The images in the print are formed by energetic swirls of vivid color: yellow-orange, rust, burnt umber, green, yellow, purple, turquoise-blue. The single large figure in the print melds the forms of Balaam and the donkey into one design. Within this dual design are multiple smaller images of Balaam, the donkey, and the angel with sword in hand. Radiating from the eyes of the central Balaam/donkey figure is a larger image of the angel. I interpret this intriguing print as representing Balaam at the moment described in Numbers 22:31. "And YHWH uncovered Balaam's eyes, and he saw the angel of YHWH standing up in the road, and his sword drawn in his hand..."*
The story of Balak and Balaam ends well for the children of Israel. Instead of cursing the Israelite camp as King Balak demands, Balaam can only voice the blessings which God "sets" in his mouth. "...Isn't it that whatever YHWH sets in my mouth, that is what I'll watch out to say?!" * (Numbers 23:12)
One verse of these blessings is recited in our prayer liturgy. "How good your tents are, Jacob, your tabernacles, Israel."* (Numbers 24:5)
Commentators write at length about the relationship between God and Balaam; about the literary elements in the text; and about sections of the text that echo verses from previous Portions.
But, for me, Balak stirs special memories of distant times, people, and circumstances. Torah has the power to impact our lives in multiple ways. At times, the meaning of a Portion may extend beyond the text and reflect the dynamics of one's life at a time when that Portion was encountered. We hope that with each yearly cycle of Torah study, our eyes are further "enlightened."
No matter where Balak placed Balaam to view the Israelite camp, Balaam pronounced a blessing.
No matter where we are in life when we engage in Torah study, it, too, is a blessing.
*From: Commentary on the Torah by Richard Elliott Friedman
Balak is one of my favorite Portions - both for its teachings and for some wonderful personal memories associated with it. Decades ago, in Israel, I had the pleasure of helping one of my daughters, then a third grader, with her Torah homework. The Portion was Balak and she was struggling to understand what it was about. We had recently made Aliyah, so her Hebrew skills were still developing and the ponderous English of our Torah Commentary was not much help, either. Together we read in both languages, line by line, until I thought I understood the "plot." I asked my daughter to play the role of Balaam and I was the donkey. She clung to my neck and wrapped her legs around my waist. I carried her down the "mountain path," straying off into the living room, squeezing against the walls in the hallway, and falling in a heap on the rug while braying that an angel was in my way.
My daughter is grown now with two daughters of her own, but we treasure the memory of studying Balak. Although we may not always realize it, Torah is meaningful on so many levels. While we stray and struggle on our journey, Torah wisdom, Torah teachings, and Torah themes are present in our lives, waiting, like the angel in Balak, to be revealed.
Years later, years during which I infrequently engaged in Torah study, Balak again intersected my life. As a gift for co-chairing a Conference on Alternatives in Jewish Education (CAJE), I received a framed print by artist Bruce David. The print, entitled "Enlightened Eyes" depicts Balaam, the donkey, and the angel. The images in the print are formed by energetic swirls of vivid color: yellow-orange, rust, burnt umber, green, yellow, purple, turquoise-blue. The single large figure in the print melds the forms of Balaam and the donkey into one design. Within this dual design are multiple smaller images of Balaam, the donkey, and the angel with sword in hand. Radiating from the eyes of the central Balaam/donkey figure is a larger image of the angel. I interpret this intriguing print as representing Balaam at the moment described in Numbers 22:31. "And YHWH uncovered Balaam's eyes, and he saw the angel of YHWH standing up in the road, and his sword drawn in his hand..."*
The story of Balak and Balaam ends well for the children of Israel. Instead of cursing the Israelite camp as King Balak demands, Balaam can only voice the blessings which God "sets" in his mouth. "...Isn't it that whatever YHWH sets in my mouth, that is what I'll watch out to say?!" * (Numbers 23:12)
One verse of these blessings is recited in our prayer liturgy. "How good your tents are, Jacob, your tabernacles, Israel."* (Numbers 24:5)
Commentators write at length about the relationship between God and Balaam; about the literary elements in the text; and about sections of the text that echo verses from previous Portions.
But, for me, Balak stirs special memories of distant times, people, and circumstances. Torah has the power to impact our lives in multiple ways. At times, the meaning of a Portion may extend beyond the text and reflect the dynamics of one's life at a time when that Portion was encountered. We hope that with each yearly cycle of Torah study, our eyes are further "enlightened."
No matter where Balak placed Balaam to view the Israelite camp, Balaam pronounced a blessing.
No matter where we are in life when we engage in Torah study, it, too, is a blessing.
*From: Commentary on the Torah by Richard Elliott Friedman
Monday, July 4, 2011
Torah Commentary - Chukat
The Torah Portion, Chukat, grimly develops a number of themes, some of which are familiar to us from previous Portions: laws for rituals; complaints by the children of Israel which are met with punishment from God; conquest (with Divine assistance) of those who obstruct the Israelites' journey to Canaan; death in combat and the death of Israelite leaders.
Chukat begins with a detailed description of the ritual for preparing the ashes of a red heifer. These ashes are to be mixed with water and the resulting "water of impurity" is used to purify those who have come in contact with a dead person. This section foreshadows the deaths which occur throughout the Portion including the death of Miriam, deaths in combat, the death of Aaron, and deaths by snake bite of Israelites who "...spoke against God and against Moses: 'Why did you bring us up from Egypt to die in the wilderness? Because there's no bread, and there's no water, and our soul is disgusted with the cursed bread.'" (Numbers 21:5)*
In contrast to the explicit directions for preparing the red heifer's ashes, deaths, even of Miriam and Aaron, are related with scant embellishment.
"And the children of Israel, all the congregation, came to the wilderness of Zin in the first month, and the people stayed in Kadesh. And Miriam died there and was buried there."
(Numbers 20:1)*
"And Moses took off Aaron's clothes and put them on Eleazar, his son. And Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain. And all the congregation saw that Aaron had expired, and all the house of Israel mourned Aaron thirty days." (Numbers 20:28-29)*
In Chukat, we are told of several contentious encounters with inhabitants of the lands through which the Israelites travel. We learn that God denies Moses entry into the Promised Land because Moses fails to follow God's commandment to speak to the rock (to provide water) and strikes the rock instead. We are even treated to two poetic passages - Numbers 21: 17-18 and Numbers 21: 27-30. Yet, we are told little about the deaths of Miriam and Aaron. We have repeatedly heard the Israelites' words of complaint, but there is hardly an indication of their response to losing two important members of the community. We are left to wonder - What did the Israelites say? How did they react? Were there rituals to mark the passing of such significant figures? Were monuments made? Memorials? The Torah is silent in these respects. Intentionally silent, I believe.
We know from their recurrent complaints, that the Israelites' memories of Egypt are strong and compelling. They are certainly familiar with the elaborate, labor-intensive funerary rituals designed to grant Egyptian rulers immortality. By not dwelling on funeral arrangements, by making no mention of preparations for an after-life, and by associating impurity with contact with the dead, the Torah recognizes that even the most exalted among us are mortal. The Torah wisely directs us away from practices which glorify death rather than life.
We are led to understand that our behavior in life, our efforts to fulfill God's commandments, these are the "monuments" which mark our days on earth. Chukat, like previous Portions, recounts our ancestors' evolving faith in One God and teaches us ways by which we can experience God's presence and live God's commandments. Chukat reminds us that Torah is a matter of life - that we, in partnership with God, must attend to the here and now.
To 120!
Chukat begins with a detailed description of the ritual for preparing the ashes of a red heifer. These ashes are to be mixed with water and the resulting "water of impurity" is used to purify those who have come in contact with a dead person. This section foreshadows the deaths which occur throughout the Portion including the death of Miriam, deaths in combat, the death of Aaron, and deaths by snake bite of Israelites who "...spoke against God and against Moses: 'Why did you bring us up from Egypt to die in the wilderness? Because there's no bread, and there's no water, and our soul is disgusted with the cursed bread.'" (Numbers 21:5)*
In contrast to the explicit directions for preparing the red heifer's ashes, deaths, even of Miriam and Aaron, are related with scant embellishment.
"And the children of Israel, all the congregation, came to the wilderness of Zin in the first month, and the people stayed in Kadesh. And Miriam died there and was buried there."
(Numbers 20:1)*
"And Moses took off Aaron's clothes and put them on Eleazar, his son. And Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain. And all the congregation saw that Aaron had expired, and all the house of Israel mourned Aaron thirty days." (Numbers 20:28-29)*
In Chukat, we are told of several contentious encounters with inhabitants of the lands through which the Israelites travel. We learn that God denies Moses entry into the Promised Land because Moses fails to follow God's commandment to speak to the rock (to provide water) and strikes the rock instead. We are even treated to two poetic passages - Numbers 21: 17-18 and Numbers 21: 27-30. Yet, we are told little about the deaths of Miriam and Aaron. We have repeatedly heard the Israelites' words of complaint, but there is hardly an indication of their response to losing two important members of the community. We are left to wonder - What did the Israelites say? How did they react? Were there rituals to mark the passing of such significant figures? Were monuments made? Memorials? The Torah is silent in these respects. Intentionally silent, I believe.
We know from their recurrent complaints, that the Israelites' memories of Egypt are strong and compelling. They are certainly familiar with the elaborate, labor-intensive funerary rituals designed to grant Egyptian rulers immortality. By not dwelling on funeral arrangements, by making no mention of preparations for an after-life, and by associating impurity with contact with the dead, the Torah recognizes that even the most exalted among us are mortal. The Torah wisely directs us away from practices which glorify death rather than life.
We are led to understand that our behavior in life, our efforts to fulfill God's commandments, these are the "monuments" which mark our days on earth. Chukat, like previous Portions, recounts our ancestors' evolving faith in One God and teaches us ways by which we can experience God's presence and live God's commandments. Chukat reminds us that Torah is a matter of life - that we, in partnership with God, must attend to the here and now.
To 120!
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