Naso
Numbers 4:21 – 7:89
I. Summary
A. Naso = (God said to Moses:) “Take a census of” (the Gershonites ….).
B. God tells Moses to take a census of the Gershonites, Merarites, and Koathites (Levite sub-divisions) between the ages of thirty and fifty. God sets out their duties related to the Tabernacle. (4:21-49)
C. God speaks to Moses concerning what to do with ritually unclean people (“remove from camp anyone with eruption or a discharge and anyone defiled by a corpse”), repentant individuals (who need to confess and make restitution of 120%) and those women who are suspected of adultery (ordeal of alleged adulteress drinking mixture … if guilty, belly distends and thigh sags). (5:1-31)
D. God tells Moses of requirements for anyone taking nazirite vows (taken to gain divine favor or express gratitude for it): 1. Not drinking wine or ale or any product of the vine, 2) not cutting his/her hair, 3) not having any contact with a corpse and 4) making a specified offering to God on the day the term as a nazirite is completed. (6:1-21)
E. God tells Moses how to teach Priestly Blessing to Aaron and his sons. (6:22-27)
F. Moses consecrates Sanctuary and the tribal chieftains bring offerings (one tribe per day for twelve days). Moses speaks with God inside the Tent of Meeting. (7:1-89)
II. Commentary (Plaut, various websites, Jewish Study Bible, Hevreh discussions)
A. Under 30 – Over 50 Levites - Why does Levite census cover people only between thirty and fifty (v. military census in B’midbar of men over 20)? Do younger and older people not have Leverite responsibilities re: tending to the Tabernacle? If not, why? 20-30 year old men old enough to fight but not to maintain Tabernacle?
B. Fixed job assignments - Fixed nature of each Levite’s responsibilities reinforces community and fact that everyone is valuable but leaves no opportunity for individual choice or change. Does this suggest that God’s preference for what a person does outweighs that person’s preference for himself (free will)? Is absence of flexibility good, bad or both?
C. Test of alleged adulteress (“law of ordeal”) – Adultery (a capital crime) deemed to be a grave offense since it threatens the purity of the lineage. Suggests fidelity is an essential element in marriage and jealously is therefore a legitimate sentiment. Further suggests parties must not only be be faithful and appear faithful. Note absence of test for cheating husband (due to Israel then being a polygymous society). According to Mishnah, ordeal for adulteress suspended after destruction of Second Temple because of, among other things, the uncontrollable number of cases of adultery.
D. Laws re: religious purity – Common thread of cited laws = awareness of God’s pervasive presence which demands that Israelites maintain purity of camp (in order for God to continue to dwell in their midst).
E. Nazirites – Emphasis of nazirite rules on physical restrictions. Does physical purity produce spiritual purity (rather than physical purity being a sign of pre-existing spiritual purity)? Samson = notable nazirite.
F. Connections between adulteress and nazirite – Seemingly unrelated topics are connected:
1. The adulteress and the nazirite each damages their relationship with other people with self-centered acts: The adulteress’ infidelities destroy her family. The nazirite’s refusal to celebrate or mourn prevents nazirite from giving or receiving emotional support. Individualism of adulteress and the nazirite puts their core connection with other people at risk.
2. Talmud says it was the misuse of wine that led to the problem of suspected adultery. Thus, for someone who witnesses that grim spectacle, the proper response is to act (mere witnessing is not enough to drive home lesson of alleged misconduct) and refrain from wine per the nazirite vows.
G. Priestly Benediction – Empowers a person (at one time all Levites and then only priests) to invoke God's blessing (not to bless one another). If this blessing has been uttered and God agrees, then the blessing is guaranteed. Modern reading suggests Benediction is only prayer of hope rather than cause-and-effect certainty. When Kohanim reciting Benediction in Orthodox Ashkenazic practice, they spread fingers on each hand to create simile of Hebrew letter shin (Spock).
· May Adonai bless you and keep you! - peace between man and man.
· May Adonai deal kindly and graciously with you! - peace between man and God.
· May Adonai bestow favor upon you and grant you peace! - peace between man and himself … inner peace.
III. Lessons for today
A. Heavy burdens can actually lift us – Only when we stand at Sinai and receive the Torah are Israelites fully transformed from slaves of Pharaoh into servants of God. We ascend to Sinai to be raised up into servitude to God. So it is for the Levites. They are given a special burden. It is the things that weigh us down that can actually raise us up most profoundly, e.g. children.
B. Be part of community – The nazirite separates self from community suggesting an aspiration to spiritual superiority and thus committing an offense. Nazirite requirement to make purification offering upon completion of vow to ask forgiveness for sin of separation suggests we should not separate ourselves from our community. To separate oneself is not the ideal way to serve God. That was the way of the designated and circumscribed priesthood, not the way of a people who strive to become a kingdom of priests within the world as it is and as it can be.
C. Individuality within structure – Each of 12 tribe chieftans made same offering (130-shekel silver bowl, a 70-shekel silver basin, a 10-shekel gold incense ladle, and a total of 21 animals.; however, Midrash says each tribe had different reason for offering thereby making each offering distinct and unique. Suggests that we can show our individual uniqueness within a structured environment.
(Revised 5/28/09)
Thursday, May 28, 2009
Tuesday, May 19, 2009
Numbers B'midbar
B’midbar
Numbers 1:1 – 4:20
Numbers 1:1 – 4:20
I. Summary
A. B’midbar = (God spoke to Moses) “in the wilderness” (of Sinai). Hebrew name for entire book = Bemidbar v. English name = Numbers (from Greek translation). Takes place one month after erection of Tabernacle and one year after exodus from Egypt. Numbers covers beginning and end of 40-year wandering in desert (little on intervening 38 years).
B. God commands Moses to take a census of all the Israelite males over the age of twenty. (Num 1:1-46)
C. The duties of the Levites, who are not included in the census, are detailed. (Num 1:47-51)
D. Each tribe is assigned specific places in the camp around the Tabernacle. (Num 1:52-2:34)
E. Levites are counted and their responsibilities are set forth. (Num 3:1-3:39)
F. A census of the firstborn males is taken and a special redemption tax is levied on them to allow Levites to be substituted for first-borns who were traditionally consecrated for service to God. (Num 3:40-51)
G. Duties of Kohathites (one of 3 sub-divisions of Levites) are described. (Num 4:1-20)
II. Commentary (Plaut, various websites, Jewish Study Bible, Hevreh discussions)
A. Purposes of census –
1. Census was one of God's ways of showing love for the people (Hebrew word for "count" is pakod which also means to "remember" and "be concerned with).
2. Census determined the military might of the community.
3. Census was an instrument for enhancing the Israelites’ confidence and feelings of self-worth since everyone from that generation would then be thought of by his name and thus by his own unique, personal qualities.
4. Given that survival of the community was dependent on every person's fulfilling his or her responsibility, census established a pattern for community organization by using the genealogical background and tribal affiliation of the Israelites to determine one's role in the community, to set standards for leadership, to define the role of the individual and to catalogue resources, talents, and abilities.
B. Census’ recognition of families - Census done according to families to counter mindset of slavery which denies the security of family life v. “civilized” people who use family as instrument for building identity, ethical commitment and devotion to tradition.
C. Military focus of census - Reflects pending conquest of Canaan (though 38 years later is not “pending”). Reminiscent of other militaristic countings: 1) Jacob prepares for Esau’s arrival by dividing his people and into groups so that at least one group may escape if the other is attacked and then he precisely counts the flocks that he will offer as gifts to Esau. The presumed aggressor is measured in the number of warriors and in the quantity of the gifts it may take to appease him. (Gen. 32:4-32) 2) Jacob's issue (all who entered Egypt) numbered a mere seventy persons but four hundred years later numbered so many that Pharaoh became alarmed by the burgeoning number Israelite slaves and therefore chose to oppress them to prevent them from becoming a military threat. (Exod. 1:1-12)
D. Other instances of God taking census of Israelites – At the time when 1) Israelites left Egypt, 2) Israelites sinned with golden calf and 3) Tabernacle was erected (though midrash cites ten instances of census).
E. Number of people - Census results of 600,000 arms-bearing men (Num 1:46) suggests total of two million Israelites. Logistics for this many people make this number unlikely. Explanations: 1) Israelites spreads out over entire Arabian peninsula rather than just Sinai. 2) Early conditions of Negev could support this many people 3) “Elef” traditionally translated as “thousands” but may be “contingents”, i.e. less than thousands (resulting in total of 20,000 rather than two million).
F. Order to chaos to order – Census and numbers implies that through measuring and counting, drawing up lists and keeping records, we can create order, imitating God’s ability to create order; however, the gap between the Divine and the human is immense and the order we can create is only partial. We can hold a vision, but we cannot hold to it. The best of our plans are often rendered insignificant by forces beyond our control. Yet by the end of B'midbar, the Israelites have coalesced into a community. B'midbar affirms, even in the midst of chaos and disorientation, the possibility of progress and the triumph of ideals.
G. “Middle” 38 years of wandering in desert - Why does Numbers almost ignore 38 middle years of Israelites’ desert wandering? Especially interesting since the 38-year wilderness experience of our ancestors was crucial to the development of our self- understanding as a people … years that would be remembered as an ideal time when, despite the struggles for material survival, we were especially close to God.
H. Tribe of Judah – Largest in size (Num 1:27 says 74,600) reflects tribe’s later importance. Positioned on eastern side of Tabernacle facing Tabernacle entrance = mark of distinction as progenitor of Davidic royal house.
I. Importance of wilderness - The wilderness is the place where most of Torah happens. Torah itself is the gift that comes from wilderness. You must “make yourself like a wilderness” in order to receive Torah. Receiving Torah involves dangers of a wilderness experience … the danger of being vulnerable to the unknown and confronting your fears. It is a place for introspection, and that frightens us. Receiving Torah requires an attitude of humility … laying yourself vulnerable to the possibility that your assumptions are wrong. Becoming a wilderness means that you lay your ego low and allow Torah to enter. Wilderness experience also requires self-reliance, i.e. existentially we stand alone and live in the “desert,” where we must learn how to use our inner resources to overcome the challenges facing us in life.
J. Marriage of God and Israel - Prophets often refer to the wilderness of Sinai as the place where God and Israel fall in love, and that love is consummated at the sacred mountain. Mount Sinai is the chuppah, "the bridal canopy," and the Torah is the k'tubah, "the marriage contract." And so we find Isaiah declaring to Israel, "Your husband is the one who created you" (Isaiah 54:5), and Jeremiah reminding Israel of "your love as a bride, how you followed me in the wilderness" (Jeremiah 2:2). Metaphor reinforced by haftarah re: unfaithful wife (Hosea 2:1-22).
K. Significance of “forty” - Forty is an important number. Examples are plentiful: “the rain fell for “forty days and forty nights in the Flood” (Gen 7:4); both Isaac and Esau were forty when they got married (Gen 25:20, 26:34); it took forty days to embalm Joseph (Genesis 50:3); Moses spent forty days and forty nights on Mount Sinai (Ex 34:28); the Israelites were made to wander in the wilderness for forty years (Num 32:13); and so on. Forty connotes a fairly long period of time in terms of human experience or endurance.
L. Why the Levites? - What was inherent in Levites to justify their selection by God to be the priestly tribe? Midrash says their prestigious responsibilities = reward for not participating in golden calf worship.
M. Assigned spot at Tabernacle reinforces freedom – Each tribe is assigned a fixed place around Tabernacle. Constancy of “place” reinforces each tribe’s identity and “ownership” of its own turf … attributes of free existence v. slavery.
III. Lessons for today
A. Benefit from wilderness experiences - Living “in the wilderness” can be a metaphor for the difficult times we all inevitably experience; however, just as the Israelites evolved into a people during their wilderness experience, so we learn from our difficult times and become better people as a result of our experience. A little adversity helps us grow; however, how much adversity is enough? Do we learn more from more extreme “wilderness” experiences? Not necessarily … the ability to draw lessons from an experience is more important than the extremity of the experience.
B. Always be the same person - The statement “As they camp, so shall they march…” (Num 2:17) has been interpreted homiletically to teach that one should be the same person at home and away; in private and in public; on the inside and on the outside; in our thoughts and our intentions; and in our speech and our behavior.
C. Importance of family connection – God’ instruction to Israelites to group themselves by family and maintain strong family identities during wilderness travels suggests to us today that our family is not just a group of people we happen to have been born into and live with but rather they are connected to us in a deep and powerful way giving us an opportunity to gain much when we value our families and make them a big part of our lives.
D. Being helpful is a privilege - The Levites were singled out by God for special greatness and importance; however, they had extra jobs to do to serve the community. This suggests that being able to help and give to others is a privilege rather than a burden.
E. Every person has intrinsic uniqueness and value – In taking census of Israelites, Moses was careful to divide the census up into the different groups, tribes and families that made up the one unified, yet quite diverse nation. This teaches us the important lesson of the uniqueness of each group within the whole, and how everyone has something special to offer. God doesn't want or expect everyone to be the same. Further, census having being taken following both golden calf and dedication of Tabernacle suggests that each individual is unique and priceless not only at moments of consecration, but even when fallible and fallen.
(Revised 5/19/09)
(Revised 5/19/09)
Wednesday, May 13, 2009
Leviticus B'har/B'chukot (Double Portion)
B’har/B’chukot (Double Portion)
Leviticus 25:1 – 27:34
I. Summary
A. B’har = (God spoke to Moses on) “Mount” (Sinai) v. previous Leviticus parasha taking place in Israelite camp in Sinai wilderness; B’chukot = (If you) “follow” (My laws …). “Blessing and curses” section of Holiness Code.
B. God instructs Moses to tell the Israelites that in every seventh year (sabbatical year), the land shall observe a Sabbath of complete rest when fields are not be sown and nor vines pruned. (25:1-7)
C. God instructs Moses to tell the Israelites about
1. Celebration of Jubilee year every fifty years (after seven 7-year periods) when i) land must lie fallow (combining with seventh sabbatical year to create a two-year fallow period), ii) all the land that had been sold during that time must be returned to its original owners and iii) Israelite slaves must be freed,
2. determination of selling prices used in redeeming property (value of harvests remaining until end of then current seven-year sabbatical period),
3. families recovering land sold under duress by family member,
4. limited redemption period for houses in walled cities (one year following sale but then cannot be redeemed even in jubilee year),
5. special redemption rules for Levites (subject to perpetual redemption) and
6. treatment of fellow Israelites who are in straits (prohibition against charging them interest on debt, not ruling over them ruthlessly, releasing them from servitude and redemption by family member). (25:8-55)
D. God promises blessings to the Israelites if they follow the God’s laws but also warns of curses that will befall them if they do not observe God's laws. (26:1-46)
E. God sets out rules for three types of gifts made to the Sanctuary:
1. erech - contribution of money (amount determined by age and sex of person).
2. hekdesh - contribution of cattle or real estate.
3. cherem - contribution of proscribed human or beast (meaning questionable especially since 27:29 requires proscribed human to be put to death) … forever remains sanctuary property v. hekdesh gifts which could be sold by sanctuary authorities or redeemed by donor. (27:1-34)
II. Commentary (Plaut, URJ & Aish websites, Jewish Study Bible, Hevreh discussions)
A. Rationales for Sabbatical and Jubilee years -1. Prevent poverty - For H (holiness school) writers, liberty and freedom require that a society live within an economic balance. The jubilee year is therefore intended to prevent Israelites from becoming permanently enslaved after having exhausted all their collateral other than their very bodies and those of their children.
2 Prevent extreme wealth - Just as the jubilee system was to prevent an extreme of poverty, it was also to prevent people from accumulating too much wealth.
3 Rest land - Leviticus 25 sees both the sabbatical year and the jubilee year as times for the land to rest and replenish itself, i.e. an expression of the Sabbath rather than (as well as) agricultural practicality.
4. Requirement for safety - Twice we are granted a promise of living in security if we keep the laws of the Jubilee year (Lev 25:18 and 19), i.e. if we promote liberty as per Jubilee year laws, we will reap the benefit of living securely on our land.
B. Jubilee rules re: land probably not followed - Talmudic sources suggest laws in effect only when all tribes are resident in their respective territories. Accordingly, when tribes of Reuben and Gad exiled, rules of property redistribution not enforced. Further, letting land lie fallow for two full years would have resulted in “ruin and famine”.
C. Seventh year rules earlier in Torah – Deut 15:1-10 cancels debts in seventh year (though abrogated via legal fiction of prosbul) and (Ex 23:10-11) requires land to lie fallow in seventh year.
D. God owns all land and sets conditions for “temporary” use of land – “… the land is Mine; you are but strangers resident with Me”. (Lev 25:23) – Challenges concept of personal ownership of land … more like income rights (Lev 25:15-16 = price based on income from harvests during years until Jubilee). Reinforced by God making Israelite access to Promised Land conditional upon Israelites following word of God.
E. Limited rights over others and responsibility to take care of ourselves - "For the Children of Israel are servants, My servants whom I took out of Egypt; I am Adonai your God." (Lev 25:55) rationalizes the freeing of Hebrew slaves in Jubilee year and means that our rights over others is limited. In fact, our right to treat ourselves poorly, whether physically, spiritually, or emotionally, is limited so as not to deny our true Owner the very best service we can give.
F. Rationales for God’s punishment – Despite Plaut noting that God’s punishments cannot be rationally defended, consider the following rationales:
1. Applies not to individuals but to the Jewish people as a whole.
2. Focuses our attention on our human capacity and our obligation to make choices—not just any choices but choices that result in a blessing (though blaming the victim still a problem).
3. Reward and punishment are not meted out in this world but the next (so stuff that happens while we are alive is not a function of God rewarding or punishing us).
4. Behavior has serious consequences ... reinforces God demanding that we act justly since nations thrive and prosper, or suffer and fall, because of the way in which they treat the weakest members of society.
5. God shares our pain so everything we do makes a difference not only to us but also to God.
G. What useful and positive purpose does God’s punishment option serve for the Israelites (and all Jews today)?1. Reinforces authority of God and need to fear as well as be in awe of God? Arguably justifies destructive acts of God as a way to avoid God’s threats as being viewed as empty threats, i.e. God will really do bad stuff if God’s words are not followed.
2. Reinforces fact that it is our choice to follow God’s word or not? Contra, choice would exist even without punishment option.
3. Sends message to enemies of Israelites that God is on our side and is a reason for those enemies to fear Israelites? History has proven this rationale to be false … enemies of Israel perhaps respect military might of Israel but it has not stopped those enemies from acting.
4. There is such a purpose but we just can’t fully understand God’s ways? The ultimate cop-out.
5. There is none? Creates major difficulty since acceptance of God’s words becomes a selective process. Leads to next issue.
H. Faith of partial believer - Can one maintain faith in God while at same time rejecting validity of punishment option (rightfully) being within God’s powers?
I. Fundamental requirement to treat less fortunate with respect and honor tie into Maimonides' Ladder of Tzedakah:1. To help someone else to become self-sufficient.
2. To give so that neither the person giving nor the receiver know each other's identity.
3. To give anonymously (donor knows recipient, but recipient doesn't know donor).
4. To give w/o knowing who is receiving (recipient knows donor, but donor doesn't know recipient).
5. To give without being asked to give.
6. To give what is needed, but only after being asked.
7. To give less than one should, but with compassion and in a friendly manner. 8. To give grudgingly, reluctantly or w/o wanting to give and not in friendly manner
J. Liberty Bell – Parasha B’har includes approximation of the verse inscribed on the Liberty Bell … “Proclaim Liberty throughout all the land unto all the inhabitants thereof.” (Lev 25:10 actually says “Proclaim release throughout the land . . .”).
K. Relative assessments - Lev 27:2-7 assesses (in shekels) the comparative worth of men and women of various ages were they to dedicate their labor to the sanctuary. This assessment is made in the context of creating a culture of interdependence, crafting a free society of individuals who choose how to serve one another and how to serve God.
L. Mutuality of covenant? - “… you break My covenant” (Lev 26:15) suggests Israelites may break covenant v. Priestly view that only God can break covenant.
III. Lessons for us today
A. Obligation to preserve environment - “The land shall not be sold in perpetuity, for Mine is the land; for you are merely residents with Me" (Lev 25:23) taught Israelites that they were only tenants on God's land and had the land only as stewards. This means we are obliged to treat the land as a sacred trust from its Owner. We must protect it from ruin, keep it fruitful, and hand it on to others, often other generations, so that it would still produce its fruit and grain.
B. Obligation to help needy with dignity and honor - Parasha tells us (four times) that when any relative or kin stumbles and becomes impoverished, we have an obligation to come to our kin's aid (Lev 25:25, 35, 39 and 47). This commandment is proactive and requires us to treat needy with dignity and honor (a major part of tzedakah).
C. Temper materialistic desires - We should learn from the model of the jubilee year to make some economic arrangements that reign in our desires for more things and to look around and see at whose expense we have had our fill (tzedakah focuses on disposal of wealth … more aggressive approach = shifting efforts away from accumulation of wealth in order to act for benefit of others).
D. Motivation for doing mitzvot - Be motivated to perform righteous acts by benefit realized from such acts rather than to avoid punishment for not performing such acts.
(Revised 5/13/09)
Leviticus 25:1 – 27:34
I. Summary
A. B’har = (God spoke to Moses on) “Mount” (Sinai) v. previous Leviticus parasha taking place in Israelite camp in Sinai wilderness; B’chukot = (If you) “follow” (My laws …). “Blessing and curses” section of Holiness Code.
B. God instructs Moses to tell the Israelites that in every seventh year (sabbatical year), the land shall observe a Sabbath of complete rest when fields are not be sown and nor vines pruned. (25:1-7)
C. God instructs Moses to tell the Israelites about
1. Celebration of Jubilee year every fifty years (after seven 7-year periods) when i) land must lie fallow (combining with seventh sabbatical year to create a two-year fallow period), ii) all the land that had been sold during that time must be returned to its original owners and iii) Israelite slaves must be freed,
2. determination of selling prices used in redeeming property (value of harvests remaining until end of then current seven-year sabbatical period),
3. families recovering land sold under duress by family member,
4. limited redemption period for houses in walled cities (one year following sale but then cannot be redeemed even in jubilee year),
5. special redemption rules for Levites (subject to perpetual redemption) and
6. treatment of fellow Israelites who are in straits (prohibition against charging them interest on debt, not ruling over them ruthlessly, releasing them from servitude and redemption by family member). (25:8-55)
D. God promises blessings to the Israelites if they follow the God’s laws but also warns of curses that will befall them if they do not observe God's laws. (26:1-46)
E. God sets out rules for three types of gifts made to the Sanctuary:
1. erech - contribution of money (amount determined by age and sex of person).
2. hekdesh - contribution of cattle or real estate.
3. cherem - contribution of proscribed human or beast (meaning questionable especially since 27:29 requires proscribed human to be put to death) … forever remains sanctuary property v. hekdesh gifts which could be sold by sanctuary authorities or redeemed by donor. (27:1-34)
II. Commentary (Plaut, URJ & Aish websites, Jewish Study Bible, Hevreh discussions)
A. Rationales for Sabbatical and Jubilee years -1. Prevent poverty - For H (holiness school) writers, liberty and freedom require that a society live within an economic balance. The jubilee year is therefore intended to prevent Israelites from becoming permanently enslaved after having exhausted all their collateral other than their very bodies and those of their children.
2 Prevent extreme wealth - Just as the jubilee system was to prevent an extreme of poverty, it was also to prevent people from accumulating too much wealth.
3 Rest land - Leviticus 25 sees both the sabbatical year and the jubilee year as times for the land to rest and replenish itself, i.e. an expression of the Sabbath rather than (as well as) agricultural practicality.
4. Requirement for safety - Twice we are granted a promise of living in security if we keep the laws of the Jubilee year (Lev 25:18 and 19), i.e. if we promote liberty as per Jubilee year laws, we will reap the benefit of living securely on our land.
B. Jubilee rules re: land probably not followed - Talmudic sources suggest laws in effect only when all tribes are resident in their respective territories. Accordingly, when tribes of Reuben and Gad exiled, rules of property redistribution not enforced. Further, letting land lie fallow for two full years would have resulted in “ruin and famine”.
C. Seventh year rules earlier in Torah – Deut 15:1-10 cancels debts in seventh year (though abrogated via legal fiction of prosbul) and (Ex 23:10-11) requires land to lie fallow in seventh year.
D. God owns all land and sets conditions for “temporary” use of land – “… the land is Mine; you are but strangers resident with Me”. (Lev 25:23) – Challenges concept of personal ownership of land … more like income rights (Lev 25:15-16 = price based on income from harvests during years until Jubilee). Reinforced by God making Israelite access to Promised Land conditional upon Israelites following word of God.
E. Limited rights over others and responsibility to take care of ourselves - "For the Children of Israel are servants, My servants whom I took out of Egypt; I am Adonai your God." (Lev 25:55) rationalizes the freeing of Hebrew slaves in Jubilee year and means that our rights over others is limited. In fact, our right to treat ourselves poorly, whether physically, spiritually, or emotionally, is limited so as not to deny our true Owner the very best service we can give.
F. Rationales for God’s punishment – Despite Plaut noting that God’s punishments cannot be rationally defended, consider the following rationales:
1. Applies not to individuals but to the Jewish people as a whole.
2. Focuses our attention on our human capacity and our obligation to make choices—not just any choices but choices that result in a blessing (though blaming the victim still a problem).
3. Reward and punishment are not meted out in this world but the next (so stuff that happens while we are alive is not a function of God rewarding or punishing us).
4. Behavior has serious consequences ... reinforces God demanding that we act justly since nations thrive and prosper, or suffer and fall, because of the way in which they treat the weakest members of society.
5. God shares our pain so everything we do makes a difference not only to us but also to God.
G. What useful and positive purpose does God’s punishment option serve for the Israelites (and all Jews today)?1. Reinforces authority of God and need to fear as well as be in awe of God? Arguably justifies destructive acts of God as a way to avoid God’s threats as being viewed as empty threats, i.e. God will really do bad stuff if God’s words are not followed.
2. Reinforces fact that it is our choice to follow God’s word or not? Contra, choice would exist even without punishment option.
3. Sends message to enemies of Israelites that God is on our side and is a reason for those enemies to fear Israelites? History has proven this rationale to be false … enemies of Israel perhaps respect military might of Israel but it has not stopped those enemies from acting.
4. There is such a purpose but we just can’t fully understand God’s ways? The ultimate cop-out.
5. There is none? Creates major difficulty since acceptance of God’s words becomes a selective process. Leads to next issue.
H. Faith of partial believer - Can one maintain faith in God while at same time rejecting validity of punishment option (rightfully) being within God’s powers?
I. Fundamental requirement to treat less fortunate with respect and honor tie into Maimonides' Ladder of Tzedakah:1. To help someone else to become self-sufficient.
2. To give so that neither the person giving nor the receiver know each other's identity.
3. To give anonymously (donor knows recipient, but recipient doesn't know donor).
4. To give w/o knowing who is receiving (recipient knows donor, but donor doesn't know recipient).
5. To give without being asked to give.
6. To give what is needed, but only after being asked.
7. To give less than one should, but with compassion and in a friendly manner. 8. To give grudgingly, reluctantly or w/o wanting to give and not in friendly manner
J. Liberty Bell – Parasha B’har includes approximation of the verse inscribed on the Liberty Bell … “Proclaim Liberty throughout all the land unto all the inhabitants thereof.” (Lev 25:10 actually says “Proclaim release throughout the land . . .”).
K. Relative assessments - Lev 27:2-7 assesses (in shekels) the comparative worth of men and women of various ages were they to dedicate their labor to the sanctuary. This assessment is made in the context of creating a culture of interdependence, crafting a free society of individuals who choose how to serve one another and how to serve God.
L. Mutuality of covenant? - “… you break My covenant” (Lev 26:15) suggests Israelites may break covenant v. Priestly view that only God can break covenant.
III. Lessons for us today
A. Obligation to preserve environment - “The land shall not be sold in perpetuity, for Mine is the land; for you are merely residents with Me" (Lev 25:23) taught Israelites that they were only tenants on God's land and had the land only as stewards. This means we are obliged to treat the land as a sacred trust from its Owner. We must protect it from ruin, keep it fruitful, and hand it on to others, often other generations, so that it would still produce its fruit and grain.
B. Obligation to help needy with dignity and honor - Parasha tells us (four times) that when any relative or kin stumbles and becomes impoverished, we have an obligation to come to our kin's aid (Lev 25:25, 35, 39 and 47). This commandment is proactive and requires us to treat needy with dignity and honor (a major part of tzedakah).
C. Temper materialistic desires - We should learn from the model of the jubilee year to make some economic arrangements that reign in our desires for more things and to look around and see at whose expense we have had our fill (tzedakah focuses on disposal of wealth … more aggressive approach = shifting efforts away from accumulation of wealth in order to act for benefit of others).
D. Motivation for doing mitzvot - Be motivated to perform righteous acts by benefit realized from such acts rather than to avoid punishment for not performing such acts.
(Revised 5/13/09)
Tuesday, May 5, 2009
Leviticus - Emor
Emor
Leviticus 21:1 – 24:23
I. Summary
A. Emor = (God said to Moses:) “Speak” (to the priests …) - Continues the themes of priesthood, ritual purity, and sacrifice.
B. God tells Moses to tell priests of the limitations on priests: 1) Priest avoiding desecration of himself by contact with a corpse, forbidden marriages and immorality by priest’s daughter; 2) Priest avoiding desecration of sanctuary and sacred offerings by contact with physically defective priests, contact with impure priests, consumption of offerings by “unclean” persons and making sacred offerings deemed unacceptable due to physical defect or origin. (21:1-22:31)
C. God tells Moses to tell Israelites of “My fixed times” which set the pattern for the Jewish calendar to the present day: the Sabbath, Rosh Hashanah, Yom Kippur, and the Pilgrimage Festivals of Pesach, counting the omer, Shavuot, and Sukkot. (23:1-44)
D. God tells Moses to tell Israelites of offerings, particularly oil and flour. God commands the Israelites to bring clear olive oil for lighting the sanctuary menorah. The ingredients and placement of the displayed loaves of sanctuary bread are explained. (24:1-9)
E. God's name is blasphemed by a half-Israelite (Israelite mother and Egyptian father). God punishes blasphemer with death. God declares death to be standard punishment for blasphemy. (24:10-14)
F. God sets out rules of punishment for murder and the causing of physical harm. (24:17-22) including “eye-for-an-eye” (see also Ex 21:23–25 and Deut 19:21).
II. Commentary (Plaut, URJ & Aish websites, Jewish Study Bible, Hevreh discussions)
A. Making days count – Parasha description of holidays in Jewish calendar reminds us that Judaism is a religion of time and that holidays in our tradition are not just days off but occasions to celebrate time and make it holy. To be a Jew means to understand that every moment of life represents an opportunity that will not come again, a chance to make our days count. Seen clearly through counting of the Omer (49 days from Pesach to Shavuot … from Egypt to Sinai … from profane to the sacred).
B. Mandated observance of holidays – God mandates Israelites’ recognition of holidays. Would Israelites have seen significance of and originated celebration of holidays without being commanded to observe them? Issue is not whether Israelites would have recognized holidays but whether celebrations were initially more important to God than to Israelites? Were mandated celebrations = God’s way of reinforcing Israelite behavior? Were mandated celebrations = cultural necessity to tie calendar to seasonal flow of life?
C. Twelve loaves - The bread was a symbol of humility--a reminder to the priests, who were elevated above all the rest of the people by their service to God, that unless every person from every one of the twelve tribes had enough bread to eat, the priests were not fulfilling their duties. We, too, need something we can keep in plain sight that serves as a humble, daily reminder of our connection to God and our obligation to others.
D. Judging character – Consider not only actions but also appearance (only priests who are normal in appearance may offer sacrifices) and motive (sacrifices must be "acceptable for you" (Lev 22:19) suggesting a mitzvot is only complete if we bring proper mindset and willingness to the deed).
E. Judging God – If priests are held to higher standard than lay population, what is standard, if any, to which God is held? If priests are punished harshly for their transgressions, is there a concept of punishment of God for God’s “transgressions”? Can God repent? Are the concepts of behavioral standards, repentance and punishment for a transgression simply human traits and therefore not applicable to God? We at least question (if not judge) God in the face of terrible things befalling peoples which we can’t understand or accept. If God does commit transgressions (e.g. by being vengeful and over-reactive), has our liturgy laundered the image of God? Do we need to re-think our image of God? Should we view God as an "imperfect" but evolving entity which/who has good and bad characteristics but gives us the opportunity to believe in those aspects of God that we want to believe in (and ignore or rationalize the bothersome aspects of God) ... not perfect but good enough for the needs of flawed humans ... (created in the image of a flawed God?).
F. Spirituality/ritual observance v. social justice - Judaism based on neither alone but both. Placing ethical laws (e.g. 22:28 humanity toward animals and 23:22 justice for the poor) amid ritual laws (e.g. sacrifices and festivals) makes it clear that the observance of ethical law is as important as the observance of ritual law.
G. Eye for an eye - Under the legal innovation of "an eye for an eye" (24:20), a crime against an individual becomes a crime against society, with the government stepping in as the objective judge limiting punishment for "an eye" to only "an eye" and nothing more, thus preventing retribution from getting out of control.
H. Linking narrative to ritual – Linkage of narrative (half-Israelite who blasphemes and is condemned to death) to the ritual portion of the parasha: 1) the act of blasphemy usurps the priests’ prerogative to utter the name of God and thereby diminishes priests’ authority and 2) name of blasphemer’s mother is cited in order to draw our attention to the fact that “the wicked bring shame on themselves, their parent, and their tribe”.
I. Disabled barred from holy rituals - God reminds Aaron that anyone with a "defect" is not fit to make an offering. Further, people with certain conditions (including the "blind, lame, [those with a] broken leg or arm, dwarfs, or those who have boils" may not venture behind the curtain of the Tabernacle. Contra, "You shall not insult the deaf, or place a stumbling block before the blind" (19:14). We do not wittingly place a stumbling block before the disabled, yet by ignoring their needs, we do inadvertently place a stumbling block before them. How are these positions reconciled? One possibility based on "A man from your seed, through their generations, in whom will be an injury shall not come forward to bring forward his God's bread." (21:17). Since the Hebrew is in the future tense, maybe this statement is not a prescription but rather a prediction. As long as leaders don't support people who are struggling, those strugglers will not get close to God.
J. Community stoning – When blasphemer is stoned by community (“all who were within hearing lay their hands upon his head” … 24:13), community transfers their guilt for hearing the blasphemy onto the blasphemer himself. Expresses community’s collective horror and urgent need to be rid of the instrument of desecration. Further, capital punishment for blasphemy, a crime of words, reinforces seriousness of evil talk (lashon harah) discussed two weeks ago in parasha Tazria.
III. Lessons for today
A. Actions have consequences – For person acting questionably: Being aware of potential consequences attending questionable behavior within your control should help you determine if you should engage in such behavior. For person “victimized” by another’s questionable behavior: Recognize that an eye-for-an-eye is a limitation on retribution rather than a license for overreaction (consider possibility that ongoing misinterpretation of eye-for-an-eye concept is a function of political or discriminatory biases).
B. Use counting of the Omer (49 days between Passover and Shavuot) for personal growth - Putting in the effort to prepare ourselves for receiving the Torah allows us to feel closer to God (move from slavery of Egypt to post-covenantal receipt of Torah) and should enhance ability to live by precepts of Torah. We get more out of something if we put in an effort to acquire it.
C. Anonymous giving – "When you reap the harvest from your land, you shall not remove ... the corners of your field... For the poor ... shall you leave them ..." (23:22). Leaving the corners for the poor rather than giving the harvest to the poor is a high level of tzedakah (anonymous giver and receiver = seventh of eight levels … only higher level of giving is to make a person self-reliant). Giving anonymously is preferable to giving while identifying yourself.
D. Making days count (counting of Omer) – Knowing and accepting right thing to do is not enough ... act on it today.
(Revised 5/5/09)
Leviticus 21:1 – 24:23
I. Summary
A. Emor = (God said to Moses:) “Speak” (to the priests …) - Continues the themes of priesthood, ritual purity, and sacrifice.
B. God tells Moses to tell priests of the limitations on priests: 1) Priest avoiding desecration of himself by contact with a corpse, forbidden marriages and immorality by priest’s daughter; 2) Priest avoiding desecration of sanctuary and sacred offerings by contact with physically defective priests, contact with impure priests, consumption of offerings by “unclean” persons and making sacred offerings deemed unacceptable due to physical defect or origin. (21:1-22:31)
C. God tells Moses to tell Israelites of “My fixed times” which set the pattern for the Jewish calendar to the present day: the Sabbath, Rosh Hashanah, Yom Kippur, and the Pilgrimage Festivals of Pesach, counting the omer, Shavuot, and Sukkot. (23:1-44)
D. God tells Moses to tell Israelites of offerings, particularly oil and flour. God commands the Israelites to bring clear olive oil for lighting the sanctuary menorah. The ingredients and placement of the displayed loaves of sanctuary bread are explained. (24:1-9)
E. God's name is blasphemed by a half-Israelite (Israelite mother and Egyptian father). God punishes blasphemer with death. God declares death to be standard punishment for blasphemy. (24:10-14)
F. God sets out rules of punishment for murder and the causing of physical harm. (24:17-22) including “eye-for-an-eye” (see also Ex 21:23–25 and Deut 19:21).
II. Commentary (Plaut, URJ & Aish websites, Jewish Study Bible, Hevreh discussions)
A. Making days count – Parasha description of holidays in Jewish calendar reminds us that Judaism is a religion of time and that holidays in our tradition are not just days off but occasions to celebrate time and make it holy. To be a Jew means to understand that every moment of life represents an opportunity that will not come again, a chance to make our days count. Seen clearly through counting of the Omer (49 days from Pesach to Shavuot … from Egypt to Sinai … from profane to the sacred).
B. Mandated observance of holidays – God mandates Israelites’ recognition of holidays. Would Israelites have seen significance of and originated celebration of holidays without being commanded to observe them? Issue is not whether Israelites would have recognized holidays but whether celebrations were initially more important to God than to Israelites? Were mandated celebrations = God’s way of reinforcing Israelite behavior? Were mandated celebrations = cultural necessity to tie calendar to seasonal flow of life?
C. Twelve loaves - The bread was a symbol of humility--a reminder to the priests, who were elevated above all the rest of the people by their service to God, that unless every person from every one of the twelve tribes had enough bread to eat, the priests were not fulfilling their duties. We, too, need something we can keep in plain sight that serves as a humble, daily reminder of our connection to God and our obligation to others.
D. Judging character – Consider not only actions but also appearance (only priests who are normal in appearance may offer sacrifices) and motive (sacrifices must be "acceptable for you" (Lev 22:19) suggesting a mitzvot is only complete if we bring proper mindset and willingness to the deed).
E. Judging God – If priests are held to higher standard than lay population, what is standard, if any, to which God is held? If priests are punished harshly for their transgressions, is there a concept of punishment of God for God’s “transgressions”? Can God repent? Are the concepts of behavioral standards, repentance and punishment for a transgression simply human traits and therefore not applicable to God? We at least question (if not judge) God in the face of terrible things befalling peoples which we can’t understand or accept. If God does commit transgressions (e.g. by being vengeful and over-reactive), has our liturgy laundered the image of God? Do we need to re-think our image of God? Should we view God as an "imperfect" but evolving entity which/who has good and bad characteristics but gives us the opportunity to believe in those aspects of God that we want to believe in (and ignore or rationalize the bothersome aspects of God) ... not perfect but good enough for the needs of flawed humans ... (created in the image of a flawed God?).
F. Spirituality/ritual observance v. social justice - Judaism based on neither alone but both. Placing ethical laws (e.g. 22:28 humanity toward animals and 23:22 justice for the poor) amid ritual laws (e.g. sacrifices and festivals) makes it clear that the observance of ethical law is as important as the observance of ritual law.
G. Eye for an eye - Under the legal innovation of "an eye for an eye" (24:20), a crime against an individual becomes a crime against society, with the government stepping in as the objective judge limiting punishment for "an eye" to only "an eye" and nothing more, thus preventing retribution from getting out of control.
H. Linking narrative to ritual – Linkage of narrative (half-Israelite who blasphemes and is condemned to death) to the ritual portion of the parasha: 1) the act of blasphemy usurps the priests’ prerogative to utter the name of God and thereby diminishes priests’ authority and 2) name of blasphemer’s mother is cited in order to draw our attention to the fact that “the wicked bring shame on themselves, their parent, and their tribe”.
I. Disabled barred from holy rituals - God reminds Aaron that anyone with a "defect" is not fit to make an offering. Further, people with certain conditions (including the "blind, lame, [those with a] broken leg or arm, dwarfs, or those who have boils" may not venture behind the curtain of the Tabernacle. Contra, "You shall not insult the deaf, or place a stumbling block before the blind" (19:14). We do not wittingly place a stumbling block before the disabled, yet by ignoring their needs, we do inadvertently place a stumbling block before them. How are these positions reconciled? One possibility based on "A man from your seed, through their generations, in whom will be an injury shall not come forward to bring forward his God's bread." (21:17). Since the Hebrew is in the future tense, maybe this statement is not a prescription but rather a prediction. As long as leaders don't support people who are struggling, those strugglers will not get close to God.
J. Community stoning – When blasphemer is stoned by community (“all who were within hearing lay their hands upon his head” … 24:13), community transfers their guilt for hearing the blasphemy onto the blasphemer himself. Expresses community’s collective horror and urgent need to be rid of the instrument of desecration. Further, capital punishment for blasphemy, a crime of words, reinforces seriousness of evil talk (lashon harah) discussed two weeks ago in parasha Tazria.
III. Lessons for today
A. Actions have consequences – For person acting questionably: Being aware of potential consequences attending questionable behavior within your control should help you determine if you should engage in such behavior. For person “victimized” by another’s questionable behavior: Recognize that an eye-for-an-eye is a limitation on retribution rather than a license for overreaction (consider possibility that ongoing misinterpretation of eye-for-an-eye concept is a function of political or discriminatory biases).
B. Use counting of the Omer (49 days between Passover and Shavuot) for personal growth - Putting in the effort to prepare ourselves for receiving the Torah allows us to feel closer to God (move from slavery of Egypt to post-covenantal receipt of Torah) and should enhance ability to live by precepts of Torah. We get more out of something if we put in an effort to acquire it.
C. Anonymous giving – "When you reap the harvest from your land, you shall not remove ... the corners of your field... For the poor ... shall you leave them ..." (23:22). Leaving the corners for the poor rather than giving the harvest to the poor is a high level of tzedakah (anonymous giver and receiver = seventh of eight levels … only higher level of giving is to make a person self-reliant). Giving anonymously is preferable to giving while identifying yourself.
D. Making days count (counting of Omer) – Knowing and accepting right thing to do is not enough ... act on it today.
(Revised 5/5/09)
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