Wednesday, June 24, 2009

Numbers Korach

Korach
Numbers 16:1−18:32

I. Summary

A. Korach = (Now) “Korach” (… betook himself … to rise up against Moses).

B. Korach challenges the authority of Moses and Aaron as well as the special religious status of Levites. Along with Dathan and Abiram (Reubenites) and a group of 250 men, Korach claims that the entire community is holy and that Moses and Aaron do not have the authority to be self-proclaimed leaders. Moses' response to Korach is to get together, offer “firepans” (incense) to God, and let God decide. Moses tells Korach that he shouldn't be acting like this since, as a Levite, Korach is already chosen for a special relationship with God. Dathan and Abiram initially refuse to come but they all do show up. (Num 16:1-19)

C. When Korach, Dathan, Abiram, the 250 supporters and the entire community gather, God instructs Moses and Aaron to move away so that God can destroy everyone. At this point, Moses and Aaron try to convince God not to do act so precipitously by playing to God’s mercy … “when one person sins, will You be wrathful with the whole community?” (Num 16:20-22)

D. Moses urges God to spare the people. While God agrees not to destroy everyone, God does destroy rebels and their families. After God urges the community to “move away from the tents of those wicked men”, the earth then opens and swallows up Dathan, Abiram, Korach and all their households. Fire then consumes the other 250 men. (Num 16:23-35)

E. God orders the firepans of the dead rebels to be hammered into plating for the altar and therefore be made sacred (serving as a warning to the Israelites that only priests can offer incense before God). When the Israelites come to Moses the next day to complain against Moses and Aaron that they ‘brought death on the Eternal’s people”, God is again prepared to kill off all the Israelites. Moses once again intercedes on behalf of Israelites and orders Aaron to offer incense as expiation for action of Israelites (among whom God already started a plague). God relents and plague is stopped by God but only after 14,700 men die. (Num:17:1-15)

F. Per God’s order, the chief of each of the 12 tribes deposits his staff inside the Tent of Meeting. Aaron's staff brings forth sprouts, produces blossoms, and bears almonds … a divine miracle which reinforces the exalted position of Aaron’s family. God orders Moses to put Aaron’s staff before the pact, to be kept as a lesson to rebels to stop their rebellious mutterings against God (but all rebels dead … perhaps meant to prevent future rebellions). Israelites fear the worst (“We are lost … we are doomed to perish”). (Num 17:16-27)

G. The Kohanim and Levites are established and assigned the responsibility of managing the donations to the Sanctuary. All of the firstborn offerings shall go to the priests and all the tithes are designated for the Levites in return for the services they perform. (18:1-32)

II. Commentary (Plaut, various websites, Jewish Study Bible, Hevreh discussions)

A. Why Korach’s rebellion was so dangerous – At least two reasons: 1. Korach was able to speak for the people and gain the popular support that Moses could not rally. 2. Korach’s motives were to move the people away from God and Torah. The challenge, therefore, was not just about the leadership but about the whole existence and purpose of Israel. This might explain why Moses, rather than one of the slaves, was chosen to lead the people. Do religious leaders perhaps need to keep a certain distance from the people they care for and lead? They have to be able to empathize and identify with them, but do they maybe also need to have had a different experience and a broader vision that would keep them from getting caught up too much in parochial concerns?

B. Sin of indifference - God originally intended to destroy the entire nation because they had committed the sin of fence-straddling … the sin of indifference. God wanted to destroy them for not taking a stand against evil.

C. Reasons for rebellion - Korach's rebellion was in response to Moses' granting the religious leadership to the tribe of Levi (instead of to the firstborn, Reuven) and appointing his own brother, Aaron, and his family as the priests over the Levites. (Numbers 18:1-10) Alternatively, the rebellion had more to do with Korach's own ambitions. Last week's parasha told the story of the spies. The Israelites were afraid of being overpowered and outmaneuvered. Korach waited until the Israelites were scared for the perfect time to stage a rebellion and expect the best results. This premeditated and extreme behavior demanded extreme retribution.

D. Moses’ reaction to Korach’s accusation - Threatened by Korach, Moses “fell on his face” (Numbers 16:4). Suggests prayer, humility or powerlessness. Same reaction later with Moses and Aaron (Num 16:22) and Israelites (Num 17:10).

E. Irony of Korach’s accusation - In challenging Moses and Aaron, Korach raised himself above his followers while accusing Moses and Aaron of that very same offense.

F. Korach as our dark side - Are we not sometimes like Korach and his followers despite ourselves? Don't we sometimes wonder whether our leaders are either hogging the limelight or working for their own advantages? Is it possible that most of us are, like Korach, darkly jealous? Perhaps this is what gives Korach the merit to have a Torah portion in his name. Whatever the original intent of this parashah was, using it as a catalyst to examine our dark sides is certainly a worthwhile purpose.

G. Significance of earth swallowing up people - Torah understands the earth itself as God’s partner; it seems to speak for God. When the earth “opened its mouth,” it proclaims the guilt of Korach and his followers (Numbers 16:32). This is similar to the way the earth behaves in Genesis after Cain kills his brother Abel. The witness to Cain’s deed is the earth itself. “What have you done?” asks God. “The voice of your brother’s blood calls out to Me from the ground! Therefore, you shall be more cursed than the ground, which opened its mouth to receive your brother’s blood from your hand” (Genesis 4:10–11). That is, the earth knows what you’ve done, and as in the case of Korach, the earth’s own mouth executes judgment on those who see themselves as beyond the law.

H. Rebellion as an assertion of individuality prevailing over community - Rebellion was an assertion of individual superiority and personal privilege above that of communal responsibility and duty. Korach’s followers were simply a band of malcontents, each harboring his own personal grievances against authority, animated by individual pride and ambition, united to overthrow Moses and Aaron and hoping thereby to attain their individual desires. Ego driven and selfish motives can inappropriately place self before community. On the other hand, there can be healthy tension between individual autonomy/freedom and the well-being of community. Are two goals mutually exclusive, i.e. are they check and balance for each other or simple priority call depending on the circumstance?

I. Paradox of Korach’s rebellion v. survival and prominence of his descendants - While Korach and the 250 with him perish, if he is completely in the wrong, why do we hear in Numbers 26:11 that the sons of Korach survive? How is it that his descendants become prominent Levitical singers with their poems included in the Book of Psalms? After all, Torah text is clear in its threat that the sins of the fathers will be visited upon the children, even unto the fourth generation (Exodus 34:7). But as the Rabbis point out, the first part of the same verse speaks of God’s “kindness to the thousandth generation, forgiving iniquity, transgression, and sin. . . .”.

J. God’s punishment – While God “relents” in face of pleas from Moses and Aaron to spare people, God still destroys Korach, Dathan, Abiram, 250 people and then 14,700 people. Does this still qualify God as merciful?

K. Israelite impressionability - Rebellion reinforces pattern of impressionability established by last two parashot (Israelites being incited by “riffraff” in Num 11:1 and by pessimistic scouts in Num 14:1). Does this pattern suggest lack of development of Israelites?

III. Lessons for today

A. Individual responsibility and accountability - Just as individuals are responsible for their own misdeeds, fairness requires that we also pursue those who refuse to take full responsibility for their illegal acts. Accountability is not only for the one who wronged but also for the one who enabled the wrong to occur, e.g. one who permits lashon hara is guilty of lashon hara.

B. Inadvisability of sacrificing well being of another for personal benefit – Korach was not satisfied with his position and sought to bring down Moses and Aaron in order to heighten his own stature. Sometimes a person’s discontent with his/her position or status motivates him/her to seek something that will change that position or status, not by looking within to change him/herself but by undermining what is around him/her. Understanding one’s own true motivations can validate or invalidate actions.

C. Assume the best - Just as Moses went out of his way to try to reason with complainers, we too should always give people the benefit of the doubt before resorting to drastic measures. While there are patterns to look out for, we do need to look at each conflict on its own in order to find the best solution.

D. Look at the other side - Think through an issue through the other person's eyes. Try to understand their point of view.

E. Realize when winning is not worth the price - Often, the best way to win an argument is to lose it. This applies in a case when the argument isn't worth the fight or the hard feelings.

F. Put ego aside for the sake of peace – By offering to meet with rebellious Datan and Aviram, Moses (who was totally in the right) exposed himself to insult and humiliation. Nevertheless, Moses did all he could to stop a tragedy. In acting this way, Moses provided subsequent generations with an exemplary model of what constitutes true humility and showed how far one must go to put ego aside for the sake of peace.

G. Realize the risks created by of jealousy - Jealousy deprives the jealous of the joys of their own acquisitions. In the case of Korach, it caused him to act so irrationally that he destroyed everything he ever worked for, including himself.

(Revised 6/24/09)

Saturday, June 20, 2009

Numbers Sh'lach L'cha

Sh’lach L’cha
Numbers 13:1 – 15:41

I. Summary

A. Sh’lach L’cha - (God spoke to Moses saying) “send out” (notables to scout land of Canaan)

B. Per God’s order, Moses sends 12 men (one from each tribe) to scout Canaan. After 40 days, the group returns and reports to Moses and Aaron. All the scouts speak pessimistically about prospects of successful occupation of Canaan except Joshua and Caleb. (Num 13:1-33)

C. As the Israelites become fearful and want to go back to Egypt, Joshua and Caleb ask the Israelites to have faith and proceed into Canaan. God’s response to the Israelite’s lack of faith (in God) is a threat to wipe out the Israelites and replace them with another and larger nation under Moses. (Num 14:1-12)

D. Moses tries to persuade God to forgive the people (saying God’s reputation will suffer). God relents slightly but still concludes that the Exodus generation is unfit to enter Canaan and punishes them with forty more years of wandering in the wilderness and denies access to Canaan for all over the age of twenty except for Joshua and Caleb. All the scouts except Joshua and Caleb die of plague. (Num 14:13 - 38)

E. The Israelites are overcome by grief and set out to occupy Canaan (without God’s blessing or protection and against recommendation of Moses). The Amalekites and the Canaanites defeat the Israelites (“dealt them a shattering blow”). (Num 14:39-45)

F. A number of laws are set out re: 1) meal offerings in connection with animal burnt offering and sacrifice, 2) how to treat strangers, 3) setting aside some challah for God, 4) inadvertent sin, 5) death penalty punishment for breaking the Sabbath and 6) tzitzit. (Num 15:1-41)

II. Commentary (Plaut, various websites, Jewish Study Bible, Hevreh discussions)

A. Did God, Moses or Israelites originate order for scouts to go out? - Num 13:1 says “God spoke to Moses saying “send notables to scout land of Canaan’” v. Deut 1:22 quotes Moses as saying “all of you came to me and said ‘let us send notables’”. Reconciliation (per Plaut quoting Hoffman) is that Moses viewed in Numbers as an historian whereas he is viewed later in Deuteronomy (when Moses is delivering final words to Israelites as Israelites, but not Moses, are poised to enter Promised Land) as a moralist.

B. Sin of ten pessimistic scouts - Sin of the ten pessimistic scouts was that they repudiated trust in God as well as the leadership of Moses and Aaron and the words of Caleb and Joshua all of whom had placed their confidence in God. Further, “they spread calumnies among the Israelites” (13:32) suggests the ten scouts misrepresented truth … but did they know the truth v. God knows all truth so God knew the pessimistic report was false (v. ten scouts simply giving honest opinion rather than lying). Is pessimistic report, by definition = speaking evil about the Canaan and therefore = sin of lashon hara?

C. God not keeping promises - In denying Exodus generation access to Promised Land (except for Caleb and Joshua) and telling them will die in the wilderness, God breaks promise to them that they will inherit the Land. Other instances of God’s broken promises: 1) God made a covenant with Noah in which God promised never to destroy all humanity again yet intends to do so in this parasha. 2) God promised Abraham, Isaac, and Jacob that they would have numerous children who would inherit and prosper in the Land of Israel. Yet Abraham doesn’t inherit the Promised Land (but rather experiences famine that forces him to uproot himself at which time Abraham describes himself as a “resident alien”). Abraham also has great difficulty producing heirs (having a few children at an advanced age but hardly fulfilling God’s promise that they will be as “numerous as the stars”). While Jacob has many children, they are not as numerous as the stars nor do they prosper in the Promised Land.

D. God not forgiving - How does God decide what is worthy of forgiveness, what deserves punishment, what can be argued, and what is absolute? For the first time, the Israelites admitted they were wrong (“we were wrong” … Num 14:40) without first witnessing a miracle. Like Nachshon who first marched into the Sea of Reeds, Israelites finally allowed their faith to lead them, but this time there is no forgiveness from God who has clearly drawn a line.

E. Silence of Joshua - Of the twelve scouts, two men -- Joshua and Caleb -- rejected the pessimistic point of view of other ten scouts. Joshua was Moses' right-hand man and was the one who eventually took the reigns of leadership. However, Joshua remained silent when the other spies gave their report. It was Caleb alone who spoke up. Why was Joshua silent? Joshua was effectively placed in an impossible position. Had he spoken out and expressed any desire to enter the Land, he would have been accused of seeking power. Had he expressed faith in the face of the others' message of despair, he would have been called treacherous, faithless and megalomaniacal. Joshua had no choice but to remain silent.

F. Necessity of God’s support for successful occupation of Canaan – Israelites are defeated when they attempt to invade Canaan without God’s support. Suggests victory is impossible without God’s blessing and Presence.

G. Impressionability - Ten pessimistic scouts incite Israelites to abandon (though temporarily) goal of settling into Promised Land. This seems to reinforce impressionability of Israelites (in last parasha, riffraff incite “complaining” and in next parasha, Korach incites rebellion). Is impressionability simply a step on the way to Israelites developing their own minds as an independent people or is it not developmental but rather a human quality we still exhibit today under certain circumstances?

H. Conditionality of Israelite occupation of Canaan - Only a righteous Israel is entitled to occupy Canaan. God is responsible for Israelites being in the land but Israelites are responsible for remaining there. Imposes the obligation of moral living on Israelites.

I. Implication that shameful actions of Israelites bring shame on God - God’s reputation is inextricably linked with the reputation of Israelites. Moses convinces God not to destroy all Israelites by noting to God that if the entire people are destroyed, God’s reputation will suffer irrevocable damage. Further, if God broke promises (not to destroy all Israelites as promised to Noah and to deliver Israelites to Promised Land as promised to Abraham and Moses), even if as a result of Israelite misbehavior, what good would any subsequent covenant be? This is a troubling proposition. Fortunately, the Torah does not seem to present the idea that God’s reputation rests on each of us individually. Rather, it presents the concept of collective community responsibility. This implies that if the Jewish people bring shame upon itself, we also bring shame upon God. Reinforces obligation of moral living on Israelites (see previous comment).

J. Questionable morality of military takeover - Promised Land to be conquered at behest of God. Neither the morality of forcible displacement of Canaanites nor the morality of war ever addressed. Accept as appropriate in context of times?

K. God’s intent v. testimony of scouts – Israelite reaction to ten scouts not extreme (especially since only two were optimistic). If God wanted Israelites to ignore reports from 10 of 12 scouts and have faith that God would lead them into Canaan successfully (despite much evidence to the contrary), what was the purpose of having the scouts go in the first place (especially if God knew in advance that ten scouts would be pessimistic)?

L. God’s punishment of Israelites – Were pessimistic spies unfairly judged for expressing an honest opinion? Is God merciful because God did not destroy entire Israelite population? Is God’s disallowance of Exodus generation from entering Canaan an over-reaction?

M. Juxtaposition of the sections on laws in the middle of the narrative about Wilderness rebellions – The ten (pessimistic) scouts and their generation were punished by God for their sin of not having faith that God would deliver them into Canaan. Nonetheless, God stands by Israelites (though punishing Exodus generation) as evidenced by law section (Num 15.1-41) which 1) reiterates God’s promise that children of wilderness generation will indeed inherit Canaan (“when you enter Canaan … Num 15:2) and 2) reinforces Israelite relationship with God.

N. Laws of challah and tzitzit reinforce community - The laws of challah and tzitzit both look toward the future. In a culture that makes a distinction between journey bread (matzah) and the bread of settled people (challah), the challah laws offset the difficulty of conquering the land with the benefit of creating and maintaining a culture. The tallit, used in commemorating many life events, is a powerful symbol of the continuity of a settled, God-centered community.

O. Tzitzit - The one article of clothing all Jews are commanded to wear and one of the very few mitzvot in the Torah for which a reason is given. Seeing the tzitzit on one's clothing serves as a physical reminder of our covenant with God (”look at it (fringe) and recall all the commandments of God and observe them”). (Numbers 15:39)

III. Lessons for today

A. Lessons of the spies - Where you look determines what you find. Truth has a subjective and interpretive element. Don’t jump to conclusions based on preliminary evidence, i.e. look at and fully evaluate all sides of an issue. Give honest opinions. Harbor no grudges against those who think differently.

B. Importance of self-image - When a people view itself as a grasshopper before a giant, it cannot take itself seriously; nor can it fathom that a foe or even a potential friend or ally could take it seriously either. The worst part of Israelite slavery in Egypt was that they came to think of themselves as slaves, seeing themselves in the image cast by their oppressors rather than the Chosen people of God.


(Revised 6/20/09)

Sunday, June 14, 2009

Numbers B'ha-alot'cha

B’ha-alot’cha
Numbers 8:1 – 12:16
I. Summary
A. B’haalot’cha – [When you (Aaron)] “mount/kindle” [the lamps] ….
B. God tells Moses to tell Aaron to light the golden lampstand in the Tabernacle. The menorah is described. God describes how Levites are to be purified and anointed by Aaron as assistants under Aaron and his sons (“an elevation offering”) for service in Tabernacle. God takes Levites into God’s service in lieu of all Israelite firstborns. God says Levites are to perform labor only between ages of twenty-five and fifty. Those Israelites who are impure (“by reason of a corpse”) or on a long journey during Nissan and therefore unable to then celebrate Passover (offering Passover sacrifice) are given a time in the month of Sivan to observe a "second Passover." (Num 9:1-14)
C. A cloud by day and fire by night show God's Presence over the Tabernacle. “At a command of God”, Israelites make camp. When the cloud lifts from the Tabernacle, Israelites break camp. (Num 9:15 – 23)
D. God instructs Moses on making and use of two silver trumpets … military purposes, priestly purposes (by Aaron’s sons, i.e. priestly ritual becoming “an institution for all time”) and on joyous occasions (“fixed festivals and new moon days”).(Num 10:1-10)
E. The cloud lifts and Israelite leave camp “troop by troop” heading into wilderness of Paran (on way to Promised Land). Moses asks his Midianite father-in-law (Hobab = Jethro) to come with them but Hobab refuses to go. Israelites march for three days. (Num 10:11-36)
F. The Israelites complained bitterly. God becomes incensed at their complaining and broke out fires against them. The Israelite complain about the lack of meat. God gets very angry and Moses becomes frustrated (questioning God why God is lashing out at him since he (Moses) can’t “carry all this people by myself”). (Num 11:1-15)
G. God tells Moses to appoint a council of elders. God provides Israelites with meat (“swept quail from the sea”). Israelites greedily gather up food (“meat between their teeth, not yet chewed”). God punishes their greed by striking them with a severe plague. (Num 11:16-34)
H. Miriam and Aaron complain (to whom?) about 1) Moses having married the "Cushite woman" (a Sudanese wife Moses took in addition to Midianite Zipporah) and 2) not being recognized as carrier of God’s words as Moses is. Miriam is struck with leprosy (t’zaria), and Moses begs God to heal her. After her recovery, the people resume their journey. (Num 12:1-16)
II. Commentary (Plaut, various websites, Jewish Study Bible, Hevreh discussions)
A. Disconcerting interplay – Militaristic preparation for campaign to conquer Promised Land (1. making/breaking camp, 2. departure troop by troop and 3. silver trumpets) and negative emotional responses (1. frustration of Moses, 2. dissatisfaction, whining and greed of Israelites and 3. anger and punishment of/by God) v. spiritual (menorah, anointment of Levites and second Passover).
B. Complaining – The people took to complaining bitterly …” (Num 11:1) and "If only we had meat to eat!" (Num. 11:4).
1. What were they complaining about? The people were not really grumbling against their diet but about the authority of God, casting doubts on God's power and omnipotence and their newfound freedom and all the responsibilities that go with it.
2. Who was complaining? “Riffraff” in Num 11:4 identified by later generations in order to free majority of people from blame?
3. How were they complaining? The Hebrew text does not say that "the people complained," but that "the people were like complainers" (compare Plaut’s “took to complaining”). The people were not actually complaining out loud: They were just murmuring under their breath. That is why God became angry. All the people were grumbling but they never bothered to tell anyone what the problem was.
C. Punishing Miriam and Aaron - "Miriam and Aaron spoke against Moses because of the Cushite woman he had married." (Numbers 12:1) Miriam and Aaron challenge the morality of Moses' marriage and suggest that he has become arrogant and lustful. Miriam's punishment of leprosy was "the Providential punishment for Miriam slandering Moses”. While Miriam was punished corporally, Aaron was punished mentally (suffering 1) guilt when he sees Miriam, his sister, disfigured and 2) the humiliation of having to humble himself to Moses, his younger brother, after Aaron pretended to be the equal of Moses).
D. When God punishes – "Adonai heard and was incensed: a fire of Adonai broke out against them, ravaging the outskirts of the camp." (Num 11:1) v. Ex 16:3 when God responds to Israelite complaints by providing manna (plus other instances where God responds favorably to Israelites’ complaints). Difference is that in Num 11:1 Israelites were not complaining about specific problems that had potentially specific remedies (e.g. food in Ex 16:13) but were merely murmuring "like complainers" and fomenting rebellion.
E. Moses unique among prophets – Moses 1) hears God directly v. other prophets hear God through dreams and visions, 2) fully conscious when hearing God v. other prophets in a trance, 3) speaks to God at will v. other prophets wait to be visited by God and 4) kept himself apart in dwelling and by sexual abstinence after contact with/from God v. other prophets returned to their normal existence. Uniqueness reinforced by Deut 34:10 … “Never again did there arise in Israel a prophet like Moses”. Why is Moses not a patriarch?
F. Example of “no before or after” in Torah – (The cloud lifted) “in the second year on the twentieth day of the second month” (Num 10:11) = twenty days earlier than when Numbers began … “on the first day of the second month in the second year” (Num 1:1). Suggests that there is no chronological order in Torah (which is of divine origin so could not be approached like creations of human hands).
G. Moses’ appointment of 70 person council of elders – God draws upon spirit of Moses “and put it on them” (Num 11:17) suggests elders share spirit with Moses rather than God giving them spirit independent of Moses. Also distinguish them from Moses’ prior delegation of responsibilities to judges at Ex 18:21 (earlier judges suggested by Jethro have no prophesying power v. latter elders suggested by God and have prophesying power).
III. Lessons for today
A. Recognize and be guided by God’s continuous presence - Israelites knew when to make and break camp by when cloud (God’s presence) settled and lifted.
B. Need to balance practical with spiritual – God’s directions re: conquering Canaan v. God’s description of menorah, anointment of Levites and second Passover reinforces need for both aspects.
C. Acknowledge good and bad (easy and tough) aspects of experience – Israelites blocked bad memories but retained good memories from slavery experience v. Israelites didn’t want to accept the burdens attending freedom and independent thought.
(Revised 6/13/09)