Monday, June 30, 2014

Balak

Numbers 22:2−25:9

 

Spirit Strength


Balak intuited an important truth about the Israelites: Their strength was spiritual, not military.


By Rabbi Ismar Schorsch. Reprinted with permission of the Jewish Theological Seminary.

After two impressive victories against the Canaanites of the Negeb and the Amorites in Transjordan, the looming military might of Israel throws the leaders of Moab into a panic.

Only the land of the Moabites separates Israel from the Jordan River and the conquest of Canaan. Balak ben Zippor, King of Moab, knows that he is next.

In desperation, he takes recourse in an unconventional pre-emptive measure. He summons Balaam son of Beor, a sorcerer from Mesopotamia to curse Israel, making it susceptible to defeat on the battlefield. Though Balaam comes, God frustrates the plan. Within the monotheistic framework of the Torah, Balaam can utter only what God imparts to him. Hence he ends up in rapturous praise of Israel, to the consternation of Balak.

In an imaginative midrash, the Rabbis expatiate on what brought Balak to seize on this particular tactic. Awestruck by Moses, he inquired of the Midianites, among whom Moses had once found refuge when fleeing Pharoah's wrath, as to the man's strength. They responded that Moses' strength resided in his mouth, that is, his prayers were able to move God to act in his behalf. To neutralize that weapon, Balak turns to sorcery. Balaam's strength also resides in his mouth. His curse will trump Moses' prayers. Without divine assistance, Israel is eminently beatable (Rashi on 22:4).

As so often, the midrashic genre yields rich insight. Words are weapons when they carry conviction. As long as the prayers of Israel embody deep faith, a sense of chosenness and real dialogue, they have the capacity to keep chaos at bay. With the information at hand, Balak intuited that the ultimate source of Israel's dominance was spiritual and not military.

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Monday, June 23, 2014

Chukat

Numbers 19:1−22:1 - Rosh Chodesh Tammuz

Miriam--Water Under The Bridge?

Miriam's death should motivate us to recognize people today who provide nurture and support that often goes unnoticed.

By Rabbi Bradley Artson. The following article is reprinted with permission from American Jewish University.

Careers of public figures take on a life of their own, ebbing and flowing with shifts in public opinion and the latest values.

One Jewish figure whose popularity is at an all-time high is the prophet Miriam, the sister of Moses and Aaron.

While featured prominently in the Torah, Miriam's claim to fame always paled in the face of her more visible brothers. After all, Aaron was the first Kohen Gadol (high priest), the link between the Jewish people and their religion, and Moses was the intimate friend of God, transmitting sacred teachings to the people.

Compared to those two leaders, Miriam simply faded into the background. True, we celebrate her beautiful song at the shores of the Red Sea, but even that poem is overshadowed by Moses' far-lengthier song. Today, Miriam's fame rests less on any specific accomplishment and more on the fact that she was a woman.

Three thousand years ago--and in most parts of the world even today--being a woman was itself disqualification from public recognition or accomplishment. With so few female heroes, Miriam stands out precisely because we are now more sensitive to just how difficult it is for a woman to gain public recognition. Today's parasha comments on the death of this prophet, that "Miriam died there and was buried there, and the community was without water."

Rashi (11th Century, France) noticed the strange juxtaposition of Miriam's death and the shortage of water, and assumed that there must be a connection between the two. "From this we learn that all forty years, they had a well because of the merit of Miriam." Miriam's Well entered the realm of Midrash as testimony to the greatness of this unique leader.

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Monday, June 16, 2014

Korach

Numbers 16:1−18:32

To Serve With Distinction

Korah's rebellion was based on his inability to appreciate the value of diversity and distinctiveness.

By Rabbi Bradley Artson. The following article is reprinted with permission from American Jewish University.

The rebellion of Korah against Moses and Aaron is painful to most Jews who read it, precisely because it is so complex and so timeless. While we are trained to sympathize with Moses and his supporters by our upbringing and by Jewish tradition, it is difficult for anyone who is passionate about democracy not to become stirred by Korah's powerful message. Our Jewish loyalty seems pitted against our democratic commitments. That conflict hurts.

Moses and Aaron have successfully led the Jewish tribes out of slavery in Egypt and through the dangers of the wilderness. The life of the tribes is now relatively secure and comfortable. God regularly speaks, through Moses, to the Jewish people, and the families live out their lives waiting to move into the Promised Land.

In the midst of this idyllic serenity, Korah rebels. He resents having to follow Moses in all matters, and challenges him with the moving line: "All the community are holy, all of them, and the Lord is in their midst. Why then do you raise yourselves above the Lord's congregation?"

Korah's challenge strikes to the heart of the democratic values so cherished by both our Jewish and our American traditions: If all people are created equal, then why should any one person have any authority over another? Why should one person ever have access to power, wealth or prestige in a way that another person does not?

Korah's challenge echoes in the words of Samuel and Amos, Jefferson and Lincoln, Marx and Trotsky. Great leaders in every age, these people fought for the assertion that each person has intrinsic worth, that all people have equal value.

Few in America would challenge that claim. But, we can still ask whether or not equality has to mean uniformity? All people are indeed equal (in comparison to the infinite God who created us), but we are not all the same. Equal in worth is not the same as identical in skills. Korah's flaw was to confuse those two traits--equal worth and identical characteristics.

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Monday, June 9, 2014

Sh'lach L'cha

Numbers 13:1−15:41

The Power Of Perception


The survival and success of the Jewish people stems from our ability to mold reality to match our dreams and ideals.


By Rabbi Bradley Artson. The following article is reprinted with permission from American Jewish University.

Moses instructs 12 spies, one for each of Israel's tribes, to investigate the characteristics of the land the people are about to enter.

They travel throughout the land of Israel during the course of 40 days, and they return to the camp bearing an enormous load of the fruit of the land.

Yet when they return, their testimony is contradictory. On the one hand, they assert that the land is one which "flows with milk and honey," a land bounteous and fertile. On the other hand, they also insist that the people in the land are giants--nefillim--who cause the hearts of those who see them to collapse. Based on the perceived strength of the inhabitants, the spies urge Israel not to occupy the land, despite the assurances of God and of Moses that they would do so successfully. Alone among the spies, Caleb and Joshua assert, with complete faith, that Israel should enter and take the land immediately.

What is striking about the spies' report is the central role of subjectivity in any report of reality. What mattered to them was not a simple compilation of facts, but rather an internal sense of what those facts mean: "We looked like grasshoppers to ourselves, and so we must have looked to them."

The spies, faced with the sight of fortified cities and armed soldiers, looked at each other. And what they imagined revealed a lack of imagination, a failure of vision. Rather than envisioning themselves as carried by God's promise, sustained by the covenant of Israel, they became overwhelmed by the facts as they appeared on the surface.

Caleb, on the other hand, saw the same facts and refused to bow before them. Infused with passion, conviction, and Torah, he intended to shape reality to conform to his vision. And his vision was one of a faithful Israel, led by a loving God, occupying the land of its promise. The facts looked glum--they demonstrated just how unlikely Israel's occupation of the land would be. Yet Caleb, with his idealism and his energy, proved to be correct.

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Monday, June 2, 2014

B'haalot'cha

Numbers 8:1−12:16

Trying To Remember The Reason I Forgot


Being constantly engaged in learning allows us to guard against the pervasive forgetfulness around us.


By Rabbi Bradley Artson. The following article is reprinted with permission from American Jewish University.


The human mind presents us with both a marvel and a mystery.

Capable of mastering a remarkable range of complex tasks, of remembering obscure experiences or facts, that same organ will also forget an important appointment, an acquaintance's name, or the contents of this morning's breakfast. Simultaneously able to outperform a computer in our manipulation of data into concepts, each of us also faces the unpleasant reality that we continually forget information we desperately desire or need.

Anyone who has reviewed notes taken in college or remarks scribbled in the margins of books read years ago has admitted to the enormity of what is routinely forgotten. It is not uncommon for authors to report rereading their own writing after the passage of several years with the uncomfortable sense that they are no longer the masters of what those essays or books contain.

Today's Torah portion hints at this problem, and the rabbinic tradition suggests a remarkable reason for such frustrating lapses of memory. In our portion, Moses "told the people of Israel that they should keep the Passover." Nothing surprising here, Moses often tells the Jewish people what they should or should not be doing.

But the midrash Sifrei Bamidbar objects that, in this case, the information he conveys is redundant. Didn't the Torah already relate in the Book of Leviticus that "Moses declared the festival seasons of the Lord to the people of Israel?" So why does he have to repeat himself now?

Sifrei goes on by answering its own question. "This teaches that he heard the passage of the festival seasons at Sinai and stated it to Israel, and then went and repeated it to them when the time had actually arrived to keep the rules ... He stated to the people the laws for Passover at Passover, the laws for Shavuot at Shavuot, and the laws for Sukkot at that season."Continue reading.

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