Full of helpful advice for families starting to think about their child's bat or bar mitzvah, Bar & Bat Mitzvah For The Interfaith Family will be a helpful primer to all families (not just interfaith!).
This booklet explains the history of Hanukkah, the symbolism and significance of lighting candles for eight nights, the blessings that accompany the lighting of the candles, the holiday's foods, the game of dreidels, and more!
Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
A great way for Jewish professionals and volunteers who work with and provide programming for people in interfaith relationships to locate resources and trainings to build more welcome into their Jewish communities; connect with and learn from each other; and publicize and enhance their programs and services.
Last week, we were “going out” (“Ki Tetzei“) and this week, we are “coming in.” In the first words of this week’s parasha, Ki Tavo (“When You come In [to the land of Israel]”), we find Moses/Moshe continuing his long valedictory address to the people. He wants to cover all bases, since he isn’t coming into the land with them. This is also the parasha that, according to Professor Arnold Eisen, Chancellor of the Jewish Theological Seminary in New York, “contains some of the highest highs and lowest lows in the entire Torah — or in any other work of literature, for that matter”.
And to what is Prof. Eisen specifically referring? To the litany of blessings and curses found in Ki Tavo. Here Moshe spells out exactly how the Israelites will be blessed if they follow the commandments, as well as the many horrific curses falling on them if they fail to obey God’s laws.
Our G-dcast storytellers this week understand these blessings and curses as basic building blocks of a committed, long term, mutual relationship. They liken the relationship between God and the People of Israel to a marriage between a husband and a wife, who promise many things to each other as they enter their covenantal relationship. In fact, they point out, the relationship between God and Israel is called a brit — a covenant, a mutually binding agreement.
Understanding the blessings and the curses in this way is certainly one way to look at our parasha.
The parasha begins with a very special ceremony in which each male Israelite is commanded to bring some of every first fruit of his harvest to the Beit HaMikdash (Temple) in Jerusalem, in the springtime of the year, and give it to the priest while reciting a formulaic acknowledgment concerning his ability to harvest abundantly in the land promised to him by God. In Deuteronomy chapter 26, beginning with verse 5 and continuing for several verses, the Israelite is told to narrate his history, starting with the words, “My father was a wandering Aramean.”
Does this phrase sound familiar to you? It certainly might, because the rabbis of the Talmudic times chose these very same verses to include in our Passover Haggadah. It is a central part of the Magid (Telling) section of the Haggadah, the story narrative; in just a few verses, we sum up our relationship to God, the Land, and the bounty of the fruits and richness of the soil with which we have been blessed. We say these words every year around the Passover seder table, as we remember our deliverance from bondage to freedom, from being slaves to being free people. Strange, isn’t it, that we are actually reciting the same script that Moshe tells the Israelites to say when they make their pilgrimage to Jerusalem over 2000 years ago?
By the end of chapter 27, we are in the dark land of the curses, which really fill us with dread; they are so shockingly terrible that sometimes the person reading from that section of the Torah chants them in a whisper rather than aloud.
Here I would like to return to Prof. Eisen’s commentary on Ki Tavo. If you have been reading my Torah blogs, you may remember that several weeks ago I mentioned the frightening phenomena of the honeybee colony collapse. I found a persuasive connection between what the Torah has to say about how we conduct our agricultural responsibilities, and the blessings of the land in bearing fruit and giving us everything we need. When we abuse the land, we are told that it will not bring forth food or sustenance.
In this week’s parasha we are confronted and even shocked with horrific curses. Prof. Eisen uses this as an opportunity to alert us to the result of failing in our roles as stewards of our planet. It is as if the devastating curses are already almost upon us. This year, he reads:
the verses of curse differently, knowing that our generation faces the clear and present danger that we will exhaust the bounty of Planet Earth (ha’aretz, in the other meaning of the word). I used to be among those who believed that doomsayers like Al Gore were indulging in hyperbole. No more. I now walk around shaken by the conviction that the curses that threaten us as a consequence of global warming will surely come to pass, unless humanity acts quickly and decisively to prevent them. Those curses will, without doubt, be more far-reaching than the worst that Deuteronomy imagined, and — unlike the latter — will likely prove irreparable.
We are entering the last few weeks leading up to Rosh HaShanah, the new year of 5774. I’m thinking that while it may not be up to each of us as individuals to know the answers to this greatest challenge to humankind, it is up to each of us to answer these questions as they pertain to us personally:
What will I do to change my own behavior vis-a-vis climate change?
Will I consume less?
Will I drive less and use my bike more?
Will I stop using the air conditioner when it is hot?
Will I stop eating animals?
Will I hang my clothes to dry in the sun instead of using the dryer?
Will I stop buying plastic bottles of water which fill up landfills and drink from the tap instead?
What will I do to bring blessings and not curses into the lives of all those living now, and those coming in the next generations?
We all like to think about changes as one year ends and a new one begins. For me, there is nothing more important than thinking, talking with friends and family, and deciding on one behavior change to help avert the curses and allow us to lead lives of blessing.
When do you clearly see and acknowledge the blessings in your life?
What do you think it means to be cursed?
What tempts you away from doing the right thing?
“Re’eh” — “See”! The Torah portion this week opens with this command by the God of Israel to “see” — see the blessing and the curse that are set before them (Deuteronomy 11:26-27). Last week, the text commanded the Israelites to “Hear” — “Sh’ma“! This week continues last week’s long valedictory discourse, the going-away speech, the very last words of advice that Moshe/Moses wants to transmit as his flock is poised at the River Jordan, about to cross over into the Promised Land, knowing that he will neither guide nor accompany them any longer.
And what does he say in this one pithy little statement? “See what is before you” — both the category he calls blessing and the category he calls curse. Even if we ignored the rest of the verses in this parasha filled with laws that some Jews follow to this day, we could have a pretty significant conversation about what it means to see blessings and curses in one’s life.
First, an overview:
The storyteller sings a ditty that reviews the parts of this parasha highlighting blessings and curses, and telling us that there will be a helping hand to guide the Israelites in their sojourn in Canaan, despite temptations in their paths. What is not covered in the song are some of the laws that were picked up by the rabbis of the Talmud, and turned over and over to give us systems observed by some Jews several thousand years later — for example, some of the dietary laws of kashrut, telling us what is OK and what is forbidden to eat (Deuteronomy 14:3-21).
You may remember hearing this once before: in the Book of Leviticus, chapter 11 is the first time we encounter these strictures; and then here in Deuteronomy, we are getting all of the laws again, for the second time, sometimes changed a bit, through Moshe’s discourse. If you want to refresh your memory and enjoy another great little song, visit the blog post from that week back in April.
Also in our parasha this week are the laws of tithing (chapter 14:22-27) and laws concerning loaning money (chapter 15:1-11), among others, that all gave the Talmudic rabbis plenty of grist for their mills and provide the basis for Jewish observance today. We also read some laws describing sacrifices, slavery, and punishment by stoning, that were jettisoned after the Temple was destroyed in 70 CE.
Which makes this verse so interesting:
Everything which I charge you, that shall you keep to do. You shall not add to it and you shall not subtract from it (chapter 13: 1).
Wow!! Really? We are told right here in the Torah, explicitly by Moshe, not to change the laws at all by adding to, or subtracting from, them. But how can that be? We don’t observe the laws as stated — so in essence, it looks like we are subtracting; while in some cases (praying in a synagogue instead of slaughtering sacrifices on an altar), it looks like we have added to the laws.
A traditional interpretation of this one powerful verse holds that the entire Torah is called the “Written Torah” (the “Torah Sh’bihktav“), which must have been accompanied by another set of laws and interpretations thereof called the “Oral Torah” (the “Torah Sh’ba’al Peh“), the oral tradition that came to Moshe directly from God at Sinai, which provides the details needed in order to observe the laws even after the Temple was destroyed and the Jews were exiled from their beloved land. The famous statement in the Mishna (the foundational layer of the Talmud) in Pirkei Avot (Sayings of the Fathers) on the formation of the Oral Torah illustrates this point:
Moses received Torah from Sinai and handed it on to Joshua, Joshua to the elders, and the elders to the prophets. And the prophets handed it on to the men of the great assembly…
Now, let’s wind our way back to the idea of blessings and curses that Moshe says will accompany the Children of Israel as they enter and dwell in their own land. He makes sure to tell them that they will be blessed as long as they obey God’s commandments, and cursed if they do not obey.
Last week I suggested looking at the word “land” metaphorically, to substitute the word “earth” for “land.” This week, I want to repeat the idea of reading metaphorically: I suggest that we read the phrase “obey the commandments of the Lord your God” as “perceive clearly and do the right things.” Then, the opening verses of the parasha might read as follows:
See your ability to choose clearly! This day I set before you blessing and curse: blessing, if you perceive clearly and do the right things for yourself and others; and curse, if you do not do what is right, and turn away from the path that is available to each of us as human beings who are created in the image of the Holy One.
The name of this week’s parasha, Ekev, is kind of a hard word to translate precisely into English. Here are 3 renditions of the first phrase (Deuteronomy 7 verse 12):
“And if you do obey these rules and observe them carefully…” (Jewish Publication Society)
“And it shall come about in consequence of your heeding these laws when you keep them and do them…” (Robert Alter)
“Now it shall be: because of your hearkening to these regulations, keeping and observing (them)….” (Everett Fox)
Ekev shares its root with the word for heel, ahkev. If we remember that Moshe/Moses is giving his culminating speech to the Children of Israel as they are poised on the border of the Promised Land, right before crossing over into the Land of Israel, he seems to be hammering home this point: “OK you guys, on the heels of all of the commandments God gave you is this crucial point: You must obey / heed / listen to these laws! And if you don’t do them, there will be major trouble, which I will now go on to describe.”
And as if a simple reminder wasn’t enough, Moshe takes the opportunity to recount things that surely the descendants of the Israelites who left Egypt must already know. Think about it: what stories were the parents and grandparents telling their offspring during all those long 40 years of wandering about in the desert? As far as we know, there were no Golden Books, no Goodnight Moon, and certainly no tablets with entertaining illustrated stories for the young set. It’s not hard to imagine that the older generation related the miracles of being brought into freedom from the bondage of Egypt, and the promise that they were going to live in a land flowing with milk and honey, a land where they would lack nothing (Deuteronomy 8: 7-10). It sounds like a fantasy or dream… certainly a rosy enough picture to pacify the kids when they complained about having to pull up stakes from one campsite to travel to another.
The G-dcast storyteller this week spends some time with the phrase in chapter 10 verse 16, about circumcising or cutting away the thickening around our hearts. The storyteller believes that when we cut away this thickening, we will become vulnerable and open; this is a good thing for our relationships with God and with others. You might want to look at this paragraph from the Curveball Health Coaching blog, on being vulnerable:
What I learned today reinforces with what I already believe — the more vulnerability you show — the better life you have. There are so many ways to be vulnerable, and Annelise highlighted some this morning: being in the moment, having self-compassion and asking for help. I’d love to hear from you: What are some ways you show vulnerability? Do you recognize these moments when you’re in them?
Part of Moshe’s valedictory speech was adopted by the rabbis of the Talmud when they began to construct the written siddur (prayerbook). The second paragraph of the Shema, recited twice daily, comes right from this parasha, chapter 11 verses 13-22. Here Moshe transmits to the people what God tells him about the consequences of not obeying the laws and commandments.
I suggest that we take a second look at the language, noticing that the commandments are inextricably tied to the way the earth will continue to produce its plenty. We are told that if we observe the commandments, “the rain will fall in its season, and there will be plenty of grain and wine and oil.” And if we don’t… well then, we will experience the dire consequences of no rain and no produce, and we will perish from “the good land” that God has given us. Moshe goes on and presses home the point: tell your children about all of this, keep talking about it, be vigilant about passing on these commandments lest they be forgotten.
Stepping back for a moment and looking at this passage using a wider lens, it seems to me (and many others before me) that we could read this passage metaphorically. Instead of reading it as if God will be angry or threatening and will demand only strict adherence to a set of biblical laws, we might read this passage as descriptive of what is actually happening with the degradation of the planet. That is, try to read the word “land” as “earth.” And read the words “loving the Lord your God and serving Him” as “loving the rules of nature that provide balance, seasons, and the capacity to nourish all” and read the words “for the Lord’s anger will flare up against you and He will shut up the skies so there will be no rain” as “the forces of nature will react, and we will encounter devastating droughts, famines, and climate [climactic refers to climax, not climate] catastrophes.”
Seen this way, the words resonate differently. That is, the consequences of what we do, and also what we ignore, may be damages of biblically disastrous magnitude. The earth itself will react to our not heeding the commandments of stewardship with all our hearts and with all our souls.
What do you think? Are we obeying the commandments and therefore enjoying the blessings of living on the good land/earth that the Lord has provided us, or are we headed down a path of curses? What are the consequences of the ways we have used technology (including pesticides, etc.) in the way we conduct our agricultural lives?
The parasha this week, Va’etchanan (“And He Pleaded”), refers to how Moshe/Moses pleaded with God to cross over into the Promised Land, along with the People of Israel.
Interesting how when we look back on incidents in our lives, and we re-tell the story of what happened, some of the more difficult facts have a way of morphing into something other than what actually happened. Has this ever happened to you? Something happened one way but you tell the story in another way, without even meaning to hide the truth — it just changes in your memory.
You may remember, back in parashat Cukkat, when we talked about God’s extreme displeasure with the way Moshe (and his brother Aaron) handled the crisis in Meribah — when they were supposed to produce water from the rock (Numbers 20:6-12). Now, in this week’s parasha, Moshe revisits that incident, actually blaming the people and their incessant complaining as the reason he is not allowed to enter the Land. Deuteronomy 3:26:
But the Lord was wrathful with me on your account and would not listen to me. The Lord said to me, “Enough! Never speak to Me of this matter again!”
The storytellers this week pick up on the incident with the rock at Meribah, and conclude that Moshe is punished because he hit the rock instead of speaking to it. Just as Moshe himself concludes that his punishment should be attributed to the behavior of the people, there are scores of commentators through the ages who have come up with other reasons. Dr. Jacob Milgrom, of blessed memory, writes an essay in The JPS Torah Commentary – Numbers (pates 448-456), discussing this complex problem in some detail. Known as Excursus 50, Dr. Milgrom orders 10 major interpretations given over the centuries for why Moses is punished into three categories: Moses strikes the rock rather than speaking to it; he exhibits character traits in doing so that are unworthy of his office; the nature of the words that he uttered is unbecoming. While the full essay is not available online, I have summarized it here.
Our storytellers choose one reason; it seems that Moshe has another; and the late biblical scholar, Professor Milgrom, concludes yet another.
What does this teach us? Are some reasons or interpretations wrong while another one is right? I don’t think so. I think we are meant to learn that the Torah is multi-faceted (as Ben Bag-Bag says in the Talmud, Avot 5:22: “turn it and turn it, for all things are in it”) and that different interpretations of what happened, in different historical periods, will better shape our understanding of what actually transpired.
This parasha also has several outstanding passages that have entered Jewish life on a daily basis, and have entered both the Jewish and Christians traditions in a major way.
For Jews, it is here in Deuteronomy 6:4-9, when we first read the Shema, often called the “watchword of our faith,” which is recited every morning, every evening, and upon going to sleep at night. The Shema prescribes two practices that are still done today, both of which involve parchment upon which the verses from our parasha are inscribed, instructing Israelites then, and Jews now, to “love the Lord your God with all your heart and with all your soul and with all your might.”
More universally, there is the other outstanding passage: The Decalogue, aka The Ten Commandments, or the Ten Utterances, which we previously read about in Exodus 19. (Because Deuteronomy is basically a speech by Moshe, he here repeats what we have read before, with a few minor changes.)
The storytellers suggest that Moshe is pleading for his life, to be spared a death on the across from the eastern border of the Land of Milk and Honey. Indeed, a metaphor for dying found in African-American spiritual songs is “crossing over the river to the other side.” The expression “crossed over” is linked with Moshe in the novel Moses Man of the Mountain by Zora Neale Hurston, the Aftrican-American anthropologist and novelist, published in 1939. In one paragraph, the sentence “he had crossed over” appears 12 times in a lyrical description of Moshe at a key moment in his life — during his transformation from Prince of Egypt to shepherd of the nascent Israelite nation.
The answer Moshe receives from God concerning his entering the Land of Israel is plain and simple: no, you may look but you will not enter…it is now time for new leadership to take over. Of course we then get to read another approximately 30 chapters of Moshe’s final speech, but at least we now know how these Five Books will end — with the death of our most beloved, most human, and most cherished prophet. When we get to chapter 34 of Deuteronomy we will talk about his death in more detail.
For now, if you are looking for summer reading, you might want to pick up a copy of Moses Man of the Mountain, to enjoy how “our” story was tweaked to fit the narrative of the African slaves brought to the New World in bondage. To whet your appetite, here are a few lines from the author’s introduction:
Moses was an old man with a beard. He was the great law-giver. He had some trouble with Pharaoh about some plagues and led the Children of Israel out of Egypt and on to the Promised Land. He died on Mount Nebo and the angels buried him there. That is the common concept of Moses in the Christian world. But there are other concepts of Moses abroad in the world. Asia and all the Near East are sown with legends of this character. They are so numerous and varied that some students have come to doubt if the Moses of the Christian concept is real…..
One more tidbit: this book was published the same year that Freud’s Moses and Monotheism was published, and the year that concepts of race began to define Jews in Nazi Germany.
How do you reconcile difficult passages in Torah with your concepts of moral behavior?
What do you think about creating physical spaces to protect those who have committed some awful wrong (like manslaughter)? What should those spaces be like? What would a contemporary city of refuge look like?
Here we are already, at the last chapters of the book of Bemidbar/In the Wilderness/Numbers. Wow… that was a quick trip! It took the Israelites 40 years of wandering and took us just 10 Sabbaths of reading about their journey. Remember back in May when we started this desert trek?
Back then I mentioned that the opening chapters of Bemidbar contain several recurring themes, and that one of them is the theme of traveling and zig-zagging. We wander between texts that read like a triptych or map and texts that have a story or narrative to offer. In these final chapters we have a lot of GPS-like information (see Numbers 33:5-37 — and more!). All the place names! All of the camping sites! Sounds like an extended article in the New York Times Sunday Travel section.
Please note that this Shabbat we read a double portion: Mattot and Masei. The G-dcast for Mattot is done rap-style and worth your time to find out more about the difficulties in dividing up the Land of Canaan according to what each tribe desired.
When we get to chapter 34, we read about the boundaries of the map of the Land of Canaan which the Israelites are about to inherit.
Our storyteller this week focuses on how the Land is going to be divided up among the tribes; she paints a picture of a master plan for a utopian society based on the way land is to be used. She begins with the idea that every tribe will have its own specified section, except for the tribe of Levi — and they will receive their allotment as donations from the other tribes. This is to be in exchange for what the Levites will provide to the entire Israelite nation — leadership and role modeling — demonstrating good ethics, wisdom, teaching, and guidance.
While the idea of dividing up the land and giving the Levites their own cities is central to these last chapters of this 4th book of the Torah, there are a number of other important, even essential ideas that I want to highlight.
The idea of “cities of refuge.” You can read about them in chapter 35, verse 6 and verses 9-13. Basically there are designated places where those who have killed someone unintentionally (perhaps we would call this manslaughter) are offered a safe place, protected from those presumably seeking retribution, such as the kinsmen of the victim. The cities of refuge could be used by both Israelites and resident aliens who lived in the land. The Torah goes on to enumerate what circumstances would qualify to label a killing “unintentional,” or who merits the label “manslayer” instead of “murderer,” therefore deserving of protection in a city of refuge. Fascinating distinctions are being made here about the consequences of taking someone’s life. The rabbis of the Talmud were also fascinated by these distinctions, and constructed pages and pages of discussion on these verses. For example, chapter 35 verse 30: “If anyone kills a person, the manslayer may only be executed on the evidence of witnesses; the testimony of a single witness against a person shall not suffice for a sentence of death.”
From this, the rabbis riffed on how many witnesses (at least 2), who must be deposed separately (so as not to be influenced by the testimony of each other), and who must also be eye-witnesses to the event in question. Also, the rabbis concluded that the witnesses needed to have heard the killer being told (verbally) about the laws concerning murder, so that he would be fully aware of the consequences of his actions. There are literally dozens of exceptions in a capital case, so much so that by the time of the Talmud, laws about the cities of refuge are supplanted and made even more stringent, opposing simple and ancient judicially-imposed laws of retribution, such as: you kill someone, we will put you to death…. no extenuating circumstances count.
Expropriation of land belonging to others. This one is difficult for many of us to accept. When I read chapter 33 verses 50-56, I start to cringe. Why? Well, it seems that God is commanding the Israelites to utterly wipe out the indigenous people of the land that they are about to enter — the Land of Milk and Honey, the Land of Canaan, the Land of Israel, promised way back when to Abraham and Sarah. “You shall dispossess all the inhabitants…you shall destroy all their figured objects and molten images; you shall demolish all their cult places….”
For many, this exhortation sounds completely unethical and makes us wonder how the forward-thinking idea behind the cities of refuge (commanded by a God who tells us to always pursue justice) can stand side by side with a commandment to dispossess another people from the land on which they live. Does the success of one nation depend on the subjugation of another? What does it mean to favor one people with a “promised” land when others will need to be driven out of their homes, or worse? How are we to understand this?
As you read about and watch this week’s Torah portion, some ideas to consider:
Is zealotry ever warranted? Why and why not?
What do Zelophechad’s five daughters have to teach you about speaking truth to power?
What do you think of Moshe’s reaction to being told he is going to die without going into Israel?
If you can remember all the way back to last week, we ended the parasha about the talking donkey (Balak) with the story of a zealot priest by the name of Pinchas who stabs to death Cozbi, the Midianite princess, and Zimri, the Israelite son of a chief in the Tribe of Simeon, while they are having sex. Pretty salacious and graphic — and an insight into the personality of Pinchas.
This week’s parasha is actually named after that very same priest, Pinchas, about whom we will say more later. For now, though, we concentrate on one of the most promising and up-beat stories of the entire Torah: the story of the five daughters of a man named Zelophechad.
Zelophechad: hard to pronounce but important to remember because of the way he might have inspired his daughters to speak truth to power. In English, you might pronounce his name Z’LOFF-HOD, the way the storyteller does in the G-dcast episode. In Hebrew, we pronounce it with a twist at the beginning, TZ’LOAF-CHOD (with a guttural ch sound for the final syllable).
The storyteller rightly zeroes in on the story of the perfectly articulated case of the five women, Mahlah, Noah, Hohglah, Milkah, and Tirtzah, the unwed daughters of Zelophechad, from the Tribe of Manasseh. The women state that they should be allowed to inherit their father’s portion of land after his death, just as would be the case if they had brothers — if Zelophechad had sons. But he didn’t, and so they come forward to Moshe/Moses to point out the inequity of this situation.
Now, here is the astounding part: Moshe presumably doesn’t know how to answer them because he brings their case forward to God. God replies,
“Rightly do the daughters of Zelophechad speak,”
and continues to amend the laws that had been previously understood concerning who may inherit land so that the tribe continues to hold onto its territory (Numbers 27: 7-9). Later, in chapter 36, we get an amendment to this law, which the storyteller points out.
This is a giant step forward for the women of the day (biblical times) and an essential message to all of us today. Namely, when something seems out of joint and plainly unfair, one must step forward to make the case for equality. Is it just coincidence that the Defense of Marriage Act was struck down this week by the Supreme Court? Hopefully, Mahlah, Noah, Hoghlah, Milkah, and Tirtzah will continue to motivate and even encourage us to bring forth arguments for equal treatment before the law to the legal authorities who have the power to change the status quo for the better.
Immediately after settling the issue of daughters being able to inherit, God tells his servant Moshe to ascend to the top of Mt. Abarim and look over the whole land that is promised to the Israelites. He is then told that he will not be allowed to enter the Land (Numbers 27: 13-14). Is Moshe shocked? He doesn’t seem to be. God gives him the reason (again, verse 14) and maybe, just maybe, Moshe realizes that his sin was sufficiently grievous, such that he merits this harsh sentence. Also, maybe Moshe understands that he is of the old generation and no longer an optimal leader.
Out of his love for the people he has shepherded all these years he asks God to appoint a successor (“so that the Lord’s community will not be like a flock without a shepherd”). God instructs him to take Joshua/Yehoshua, the son of Nun, and stand with him in front of Eleazar, the priest, in full view of the people and lay his hands upon the new leader, investing in him the power and the wisdom to lead the people into their Promised Land.
I think you might be wondering about the sin that Moshe merits. The hint comes when God says that Moshe and Aaron “rebelled against My word in the Wilderness of Zin…to SANCTIFY Me through the water” in front of the complaining masses of thirsty Israelites. God’s instruction at the time was for the two brothers to speak to the rock, making it crystal clear that it was the same God who redeemed the Israelites from the slavery of Egypt who is now slacking their thirst, bringing forth water from the rock, again saving them. Instead, Moshe and Aaron said to the Israelites, “shall we bring forth water for you?” implying that it is they who are the saviors of the people, rather than God. God knows that this people have little faith and need to be reminded of God’s miracles all the time — God needs to be sanctified and made holy at every opportunity. And in this Moshe and Aaron failed big time, and thus their punishment not to enter the Promised Land.
I said I would return to the character of Pinchas, who is a complicated figure because of his zealotry. As Moshe imagines who will lead the people after his death, one might imagine that Moshe would think that Pinchas would be the logical successor. After all, Pinchas is from the priestly clan, and has already shown himself to take leadership (when he killed Cozbi and Zimri to avert the decimation of the entire Israelite nation). In last week’s parasha, Numbers 25: 11-12, Pinchas is even granted a covenant of peace, a “brit shalom.” But… one letter of that word, shalom, the letter vov (which looks like a straight line and gives that “o” sound), is calligraphied with a break in its middle. Kind of a visual hint or reminder that true peace cannot come from zealotry. And true leaders cannot be hotheads, who take a spear in their anger, and aim to kill.
Nechama is on vacation, but wanted to make sure you didn’t miss a beat. No lengthy discussion or questions to ponder, but you still get to enjoy a video!
Will the Promised Land be flowing with milk and honey, or giants and battles? This week’s guest narrator, Jay Michaelson, invites the spies of Parshat Shelach Lecha to look inside themselves and see what the true story behind the challenges to come is: WE CAN DO IT!!
This is kind of exciting: we start a new (secular) year on the calendar and start a new book of the Bible, Exodus or Sh’mot which in Hebrew means “[These Are the] Names,” taken from the opening phrase of the book.
The book begins with a very short history of how the Children of Israel came to be in Egypt and these verses act as a kind of bridge from Genesis (Bereishit, “Beginnings”).
Micography art depicting the midwives Shifra and Puah, and the first act of civil disobedience recorded in history.
We are officially leaving the fables about the “beginnings” of the world and of our ancestors, and transitioning to the birth of this new nation, going from being the Children of Israel (the person, who was also called Ya’akov/Jacob) to being the Children of Israel (the emerging nation of Israelites).
As you might expect in a well-crafted story focusing on birth, we have a bunch of female figures and some water imagery that echo what happens in the plot. And, in addition to women (and one special girl, Miriam) this week’s parasha also introduces us to another outsider, Yitro/Jethro, who becomes the father-in-law of Moshe/Moses, our great leader. Yitro, also called Re’uel, is a priest of Midian; he is portrayed as a wise and perspicacious desert-dweller who plays a key role in the story of our people’s birth. He also is the father of seven daughters (again, introducing more women into our tale).
Let’s list the women characters and a few tidbits about them:
A Levite woman (Exodus 2:1) who gives birth to a son. We later find out (in Exodus 6:16-20) that her name is Yocheved and that she had 3 children: Aaron, Miriam, and Moshe.
Miriam, who also is not named here, but referred to as the sister of the baby born to Yocheved (Exodus 2:4) and only named later, in chapter Exodus 15:20.
The Pharaoh’s daughter who, again, is not named at all, but given a name hundreds of years later, in the Talmudic midrash (stories). She is called Batya, meaning “Daughter of God.” Batya rescues the Hebrew baby boy (Moses) from the Nile River.
The seven daughters of the priest of Midian (Yitro) one of whom, Zipporah, is given to Moshe as a wife.
Two Hebrew midwives (Exodus 1:15) named Shifrah and Puah. By the way, if you are not inclined to read the whole parasha, I highly recommend reading this little episode of these two brave midwives (Exodus 1:15-22) and then join the centuries-old conversation about why these women ignore the Pharaoh’s decree. Why indeed? First, consider the following: the midwives are described in a noun phrase, which, in Hebrew, ends up being ambiguous. The phrase is m’yaldot ha-ivri’yot meaning either “the midwives who were themselves Hebrew” or “the (Egyptian) midwives who helped with the birthing of the Hebrew women slaves.” Depending on what you think about the nationality of the midwives, imagine how and why they had the courage to disobey the powerful ruler of Egypt. And how does a reward given by God (Exodus 1:20) influence your conclusion about who they really were?
Basically, this parasha brings all of this woman-energy to the foreground, as if to underscore how essential the women were in the birthing process of this nation.
The G-dcast narrator this week raises questions about another group of outliers — people with disabilities, like Moshe Rabbenu / Our Teacher Moses, who had a speech impediment.
In thinking about those who tend to be “outside” the mainstream both today and in many biblical stories, we have a trio: people with disabilities, women, and non-Israelites.
How do you think this enhances the description of the birth of the Israelite nation?
To further emphasize the birthing metaphor, we can look at the Hebrew word for Egypt: Mitzrayim. Mitzrayim also can be understood to mean “narrow straits,” probably describing the land on both sides of the life-giving waters of the Nile. The river waters are much like birth-waters; our people must make the journey down the birth canal, the narrow straits, before emerging as a brand-new nation, the Israelite nation, the People of Israel.
And so we get to the end of this blog post, without my even sharing thoughts about the burning bush, Moshe’s conversation with God, the name God gives Moshe to identify Godself, the murder of the Egyptian task-master, the fugitive status of our greatest leader, and how Moshe gets along (or doesn’t) with the Israelite slaves. Just in case this parasha whets your appetite for more, here are a couple of sources you might enjoy: