The Power and Challenge of Community and the Spirit that Guides It

The Power and Challenge of Community and the Spirit that Guides It

We in our worldwide Jewish community just celebrated Purim, for which the story is told in the last chronological chapter of the Tanach. We always note, as we read the Megilah, that G-d’s name seems to be eerily absent in this story. We all know of the accounts of how scrolls of Megilat Esther were used to wrap other scrolls and texts of Torah when they had to be saved in times of terror, such as the Holocaust precisely because of the absence of the name of G-d in its words and verses. Ironically, while this particular narrative of Jewish existence and survival was used as packing material, the fact is that G-d was truly protecting all of the texts that were being shielded in this special covering; just as G-d is always there for us, whether perceived directly or not. This was as it should be, and as it was in the story of Esther itself in which there are many screens through which the power of G-d comes through and gives fortitude to the community G-d was guiding. Whether found in the very name of Esther, in the many times the word Melech is used, the notion that the saving power for the Jews will come from another place – mimakom acher – or even in special encoded pesukim, we generally agree that G-d was clearly present throughout the saga that we just read this past week.

While one has to look for and acknowledge that G-d is found in the personae, actions and events of this chapter of Jewish history at some point in the fourth century b.c.e.; on the other end of the spectrum, G-d’s name appears constantly in the beginning of Bereshit. One cannot miss G-d’s direct and obvious presence in the formative stages of our existence as a universe and a human community. G-d has to act directly upon every aspect of Creation as G-d is alone and without partner. In fact, many take the entirety of the Biblical narrative as the story of how G-d comes to partner with the human being individually and ultimately with the human community that the individuals build collectively with G-d guiding them.

In this week’s Parsha, Ki Tisa, appearing towards the end of Sefer Shemot, we read about a census that is taken as all members of the community prepare to act and function as a complete unit, with a Mishkan, leadership of its Kohanim, laws in place and so much else that has been accomplished in their arduous and adventurous journey on the way to becoming the Jewish people. As we consider this narrative which is set during the years between the leaving of Egypt and taking on the responsibility of forging a group identity in preparation for living in their own promised land of Eretz Yisrael, we note the need for the B’nai Yisrael to become a functioning community, with a sense of independence and confidence. Yet, we also see in this Parsha that this is not to be – not at this point anyway.

In one of the saddest tales to date in our Torah readings, we read the narrative of the Egel HaZahav, which represents a test taken and failed, and the resulting loss of community strength and its need for rebuilding. As we read about the perceived absence of G-d by people, we must sadly admit that they are not yet ready for the independence that they would need to take as they moved into their destined future.

As we read this difficult text about the power and the potential of the group, we are also confronted with the problematic nature of group mentality. In the beginning of Chapter 32 of Shemot, we are told

א וַיַּ֣רְא הָעָ֔ם כִּֽי־בֹשֵׁ֥שׁ מֹשֶׁ֖ה לָרֶ֣דֶת מִן־הָהָ֑ר וַיִּקָּהֵ֨ל הָעָ֜ם עַֽל־אַֽהֲרֹ֗ן וַיֹּֽאמְר֤וּ אֵלָיו֙ ק֣וּם ׀ עֲשֵׂה־לָ֣נוּ אֱלֹהִ֗ים אֲשֶׁ֤ר יֵֽלְכוּ֙ לְפָנֵ֔ינוּ כִּי־זֶ֣ה ׀ מֹשֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֨נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ: ב וַיֹּ֤אמֶר אֲלֵהֶם֙ אַֽהֲרֹ֔ן פָּֽרְקוּ֙ נִזְמֵ֣י הַזָּהָ֔ב אֲשֶׁר֙ בְּאָזְנֵ֣י נְשֵׁיכֶ֔ם בְּנֵיכֶ֖ם וּבְנֹֽתֵיכֶ֑ם וְהָבִ֖יאוּ אֵלָֽי: ג וַיִּֽתְפָּֽרְקוּ֙ כָּל־הָעָ֔ם אֶת־נִזְמֵ֥י הַזָּהָ֖ב אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיָּבִ֖יאוּ אֶֽל־אַֽהֲרֹֽן: ד וַיִּקַּ֣ח מִיָּדָ֗ם וַיָּ֤צַר אֹתוֹ֙ בַּחֶ֔רֶט וַֽיַּֽעֲשֵׂ֖הוּ עֵ֣גֶל מַסֵּכָ֑ה וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹהֶ֨יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם:

Roughly translated, we read as follows:

And the nation saw that Moshe delayed coming down from the mountain and they gathered and pounced on Aaron. They said to him, “Get up and make for us a god that will go before us, because this man, Moshe, that brought us up from the land of Egypt left and we have no idea where he is. We need direction! So, Aaron said to them, “Take the rings of gold that are in the ears of your wives, your sons, and your daughters and bring them to me. The people removed these rings of gold that were in their ears and they brought them to Aaron. Aaron took them from their hands and put them together and created for them a golden calf (egel masecha). They said, “This is your G-d Israel that has brought you up from the land of Egypt.”

The B’nai Yisrael feel that they have been abandoned. Where is G-d? Where is Moshe? Who will lead them in the perceived absence of their leaders? Who will teach and guide them through the coming challenges they will no doubt face? They are afraid and in that fear, the very sense of balance and understanding of who they are as a group is also absent.

What is the purpose of group? It is meant to strengthen and validate who we are. Its raison d’etre is to provide a forum for a collective of people with shared values and beliefs to move forward. Here the group fails, the community falters. Aaron knows this and obviously while many commentators try to figure out why exactly he plays along with this sham, perhaps he hopes to show the B’nai Yisrael how immature they really are, needing a physical, albeit false, representation of the power that guides them.

Note that while G-d is always here, covering and protecting the group with G-d’s protective nature, direct leadership is invested in others – in Aaron, and in Moshe. The B’nai Yisrael have matured and are continuing to do so, even through these obvious setbacks. They were supposed to take responsibility and do their part as well as acknowledge that G-d’s presence may be more nuanced but there at all times, nonetheless.

Here is where they failed. G-d is, until today, seen in the actions and motivations of human beings according to many theologians and Jewish thinkers across the spectrum of belief. We question and we wrestle with G-d individually and as a community, but we try to remember that as in Megilat Esther, G-d is always there, to be perceived through the many screens in our lives. Hopefully, we have progressed significantly since the generation of the Egel HaZahav and do not need to revert to a shallow and false physical presence to indicate this, no matter what challenges we face as individuals or as a group.

Living on the Periphery by Divine Design and Choice??

So who/what am I, you ask? Okay, I like the term Reconservadox for all types of reasons. But no, this does not quite capture it. It feels like a catch all term without commitment and conviction. Therefore, I like to use precise terms so Orthoprax-Conservadox-Halachic-Klal Yisrael’nik works for me but its way too big to fit on a bumper sticker which makes it an unwieldy descriptor. So I’ll go with one of my students who recently asked so wisely and simply “Can’t you just say you’re Jewish?” Works for me!!! So, now what is my community?

This is a discussion that my children, my husband and I have constantly. Each one of my three daughters could speak as well as write at great length about how they each do not belong wholly to any one community for all types of reasons. Yes, I have taught them well. Our youngest, our son, seems to be moving in the same direction as well. Makes a mother proud!!!! But, before we rejoice too much, let’s understand how difficult it truly is to fit in a bit in a lot of places but not completely in any one place.

I often explain that I am on the outer circle (periphery, if you will) of many different groupings and not completely in the center of any of them. I am fine with this, and I really believe that G-d does not have too much of a problem with it either. So why even care and discuss this here or anywhere else? Because, I also live within the reality of the constraints and parameters of the real world and in that world, everyone wants (and thinks they NEED) to know exactly what group each person belongs to, whatever that may mean. So who are the people in my group? I could give you some names, in addition to the people I have referenced above, but I am not sure that would help. Rather, I will try to explain by what criteria I define my identity in my banner less group of believing, practicing, committed Jews.

I believe in G-d and that G-d has created all of us. I believe that ALL OF US includes every type of Jew, monotheist, person of faith and person. I believe that ALL OF US have equal access to G-d if we care to exercise the option. I believe that we are all responsible for our own being and that of those around us, as we must learn the skill sets and values of living in the ongoing system of interdependence of which we are a part whether or not we like to think of ourselves in such a fashion. I believe that basically we are all good people that are doing the best we can with what we have and that G-d guides us in reaching our potential, but we ultimately have to accomplish set goals and aspirations through proper use of our choice and desire. I believe that the Torah and all texts that ensue in the long tradition that begins with it provide us with a blueprint of how to be the best we can be and make this universe of which we are a part a better place.

Further, I believe that as a Shomer Mitzvot ritualistically observant Jew (I know, more terms to confuse), it is my RESPONSIBILITY to work on my relationship with G-d, my relationship with other members of my Jewish community (ALL OF IT) and my relationship with all members of my human family. That means a strong commitment to social justice, acceptance of all who are different in belief, lifestyle, and any other aspect of their being, and accepting the commanded obligation that G-d has placed upon me to share and care with and for all those around me.

Now, this resonates in many corridors of our larger Jewish community but often not so much within our dovenning – walking distance from the shul - Shomer Shabbat and Kashrut community. It is this wall of separation that often frustrates and hurts the members of my family. So culturally and in terms of so many values of human kindness and acceptance (Gemilut Chesed), we often find we have much more in common with the drive to synagogue – eat out in restaurants – dress anyway you like - not so consistently observant of rituals community. But then our social interactions are sometimes limited there. So, like the story/poem of the Meshiach who comes to earth and tries to find a shul but his head covering is never quite right, we continue to find ourselves on the periphery of so many different groupings. As my daughter Talie points out, this allows us to be part of so many different realities – kind of participating in the smorgasbord of life and living and believing. I like smorgasbords – you get to taste and enjoy it all! I really think that G-d does get it and that is why G-d created all of us and our differences in this smorgasbord of life. How sad that too many of us do not take advantage of the wonderful opportunity of learning and sharing with each other. Thank you G-d for creating the periphery and thank you G-d for placing me on it!

Parhshat B'Haalotecha - Be sure you know the entire story, as much as possible

This writing is the result of specific shiyurim I was privileged to share with a Ninth Grade Tanach class (love you guys!); my son, Brian, and a friend, Hannah; and a group of friends and family during a Tikkun Lail Shavuot.

So, here is my question: Do we all accept and agree with the bad rap that Miriam, Aharon, and Eldad and Meidad get in this narrative?

This Parsha is one of those that is the stuff of which amazing stories are made – it has it all, personal vignettes, follow-up information to an earlier hanging story, information about members of the Jewish nation, stories of unrest and rebellion, and so forth. Drama, tension and suspense – what else could one want?

The texts of interest for this particular writing are BaMidbar, Chapter 11, verses 26 – 29 and Chapter 12, verses 1 – 3. These two stories or vignettes frame a continuation of the frustrating situation with the manna and the nation’s request for meat, as well as G-d’s resulting anger. On both sides of the text of this profound national crisis, we confront two stories that seem to convey one message on the surface, but a completely different one upon closer examination. Often, these stories as well as the one that begins the next Parsha, the account of the scouts sent to examine the land and resources of Eretz Yisrael, are used to teach important lessons about not using improper speech, Lashon HaRa. So now for that closer look….

In the first story, the new round of choosing of 70 elders/designated leaders who were to assist Moshe is indicated and during this process, we read that two of the designated leaders, Eldad and Meidad, remain behind in the camp. Further, we are told that they are prophesizing (“Va’yitnabo B’machaneh”). A boy runs (who though is not identified in the text of the Torah, is suspected to be Gershom, Moshe’s son by many as reported by Rashi) to inform Moshe about this occurrence. In the next verse (11:28) we read that Yehoshuah ben-Nun, who had served Moshe since his own youth says “My Master, Moshe, imprison them” when referring to the actions of Eldad and Meidad. The final passuk/verse of this narrative states that Moshe said to him, “Are you jealous/zealous for my sake, would that all of the people be prophets for G-d, for G-d gives G-d’s spirit to them.”

Clearly, this story leads many to presume that Eldad and Meidad are involved in some type of attempted mutiny or overthrow (a natural conclusion to draw in the midst of so many stories of major rebellion, so many say) and are engaging in some type of evil activity. The general assumption is that they are talking about the coming death of Moshe Rabbeinu and are to be discredited for doing so.

However, there are other voices to add to this discussion and I would like to propose that in looking at some of these other interpretations, a wholly different understanding of the events that transpire and the people who are involved will result. Rashi cites Sifre in which we see that it is suggested that in Moshe’s choosing the 70 advisors, there was a problem regarding mathematics and equal representation (my words, not Rashi’s). The explanation that is given cites that there were twelve tribes and if there were to be six representatives from each tribe/shevet, the total would have been seventy two, two more than needed, as directed by G-d. If there were only to be five representatives from each shevet, then there would be ten too few. Therefore, a system had to be devised to insure the resulting number of 70 as dictated, for the Sanhedrin, or ruling body of elders/leaders. The explanation provided is that all designated leaders, among whom Eldad and Meidad were clearly included, would draw lots, of which 70 would indicate “elder” and two would be blanks. These blanks would be included in the last round, so that two tribes/ shevatim would randomly have five representatives, not six. Rashi goes on to explain that Eldad and Meidad were so modest and unassuming that they stayed back in the camp so that no blanks would need to be drawn and all of the other designated leaders would in fact be chosen. In this context, their prophesizing activity was to provide continuity and a sense of confidence in the rest of the camp.

This is a far different picture than the one popularly taught that they were speaking of Moshe’s impending death and that lesser students should not speak as such while their teacher or leader is still alive. Doing so would indeed instill uncertainly and potentially devolve into panic.

Yet another picture is provided in the Gemara, Sanhedrin 17a, in Rashi’s comments on the text. Here it is suggested that they might have been afraid of drawing blank lots and being humiliated. However, the two blank lots were still in play and were drawn by others, so Eldad and Meidad were included in the 70 elders by default, that is, by their absence. According to other readings, G-d did indeed insure their inclusion as a reward for the humility they exhibited by staying back.

So which reading is correct? Needless to say, we cannot know with certainty. At best, we can learn the various options and choose the one that makes the most sense or leave the question open ended. Often the one we individually choose to accept will be reflective of our own understanding and leaning regarding such matters more than an objective perspective (if there is such a thing) on what occurred.

As the text continues and Yehoshuah is so protective of Moshe, wanting to imprison Eldad and Meidad, Moshe responds by challenging Yehoshuah’s claim, explaining that it is G-d who metes out prophetic skill, and that in G-d doing so, Moshe does not suffer in the least by others having and using these G-d given powers and capacities. In this reasoning, Moshe clearly comes to the defense of Eldad and Meidad, confirming and strengthening some of these commentaries cited in this examination of the narrative.

There is clearly an important lesson here. How many times in our lives do we pass judgment on what we hear or see regarding something, while not knowing the entire story, what led up to it, various possibilities regarding motivations, and the such? Do we stop to ask for the back story or just react? This is so human – to pass such judgment --- it’s the way we humans are made. Yet we learn in our Jewish texts, specifically Pirke Avot, 1:6:

ו.... יְהוֹשֻֽׁעַ בֶּן פְּרַחְיָה אוֹמֵר: עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת.

Yehoshua son of Pirchiah said, Do a lot, acquire for yourself a friend, and judge every person by giving them the benefit of the doubt.

What do we learn here about the snap judgments we make every day in so many cases? How much of the story do we really know? Specifically, what were the motivations of Eldad and Meidad? How will you choose to read this situation and others that occur? This is undoubtedly why this passuk from Pirke Avot is my daughter Talie’s theme in going through life.

Now, we turn our attention to the second story. Miriam speaks out first (according to the commentaries’ reading of the first word of the story, Vatidaber) and complains to her brother about Moshe and the situation concerning his wife, Tzipora. In reading the first three verses of BaMidbar, chapter 12, there is not an English teacher I know who would not seriously red pen this narrative as not making any sense. The verses appear and are translated as follows:

א וַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַֽהֲרֹן֙ בְּמֹשֶׁ֔ה עַל־אֹד֛וֹת הָֽאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח: ב וַיֹּֽאמְר֗וּ הֲרַ֤ק אַךְ־בְּמֹשֶׁה֙ דִּבֶּ֣ר יְהֹוָ֔ה הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע יְהוָֹֽה: ג וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו [עָנָ֣יו] מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה: ס

And Miriam spoke out, and Aaron (joined her) against Moshe, about the situation regarding the Kushite woman that he took because Moshe took a Kushite woman as a wife. And they said (Miriam and Aaron), Does G-d speak only with Moshe, doesn’t G-d speak also with us? And G-d heard this. Now, the man Moshe was the most humble, more than any other man on the face of the earth.

As the narrative continues, G-d calls all of the sibs together and explains that G-d’s relationship with Moshe is indeed different than any other. G-d goes on to explain to Aaron and Miriam that they may not have the entire story and therefore should practice a bit of “giving the benefit of the doubt” because Moshe indeed is more involved in his relationship with G-d than any other person.

So, now we need to return back to the beginning of this narrative. Miriam complains and then Aaron joins her (note the use of the singular “she spoke” in verse 1 and the plural “they spoke” in verse 2. Many looking at this text assume that Miriam is crying out about the woman that Moshe marries. Could this be an indictment against intermarriage? Here is a great example of drawing conclusions in one context through the lens of another context. Clearly, one can understand how one could arrive at this possible option living in today’s reality. However, the commentators move in a completely different direction and in so doing, help us make sense of these three disjointed statements. Let’s try to look at this story again, adding some contextual comments according to the commentaries that help us through this text:

And Miriam spoke out, and Aaron (joined her) against Moshe, about the situation regarding the Kushite woman that he took because Moshe took a Kushite woman as a wife and Miriam felt that Moshe was not treating his Kushite wife properly.. And therefore they said (Miriam and Aaron), Does G-d speak only with Moshe, doesn’t G-d speak also with us? After all, we too have family obligations and we treat them well even though we also have a relationship with G-d. Who does Moshe think he is, ignoring his wife like that? And G-d heard this and had to set Miriam and Aaron straight by explaining, “Now, the man Moshe was the most humble, more than any other man on the face of the earth.”

So, claim the commentaries, the problem is the situation of the marriage and Moshe fulfilling his responsibilities to his wife, not the matter of who he married and her grouping. In supporting this reading, Rashi claims that the word Kushite referred to the incredible beauty of Tzipora, and is repeated to indicate that she was indeed both a beautiful woman physically, and even more important, her beauty was inside as well, regarding her wonderful personality. So Miriam knows, as only a woman would in those days given their social structures and circles, that Moshe is neglecting his duties as a husband in caring for and being affectionate with Tzipora. How does she know this? Clearly the text does not give us any information regarding this.

So we turn to the commentaries and the Midrash. In the Midrash, we read that Miriam noted that Tzipora was not wearing the bracelets that women were often given by their husbands as a token of affection. Further, Rashi amplifies the point that Miriam was speaking in a corrective manner to Moshe because during the incident with Eldad and Meidad, Miriam and Tzipora were standing together and Tzipora, according to Rabbi Nathan, bemoaned the potential lot of Eldad’s and Meidad’s wives if in fact they were to prophesize, based on her own experience of so little contact with Moshe. Miriam, according to this reading, saw and related to the pain of her sister-in-law and did not mean to disgrace Moshe in any way, but to help rectify a potential problem in his home life. So Rashi proceeds to explain that the use of this story as a lesson in Lashon HaRa is as follows: If Miriam is punished in spite of her positive intentions (she does get that attack of leprosy, you know!) then even more so, when one causes harm and disgrace through their intentional use of words, they are to be harshly punished.

Now, in the third verse above, G-d comes to Moshe’s defense (and will continue to do so as the narrative moves on) and explains that Miriam and Aaron may not understand the full nature of G-d’s relationship to Moshe. In other words, there is more to the story than one might think at face value.

So, how do we address this problem? We can ask if there are other things that are important to know in a given situation. We may not always understand how and why one acts a certain way, but there may very well be compelling reasons of which we may not be aware. My daughter would say, give everyone the benefit of the doubt and judge them favorably… if we get to judge them at all, that is.

Certainly this sounds great. So in the practical lane in which our lives progress, how do we give others the benefit of the doubt without causing harm to ourselves, enabling destructive behaviors, allowing reasons to become excuses, and so on? Not to mention… we all follow different codes of “what is right” by which we do give the benefit of the doubt…. Clearly a complex situation!