Pinchas

Numbers 25:10−30:1

The Eternal One spoke to Moses, saying, "Phinehas, son of Eleazar son of Aaron the priest, has turned back My wrath from the Israelites by displaying among them his passion for Me, so that I did not wipe out the Israelite people in My passion." - Numbers 25:10-11

• Evolving Justice
  By Lisa Edwards
  I was recently called to jury service in Los Angeles. As imperfect as this complicated, human system of law may be, the jury selection made me proud to be an American, especially as the judge instructed the potential jurors about the meaning of “presumed innocent.”

  At the beginning of jury selection, when the judge in the courtroom asked the thirty-four potentialjurors how many of us thought the defendant was probably guilty, a majority raised their hands. He told us this is a common answer and understandable, but explained that in the United States every judge, every jury, must learn to presume innocence. Of course, we can easily find reminders of the difficulty of presuming innocence—from Guantanamo Bay to political scandals to the halls of justice everywhere—especially when fear and anxiety play a role.
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Balak

NUMBERS 22:2−25:9

Balaam: A Case Study in True Prophecy

D'VAR TORAH BY: KRISTINE GARROWAY

This week's Torah portion centers on the story of Balak, King of Moab and Balaam, a foreign prophet. In Numbers 22:3 we learn that Israel had become numerous, which made the Midianites and Moabites nervous. Balak wished to wage war against Israel, but needed a "go" sign before engaging them. He sought out Baalam to curse the Israelites because he knew that whomever Baalam cursed would be cursed and whomever he blessed would be blessed (Numbers 22:6). Unfortunately, when Balak sent for Balaam, he did not get the favorable prophecy he wished for. Balaam wound up blessing, not cursing Israel, uttering the famous line: Ma tovu ohalecha Ya'akov, mishk'notechah Yisrael, "How fair are your tents, O Jacob, your dwellings, O Israel" (Numbers 24:5).

Who is Balaam and why did Balak think he could-and would-curse Israel? These questions can be answered from a number of perspectives: Balaam's profession, extra-biblical sources, and finally, his actions.

Balaam: Job Title and Extra-Biblical Sources
The text describes Balaam's profession in a vague manner. He is a non-Israelite hailing from Trans-Jordan who curses and blesses people. Based on his interactions with God, we can assume he is a prophet. But this does not tell us much about him. Our next stop is the extra-biblical materials. From these we learn of a seer named Balaam, son of Beor, who prophesizes about the end of the world. The text in question hails from the plaster walls of a wayside shrine at Deir 'Alla, Jordan (ca. 840-760 BCE). It references knowledge gleaned from El and the Shaddai gods. These titles recall God's biblical epithets El, Elohim, and El-Shaddai. The Deir 'Alla text presents Balaam as a prophet who divined future events based on information gleaned in visions from the gods. While it is impossible to say with absolute certainty that the Deir 'Alla Balaam is the same as the biblical Balaam, his mode of operating, as will be discussed momentarily,is seemingly in accord with that of the biblical Balaam.

Balaam's Actions
We learn something about Balaam's methods of prophecy, that is, his actions, in response to each of Balak's requests (Numbers 22:11; 23:11; 23:27; 24:10-11). In each response, Balaam inquires of God after constructing altars. He does this at three different places: Bamoth-baal, (Numbers 22:41-23:9), Pisgah (Numbers 23:14-26), and Peor (Numbers 23:27-24:9). In Numbers 24:1 we learn an additional piece of information: Balaam had been seeking omens to make his predictions. What kind of omens did Balaam seek? The text is unclear, perhaps intentionally so. However, a brief tour of biblical prophecy demonstrates that omens were sought in many different ways.

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Chukat

Numbers 19:1−22:1

The Gift of Grief

D'var Torah By: Lisa Edwards

In an almost imperceptible yet seismic shift, this week’s Parshat Chukat jumps us a few decades ahead in the wilderness journey of the Israelites. Maybe we need a movie screen caption that reads, “thirty-eight years later.”

Perhaps the time shift is difficult to notice because not much else has changed. Early in the portion, seemingly from out of nowhere, we read: “Miriam died there and was buried there,” (Numbers 20:1). Although she was the sister of Moses and Aaron, and a leader herself in the Israelite community, no more detail is given of what happened when Miriam died. No cause of death is given, no age at death, no description of mourning. We don’t even know who buried her. “Died and buried” is all Miriam gets for her long years of service.

Or is it? The very next verse tells us “the community was without water” (20:2). This juxtaposition is to teach us, writes Rashi (France, eleventh century), that the Israelites “had water for the whole forty years from [Miriam’s] well on account of the merit of Miriam.” Abraham ibn Ezra (Spain, twelfth century) disagrees, noting an absence of water long before Miriam died (Exodus 17:1, for example).

Whatever the reason, it seems to be their thirst, rather than Miriam’s death, that brings the Israelites to whine and argue with Moses and Aaron. “Why did you make us leave Egypt to bring us to this wretched place?” (Numbers 20:5). Poor Moses, Aaron, God, and us as well, we’ve heard all this before—almost forty years ago and from a different generation. Plus ça change, plus c'est la même chose, “The more things change, the more they stay the same.”1

Perhaps this is why Moses grows so angry, losing patience once more. And the same goes for God. When God tells Moses and his brother Aaron to take the rod and “order the rock to yield its water,” Moses does so in similar fashion to the way God instructed him decades before—he strikes the rock, but this time he does so twice, saying “Listen, you rebels, shall we get water for you out of this rock?” (Compare Numbers 20:6-12 to Exodus 17:5-6).

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Korach

Numbers 16:1−18:32

“He Stood between the Dead and the Living”

By: Lisa Edwards

In the middle of Parashat Korach comes a short story that I find to be one of the most moving in all of Torah. It arrives unexpectedly in the midst of yet another chilling story of rebellion. The parashah begins with more than 250 "Israelites, chieftains of the community, chosen in the assembly, men of repute," who, under the leadership of Korah, Dathan, Abiram, and On turn against Moses and Aaron, saying: "You have gone too far! For all the community are holy, all of them, and the Eternal is in their midst. Why then do you raise yourselves above the Eternal's congregation?" (Numbers 16:1-3).

In their accusation, the leaders of the rebellion might seem to echo God's own language at Mount Sinai, calling the Israelites "a kingdom of priests and a holy nation (goy kadosh)" (Exodus 19:6). Their logic, that when all are holy, none is above another, sounds right. But if the "rebels" merely echo God's earlier sentiment, why does their rebellion anger God so much that the earth opens up and swallows them?

Twentieth-century Jewish theologian Martin Buber1 explains God's remarks at Mount Sinai by calling our attention to the "if" clause: " If you will obey Me faithfully and keep My covenant, you shall be My treasured possession . . . you shall be to Me a kingdom of priests and a holy nation," (Exodus 19:5-6). Korah's error, teaches Buber, is in thinking that holiness is a given rather than a state that each of us must strive toward, working in partnership with God.

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