Turn it and turn it

Looking at my description at the top of the page and my last few postings in particular, I sense a disconnect. It's not that I don't still care about those things I mentioned, but life seems a little "stale, flat and unprofitable" these days. So I thought that I would post my "confirmation" speech from 2004, the ending of which specifically talks about why we shouldn't allow ourselves to stop caring deeply and feeling strongly. I don't know, though - the life of "quiet desperation" may sometimes be harder to rise above than the kind of shattering experience I talked about in that speech. _________ B’Midbar – in the wilderness – is the name of the fourth book of the Torah, as well as of this week’s portion. This book covers most of the forty years that the children of Israel wandered between the Exodus and the entry into the Promised Land, with their ups and many, many downs, during which they are transformed from a motley crowd of former sl

Numbers 17:16-24 The test of Aaron’s and Moses’ favor with YHVH against the leaders of the second of the two (conflated) rebellions (Korach and his family having been swallowed up by the earth); the flowering of Aaron’s staff.

Numbers 15:8-16 The rules of offerings in fulfillment of a vow or of well-being; an explicit instruction that resident aliens shall follow the same ritual, and that “you and the stranger shall be alike before YHWH.” This brought up some discussion of the immigration debate, the ominous attempts to change “citizenship by soil” to “citizenship by blood” and the bizarre insistence by the administration that non-citizens (including those who are here legally) are not covered by the Bill of Rights , which only refers to “the people,” “persons,” the “accused,” or in the case of the 8th Amendment is couched entirely in the passive case: “Excessive bail shall not be required, nor excessive fines imposed, nor cruel and unusual punishments inflicted.”

Numbers 10:11-34 The Israelites’ “journeys from the wilderness of Sinai“; the order of march; Moses, evidently not having much faith in God to guide them, attempts to persuade his father-in-law (whose name now appears to be Hobab rather than Jethro or Reuel, although I still think it could be ”Hobab, who was the son of Reuel, who was Moses’ father-in-law,“ which would make him a brother-in-law and eliminate one of poor Jethro/Reuel’s names), to go with them. We talked a lot in our study session about the nature and behavior of the ”cloud.“

Number 7:1-41 Back to the penalty box with me – I’ve been bad again, so the next few posts will be summaries. This was my bat mitzvah portion, so one would think I would have had something brilliant to say about it, but evidently we dealt with the fourth aliyah, which had all sorts of wonderful things in it, like the priestly blessing, the nazirite vow, etc. The fifth aliyah, on the other hand, is about the consecration of the Tabernacle after its completion and includes, in mind-numbing and repetitive detail, a list of the tribal leaders and their offerings, at least through the fifth day.

Shavuot begins tonight – have a good one if you celebrate it. Originally an agricultural festival celebrating the barley harvest and the bringing of the “first fruits” to the temple, it was historicized by the rabbis of the Talmud to commemorate the giving of the Ten Commandments on Mt. Sinai, fifty days after Passover. (The Christian analogue is Pentecost, which bears a similar relationship to Easter.) Traditionally, the book of Ruth is read on Shavuot. Not only is it set at the time of the barley harvest; it also chronicles the acceptance of the Jewish covenant with God by Ruth, a young Moabite woman who becomes the great-grandmother of King David and by extension an ancestress of the Messiah. It is believed to have been written as a rebuttal to the xenophobia that ran rampant after the return of the Jews from the Babylonian exile, when many of those who had remained behind and married non-Jewish women were forced to abandon them, along with their children. Shades of today’s immigrat

Num. 3:14-39 The beginning of a new book (Numbers). The recording of the Levites (males from the age of one month), the names and numbers of the different clans and their duties. I've got some ideas kicking around in my head about this one on how the various parts of the Tabernacle – the coverings, screen, curtains, etc; the ark and other utensils from the sanctuary; and the "infrastructure" – bars, posts, sockets, etc. – could be compared to the "parts" that make up a human being, e.g., our external appearance, our inner self, and I'm not sure what it would be best to compare the third part to. Just some thoughts to be going on with.

Lev. 26:9-46 The end of the list of blessings which YHVH will bestow upon Israel if the people follow the commandments, as well as all of the curses, at least in this part of the Torah. There are more of both in Deuteronomy (D'varim).

Lev. 23:23-32 Commandments regarding the observance of Rosh Hashanah (at this time only the first day of the seventh month - yes, the new year begins in the seventh month - don't ask) and Yom Kippur.

Lev. 19:15-32 Once again, I have to admit I've fallen down on the job, so here are some basic outlines that can also serve as placeholders in case any brilliant thoughts occur to me. This was a wonderful fifth aliyah, jam-packed full of commandments of all kinds, ranging from impartiality in judicial decisions to reverence for elders, and including the "Golden Rule" (Lev. 19:18), as well as the less obviously uplifting prohibitions on mixing species of both animals and cloth, communicating with the dead, and eating blood.

At the moment I’m not even going to try this one, rumored to be known as “the rabbinical students’ nightmare” – certainly the bar/bat mitzvah’s nightmare. I do have to say, though, that the fifth aliyah of the double portion – the reintegration of the former “leper” into the community – is much more palatable than the fifth aliyah of Tazria alone, which is solely to do with diagnosis.

Lev. 10:16-20 Earlier in this portion, Aaron's two eldest sons, Nadav and Abihu, attempted to offer "strange fire" before YHVH and, not to put too fine a point on it, were zapped. Moses has told Aaron and his remaining two sons that they are not allowed to mourn, but must "buck up" and get on with their duties. In the fifth aliyah, upon discovering that the sacrifices were not eaten, as they should have been, but burned, Moses once again upbraids them, this time for doing it wrong. Aaron objects on the basis that after what has happened to them, he and his sons are not in a position to expiate the sins of the people, of which we are told, "When Moses heard this, he approved." It seems to me first that the ritual being carried out improperly is the natural consequence of Moses' refusal to let Aaron and his two younger sons mourn, and perhaps his own anger stems from his knowledge of this. It is also a weakness of concentrating the leadership of an i