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Parashat Mattot
7/23/2011
Rabbi Rachel Goldenberg
As we near the end of the Book of Numbers, we receive some additional laws, Moses receives his last task from God, and we begin to focus on the settlement of the Promised Land. The three main sections of the Parasha are:
1.) Laws regarding vows – Specifically, we learn about who is responsible for the vows or oaths of a woman, depending on her personal status (living in her father’s house, married, divorced, widowed.) A vow or oath is a powerful use of words, made binding by the use of God’s name.
2.) God asks one last thing of Moses before his death – to go to war against the Midianites. This war is meant to redress past wrongs, specifically the Midianites’ seduction of the Israelite men in last week’s parashah. Balaam reappears here as the mastermind behind that mass-seduction. Moses is unhappy when the Israelite armies only kill the men and not the women. So he sends them back to slay all male children and all women who have known men carnally.
3.) The tribes of Reuben and Gad claim the land on the East side of the Jordan as their inheritance and want to settle it because it is good cattle country. Moses is not happy; he is concerned that they won’t help the Israelites conquer the land. A compromise is reached in which the Reubenite and Gadite men will serve as “shock-troops” and will conquer the land before returning to their lands on the East side of the river.
This year, with a nudge from some Scrollers, I thought I’d look at the Women’s Torah Commentary on this Parasha, especially on the sections about vows and the war against the Midianites. On the vows section, we’ll look at how the rabbis of the Talmud limited the kinds of vows that husbands could annul on behalf of their wives. We’ll also look at how two later Biblical stories (Jepthah’s daughter, and Saul’s son) shed light on the power of vows.
An essay in the Women’s commentary asks the following question - Given how the Torah treats the vows of women and men differently, what impact might this have on a woman speaking up about her needs or acting independently? What status do the yearnings and dreams of women have?
Some additional questions we’ll explore include:
What role do vows play in your life? Do you make vows?
What meaning does the Kol Nidre prayer hold for you? (Kol Nidrei is the prayer we chant on the eve of Yom Kippur, in which we pray that any vows we utter in the coming year which we fail to uphold will be annulled.)
Friday, July 22, 2011
Friday, July 15, 2011
Holy Scrollers Preview - Parashat Pinchas 7/16/11
Scrollers Preview
Parashat Pinchas
7/6/11
Rabbi Rachel Goldenberg
The episode which made Pinchas famous actually takes place at the end of last week’s Torah portion. In that Parasha, Pinchas stabs an Israelite man and a Midianite woman as they are about to have sexual relations as part of idolatrous worship of the Moabite/Midianite god, Ba’al. Just prior to this incident, God had instructed Moses to impale all of the ringleaders involved with an outbreak of idolatrous whoring with Moabite/Midianite women. (The terms “Moabite” and “Midianite,” while referring to two different nations, seem to be interchangeable in this Torah portion. It may be related to the Moabites having conquered the Midianites at some point.)
Our Parasha opens with God making a pact with Pinchas that involves him and his descendants inheriting the priesthood for all time. God seems to be rewarding Pinchas for his “impassioned action for his God.” The word in Hebrew translated here as passion is “kin’ah.”
The next chapter of the Parasha involves yet another census, this one taken after the forty years of wandering are over. None of those counted except for Joshua and Caleb had been part of the original generation that left Egypt. After the census, God explains how the land is going to be apportioned to each tribe. What follows is the interesting case of the daughters of Zelopechad, who do not have any male relatives who might receive their deceased father’s portion of land. God creates a new law, saying that when there is no male relative, the land can be transferred to daughters. We learn later that the daughters must marry within their clan so that the land will stay in the clan.
At the end of this section about land apportionment, Moses asks God to identify a successor for him, and we have a simple but moving scene in which Moses lays his hands upon Joshua and commissions him to lead the people into the Land.
The last two chapters of this Parasha deal with daily sacrifices and festival sacrifices.
The two themes that stand out for me this year are that of passion and continuity. The impassioned Pinchas will take over the high priesthood from Aaron, who died in a previous Parasha. Joshua, who is described as having a unique “ruach,” or spirit, takes over for Moses.
We see both of these themes in the haftarah as well. The haftarah, about Elijah the prophet, also uses this term “kin’a” to describe Elijah’s passionate devotion to God. He too slaughters idol worshippers – in his case, prophets of Baal. Elijah flees and finds himself in the depths of despair. God appears to him and empowers him to continue as a prophet and to take on a successor – Elisha. Passion and continuity: Elijah, the impassioned prophet, rediscovers his passion upon finding a person to carry out his work.
Many questions this week…
What is the Torah telling us about the connection between passion and leadership? How does God view that connection? What is the “shadow” side of passionate leadership, and are there healthy ways to direct/redirect passion? What role does or should passion play in a community’s search or in God’s search for succession in leadership?
Parashat Pinchas
7/6/11
Rabbi Rachel Goldenberg
The episode which made Pinchas famous actually takes place at the end of last week’s Torah portion. In that Parasha, Pinchas stabs an Israelite man and a Midianite woman as they are about to have sexual relations as part of idolatrous worship of the Moabite/Midianite god, Ba’al. Just prior to this incident, God had instructed Moses to impale all of the ringleaders involved with an outbreak of idolatrous whoring with Moabite/Midianite women. (The terms “Moabite” and “Midianite,” while referring to two different nations, seem to be interchangeable in this Torah portion. It may be related to the Moabites having conquered the Midianites at some point.)
Our Parasha opens with God making a pact with Pinchas that involves him and his descendants inheriting the priesthood for all time. God seems to be rewarding Pinchas for his “impassioned action for his God.” The word in Hebrew translated here as passion is “kin’ah.”
The next chapter of the Parasha involves yet another census, this one taken after the forty years of wandering are over. None of those counted except for Joshua and Caleb had been part of the original generation that left Egypt. After the census, God explains how the land is going to be apportioned to each tribe. What follows is the interesting case of the daughters of Zelopechad, who do not have any male relatives who might receive their deceased father’s portion of land. God creates a new law, saying that when there is no male relative, the land can be transferred to daughters. We learn later that the daughters must marry within their clan so that the land will stay in the clan.
At the end of this section about land apportionment, Moses asks God to identify a successor for him, and we have a simple but moving scene in which Moses lays his hands upon Joshua and commissions him to lead the people into the Land.
The last two chapters of this Parasha deal with daily sacrifices and festival sacrifices.
The two themes that stand out for me this year are that of passion and continuity. The impassioned Pinchas will take over the high priesthood from Aaron, who died in a previous Parasha. Joshua, who is described as having a unique “ruach,” or spirit, takes over for Moses.
We see both of these themes in the haftarah as well. The haftarah, about Elijah the prophet, also uses this term “kin’a” to describe Elijah’s passionate devotion to God. He too slaughters idol worshippers – in his case, prophets of Baal. Elijah flees and finds himself in the depths of despair. God appears to him and empowers him to continue as a prophet and to take on a successor – Elisha. Passion and continuity: Elijah, the impassioned prophet, rediscovers his passion upon finding a person to carry out his work.
Many questions this week…
What is the Torah telling us about the connection between passion and leadership? How does God view that connection? What is the “shadow” side of passionate leadership, and are there healthy ways to direct/redirect passion? What role does or should passion play in a community’s search or in God’s search for succession in leadership?
Friday, July 1, 2011
Holy Scrollers Preview - Parashat Chukat 7/2/11
Holy Scrollers Preview
Parashat Chukat
July 2, 2011
Rabbi Rachel Goldenberg
Shabbat Shalom everyone! It’s nice to be back teaching Scrollers this week. Thanks to David and Rick for your facilitation these past few weeks, and thanks to everyone for welcoming visiting students from my summer Introduction to Judaism class.
Themes of life and death permeate this week’s Parasha. It opens with the laws regarding the red heifer (or perfect brown heifer, according to the Etz Hayim commentary,) the ashes of which are mixed with water to purify anyone who has come into contact with a corpse. We’ll see in this section the paradox of purity and impurity, as these ashes can at the same time purify the impure and render impure the pure!
Next, Miriam dies, and immediately we learn that the community is without water. This leads to the story of Moses striking the rock to get water for the eternally kvetchy Israelites. As a result of this incident, Moses and Aaron are barred from entering the Promised Land. Before this Parasha is over, Aaron dies on Mount Hor.
The end of the Parasha is framed by a series of military engagements, which the Israelites win, and we read about their travels South of the land of Israel, from one battle to the next. During this section, the people are without water again, and they rebel not only against Moses, but against God as well. God sends serpents to bite and kill many Israelites, until Moses is able to create what seems like a fetish to ward off this plague.
Eventually, the Israelites finally come across a well. This time, in order to get water, all the people have to do is sing, and it springs up. Somehow, after all of these experiences of death, of Aaron and of Miriam, of their fellow Israelites in the plague of the serpents, the living waters are again accessible.
My question is, why? Why at this point in the story are the Israelites finally able to access life-giving water so easily? When we are surrounded by death and hopelessness, what is it that sustains us? What helps us to tap into the cool water beneath the dry surface?
Parashat Chukat
July 2, 2011
Rabbi Rachel Goldenberg
Shabbat Shalom everyone! It’s nice to be back teaching Scrollers this week. Thanks to David and Rick for your facilitation these past few weeks, and thanks to everyone for welcoming visiting students from my summer Introduction to Judaism class.
Themes of life and death permeate this week’s Parasha. It opens with the laws regarding the red heifer (or perfect brown heifer, according to the Etz Hayim commentary,) the ashes of which are mixed with water to purify anyone who has come into contact with a corpse. We’ll see in this section the paradox of purity and impurity, as these ashes can at the same time purify the impure and render impure the pure!
Next, Miriam dies, and immediately we learn that the community is without water. This leads to the story of Moses striking the rock to get water for the eternally kvetchy Israelites. As a result of this incident, Moses and Aaron are barred from entering the Promised Land. Before this Parasha is over, Aaron dies on Mount Hor.
The end of the Parasha is framed by a series of military engagements, which the Israelites win, and we read about their travels South of the land of Israel, from one battle to the next. During this section, the people are without water again, and they rebel not only against Moses, but against God as well. God sends serpents to bite and kill many Israelites, until Moses is able to create what seems like a fetish to ward off this plague.
Eventually, the Israelites finally come across a well. This time, in order to get water, all the people have to do is sing, and it springs up. Somehow, after all of these experiences of death, of Aaron and of Miriam, of their fellow Israelites in the plague of the serpents, the living waters are again accessible.
My question is, why? Why at this point in the story are the Israelites finally able to access life-giving water so easily? When we are surrounded by death and hopelessness, what is it that sustains us? What helps us to tap into the cool water beneath the dry surface?
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