Parshat Korach; Numbers 16:1 – 18:32 by Rabbi Denise L. Egger

The name of this portion is taken from the leader of the rebellion against Moses and Aaron, their cousin Korach. He challenges them for leadership of the people Israel not fully aware of God’s hand in anointing Moses and Aaron as the leaders of the Israelites.
Korach foments rebellion among a significant number of Israelites. He challenges and is resoundingly trounced by God, swallowed up by the earth! Korach has missed the fact that God chose the leadership. He mistakenly assumes that God’s favor will descend upon whoever is in leadership. Instead for his hubris, he is destroyed and a significant number of Israelites with him. The Torah text speaks loudly that the Divine favor rests upon Moses and Aaron and their descendants.

Towards the end of the portion the sacred donations to the Levites and Cohanim are discussed. These gifts are further proof of God’s favor toward the descendants of Aaron and the family of Moses and Aaron (who both descend from the house of Levi). If any lingering doubt remains about who the chosen leadership is, then these gifts are further reinforcement of God’s blessing upon them.

The Levites are given specific responsibilities to minister in the sacred precincts of the Tent of the Pact (as it is called in Num. 18:2). The Levites who assist the priests (descendants of Aaron) serve in the outer areas but not inside the shrine. “They shall be attached to you (Aaron) and discharge the duties of the Tent of Meeting, all the service of the Tent; but no outsider shall intrude upon you. As you discharge the duties connected with the shrine and the altar, that wrath may not again strike the Israelites.”
(Num. 18:4-5).

All the donations, from heave offerings to wave offerings are for the priests and their descendants. “All the sacred gifts that the Israelites set aside for God Igive to you, to your sons, and to the daughters that are with you as a due for all time. (Num. 18:19).
The Levites and Cohanim, who will have no portion in the future territory of Israel, receive a different kind eternal inheritance; the support of the Israelites through the sacred donations.

But even the priests must take out a tithe from the sacred donations as their own gift to God. Thus they are not entitled to the whole sacred donation. This principle teaches us that no matter our role, no matter our station, we all must give tzedakah- our modern equivilent of the sacred sacrifice, and tithe. We must support the community institutions. Tradition teaches us that even the poorest among us who subsist on the donations given by the community must in turn donate back a portion for tzedakah. All must contribute to the welfare of the community. Even those who are its beneficiaries.

Parshat Shelach-Lecha; Numbers 13:1-15:41 by Rabbi Denise L, Egger

What is the role of the non-Jewish family member in the synagogue community? This is a question that continues to be discussed with great fervor as intermarriage rates rise among Jews. The National Jewish Population Survey records that more Jews than ever are marrying non-Jews. This is a trend that has continued to grow over several decades. Increasingly as families join the synagogue there is a significant percentage of families where one of the adult partners is not Jewish. Of course there is always the opportunity to invite that non-Jewish member of the family to convert to Judaism. And some do so. But there are others who never become a full part of the covenant of Abraham and Sarah, a member of the Jewish people. So what is their role and how should we treat them?

This week’s Torah portion Shelach-Lecha gives us some insight and guidance in the matter.

In my two decades of rabbinic service I have encountered many interfaith families. Some whose non-Jewish adults practice other faith traditions. But many families are ones where the non-Jewish partner has no formal ties to any religious tradition. Very often these families and these non-Jewish spouses are supportive partners in the observances of Judaism. They celebrate the Jewish holidays with the Jewish members of the family. They often join the temple with their family and even attend worship and other programs with them. The non-Jewish spouse can even at times be found volunteering for the congregation. I have known non-Jewish spouses that have even taught religious school or been active in the pre-school program teaching the meanings behind the holidays to the smallest members of the Jewish people!

And yet, for whatever their own reasons, these non-Jewish spouses do not/cannot make the leap to being fully Jewish.

In some parts of the Jewish community there is a clear message that these non-Jews should not be encouraged to participate and hurdles are placed at every opportunity to make it difficult for them to be involved. This seems to me harsh and that it goes against the grain of our tradition.

In this week’s parasha we read an important instruction concerning the resident alien. One who lives and works within the community but who is not a citizen. Verse 15:14-16 of the book of Numbers reads, “And when throughout the ages, a stranger who has taken up residence with you, or one who lives among you, would present an offering by fire of pleasing odor to Adonai – as you do, so shall it be done by the rest of the congregation. There shall be one law for you and for the resident stranger; it shall be a law for all time throughout the ages. You and the stranger shall be alike before God. The same ritual and the same rule shall apply to you and to the stranger who resides among you.”

It seems very clear from these few verses that we must treat the resident alien with the same dignity and respect that we treat citizens (or those who are Jewish). The resident alien can even offer sacrifices to God—and they must be accepted. I think this is a clear message to us that the resident alien is clearly to be treated as part of our community. This should be all we need to reach out to include the non-Jewish spouse in all we do within synagogue life. If they wish to—they should be members, they should be invited to worship with us, to study with us, to be involved in acts of social justice with us. And yes, at times there will be some few things that they cannot do because they are not Jewish for the most part they can and should be integrated into the life of our spiritual communities.

Yes, there are some things are reserved for those who are Jewish. We don’t call a non-Jew up to bless the Torah scroll with the blessing “who has chosen us from among all the people to receive Your Torah of truth.” But should we deny the non-Jewish spouse the opportunity to learn more about Judaism? Or to volunteer for the synagogue?

At different times in Jewish history these passages have been interpreted differently. These verse came to be applied not to the resident alien—but to those who convert to Judaism- the proselyte. And indeed there should not be any distinction between those born Jewish and those who choose Judaism and decide to cast their lot with the Jewish people formally.

But today we face a phenomenon of those who indeed cast their lot through marriage with the Jewish people but do not do so formally through conversion. I think our portion this week’s calls upon us to treat the non-Jewish family members with compassion as a member of our community—even though there may be some minor distinctions in our responsibilities and obligations as community members.

I do know that often through the years, I have seen the non-Jewish spouse finally make the decision to formally join the Jewish people after living among and with the Jewish community. This alone is reason enough to continue to extend our hand to in friendship and compassion to the non-Jewish spouse. I hope we continue to make the Jewish community a more friendly and welcoming place for interfaith families.

Parshat Behalotecha; Numbers 8:1-12:16, By Rabbi Denise Eger

This week’s parasha concludes with Moses’ prayer for healing of his sister Miriam’s skin affliction. Miriam, also a leader of the Israelites, a prophetess in her own right, is stricken with white scales on her skin. Seemingly this illness is punishment because Miriam and Aaron spoke against Moses saying, “He married a Cushite woman!” Some rabbinic scholars believe Moses took an additional wife who was either Ethiopian or Sudanese—and thus dark skinned. Other rabbinic scholars such as the great Ibn Ezra believe that Miriam was referring to Zipporah the Middianite woman he had married previously.

Whether it is a second wife or the only wife, clearly Miriam and Aaron’s reference to the dark-skinned woman who is Moses’ wife is said in such a way as to question Moses’ judgment. It is as if they are asking, “How could he marry someone like that?” Clearly we readers are to infer from their comments that he has married beneath his station. And yes, the ugly voice of racism is heard here.

But this is a pretext to question his prophetic leadership qualities. Together Miriam and brother Aaron want also their share of the leadership pie! They say “Has God spoken only through Moses? Has God not spoken through us as well?” (Numb 12:2). Miriam and Aaron want also to be recognized, acknowledged and perhaps given additional responsibilities. But God addresses the three of them directly in the Tent of Meeting and puts a direct end to their complaining by answering in no uncertain terms. God reminds them that Moses is not just a prophet who meets God in a vision. But Moses is beloved, a “trusted member of My Household. With him I speak mouth to mouth.” (12:7-8). Miriam and Aaron get the message that indeed Moses is above them and has God’s complete confidence.

Just as God withdraws from the Tent of Meeting, Miriam is stricken with this ailment. Her slander of Moses and his wife brings to her a physical trauma for all to see.

Moses, even though his siblings have wronged him, prays for her health and healing. “ El Na Rafah Na La”—Heal her please, Moses asks of God. And after a week she is healed. God wants Miriam to experience the stigma of shame based on her skin color that she vocalized in the unkind words about Moses’ wife. It is a difficult and painful lesson.

In our own day and time, we are not yet free of the sin of racism. Many people still use horrible stereotypes to degrade and dehumanize people who look differently than we do. The Torah recognized that the color of our skin doesn’t matter—rather the quality of our actions matter. This is what Miriam and Aaron have to learn as well.

Perhaps we can learn it as well.

Parshat Naso; Numbers 4:21-7:89, by Rabbi Denise Eger

Parshat Naso is the second portion in the book of Numbers and covers wide range of topics. Including perhaps some of the most famous words of Torah—the priestly benediction.

But also in this week’s portion is a discussion of the vows of a Nazarite. A Nazarite is a man or a woman who makes special vow to God. The text says that they make a vow “to set himself apart for God.” This seems as if it is a special category of dedication to God. This vow is symbolized by certain practices which included refraining from alcohol and any grape or grape product; not cutting the hair; and not coming into contact with the dead thus coming in contact with ritual impurity.

Some of these restrictions remind us of those placed on the priesthood-the Cohanim. They too must not come into contact with the dead and could not marry a divorced woman. These special circumstances provide the individual with a unique obligation beyond the regular mitzvot required as a Jew.

Perhaps the most famous Nazarite is none other than Samson. We read of his birth in the book of Judges, which is also the Haftarah for this week. In Samson’s case he is pledged as a Nazarite from birth. Even Samson’s mother is told by an angel of God—“You shall conceive and bear a son. Now be careful not to drink wine or other intoxicant or to eat anything unclean. For you are going to conceive and bear a son; let no razor touch his head, for the boy is to be a Nazirite to God from the womb on.” (Judges 13:3-5).

The story of Samson and his strength is well known. He fell in love with Delilah
who became an agent of the Philistines, the enemy of the Israelites and Samson. He eventually told her that his hair was his strength. In his sleep she cut off his hair and “his strength departed from him.” (Judges 16:19).

But the truth of Samson and of the Nazirite is that their strength was not in the hair but in their vow to God. Samson’s physical strength was a manifestation of his spiritual strength symbolized in his hair. The Nazirite vow and the unique discipline and dedication to God of the Nazirite builds within the individual a special bond and a special inner fortitude. Samson’s strength would return to him once he repented and resumed his discipline as a Nazarite. That strength was really his spirituality and connection with God. His vow as a Nazirite gave him a self-mastery and self-control that was blessed by God.

This should cause us to reflect on our spiritual disciplines. What promises do we make to God and keep? What ways can we become closer to the Divine Holy One? What ways can we build up our own reservoir of strength to face an increasingly difficult world.

The values of today’s world don’t embrace discipline or self-restraint. Instead all around us we see people throw caution to the wind. And yet there is an elegant beauty and power in a regular spiritual life and spiritual discipline.

There are many seekers. People want meaning in life and meaning in our world. People want to find their place and do everything and anything to find it. And yet, the ancient wisdom of a spiritual discipline cannot be ignored. For in having a spiritual regime meaning can be woven into a beautiful garment of strength and contentment.

This is the lesson for us of the Nazirite. This is the lesson of leading Jewish life. May Samson’s vows of the Nazirite inspire us to take seriously our own religious and spiritual responsibilities and help us weave them into a beautiful garment of meaning, strength and blessing.