Parshat Devarim; Deuteronomy 1:1 – 3:22 by Rabbi Denise L. Eger

The final book of the Torah opens this week with parshat Devarim. This will be Moses’ final message to the Children of Israel and the setting is on the Western side of the Jordan in the land of Moab. His words will not only remind the Children of Israel of their obligations to the one God but he will encourage and try to give them confidence to fulfill the covenant they have made with Adonai. He will teach them and explain in even greater detail the promises God made to Israel and those Israel made to God.

But Moses’ also reviews the recent history of their journey. He reminds the people that he set up a system of judges and magistrates because he could not alone administer the entire people. He reminds them of their wanderings and of the lies about the land that caused them to wait a generation in the wilderness. This is important because to whom is he recounting this history? Not to those who came out of Egypt with him who lived it first hand. But he is recounting this to the next generation; those who were born into the desert and whose parents had escaped slavery. Moses tells them that it was Caleb who refused to participate in the lies and was thus rewarded with the opportunity to enter the Promised Land. This is a variant tradition since is mentioned earlier in Numbers that it was both Caleb and Joshua.

But the group that is now poised to conquer the Land under the leadership of Joshua bin Nun must learn their own history and must be motivated to fulfill their part of the covenant. Moses’ words are meant to instill that tradition and spirit within them. Even in the way Moses’ addresses this group—he speaks to this generation as if they were the ones that had been punished to the wanderings in the desert –when it had been the generation before them. But it in this way Moses can make the point that they must stick to their task because it could be them at any moment. I think Moses’ words are meant to teach and instill in them the lesson of their parents’ and grandparents’ failure to live up to the covenant.

This is no different than us today. We study Torah and its stories not just to learn about our past –but to learn about ourselves. We study their story of to build our own faith in God and to shape our own connection to the covenant with God. We see time and again what happened to the Children of Israel when they participated in idolatry or rejected the covenant with God. Thus our study of text helps us to reinforce and strengthen our own beliefs and faith. It is a lesson good for the generation about to enter the Promised Land or for us! Let us hope to heed it.

Parshat Matot- Maasei; Numbers 30:2 – 36:13 by Rabbi Denise L. Eger

This is a double portion this week. It begins with a discussion of vows in particular the vows of a woman. The parasha goes into great detail to explain when a woman’s vow can and must be honored and when her father or husband can abrogate her vow. Women don’t have independent status in the Biblical world. They are attached to a male head of house –father, brother or husband. But rarely in the TaNaCH are women independent; Ruth and her mother-in-law Naomi being some of the few exceptions.

The vows made by a woman if in her father’s house shall be honored if he offers no objection. But he can set her vow aside without penalty from God. So too her husband can set a vow of his wife or bride aside if he objects when he learns of it. But a divorced woman or widow’s vow is binding upon her.

So women as a separate class of people don’t have authority to make independent decisions as it relates to vows. This makes the end of the double parasha even more interesting because Zelphochad’s daughters had a case that came before Moses (see Numbers 27) and is referenced here again.

Moses has begun to divide the Promised Land up into the tribal sections by lots and thus the boundaries of the tribal lands are set. The daughter’s of Zelophechad pleaded not to be shut out of their rightful portion of land merely because Zelophechad had only daughters not sons. Moses had brought this case before God and God ruled that their plea was just and that their father’s holdings and share should be transferred to them.

While on the one hand the Torah view of women is that they are not independent of their father or husband, the Torah in this case can see women, the daughters of Zelophechad as independent enough to inherit their family holdings. This case begins to shape a new kind of reality in the Israelite mindset of the place of women.

Now it is true that are parasha goes on to detail the limitations placed on Zelophechad’s daughters when it came to marrying. Because their land portions must be maintained within their tribe –keeping the balance of the tribal lands in proportion as it was laid out. Nevertheless, not only does the parasha reinforce the fairness of the case, but uplifts their independence as individuals entitled to owning and holding land! The Torah even mentions their names- Mahlah, Tirzah, Hoglah, Milcah and Noah. So many women are not named in the Bible (for example –Lot’s wife who turned into a pillar of salt, or Noah’s wife who accompanied him on the Ark!)

So our hats are off to Zelophechad’s daughters who help our tradition begin its long trek toward an true sense that women can be independent and that our Jewish tradition should be egalitarian in every sense.

Parshat Pinchas; Numbers 25:1 30:1 by Rabbi Denise L. Eger

It is this week that Moses is instructed by God about his end. Previously, God told Moses that he would not enter the Promised Land. This week’s parsha announces that the time has come. He will not cross into the Promised Land. Rather Moses will climb the heights of Abaraim (Traditionally, known as Mt. Nebo in Jordan) and there he will be “gathered to your kin, just like your brother Aaron was. (Num. 27:13)”. Moses will look down upon Eretz Yisrael but will not touch it. How disappointing for the great leader of the people. He has taken them to this point only to be told that he will not finish the task.

In Numbers 27:15 it says, “Moses spoke to Adonai,” and our tradition interprets this in two different ways. One is that Moses argues his case before God to continue in his duties. He has argued with God before. He has even changed God’s mind. The rabbis imagine Moses trying to change God’s mind once again.

The other tradition says, that Moses spoke in resignation, worrying about who will take over and who will lead the people. Moses has been clearly weary of his leadership role with little patience as was demonstrated at the waters of Meribath-Kadish. In Numbers 20, Moses brings the water from the rock by striking it rather than speaking to it. This is the reason given by God to Moses for his removal as leader of the people. Moses has lost the patience that leadership demands. Certainly as the Children of Israel cross the Jordan and try and settle Eretz Yisrael, different skills and lots of patience will be required.

Moses tells God “appoint someone over the community who shall go out before them and come in before them, and who shall take them out and bring them in, so that Adonai community may not be like sheep that have no shepherd.” (Num. 16-17). Moses still shows his love for the People Israel and their welfare. He doesn’t want to have come this far without making sure that they will be successful in the next phase and Moses knows they need focus and a leader.

God picks Joshua who has been Moses loyal lieutenant throughout this journey. It is as if he has been training for this day. Joshua accompanied Moses up Mt. Sinai. It was Joshua who was one of the two of the advance team who refused to participate in the lies about the land. Joshua inherits the mantle of leadership from Moses literally and figuratively.

Moses brings Joshua before the people and the High Priest Eleazar just as God commands. Making Joshua’s anointing not only the private selection but also a public celebration to be blessed by the priest, Moses, God and the people! For the Israelites must see that Moses willingly passes the baton of leadership to Joshua. God tells Moses, “Invest him with some of your authority, so that the whole Israelite community may obey.” (Num.17: 20).

Leaders must not be chosen only by back-room dealing but a component of leadership transition must be in plain view for the group to bless and honor the new authority. In a healthy transition the old guard gives way willingly to the new guard and with the old guard’s blessing. In this case the new authority of Joshua. Moses must be seen with him and bless him as well. Moses presented Joshua to Eleazar and the priest laid his hands upon him and ordained him the new leader. This insures a smooth transition and allows the People Israel to follow Joshua the same as they did Moses.

Parshat Balak; Numbers 22:2– 24:9 by Rabbi Denise L. Eger

This week’s Torah portion is named for the Moabite King, Balak son of Zippor and an enemy of the Children of Israel. This week he brings the prophet and shaman Baalam to curse the children of Israel in an effort to stop their advance towards the Promised Land.

But this king, Balak, will learn that although he has plans for the Children of Israel—God has greater plans. God protects the Children of Israel on their journey. A human king will not foil God’s plan.

This becomes clear as the story in the portion unfolds. The prophet and shaman, Baalam seemingly is the pawn of King Balak, at first refusing to come as ordered and then acquiescing to do the work of cursing the Children of Israel. Balaam petitions God for permission to go on this royal mission. At first God denies his request saying, “Do not go with them. You must not curse that people, for they are blessed.” (Num. 22:12) But later God comes to him at night and gives him permission. (Num. 22:20) to accompany the Moabite messengers. But God tells Baalam that he will have to obey God’s every command.

Baalam recognizes and honors the true voice of God. The truth is God’s will controls even the pagan prophet. As God did in Egypt, showing the true Divine Power over the false gods and goddesses of the ancient near east and their servants. God turns the words of curse that Baalam was prepared to say into words of blessing. And Baalam, the prophet and seer (even as a pagan), recognizes the power of God and continues to bless the children of Israel through his poetic oracles.

This is much to the horror and surprise of the King of Moab. Who at one point after hearing the words come from Baalam’s mouth says, “Don’t curse them and don’t bless them.” (Num 23:25). In other words, don’t say another word!. Balak continues later, “I called you, to damn my enemies, and instead you have blessed them these three times.” (Num. 24:10).

Balak realizes all too late that he can’t foil the power of the God who protects Israel. But this is precisely the point God wants to make and God uses Baalam to make that point to the Moabites. And in the fourth and final oracle that Baalam recites informs the Moabites of their impending doom, “ A meteor comes forth from Israel’ It smashes the brow of Moab” (Num. 24:17). The point is driven home, “ Israel is triumphant.” (Num 24:18).

The king of Moab Balak can not win against the power not only of Israel but of its God who is supreme.