Parshat B’haalot’cha; Numbers 8:1-12:16 By: Rabbi Denise L. Eger

As our Congress debates immigration reform on Capitol Hill our Torah portion for this week reminds us of important values. While our American minds are directed to discussions about the role and place of immigrants in our society and who gets in to our country and how, our Jewish hearts and minds must also look to our Torah for guidance.
In this week’s parasha, B’haalot’cha we read “There shall be one law for you, whether, stranger or citizen of the country. (Num.9:14).”

This Torah law speaks about the ger—translated above as stranger. But this word is understood in our tradition not as someone who is unknown but someone who is a alien. This is one who dwells and lives among the people Israel but is not necessarily part of the Israelite nation or a citizen of the Israelite nation.. The ger legally lives and works alongside the Israelites but is not a citizen, i.e. Jewish. In fact, the term ger tzedek—righteous stranger becomes the word for one who converts to Judaism and fully becomes a citizen of the covenant.

The ger or ger toshav -- was expected to abide by certain mitzvot or certain laws of our tradition although not the entire Mitzvah system. The ger toshav –or resident alien is first mentioned back in Exodus and several times in Leviticus. Some of the passages in Leviticus even describe our Jewish obligation to help the resident alien in our midst when they fall on hard times. Our tradition understands that the resident alien is a part of society and although not Jewish has a role to play. They may be workers, hired hands, or even refugees. But the fact that the Torah understands that society is not monolithic not even in Ancient Israel, should speak volumes to us. By including a discussion of the resident alien in our portion and in other sections of the Torah should help us understand that our own society is not different in that regard. As a country of immigrants, the United States must recognize that we have some obligations to those who have come here and make their home here.

That doesn’t mean that there ought not to be rules and obligations. Even in Jewish tradition there are basic rules for the ger toshav. In our torah portion this week, it describes how a ger might offer the sacred Passover Sacrifice. It particularly describes the delayed Passover sacrifice due to impurity or travel—but what is significant is that it says that they must observe the rules just as scrupulously as a Jew. How amazing to think that someone who isn’t Jewish (or in this case Israelite) might offer the Passover sacrifice! And yet, he or she is living in this tightly knit community and that the Passover sacrifice is so holy –there can be no short cuts not even for someone who isn’t technically bound to observe. Thus there is one law for the citizen and the ger alike. All are equal before this sacred law.

Maimonides in the Mishneh Torah explains, “ We should treat resident aliens with the consideration and kindliness that are accorded to Jewish people, since we are commanded to sustain them, as it is written: “You shall give it to the stranger who belongs to your community that he may eat it” (Deut. 14”21). Even with respect to idolaters, our sages admonish us to visit their sick, bury their dead along with the dead of Israel and maintain their poor as well as the Jewish poor, in the interests of peace, as it is written: Adonai is good to all and God’s mercy is over all God’s works” (Psalm 145:9) It is also written: “Its ways are ways of pleasantness and all its paths are peace” (Proverbs 3:17).

Thus as the debate continues about what to do about those who have crossed our borders here in America without the benefit of a green card—we ought to remember that in Jewish tradition we recognize that there are those who will live among the people without being citizens. Jewish tradition demands that we treat those who come to live among us with dignity and righteousness. We do have the right to assert that they abide in our society peacefully and under the rule of law—but we cannot demonize the immigrant whether documented or not. As it says in our portion—there must be one law for both the citizen and the stranger in our midst.

Parshat Naso; Numbers 4:21-7:89 By: Rabbi Denise L. Eger

This week’s portion, Naso, describes a special group of people called Nazarites. The Nazir took special and unique vows that dedicated their service to God often in thanksgiving for something in their lives or to gain Divine blessing. They were set aside for God’s service. Both men and women could take these special obligations upon themselves. The Mishnah dedicates an entire book to discuss at length the Nazirite vows and there is a discussion as well in the Mishneh Torah of Maimonides about the some of the practices of the Nazirites.

As part of their commitment the Nazir must abstain from any alcoholic beverages or anything that fermented such as vinegar or wine or other intoxicants. They could not even eat grapes or raisins nor could they eat of anything even from a grape vine. Thus they could not enjoy food even wrapped in grape leaves! This abstinence from alcohol and grape products provided a super kind of discipline since wine and grape products were such a staple of ancient life.

As a sign of their special status the Torah tells us that the Nazirite may not cut their hair until the completion of their term. One could be a Nazirite permanently and then you could cut the hair once a year. But most were not Nazirites indefinitely. Usually this special vow of service to God had a specific time frame. It was at minimum 30 days and usually no more than six years.

Also a Nazirite could not come into contact with any corpse of any kind. No spiritual impurity from death is allowed. In fact if a Nazirite comes into contact with a corpse, even if it is a close relative like a parent or sibling, they must not become defiled. But if he or she does become ritually impure then the Nazirite must shave their head and bring an atonement offering to the Temple. The priest must make expiation on behalf of that Nazir and then they must rededicate to the term of the Nazirite. The previous time was null and void and the person must start counting their term as if from the beginning.

Once the Temple was destroyed any person who took a Nazirite vow became a Nazir for life—since they could not bring the specified offerings to the High Priest that would end his or her term. We know that there were famous biblical Nazirites such as Samuel and Samson. There were others through out history such Queen Helena of Adiabene who was a convert to Judaism (See note on p. 928 of revised Plaut).

But increasingly throughout the Middle Ages and into present time there are not records of anyone becoming a Nazir and taking these special vows. It is difficult I think for many of us to imagine taking this kind of special vow to God. In our day and time most people are familiar with wedding vows. These are sacred and solemn promises made before God to stay loyal and faithful to our partner in marriage. We are familiar with Catholic priests and nuns who take vows to God. But from a Jewish perspective we don’t really think today in these terms.
In fact in traditional Jewish circles people go out of their way to say “Bli Neder” meaning that specifically their words should not ever be interpreted as a vow of any sort!
Yet, all Jews take a vow really as part of the Jewish people—our commitment to our mitzvot and to keeping them is our promise to God. At Mt. Sinai we say we will do and we will observe them or listen —“Na-aseh v’nishmah” At Sinai our ancestors made a promise to uphold the covenant with God just as God made promises to us. At our Bar or Bat Mitzvah, at Confirmation a Jewish young person takes on these mitzvot consciously in a different way than at the Brit Milah or Brit Banot—ceremony at birth when parents enter us into this covenant. As the holy day of Shavuot is observed this week, we celebrate that moment of promise at Mt. Sinai. It is a wonderful opportunity for all of us to reaffirm our commitment to a Jewish way of life. And although it is not necessary to become a Nazir—we might want to reaffirm and vow to uphold our end of the covenant and spiritually renew our faith. May the joy of the holy days of Shavuot infuse us with the commitment to our tradition and may we be inspired to keep our pledge to our covenant and to God.

Parshat B’midbar; Numbers 1:1 – 4:20; by Rabbi Denise L. Eger

The fourth book of the Torah begins this week, the book of Numbers. In Hebrew this portion is called B’midbar—meaning in the wilderness. This is also the Hebrew name of this book of the Torah.

The opening verses of this portion take a census of the men of fighting age of the Israelites-“All who are age twenty years and up and able to bear arms (Num.1:3).” These are preparations to organize and formalize the fighting force of the Israelite nation. The tribal heads are designated and listed. They will become the Joint Chiefs of Staff for the new Israelite army that will help conquer the Promised Land and help fulfill the God’s promise to Abraham so long ago. Each tribe has an accounting of its fighting strength and each tribe designated as part of a larger division or fighting unit. As the nation of Israel makes its way north to the Promised Land they will encounter many hostile nations. They will be attacked and have to defend themselves. Thus the tribes become the new army of the Israelites and important to keep this group of former slaves alive.

It is interesting however that at this army’s core is the Mishkan – the dwelling place of God on earth. The various tribes and the divisions of this new army are set up in specific places surrounding the Tabernacle. Whenever the Israelites were encamped—the Division of Judah would be on the east. This included the tribes of Issachar, Judah and Zebulun; the Division of Reuben on the south of the Tabernacle included the tribes of Gad, Reuben and Simeon. On the Western side of the Mishkan was the Division of Ephraim which included the tribes of Manasseh, Ephraim and Benjamin. While on the north side of the Tent of Meeting the Division of Dan was placed and this included the tribes of Asher, Dan and Naphatali. This army is not serving some earthly king’s whim or even Moses’ folly. But this army will be carrying out the promises of God and the soldiers when they are organized must have God at their core if they are to be successful.

This message will be a thread throughout the book of Numbers. When the Israelites place God at the core of their lives they are successful in all of their endeavors whether it is conquering the Land of Israel or personal and family success. But when the Israelites forget God and follow after their own ideas or even other local deities they fail miserably and often meet defeat.

This is a timeless message that ought to resonate for us even today.

When we place God and our covenant at the core of our existence- we are strengthened as individuals and as the Jewish people. Our system of living, the mitzvot that are ours to fulfill help create a life of meaning and balance, hope and spirituality. By placing God and our Jewish way of life in the center of our lives rather than the vanities of society today –we will find success. It was true for the Israelites—it is still true for us today.