Shabbat Table Talk
Parashat Behalotcha Shabbat, June 2nd, 2018
Week of May 27th – June 2nd
Torah portion: Num. 8:1-12:15 Haftarah: Zech. 2:14-4:7
Author: Rita Kammermayer
There are many important themes held within this week’s parashah with its central focus on the inauguration of the Mishken. As I read I came to see more clearly the humanity of the three prominent figures in the Exodus journey, mainly the siblings, Aaron, Miriam and Moses, “For I brought you up from the land of Egypt and redeemed you from the house of slavery and sent before you Moses, Aaron and Miriam.” (Micah 6:4) These chosen three accompanied and guided the Israelites through the desert. I would like to focus on each of these three seeing them as very human characters in both their greatness and their weakness.
Aaron, the High Priest, the first to wear the priestly vestments approached his work with a sense of reverence and mystery. He officiated at the purification ceremonies and trained the Levites in their respective roles. It was Aaron who was the spokesperson for Moses before Pharaoh. Aaron was a humble man, faithful to his calling and indeed a man of peace. However, it was Aaron, who while Moses was on Mt. Sinai yielded by popular pressure and helped the Israelites craft a golden calf. (Ex. 32:1-4)
Moses, the only person to whom the Lord spoke “face to face” (Ex. 33:11) is the most acclaimed prophet and leader. He had witnessed unsurpassed moments and yet the most insurmountable challenges. In time, Moses came to realize the extreme pressure and fatigue of his calling in leading the Israelites. Facing numerous complaints and disputes, Moses in desperation implored God, “Why have you done evil to your servant? Why have I not found favor in your eyes?” (Num.11:11) It was while sojourning in the desert of Zin at Meribah, when the people demanded water, that Moses failing to follow God’s instruction struck the rock in anger. (Ex.17:2)
Miriam, so instrumental in saving her younger brother was a courageous young girl who hid in the reeds and closely watched the basket float down the river. As Pharaoh’s daughter took the child, Miriam approached and offered a Hebrew woman to nurse the child. (Ex 2:1-10) Her actions in actuality saved Moses! Later, it was Miriam, acclaimed as a prophetess who led the Israelite women in joyous song after crossing the Red Sea. (Ex.15:20) Having known years of slavery, she now faced freedom and broke forth into song praising God who had heard their cry, saving his people with power and love. It seemed strange that both she and Aaron would later complain of Moses’ marriage and of his authority, “Has God spoken only through Moses?” (Num. 12:2)
These three characters knew hope and despair, terror and deliverance, slavery and freedom. They were instrumental in God’s plan of redemption and in moments of joy, they expressed their praise and gratitude to God. Yet being human, they were not exempt from moments of weakness and vulnerability. We too, know this in our own lives, times when we are in tune with God’s design and yet at other times when we give way to our self-importance and fail to rely on God’s help. Like Abraham, it was Aaron, Moses and Miriam who heard God’s call and responded with ‘Here I am,’ as best they could. No matter what happened in life, whether they made a bad choice or a good one, they knew that their relationship with God was secure and alive. Their lives presented many challenges, yet their faithfulness and trust in God far outreached any of these, thus providing remarkable models for all who follow after them.
“Life is God’s question. We are his answer……God does not need to know, or be assured by us, that he is God. He needs to know that we hear his call, that we are ready to rise to his challenge and that we are willing to take into our own hands the responsibility with which he has entrusted, empowered and given strength by that very trust itself.” (Sacks 268)
For Reflection and Discussion: Do we live our lives in gratitude and joy that God has called us to be part of God’s great plan for all of humanity?
Bibliography: Etz Hayim, Torah and Commentary (New York, 2001); Adele Berlin and Marc Zvi Brettler, To Heal a Broken World, (New York, 2005); Jonathan Sacks
This week’s teaching commentary was prepared by
Rita Kammermayer, nds, BA, B.Ed, Masters of Pastoral Studies, Jerusalem, Bat Kol alumni 2001
[Copyright © 2018]
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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol. The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes. Questions, comments and feedback are always welcome.
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~~1983–2018~~
“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”
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What has a table got to do with it? Pacts, agreements, contracts and other deals are signed on tables, where both parties are present. We might see a table as insignificant, yet it plays a role in witnessing binding covenants. In our readings today, altar and table are mentioned, and these are occasions of presence. In the first reading, the altar is not merely a prop of ritual, rather, it impresses to the Hebrew people that it is a locus of the Divine presence in their midst. The sprinkling of blood may not literally on the people, but on the pillars. The covenant was made between G-d and the people. The people verbally accepted G-d’s command when they said, “All that the L-rd has spoken we will faithfully do!” This utterance might seem simple, yet if we seek the Hebrew word, נַעֲשֶׂה וְנִשְׁמָע (na-ashe v’nishma), its roots are עָשָׂה (asha) and שָׁמַע (shama). These two words have a deeper meaning as compared to its simple translation of “do” and “obey”. When they uttered נַעֲשֶׂה (na-ashe), it means that they accept to be G-d’s messenger as well as its accompanied responsibility, while וְנִשְׁמָע (v’nishma) is their willingness to seek understanding, and this possible only when they keenly listen, hence its root word שָׁמַע (shama). Further, when taken together, the peoples’ acceptance of G-d’s covenant is an utterance of their faith in G-d who will *lead them to the right path, for His ordinances are reasonable and it is in their best interests. Deep trust is accompanied with the belief that G-d is always in their midst, and it is around the altar (a table) where they pledge their acceptance of the Divine ordinance, cementing it with a blood that bespeaks of life.
This month’s song is from Deuteronomy 26:8 – four words of thanks to God for the fruits of the land, as we celebrate Shavuot-Pentecost. Originally a pilgrimage feast to thank God for the early gleanings of the first fruits (for this reason the Book of Ruth is read in synagogues on Shavuot), it was later connected to the revelation and God’s gift of Torah to Israel at Mt. Sinai (for this reason many Jews stay awake learning Torah all night on Shavuot).
In the reading from Deuteronomy, Moses speaks to the people and reminds them of all the wonders that their God has done for them from Creation up to the present time. He reminds them of the times they were saved from their enemies, how they were freed from the bondage of slavery and called to follow the laws that would put them in right relationship with God and with one another. They are reminded that this God is one who will love and protect them for all times.
Parashat Naso is the longest parasha in Torah and the reading usually falls close to the celebration of receiving the Torah. The simple meaning of the verb naso is “to raise”, but the words “elevate” and “prince” stem from the same root in Hebrew; and appear several times throughout the parasha. The parasha begins with God instructing Moses to raise the heads within the Gershon and Marari clans, and count the men between the age of 30 and 50 who would be involved in transporting the Tabernacle; by doing so, each person in both clans was aware of their importance in their given task.
From the beginning the spirit or breath (ruah) of God brought life and harmony to all of creation. Each time God spoke, God breathed life into creation. “When God was about to create the heaven and the earth, the earth was chaos and unformed and on the chaotic waters’ face there was darkness. Then God’s spirit glided over the face of the water and God said: ‘Let there be light’…” (Gn 1:1-3)
Numbers 1:1-4:20 is set in the shadow of Mt. Sinai, just over a year after the Israelites have left Egypt. Preparations are still under way for the journey through the wilderness. God seems already to be anticipating the difficulties that lie ahead for a liberated people as He identifies those ‘able to go to war’ in the first of two censuses He commands Moses to carry out. God then tells Moses that the Tent of Meeting is to be central to the whole camp (2:2) and ‘gradually, this physical centrality must have led to the Ark’s gaining a central place in the Israelite soul.’ (Etz Hayim p774) This text presents an image of the Tent of Meeting being protected and cared for by the Israelite people.
