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TORAH PORTION: BAMIDBAR

Parashat Bamidbar

June 8, 2024 | 2 Sivan 5784

Torah: Numbers 1:1–4:20 Triennial: Numbers 2:1–3:13

Haftorah: Hoseah 2:1–22

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In this week's Torah Sparks, you'll find a D'var Torah on the Torah portion by Bex Stern-Rosenblatt called "Abraham and Moses, Fathers of Many", Rabbi Daniel Raphael Silverstein asks shares insights from Hassidut in a video titled "Nothing is Higher than Getting Trampled On", and Ilana Kurshan reflects on the parashah through poetry in a piece called "Who Is That Rising From the Desert Sands?".

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D'VAR TORAH

Abraham and Moses, Fathers of Many

Bex Stern-Rosenblatt

Parashah



We are the inheritors of God’s two-fold promise to Abraham: children and land. We are a great nation in the land of Canaan. The Book of Exodus opens with the fulfillment of the promise of children, we explode in number. The Torah ends with us poised to enter the land. That is, except for Moses. Moses will not enter the land. And in our parashah, Moses’s children are written out of existence. 


Our parashah is a celebration of the fulfillment of the Abrahamic promise of progeny. We number ourselves exuberantly by tribe, celebrating each tribe’s function, each individual’s contribution. We, who once were slaves, are now a fighting force. We are ready to take on anything, including taking on possession of the land. 


And yet, Moses’s children are gone. We read a most peculiar verse in Numbers 3:1, “And these are the generations of Aaron and Moses on the day God spoke with Moses on Mount Sinai.” What follows is a list of Aaron’s children. Moses’s kids, Gershom and Eliezer, do not appear. They may or may not be there. We know that they rejoined Moses with their mother and grandfather just before revelation. We know that Jethro left shortly afterward and then perhaps one more time in the Book of Numbers. We do not know whether Zipporah, Gershom, and Eliezer went with him. They are not mentioned again in the Torah. They are not mentioned in our parashah, as the descendants of Moses. 


However, we find them and their descendants in the retelling in the Book of Chronicles. We read in 1 Chronicles 23, “​The sons of Amram were Aaron and Moses. And Aaron was set apart to be consecrated for the holy of holies, he and his sons, forever to burn incense before God, to minister to Him, and to bless in His name forever. And Moses, man of God, his sons were called with the tribe of Levi. The sons of Moses were Gershom and Eliezer. The sons of Gershom, Shebuel the first. And the sons of Eliezer were Rehabiah the first, but Eliezer had no other sons. And the sons of Rehabiah were very many.” 


The promise is fulfilled after all! Moses gets not just some children, but he becomes the father of many, just as Abraham was. So why is Moses’s great lineage not mentioned in our parashah? Perhaps Moses’s children were nothing to be proud of. In the Book of Judges, we find an oblique reference to Moses’s grandchild engaging in idol worship. Moses’s name is only hinted at there - a nun is inserted above the word to make it look as if we are talking about the grandson of Menashe rather than of Moshe. In Sanhedrin 19b, Rabbi Yonatan explains that in fact Aaron’s sons became as if they were Moses’s sons because Moses was their teacher. Elsewhere these two ideas are combined and we read that Moses needed to consider Aaron’s sons as his own because his sons engaged in idol worship. 


There is also something powerful about our leader denying himself sons, losing his sons, sending his sons away. Already, there are strong parallels between the story of the Akedah for Abraham and that of the bridegroom of blood for Moses. Both fathers nearly lose their sons when God requests those sons. Both fathers have two sons. All these sons are sent away into the wilderness. And both fathers, despite the promise of progeny and land, fear being childless or are effectively childless. These fathers are our progenitors, our leaders, our exemplars. These are the two men who make a covenant with God and seal our future. And they send their sons away, they separate from those whom they love best of all. 


In this behavior, we see echoes of the high priest’s behavior in the Azazel ritual. He too will take two kids, nearly kill one of them and separate from the other one. This ritual removes sin from the entire community. This ritual allows us to exist in close contact with God. And this ritual allows us to choose life for our children. Aaron has already lost his first two children. After Abraham, after Moses, and after Aaron, we can release the model of the bereaved and lonely father. The promise of progeny does not require us to risk our progeny. God chooses the Levites instead and they choose to offer up the goats. When our family was created through Abraham and our nation through Moses, we lost our sons. Our parashah marks the beginning of a new regime, in which we no longer have to offer up our sons to save ourselves.

HASSIDUT

Nothing is Higher Than Getting Trampled On

Rabbi Daniel Raphael Silverstein

Insights from Hassidut

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Rabbi Daniel Silverstein teaches Hassidut at the CY and directs Applied Jewish Spirituality (www.appliedjewishspirituality.org). In these weekly videos, he shares Hassidic insights on the parashah or calendar.

WHITE FIRE: POETRY ON THE PARASHAH

Who is That Rising Fromt he Desert Sands?

Ilana Kurshan










“Who is that rising from the desert like columns of smoke?” Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: When Israel was wandering from journey to journey, the pillar of cloud would descend and the pillar of fire would ascend…” (Song of Songs Rabbah 3:6)


Who is that rising from the desert sands,

In fine formation, orderly, each tribe

Arranged around the Mishkan at the center

A sight almost too wondrous to describe.

 

Who is that rising from the desert sands,

Each tribe with its own banner, waving high:

A lion for Yehuda, for Naftali—

A doe. A ship for Zevulun, in the sky.

 

Who is that rising from the desert sands,

Arranged like sons around their father’s bier,

Three on each side as Jacob had instructed,

With Dan, the last tribe, bringing up the rear.


Who is that rising from the desert sands,

Protected by God’s glory in a cloud

A rugged lot of runaways set free

Now marching in procession, tall and proud.



Who is that rising from the desert sands

The nations looked in wonder and in fright:

The fire, like a pillar in the darkness

To lead the people straight on through the night.

 

They rise, God’s nation, from the desert sands,

And borne aloft, they reach the promised land.


*

The Talmud teaches that the Torah was given in black fire on white fire (Y. Shekalim 6:1). The black fire is the letters of the Torah scroll, and the white fire is the parchment background. In this column, consisting of a poem on each parashah, I will try to illuminate the white fire of Torah – the midrashim, stories, and interpretations that carve out the negative space of the letters and give them shape.

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