Matot / Massei -- Numbers 30:2 – 36:13

Facebook_CoverDesign_MasseiParashat Matot

The final of the four tangible ways of measuring the intangibles of intentional community that I learned with Dr. Sarale Shadmi-Wortman (Oranim College of Education) during the Rabin Bay Area Leadership Mission to Israel is Meaningfulness: "My uniqueness is an important resource and influence for the group."

As we read this week in Parashat Matot, Moses divides up the community according to tribes, assigning land and leadership roles accordingly as the Israelites prepare to enter the Promised Land. The Torah provides two names for the twelve tribes of Israel, both derived from the imagery of the tree: shevatim and matot. While a shevet is a "branch," a mateh is a "staff" – the former attached to the tree, the other detached. In other words, a mateh is a shevet that has been uprooted from its tree.

The twelve tribes embody this tension between unity and division. Eager to settle in plots east of the Jordan, the tribes of Reuben and Gad, later joined by half of the tribe of Manasseh, demand these plots as their portion in the Promised Land. Moses, initially angered by this special request, subsequently agrees – on the condition that they join and lead Israel’s conquest of the lands west of the Jordan.

Today, we continue to face this tension in our modern Jewish tribe. We struggle between mateh and shevet Judaism, between denominationalism and unity, and between Conservative Judaism and "Just Jewish."

Both of these perennial tendencies of creating and grouping community are part of the Tree of Jewish communal Life; the question is how we strike a balance between our need for ideological affinity within a given denomination and the need to be a part of a unified peoplehood.

Parashat Massei

"One can find a squalid America as easily as a scenic America; a bitter, hopeless America as easily as the confident America of polyethylene wrapping, new cars, and camping trips in the summer."

For Robert Kennedy (1925–1968), the U.S. Attorney General (during his brother's administration) and U.S. Senator who was assassinated in 1968, camping is a scenic part of our American pioneering spirit (rather than a squalid one).

So when we read this week of the journey of the Israelites and the record of their forty-two station stops in encampments along the way to the Promised Land – from the Exodus to the plains of Moab across the river from the land of Canaan – we would be well served in reading into it a sense of real joy. As we approached our destination, the boundaries of the Promised Land were traced, and more importantly, Cities of Refuge were designated as havens, places of exile for inadvertent murderers. (How telling that the Cities of Refuge, which are an advanced institution dedicated to creating civil society and thus protecting it from the circle of bloodshed that comes with revenge, are referred to time after time in Scripture – here in Numbers as well as in Exodus, Deuteronomy, and Joshua.)

In the final surveying of laws relating to the land, we confronted the issue of inheritance head-on. The daughters of Tzelafochad – as proto-feminists – decide to marry within their own tribe of Manasseh to ensure that the estate which they inherit from their father should not pass to the province of another tribe.

Throughout the parsha, the land ultimately serves as a horizontal platform for action, one that always binds us in a vertical relationship to what is right, just, and compassionate – the divine. Just as we journey across lands here on earth, we must not forget the journey of the soul.

Although journeys on land may be long and treacherous, there is no greater journey than the turn inwards. Each Shabbat, we are offered this chance to slow down and share in this ongoing spiritual journey with our community.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration is concerned with worldly boundaries, the lines we etch into or lay over the landscape to demarcate property and/or spheres of influence. "When you arrive in the land of Canaan, this is the land which shall fall to you as an inheritance, the land of Canaan according to its borders." (Numbers 34:2) Illustration by Christopher Orev Reiger.

Pinhas -- Numbers 25:10 – 30:1

Facebook_CoverDesign_Pinhas"No matter how small a religion is, there will always be people within it who find some reason to break away and make it even smaller, a process that, of necessity, ultimately means conflict."

This comment was offered by Reza Aslan, controversial sociologist of religion and host of Believer.

So do we accept that belief as manifested in world religions is, for Aslan, mostly equivalent to zealotry – the shadow side of every religion? The claws of zealotry pierce the heart of religion once its spirit has been relegated to the oppression of others via a blinkered way of seeing the divine totality in lived life.

The zealotry of Pinhas is rewarded with a brit shalom (covenant of peace) and the priesthood after he publicly spears Zimri, the Simeonite prince, and his paramour, Cozbi, the Midianite princess. Following a census of the people, Moses divides the Land of Israel by lottery among the Israelite tribes, and then transitions leadership to Joshua, who will lead the people into the Promised Land. Rightful inheritance for women is championed by the five daughters of Zelophehad, who petition Moses for justice.

Commitment to reaching out in good will through intentional interreligious dialogue is also important. While it is important to remain vigilant "to insist on freedom of religion and freedom from religion for everyone in the land," recall how the dangers of "anti-fundamentalism" are lurking just around that corner. As American Jews, it is our democratic responsibility to be "holding elected officials, religious leaders, and political pundits accountable" as a most "important way to take citizenship seriously and model for the world the best of what participatory democracy can look like in a very diverse society."

The challenge remains, of course – how to imagine a world where humans will evolve through its religions, enabling a world where zealotry against the other dissolves into a brit shalom, a devotional responsibility for others.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration is an abstract depiction of the five daughters of Zelophehad. "The daughters of Zelophehad...stood before Moses and before Eleazar the kohen and before the chieftains and the entire congregation at the entrance to the Tent of Meeting." (Numbers 27:1–2) These sisters are often championed as proto-feminists because they "opened the future for all women." Here, their five figures emerge from the ground – going against the grain. Illustration by Christopher Orev Reiger.

Pinhas -- Numbers 25:10 – 30:1

Facebook_CoverDesign_PinhasRobert Byrd (b. 1917) once remarked: "To the American people I say, awaken to what is happening. It is the duty of each citizen to be vigilant, to protect liberty, to speak out, left and right and disagree lest be trampled underfoot by misguided zealotry and extreme partisanship."

Zealotry can be uncovered everywhere in our age, from politics to sport, and so surely it is also the shadow side of every religion. The claws of zealotry pierce the heart of religion once its spirit has been relegated to the oppression of others via a blinkered way of seeing the divine totality in lived life.

The zealotry of Pinhas is rewarded with a brit shalom (covenant of peace) and the priesthood after he publicly spears Zimri, the Simeonite prince, and his paramour, Cozbi, the Midianite princess. Following a census of the people, Moses divides the Land of Israel by lottery among the Israelite tribes, and then transitions leadership to Joshua, who will lead the people into the Promised Land. Rightful inheritance for women is championed by the five daughters of Tzelafchad, who petition Moses for justice.

Commitment to reaching out in good will through intentional interreligious dialogue is also important. While it is important to remain vigilant "to insist on freedom of religion and freedom from religion for everyone in the land," recall how the dangers of "anti-fundamentalism" are lurking just around that corner. As American Jews, it is our democratic responsibility to be "holding elected officials, religious leaders, and political pundits accountable" as a most "important way to take citizenship seriously and model for the world the best of what participatory democracy can look like in a very diverse society."

The challenge remains, of course – how to imagine a world where humans will evolve through its religions, enabling a world where zealotry against the other dissolves into a brit shalom, a devotional responsibility for others.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork riffs on the popular propaganda posters of artist Shepard Fairey. Here, we see the Israelite Pinhas, who brutally murders another Israelite and his Midianite lover to express his disgust for their violation of G-d's directives. Here, one side of Pinhas' face is rendered in reds and browns and the other in shades of blue and grey. His anger is apparent on both sides, but our read of the man is colored by, well, the color. Hero or fanatic? Freedom fighter or terrorist? In a time of increased political and ideological fractiousness, it often seems as though the "facts" have become less important than the filters through which we view them. Illustration by Christopher Orev Reiger.