SHELAJ_NÚMEROS XIII – XV

El tema principal de nuestra lectura semanal se refiere a la expedición que Moshé envió a Canaán para examinar las posibilidades de conquistar esa tierra y para que le informen sobre su fauna y flora. Este episodio se convierte en una pieza angular de nuestro pasado histórico y ha dado origen a controversias y malentendidos. Para empezar, nuestros Jajamim argumentan que la idea de “espiar” la Tierra Prometida nace del seno del pueblo. Dios consiente a este plan, pero no es El quien lo promueve. Es obvio que el envío de la patrulla demuestra una falta de confianza en la promesa Divina de llevarlos exitosamente a Erets zavat jalav udevash, la tierra donde fluye la leche y la miel.

El informe de los “espías”, que representaban a las doce tribus, es positivo con referencia a la abundancia de vegetación y frutos. Pero es negativo en lo concerniente a la posibilidad de la conquista: las ciudades están fortificadas y sus habitantes tienen dimensiones gigantescas. La imagen literaria que utilizan los espías es dramática, al expresarse según el texto bíblico, Vanehí veeineinu kajagavim, vején hayinu beeineihem, que significa “y éramos a nuestros ojos como langostas (aparentemente en comparación al enorme tamaño de los habitantes de Canaán) y así lo éramos ante sus ojos”. Se debe destacar que se presenta también, un informe del grupo minoritario de los espías. 

Calev y Yehoshua, (la expedición estaba integrada por doce personas, una por tribu) sin negar la veracidad de la descripción del resto del grupo, concluyen su exposición afirmando que existía una posibilidad real de vencer a los cananeos. (La Torá también utiliza la palabra Edá, congregación, para referirse a los diez espías que traen el informe negativo. De esta manera se le da un equivalente numérico a la palabra Edá, que luego se utilizará para definir un Minyán, que es el quórum necesario en la congregación diez personas para un servicio religioso público. 

Dado que todos los Meraglim, el vocablo que designa a los espías regresa con una apreciación objetiva y similar de la tierra y sus habitantes, la diferencia en sus conclusiones tiene que atribuirse a razones subjetivas que reflejan la disparidad del carácter de cada uno. El grupo de los diez que manifiesta Vanehí veeineinu kajagavim, que se consideran meros insectos en la presencia de un potencial enemigo, tienen la batalla perdida de antemano. Indudablemente la auto estima es, un factor determinante en muchas ocasiones. 

Es muy probable que la confianza en uno mismo sea una función de la fe en el Creador. La persona auténticamente religiosa considera que Dios está a su lado en todo momento y esta convicción se traduce en una sensación de seguridad y en una acción decidida que resulta, frecuentemente victoriosa. Calev y Yehoshua sienten la presencia de Dios, y saben que Sus promesas en relación con la tierra ancestral serán cumplidas. Los Jajamim ven en la inseguridad y cobardía de los Meraglim una demostración de la pobreza de su fe y de su falta de confianza en el cumplimiento de la promesa Divina.

Se hace necesario entonces cambiar el rumbo de la travesía por el desierto debido a las dudas de los líderes del pueblo, que ponen en evidencia una preparación insuficiente para la construcción de una nación. Sin la necesaria confianza en uno mismo, ¿cómo se puede ocupar una tierra y conquistar a los pueblos que viven en ciudades fortificadas, y luego enfrentar los enormes desafíos que el desarrollo de una nueva sociedad implica? 

Según Erich Fromm todos tememos a la libertad y más aún aquellos que nacen en la esclavitud egipcia en un ambiente que no permite asumir sus propias decisiones. Cuarenta años, en total, deambularán nuestros antepasados por las arenas del desierto, hasta que fallecen todos aquellos que habían alcanzado mayoría de edad en Egipto y por lo tanto habían crecido en una atmósfera de sumisión y servidumbre, lo que es incompatible con un mundo donde impera la libertad.

Hacia el final de nuestro texto nos encontramos con el episodio del Mekoshesh etsim, de una persona cortando leña en Shabat. Dios ordena la muerte del hombre en cuestión, respondiendo a la pregunta de Moshé. ¿Quién era esta persona? Algunos sostienen que era Tselofjad, cuyas hijas luego desean recibir su herencia, porque no tenían hermanos varones. Tal vez la razón por la que se omite el nombre de esta persona es para mostrar que ante la Ley no hay privilegiados. Todos tenemos que cumplir igualmente las Mitsvot. 

Las Mitsvot, su cumplimiento y consecuencias, no están circunscritas a Erets Israel (salvo aquellas que están relacionadas con la propia tierra). Las Mitsvot tienen su propia validez y vigencia, independientemente de la localidad geográfica. Aun en el desierto, que es un ambiente naturalmente hostil, las enseñanzas de la Torá tienen que ser cumplidas.

Con la ordenanza de colocar Tsitsit las franjas en las esquinas de las vestimentas, concluye nuestra lectura semanal. La colocación de los Tsitsit debe servir para que recordemos nuestras obligaciones religiosas, y se ubica inmediatamente después del relato de los Meraglim para evitar en el futuro este tipo de faltas. 

De acuerdo con nuestros Jajamim, únicamente aquellas vestimentas que tienen cuatro esquinas (según algunos para recordar que Dios gobierna los cuatro puntos cardinales de la tierra) requieren Tsitsit. Dado que la ropa que utilizamos en nuestros días carece de esta característica, portamos una vestimenta especial, Talit ketaná, para poder cumplir esta Mitsvá. Esa es también la razón por la cual nos colocamos un Talit (que es una especie de chal con cuatro esquinas donde se colocan los Tsitsit) durante la recitación de las plegarias.

El talit debe tener una dimensión suficiente que permita cubrir la mayor parte del cuerpo de un niño que ya puede andar por sí solo por la calle. El Talit y los Tsitsit pueden ser confeccionados de cualquier tela, aunque la Torá generalmente se refiere a la lana o al lino. En nuestra lectura se menciona Tejélet, que es un hilo azul como parte de los Tsitsit. Para la obtención de este color azul es necesaria la utilización de un molusco denominado Jilazón. Como no sabemos cómo identificar hoy en día a este molusco, nos abstenemos de incluir el hilo azul en los Tsitsit. 

En el siglo pasado, el Rabí de Radzín anunció haber identificado al molusco y procedió a incluir Tejélet en el Talit. Hasta el día de hoy, los Radziner jasidim incluyen Tejélet en sus Tsitsit. Según algunos comentaristas, el color azul nos hace recordar el color del mar, lo que a su vez hace alusión al color del cielo y, por inferencia, debe dirigir nuestra mirada hacia nuestro Padre Celestial. Según el autor del comentario Kelí Yakar, tal como el océano “azul” debe permanecer dentro de ciertos límites, ya que de otra manera puede ocasionar daños graves, igualmente el hombre debe actuar dentro de cierto marco para evitar posibles consecuencias trágicas.

Nuestros Jajamim le dieron una importancia especial al uso de los Tsitsit porque la Torá instruye Ureitem, porque ver y mirar los Tsitsit debe recordarnos nuestras obligaciones religiosas. (Debido a que la Torá insiste en que debemos mirar los Tsitsit, nuestros Jajamim concluyen que esta Mitsvá tiene vigencia únicamente cuando se pueden ver en forma natural, o sea cuando es de día. Dado que esta Mitsvá está circunscrita a un parámetro de tiempo, Shehazemán gueramá, las mujeres están eximidas de su cumplimiento). 

De esta manera, los Tsitsit se convierten en un símbolo que representa el cúmulo de todas las otras Mitsvot. En el Talmud hay unrelato sobre una persona que estaba a punto de tener una relación sexual ilícita, pero que desistió de ello cuando, al desvestirse, observó su propio Talit ketaná debajo de su camisa.

En la confección de los Tsitsit se utilizan cuatro hilos que se doblan (para formar ocho hilos) y a los que se les hacen cinco nudos. El valor numérico (Guematria) de la palabra Tsitsit es seiscientos. Si a este número de seiscientos, le añadimos el número de los hilos y de los nudos, llegamos a la cifra de seiscientos trece, que corresponde al número de Mitsvot que contiene la Torá. De este modo se establece, una vez más, la relación entre la Mitsvá de Tsitsit y el número total de Mitsvot que contiene la Torá.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 2 MITSVOT POSITIVAS Y 1 PROHIBICIÓN

1. Números 15:20 Separar jalá de toda masa y entregarla al Kohén
2. Números 15:38 Colocar tsitsit (flecos) en una vestimenta que se viste
3. Números 15:39 No desviarse hacia los pensamientos del corazón o lo que los ojos ven

SHELACH – NUMBERS XIII – XV

The main theme of our weekly reading concerns the expedition that Moshe sent to Canaan to examine the possibilities of conquering that land and to inform about its fauna and flora. This episode becomes an angular part of our historical past and has given rise to controversies and misunderstandings. To begin with, our Chahamim argue that the idea of “spying” on the Promised Land is born from within the people. God consents to this plan, but it is not He who promoted it. It is obvious that the sending of the patrol demonstrates a lack of confidence in the Divine promise to successfully take them to Erets zavat chalav udevash, the land where milk and honey flow.

The report of the “spies”, representing the twelve tribes, is positive with reference to the abundance of vegetation and fruits. But it is negative as far as the possibility of conquest is concerned: the cities are fortified and their inhabitants have gigantic dimensions. The literary image used by the spies is dramatic, expressing themselves according to the biblical text, Vanehi ve´eineinu kachagavim, vechen hayinu be´eineihem, which means, “and we were in our eyes like locusts (apparently compared to the huge size of the inhabitants of Canaan) and so we were before their eyes”. It should be noted that a minority report is also presented.

Calev and Yehoshu´a (the expedition consisted of twelve people, one per tribe) without denying the veracity of the description of the rest of the group, conclude their presentation stating that there was a real possibility of beating the Canaanites. (The Torah also uses the word Eda, a congregation, to refer to the ten spies who bring the negative report. In this way we give a numerical equivalent to the word Eda, which will then be used to define a Minyan, the quorum of tenpeoplerequired for a public religious service.

Since all the Meraglim, the word designating spies return with an objective and similar appreciation of the land and its inhabitants, the difference in their conclusions must be attributed to subjective reasons that reflect the disparity in their individual character. The group of the ten manifested by saying Vanehi ve´eineinu kachagavim, that they considered themselves mere insects in the presence of a potential enemy, and, therefore, lost the battkle beforehand. Undoubtedly, self-esteem is a determining factor on many occasions. 

Self-confidence is likely a function of faith in the Creator. The authentically religious person considers that God is always at his side and this conviction gives him a sense of security and determination that leads to victory. Calev and Yehoshu´a feel God’s presence and know that His promises in relation to the ancestral land will be fulfilled. The Chachamim see in the insecurity and cowardice of the Meraglim a demonstration of their uncertain faith and lack of confidence in the fulfillment of the Divine Promise.

It becomes necessary to change the course of the desert crossing due to the doubts of the leaders of the people who show insufficient preparation for the building of a nation. Without the necessary self-confidence, how can one occupy a land and conquer the peoples who live in fortified cities, and then face the enormous challenges of building a new society?

According to Erich Fromm we fear freedom and especially those born into Egyptian slavery, an environment that did not permit making personal decisions. For forty years, in total, our ancestors will roam the desert sands, until the death of all those who had come of age in Egypt and, therefore, had grown up in an atmosphere of submission and servitude incompatible with a world where freedom of choice prevails.

Towards the end of our text, we find the episode of the Mekoshesh etsim, a person cutting firewood on Shabbat. God orders the death of the man in question, answering Moshe’s query. Some think that this man was none other than Tselofchad, whose daughters later wish to receive their inheritance, because there were no male siblings.

The fulfillment and consequences of the Mitsvot are not confined to Erets Israel (except for those related to the land itself). Mitsvot have their own value and validity, regardless of geographical location. Even in the desert, which is a naturally hostile environment, the teachings of the Torah must be fulfilled.

With the ordinance of placing Tsitsit stripes on the corners of clothing, we conclude our weekly reading. The placement of the Tsitsit should serve as a reminder of our religious obligations, and according to some it is located immediately after the episode of the Meraglim to prevent that his kind of episode be repeated in the future.

According to our Chachamim, only garments that have four corners (to remember that God rules over the four cardinal points of the earth) require Tsitsit. Since the clothes we wear nowadays lack this feature, we make special ones with this characteristic: Talit ketanah, to comply with this Mitsvah. This is also why we wear a Talit (a kind of shawl with four corners where the Tsitsit are placed) during the recitation of prayers.

The Talit must be large enough to cover most of the body of a child who can already walk alone on the street. Talit and Tsitsit can be made from any fabric, although the Torah usually refers to wool or linen. In our reading we mention Techelet, which is a blue thread as part of the Tsitsit. To obtain this blue color it is necessary to use a mollusk called Chilazon. Since we cannot identify this mollusk today, we refrain from including the blue thread in the Tsitsit.

A century ago, the Rabbi of Radzin announced that he had identified the mollusk and proceeded to include Techelet in the Talit. To this day, the Radziner chasidim include Techelet intheir Tsitsit. According to some commentators, the blue color reminds us of the color of the sea, which in turn alludes to the color of the sky and, by inference, moves us to direct our gaze towards our Heavenly Father. According to the author of Keli Yakar, just as the “blue” ocean must remain within certain limits, since otherwise it can cause serious harm, so man must act within a certain framework to avoid possible tragic consequences.

Our Chachamim gave special importance to the wearing of Tsitsit because the Torah instructs Ure´item, that seeing and looking at the Tsitsit must remind us of all our religious obligations. (Because the Torah insists that we must look at the Tsitsit, our Chachamim conclude that this Mitsvah takes effect only when they can be seen naturally, that is, during daylight. Since this Mitsvah is limited to a time parameter, Shehazeman gerama, women are exempt from its fulfillment). 

Tsitsit becomes a symbol that represents the cluster of all the Mitsvot. In the Talmud there is a story about a person who was about to have an illicit sexual relationship, but who gave up on it when, undressed, observed his own Talit ketanah, with its Tsitsit under his shirt.

Four threads are used in the making of Tsitsit that bend (to form eight threads) and are held by five knots. The numerical value (Gematria) of the word Tsitsit is six hundred. If to this number of six hundred, we add the number of threads and knots, we reach the figure of six hundred and thirteen, which corresponds to the number of Mitsvot contained in the Torah. This establishes, once again, the relationship between the Mitsvah of Tsitsit and the rest of Mitsvot contained in the Torah.

MITSVAH: TORAH ORDINANCES IN THIS PARASHAH

CONTAINS 2 POSITIVE MITSVOT AND 1 PROHIBITION

1. Numbers 15:20 Separate Challah from the dough and give it to a Kohen
2. Numbers 15:38 Place tsitsit (fringes) on a garment that is worn
3. Numbers 15:39 Do not deviate into the thoughts of the heart or what the eyes see

BEHAALOTEJÁ_ NÚMEROS VIII – XII

La tribu de Leví desempeña un papel singular en el relato bíblico. En el momento de la rebelión del Éguel hazahav, que es el becerro de oro, son ellos los que responden al llamado de Moshé, para luego ser reconocidos como los oficiantes del culto en reemplazo de los primogénitos. En estos capítulos se enseña sobre el momento de su consagración. Cada uno de los miembros de esta tribu tenía que servir durante veinticinco años, a los veinticinco años. Luego se relata la única celebración del Pésaj que se dio en los cuarenta años de la travesía del desierto. 

Hay quienes sostienen que esto fue debido a que el Brit Milá no se practicó durante esos años y por lo tanto no se podía celebrar la festividad. La Torá establece, Kol arel lo yojal bo, que el incircunciso no puede ingerir el sacrificio Pascual, por este motivo no podía celebrarse esta festividad de la libertad. (En la Torá el vocablo Pésaj hace referencia únicamente al sacrificio que se ofrece el día catorce de Nisán. La festividad que hoy denominamos Pésaj, recibe la nomenclatura de Jag HaMatsot en la Torá).

Respondiendo a la pregunta sobre las personas que por motivos de impureza ritual o por encontrarse a una distancia que les impide llegar a tiempo para ofrecer el Pésaj, Dios instruye a Moshé que existe la posibilidad de hacer un sacrificio un mes más tarde (Pésaj shení). El Guer, que en el lenguaje del Talmud denota a un converso al judaísmo, se debe regir por las mismas leyes, dice la Torá. Los Jajamim cuestionan si es adecuado que un guer -afirme de acuerdo con el texto de la Hagadá- que sus antepasados fueron esclavos en Egipto. 

Según algunos eruditos, el Guer de la Torá no es idéntico al Guer del Talmud que hace referencia a una persona que adhiere de manera voluntaria al judaísmo. Sostienen estos estudiosos, que el Guer de la Torá es el extranjero que decide abandonar la idolatría pero que aún no ha decidido incorporarse plenamente a la tradición judía. De todas maneras, la Torá manifiesta la igualdad ante la Ley de todos aquellos que quieren participar en nuestros ritos y se identifican con nuestro destino. Por lo tanto, deciden que el Guer debe afirmar también que sus antepasados fueron esclavos en Egipto. La conversión al judaísmo significa la inclusión en un nuevo árbol genealógico e implica hacer suya la historia del pueblo judío.

En el libro de Shemot nos encontramos con la expresión Nevieja, que en ese contexto señalaba que Aharón sería el portavoz de Moshé, quien tenía dificultades de lenguaje (Kevad pe). Ahora nos encontramos con este mismo vocablo, pero con un significado distinto. El espíritu de Dios desciende sobre Eldad y Meidad, y estos comienzan a profetizar. Un joven, que según Rashí es Guershom, un hijo de Moshé, hace sonar una alerta sobre lo ocurrido. Yehoshua reacciona con violencia (porque se sugiere que anunciaban la muerte de Moshé y la sucesión de Yehoshua al frente del pueblo). Moshé, en cambio, aspira a que en todo momento el espíritu Divino pueda estar presente, en el seno del pueblo.

Estamos ante la presencia de una nueva figura bíblica, la del Naví, el profeta. Moshé, el gran líder y libertador del pueblo, es, al mismo tiempo, el prototipo del Naví. En las palabras de Rambam, Moshé es el Adón HaNeviim, el señor de todos los profetas. Dios se comunica constantemente con él. Vaidaber Hashem el Moshé lemor: “y Dios le habló a Moshé diciendo”, es un versículo que aparece constantemente en la Torá. De acuerdo con Saadiá Gaón, el Naví es principalmente un mensajero de Dios. Sus habilidades en el ámbito de los milagros y sus conocimientos acerca de lo oculto y de los sucesos futuros son muy limitados y se circunscriben a las necesidades correspondientes a su misión. 

Desde la perspectiva de Yehudá Haleví la profecía es propia del pueblo judío y fue transmitida desde Adam a aquellos que fueron aptos y merecedores de recibir esta herencia singular. La profecía, en su opinión, requiere de un entorno especial que sólo se encuentra en Erets Israel. Para Rambam la profecía es la culminación del estado de perfección en el terreno de la moralidad, del intelecto y del espíritu. Rambam cuestiona la historicidad de ciertos eventos en la Biblia, tales como el relato de los mensajeros que se le aparecen a Avraham y el de la lucha de Yaacov con un supuesto ángel. Para Rambam estos son episodios que pertenecen al mundo de la visión profética. Rambán difiere radicalmente de la opinión de Rambam al asumir una interpretación literal del texto bíblico en los casos mencionados.

Mucho se habla acerca de las facultades de predicción del profeta. (Recordemos el dicho que afirma que predecir los acontecimientos es un acto muy peligroso). No obstante, considero que el Naví es, en su esencia, un factor perturbador del estatus quo. El Naví es el modelo de la persona indignada e insatisfecha por el comportamiento de los integrantes de la sociedad que lo circunda. Es aquel quien cuestiona por vocación. Para el profeta, las injusticias diarias, a las cuales solemos acostumbrarnos, son la causa de sus constantes denuncias y exhortaciones. No dedica su atención a la solución de los problemas filosóficos y teológicos tales como el por qué y el propósito ulterior de la existencia. Su preocupación está enfocada hacia las injusticias cotidianas: contra la viuda y el huérfano, contra el pobre y el desamparado, que le sirven de modelo, como blanco de los abusos.

En la visión aristotélica, los dioses no se ocupan de las cosas que consideran triviales tales como el bienestar y la desgracia humanas. Existen hechos que pueden considerarse como minucias cósmicas tales como los atentados de los fuertes contra los débiles. Para el Naví, en cambio, la lucha contra estos males se convierte en la razón de su existencia y en el propósito fundamental de su misión. El Naví está aparentemente programado para reaccionar violentamente contra la injusticia, sin tomar en cuenta las consecuencias personales que sus acciones pueden ocasionarlo. Así nos encontramos, por ejemplo, con el profeta Natán que se enfrenta al poderoso rey David para reclamarle directamente sus acciones en el caso de Bat Sheva.

La fuente de la inagotable energía del Naví radica en su amor por el ser humano y la compasión que siente por sus sufrimientos. Su dedo acusador no se limita a señalar a los culpables de algún crimen. El Naví considera que la sociedad que alberga a los explotadores de los menos afortunados es igualmente responsable de los males. La lectura de un Amós y de Yeshayahu, por ejemplo, revelan que sus ideas y denuncias corresponden a una sensibilidad social contemporánea. Esta es una de las categorías que utilizamos para calificar cualquier obra literaria de excepcional. Su contenido es aplicable a nuestros tiempos, por lo tanto, la naturaleza humana ha sido bien analizada y calibrada. El lenguaje es literariamente valioso y las ideas contenidas en estos mensajes son fundamentales para el género humano.

Moshé demuestra su calidad de Naví cuando, al salir por primera vez del palacio del faraón, defiende el honor del hebreo maltratado por el capataz egipcio. Con este acto, Moshé se pone en peligro y efectivamente pierde su situación de privilegio en la Corte egipcia. Un Naví no puede permanecer indiferente cuando presencia una injusticia. Y Moshé es, ante todo, el Adón haneviim, el señor de todos los profetas.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 3 MITSVOT POSITIVAS Y 2 PROHIBICIONES

1. 380.Números 9:11 Ofrendar el Pésaj Shení el 14 de Iyar
2. 381.Números 9:11 Comer la ofrenda Pésaj Shení el 14 de Iyar
3. 382.Números 9:12 No dejar nada de la ofrenda Pésaj Shení para el día siguiente
4. 383.Números 9:12 No romper ningún hueso de ofrenda Pésaj Shení
5. 384.Números 10:9-10 Durante batallas y cada ofrenda, sonar las Trompetas en el Templo

BEHA´ALOTECHA_ NUMBERS VIII – XII

The tribe of Levi plays a unique role in the biblical account. At the time of the rebellion of the Egel HaZahav, the “golden calf”, this tribe responded to Moshe’s call, and because of it, probably, they replaced the firstborn during religious worship. These chapters describe the moment of their consecration. Each member of this tribe had to serve for twenty-five years, beginning with the age of twenty-five. We are also told then about the only celebration of the Pesach that took place during the forty years of the desert crossing.

Some argue that this was so because Brit Milah was not practiced during those years and therefore the holiday could not be celebrated. The Torah insists, Kol arel lo yochal bo, that the uncircumcised could not ingest this sacrifice, and for this reason this feast of freedom could not be celebrated. (In the Torah the word Pesach refers to the sacrifice offered on the fourteenth day of Nisan. The feast we call Pesach today, receivesthe nomenclature of Chag HaMatsot in the Torah).

Answering the question about people who for reasons of ritual impurity or because they were at a distance that prevented them from arriving in time to offer the Pesach, God instructs Moshe that there is the possibility of making this sacrifice a month later. The Ger, who in the language of the Talmud denotes a convert to Judaism, must be governed by the same laws, according to the Torah. The Chachamim question whether it is appropriate for a Ger to claim- according to the text of the Haggadah – that his ancestors were slaves in Egypt.

According to some scholars, the Ger of the Torah is not identical with the Ger of the Talmud which refers to a person who voluntarily adheres to Judaism. These scholars argue that the Ger of the Torah is the foreigner who decides to abandon idolatry but has not yet decided to fully incorporate into the Jewish tradition. In any case, the Torah treats equally before the Law all who want to participate in our rites and identify with our destiny. Therefore, they decide that the Ger can also claim that his ancestors were slaves in Egypt. Conversion to Judaism means inclusion in a new family tree and involves making the history of the Jewish people their own.

In the of Shemot we came across the expression Neviecha, which in that context meant that Aharon would be the spokesman for Moshe, who had speech difficulties (Kevad pe). Now we come across this same word, but with a different meaning. The spirit of God descends upon Eldad and Meidad, who begin to prophesy. A young man, who according to Rashi is Guershom, a son of Moshe, sounds an alert about what happened. Yehoshua reacts violently (because it is suggested that they announced Moshe’s death and Yehoshua’s succession in the leadership of the people). Moshe, on the other hand, aspires that the Divine spirit can be present at all times, within the people.

We are faced with the presence of a new biblical figure, that of the Navi, the prophet. Moshe, the great leader and liberator of the people, is, at the same time, the prototype of the Navi. In the words of Rambam, Moshe is Adon  HaNeviim, the lord of all prophets. God communicates constantly with him.  Vaidaber Hashem el Moshe lemor:  “and God spoke to Moshe saying“, is a verse that appears constantly in the Torah. According to Saadia Gaon, the Navi is primarily a messenger of God. His skills in the field of miracles and his knowledge of the hidden and future events are actually very limited and only serve the needs of his mission. 

From Yehudah Halevi’s perspective prophecy is typical to the Jewish people and was transmitted from Adam to those who were fit and worthy to receive this singular heritage. Prophecy, in his opinion, requires a special environment that is only found in Erets Israel. 

For Rambam, prophecy is the culmination of the state of perfection in the field of morality, intellect, and spirit. Rambam questions the historicity of certain events in the Bible, such as the account of the messengers who appear to Avraham and that of Yaacov’s struggle with an alleged angel. For Rambam these are episodes that belong to the world of prophetic vision. 

Ramban differs radically from Rambam’s opinion by assuming a literal interpretation of the biblical text in the mentioned cases.

Much is said about the prophet’s prediction faculties. (Let us remember the saying that predicting events, especially about the future, is very hazardous). However, I consider that the Navi is, in essence, a disturbing factor in the status quo. The Navi is the model of the person outraged and dissatisfied by the behavior of members of the society that surrounds him. He questions by vocation. For the prophet, the daily injustices, to which we tend to become accustomed, are the cause for constant denunciations and exhortations. He does not devote his attention to solving philosophical and theological problems such as to why and the subsequent purpose of existence. His concern is focused on everyday injustices: against the widow and the orphan, against the poor and the helpless, who serve as a model, as the target of abuses.

In the Aristotelian vision, the gods do not deal with things they consider trivial such as human well-being and misfortune. There are facts that can be regarded as cosmic minutiae such as the assaults of the strong on the weak. For the Navi, on the other hand, the fight against these evils becomes the reason for their existence and the fundamental purpose of their mission. The Navi is apparently programmed to react violently against injustice, without taking into account the personal consequences his actions can cause. Thus, we find, for example, the prophet Natan who confronts the mighty King David and reproaches him for his actions in the case of Bat Sheva.

The source of the Navi´s inexhaustible energy lies in his love for human beings and his compassion for their suffering. His accusing finger is not limited to pointing out those guilty of a crime. The Navi considers that a society that includes these exploiters of the less fortunate is equally responsible for their evils. Reading Amos and Yeshayahu, for example, reveal that their ideas and denunciations correspond to contemporary social sensibility. This is one of the categories we use to rate any literary work as exceptional: “If its content is still applicable to our times”. 

Moshe proves his qualifications as Navi when leaving Pharaoh’s palace, he defended the honor of the Hebrew mistreated by the Egyptian foreman. With this act, Moshe puts himself in danger and compromises his position of privilege in the Egyptian Court. A Navi cannot remain indifferent when he witnesses injustice. And Moshe is first and foremost, the Adon HaNeviim, the “Lord of all prophets”.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 3 POSITIVE MITSVOT AND 2 PROHIBITIONS

1. 380.Numbers 9:11 Offering the Pesach Sheni on 14 Iyar
2. 381.Numbers 9:11 Eating the offering Pesach Sheni on 14 Iyar
3. 382.Numbers 9:12 Not to leave anything of the offering Pesach Sheni for the following day
4. 383.Numbers 9:12 Not to break any bones of offering Pesach Sheni
5. 384.Numbers 10:9-10 sound the Trumpets in the Temple during battles and each offering

https://www.youtube.com/watch?v=YLrCmENK9f0

NASO_ NUMBERS IV,21 – VII

One of the topics highlighted in the biblical chapters refers to the Nazir, the person who makes the decision to refrain from eating grapes and drinking wine, promises not to cut his hair and avoid any contact with a deceased. (The state of Nazir lasts thirty days, unless a different lapse has been specified). We are probably faced with a personal decision to deprive ourselves of some of the pleasures of this world because they are probably conducive to undesirable behavior. Indeed, since an earlier chapter refers to the investigation process of a woman whose husband suspects her of adultery, our Chachamim conclude that the law of the Nazir is mentioned immediately, because the abuse of wine can also result in sexual levity.

The Nazi may consider some enjoyments to be unlawful and, therefore, compromise his moral and religious integrity. This concept is typical of many religions that probably think that depriving yourself of some joy is well seen by the gods. According to the commentator Ibn Ezra, human beings are slaves to their passions, and the authentically free individual rids himself from the yoke of passions. Abstaining from worldly pleasures can also be regarded as a self-imposed punishment for sins committed.

In a Braita, a rabbinical text not included in the Mishnah, we find a difference of opinions about our subject. Rabbi Eliezer Hakapar refers to the fact that the Torah requires the Nazir to offer a sacrifice at the end of his abstention period implies that it considers him a sinner; while Rabbi Elazar considers him a virtuoso, also relying on a different expression of the Torah. This difference reflects the tension that exists within Judaism regarding the pleasures of this world. On the one hand, we are aware that we must dominate our appetites, as expressed by Ibn Ezra and, on the other hand, our tradition teaches that those who have seen something that seems to be pleasurable and refrain from enjoying it will be responsible in the future world for their action.

There are those who see in our laws of Kashrut, for example, a system of regulations that aim to limit the free enjoyment of pleasure. The purpose of these standards may be to strengthen the mechanisms of self-control of a human being so that he does not give in immediately to instinctive desires. We have, on the one hand, then, the fragile will of the human who has to be restricted and, on the other hand, a world created by the Supreme Being that is all goodness and therefore, so must be His creation. (Indeed, man is also part of divine creation and according to the above argument must be equally good). 

The dialectic of our argument tends to be resolved by pointing out that both nature and human beings are potentially good. Mitsvot are the instrument that directs man’s instincts and inclinations toward goodness and nobility, toward fairness and altruism.

In Tanach we find two famous Nezirim. In both cases, it is the mothers who make the promise that their unborn child will be dedicated to worship, will be a Nazir. The two biblical characters inadvertently become Nezirim. (Possibly also, Avshalom, who refrained from cutting his hair, can be considered a third Nazir). The first of these, who has been the subject of numerous literary works, is Shimshon, who is prominently featured in the confrontation of our ancestors with the Philistines. In the biblical account Shimshon is a worthy leader of his people while fulfilling his status as a Nazir. However, his dedication to pleasures in the arms of the beautiful Delilah, leads him to fail in his promise of Nazir, symbolized by the cutting of his hair.

Shimshon is a tragic figure, because he possesses extraordinary physical strength, which could have been decisive in the confrontation with the Philistines. Unfortunately, his massive powers were not accompanied by spiritual strength capable of resisting Delilah’s charm.  

We are faced with an important lesson. First, the victory of the people cannot depend exclusively on the actions of one man. Second, abstention itself, at best, is a passing factor. The condition of Nazir can be beneficial and useful only as a passing condition, useful in molding a person’s character. But it cannot be the basis for a people’s salvation. It is clear that those who serve as leaders of society have to limit their appetites and personal desires. But one must also have a clear vision and a defined purpose, sagacity, and acumen to lead a nation’s destinies. At the heart of it all, Nazir is a manifestation of will, self-restriction and limitation, but cannot be seen as a decisive path to creativity and development.

The second biblical character to be a Nazir is the prophet Shmuel. This time we are in front of a spiritual and political leader who stamped his dominant personality in the formative period of our people.  Shmuel is clear in his purposes and understands fully his sacred mission of moral leadership. Shmuel agrees to the people’s desire to establish a monarchy by anointing the first King Shaul. But at the same time, he insists that the monarchy must be subjected to the “Supreme King”, to the ordinances, and to obedience to the word of God. And indeed, when Shaul, in his confrontation with Amalek, disobeys the instructions received, Shmuel predicts the end of his kingdom. The monarchy of Israel will have a new dynasty from that moment onwards, which will last, (although it was interrupted at the time of the Chashmonaim) until the messianic era and which focuses on the figure of the young hero David.

The Talmud reflects that tradition is very severe with Shaul and, in contrast, considers sympathy for David to be excessive. The latter is forgiven for numerous mistakes, while Shaul has his support withdrawn, at the first opportunity, as a result of disobedience. This is parallel to the fact that we tend to be tolerant and patient with our close relatives, while reacting violently to the transgressions of others. Why is Shaul punished while David is forgiven several times, while being assured that his descendants will obtain the royal crown forever? 

There are people whom we like us and are willing to apologise for their faults, while we are relentless with others. The charismatic young David had returned pride to the people by bringing down the gigantic Goliath with a stone. On the other hand, Shaul was a depressive and melancholic man who apparently did not enjoy the affection of the crowds.

Harav Yosef Dov Haleví Soloveitchik, my teacher, suggests that King David’s faultscorrespond to human weaknesses for which the Torah offers repentance and atonement. Shaul’s fault, on the other hand, is related to the exercise of the monarchy. Rambam lists the obligations of a king, including the defense of the country and that of its inhabitants. Shaul’s mistake had to do with royal leadership responsibilities, the defense of national interest and, therefore, his blunder is inexcusable. David’s mistakes, though many and serious, come from his fragility as a man. Shaul’s mistake lies in the realm of his role as monarch, that is, at the essence of his role as leader and is, therefore, unforgivable.

During the years of the existence of the Beit HaMikdash, the sect of Isi´im, the Essenes, apparently practiced asceticism and were probably not the only ones to do so at the time. The Chachamim did not exhort the goodness of abstaining from pleasures, although they did point out that excess enjoyment is harmful. Perhaps one of the main reasons for the opinion of our Chachamim is that people who practice abstinence and who are very severe with themselves tend to be ungenerous in their relationships with their fellowmen. The person who believes that abstinence from enjoyment of any pleasure is the correct behavior, cannot respond with magnanimity to the needs of others. 

We return to Shevil HaZahav, to the delicate balance required to enjoy the material without compromising the value of the spiritual. Everyone has the personal task of finding the delicate balance between things and ideas, between owning and being. A life that is governed by Mitsvot is the framework par excellence that our tradition offers to accomplish this task.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 7 POSITIVE MITSVOT AND 11 PROHIBITIONS

1. 362.Numbers 5:2 Sending the ritually unclean individual out of the field of Divine Presence
2. 363.Numbers 5:3 The ritually unclean individual should not enter the Temple
3. 364.Numbers 5:6 Confessing Sin
4. 365.Numbers 5:15 Complying with the laws of sotah (wife suspected of committing infidelity)
5. 366.Numbers 5:15 Do not include oil in the sotah offering
6. 367.Numbers 5:15 Do not include species in the sotah offering
7. 368. Numbers 6:3 The nazir should not drink wine or another strong drink derived from grapes
8. 369.Numbers 6:3 Nazir should not consume fresh grapes
9. 370.Numbers 6:3 Nazir must not consume raisins
10. 371.Numbers 6:4 Nazir should not consume grape seed
11. 372.Numbers 6:4 Nazir should not consume the bark of the grape
12. 373.Numbers 6:5 Nazir should not shave his hair
13. 374.Numbers 6:5 Allow nazir’s hair to grow long
14. 375.Numbers 6:6 Nazir must not enter the enclosure where a corpse lies
15. 376.Numbers 6:7 Nazir must not acquire ritual impurity through a corpse or any other source of ritual impurity
16. 377.Numbers 6:13 Shave Nazir’s hair and bring his offering (at the end of the period of his nazir promise, orif he acquires ritual impurity)
17. 378.Numbers 6:23 Recite the Blessing of the Kohanim
18. 379.Numbers 7:9 The tribe of Levi must carry the Aron HaKodesh, Holy Ark, on the shoulders