Parashat Beha'alotcha
May 29, 2021, 18 Sivvan 5781
Torah: Numbers 8:1-12:16; Triennial 9:15-10:34
Haftarah: Zechariah 2:14-4:17
In this week's Torah Sparks, you'll find a D'var Torah on the Parashah by Ilana Kurshan called "The Varieties of Religious Experience". Vered Hollander-Goldfarb poses questions titled "Timelines or Thoughtlines?" And Bex Stern Rosenblatt writes about "Rebuilding a Home for God" in the Haftarah.
The Varieties of Religious Experience
Ilana Kurshan

In parashat Beha’alotcha Miriam and Aaron speak out against Moshe “on account of the Cushite woman he had married” (Numbers 12:1), a reference to Moshe’s wife Tziporah, who was described as a Cushite on account of her beauty (12:1). Rashi explains that Miriam had discovered that prior to the giving of the Torah, Moshe abstained from sexual relations with Tziporah, and she had relayed this information to Aaron. They objected to Moshe’s abstinence, insisting that God also spoke to them, and yet they did not have to separate from their spouses. Why are Miriam and Aaron so disturbed by Moshe’s behavior? A close look at this episode from our parashah offers insight into the nature of prophecy and the way we relate to those whose gifts and talents are different from our own.

God responds to Miriam and Aaron’s negative words about Moshe by pointing out that it is only with Moshe that God speaks face-to-face; with all other prophets, God speaks in a vision or a dream. This mention of the unique nature of Moshe’s experience of prophecy highlights a stark contrast between Moshe and each of his siblings. For Moshe, prophecy is an experience of solitary communion with God. When Moshe first encounters God, he is alone on a mountain shepherding a flock of sheep. And his ultimate revelatory experience—the one known simply as revelation—takes place when he ascends that same mountain on his own to be alone with God for forty days and forty nights, leaving the rest of the people below. When Moshe is with God, he is withdrawn from the rest of society – which may explain why he separates from his wife Tziporah before speaking face-to-face with God.

Miriam, too, has prophetic abilities, but her prophecy is not about withdrawal from society but about bringing people together. The Talmud (Megillah 14b) relates that before Moshe was born, Miriam prophesied, “My mother is destined to bear a son who will deliver the Jewish people to salvation.” The midrash (Exodus Rabbah 1:17) adds that when Pharaoh decreed that all Israelite baby boys be thrown into the Nile, Miriam’s father Amram “immediately separated from his wife, had no intercourse with her, even divorced her when she was three months pregnant.” Miriam, who foresaw that she was destined to have a sibling who would save the Jewish people, reprimanded her father for his behavior and exhorted him to return to his wife: “Your decree is harsher than that of Pharaoh, for Pharaoh decreed the elimination of male children only, while you decree the elimination of male and female alike.” Amram heeded his daughter and reunited with his wife, and then Moshe was conceived. According to this midrash, Miriam’s very first prophecy was about bringing husband and wife together – which may explain why she was so troubled that Moshe separated from his wife in order to hear God’s word.

The next time we are told that Miriam is filled with divine inspiration is when she takes a timbrel and leads the women in singing and dancing at the Sea of Reeds. The song she leads is very similar to the first verse of the song led by Moshe, with one telling difference not entirely apparent in the English translation. Whereas Moshe’s song begins, “I will sing to the Lord for He has triumphed gloriously” (15:1), Miriam’s version begins, “Sing to the Lord, for He has triumphed gloriously” (15:21). Moshe speaks in the first person singular, whereas Miriam uses the plural form to invite the women to join with her. For Moshe, calling out to God is an individual experience, whereas Miriam exhorts the people to encounter God collectively.

When Miriam takes up her timbrel at the Sea of Reeds, she is identified as “Miriam the prophetess, Aaron’s sister” (15:20) – perhaps an indication that when it comes to prophecy, she is more like her brother Aaron than like her brother Moshe. Aaron, like Miriam, is a leader whose religious experiences take place among people, rather than removed from them. Although he is Moshe’s partner in liberating the Israelites from Egypt, he comes to this role from a very different place than his brother. Moshe grew up in Pharaoh’s palace and learned about the Israelites’ suffering only when he left home and went out into the world. He first became sympathetic to the plight of the slaves when he witnessed an Egyptian taskmaster beating a Hebrew and, appalled by the injustice, struck down the Egyptian. Aaron, in contrast, grew up as a slave at the mercy of Pharaoh’s tyranny, and his people’s suffering was his own suffering as well. He is motivated to help lead the people out of Egypt not by an innate sense of justice or by a divine call from a bush aflame, but rather by the backbreaking labor that he and his kinsmen have had to endure. Aaron is a leader from among the people, unlike Moshe, who was never himself a slave. Perhaps it should not come as a surprise, then, that while Moshe goes up the mountain to commune with God at Sinai, Aaron leads the people in an ecstatic religious experience down below.

The Talmud further hones this contrast between Moshe and Aaron’s leadership in the beginning of tractate Sanhedrin (6b), which considers the question of whether absolute justice is possible in our imperfect world. The rabbis contrast Moshe and Aaron: Moshe strove for absolute justice and lived by the motto, “Let the law cut through the mountain,” insisting that the iron rule of law could break through the dirt and dust of this world; Aaron was devoted to the pursuit of peace and advocated instead for compromise, settlement, and accommodation. Moshe, whose innate sense of justice motivated him to kill an Egyptian taskmaster, believed that God’s justice must triumph at all cost. Aaron, who is described as “loving peace and pursuing peace, loving all of God’s creatures and bringing them close to Torah” (Avot 1:12), was less focused on the triumph of divine law than on drawing people close together. Moshe was often enervated by his contact with the people and had little patience for their desert grumblings, whereas Aaron was a gifted mediator and a genuine “people person.”

Given that Miriam and Aaron’s religious leadership was all about drawing people close, it comes as no surprise that they are so disturbed when Moshe separates from his wife. His prophetic style is foreign to them, which is why God has to teach them about His unique relationship with His trusted servant and about the varieties of religious experience. In our world we need all kinds of divine servants – those who are motivated by a clear and absolute sense of justice, as well as those who can restore people’s faith in the future and bring them close to one another. As Moshe tells Joshua earlier in the parashah, “Would that all of God’s people were prophets” (11:29). If we can learn to appreciate everyone’s unique divine-given gifts, we might discover that indeed they are.
Timelines or Thoughtlines?
Vered Hollander-Goldfarb

Text: Bamidbar 1:1 and 9:1-2

1:1The LORD spoke to Moshe in the Desert of Sinai in the tent of meeting on the first day of the second month of the second year after their coming out of Egypt…

9:1The Lord spoke to Moshe in the Desert of Sinai in the second year after their coming out of Egypt on the first new moon (month), saying, 2And the Children of Israel shall do the Passover sacrifice at its appointed time… 

  • What is the difficulty presented by the date that appears in 9:1 vs. 1:1?
  • What might be the reason(s) to arrange a narrative out of chronological order in certain places?
  • If you have been following the narrative in chapters 1-9, what might be the reason here?
Commentary: Ramban Bamidbar 9:1

In the second year after their coming out of the land of Egypt, on the first new moon (month). From here the Rabbis have deduced the principle: "There is no [strict] chronological order in the narrative of the Torah". Now the reason for this delay [in mentioning the section concerning the Passover] was that since this fourth book [of the Torah] comes to mention the commandments which Israel was given in the wilderness of Sinai for that particular time, He wanted to complete everything related to the Tent of Meeting and its functioning during all the time [that Israel was] in the wilderness. Therefore, He mentioned first the encampment arrangements and the place of the Tent [of Meeting] and … all services of the Tent. Then He mentioned the dedication-offerings of the heads of the tribes, who brought the wagons in which they would carry it [the Tent] as long as they were to be in the wilderness, and He finished [the account of] their offerings at the dedication of the altar, which began on the first of Nisan or afterwards. After all this He returned and mentioned the admonition that He had given them not to forget the commandment of the Passover.

A touch of Ramban’s methodology: Ramban rejects the solution of “there is no chronological order” (ein mukdam u’me’uchar) for challenges in the narrative. In places that are blatantly out of chronological order he considers it his obligation to understand the reason.

  • According to Ramban, why did the Torah choose to present the narrative out of order in this case?
  • Ramban suggests here an associative, rather than chronological, order. How does that relate to the way many people think? What is the advantage of each system?
  • Why do you think that Ramban is unwilling to upend chronology freely whenever the order of things presents a challenge?
Rebuilding a Home for God
Bex Stern Rosenblatt

After long years of exile in Babylon, the Jews come back to our homeland in successive waves of migration. Armed with permission from our Persian overlords, Cyrus the Great and then Darius, we resettle the land and begin to rebuild the Temple. It is not an easy task. The books of Ezra-Nehemiah detail our infighting and our confusion over who counts as a Jew and what counts as a Jewish task. We’ve come back to our land but it has other peoples dwelling in it. We have great work to accomplish but our traditional forms of governance no longer work and we can’t seem to get anything done.

It is in this context that our haftarah from the Book of Zechariah is read. Zechariah relates to us eight very complicated visions. With the help of the angel, they are interpreted in a way to give the returnees a new political and religious order, to return stability to the land. The word return is important here. Even as a new order is being created, it has deep connections to the past. The incoming high priest named by Zechariah is Joshua, a descendant of the high priests who served in the First Temple. Likewise, Zerubbabel, a descendant of the Davidic kings of Judah, is given a leadership role in the book of Zechariah. We know from outside sources that he was governor of the land at this time, the Persian-appointed manager of their province Yehud. Zechariah tasks him with continuing to rebuild the Temple. He is not to be quite like the Davidic kings of old, but rather dependent on a foreign power. As the text says, he shall govern “not by might and not by power, but by [God’s] spirit.” He will not raise an army or conquer nations. He will be concerned with maintaining the reconstruction of our holiest place.

The point of rebuilding the Temple is to make a place for God to dwell among us. Ever since we built the Tabernacle in the wilderness after leaving Egypt, we have sought to establish a place and a mechanism so that God’s presence will stay with us. Solomon built the First Temple for this purpose. After the First Temple was destroyed, Ezekiel prophesied that there would come a time in which God would once again be able to dwell in our midst. It is now in Zechariah that this finally takes place. The second chapter ends with the powerful verse: “Be silent, all flesh, before God, because he is aroused from his holy habitation.” God has been called from the heavens back down to earth. And it is in this return that we have the first and only mention in the Tanakh of the term “the holy land.” Rising up after destruction, turning away from infighting, the Jews of the sixth century BCE were able to bring holiness back to earth.
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