BY MARC GARY for JTSA
Striking Out or Stepping Up: A Leadership Model for Our Times
“Moses entered the stage of Jewish history by striking (the Egyptian) and exited from the stage of Jewish history by striking (the rock).” This startling observation by Rabbi Shlomo Riskin in his commentary on the Book of Numbers (Torah Lights: Bemidbar, 169) causes us to reflect deeply on the subject of Jewish leadership.
Narrative symmetry, of course, is a characteristic of both biblical literature and rabbinic interpretation. It suggests purpose over randomness—a meaningful connection between beginnings and endings. Here, however, the symmetry is ironic, even disquieting. Moses’s entry onto the stage of Jewish history is through killing another human being; his forced exit is the result of hitting an inanimate object.
BY ALAN MITTLEMAN, JTS
Korah: Democrat or Demagogue?
Korah is the first left oppositionist in the history of radical politics.
–Michael Walzer, Exodus and Revolution (111)
How shall we read the Korah story? What is his rebellion about? Is Korah the first left-wing radical? He seems to want to level the distinction between leaders and masses. All of the people are holy, he claims. There is no need for a priestly caste which, in the wilderness setting, is a governance class. This view relies on the Midrash’s framing of Korah’s claim: “It is not you alone who have heard at Sinai, ‘I am the LORD your God.’ All of the people heard it” (Tanhuma Korah 4). From Korah’s point of view, the promise of Exodus 19:6, that Israel will be a “kingdom of priests and a holy nation,” has been fulfilled. Mass reception of the divine word means equal standing in holiness. Korah, on this view, is something of a hero, a tribune of egalitarianism before its time.
BY DAVID HOFFMAN, JTS
Intermarriage and the Desert
In light of the recent work of colleagues and friends regarding the boundaries of the Jewish people and how that impacts the weddings that should or should not be performed, I cannot but help to read this Shabbat’s parashah in terms of boundaries.
The midbar—the desert as a metaphor—is a wild, boundaryless place. As the Talmud famously states, “midbar mufkar lakol”: the desert is free and will always remain ownerless. It will always be a space without walls or structure. It’s a place where we wandered aimlessly for 40 years between where we had to leave and where we wanted to go.
Numbers 8:1 – 12:16
BY MICHAL RAUCHER for JTS
Let’s Talk about Sex
There are many unanswered questions about the now-infamous incident of God chastising Aaron and Miriam and then inflicting Miriam with tzara’at, or leprosy, at the conclusion of Parashat Beha’alotekha. Primarily, there are questions about what exactly Miriam and Aaron did to receive God’s rebuke, and why Miriam is the only one punished. Many interpreters have considered Miriam’s wrongdoing in two ways: either she is guilty of racism towards Tziporah, or God scolds her for the presumption that she and Aaron are prophets just as important as Moses.
by Daniel Nevins for JTS
Lifting Up Our Communities
"What task makes you nervous?" You may be surprised by my answer—making synagogue announcements. During my years as a congregational rabbi, I enjoyed public speaking, whether to a small minyan or to a full sanctuary. But standing up at the end of tefillah and making announcements was always a challenge. I wanted to give warm but equal acknowledgement to all who had contributed to the service, as well as to those who had played the many roles necessary to help the shul function. Both volunteers and staff deserved recognition. There were milestones to celebrate, mourners to comfort, and programs to promote.