Rabbi Stein writes about the request of the tribes of Reuben and Gad to stay on the east side of the river instead of crossing over into the Land. She observes that the Hebrew word for their cattle is mikneh, whose root means to acquire. In other words, they put a higher value on the well-being of their cattle and wealth than the well-being of their people.
Rabbi Silverstein writes about journeys – physical and spiritual. This parashah names 40 years of journeying by listing 42 different sites, but without much narrative. It is up to the reader to provide the story and the message. For instance, she cites the Kedushat Levi, who wrote that the Israelites stayed longer in some places because it took longer to find the holiness of the site
Rabbi Sacks writes that the prophets were not powerful individuals, they had no authoritative roles, and were deeply unpopular. He further writes that when prophecy is fulfilled then it has failed, since the words of the prophets were to warn the people away from potential danger. If Israel was unfaithful to its covenant then it would fail.
Dr. Sinclair questions why women didn’t protest the social order in ancient times. She comments that the 5 women are minor characters, they are identified by name instead of by relationship to a man, they break protocol twice by speaking directly with Moses, and they protest the accepted social order. Yet the actual text is powerful.
Rabbi Sacks writes of the similarities between the narrative of Elijah and of Pinchas, both classified as zealots, and both rebuked, albeit gently, by God. Scholars are ambivalent about PInchas; while his zeal was well-intended, he didn’t act within the moral parameters of Jewish law. God rebuked him by removing him to a position of mandatory peace, while Elijah was rebuked for not hearing “the still small voice”.
Jonathan L. Friedmann is the president of the Western States Jewish History Association; vice president, academic dean, and director of programs at Ezzree Institute; admissions director and associate professor at the International Institute for Secular Humanistic Judaism; and director of the Jewish Museum of the American West. His latest book is Chai Noon: Jews and the Cinematic Wild West.
Rabbi Schwartz cites the Jerusalem Talmud in connecting the parashah and clapping. The Talmud states that when Balak clapped his hands in anger at Balaam’s blessings, it reflected a loss of control, and submission to anger. Both emotions violate the peaceful spirit of Shabbat.
Rabbi Bouskila writes about tax assessment in 17th century Damascus: a ceiling was imposed on assets that could be taxed, so that the wealthy would not hide their financial holdings. He cites Rabbi Shmuel Vital, a rabbi of the time and place, who hesitated, considering that no action would harm the community, while engaging in the dispute would make enemies.
Bilaam, traditionally, is denied a share in the World to Come. Yet God chose him to bless Israel. How does this make sense? Bilaam said “It is a nation dwelling alone, not reckoned among the nations.” What does this mean?
Rabbi Lewittes addresses the well-known conundrum of this ritual that doesn’t seem rational. She cites the Tosafot which describes the mitzvah of the Red Heifer as something to be experienced rather than explained. She also comments that the ritual burning of the animal destroys any notion of perfection.