Am Yisrael, a Holy Nation to G-d, Primarily

 

                        “For you are a Nation of Priests, a People holy to the Lord Your G-d.”- Exodus 19:6

“Bamidbar” is the Parashah that opens the fourth book of the Torah. Moshe is embarking on the important task of preparing Am Yisrael, the newly molded People, to living as a safe, productive, and independent nation in its own land.

It is not an easy undertaking. To try and instruct a People that has only recently gained its freedom, after centuries of slavery, to live an autonomous life is a major challenge. Most of them are illiterate, submissive and rely on Moshe to guide, lead, and decide for them.

As we recall, thus far, Moshe has been setting the ethical and ground rules for preparing Am Yisrael to live its G-d given destiny as a “Holy nation.” We were given the Torah which rabbi Sacks ZT”L correctly and succinctly defines as “our constitution of liberty under the sovereignty of G-d.”

The Covenant entered between G-d and Am Yisrael was unanimously and unconditionally accepted at Mount Sinai. We, their descendants, are bound by it. Both the Book of Shemot (Exodus) and Vayikra (Leviticus) outline the duties of this meaningful and important vocational role. G-d, as we are reminded time and again, is the common denominator that connects them all.

As part of our calling, the Priests and the Levites have been assigned their tasks. The protocol for running their sacred, very important and not always easy work has been outlined. A “priest in the service of the Jewish People,” states Rabbi Berel Wein, “was someone who served the public and private needs of Jews. The Priest was a social worker,” continues, Wein, “the peace maker, the cement that binds a community together and gives it its necessary sense of unity and cohesion.” Above all, the Priests were the guardians of our national as well as our Spiritual well-being. 

However, to live in safety and for physical survival, it is also essential to build a strong army.

Towards that end, G‑d directs Moshe to conduct a census of Am Yisrael. Moshe needs the count of people who could be of military age, who could fight, ones who could defend the nation. 

There are 603,550 men of draftable age (20 to 60 years) who will be trained in warfare. The Levite circle, with its 22,331 or 3.7% of the total, are exempted from that duty.

The Levites had an alternative role, not just to be holy as some have interpreted it, but as mentioned by Rabbi Wein above, to also be the educators, counselors and, the ones responsible for teaching the masses of people how to shell the slaves' mindset and start thinking like free and responsible people. That, too, was being part of the strength and defense of the nation. They were simply soldiers of a different kind.

Fast forward to the 20^th century modern day state of Yisrael. Many members of the Hareidi segment of the Jewish population dedicates many hours of the day to studying Torah and, like the Levites and the Priests dedicate their lives to serving G-d. Like the Levites, they are exempt from enlisting to the army. This, naturally, causes some resentment among other Jewish sectors in the Yisraeli society.

Learning and studying Torah, as we all know, is highly important in our Jewish tradition. “And you should contemplate it [The Torah] day and night,” Moshe commands Yehoshoa (Yehoshua 1:8). It is important to note that Yehoshua was the Chief of Staff of Moshe’s army.

This decree by Moshe to Yehoshua, however, is not a reason to pass the responsibility of self-defense to others, or any responsibilities to others in favor of something just for oneself. It was not a deal that if one sits and studies, that one should be exempt from the responsibility of defending one’s family and people from aggression. 

On the other hand, there are those who want to deny the importance of Torah learning, those who want to tear Torah scholars away from what they dedicate themselves to be doing.  Neither are right. 

Our sages have understood this issue very well and debated it at length. They quote Devarim (Deuteronomy 11:14) which states, “You shall gather your grain, your new wine and your olive oil.” At the same time, they remind us of Moshe’s decree to Yehoshua regarding the importance of studying the Torah. Many have acted in accordance with Rabbi Yishmael and combined working for a living and learning Torah. (Berakhot 35b:4-10)

Consider an idea for today.  Hareidim, as the new Levites in the role Moshe Rabbeinu designed 3400 years ago for those who would serve the people, not as combatants but as educators and social workers, and maybe even helping with the harvests in season, out in the smaller communities from the Lebanon border to the tip of Eilat, to every area in Judea and Samaria. 

It is not really a new idea.  Religious girls have been doing it for some time as a substitute for regular military service. It would mean adding a program for Hareidi men between 18 and 21 in addition to those already voluntarily enlisting in percentages equal to some other sectors of the population. It would mean that everyone is required to comply with their responsibilities to the nation for 2-3 years of their lives, either in combat roles or in other ways.

And there should be a bonus.  For every individual serving, regardless of role, there should be post-service educational benefits and reduced mortgages to buy a home, in some proportion to years of service. Before someone asks about Miluim (reserve service), that could also be accomplished both in military readiness and service to small communities in other ways.

It is time that Medinat Yisrael employ ideas that bring all segments of the Jewish community together to improve the quality of life for all, just as Moshe Rabbeinu insisted that everyone participates -  in building the Tabernacle,  in defending the nation, and in serving the welfare of the people.


This article was written jointly by Roger Froikin and Bat-Zion Susskind-Sacks

I Am That I Am - The Personal G-d

 

 

“Shemot” (names) is the first parashah of the second book (Exodus) of the Chumash (the five books of Moshe). It bears the Hebrew title of the book.

The parashah opens with this verse, “These are the names of the children of Yisrael who came to Egypt with Jacob. Hence, both the weekly parashah and the Book are called “Shemot.” The parashah marks the beginning of a new chapter in the history of Am Yisrael. Ya’akov, Yoseph and his brothers have passed away and the new Pharaoh decides to enslave their descendants who have grown and multiplied.

Names have power. They are the mark our identity. As we have seen, thus far, in the Torah, meanings of names, on many occasions, identify the essence and even predict the destiny of their bearer.

One of the names we are introduced to in this parashah is of the greatest leader Am Yisrael has ever had, Moshe. His name is given to him by Pharoah’s daughter when she finds him floating in a basket on the Nile. Since it is very unlikely that the Princess of Egypt spoke Hebrew, we can presume that she gave him an Egyptian name, Moses, as in Ramses, which, in ancient Egyptian, means “child.” Rabbi Sacks, ZT”L, suggests that “the etymology given in the Torah, that Moses means ‘I drew him out of water,’ tells us what the word suggested to Hebrew speakers.” I beg to differ with the esteemed Rabbi Sacks. Unlike him, I believe that the name was deliberately “Hebrewised” as the thought that the most prominent figure in Jewish history would bear a pagan name was intolerable.

The most enlightening revelation in the parashah, however, is the way G-d introduces Himself, by His Hebrew name, to Moshe. It happens when Moshe encounters the “burning bush” from within which G-d instructs him “to bring forth” His “People, the children of Yisrael out of Egypt” (3:10).

Though his modesty and humility push Moshe to challenge and object to G-d’s directive, he questions Him: “When I come to the Yisraelites and say to them, ‘The G-d of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ What shall I say?”

Ramba”n (Rabbi Moshe ben Nachman), the medieval Jewish philosopher, observes that Moshe knows who is talking to him at the burning bush. Ramba”n also suggests that Moshe probably understands that G-d has many names and attributes through which He interacts with humanity. What Moshe is merely asking, according to Ramba”n, is which of G-d’s spiritual attributes,  or which manifestation of G-d is sending him to fulfill that mission.

G-d’s response to this question is “Eheye Asher Eheye” (3:14). Though literally it says, “I will be what I will be,” it is usually translated as “I am that I am.”

G-d’s answer suggests that He will appear to the Yisraelites as he will appear to them. It is not just a name. It is an attribute that, in its essence, is multi-faceted, multi-layered, boundless, and abundant with energy, one that transcends a universe of time and space, one that is ever present.

Furthermore, what is revealed to us here is a G-d that is personal and accessible, not just a remote one who created the universe. It tells us that there are many ways to reach Him and that each of us can connect to Him and find in Him what we seek.

To crystallize this concept, G-d continues with the original directive he gives to Moshe, in verse 10. In this one, though, He adds another four-letter name to His host of names. That name, or what has come to be known as the “Tetragrammaton” (Greek: tetra- ‘four’ + gramma, grammat- ‘letter’) is referred to in Rabbinic literature as Hashem. These four letters, which are regarded by many Jews as too sacred to pronounce, form the root meaning of the verb “to be” and their original meaning is understood to be “He Who is,” or “He who brings being into being.” That four-letter sacred name has already appeared to Biblical heroes in the book of Bresheet (Genesis) which is further affirmation of G-d’s attributes and qualities rather than just the introduction of another name.

In his book “Sharei Orah,” Rabbi Yosef Gikatilia addresses over 300 names for G-d. He provides a systematic and comprehensive explanation of these names that indicate the various qualities and aspects through which G-d communicates with humans and reveals Himself in the universe.

Therefore, for the sake of clarity and to ensure that the Children of Yisrael fully grasp and internalize the newly introduced and verbalized concept which G-d has just expressed to Moshe, G-d repeats the directive, this time adding the Tetragammaton, “Hashem:”

Say to the Yisraelites, 'Hashem, the G-d of your fathers - the G-d of Avraham, Yitzchak and Ya'akov - has sent me to you.' This is my name forever, the name you shall call me from generation to generation" (3:15).

G-d’s message is clear. This is the same G-d, the G-d of our fathers, the unified One G-d that we daily affirm in the following words of the “Shema”:

                                    " שמע ישראל, יהוה אלוהינו, יהוה אחד"

 "Shema Yisrael, Hashem, Eloheinu, Hashem Echad!” )Hear O, Yisrael The Lord is our G-d, the Lord is One).

Shavua tov.