Post by Rabbi Neil on Jun 21, 2024 19:06:51 GMT
We find ourselves with two stories in this week’s Torah portion. The first is the story in Numbers 11 where God descends in a cloud, and when the cloud lifts, two men – Eldad and Medad – are prophesying. Joshua is concerned about Moses’ authority and orders them to be shut in, saying, “My lord, Moses, restrain them!” but Moses gives the superb reply, “Mi yiten kol am Adonai n’vi’im - If only all God’s people were prophets!” (Num. 11:29) In other words, Moses does not see it as a challenge to his authority that others have access to God.
The next story in the following chapter contains the narrative of Miriam being inflicted by tz’ara’at, often poorly translated as leprosy, and Moses praying for her return to health. So noticeable that God hears the prayer but refuses to listen, and Miriam is healed 7 days later. Miriam and Aaron have been gossiping about Moses Cushite wife, and go from talking about her to talking about Moses, saying, ““Has the Eternal spoken only through Moses? Has [God] not spoken through us as well?” (Num. 12:2) God hears and strikes Miriam with tzara’at, although not Aaron probably because he’s the High Priest and could not serve if he were inflicted with that disease.
What is the link between these two stories? In both narratives, other people are concerned for Moses that his leadership is undermined, but in neither narrative doe Moses show any concern for his own authority. Perhaps that’s because his authority has been given to him by God, so who could possible threaten that? In the Book of Exodus, for example, God says to Moses, “I will do this very thing you have asked, for you have found favor in My sight, and I know you by name.” (Ex. 33:17). Moses has a special relationship with God – Moses is the only person who went up to Sinai, Moses is the person before whom God passed by so that Moses could see God’s glory. Given all of that, what is it that leads Joshua, Miriam and Aaron to be concerned about Moses’ authority?
Perhaps they have seen some of Moses’ previous insecurity. Before God reassures Moses that he has found favor in God’s sight, Moses clearly expresses concern, saying, “If you are pleased with me, teach me your ways so I may know You and continue to find favor with You.” (Ex. 33:13) The “if” is key here. Despite God’s later reassurance, maybe Moses is sometimes nervous or doubtful that he will remain in God’s favor.
Looking deeper, though, maybe the core issue isn’t Moses’ leadership, but something else more important for us all. Joshua reacts the way he does because he cares about Moses. Miriam and Aaron react the way that they do because they care about Moses. And Moses’ response to Miriam being stricken with tzara’at is beautiful and caring. Vayitzak moshe el adonai leimor – el na r’fa na la – Moses cried out to the Eternal, “God, please, heal her please.” (Num. 12:13). It’s a totally simple, heartfelt prayer that is beautiful not just in its message but also in its rhythmic Hebrew – el na r’fa na la. It’s such a wonderful Hebrew phrase that it’s even used in the prayer Y’did Nefesh that we’re going to sing at the end of our service. What connects these stories isn’t necessarily insecurity about Moses’ leadership, but the way that we express love for each other. There’s something really quite beautiful about two stories next to each other in which love is expressed so wonderfully. And even Moses’ response to Joshua is loving – would that all the people were prophets! Moses can say that because he loves the people and wants the best for them.
Judaism is a religion of love. Very often, it is portrayed as a religion of duty or of commandment, but the sense of duty is not an onerous one but a loving commitment, part of a brit, a covenant, of love. We thank God in our evening service for Ahavat Olam, an everlasting love that God has shown for us. That is followed by the Sh’ma, in which we are reminded to show love to God. The central verse of the central chapter of the central book of Torah tells us v’ahavta l’reacha kamocha – show love to your neighbor as you would have it shown to you. (Lev. 19:18). The commandment that is repeated more than any other in Torah is to love the stranger, which is mentioned thirty-six times! Love is not a vapid feeling, it's what drives us to care for the other, to tend to their needs, whether they be our fellow, the stranger in the camp, or even God Almighty!
What is it to love God? To do what Eldad and Medad do which is to go around talking about God. What is it not to love God? To only pray to God when we need something. Of course, prayer in times of need can be very true and honest, as Moses’ prayer is, but only if we also pray at times when we don’t have a need. Prayer must be a continual reflection of the self, a continual reflection of connection of world and with God. If prayer only occurs at times of trouble, it borders on idolatrous.
So what is normal prayer? Is it recitation of age-olds texts? In part, yes – Hebrew prayer consists of kevah and kavannah. Keva is fixed liturgy, kavannah is intention and spontaneity. Prayer that is only keva is spiritually void, prayer that is only kavannah is wild and impossible to repeat. Spirituality in a communal setting must contain both elements to address those who need constancy, and those who need spontaneity. That is why at the end of Tefillah, which is a fixed prayer, we give space for personal, spontaneous prayer. Prayer, which is an act of love, requires both regular routine acts and also spontaneous acts, just as a loving relationship between people needs both.
This Shabbat, then, let us reflect on what we love about Judaism and about our Jewish community. Let us continue to explore our love of each other, our love of God, and the love of our tradition. Let us show love to each other, to God and to our community not because we have to, but because we love to. And let us say, Amen.