How To Be A Priest

This week’s Torah portion is Bemidbar, the very first portion in the book of Numbers. Bemidbar means, “in the wilderness.” It’s always read just at the time of Shavuot, when we commemorate the receiving of the Ten Commandments and celebrate the great gift of Torah. This portion begins with a charge to take a census, hence the name of the Book, Numbers. The plan of how the tribes will encamp around the Tabernacle is laid out, with banners and insignias for each tribe. The Levites replace the first born and are appointed to dismantle, carry, and re-erect the tabernacle on their journeys.

All the drama the Israelites have witnessed: the plagues, the parting of the Sea of Reeds, the giving of the Ten Commandments; all the building of the tabernacle, the crises of not enough food and water have stopped. We are all alone in the desert – but not alone. We are with God. Now we have to begin to just live. How do we do that?
The Torah has very practical advice for the Levites, that for us, can take on deeper meaning. But before we can take this advice into ourselves, we must go back to something God said to us right before the giving of the Ten Commandments. God said, “ V’atah t’hiyu li, ma-m’lechet Cohanim v’goi kadosh. You shall be to me a kingdom of priests, a holy nation.”(Ex. 19:6) Of course, this is both an offer and a prophecy: a commandment and the beginning of a brand new religious system. In idol worship, the priest spoke through the idol to the God, who spoke back to the priest, who then reported to the people. Judaism was to begin the democratization of religion. Each of us was to be our own priest. We, then, are the Levites: the priests. We are to interact directly with God and to become holy individually, so that we can be a holy nation.

Here is God’s advice. “…you shall appoint the Levites over the Tabernacle of the Testimony, over everything that belongs to it. They shall carry the tabernacle and all its utensils and they shall tend, (guard, and watch) over it; and they shall encamp around the Tabernacle. When the tabernacle journeys, the Levites shall take it down and when the tabernacle encamps, the Levites shall erect it….and the Levites shall protect the guarding of the tabernacle of the testimony.”

We have to remember what was in the center of the Tabernacle: words. We also have to imagine how weird that must have seemed: no idol, rather laws that were available to all. The sages interpreted the commandment to safeguard the charge of the Tabernacle literally. In ancient times, Levites were stationed around the Tabernacle, and later the Temple at 21 different stations, according to Nachmanides, as an Honor Guard. Our task is to go deeper into the symbolic meaning of the text. Rabbi Shlomo Carlebach said a beautiful thing: “Imagine if I knew the Torah was given only to me, all its holiness was made just for me – how I would throw myself at every word! How I would cry over every word to understand it! When I receive a letter from someone I love I can’t stop reading. This is how we have to learn Torah, as a love-letter from God to us.”

Rabbi Carlebach captures the spirit of the verses from Bemibar. We are to carry the Torah: to carry it with us, because it truly is within us, as it says in Deuteronomy (30:14), “in your heart and in your mouth.” It is part of us and we are part of it. We are to tend, guard, and watch over it, by developing within ourselves that sense of awe and gratitude which we must have once felt, when we received it, and by putting it into practice in our lives so that we can become Torah; not just know it, but live it and be it. We can encamp around it by making it central to the way we live our lives; not something that is part of our cultural and religious heritage only, but by taking it seriously enough to believe that its wisdom is greater than our own. We can take it down when we have searched our hearts in total honesty, and know with all our being that there is something in the text which we, as a society, cannot agree with any longer: such as the practice of slavery or the exclusion of people on the basis of sexual preference. And we can erect it when we look to it for guidance, when we have a difficult choice and don’t know which way to go. Finally, we can protect it by nurturing its truth within our hearts and by refusing to abandon its teachings; by proudly standing up as Jews, and refusing to abandon our unique destiny as guardians of this precious teaching. By protecting Torah, it protects us. By loving it, it will send loving blessings to us.

In the Zohar it says, “How beloved… is the Torah before the Holy One, blessed be God, …. wherever words of the Torah are heard the Holy One, blessed be God, listens together with all the hosts. Indeed, the Divine Presence comes to lodge with the one that gives utterance to those words, (III:118a)... In all one’s deeds it behooves a person to imitate the celestial model, and to realize that according to the nature of a deed below there is a responsive stirring on high ….When one … turns one’s eyes to the heavenly light, that person will be illumined by the light that God will cause to shine upon him. (III: 118b-119a). At this time of Shavuot, when we ready ourselves to receive the Torah once again, may we all be bathed in the heavenly light of understanding, that we may honor and love the Torah. May we carry it with us, tend it within us, strive to understand the spirit of what it is saying to us, and live by its light.

Finding Out Who You Really Are

This week’s Torah portion is Bemidbar, the first portion in the book of Numbers. Bemidbar means, “in the wilderness,” but Numbers gets its name from the commandment to number, or take a census of, the Israelites. In this portion, a plan of encampments is also given, with the ark containing the tablets of the Ten Commandments in the center, the Levites camping around the tablets, and the other tribes camping around the Levites. The Levites are designated to replace the firstborn, and are assigned tasks for transporting the tabernacle, being given temple service as their occupation. One verse begins: (3:6) “Bring near the tribes of Levi and have them stand before Aaron the Kohen and they shall serve him; and they shall safeguard his charge, or his guarding, and the charge of the entire assembly before the Tent of Meeting, before the service of the Tabernacle.” Rashi comments on this verse, quoting from the Talmud, (Megilla 13b) “But my assignment and your assignment are not the same.” It seems like an obvious statement, and yet a deeper subject is being introduced here, involving our uniqueness and our destiny. Rabbi Gelberman used to say that the Eleventh Commandment is, “Thou shall have a purpose.” But what is our purpose? How do we find and identify it? One of the Chassidic masters, Rabbi Pinchas of Korzek (as quoted by the S’fat Emet) said, “Each of us becomes excited by a different quality or aspect of life and possibly of religious life; and this is reflected in the may ways of understanding God,” as we say in the Amidah, God of Abraham, God of Sarah, God of Isaac, God of Rebecca, etc. Because we are alive, each of us is fulfilling a very special and holy purpose, because if we didn’t have a purpose, there would be no reason for us to have been created; but we aren’t told what that purpose is. It is up to us to embark on a process of discovery, because only we can fulfill the unique task that we’ve been given. We all contribute differently. Some of you may know the teaching that when we humans make many of the same thing: coins, or cars, or can openers, we make them all alike, but when God makes many of the same, each one is different.
In this portion that begins with a commandment to take a census and count the Israelites, the word, count: pakod, as noted by Rabbi Elimelech, also means raise. We are asked to raise ourselves, leading ourselves to be in tune with our inner yearning for giving and wholeness. Rabbi Arthur Green puts it beautifully: “the soul is holy and Torah is a holy teaching, a mirror held up to allow the soul to uncover the great depth that lies within.” The triumph of living life as a human being is that we can safeguard those qualities which are unique within us, our special talents, our inner appetites for certain kinds of learning and achievement, and our potential for spiritual and moral growth. Rabbi Elimelech quotes a teaching based on the Prophet Zechariah (3:7) which says that angels are called omdim, standing, because they don’t grow or learn from their tasks; they can’t change; they can only do what they have been sent to carry out; whereas humans are called me’haleich, from the word, lech, going or walking. We are not permitted to stand still. It is our destiny to move forward, as in Norman Mailer’s famous quotation, "For there was that law of life, so cruel and so just, which demanded that one must change or pay more for staying the same."
Bemidbar beckons us to the great wilderness of our own minds and hearts. It whispers to us, “find out who you really are – not who you are at this moment, but who you are capable of becoming and what is your own special service in the world. Don’t stand in one place like an angel, go forward like a human being, full of promise and dignity; and you will be counted among the holy and blessed who have fulfilled their unique purpose, being of great value to others and to God. Our capacity for learning, developing, and rising to great heights is unlimited. Take a step into the unknown: the world of the soul; the terrain of unconditional service and love, and there you will discover yourself.