Sefer BeMidbar as Sefer HaMiddot: The Book of Numbers as the Book of Character Development

Sefer BeMidbar as Sefer HaMiddot

The Book of Numbers as the Book of Character Development

Rabbi Reuven Travis

foreword by Paul Scott Oberman

Sefer BeMidbar as Sefer HaMiddot

The Book of Numbers as the Book of Character Development

Copyright © 2018 Reuven Travis. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.

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Chapter 3: Sharon Rimon, The Nation and the Shekhina in the Wilderness, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/nation-and-shekhina-wilderness. Yair Kahn, Parshat Bamidbar—Not Just Numbers, Israel Koschitzky Virtual Beit Midrash, June 16, 2016, http://etzion.org.il/en/parshat-bamidbar-not-just-numbers. Amnon Bazak, The Status of the Tribe of Levi, translated by Kaeren Fish, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/status-tribe-levi. Chapter 4: Kevin Eikenberry, Are You Observing or Judging? Leadership and Learning with Kevin Eikenberry (blog). February 14, 2012, http://blog.kevineikenberry.com/leadership-supervisory-skills/are-you-observing-or-judging/, © (2012) All Rights Reserved, The Kevin Eikenberry Group. Pinchas Avruch, Go for It! Parshas Vayakhel Pekudei. Torah.org. January 9, 2003. https://torah.org/torah-portion/kolhakollel-5762-vayakhel/. Chapter 5: Saul McLeod, Nature vs. Nurture in Psychology, SimplyPsychology, 2015, https://www.simplypsychology.org/naturevsnurture.html. Mosheh Lichtenstein, The Crisis of Leadership, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/crisis-leadership. Yonatan Grossman, Two Complaints of the Nation, and the Re-Appointment of Aharon, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/two-complaints-nation-and-re-appointment-aharon. Chapter 6: Mosheh Lichtenstein, Parashat Shelach, translated by David Silverberg, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/shelach-0. Hershey H. Friedman and Abraham C. Weisel, Should Moral Individuals Ever Lie? Insights from Jewish Law, Jewish Law, 2003, http://www.jlaw.com/Articles/hf_LyingPermissible.html. Chapter 7: Yair Kahn, Parashat Korach: The Entire Nation is Holy, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/parashat-korach-entire-nation-holy. Shira Smiles, Freeing Yourself from Jealousy: Unlocking a Secret of the Tenth Commandment, aish.org, http://www.aish.com/sp/ph/Freeing_Yourself_from_Jealousy.html. Chapter 8: Alex Israel, Is Bilam Evil?, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/bilam-evil. Gil Student, Is Greed Good?, Torah Musings, May 11, 2011, https://www.torahmusings.com/2011/05/is-greed-good/. Chapter 9: Chanoch Waxman, The Rise of Pinchas, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/rise-pinchas. Zalman Baruch Melamed, The Parameters of Pinchas’ Zealotry, Yeshiva.co, https://www.yeshiva.co/midrash/shiur.asp?id=434. Chapter 10: Elchanan Samet, The Sota (5:11–31), translated by Kaeren Fish, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/sota-511-31. Noson Weisz, Sotah, Aish.com, http://www.aish.com/tp/i/m/48964791.html. Chapter 11: Amnon Bazak, Why Are the Laws of the Nazir and the Sota Juxtaposed?, translated by Kaeren Fish, Israel Koschitzky Virtual Beit Midrash, http://etzion.org.il/en/why-are-laws-nazir-and-sota-juxtaposed. Bernie Fox, Lessons from the Nazir, Torah New York, https://www.ou.org/torah/parsha/rabbi-fox-on-parsha/lessons_from_the_nazir/. Chapter 12: Daniel Shoag, Reviving Religious Zionism, Harvard Israel Review, http://www.hcs.harvard.edu/~hireview/content.php?type=article&issue=spring04/&name=shoag. Ephraim Z. Buchwald, Loving the Land of Israel, Rabbi Buchwald’s Weekly Torah Message, 2002, http://rabbibuchwald.njop.org/2002/06/24/pinchas-5762-2002/. Ephraim Z. Buchwald, The Daughters of Tzelafchad: Legitimate Feminist Claims, Rabbi Buchwald’s Weekly Torah Message, http://rabbibuchwald.njop.org/2000/07/17/pinchas-5760-2000/.

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Table of Contents

Title Page

Foreword

Preface

Part One: A Complex Text

Chapter 1: The Challenges of Teaching Sefer BeMidbar

Chapter 2: Sefer BeMidbar as Sefer HaMiddot

Part Two: The Narrative of Sefer BeMidbar

Chapter 3: The Census

Chapter 4: The Princes

Chapter 5: The People

Chapter 6: The Spies

Chapter 7: Korah

Chapter 8: Balaam

Chapter 9: Phinehas

Part Three: The Legal Positings of Sefer BeMidbar

Chapter 10: The Sotah

Chapter 11: The Nazirite

Chapter 12: The Daughters of Zelophehad

Final Thoughts

Appendix: Sample Rubric for Middot Essays

About the Author

Bibliography

In Memory of Martin Kahn

Beloved Husband, Father, and Grandfather

He embodied the best character traits set forth by our sages.

Foreword

Rabbi Reuven Travis makes a compelling case that teaching Sefer BeMidbar (the book of Numbers) to high school students as a book of character development is very developmentally appropriate for this age group. For a group of budding adults searching for their own unique identity—trying on different character traits, learning to live in a world of gray instead of simple black and white, and embracing of a world where debate comes naturally—Rabbi Travis argues that a linear teaching of the text misses opportunities: connecting the dots, learning about themselves, and becoming better people.

Certainly anyone who knows teenagers will recognize the special challenge presented here. How do we as teachers connect with these high school students via a biblical text that is a mix of story and laws? (Some may ask, how do we connect with them at all . . .but not this author!) Rabbi Travis argues that the best way to teach this particular book is by examining each of the complex personality types and deciding whether the character traits as presented are positive ones or negative ones.

One unique aspect of BeMidbar is that it presents characters such as Korah, whose jealousy is absolutely relatable to teens, or Phinehas, whose actions are complex enough to argue, with issues that are real and relevant to teens. The strong actions taken by these characters forge an identity—an identity that conversely can be distilled from a unique, particularly strong action. Teenage students recognize that the choices they are making now can indeed craft the people they are becoming.

In this work, Rabbi Travis beautifully lays out an analysis of each of the character traits encountered and then provides lesson plans and supplemental readings which allow students to justify their judgments of each in turn. This approach models the way that research supports for students learning best: connecting what they are learning to their own lives.

Sometimes teens, perhaps because of their lack of decision-making power, complain about their circumstances. Sometimes teens are provocative, even deliberately so. Both of these are modeled by the Jewish people in BeMidbar and therefore can serve as prototypes for introspection. This can also lead to discussions of how God might respond to these behaviors, letting teens examine their own relationships with a higher being.

If you were to ask parents of high school students what they want for their children, or what they should look like upon high school graduation, almost all would include good people or perhaps the Jewish term mensch. In fact, I once had a parent ask me to choose only one of the three positive traits she offered—happy, successful, or good—as my priority for the graduates of my school. The answer that I supplied, and that she sought, was good. Rabbi Travis here proposes a vehicle for this sought-after character development, allowing teens to decide whether to emulate or avoid the character traits as seen in this book of the Bible.

In this light, his book makes a compelling argument for inclusion in any high school’s curriculum. It uses the already existing Bible study, or Chumash, courses offered in religious high schools, and transforms the course into an analysis of and subsequent development of positive character traits, simultaneously teaching how to avoid negative character traits. I do not know of any parochial school that would not want such a course on character development as a jewel to be treasured in the center of their curriculum.

Paul S. Oberman, PhD

Head of School

Robert M. Beren Academy

Preface

Over the years, most Bible classes I have attended as a student or have observed as mentor and colleague were taught in a linear fashion. In other words, teacher and students tackled the text chapter by chapter, verse by verse. Based on my personal experiences, this approach has two distinct drawbacks.

First, in terms of textual analysis, students who learn linearly are seeing snapshots of the biblical narrative (even if they are building linguistic skills by learning the text in its original Hebrew). These snapshots make it more challenging to see the big picture of each narrative or, more importantly, the distinct metaquestions that underlie each book of the Pentateuch.

Second, I believe that this linear learning limits teachers. All people are ultimately a composite of their individual experiences: where they grew up, where they went to school, their family backgrounds, mentors they have had throughout their careers, community service and involvement, and on and on. Teachers are no different, but the best teachers I have ever learned from or worked with all consciously used their life experiences to bring various perspectives and insights into their lessons. Unfortunately, teaching the Bible in a linear fashion makes it far more difficult for teachers to bring these other elements of themselves into their lessons.

I may represent a sample size of one, but here are the life and teaching experiences that inspired me to write this book.

I consider myself a successful teacher, and this is due in no small measure to my unusual background. Unlike the other Judaic studies teachers in my school, I did not grow up in a ritually observant home. I did not attend a Jewish day school as a child. In fact, I was in my twenties before I took my first real Bible class, and I did not become an ordained rabbi for another twenty-five years.

Instead, I went to a public high school and attended an Ivy League college, where I studied medieval French literature and political science (and even played on my college’s football team). I then went on to work in advertising and marketing for fifteen years (not much use there for medieval French literature!) before becoming a school teacher some twenty years ago.

Each and every day since then, the experiences I had prior to becoming a teacher have regularly informed the way I structure and share information in my classrooms, not only in my Jewish studies courses, but in my American history and Advanced Placement U.S. government classes as well. My passion for history, political science, literature, Bible studies, and Hebrew language cross-pollinate within the curricula I develop. This explains why I am just as comfortable introducing a unit on the inauguration of the tabernacle in the Sinai wilderness with a talmudic dispute between Hillel and Shammai (see chapter 4 of this book) as I am beginning a unit on jealousy with a discussion of Shakespeare’s Othello (see chapter 7) or teaching about Phinehas and zealotry via a history quiz (see chapter 9).

Here is the point of all this.

Teaching is about connecting the dots. That I can and do introduce Jewish ideas via non-Jewish sources should not be surprising given my eclectic background. But my life experiences have shown me the importance of helping students in my Bible classes see more than mere words on a page, or, in a Jewish day school setting, prodding them to go deeper than simply reading the commentaries on the pages of the printed Hebrew Bible.

As Ben Bag Bag says about the text of the Torah: Turn it, and turn it, for everything is in it (Pirqe Avot 5:22). And what’s in it? Certainly the Bible teaches us big-picture beliefs about our Creator and how to serve Him. About our faith and how to act upon it. But it is replete with little picture lessons that are no less important. About visiting the sick and caring for the widow and the orphan. About being honest. About being charitable. In short, about how to be a better spouse, a better parent, a better child or sibling, or, quite simply, how to be a better person.

Teaching my students to be better people is something I strive to do every time I enter the classroom, and it is what underlies the analyses of and teaching pedagogy for the book of Numbers that I describe in this book. This pedagogy works, I think, for any teacher and any student (Jewish or otherwise) who sees in the biblical text a blueprint for self-improvement and self-actualization. But be aware that the Modern Orthodox orientation that shapes my religious and daily life colors my take on the book of Numbers, and this is something I discuss throughout this book, most intensely in chapter 12.

I hope that knowing these facts will help the reader understand my thoughts on the various stories in the book of Numbers. I am equally hopeful that, even if readers do not agree with all my analyses, they will not walk away from the main thrust of this book, namely, that the book of Numbers is about character development—and making students better people—and should be taught accordingly.

There is one additional and critical thing to remember. The curricular approach I propose in this work is not meant to be rigidly followed, with an instructor using only the materials I include here. To the contrary, the suggested commentaries and supplemental readings in the sample unit plans that follow each chapter below are simply ones I find interesting and have used to highlight different aspects of each narrative being studied. (To help clarify matters, I have included in the sample unit plans my thoughts on how to use these readings.) Of equal importance, I use these supplemental readings to show students that serious scholarship and interpretations of the biblical text are still being produced today within the Orthodox community.

Any instructor who opts to follow the curriculum found in this book might use some or none of these commentaries and suggested readings, and that’s the point. As much as teachers of the Bible might desire well-crafted and insightful curricular materials, they still want the freedom to take ownership of them. And let me be clear about this. There have been years in which I have taught two classes on the book of Numbers to different groups of students, and the commentaries and readings I used in one were different from those I used in the other. That is what good teaching—and student-focused teaching—is all about.

There is a well-known talmudic dictum. Rabbi Hanina ben Dosa would say: One who is pleasing to his fellow men is pleasing to God. But one who is not pleasing to his fellow men is not pleasing to God (Pirqe Avot 3:10). To me, nothing makes us more pleasing to our peers and colleagues (and by extension to God) than a good character, and my sincerest hope is that this book will help Bible teachers inculcate proper character traits in their students.

In closing, I want to thank both Angela R. Erisman for the insights and suggestions she made while editing my manuscript and Jeff Sokolow for all his help in proofing the final version of the book. And I am deeply appreciative to the many authors who allowed me to include their Torah insights in the unit plans I crafted for teaching the book of Numbers.

Rabbi Reuven Travis

Part One

A Complex Text

Chapter 1

The Challenges of Teaching Sefer BeMidbar

The book of Numbers, or Sefer BeMidbar as it is known in Hebrew, is a complex text, one whose narrative has been explicated in a variety of ways. An obvious but arguably simplistic approach to looking at this text is to see it as a story of a sinful people and a wrathful God. The God of this book certainly seems to see it this way.

Nevertheless, as I live and as the Lord’s Presence fills the whole world, none of the men who have seen My Presence and the signs that I have performed in Egypt and in the wilderness, and who have tried Me these many times [literally, ten times] and have disobeyed Me, shall see the land that I promised on oath to their fathers; none of those who spurn Me shall see it. (Numbers

14

:

21

–

23

)¹

What were these many times that the people disobeyed and provoked the Lord during their forty-year sojourn in the wilderness? Starting with chapter 14 of the book of Exodus and continuing through chapter 14 of the book of Numbers, the following ten incidents listed in the Babylonian Talmud, Erchin 15a seem to underscore the rebellious nature of the Jewish people in the Sinai desert.²

• The children of Israel, pinned against the Red Sea with the Egyptians in close pursuit, complained to Moses: Was it for a lack of graves in Egypt that you took us to die in the wilderness? (Exodus 14:11)

• After safely crossing the sea, Israel suspected that the Egyptians ascended on the opposite bank until God had the water spit them out: Thus the Lord delivered Israel that day from the Egyptians. Israel saw the Egyptians dead on the shore of the sea. (Exodus 14:30)

• Complaining about the lack of water at Marah: And the people grumbled against Moses, saying, ‘What shall we drink?’ (Exodus 15:24)

• Complaining about the lack of food in the wilderness of Sin: In the wilderness, the whole Israelite community grumbled against Moses and Aaron. The Israelites said to them, ‘If only we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots, when we ate our fill of bread! For you have brought us out into this wilderness to starve this whole congregation to death.’ (Exodus 16:2–3)

• Leaving over manna in defiance of the command not to leave the manna overnight: But they paid no attention to Moses; some of them left of it until morning, and it became infested with maggots and stank. And Moses was angry with them. (Exodus 16:20)

• Searching for manna on the morning of the Sabbath: Yet some of the people went out on the seventh day to gather, but they found nothing. (Exodus 16:27)

• Complaining about the lack of water at Rephidim: From the wilderness of Sin the whole Israelite community continued by stages as the Lord would command. They encamped at Rephidim, and there was no water for the people to drink. The people quarreled with Moses. ‘Give us water to drink,’ they said; and Moses replied to them, ‘Why do you quarrel with me? Why do you try the Lord?’ But the people thirsted there for water; and the people grumbled against Moses and said, ‘Why did you bring us up from Egypt, to kill us and our children and livestock with thirst’? (Exodus 17:1–3)

• The sin of the golden calf: When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, ‘Come, make us a god who shall go before us, for that man Moses, who brought us from the land of Egypt—we do not know what has happened to him.’ Aaron said to them, ‘Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me.’ And all the people took off the gold rings that were in their ears and brought them to Aaron. This he took from them and cast in a mold, and made it into a molten calf. And they exclaimed, ‘This is your god, O Israel, who brought you out of the land of Egypt!’ When Aaron saw this, he built an altar before it; and Aaron announced: ‘Tomorrow shall be a festival of the Lord!’ Early next day, the people offered up burnt offerings and brought sacrifices of well-being; they sat down to eat and drink, and then rose to dance. (Exodus 32:1–6)

• The mixed multitude of nations which accompanied Israel complaining about the lack of meat, precipitating Israel’s complaining as well: The riffraff in their midst felt a gluttonous craving; and then the Israelites wept and said, ‘If only we had meat to eat! We remember the fish that we used to eat free in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. Now our gullets are shriveled. There is nothing at all! Nothing but this manna to look to!’ (Numbers 11:4–6)

• The sin of the ten spies, who gave a negative report about the land of Israel when they returned from spying it out, after which God refers to Israel as having tested Me these ten times (Numbers 13–14)

Given these, it is not surprising that many Christian preachers and teachers view the God of the Old Testament as a God of wrath compared to the God of the New Testament, who is seen as a God of love. Carl Olson, editor of Catholic World Report and Ignatius Insight, sums it up quite succinctly when he states that there is a widespread and deeply ingrained view among some Christians that the God described in the Old Testament is, on the whole, quite angry and judgmental.³

Chuck Swindoll expresses a similar view. Swindoll is an evangelical Christian pastor, author, educator, and radio preacher who founded the publication Insight for Living and a radio program of the same name which airs on more than two thousand stations around the world. In his words, More than just a history lesson, the Book of Numbers reveals how God reminded Israel that He does not tolerate rebellion, complaining, and disbelief without invoking consequences.⁴

As a last example, consider the views of David Lamb, author of God Behaving Badly: Is the God of the Old Testament Angry, Sexist and Racist? In a 2013 interview, Lamb was asked why he wrote this book. He responded in part:

I was on a date with my wife Shannon recently, and we ended up chatting with my server. He says to me, So what do you do? I replied, I teach the Bible, mainly the Old Testament. My response prompted him to ask, The Old Testament—isn’t that where God is always getting angry, smiting people, and destroying cities all the time? I tell him, Well, not exactly, but I get that question a lot because the God of the Old Testament has a bad reputation. I wrote God Behaving Badly for this server and for anyone who wonders about God’s behavior in the OT (which is pretty much everyone). One of the biggest obstacles to moving atheists, agnostics, and skeptics toward God is the problematic passages of the Old Testament. I talk to people about the problem of God of the Old Testament all the time: my cardiologist, my postman, my son’s soccer coach, my Sunday school class, and literally hundreds of college students. I wrote the book for them.⁵

In fairness, these people for whom Lamb wrote his book, as we have already seen, base their views about the God of the Old Testament upon large portions of the Torah narrative. To their credit, teachers and authors such as Olson, Swindoll, and Lamb work to disabuse the masses of this image of a wrathful and unforgiving God. Their efforts make great sense if one sees in the Old Testament theological underpinnings to the New Testament, and even a cursory perusal of the internet will show the extent to which Christian leaders strive to instill in their followers the notion that there is one God, one whose anger is tempered by mercy. As Swindoll writes, Though the people failed many times, God showed His own faithfulness by His constant presence leading the way: through a cloud by day and a pillar of fire by night . . . . He taught His people how to walk with Him—not just with their feet through the wilderness, but with their mouths in worship, hands in service, and lives as witnesses to the surrounding nations.⁶

Jewish sages and scholars do not ignore the difficulties inherent in a text such as the book of Numbers, with its portrayal of an ostensibly wrathful God. How could they? The biblical canon has many examples of God’s wrathful anger. Consider just a few examples:

• The divine anger kindled becomes a fire [that] has flared in My wrath and burned to the bottom of Sheol, [that] has consumed the earth and its increase, [that has] eaten down to the base of the hills. (Deuteronomy 32:22)

• So My fierce anger was poured out, and it blazed against the towns of Judah and the streets of Jerusalem. And they became a desolate ruin, as they still are today. (Jeremiah 44:6)

• Who can stand before His wrath? Who can resist His fury? His anger pours out like fire, and rocks are shattered because of Him. (Nahum 1:6)

• God vindicates the righteous; God pronounces doom each day. (Psalm 7:12)

The talmudic sages went so far as to proclaim that as long as the wicked exist in the world, there is wrath in the world (Babylonian Talmud, Sanhedrin 111b). Nonetheless, the insights by Jewish scholars throughout the centuries into the narrative of Numbers have been driven and colored by the longstanding tradition of a God whose mercy is seemingly limitless and who far more often than not allows His mercy to trump both His anger and His desire to dole out strict justice.

There are many sources in the Torah itself and in the oral tradition that support the notion of a merciful God. One of the most important is found in the opening chapters of the book of Genesis. The book begins: When God began to create heaven and earth.⁷ Later, in the second chapter of Genesis, the verse reads: These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven (Genesis 2:4). Rashi, the most prominent of the medieval biblical commentators, is quick to note that the first chapter simply refers to God, whereas the second chapter refers to the Creator as the Lord God (Genesis 2:4).⁸ In English, this linguistic change might not be significant. In Hebrew, it has great importance.

The term for the Creator in the opening verse of the Torah is אלֹהִים, or God. This name God is associated in the rabbinic tradition with the divine attribute of strict justice. In the second chapter, the appellation for the Creator now includes the four-letter name of the Creator, or Tetragrammaton (יהוה in Hebrew and YHWH in Latin script), which the scribes who transmitted the Hebrew text instructed us to read as Lord in order to ensure that the divine name is never pronounced. The Tetragrammaton is associated with the divine attribute of mercy. By changing the Creator’s name to Lord God, the text teaches that the strictness of אלֹהִים must be tempered with the mercy associated with the Tetragrammaton. In his commentary on Genesis 1:1, Rashi explains this change as follows:

It does not state ‘ברא ה "The Lord (the Merciful One) created, because at first God intended to create it (the world) to be placed under the attribute (rule) of strict justice, but He realized that the world could not thus endure and therefore gave precedence to Divine Mercy allying it with Divine Justice. It is to this that what is written in (Genesis

2

:

4

) alludes—In the day that the Lord God made earth and heaven.

A second example is found in the early chapters of the book of Exodus. Moses’s first encounter with Pharaoh does not go well. The Egyptian king orders that the Hebrew slaves no longer be supplied with straw, but that their daily quota of bricks not be reduced (Exodus 5:18–19). Moses, much distressed, in turn confronts God: O Lord, why did You bring harm upon this people? Why did You send me? Ever since I came to Pharaoh to speak in Your name, he has dealt worse with this people; and still You have not delivered Your people (Exodus 5:2–23). God’s response is short but surprisingly complex in the original Hebrew: And the Lord [the appellation connoting the attribute of divine justice] spoke to Moses saying to him, ‘I am God’ [the Tetragrammaton connoting the attribute of divine mercy]. The midrash in Exodus Rabbah on this verse notes that the divine attribute of justice wished to strike down Moses for his impertinence, to which God responds: am I like one of flesh and blood in My attributes that I cannot be merciful? Hence, the verse immediately adds I am God using the Tetragrammaton.

An even more striking example of God’s unsurpassed mercy is found a bit later in Exodus in the verses describing the second set of tablets given to Moses. When Moses ascends Mount Sinai to receive the second set of tablets, God descends in a cloud and stands there with Moses, who in turn calls out with the ineffable name of God—that is, with the Tetragrammaton. The scene unfolds in a most unexpected manner:

The Lord passed before him and proclaimed: "The Lord! The Lord!⁹ A God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations. Moses hastened to bow low to the ground in homage, and said, If I have gained Your favor, O Lord, pray, let the Lord go in our midst, even though this is a stiff-necked people. Pardon our iniquity and our sin, and take us for Your own! He said: I hereby make a covenant. Before all your people I will work such wonders as have not been wrought on all the earth or in any nation; and all the people who are with you shall see how awesome are the Lord’s deeds which I will perform for you" (Exodus

34

:

6

–

10

).

This phrase The Lord! The Lord! A God compassionate and gracious . . .¹⁰ became in Jewish ritual the core component—the heart and soul, as it were—of communal worship during times of supplication and intense prayer.¹¹ While there is no explicit talmudic source for the inclusion of this phrase in Jewish penitential prayers, the Talmud addresses the concept of reciting the thirteen attributes in the context of a general discussion about God judging humanity in general and the Jewish people in particular on Rosh Hashanah (the Jewish New Year) and Yom Kippur (the Day of Atonement). There the Babylonian Talmud (Rosh Hashanah 17b) expounds on God’s revelation of the thirteen attributes to Moses:

And the Lord passed by before him, and proclaimed . . . Rabbi Yochanan said: Were it not written in the verse, it would be impossible to say it. This teaches that the Holy One, blessed be He, wrapped Himself like a prayer leader and showed Moses the structure of the prayer service. He said to him: Whenever the Jewish people sin, let them act before Me in accordance with this prayer [that is, let them recite this prayer], and I will forgive them.

This talmudic text continues and proposes yet another powerful insight on the significance of reciting the thirteen attributes in penitential prayers:

Rav Yehudah said: A covenant was made with the thirteen attributes that they will not return empty-handed [meaning that if one mentions them, he will certainly be answered], as it is stated: Behold, I make a covenant (Exodus

34

:

10

).

The importance of the thirteen attributes in Jewish thought, along with the notion of mercy tempering justice, is a topic to which rabbinic writers and aages return time and time again. One prominent example is found in the works of Rabbi Moshe Chaim Luzzatto.¹² In the fourth chapter of his highly regarded ethical treatise Mesilat Yesharim (The Path of the Upright), Rabbi Luzzatto writes:

The Divine trait of mercy is the foundation of the world, which would not endure without it at all . . . for according to the strict letter of the law, it would be proper that a sinner be punished immediately after sinning without any delay . . . and there should not be any possibility to fix the sin at all, since in truth, how can one fix that which he distorted and the sin was already done? How could one mend murdering his friend or committing adultery? Is it possible to eradicate an act which was already performed? Nevertheless, the Divine trait of mercy allows for the reversal of three things: it grants the sinner time so he is not killed instantly after sinning, the punishment will not entirely annihilate the sinner, and repentance is given to the sinner with complete mercy, so that the uprooting of his desire to sin is considered like an uprooting of the action . . . that the sin is totally removed from reality and retroactively uprooted through his regret and remorse for his actions. This is certain (Divine) benevolence which is not according to (Divine) strict justice.¹³

It is important to note that the mercy and forgiveness promised via the thirteen attributes are not, in the Jewish tradition, one-sided. For the person of faith, it is not sufficient to merely recite the thirteen attributes. "Our part of the ‘bargain’ is much deeper than that. Declaring the Thirteen Attributes—recognition of God’s names of compassion—directly results in their manifestation in the world . . . . When we read these Attributes of Mercy, the Shekhina’s [Hebrew for God’s presence] manifestation must, by necessity, take the form of mercy . . . . the very presence of these divine names in the mouths of humans constitutes the presence of mercy in the world."¹⁴

Notwithstanding this covenant and the assurances of mercy associated with the thirteen attributes, the rabbinic tradition strove to reconcile the rebellious behavior of the Jewish people in the wilderness (and the subsequent anger of and punishment by God) found in Numbers with the foundational principle of a merciful God.

For example, Sforno,¹⁵ in his introduction to Sefer BeMidbar, makes clear that this book is largely about the interplay between strict justice and mercy. He writes that:

(The Torah) makes mention of the merits of Israel by which they became worthy to enter the Land in this manner (i.e., without opposition) . . . . (However) they, in the manner of (fallible) mortals, transgressed His covenant and behaved treacherously in the episode of the Spies, thereby subverting their (own) interests. It was therefore decreed that they perish in the wilderness and that their children would go into exile for generations at the ordained time. As a result, their children encircled the lands of the nations for forty years and did not enter the land without a struggle. The third part (of this book) relates that, in spite of all this, the mercy of God did not cease in arranging the affairs of His children as much as possible, and He commanded regarding the libations of an offering made by an individual and the (separation of) challah,¹⁶ and the goat (sacrifice) to atone for idolatry, all this instituted from (the time of) the (episode of) the Spies and beyond. He sanctified them unto Himself through the commandment of tzitzit.¹⁷ In spite of all this, Korah and his congregation did not hesitate to rebel against His honored leaders. Indeed, they transgressed and were punished, (but) He had compassion on the rest of the masses and mended the breach, as symbolized by the firepans and the rod and the priestly gifts so that they should not revert to their reckless ways.¹⁸

This same synthesis between God’s need to enforce strict justice in response to the rebelliousness of the people and His desire to be merciful is evident in some of the well-known narratives in Numbers. Consider, for example, the episode involving the mixed multitude of nations which accompanied Israel complaining about the lack of meat and prompting the Israelites to complain as well (Numbers 11:4–6). The chapter begins by informing us that the people took to complaining bitterly before the Lord. The Lord heard and was incensed: a fire of the Lord broke out against them, ravaging the outskirts of the camp.

In his commentary on this verse, Rashi notes how the people were deliberatively provocative; that is, they were seeking a pretext to turn away from the Omnipresent, and not just any pretext, but rather a pretext that was evil in God’s ears, for they intended that it should reach His ears and provoke Him. Relying on midrashic sources, Rashi maintains that the people said something akin to Woe is to us! How weary we have become on this journey! For three days, we have not rested from the fatigue of walking.

Sforno’s commentary on this verse echoes Rashi’s. Sforno argues that the people did not actually complain in their hearts, because they had nothing to complain about. They only voiced complaints as a form of testing God.

And how does God react to this deliberate provocation?

Yes, God becomes angry. And, yes, the fire of God burns in them, and it consumes the edge of the camp. However, in the end, the people cried out to Moses. Moses prayed to the Lord, and the fire died down (Numbers 11:2). The call for justice is tempered by God’s mercy, which He extends in response to the cries of the people and the prayers of Moses.

Why does God give the Jewish people another chance? Why does He allow His thirteen attributes to overshadow His desire for strict justice? The answer is simple. God gives the people another chance so that they may prepare themselves properly for their next opportunity at redemption. In other words, if and when God enacts His mercy, it is in order that we take advantage of this new opportunity to do what we should have done originally. This is what repentance is all about.¹⁹

There seems to be a consensus among the commentaries that the sinful activity at the beginning of chapter 11 is prompted by the mixed multitude that leaves Egypt along with the Jews during the exodus.²⁰ Their actions seem to have a strong impact on the rest of the people (who somehow overlook the consequences of these actions). By the end of the chapter, the masses experience a gluttonous craving and begin weeping for meat. They say:

If only we had meat to eat! We remember the fish that we used to eat free in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. Now our gullets are shriveled. There is nothing at all! Nothing but this manna to look to! . . . Moses heard the people weeping, every clan apart, each person at the entrance of his tent. The Lord was very angry, and Moses was distressed (Numbers

11

:

4

–

10

).

Rather than immediately punish the people, God calls their bluff. He understands that there is more at play here than a desire for meat. He thus decides to give them meat, not for one day or two, or even five or ten or twenty days, but for a whole month, until it comes out of your nostrils and becomes loathsome to you. For you have rejected the Lord who is among you, by whining before Him and saying, ‘Oh, why did we ever leave Egypt!’ (Numbers 11:20).

In the end, God does punish the people. The meat was still between their teeth, nor yet chewed, when the anger of the Lord blazed forth against the people and the Lord struck the people with a very severe plague (Numbers 11:33). Yet even this severe plague is tempered by a form of mercy, as the Babylonain Talmud states in Yoma 75b:

While the meat was still between their teeth . . . [However, it also states: You shall not eat it for only one day . . . ] but for an entire month [until it comes out of your nostrils and becomes loathsome to you (Numbers

11

:

19

–

29

)]. How can these texts be reconciled? The average people died immediately, but the wicked continued to suffer in pain for a month and then died.

This tempering of justice with mercy can be demonstrated again and again in the biblical text. It is consistent with both the Jewish belief in a merciful God and with the Christian belief that the God of the Old Testament is the same loving and merciful God of the New Testament. Moreover, it forms the basis for a reasoned and compelling understanding of the narrative of Numbers.

As a rabbi and a student of biblical texts, I understand and appreciate this approach to Sefer BeMidbar. Yet,