This week's portion tells the story of the birth and boyhood of Isaace, from the promise of the angels to the binding of Isaac for sacrifice on Mount Moriah. In between we the end of Sodom and Gomorrah, and the wells of Be'er Sheva.
In a portion with many famous passages, perhaps the most famous is Abraham's argument with God, in which he challenges the Lord to act in accordance with his own principles, and spare the city of Sodom for the sake of the innocent.
Ultimately, there are not enough innocent people -- even Lot behaves rather strangely -- and the city is destroyed. There is a later parallel to this story, and to the behavior of the Sodomites, at the end of the book of Judges (19-21).
There is also a parallel, told in the additional Haftarah reading (Kings II 4:1-37), of the Prophet Elisha and the good Shunemmitess, whom he promises a son -- and whom he later assists by bringing his son back from apparent death to life.
I once heard Aviva Zornberg say in a lecture that the child who is resurrected is the Prophet Jonah, and that his prayer in the belly of the whale is a recounting of his experience of being dead until he was revived through Elisha's assistance.
This week'd portion begins the book of Numbers. Interestingly, the Hebrew name for the book is "In the Desert," not "Numbers." The portion, which happens to be my bar mitzvah portion, focuses almost as much on the names of the princes of each tribe as the number of soldiers it fielded. It also focuses on the configuration of the tribal camps around the central Tabernacle and the Levites.
So why "Numbers" instead of "Names" or "Places"? The numbers are, to be sure, a unique feature of the opening of this Biblical book -- but they are not the focus of the rest of the narrative. The Hebrew focuses on the place where the events in the book take place, because essentially this is the narrative of the Israelites' wanderings from Egypt to Israel, across 40 years. We move from the giving of the Torah and the construction of the Tabernacle in Exodus and Leviticus, to the final valediction of Moses in Deuteronomy -- Bamidbar is the story of wandering that happened in between.
The question of ...
This week's portion begins with the laws of the Sabbath and the Sabbatical year, and the Jubilee year that restores all land to its original (tribal) owners. It also explores laws of property and labor that will apply in the Land of Israel, and the laws of vows and inheritance.
The Israelites are presented -- not for the last time -- with the essential moral choice that they must face, and the rewards for choosing well, along with the consequences for choosing poorly.
We learn that doing good things will earn God's protection from enemies. That does not mean that victims of terror, God forbid, were sinful. But it does mean that we can respond to evil by committing ourselves to a higher path.
This week's portion describes the major sacrifices that are to be offered by the Jewish people, including those that are offered only by the priestly Kohen class, and physical requirements of the people (men) who serve in that role.
Inter alia, there are interesting commandments -- such as an injection to treat animals with respect and care, first, by letting a mother animal nurse her offspring for a week before being offered in any sacrifice; and second, by refraining from slaughtering an animal and its offspring on the same day.
The commandments regarding animals remind us of the purpose of those regarding human beings: to uphold a divine connection, through ritual.
https://www.chabad.org/library/article_cdo/aid/111878/jewish/Rabbi-Isaac-Luria-The-Ari-Hakodosh.htm
