It's cliché already to say that one shouldn't discuss religion or politics at dinner parties. Increasingly, however, religion and politics are the same thing. That's partly because liberal religious denominations have been adopting the left's political platforms to substitute for dead articles of faith. And it's also because people seem to make political choices less based on rational calculations of self-interest, and more on millenarian visions of the ideal life, however fanciful.
That's bad, because it means it is increasingly hard to persuade leftists to break away from what is clearly not working in any practical sense. And it also means electing the left means committing society to increasingly extreme policies.
But there is a silver lining: we know how to deal with religious difference, and Western Civilization has known how to do so since the end of the Thirty Years' War in 1648. We just agree to disagree; we live and let live; we move on.
I have found that in recent discussions with serious, hard-core Democrats and leftists, there is an increasing ease of conversation, partly because both sides seem prepared to use the religious model -- you believe what you believe, I believe what I believe, and neither of us tries too hard to dissuade the other.
That does not mean every set of beliefs is equally valid or useful. But it does mean we might yet salvage social cohesion from the divisive morass of politics.
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
