This double portion covers the ceremony for the annual Day of Atonement (including the sacrifice of the scapegoat, literally a goat upon whom the people's sins are place, and that is then sent away).
It also includes a series of everyday prohibitions, including sexual prohibitions (including homosexuality) -- rules that the people were said, according to legend, to mourn, once they learned about them.
Some rules seem quite contrary to nature, or at least to the deep taboos that seem to be almost instinctive. Others are less so. The people understood they would have to develop restraint themselves.
The Torah thus connects private morality with public destiny -- for the private sins of the people, it warns, could lead to the loss of the land. This is a heavy moral burden, with which each must wrestle.
There is also the rule about treating the "stranger" well -- a passage that is frequently cited to argue that illegal migrants should be welcomed to the country, rather than arrested or deported.
But the "stranger" in the Biblical text does not merely live among the people; he "sojourns" there, with the implication being that he obeys the laws of the people (which is the problem re: illegal immigration).
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
