This week's Torah portion -- which I will cover on Saturday -- happens to be the one in which the nation of Amalek attacks the Children of Israel as they are having Egypt. Jewish tradition holds that the Amalekites targeted children and the elderly.
That is the background for the commandment later, in Deuteronomy 25, that the children of Israel are to "remember" Amalek. It is that commandment that Israeli Prime Minister Benjamin Netanyahu cited in several early speeches about the war to both soldiers and civilians.
A Jewish audience would recognize the reference. The story of Amalek -- from Exodus and Deuteronomy -- is told every year, with the reading of the relevant Torah portions. "Amalek" is a catch-all for anti-Jewish villains throughout history. It is interpreted as an injunction to remember, and to fight, evil -- never to mass murder.
But a clumsy translation, amplified by anti-Israel and anti-war voices on social media, claimed (falsely) that Netanyahu was calling for "holy war" and citing a different passage entirely, in I Samuel 15:3.
In that case, King Saul is commanded to wipe out Amalek entirely, from the king down to the children and animals. (Saul balks at this task, and as a result he is stripped of his kingship.) But Netanyahu's quote was specifically a reference to Deuteronomy, word-for-word.
At The Hague this month, South Africa's lawyers, who have probably never cracked open a Bible in their entire lives in that lawless country, used the Samuel citation in claiming that Netanyahu's reference to Deuteronomy was proof of intent to commit genocide.
Ironically, one of the South African lawyers making this absurd claim is also the lawyer for firebrand black nationalist Julius Malema, who likes a song called "Shoot the Boer." This same lawyer has argued that the song's inciting phrases are not meant to be taken literally.
At first I blamed laziness and ignorance for the misquote. I imagined that some anti-Israel activist did a word search on the Internet for "Amalek" and came up with the reference from Samuel. But my friend James Myburgh did some digging and found another source.
It turns out that Nazi propagandists were quite enamored of the Samuel quote and used it to accuse Jews of plotting the murder of all Germans. This, they said, justified killing Jews. Those are the roots of South Africa's case, which had other antisemitic features.
How fitting that today's Amalek -- Hamas and its collaborators, including the wicked South African government -- would seek to accuse others of what they themselves are guilty of: namely, the seeking of genocide. That is pure Amalek, and it must be stopped.
https://www.politicsweb.co.za/opinion/hitlerism-returns-to-the-hague
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
