I woke early on Friday to work and to watch the sunrise over the Sea of Galilee. I found the water somewhat lower, and the shore muddier, than in the heat of July, but I managed to enter the water in a dry spot and did my weekly pre-Sabbath immersion, with no one else around.
I ate, said goodbye to my companions, and drove into the Golan again -- this time, to meet my cousins at a natural spring called Ein Alamein, which has a pool that was apparently dug for Syrian army officers to enjoy when they controlled the area. Another immersion; a dream.
Then I drove back to the hotel, packed my bags, ate lunch at a nearby Aroma café, and drove west to Haifa. I visited the Carmel and the overlook that takes in the view of the Baha'i Temple and the bay. Lebanon was visible in the distance; a peaceful vista of a place of intense war.
I drove to Kiryat Motzkin, where I greeted my aunt and dropped my bags before jogging to the Mediterranean coast. There, I swam and immersed again, before jogging back. There were a few rocket sirens, followed by several booms as the Iron Dome took out several projectiles. I did not have time to seek shelter, and I did not need to; the rockets were a little too distant.
I made it back, showered and changed, and went to Shabbat services at a nearby Sephardic synagogue before enjoying Shabbat dinner with my aunt and one of my cousins. We had to duck inside the guest room -- which doubles as the "safe room" -- during a drone attack at 9:11 p.m. Overnight, my aunt came into the guest room at 4:18 a.m. during another rocket attack.
The morning was clear and bright, and I went to services, then walked to the sea again, before walking to the mayor's house to meet with him and discuss the view of the world from Motzkin, which appears to be an ordinary suburb but has many distinguished residents, including the commander of the Alpine Brigade whom I had met just two days before. He was on television on Saturday, showing a large rocket launcher that his troops had discovered on Har Dov, where I had been with him just 48 hours before. It was remarkable to see.
After a rest, I said my goodbyes and headed south -- this time to the town of Beit Shemesh, in the Judean Hills, for a lesson with one of my favorite rabbis, R' Eli Stefansky of Mercaz Daf Yomi. That was a real lift to my spirits after a long day wrestling with big, difficult questions.
Now I am at the Mediterranean gain, in the coastal city of Ashdod, in the predawn hours, waiting for a new day to begin. Back to the Gaza envelope today... and some family.
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