This week's portion describes the parting of the Red Sea and the initial trials of the Israelites in the desert, when they complained about the lack of water and food. God provides the manna from Heaven to feed them, but we see a deeper spiritual crisis among liberated slaves who yearn for slavery again.
Two interesting points. The first verse mentions that the Israelites avoided leaving via the direct route, which would have taken them toward the land of the Philistines, an ancient civilization at war with the Israelite kingdoms for many centuries before being overcome themselves by the Babylonians.
(The area of the Philistines was controlled by the later Israelite kingdoms.)
In addition, the portion describes the battle between Amalek and the Israelites. Amalek takes advantage of the vulnerability of the newly-freed slaves and attacks them. This is the essential evil of Amalek -- and the reason for the commandment never to forget what Amalek did, and to eliminate it.
The essence of that commandment is the "remember" part. It has been widely misinterpreted by antisemites to be a kind of warrant for genocide -- most recently, by the South African legal team at the ICJ (the same lawyer also defended "Kill the Boer" as a form of free expression, not hate speech).
The additional reading, from Judges 4, describes the story of Deborah. The story is celebrated by feminists but it is also just a generally relatable tale of how, in a time where leadership is lacking, we are each called upon to step forward and provide the courage and direction that the situation requires.
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
