June 18th: Chukat
THIS WEEK IN THE TORAH
Rabbi David E. Ostrich
Social Fabric is an interesting term and phenomenon. It refers to the way the relationships in our lives are interwoven. Living in relationship with our families, friends, neighbors, and fellow citizens (of our towns, states, nation, etc.) creates a context in which we can feel connected and covered—hence the term fabric. And, of course, there are our other connections: social, civic, and professional groups, political affiliations, sports loyalties, charitable favorites. They all work together in myriad ways, setting a context in which we live.
While the Torah’s main lessons involve our relationship with the Divine, there is a hint in this week’s Torah portion about the crucial and fragile social fabric of Israelite life—and some lessons we should consider. At the beginning of Numbers 20, Miriam the Prophet, Moses’ and Aaron’s sister, passes away and is buried. It is an obviously sad time, but this personal sadness is quickly followed by a national crisis. The people have a hard time finding water, and they complain bitterly to Moses: “If only we had perished when our brothers perished at the instance of the Lord (see Korach’s rebellion in last week’s portion)! Why have you brought the Lord’s congregation into this wilderness for us and our beasts to die there? Why did you make us leave Egypt to bring us to this wretched place, a place with no grain or figs or vines or pomegranates? There is not even water to drink!” (Numbers 20.2-5) Moses and Aaron are pretty flustered and “fall on their faces” before God. The Lord then instructs them to gather the people and speak to a rock so that it will produce water. Moses, still very angry, berates the people for their ingratitude and lack of faith in God and then strikes the rock with his rod. To most readers, this seems an understandable flash of anger and a misunderstanding of God’s instructions. However, God is not so understanding. “The Lord said to Moses: Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.” (Numbers 20.12)
Some modern commentators see the two events—Miriam’s death and Moses’ serious misstep—as connected, suggesting that Miriam’s role in Israelite society is to work the social fabric and keep the polity functioning. When she dies, there is no one to support Moses’ and Aaron’s work, no one to finesse the various factions and interest groups, and their leadership loses focus and effectiveness. We should note this important feminist lesson: while women’s work has not always made the headlines or history books, much of the cohesion and progress of human life has only been possible because of the real contributions of the women who work and maintain the social fabric.
There is also a lesson about the many groups which comprise or strain our social fabric. Though Moses will not lead the Children of Israel into the Promised Land, he is still in charge for a while, and his task is to help the Israelites in their encounters with a number of groups in the neighborhood: Edomites, Canaanites, Moabites, and Amorites. When each group is encountered, Israel sends messengers asking for permission for transit: “Allow us, then, to cross your country. We will not pass through fields or vineyards, and we will not drink water from wells. We will follow the king’s highway (an ancient trade route), turning off neither to the right nor to the left until we have crossed your territory.” (Numbers 20.17) As it turns out, no one wants the Israelites to pass through their territory. (With 2,500,000 people and the mighty empire of Egypt in tatters, one can understand their trepidation.)
The reactions to these refusals, however, vary significantly. The Edomites—who are considered by Israel to be “brothers” (since Edom/Esau was Jacob’s twin)—are not confronted. When Edom says No, the Israelites pursue a detour. It is a different story, however, when the Canaanites, Moabites, and Amorites say No. Wars break out, and the Israelites—with God’s help!—utterly destroy these inhospitable kingdoms. Thus do the Israelites vanquish a number of ancient rulers, including the celebrated Sihon, King of the Amorites, and Og, King of Bashan. These stories remind us that our social fabric includes those both within and without our community—with some being closer than others.
Next week, we read about a Moabite plan to curse Israel—and a Gentile Prophet who is just as close to God as Moses.