BEHAALOTEJÁ_ NÚMEROS VIII – XII

La tribu de Leví desempeña un papel singular en el relato bíblico. En el momento de la rebelión del Éguel hazahav, que es el becerro de oro, son ellos los que responden al llamado de Moshé, para luego ser reconocidos como los oficiantes del culto en reemplazo de los primogénitos. En estos capítulos se enseña sobre el momento de su consagración. Cada uno de los miembros de esta tribu tenía que servir durante veinticinco años, a los veinticinco años. Luego se relata la única celebración del Pésaj que se dio en los cuarenta años de la travesía del desierto. 

Hay quienes sostienen que esto fue debido a que el Brit Milá no se practicó durante esos años y por lo tanto no se podía celebrar la festividad. La Torá establece, Kol arel lo yojal bo, que el incircunciso no puede ingerir el sacrificio Pascual, por este motivo no podía celebrarse esta festividad de la libertad. (En la Torá el vocablo Pésaj hace referencia únicamente al sacrificio que se ofrece el día catorce de Nisán. La festividad que hoy denominamos Pésaj, recibe la nomenclatura de Jag HaMatsot en la Torá).

Respondiendo a la pregunta sobre las personas que por motivos de impureza ritual o por encontrarse a una distancia que les impide llegar a tiempo para ofrecer el Pésaj, Dios instruye a Moshé que existe la posibilidad de hacer un sacrificio un mes más tarde (Pésaj shení). El Guer, que en el lenguaje del Talmud denota a un converso al judaísmo, se debe regir por las mismas leyes, dice la Torá. Los Jajamim cuestionan si es adecuado que un guer -afirme de acuerdo con el texto de la Hagadá- que sus antepasados fueron esclavos en Egipto. 

Según algunos eruditos, el Guer de la Torá no es idéntico al Guer del Talmud que hace referencia a una persona que adhiere de manera voluntaria al judaísmo. Sostienen estos estudiosos, que el Guer de la Torá es el extranjero que decide abandonar la idolatría pero que aún no ha decidido incorporarse plenamente a la tradición judía. De todas maneras, la Torá manifiesta la igualdad ante la Ley de todos aquellos que quieren participar en nuestros ritos y se identifican con nuestro destino. Por lo tanto, deciden que el Guer debe afirmar también que sus antepasados fueron esclavos en Egipto. La conversión al judaísmo significa la inclusión en un nuevo árbol genealógico e implica hacer suya la historia del pueblo judío.

En el libro de Shemot nos encontramos con la expresión Nevieja, que en ese contexto señalaba que Aharón sería el portavoz de Moshé, quien tenía dificultades de lenguaje (Kevad pe). Ahora nos encontramos con este mismo vocablo, pero con un significado distinto. El espíritu de Dios desciende sobre Eldad y Meidad, y estos comienzan a profetizar. Un joven, que según Rashí es Guershom, un hijo de Moshé, hace sonar una alerta sobre lo ocurrido. Yehoshua reacciona con violencia (porque se sugiere que anunciaban la muerte de Moshé y la sucesión de Yehoshua al frente del pueblo). Moshé, en cambio, aspira a que en todo momento el espíritu Divino pueda estar presente, en el seno del pueblo.

Estamos ante la presencia de una nueva figura bíblica, la del Naví, el profeta. Moshé, el gran líder y libertador del pueblo, es, al mismo tiempo, el prototipo del Naví. En las palabras de Rambam, Moshé es el Adón HaNeviim, el señor de todos los profetas. Dios se comunica constantemente con él. Vaidaber Hashem el Moshé lemor: “y Dios le habló a Moshé diciendo”, es un versículo que aparece constantemente en la Torá. De acuerdo con Saadiá Gaón, el Naví es principalmente un mensajero de Dios. Sus habilidades en el ámbito de los milagros y sus conocimientos acerca de lo oculto y de los sucesos futuros son muy limitados y se circunscriben a las necesidades correspondientes a su misión. 

Desde la perspectiva de Yehudá Haleví la profecía es propia del pueblo judío y fue transmitida desde Adam a aquellos que fueron aptos y merecedores de recibir esta herencia singular. La profecía, en su opinión, requiere de un entorno especial que sólo se encuentra en Erets Israel. Para Rambam la profecía es la culminación del estado de perfección en el terreno de la moralidad, del intelecto y del espíritu. Rambam cuestiona la historicidad de ciertos eventos en la Biblia, tales como el relato de los mensajeros que se le aparecen a Avraham y el de la lucha de Yaacov con un supuesto ángel. Para Rambam estos son episodios que pertenecen al mundo de la visión profética. Rambán difiere radicalmente de la opinión de Rambam al asumir una interpretación literal del texto bíblico en los casos mencionados.

Mucho se habla acerca de las facultades de predicción del profeta. (Recordemos el dicho que afirma que predecir los acontecimientos es un acto muy peligroso). No obstante, considero que el Naví es, en su esencia, un factor perturbador del estatus quo. El Naví es el modelo de la persona indignada e insatisfecha por el comportamiento de los integrantes de la sociedad que lo circunda. Es aquel quien cuestiona por vocación. Para el profeta, las injusticias diarias, a las cuales solemos acostumbrarnos, son la causa de sus constantes denuncias y exhortaciones. No dedica su atención a la solución de los problemas filosóficos y teológicos tales como el por qué y el propósito ulterior de la existencia. Su preocupación está enfocada hacia las injusticias cotidianas: contra la viuda y el huérfano, contra el pobre y el desamparado, que le sirven de modelo, como blanco de los abusos.

En la visión aristotélica, los dioses no se ocupan de las cosas que consideran triviales tales como el bienestar y la desgracia humanas. Existen hechos que pueden considerarse como minucias cósmicas tales como los atentados de los fuertes contra los débiles. Para el Naví, en cambio, la lucha contra estos males se convierte en la razón de su existencia y en el propósito fundamental de su misión. El Naví está aparentemente programado para reaccionar violentamente contra la injusticia, sin tomar en cuenta las consecuencias personales que sus acciones pueden ocasionarlo. Así nos encontramos, por ejemplo, con el profeta Natán que se enfrenta al poderoso rey David para reclamarle directamente sus acciones en el caso de Bat Sheva.

La fuente de la inagotable energía del Naví radica en su amor por el ser humano y la compasión que siente por sus sufrimientos. Su dedo acusador no se limita a señalar a los culpables de algún crimen. El Naví considera que la sociedad que alberga a los explotadores de los menos afortunados es igualmente responsable de los males. La lectura de un Amós y de Yeshayahu, por ejemplo, revelan que sus ideas y denuncias corresponden a una sensibilidad social contemporánea. Esta es una de las categorías que utilizamos para calificar cualquier obra literaria de excepcional. Su contenido es aplicable a nuestros tiempos, por lo tanto, la naturaleza humana ha sido bien analizada y calibrada. El lenguaje es literariamente valioso y las ideas contenidas en estos mensajes son fundamentales para el género humano.

Moshé demuestra su calidad de Naví cuando, al salir por primera vez del palacio del faraón, defiende el honor del hebreo maltratado por el capataz egipcio. Con este acto, Moshé se pone en peligro y efectivamente pierde su situación de privilegio en la Corte egipcia. Un Naví no puede permanecer indiferente cuando presencia una injusticia. Y Moshé es, ante todo, el Adón haneviim, el señor de todos los profetas.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 3 MITSVOT POSITIVAS Y 2 PROHIBICIONES

1. 380.Números 9:11 Ofrendar el Pésaj Shení el 14 de Iyar
2. 381.Números 9:11 Comer la ofrenda Pésaj Shení el 14 de Iyar
3. 382.Números 9:12 No dejar nada de la ofrenda Pésaj Shení para el día siguiente
4. 383.Números 9:12 No romper ningún hueso de ofrenda Pésaj Shení
5. 384.Números 10:9-10 Durante batallas y cada ofrenda, sonar las Trompetas en el Templo

BEHA´ALOTECHA_ NUMBERS VIII – XII

The tribe of Levi plays a unique role in the biblical account. At the time of the rebellion of the Egel HaZahav, the “golden calf”, this tribe responded to Moshe’s call, and because of it, probably, they replaced the firstborn during religious worship. These chapters describe the moment of their consecration. Each member of this tribe had to serve for twenty-five years, beginning with the age of twenty-five. We are also told then about the only celebration of the Pesach that took place during the forty years of the desert crossing.

Some argue that this was so because Brit Milah was not practiced during those years and therefore the holiday could not be celebrated. The Torah insists, Kol arel lo yochal bo, that the uncircumcised could not ingest this sacrifice, and for this reason this feast of freedom could not be celebrated. (In the Torah the word Pesach refers to the sacrifice offered on the fourteenth day of Nisan. The feast we call Pesach today, receivesthe nomenclature of Chag HaMatsot in the Torah).

Answering the question about people who for reasons of ritual impurity or because they were at a distance that prevented them from arriving in time to offer the Pesach, God instructs Moshe that there is the possibility of making this sacrifice a month later. The Ger, who in the language of the Talmud denotes a convert to Judaism, must be governed by the same laws, according to the Torah. The Chachamim question whether it is appropriate for a Ger to claim- according to the text of the Haggadah – that his ancestors were slaves in Egypt.

According to some scholars, the Ger of the Torah is not identical with the Ger of the Talmud which refers to a person who voluntarily adheres to Judaism. These scholars argue that the Ger of the Torah is the foreigner who decides to abandon idolatry but has not yet decided to fully incorporate into the Jewish tradition. In any case, the Torah treats equally before the Law all who want to participate in our rites and identify with our destiny. Therefore, they decide that the Ger can also claim that his ancestors were slaves in Egypt. Conversion to Judaism means inclusion in a new family tree and involves making the history of the Jewish people their own.

In the of Shemot we came across the expression Neviecha, which in that context meant that Aharon would be the spokesman for Moshe, who had speech difficulties (Kevad pe). Now we come across this same word, but with a different meaning. The spirit of God descends upon Eldad and Meidad, who begin to prophesy. A young man, who according to Rashi is Guershom, a son of Moshe, sounds an alert about what happened. Yehoshua reacts violently (because it is suggested that they announced Moshe’s death and Yehoshua’s succession in the leadership of the people). Moshe, on the other hand, aspires that the Divine spirit can be present at all times, within the people.

We are faced with the presence of a new biblical figure, that of the Navi, the prophet. Moshe, the great leader and liberator of the people, is, at the same time, the prototype of the Navi. In the words of Rambam, Moshe is Adon  HaNeviim, the lord of all prophets. God communicates constantly with him.  Vaidaber Hashem el Moshe lemor:  “and God spoke to Moshe saying“, is a verse that appears constantly in the Torah. According to Saadia Gaon, the Navi is primarily a messenger of God. His skills in the field of miracles and his knowledge of the hidden and future events are actually very limited and only serve the needs of his mission. 

From Yehudah Halevi’s perspective prophecy is typical to the Jewish people and was transmitted from Adam to those who were fit and worthy to receive this singular heritage. Prophecy, in his opinion, requires a special environment that is only found in Erets Israel. 

For Rambam, prophecy is the culmination of the state of perfection in the field of morality, intellect, and spirit. Rambam questions the historicity of certain events in the Bible, such as the account of the messengers who appear to Avraham and that of Yaacov’s struggle with an alleged angel. For Rambam these are episodes that belong to the world of prophetic vision. 

Ramban differs radically from Rambam’s opinion by assuming a literal interpretation of the biblical text in the mentioned cases.

Much is said about the prophet’s prediction faculties. (Let us remember the saying that predicting events, especially about the future, is very hazardous). However, I consider that the Navi is, in essence, a disturbing factor in the status quo. The Navi is the model of the person outraged and dissatisfied by the behavior of members of the society that surrounds him. He questions by vocation. For the prophet, the daily injustices, to which we tend to become accustomed, are the cause for constant denunciations and exhortations. He does not devote his attention to solving philosophical and theological problems such as to why and the subsequent purpose of existence. His concern is focused on everyday injustices: against the widow and the orphan, against the poor and the helpless, who serve as a model, as the target of abuses.

In the Aristotelian vision, the gods do not deal with things they consider trivial such as human well-being and misfortune. There are facts that can be regarded as cosmic minutiae such as the assaults of the strong on the weak. For the Navi, on the other hand, the fight against these evils becomes the reason for their existence and the fundamental purpose of their mission. The Navi is apparently programmed to react violently against injustice, without taking into account the personal consequences his actions can cause. Thus, we find, for example, the prophet Natan who confronts the mighty King David and reproaches him for his actions in the case of Bat Sheva.

The source of the Navi´s inexhaustible energy lies in his love for human beings and his compassion for their suffering. His accusing finger is not limited to pointing out those guilty of a crime. The Navi considers that a society that includes these exploiters of the less fortunate is equally responsible for their evils. Reading Amos and Yeshayahu, for example, reveal that their ideas and denunciations correspond to contemporary social sensibility. This is one of the categories we use to rate any literary work as exceptional: “If its content is still applicable to our times”. 

Moshe proves his qualifications as Navi when leaving Pharaoh’s palace, he defended the honor of the Hebrew mistreated by the Egyptian foreman. With this act, Moshe puts himself in danger and compromises his position of privilege in the Egyptian Court. A Navi cannot remain indifferent when he witnesses injustice. And Moshe is first and foremost, the Adon HaNeviim, the “Lord of all prophets”.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 3 POSITIVE MITSVOT AND 2 PROHIBITIONS

1. 380.Numbers 9:11 Offering the Pesach Sheni on 14 Iyar
2. 381.Numbers 9:11 Eating the offering Pesach Sheni on 14 Iyar
3. 382.Numbers 9:12 Not to leave anything of the offering Pesach Sheni for the following day
4. 383.Numbers 9:12 Not to break any bones of offering Pesach Sheni
5. 384.Numbers 10:9-10 sound the Trumpets in the Temple during battles and each offering

https://www.youtube.com/watch?v=YLrCmENK9f0

NASO_ NUMBERS IV,21 – VII

One of the topics highlighted in the biblical chapters refers to the Nazir, the person who makes the decision to refrain from eating grapes and drinking wine, promises not to cut his hair and avoid any contact with a deceased. (The state of Nazir lasts thirty days, unless a different lapse has been specified). We are probably faced with a personal decision to deprive ourselves of some of the pleasures of this world because they are probably conducive to undesirable behavior. Indeed, since an earlier chapter refers to the investigation process of a woman whose husband suspects her of adultery, our Chachamim conclude that the law of the Nazir is mentioned immediately, because the abuse of wine can also result in sexual levity.

The Nazi may consider some enjoyments to be unlawful and, therefore, compromise his moral and religious integrity. This concept is typical of many religions that probably think that depriving yourself of some joy is well seen by the gods. According to the commentator Ibn Ezra, human beings are slaves to their passions, and the authentically free individual rids himself from the yoke of passions. Abstaining from worldly pleasures can also be regarded as a self-imposed punishment for sins committed.

In a Braita, a rabbinical text not included in the Mishnah, we find a difference of opinions about our subject. Rabbi Eliezer Hakapar refers to the fact that the Torah requires the Nazir to offer a sacrifice at the end of his abstention period implies that it considers him a sinner; while Rabbi Elazar considers him a virtuoso, also relying on a different expression of the Torah. This difference reflects the tension that exists within Judaism regarding the pleasures of this world. On the one hand, we are aware that we must dominate our appetites, as expressed by Ibn Ezra and, on the other hand, our tradition teaches that those who have seen something that seems to be pleasurable and refrain from enjoying it will be responsible in the future world for their action.

There are those who see in our laws of Kashrut, for example, a system of regulations that aim to limit the free enjoyment of pleasure. The purpose of these standards may be to strengthen the mechanisms of self-control of a human being so that he does not give in immediately to instinctive desires. We have, on the one hand, then, the fragile will of the human who has to be restricted and, on the other hand, a world created by the Supreme Being that is all goodness and therefore, so must be His creation. (Indeed, man is also part of divine creation and according to the above argument must be equally good). 

The dialectic of our argument tends to be resolved by pointing out that both nature and human beings are potentially good. Mitsvot are the instrument that directs man’s instincts and inclinations toward goodness and nobility, toward fairness and altruism.

In Tanach we find two famous Nezirim. In both cases, it is the mothers who make the promise that their unborn child will be dedicated to worship, will be a Nazir. The two biblical characters inadvertently become Nezirim. (Possibly also, Avshalom, who refrained from cutting his hair, can be considered a third Nazir). The first of these, who has been the subject of numerous literary works, is Shimshon, who is prominently featured in the confrontation of our ancestors with the Philistines. In the biblical account Shimshon is a worthy leader of his people while fulfilling his status as a Nazir. However, his dedication to pleasures in the arms of the beautiful Delilah, leads him to fail in his promise of Nazir, symbolized by the cutting of his hair.

Shimshon is a tragic figure, because he possesses extraordinary physical strength, which could have been decisive in the confrontation with the Philistines. Unfortunately, his massive powers were not accompanied by spiritual strength capable of resisting Delilah’s charm.  

We are faced with an important lesson. First, the victory of the people cannot depend exclusively on the actions of one man. Second, abstention itself, at best, is a passing factor. The condition of Nazir can be beneficial and useful only as a passing condition, useful in molding a person’s character. But it cannot be the basis for a people’s salvation. It is clear that those who serve as leaders of society have to limit their appetites and personal desires. But one must also have a clear vision and a defined purpose, sagacity, and acumen to lead a nation’s destinies. At the heart of it all, Nazir is a manifestation of will, self-restriction and limitation, but cannot be seen as a decisive path to creativity and development.

The second biblical character to be a Nazir is the prophet Shmuel. This time we are in front of a spiritual and political leader who stamped his dominant personality in the formative period of our people.  Shmuel is clear in his purposes and understands fully his sacred mission of moral leadership. Shmuel agrees to the people’s desire to establish a monarchy by anointing the first King Shaul. But at the same time, he insists that the monarchy must be subjected to the “Supreme King”, to the ordinances, and to obedience to the word of God. And indeed, when Shaul, in his confrontation with Amalek, disobeys the instructions received, Shmuel predicts the end of his kingdom. The monarchy of Israel will have a new dynasty from that moment onwards, which will last, (although it was interrupted at the time of the Chashmonaim) until the messianic era and which focuses on the figure of the young hero David.

The Talmud reflects that tradition is very severe with Shaul and, in contrast, considers sympathy for David to be excessive. The latter is forgiven for numerous mistakes, while Shaul has his support withdrawn, at the first opportunity, as a result of disobedience. This is parallel to the fact that we tend to be tolerant and patient with our close relatives, while reacting violently to the transgressions of others. Why is Shaul punished while David is forgiven several times, while being assured that his descendants will obtain the royal crown forever? 

There are people whom we like us and are willing to apologise for their faults, while we are relentless with others. The charismatic young David had returned pride to the people by bringing down the gigantic Goliath with a stone. On the other hand, Shaul was a depressive and melancholic man who apparently did not enjoy the affection of the crowds.

Harav Yosef Dov Haleví Soloveitchik, my teacher, suggests that King David’s faultscorrespond to human weaknesses for which the Torah offers repentance and atonement. Shaul’s fault, on the other hand, is related to the exercise of the monarchy. Rambam lists the obligations of a king, including the defense of the country and that of its inhabitants. Shaul’s mistake had to do with royal leadership responsibilities, the defense of national interest and, therefore, his blunder is inexcusable. David’s mistakes, though many and serious, come from his fragility as a man. Shaul’s mistake lies in the realm of his role as monarch, that is, at the essence of his role as leader and is, therefore, unforgivable.

During the years of the existence of the Beit HaMikdash, the sect of Isi´im, the Essenes, apparently practiced asceticism and were probably not the only ones to do so at the time. The Chachamim did not exhort the goodness of abstaining from pleasures, although they did point out that excess enjoyment is harmful. Perhaps one of the main reasons for the opinion of our Chachamim is that people who practice abstinence and who are very severe with themselves tend to be ungenerous in their relationships with their fellowmen. The person who believes that abstinence from enjoyment of any pleasure is the correct behavior, cannot respond with magnanimity to the needs of others. 

We return to Shevil HaZahav, to the delicate balance required to enjoy the material without compromising the value of the spiritual. Everyone has the personal task of finding the delicate balance between things and ideas, between owning and being. A life that is governed by Mitsvot is the framework par excellence that our tradition offers to accomplish this task.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 7 POSITIVE MITSVOT AND 11 PROHIBITIONS

1. 362.Numbers 5:2 Sending the ritually unclean individual out of the field of Divine Presence
2. 363.Numbers 5:3 The ritually unclean individual should not enter the Temple
3. 364.Numbers 5:6 Confessing Sin
4. 365.Numbers 5:15 Complying with the laws of sotah (wife suspected of committing infidelity)
5. 366.Numbers 5:15 Do not include oil in the sotah offering
6. 367.Numbers 5:15 Do not include species in the sotah offering
7. 368. Numbers 6:3 The nazir should not drink wine or another strong drink derived from grapes
8. 369.Numbers 6:3 Nazir should not consume fresh grapes
9. 370.Numbers 6:3 Nazir must not consume raisins
10. 371.Numbers 6:4 Nazir should not consume grape seed
11. 372.Numbers 6:4 Nazir should not consume the bark of the grape
12. 373.Numbers 6:5 Nazir should not shave his hair
13. 374.Numbers 6:5 Allow nazir’s hair to grow long
14. 375.Numbers 6:6 Nazir must not enter the enclosure where a corpse lies
15. 376.Numbers 6:7 Nazir must not acquire ritual impurity through a corpse or any other source of ritual impurity
16. 377.Numbers 6:13 Shave Nazir’s hair and bring his offering (at the end of the period of his nazir promise, orif he acquires ritual impurity)
17. 378.Numbers 6:23 Recite the Blessing of the Kohanim
18. 379.Numbers 7:9 The tribe of Levi must carry the Aron HaKodesh, Holy Ark, on the shoulders

NASÓ_NÚMEROS IV,21 – VII

Uno de los temas destacados en los capítulos bíblicos se refiere al Nazir, la persona que toma la decisión de abstenerse de comer uvas y de tomar vino, promete no cortarse el pelo y de evitar cualquier contacto con un difunto. (El estado de Nazir tiene validez por treinta días, a menos que se haya especificado un lapso diferente). Nos encontramos, probablemente, con la decisión personal de privarse de algunos de los placeres de este mundo porque se considera que éstos conducen a comportamientos indeseables. En efecto, dado que un capítulo anterior se refiere el proceso de investigación de una mujer cuyo esposo sospecha que comete adulterio, nuestros Jajamim concluyen que la ley del Nazir es mencionada de inmediato, porque el abuso del vino también puede traer como consecuencia la licencia sexual.

El nazir posiblemente considera que algunos disfrutes son ilícitos o que es demasiado débil para poder gozar de estos placeres, sin comprometer su integridad moral y religiosa. Este concepto es típico de numerosas religiones y se admite igualmente que privarse de algunos gustos es bien visto por los dioses. Según el comentarista Ibn Ezra los seres humanos somos esclavos de nuestras pasiones, y el auténtico rey es aquel que se libera del yugo de las pasiones. Abstenerse de lo mundano puede considerarse, también, como un castigo autoimpuesto por los pecados cometidos.

En una Braitá, que es un texto rabínico no incluido en la Mishná, nos encontramos con una diferencia de opiniones acerca de nuestro tema. Rabí Eliézer Hakapar hace referencia al hecho de que la Torá exige que el Nazir ofrezca un sacrificio al término de su período de abstención y por lo tanto lo califica de pecador; mientras que Rabí Elazar lo considera un virtuoso, apoyándose también en otra expresión de la Torá. Esta diferencia refleja la tensión existente dentro del judaísmo respecto a los placeres de este mundo. Por un lado, estamos conscientes de que debemos ponerles freno a nuestros apetitos, tal como lo expresara el citado Ibn Ezra y, por otro lado, nuestra tradición enseña que quien ha visto algo que parece ser placentero y se abstiene de disfrutarlo, será responsable de su acción.

Hay quienes ven en nuestras leyes de Kashrut, por ejemplo, un sistema de reglamentos que tienen como objetivo la limitación del libre goce del placer. Se considera que el propósito de estas normas es el de fortalecer los mecanismos del auto dominio del ser humano a fin de que no ceda, en su impotencia, a sus deseos instintivos. Tenemos, por un lado, entonces, la frágil voluntad del humano que tiene que ser moldeada y restringida y, por otro lado, un mundo creado por el Ser Supremo que es toda bondad y por lo tanto también toda su creación debe serla. (En efecto, el hombre también es parte de la creación Divina y de acuerdo con el argumento anterior debe ser igualmente bueno). 

La dialéctica de nuestro argumento tiende a ser resuelta señalando que tanto la naturaleza como el ser humano son potencialmente buenos. Las Mitsvot son el instrumento que encaminan los instintos y las inclinaciones de ese hombre hacia la bondad y la nobleza, hacia el bien y el altruismo.

En el Tanaj nos encontramos con dos Nezirim. En ambos casos, son las madres las que hacen la promesa de que su hijo, aún por nacer, será dedicado al culto, será un Nazir. Los dos personajes bíblicos se convierten, involuntariamente, en Nezirim. (Posiblemente, Avshalom, que se abstenía de cortarse el pelo, pueda ser considerado el tercer Nazir). El primero de ellos, que ha sido el sujeto de numerosas obras literarias, es Shimshón, que figura de manera destacada en el enfrentamiento de nuestros antepasados con los Filisteos. En el relato bíblico Shimshón es un digno líder de su pueblo mientras cumple con su condición de Nazir. En cambio, su entrega a los placeres en los brazos de la bella Delila, rompe con su condición de Nazir, hecho simbolizado por el corte de sus cabellos. Shimshón, en el fondo, es una figura trágica, porque posee una extraordinaria fuerza física, que pudo haber sido decisiva en la confrontación con los Filisteos. Lamentablemente, sus descomunales poderes no estaban acompañados de la fortaleza espiritual capaz de resistir a los encantos de Delila. 

Tal vez nos encontramos frente a una lección importante. Primero, la victoria del pueblo no puede depender exclusivamente de las acciones de un solo hombre. Segundo, la abstención en sí, en el mejor de los casos, es un factor positivo pasajero. La condición de Nazir puede tener provecho y ser útil sólo transitoriamente para orientar el carácter de una persona. Pero no puede ser la base de la salvación de un pueblo. Es claro que quien funge como líder de una sociedad, tiene que limitar sus apetitos y deseos personales. Pero, también debe tener una clara visión y propósitos definidos, sagacidad y perspicacia para dirigir los destinos de una nación. En el fondo de todo, Nazir es una manifestación de voluntad, auto restricción y limitación, pero esto no puede considerarse como un aporte decisivo para la creatividad y el desarrollo.

El segundo personaje bíblico que es un Nazir, es el profeta Shmuel. Esta vez estamos frente a un líder espiritual y político que dejó estampada su personalidad dominante en la historia de la formación de nuestro pueblo. Shmuel está claro en sus propósitos y comprende a cabalidad su sagrada misión de liderazgo moral. Shmuel accede al deseo del pueblo de establecer una monarquía ungiendo al primer rey Shaúl. Pero, al mismo tiempo, insiste que esta monarquía debe estar sujeta al “Rey Supremo”, a las ordenanzas y a la obediencia de la palabra de Dios. Y en efecto, cuando Shaúl,en su enfrentamiento con Amalek, desobedecelas instrucciones recibidas, Shmuel le vaticina el fin de su reino. La monarquía de Israel tendrá un nuevo tronco desde ese momento en adelante, que será el que perdure, (aunque en el tiempo de los Jashmonaim se interrumpe esta dinastía, hecho que origina una importante disputa para la época) hasta la era mesiánica y que se centra en la figura del joven héroe David.

El Talmud reflexiona que la tradición es muy severa con Shaúl y, en contraste, considera que la simpatía hacia David es excesiva. A este último se le perdonan numerosos errores, mientras que a Shaúl en la primera oportunidad se le retira el apoyo como resultado de su desobediencia. Esto es paralelo al hecho de que solemos ser tolerantes y pacientes con nuestros familiares cercanos, mientras que reaccionamos violentamente frente a las transgresiones de ajenos. ¿Por qué se castiga a Shaúl mientras que David es perdonadovarias veces, a la vez que se le asegura que sus descendientes obtendrán la corona real para siempre? ¿Y la mayoría no reaccionamos en forma similar? 

Hay personas que nos caen simpáticas y estamos dispuestos a disculpar sus fallas, al mismo tiempo que somos implacables con otros. El carismático joven David le había devuelto el orgullo al pueblo al derribar con una piedra al gigantesco Goliat. En cambio, Shaúl era un hombre depresivo y melancólico que aparentemente no gozaba del cariño de las multitudes.

Harav Yosef Dov Haleví Soloveitchik mi maestro, sugiere que las faltas del rey David corresponden a debilidades humanas para las cuales la Torá ofrece arrepentimiento y expiación. La falta de Shaúl, en cambio, está relacionada con el ejercicio de la monarquía. Rambam enumera las obligaciones de un rey, entre las cuales están la defensa del país y la de sus habitantes. El error de Shaúl tenía que ver con estas responsabilidades de liderazgo real, para la defensa del interés nacional y, por lo tanto, su falta es inexcusable. Los errores de David, aunque muchos y graves, provienen de su fragilidad como hombre. El error de Shaúl radica en el desempeño de su función de monarca, o sea en la esencia de su función de líder y, por lo tanto, es imperdonable.

Durante los años de la existencia del Beit HaMikdash, la secta de los Isiim, que son los Esenios, aparentemente practicó cierto ascetismo y seguramente no fueron los únicos en hacerlo en aquella época. Los Jajamim no se inclinaron a exhortar las bondades de abstenerse de los placeres, aunque sí señalaron que el exceso de goce resulta nocivo. Tal vez, uno de los motivos principales para la opinión de nuestros Jajamim, sea que las personas que practican la abstinencia y que son muy severas consigo mismas, tienden a ser poco generosas en sus relaciones con sus semejantes. La persona que considera que la abstinencia en el goce de cualquier placer es el comportamiento correcto, no puede responder con criterio de amplitud a las necesidades de otros. 

Volvemos al Shevil HaZahav, al delicado balance que se requiere para poder gozar de lo material sin comprometer el valor de lo espiritual. Es tarea individual y personal de cada uno, encontrar ese delicado equilibrio entre las cosas y las ideas, entre poseer y ser. Una vida que se rige por las Mitsvot, es el marco por excelencia que nuestra tradición ofrece para cumplir la tarea.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 7 MITSVOT POSITIVAS Y 11 PROHIBICIONES

1. 362.Números 5:2 Enviar al individuo ritualmente impuro fuera del campo de la Presencia Divina
2. 363.Números 5:3 El individuo ritualmente impuro no debe entrar al Templo
3. 364.Números 5:6 Confesar el pecado
4. 365.Números 5:15 Cumplir las leyes de sotá (esposa sospechada de cometer infidelidad)
5. 366.Números 5:15 No incluir aceite en la ofrenda de la sotá
6. 367.Números 5:15 No incluir especies en la ofrenda de la sotá
7. 368.Números 6:3 El nazir no debe beber vino u otra bebida fuerte derivada de uvas
8. 369.Números 6:3 El nazir no debe consumir uvas frescas
9. 370.Números 6:3 El nazir no debe consumir pasas
10. 371.Números 6:4 El nazir no debe consumir la semilla de la uva
11. 372.Números 6:4 El nazir no debe consumir la corteza de la uva
12. 373.Números 6:5 El nazir no debe afeitar su cabello
13. 374.Números 6:5 Permitir que el cabello del nazir crezca largo
14. 375.Números 6:6 El nazir no debe entrar en el recinto donde yace un cadáver
15. 376.Números 6:7 El nazir no debe adquirir impureza ritual a través de un cadáver o de cualquier otra fuente de impureza ritual
16. 377.Números 6:13 Afeitar el pelo del nazir y traer su ofrenda (en la terminación del período de su promesa de nazir, o si adquiere impureza ritual)
17. 378.Números 6:23 Recitar la bendición de los Kohanim
18. 379.Números 7:9 La tribu de Leví debe cargar el Arón HaKódesh, Arca Sagrado sobre los hombros

1. We live in an imperfect world and, therefore, although perfection must be attempted, we know in advance that it is an unattainable horizon. And that is civilization, the route that leads to unattainable perfectibility.
2. Every government limits freedom. Puts a brake on free will to choose in all areas, but something is received in return.
3. Taxes are a kind of “legal penalty” imposed by a government in exchange for personal security that offers freedom of travel without fear, enjoyment of services that require the cooperation of society: water, energy, internet, etc.
4. Living in a democracy requires the payment of freedom fees, and conflicts arise, on many occasions, when the delicate balance between government and personal freedom is affected.
5. After a prolonged period of tranquility, the questioning of this balance arises, and one of the parties chooses to cross borders and promotes a period of uncertainty that leads to confrontation.
6. Venezuela and other societies are examples of this. They fell into disarray and chaos for not ensuring that balance between government and society and ended a dictatorship whose components impede any future negotiation of change.
7. The Jew has a DNA that rejects conformity, forever questioning. To live in society, he must surrender some of his natural tendencies for rebellion and freedom. The Talmud is the best example of nonconformity because it questions everything, as a means to arrive at the correct path.
8. The four recent elections in Israel are a manifestation of this rebellion against the government, a rebellion that is suddenly affected by an external danger that will lead to the formation of a stable government.
9. These days, for various reasons, perhaps to show the Palestinian Authority that Hamas has its own real initiatives that respond to the most intimate wishes of the Palestinians: the elimination of Israel and who probably would have won the election that did not take place indeed because of that same fear. Or perhaps to challenge or test the extent of the new American government’s loyalty to Israel, Hamas considered it appropriate to launch an attack with thousands of rockets aimed at the entire geographical extent of the State of Israel. Showing this time, a war capacity not seen before.
10. It was a surprise and shocking action that manifested preparation and daring on the part of Hamas, but that thanks to the “Iron Dome” did not cause a major disaster in Israel, but at the same time, it showed that they possess greater bellicose skills.
11. What is the source of the funds to pay for these missiles? Obviously, the financial aid Gaza receives for social purposes is diverted to build tunnels to attack civilian targets in Israel, and to pay for rockets.
12. Where do these longer-range rockets come from? It is doubtful they are manufactured in Gaza.
13. They are probably supplied by Iran, and maybe Turkey.
14. If this is verified, the conflict may become larger.
15. The immediate question is: how will Israel respond? Will Israel abide by the sure-to-come immediate calls for a ceasefire? This is certainly being discussed at the highest spheres of the state because there is no doubt that Israel has the means to ensure any possibility that Gaza continues sending missiles, but the civilian costs would be enormous, more than Israel can morally contemplate.
16. What’s going to happen? An agreement will be reached that “prolongs the agony” for two or three more years when we will face the same thing, or worse.
17. Or maybe, this time Israel will try to destroy completely Gaza’s military structure, physically eliminate the criminal Hamas leadership that sends missiles to civilian targets all over Israel and hide in tunnels built under hospitals.
18. In the meantime, what are the consequences of what happened these days?
19. Netanyahu has been strengthened because at a dangerous time it is not advisable to change drivers or leaders.
20. Any Israeli government that includes a “Palestinian Knesset group” is discarded.
21. An additional nail has been hammered into the notion of 2 parallel states: one Jewish and one Arab.
22. The experiment with Gaza should have shown that, without the control of the Israeli army, that region could rule itself, with normality. That theory vanishes.
23. Any agreement between Israel and the Palestinians must go through stages in which Israel gradually withdraws from governing the Palestinians. Gaza is a demonstration that, for now, is not an advisable route.
24. The confrontation between Israeli Palestinians and Israeli Jews, a most disturbing development, reveals that despite the benefits and rights that Israeli Palestinians have within Israel, resentment and hatred are stronger than the possibility of developing a life of fulfillment (health, education, housing) that Israel offers, without distinction, to all its citizens.
25. The Israeli right is strengthened and the left that had lately lost ground will continue that path.
26. A step backward has been taken towards lasting peace with the Palestinians.
27. The “Abraham Accords” demonstrated that Israel can build a common agenda with the Arab people who want to insert themselves into modernity, and the latest events reinforce this path.
28. But change with the Palestinians is possible.
29. We must start with education. Palestinians must stop showing the Israeli as an enemy, perhaps to begin with, describe him as an adversary, and eventually as a neighbor who has his own, however different, cultural, and historical parameters. That’s the message that new generations must receive. Otherwise, we perpetuate confrontation, unnecessary bloodshed.
30. The term “martyr” must be erased from the Palestinian vocabulary and the world of terror must be ideologically and socially rejected.
31. Palestinians can and must use Israel’s progress for their individual and collective benefit and, thereby, create a better future for themselves and their descendants.