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Parashat Pinchas: Questioning the Way it Always Was
The least exciting but perhaps most exacting section of Parashat Pinchas is the list of sacrifices specific to different sacred occasions. These take up all of Numbers 28 and Numbers 29 and are cited as part of traditional musafliturgy in Jewish communities around the world. One sacrifice in particular, detailed among the Passover obligations in Numbers 28:24, has a peculiar custom when chanted aloud in public.
(כד) כָּאֵ֜לֶּה תַּעֲשׂ֤וּ לַיּוֹם֙ שִׁבְעַ֣ת יָמִ֔ים לֶ֛חֶם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַיהוה עַל־עוֹלַ֧ת הַתָּמִ֛יד יֵעָשֶׂ֖ה וְנִסְכּֽוֹ׃
(24) You shall offer the like daily for seven days as food, an offering by fire of pleasing odor to יהוה; they shall be offered, with their libations, in addition to the regular burnt offering.
Traditionally observant Ashkenazic communities chant the word ka'eileh ("[sacrifices] like these") out loud with the Torah reader! This custom likely dates back more than 200 years and may be rooted in one of Rabbi Ephraim Zalman Margoliot's teachings (1762-1828). Rabbi Margoliot was a noted Galician expert in the laws of public Torah reading. According to Sha'arei Ephraim 8:24, one who unintentionally skips this verse must finish the aliyah, then go back and read the verse "in a loud voice." From this we can guess that, in an effort to remind the Torah reader not to forget about it, a few concerned congregants started audibly prompting the word "ka'eileh," which eventually spread throughout the Eastern European Jewish world.
Ka’eileh!
By Joey Newcomb, Chassidic singer/songwriter
I sometimes wonder to myself
Is it just me and no one else
Oh the things that people do in shul
Can’t be random, can’t be for naught
All these things we’re never taught
Oh, the things that people do in shul… Ka’eileh!
One thing we must keep in mind
That any Yid of any kind
Wakes up when he hears these things in shul
Cause the little soul that’s deep inside
Sometimes doesn’t want to hide
Comes out when he hears these things in shul… Ka’eileh!
One more message if I may
Ka’eileh means “like yesterday”
The same korbanus (sacrifice) that you brought before
Well here’s something about the Jew
He always keeps things fresh and new
So we’ll scream it out like we never did before… Ka’eileh!
There are many other customs we ritualize as part of our Jewish communal lives, such as covering our eyes while blessing Shabbat candles; standing up at the end of "L'cha Dodi" to greet the Shabbat bride; banging the table during "Birkat HaMazon" (grace after meals); and drowning out the name of Haman during a Purim m'gillahreading. Newcomers to these rituals inevitably look around in bewilderment, no doubt feeling a bit self-conscious of their inexperience, but hopefully leave inspired to learn more.
Perhaps learning about this rather niche custom around the public reading of Parashat Pinchas might serve as a reminder to not take our customs and practices for granted. We can (and perhaps should) approach them with a beginner's mindset. It may make them that much more meaningful for us. As the last verse of Joey Newcomb's song goes, "Well, here's something about the Jew[s] / [they] always keep things fresh and new!"
QUESTIONS:
  • What are the Jewish customs and practices you might take for granted?
  • Are there ones you have always wondered about?
  • Have you ever experienced a Jewish custom/ritual and wondered what it was about, or perhaps felt excluded because you didn't know what it was about?
  • Are there any Jewish customs/rituals you feel uncomfortable practicing? If so, why?
Speaking of things always staying the same...
Well, it turns out that in the history of religion a lot of times there's this conservative force that says things have to stay the way they are because that's the way it was given to the people on Mount Sinai. That's the way the tradition was revealed. But in the story of the daughters of Zelophechad I think we have probably the most compelling example of a radical and essential change.
(א) וַתִּקְרַ֜בְנָה בְּנ֣וֹת צְלׇפְחָ֗ד בֶּן־חֵ֤פֶר בֶּן־גִּלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה לְמִשְׁפְּחֹ֖ת מְנַשֶּׁ֣ה בֶן־יוֹסֵ֑ף וְאֵ֙לֶּה֙ שְׁמ֣וֹת בְּנֹתָ֔יו מַחְלָ֣ה נֹעָ֔ה וְחׇגְלָ֥ה וּמִלְכָּ֖ה וְתִרְצָֽה׃(ב) וַֽתַּעֲמֹ֜דְנָה לִפְנֵ֣י מֹשֶׁ֗ה וְלִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֥י הַנְּשִׂיאִ֖ם וְכׇל־הָעֵדָ֑ה פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לֵאמֹֽר׃(ג) אָבִ֘ינוּ֮ מֵ֣ת בַּמִּדְבָּר֒ וְה֨וּא לֹא־הָיָ֜ה בְּת֣וֹךְ הָעֵדָ֗ה הַנּוֹעָדִ֛ים עַל־יהוה בַּעֲדַת־קֹ֑רַח כִּֽי־בְחֶטְא֣וֹ מֵ֔ת וּבָנִ֖ים לֹא־הָ֥יוּ לֽוֹ׃(ד) לָ֣מָּה יִגָּרַ֤ע שֵׁם־אָבִ֙ינוּ֙ מִתּ֣וֹךְ מִשְׁפַּחְתּ֔וֹ כִּ֛י אֵ֥ין ל֖וֹ בֵּ֑ן תְּנָה־לָּ֣נוּ אֲחֻזָּ֔ה בְּת֖וֹךְ אֲחֵ֥י אָבִֽינוּ׃(ה) וַיַּקְרֵ֥ב מֹשֶׁ֛ה אֶת־מִשְׁפָּטָ֖ן לִפְנֵ֥י יהוה׃ {פ}(ו) וַיֹּ֥אמֶר יהוה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃(ז) כֵּ֗ן בְּנ֣וֹת צְלׇפְחָד֮ דֹּבְרֹת֒ נָתֹ֨ן תִּתֵּ֤ן לָהֶם֙ אֲחֻזַּ֣ת נַחֲלָ֔ה בְּת֖וֹךְ אֲחֵ֣י אֲבִיהֶ֑ם וְהַֽעֲבַרְתָּ֛ אֶת־נַחֲלַ֥ת אֲבִיהֶ֖ן לָהֶֽן׃(ח) וְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֣ישׁ כִּֽי־יָמ֗וּת וּבֵן֙ אֵ֣ין ל֔וֹ וְהַֽעֲבַרְתֶּ֥ם אֶת־נַחֲלָת֖וֹ לְבִתּֽוֹ׃(ט) וְאִם־אֵ֥ין ל֖וֹ בַּ֑ת וּנְתַתֶּ֥ם אֶת־נַחֲלָת֖וֹ לְאֶחָֽיו׃(י) וְאִם־אֵ֥ין ל֖וֹ אַחִ֑ים וּנְתַתֶּ֥ם אֶת־נַחֲלָת֖וֹ לַאֲחֵ֥י אָבִֽיו׃(יא) וְאִם־אֵ֣ין אַחִים֮ לְאָבִיו֒ וּנְתַתֶּ֣ם אֶת־נַחֲלָת֗וֹ לִשְׁאֵר֞וֹ הַקָּרֹ֥ב אֵלָ֛יו מִמִּשְׁפַּחְתּ֖וֹ וְיָרַ֣שׁ אֹתָ֑הּ וְֽהָ֨יְתָ֜ה לִבְנֵ֤י יִשְׂרָאֵל֙ לְחֻקַּ֣ת מִשְׁפָּ֔ט כַּאֲשֶׁ֛ר צִוָּ֥ה יהוה אֶת־מֹשֶֽׁה׃ {פ}
(1) The daughters of Zelophehad, of Manassite family—son of Hepher son of Gilead son of Machir son of Manasseh son of Joseph—came forward. The names of the daughters were Mahlah, Noah, Hoglah, Milcah, and Tirzah.(2) They stood before Moses, Eleazar the priest, the chieftains, and the whole assembly, at the entrance of the Tent of Meeting, and they said,(3) “Our father died in the wilderness. He was not one of the faction, Korah’s faction, which banded together against יהוה, but died for his own sin; and he has left no sons.(4) Let not our father’s name be lost to his clan just because he had no son! Give us a holding among our father’s kinsmen!”(5) Moses brought their case before יהוה.(6) And יהוה said to Moses,(7) “The plea of Zelophehad’s daughters is just: you should give them a hereditary holding among their father’s kinsmen; transfer their father’s share to them.(8) “Further, speak to the Israelite people as follows: ‘If a householder dies without leaving a son, you shall transfer his property to his daughter.(9) If he has no daughter, you shall assign his property to his brothers.(10) If he has no brothers, you shall assign his property to his father’s brothers.(11) If his father had no brothers, you shall assign his property to his nearest relative in his own clan, who shall inherit it.’ This shall be the law of procedure for the Israelites, in accordance with יהוה’s command to Moses.”
I think if we imagine how change happens we usually don't have the recourse to bring it to God. Maybe we bring it to a local authority. Maybe we bump it up and we bring it to a higher authority. In law, we go to the Supreme Court. But I think this idea that religious traditions can't change dramatically because they're "always like this"; this is absolutely a Torah example of a change that was brought about by courageous individuals, particularly strong women.
“Tanot asked God: If Zelophechad’s daughters spoke the truth, why didn’t you write that in Your Torah in the first place, for, after all, You are truth and Your Torah is truth, and Your word endures forever?
“God answered …. There is truth that descends from on high, and there is truth that grows from below. Blessed is the generation in which truth from above meets truth from below. And this is what Scripture means when it says, Truth will grow from the ground, and justice look down from Heaven (Psalm 85:12)” (“Dirshuni: Contemporary Women’s Midrash).
In other words, the purpose of this passage is not only to correct the injustice toward these five women. It is to preserve a record of the process of adapting divine law to respond to emerging human circumstances.
Rabbis Lisa Edwards and Jill Berkson Zimmerman point out that this story, “sets the stage for processes of change, showing us that even within the Torah itself, lawmaking is an inexact science requiring flexibility to change as issues arise and society evolves. We honor the sisters’ ability to speak up, and their grace to concede when their gain is shown to be against community interests. We are the inheritors of their chutzpah and their quest for equal rights” (“The Torah: A Women’s Commentary”)
Finish the Fight
I don't wanna have to compromise
I don't wanna have to beg for crumbs
From a country that doesn't care what I say
I don't wanna follow in old footsteps
I don't wanna be a meek little pawn in games they play
I wanna march in the street
I wanna hold up a sign
With millions of women with passion like mine
I wanna shout it out loud
In the wide open light
'Til my generation has made things right
Yes, I wanna know how it feels
When we finally finish the fight
~Shaina Taub, Finish the Fight, from Suffs
QUESTION: Who are the strong women in your life who have inspired you?
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