The Tribe of Dan - Qualities That Present a Fuller Picture

Parshat Bamidbar

by Rabbi Avi Billet

The book of Bamidbar begins with a lot of pomp. Leaders of tribes are designated. The instruction for census is sent out. The people assemble in the manner in which they will travel. 

 Ibn Ezra (1:19) notes the 4 camps – of 3 tribes each – that were to travel around the Mishkan, and how Reuven’s camp was in the south and Dan’s was in the North. For whatever reason, (he actually says לא אוכל לפרש) Reuven’s camp is considered the “Rosh” – the head, and Dan’s is considered the “Zanav” – the tail. 

 This is likely partially why some identify Dan as being the lowest of the tribes. I recall being told in elementary school that Dan was the least of the tribes, because their job was to pick up the garbage. [I don’t know the source for this. Nor is it clear that Bnei Yisrael even produced garbage!] 

 But nonetheless let’s ask the question: does picking up the garbage indicate being the least of people? 

We Are Avadim (Servants) and We Are Banim (Children)

 Subsequent to writing this I came across this sermon by Rabbi Norman Lamm

Parshat Behar-Bechukotai

by Rabbi Avi Billet

In the worst case scenario, the Torah describes how the Eved Ivri (Hebrew slave) is to be freed at the time of the Yovel year. In other words, even if he had wanted to remain a slave (Shemos 21:5-6), he is released at Yovel (see Rashi there). 

Rabbi Baruch HaLevi Epstein noted that there are two verses that describe God’s relationship to us, or our relationship to Him. One of them is in our parsha, which describes why the slave must go free at Yovel – “For Israel are servants unto Me” (25:55), and therefore cannot remain enslaved to man forever. The second verse is in Parshas Re’eh when Moshe tells the people “You are children unto the Lord your God.” (Devarim 14:1) 

The Talmud says (Baba Basra 10a) “When Israel is doing the will of their creator, they are called children. When they do not, they are called servants.” 

Is There a Place for the Death Penalty?

Parshat Emor

by Rabbi Avi Billet 

Confession: I am a believer that there are some crimes which go beyond the pale of what it means to be a human being, and that those who commit them have forfeited their right to live in a civil society. 

 I also wonder about people who are so sick-in-the-head that they either justify their evil or don’t understand why they are evil – do they fall into a different category? Or is there hope for Teshuvah? 

To the opening statement, I would imagine that most people who would never harm anyone would agree that dangerous people have forfeited their right to live in a civil society. This might mean they should go to prison for life, or it might mean that the death penalty is on the table. [Experience has shown that very few people who are so evil ever truly have remorse, regret, and do real Teshuvah.]

We can argue whether either of these (life in prison or execution) are humane, but we also have to ask ‘humane to whom?’ A serial rapist, a serial killer, a terrorist, etc. were surely not humane to their victims. Why should they get a nicer outcome than their victims got? 

Seeking Purity Before [Seeking] God

ACHAREI MOT - Kedoshim

by Rabbi Avi Billet

As we read the first Aliyah of Acharei Mos in the three opportunities before Shabbos rolls around, we get a taste of the Yom Kippur service as depicted in the Torah. Those who pay careful attention to Torah readings hear the Yom Kippur Torah reading (albeit in a different ‘trop’) quite clearly, bringing Yom Kippur to the forefront, and a similar sentiment into the background of our day. Do we think of Teshuvah when we hear these things? 

The instruction was given to Aharon (and sons) around the time of the deaths of Nadav and Avihu, so we are still in the month of Nissan (as is the duration of the entire book of Vayikra). This is an indicator that Teshuvah is not limited to the time surrounding Yom Kippur. It is appropriate all year round. 

Rabbi Baruch HaLevi Epstein has an interesting insight on a verse we are all familiar with, because it is repeated so many times in the Yom Kippur service: 

Of Sons and Daughters

Parshat Tazria Metzora*

by Rabbi Avi Billet

Parshat Tazria begins with the depiction of a woman who gives birth to a male, followed by her days of impurification then her days of purification. Then it describes her giving birth to a female, followed by her days of impurification then her days of purification, which in both cases are double that which she had after birthing the male. [Why double is a subject of a different discussion.] 

Is having a daughter or is having a son a greater blessing? 

In much of Rabbinic Literature, there is an emphasis on aiming to have male children. This sentiment crosses cultures, as per the famous mini-speech given by Luca Brasi: “Don Corleone, I am honored and grateful that you have invited me to your home on the wedding day of your daughter. And may their first child be a masculine child.” But it’s not limited to Italians – this was certainly the case throughout history. [https://en.wikipedia.org/wiki/Son_preference]