Yet the mother giving birth seeds the world with renewal; unless we can find it in ourselves to look more closely at the homeless refugee at our border, under our bridge, and on our street, we will miss the opportunity to discover what renewal of our own lives, and our world, is dependent upon what only the houseless person can seed for us.
The word that identifies this week’s Torah text is naso, part of the idiom naso et rosh, is correctly translated “take a census,” or, more simply, “count heads.” The actual Hebrew wording is more beautiful; it literally says “lift up the head.” In other words, for our ancestors, to count someone was to look that person in the eye, and to take account of that specific human being.
This parashah begins innocuously enough with a description of the work assigned to different Levite families: Kehat, Gershon, and Merar. Each family unit had a special job in connection with erecting or dismantling the Mishkan and carrying it as well. Only Levites could come this close, and they had to regularly watch to keep themselves free from tum’ah in order to fulfill this duty.
It’s as logical a segue as we will ever find that the Torah’s next subject is that of keeping the Israelites’ camp clean. Anyone experiencing tum’ah or capable of transmitting it to someone else was to be sent outside the dwelling area until the tum’ah could be cleared.
What is tum’ah? It’s a subject we come back to again and again in the Torah. We moderns come to it influenced by interpretations that call it a form of impurity (cue the caricature of the person calling “unclean!” while walking through the village). But if we meet the ancients on their ground the reality is more nuanced.
It seems likely, according to the academic scholarship on the matter, that most Israelites were tam’eh most of the time, and that was no problem since the only time one needed to be tahor (the opposite condition) was in order to take part in ceremonial aspects of Israelite ritual. To be tam’eh, then, has something to do with one’s ability – or, in this case, inability, to participate in community engaged in ritual.
You are tam’eh if you have just buried someone, or if you have just given birth, or if you experience unusual flow from your reproductive organs. You are tam’eh if you have been in the presence of someone else who is tam’eh. And, interestingly, by virtue of juxtaposition, it seems that you are tam’eh if you wrong one of the people with whom who share your community. According to our text,
When a man or woman commits any wrong toward a companion, thus breaking faith with HaShem,
and that person realizes his guilt, that person shall confess the wrong s/he has done. S/he shall make restitution in the principal amount and add one-fifth to it, giving it to the one who has been wronged. (Numbers 5.7)
Healing the situation is straightforward, the law is clear and easy, but it can only happen after a person realizes that a wrong has been committed. Until this is done, the person who committed the wrong is tam’eh, and is unable to take part in the religious activities of the community. The person wronged is unable to fully participate as well, due to the damage done to that person.