Numbers 21

Hook

Imagine the desert night, vast and star-strewn, pierced by the soulful strains of a maqam – ancient melodies, a testament to resilience, woven into prayers that have echoed for centuries from the Atlas Mountains to the plains of Mesopotamia. This is the enduring spirit of Sephardi and Mizrahi Judaism, a tapestry of faith, wisdom, and vibrant communal life, carried across continents and generations.

Context

Place

The Sephardi and Mizrahi traditions are not monolithic but a rich mosaic, shaped by the diverse lands in which Jewish communities flourished for millennia. From the sun-drenched shores of Iberia (Sepharad), where a golden age of poetry, philosophy, and legal scholarship blossomed, to the bustling markets of North Africa (Morocco, Algeria, Tunisia, Libya) and the ancient river valleys of the Middle East (Iraq, Syria, Yemen, Persia/Iran), their heritage is inextricably linked to the diverse cultures surrounding them. These communities, often living as minorities in Muslim-majority lands or, in the case of Sephardim, migrating across the Mediterranean after the Spanish expulsion of 1492, developed unique customs, liturgical melodies, and interpretations of Torah that reflected their specific environments while remaining steadfastly connected to universal Jewish principles. The paths of the Israelites in the desert, as recounted in Numbers, resonate deeply with these communities, who themselves embarked on journeys, both physical and spiritual, through challenging terrains and across vast distances. Their synagogues in Cairo, Aleppo, Baghdad, Salonica, or Fes, often built with local architectural styles, served as vibrant centers of learning and prayer, preserving a legacy that spans thousands of years. Each region contributed its own distinctive flavor to the broader Sephardi/Mizrahi world, from the Judeo-Arabic philosophical traditions of Baghdad to the Ladino ballads of the Ottoman Empire, and the unique piyutim (liturgical poems) of Yemen. This geographical spread fostered an incredible depth of local minhagim and interpretations, demonstrating how Jewish life adapted and thrived in widely varied contexts while maintaining a profound sense of shared identity and tradition.

Era

The historical sweep of Sephardi and Mizrahi heritage encompasses epochs stretching back to antiquity. Mizrahi communities, such as those in Iraq (Babylonia) and Yemen, trace their presence to the First Temple period or the Babylonian Exile, establishing continuous Jewish life in these regions for over two millennia. Their traditions, therefore, carry the direct legacy of the Geonim and the flourishing academies of Sura and Pumbedita, which shaped Jewish law and thought for centuries. Sephardic Jewry, while also ancient in its roots in the Iberian Peninsula, entered a distinctive "Golden Age" during the medieval period under Muslim rule, producing luminaries like Maimonides, Nachmanides, Judah Halevi, and Solomon ibn Gabirol. This era was characterized by unparalleled intellectual and cultural cross-pollination, where Jewish scholars engaged deeply with Arabic philosophy, science, and poetry, integrating these influences into a rich tapestry of Jewish thought. The trauma of the 1492 expulsion from Spain and subsequent expulsions from Portugal marked a pivotal moment, scattering Sephardic Jews across North Africa, the Ottoman Empire, Western Europe, and eventually the Americas. This diaspora led to new centers of learning and culture in places like Salonica, Istanbul, Amsterdam, and Safed, where kabbalistic traditions flourished. Throughout these eras, both Sephardi and Mizrahi communities faced periods of both flourishing and persecution, yet consistently maintained their vibrant spiritual and intellectual traditions, adapting to changing political landscapes while preserving their unique heritage. The commentaries we will explore from Rashi and Ramban, while not exclusively Sephardi, represent foundational texts that Sephardi and Mizrahi scholars engaged with, often developing their own nuanced perspectives built upon these giants. The resilience of these communities, their ability to rebuild and innovate while honoring their past, is a testament to their deep faith and commitment to Torah.

Community

The terms "Sephardi" and "Mizrahi" encompass a vast array of Jewish communities, each with its own distinct dialect, liturgical melodies, culinary traditions, and communal practices. Sephardim primarily refers to the descendants of Jews expelled from Spain and Portugal, who settled across the Mediterranean basin, the Balkans, North Africa, and the Middle East (often referred to as 'Western Sephardim' in places like Amsterdam, London, and New York, and 'Eastern Sephardim' in the Ottoman lands). They preserved Ladino (Judeo-Spanish) as their lingua franca and developed a rich cultural synthesis. Mizrahim, meaning "Easterners" in Hebrew, generally refers to Jews from the Middle East and North Africa who were not necessarily descended from Spanish exiles, though there was significant overlap and cultural exchange. This includes ancient communities from Iraq (Babylonian Jews), Syria (Aleppo, Damascus), Yemen, Persia (Iran), Kurdistan, Georgia, and various North African countries like Morocco and Tunisia. While distinct in their historical trajectories and some customs, Sephardim and Mizrahim share many overarching characteristics that differentiate them from Ashkenazi (Central and Eastern European) Jewry, including a common liturgical framework (often referred to as Nusach Edot HaMizrach), a greater emphasis on piyutim and maqamat in prayer, different pronunciation of Hebrew, and a generally more integrated approach to secular and religious learning. Their shared legacy is one of deep reverence for tradition, intellectual curiosity, and a profound communal spirit, often expressed through elaborate family celebrations and a strong emphasis on hospitality. This rich tapestry of communities, though diverse, shares a common thread of resilience and a vibrant, living connection to the Torah, interpreting its narratives through lenses forged by centuries of engagement with their unique cultural and historical contexts.

Text Snapshot

From the Book of Numbers, Chapter 21:

"Then Israel made a vow to GOD and said, 'If You deliver this people into our hand, we will proscribe their towns.' GOD heeded Israel’s plea and delivered up the Canaanites; and they and their cities were proscribed. So that place was named Hormah. ... GOD sent seraph serpents against the people. They bit the people and many of the Israelites died. The people came to Moses and said, 'We sinned by speaking against GOD and against you. Intercede with GOD to take away the serpents from us!' And Moses interceded for the people. Then GOD said to Moses, 'Make a seraph figure and mount it on a standard. And anyone who was bitten who then looks at it shall recover.' Moses made a copper serpent and mounted it on a standard; and if someone was bitten by a serpent, they would look at the copper serpent and recover. ... Then Israel sang this song: 'Spring up, O well—sing to it— The well that the chieftains dug, That the nobles of the people started With maces, with their own staffs.'"

Minhag/Melody

The Soulful Resonance of Bakashot: A Sephardi/Mizrahi Tradition of Supplication and Song

The narrative of Numbers 21 is a profound journey through complaint, divine punishment, repentance, miraculous healing, and ultimately, triumph and song. The Israelites face a cunning enemy, suffer a plague of serpents, and yet find divine intervention and even burst into song at the miraculous provision of water. This arc of human frailty, divine justice, and ultimate redemption finds a deep, visceral echo in the Sephardi and Mizrahi tradition of Bakashot (בקשות, Hebrew for "requests" or "supplications"). Far more than mere prayers, Bakashot are a unique form of liturgical poetry, sung communally, often in the pre-dawn hours of Shabbat mornings, particularly in communities tracing their roots to Syria (Aleppo, Damascus), Morocco, and other parts of North Africa and the Ottoman Empire.

The Bakashot tradition is a testament to the profound spiritual depth and artistic sophistication of Sephardi/Mizrahi Jewry. Unlike the more formal structure of daily prayers, Bakashot are a collection of piyutim (liturgical poems) that allow for a prolonged, immersive experience of spiritual introspection, repentance, and praise. They are typically sung a cappella or accompanied by traditional Middle Eastern instruments (though not on Shabbat), in a variety of maqamat (singular: maqam, a system of melodic modes in Arabic music). Each maqam evokes a particular emotional quality, ranging from solemnity and yearning to joyous exultation, guiding the congregation through a spectrum of spiritual states. This rich musicality is not incidental; it is integral to the Bakashot's power, enabling participants to transcend the mundane and connect with the Divine on a deeply emotional level.

Connecting Bakashot to Numbers 21: From Desert Journey to Spiritual Ascent

The themes of Numbers 21 – the arduous journey, the crisis of faith, the plea for mercy, the miraculous intervention, and the outpouring of song – resonate powerfully with the spirit of Bakashot.

Repentance and Redemption: The Copper Serpent's Lesson

The incident of the fiery serpents (Numbers 21:6-9) is a poignant example of the Israelites' sin, their immediate suffering, and their collective repentance. "We sinned by speaking against GOD and against you," they confess to Moses, seeking his intercession. God's response, the command to fashion a copper serpent and raise it on a standard, serves as a profound lesson: healing comes not from the object itself, but from the kavannah (intention) of looking at it, directing one's heart and mind towards God. This act of sincere repentance and turning to God for salvation is a core theme in many piyutim within the Bakashot repertoire. Poems of teshuvah (repentance) and selihot (supplications for forgiveness) often express the human condition of straying, acknowledging sin, and then humbly imploring divine mercy. The Bakashot provide a communal space for this very spiritual process, allowing individuals to collectively express their shortcomings and their fervent hope for redemption, much like the Israelites gathered before Moses seeking a cure for the serpent bites. The long, drawn-out melodies of certain maqamat are particularly suited to conveying this sense of deep yearning and contrition.

Miraculous Provision and Songs of Praise: The Well in the Desert

Following the healing from the serpents, the Israelites continue their journey, and at Beer, they are miraculously provided with water, prompting them to sing "The Song of the Well" (Numbers 21:17-18). This spontaneous burst of gratitude and praise for God's provision, even amidst the wilderness, mirrors the celebratory aspect of Bakashot. After the segments of repentance and yearning, the Bakashot often shift to piyutim of praise (Tehillot) and thanksgiving, celebrating God's boundless kindness, His miracles, and His unwavering support for His people. The "Song of the Well" itself, a proto-piyut, foreshadows the rich poetic tradition that would develop, where every act of divine benevolence, every moment of salvation, is met with song. In Bakashot, the congregation collectively rejoices in God's ongoing presence and protection, transforming the synagogue into a vibrant space of communal gratitude, much like the Israelites singing around the newly sprung well. The uplifting maqamat used for these piyutim elevate the spirit, fostering a sense of collective joy and renewed faith.

The Communal Experience and Its Historical Context

The practice of Bakashot is deeply rooted in the historical experience of Sephardi and Mizrahi communities. For centuries, often living in lands where they were a minority, these communities found strength and solace in their shared spiritual practices. The Bakashot served not only as a religious ritual but also as a powerful communal bonding experience. Gathering before dawn on Shabbat, often after a week of labor, to sing these ancient melodies together, fostered a profound sense of unity, resilience, and continuity. In places like Aleppo, Syria, the Bakashot tradition was meticulously preserved and passed down through generations, with families often specializing in teaching specific maqamat and piyutim. The atmosphere was one of solemn devotion mixed with fervent anticipation for the holiness of Shabbat. The act of communal singing, where every voice contributes to a harmonious tapestry of sound, reflects the collective journey of the Israelites – a people united in their struggles and their triumphs, in their complaints and their songs of praise.

The selection of piyutim for Bakashot is vast and varied, drawing from a rich literary tradition that spans centuries. Many are attributed to great medieval Sephardic poets like Rabbi Yehudah Halevi, Rabbi Shlomo ibn Gabirol, and Rabbi Yisrael Najara, whose works became foundational. These poems are often rich in biblical allusions and rabbinic interpretations, weaving intricate theological ideas into accessible and melodious verses. The use of Judeo-Arabic or Ladino alongside Hebrew in some piyutim further highlights the unique cultural synthesis of these communities, demonstrating their ability to integrate local linguistic influences while upholding the sanctity of the Hebrew language.

In essence, the Bakashot tradition is a living embodiment of the spiritual journey depicted in Numbers 21. It offers a structured yet deeply emotional pathway for individuals and communities to navigate moments of challenge, express remorse, seek divine intervention, and ultimately, to celebrate the enduring covenant with God through the power of collective song and supplication. It is a heritage of profound beauty, resilience, and unwavering faith, reflecting the textured and vibrant soul of Sephardi and Mizrahi Judaism.

Contrast

The Identity of the Adversary: Rashi and Ramban on the King of Arad (Numbers 21:1)

The opening verse of Numbers 21 presents an intriguing textual and interpretive challenge: "When the Canaanite, king of Arad, who dwelt in the Negeb, learned that Israel was coming by the way of Atharim, he engaged Israel in battle and took some of them captive." This passage immediately draws the attention of our great commentators, Rashi and Ramban, who offer distinctly different, yet equally profound, understandings of the "Canaanite, king of Arad," and the nature of the battle. These differing interpretations highlight the rich exegetical approaches within Jewish tradition, each providing a unique lens through which to understand divine providence, human action, and the unfolding narrative of Israel's journey.

Rashi's Perspective: Amalek in Canaanite Guise

Rashi, the quintessential pashat (plain meaning) commentator who often weaves midrashic insights into his explanations, offers a striking interpretation. He identifies the "Canaanite, king of Arad" not as a literal Canaanite, but as Amalek. According to Rashi, Amalek, Israel's perennial enemy, disguised himself by "purposely changing his speech, talking in the 'Canaanite' tongue, so that Israel might thereby be misled and would pray to the Holy One, blessed be He, that He should give the Canaanites into their power, whilst really they were not Canaanites, and their prayer would be ineffectual against the Amalakites."

This midrashic interpretation, cited by Rashi from Midrash Tanchuma, imbues the narrative with layers of theological and psychological depth. Amalek, the embodiment of irrational hatred and a symbol of all forces that seek to undermine Israel, is portrayed as cunning and deceptive. Their strategy is to exploit Israel's specific prayers. However, Israel, through divine insight (or perhaps the astute observation that "their clothing was as the clothing of Amalakites whilst their language was the language of Canaan"), perceives the deception. Consequently, Rashi explains, Israel wisely prays "against our enemies in general terms (without mention of any name), as it is stated (v. 2) that they said, 'if Thou wilt indeed give this people into my hand'."

Rashi's approach emphasizes several key points:

• The Nature of Amalek: Amalek is not just a physical enemy but a spiritual one, constantly seeking to thwart Israel, even through deception. This highlights the ongoing spiritual battle.
• The Power of Prayer: It underscores the importance of kavannah (intention) and the potential pitfalls of overly specific prayers. Israel's generalized prayer demonstrates a deeper trust in God to identify and defeat the true enemy.
• Divine Intervention in Perception: The ability of Israel to discern Amalek's disguise, despite the linguistic camouflage, suggests a divine hand in granting them spiritual insight.
• Timeless Relevance: This interpretation offers a timeless lesson about recognizing hidden enemies and the importance of universal, heartfelt prayer. It speaks to the idea that sometimes the threats we face are not what they appear to be on the surface.

Ramban's Perspective: The Literal Canaanite and the Fulfillment of Vows

Ramban (Nachmanides), a towering figure in Sephardic tradition renowned for his profound philosophical and mystical insights alongside his rigorous pashat analysis, takes a different path. He finds Rashi's interpretation difficult to reconcile with the plain meaning of the text and geographical realities. Ramban meticulously points out that Arad was explicitly located "in the land of Canaan," west of the Jordan River. He asks: how could the king of Arad fight Israel while they were still on the eastern bank of the Jordan? Furthermore, he notes that the Torah consistently refers to the land east of the Jordan as distinct from "the land of Canaan."

Ramban's interpretation is therefore rooted in a strict geographical and historical reading:

• Literal Canaanite Identity: The "Canaanite, king of Arad" is indeed a literal Canaanite, ruling a territory west of the Jordan.
• Geographical Movement: Ramban explains that this king, having "heard from afar of the coming of the children of Israel," "came by the way of Atharim to the plains of Moab to fight there against Israel." The word vayishma ("and he heard") implies hearing from a distance and then moving to engage.
• Delayed Fulfillment of Vow: Crucially, Ramban grapples with the verse's statement that "they and their cities were proscribed. So that place was named Hormah." He argues that while the people of Arad were defeated in Moses' time, the destruction of their cities (and the naming of Hormah, meaning "utter destruction") occurred much later, after Joshua's death, as recounted in the Book of Judges (Judges 1:16-17). The Torah, being divinely authored, often speaks of future events in the past tense, as if already accomplished, because all time is present to God. This perspective emphasizes God's long-term plan and the eventual, certain fulfillment of Israel's vows and divine promises.
• Divine Providence and Motivation: Ramban suggests that God might have allowed the Canaanites to prevail initially "so that the Israelites would vow to destroy them [and dedicate the spoils] to G-d." This highlights a divine strategy to ensure the complete destruction of these wicked nations, in accordance with God's will.

Ramban's approach emphasizes:

• Textual Precision: His commitment to the plain meaning of the text, geographical accuracy, and the narrative flow across different books of the Torah.
• Divine Omniscience and Plan: The idea that the Torah, as God's word, transcends linear time, allowing for the description of future events as if they have already happened, underscoring God's complete knowledge and control.
• The Sanctity of Vows: The vow made by Israel is not only heard but ultimately fulfilled, even if its complete execution spans generations. This reinforces the solemnity and enduring nature of a vow made to God.

Thematic Divergence and Shared Reverence

These two interpretations, while divergent in their identification of the adversary and the timeline of events, both offer profound insights into the Torah's narrative. Rashi's midrashic lens uncovers hidden layers of spiritual warfare and the nuances of prayer, while Ramban's rigorous pashat approach reveals God's overarching plan and the integrity of the biblical narrative across time.

Neither commentary is deemed "superior" within the tradition; rather, they represent complementary modes of understanding. Sephardi and Mizrahi scholars, while often favoring Ramban's more philosophical and analytical approach, would nevertheless engage with Rashi's insights, seeing value in both the pashat and the drash (homiletical interpretation). This dialogue between different perspectives enriches the study of Torah, encouraging a deep, multi-faceted engagement with the sacred text. It teaches us that the wisdom of the Torah is vast enough to accommodate multiple truths, each revealing a different facet of God's intricate design for the world and for His people. The profound respect for both Rashi and Ramban, and the continuous study of their works, remains a hallmark of Sephardi and Mizrahi Torah scholarship, a vibrant testament to an enduring intellectual and spiritual heritage.

Home Practice

Cultivating Kavannah in Times of Challenge

The narrative of the copper serpent in Numbers 21:8-9 offers a profound spiritual lesson: "And anyone who was bitten who then looks at it shall recover." The Sages teach that it was not the serpent itself that healed, but rather the act of looking at it with sincere kavannah (intention, focus, spiritual mindfulness) directed towards God in heaven. It was a physical action serving as a conduit for spiritual connection and faith. This powerful idea of intentionality in facing difficulty and seeking divine aid is deeply ingrained in Sephardi and Mizrahi spiritual practice.

For a small adoption anyone can try, let us embrace this concept of kavannah in moments of personal challenge or anxiety.

Practice: The Gaze of Intention

1. Identify a Challenge: Think of a specific challenge, concern, or difficulty you are currently facing, whether it's a health issue, a personal struggle, a family concern, or a global worry.
2. Choose a "Focus Point": Just as the Israelites looked at the copper serpent, choose a simple, neutral object in your environment to be your temporary focus point. This could be a candle flame, a specific pattern on a wall, a leaf on a plant, or even the palm of your hand. The object itself is not sacred; it's a tool to direct your attention.
3. Engage with Kavannah: For a few minutes each day (perhaps 2-3 minutes, or longer if you feel drawn to it), sit quietly and gaze at your chosen focus point. As you do, consciously direct your thoughts and intentions towards the Divine.
   • Acknowledge the Challenge: Silently or verbally acknowledge the specific challenge you identified.
   • Express Your Need: Humbly express your need for divine wisdom, strength, healing, or guidance concerning this challenge. Recall the Israelites' plea: "We sinned... Intercede with GOD to take away the serpents from us!" (Numbers 21:7), or their subsequent faith in looking at the serpent.
   • Cultivate Trust: As you maintain your gaze, cultivate a sense of trust in God's power and compassion, knowing that ultimately, all healing and help come from Him. Remember the outcome: "they would look at the copper serpent and recover."
4. Connect with the "Song of the Well" (Optional): After this period of focused intention, you might choose to recite or meditate on the verses of the "Song of the Well" (Numbers 21:17-18). This shifts the focus from petition to gratitude, reinforcing the belief in God's miraculous provision even in the most barren of circumstances. "Spring up, O well—sing to it— The well that the chieftains dug, That the nobles of the people started With maces, with their own staffs." This transitions from seeking help to celebrating the hope of future deliverance.

This practice is not about magic or superstition, but about consciously training our minds and hearts to turn to God in times of need, fostering a deeper sense of faith and dependence on the Divine. It’s a small, daily act of spiritual discipline that draws directly from the wisdom of our ancient texts and the profound emphasis on kavannah found in Sephardi and Mizrahi devotional life. It reminds us that even when facing life's "serpents," our ultimate salvation lies in our connection to the Source of all life and healing.

Takeaway

The Sephardi and Mizrahi journey through Numbers 21 reveals a heritage rich in resilience, nuanced interpretation, and profound spiritual expression. From the Bakashot's soulful melodies echoing ancient repentance and praise, to the vibrant textual debates of Rashi and Ramban, we witness a living tradition that celebrates both the meticulous detail and the expansive spirit of Torah. This path reminds us that even in the wilderness, amidst challenges and complaints, the divine presence offers healing, sustenance, and the enduring call to sing, to strive, and to continually turn our hearts towards the boundless wisdom of our heritage.