What Kind of Country Is It?

Moses told the scouts to go up and “…see what kind of country it is. Are the people who dwell in it strong or weak, few or many? Is the country in which they dwell good or bad? Are the towns they live in open or fortified? Is the soil rich or poor? Is it wooded or not? And take pains to bring back some of the fruit of the land.” — Numbers 13:18-25

The video below is part of an attempt to “scout out the land” and prompt consideration of what kind of questions we ask about a place that is new to us, and why.

Note to Tzedek Chicago Torah Study participants — you’re welcome to check it out in advance, but I plan to include this in our exploration of parashat Shelach on June 29. To all: maybe I’ll post something more about the actual portion; maybe not.

Video takes a bit to load — also here is link that might work more smoothly.

TEXT used in video The video displays some words, including song lyrics, and that is also available in separate document for anyone who prefers to read in this form. Text of June 29 commentary video (PDF).

200 The USIA film at National Archives (a little more info below, but I cannot find a link to the original music used). NOTE: Video is full of LOTS OF STRONG STROBING

200+ with US Blues The video posted by @LongStrangeTrip710 incorporates the 1973 studio version, from Mars Hotel, of “US Blues.” NOTE: video includes the original film, which contains lots of STRONG strobing.

US BLUES Here’s a link to the lyrics at Dead net. Plenty of performances by (Grateful) Dead and friends available on YouTube, etc.

More Credits/Info

I think this is all the credits, but let me know if I missed something. No full, frame-by-frame image-description for the video, however here’s a summary: Still images from a 1975 “psychedelic” film made as USIA propaganda for 1976 US Bicentennial; includes video performances from Fifth Dimension, Gil Scott-Heron, and Rhiannon Giddens with Paul Simon, plus audio from Chocolate City and some other music. Includes quotes from Numbers 13.

200 The USIA film at National Archives and more about the Bicentennial film project. Slightly more about work of Vince Collins at IMDB.

AQUARIUS “Aquarius/Let the Sunshine In” was part of “Hair” and released on the 1969 Age of Aquarius album by the Fifth Dimension (Basic information). The video shown came without much explanation from an “Oldies” music channel.

CHOCOLATE CITY Lyrics, credits, and slightly more background for “Chocolate City” and George Clinton’s website.


WHITEY ON THE MOON Two performances by Gil Scott-Heron included: 1970 “Small Talk at 125th and Lenox” album, Flying Dutchman Records, and 1982 “Black Max,” widely available on on internet, although not sure about ownership and don’t know if it’s streamed anywhere; if DVD is an option, try your local library. (Basic info general Wiki and filmmaker’s page) See also this image , from 5783 Shavuot teaching on “faces,” with some words and images from Gil Scott-Heron.

RIVERS/DC TunesConversations Toward Repair” (We Act Radio) page includes credits for Roberta Flack’s “River” and Brent Peterson’s “Clean Rivers.” A brief clip from Rare Essence’s “Don’t Mute DC” was later included in regular intro music.

AMERICAN TUNE Paul Simon, 1973 “There Goes Rhymin’ Simon” Columbia Records (1973 lyrics). Note that the author changed the lyrics in recent years. Brief Billboard note about 2022 Grammy performance with Rhiannon Giddens, for “Homeward Bound: a Grammy salute to the songs of Paul Simon.” In summer 2022, Rolling Stone credited Giddens with changing the lyrics, but Giddens stresses that Simon made the change.

“It’s also very important to say that Paul changed the lyrics, not me – and this song has become one that is so dear to my heart for its ability to say what I have been feeling for a long time.” — July 28, 2022 — @RhiannonGiddens on X

X [formerly Twitter] post from @RhiannonGiddens about Paul Simon’s lyric change.

Gatherer of the Last and Lost

This week’s Torah portion, Beha’alothekha (Number 8:1-12:6) is named for its first command, to “mount the lamps” or “go up and light” — or as my attempt at using an on-line dictionary meant for modern Hebrew-English translation would have it: “In your upload”

In the portion, there are a number of interesting uses of words with the root letters aleph- samech – pei [אסף].

In verse 10:25, we read a description of what is special about the tribe of Dan:

וְנָסַע, דֶּגֶל מַחֲנֵה בְנֵי-דָן–מְאַסֵּף לְכָל-הַמַּחֲנֹת

“Then, as the rear guard of all the divisions, the standard of the division of Dan would set out” (JPS 2006)

“Then the standard of the camp of Dan set out, the gatherer of all the camps” (English translation of Onkelos, Drazin/Wagner 2007)

Comment from Onkelos Translation:

Although Onkelos translates Scripture’s me’aseif — from the root a-s-f, “gather” — literally, Saadiah clarifies that it is a metaphor for “the last” of all the camps. Rashi (based on the Jerusalem Talmud, Eruvin 5:1) takes the word literally: the three-tribe division of Dan gathered all the lost articles dropped by the Israelites during their trek in the wilderness. Bechor Schor and Chazkunee offer another, similar interpretation: the division of Dan gathered those who were unable for any reason to travel with their own division.
— comment to 10:25 in the above cited Onkelos

to be continued…

Setting Out

This week’s Torah reading [July 26, 2022/ 27 Tamuz 5782] includes a series of stages reported like this:

The people-Yisrael set out from [_Place X_]
va-yisu bnei-Yisrael
and encamped in [_Place Y_ ]
va’yachanu
E.g., (Num 33:5):

The people-Yisrael set out from Ramses
and encamped at Succot.
וַיִּסְעוּ בְנֵֽי־יִשְׂרָאֵל מֵרַעְמְסֵס
וַֽיַּחֲנוּ בְּסֻכֹּֽת
va-yisu bnei-Yisrael mei-ra’amseis
va’yachanu b’sukot

This series of journeying stages, or “marches,” begins at the start of the second portion in this week’s double-Torah-reading: Matot (Numbers 30:2-32:42) and Masei (Numbers 33:1- 36:13). The idea of leaving one stage to reach another was reverberating for me while Joni Mitchell sang at the recent Newport Folk Festival:

Late last night, I heard the screen door slam
and a big yellow taxi took away my old man
don’t it always seem to go
you don’t know what you’ve lost til it’s gone

Watching video from Mitchell’s surprise appearance on 7/24/22, I was reminded of something I learned many years ago, from Amy Brookman at Fabrangen Havurah, in reference to the portion Masei: We have to “set out” to get to anywhere new.

From One Stage…

It is now possible to see Mitchell’s “The Last Waltz” performances — The Band’s farewell at Winterland, 11/25/1976 (Thanksgiving) — via The Band on Music Vault. Robbie Robertson and the crowd enthusiastically welcome Mitchell, and she performs three songs: “Coyote,” Shadows and Light,” and “Furry Sings the Blues.” (Details on these pieces at JoniMitchell.com). Earlier Mitchell sings harmony — from backstage — on Neil Young’s “Helpless,” her unseen contributions allowing for her later, proper welcome to the stage. On Mitchell’s third number, Young — who has already performed “Helpless” and “Four Strong Winds” — joins her on harmonica. In short: The Band went to some pains to ensure that both Mitchell and Young were recognized as artists, individually, while also including collaborative performances. Martin Scorcese, however, made other choices for the film.

B/W raw footage from The Band on MV: Mitchell’s “Coyote” with the Band at The Last Waltz
B/W raw footage from The Band on MV: Mitchell’s “Shadow and Light” with The Band at The Last Waltz.
B/W raw footage from The Band on MV: Mitchell’s “Fury Sings the Blues” with the Band at The Last Waltz, plus Neil Young on harmonica.

When Mitchell appears in the 1978 Scorcese documentary, only “Coyote” is included — the film includes only one number from most of the guest performers; and I believe the director made the choices — and she is introduced on the heels of an interview segment called “Women on the Road” (see below). That is, Scorcese chose to place Mitchell’s welcome onto the stage immediately after leering interview remarks from about “women” as objects. To be extra clear: the director of a concert documentary chose to introduce an influential musician and composer with ugly, sexist and unrelated blither, rather than, say, thoughts about musical composition or influences — which the documentary does also include — or just with Robbie Robertson announcing, as in the above raw footage, “Joni Mitchell. Right!” (as the audience yells her name before she appears).

…”The Last Waltz” film includes studio performances by Emmylou Harris and the Staple Singers sisters (Cleotha [1934-2013], Pervis [1935-2021], and Mavis), but Mitchell is the only woman featured on stage during the concert. And I’ve come to think of that image, one woman among a stage full of men, as a kind of encapsulation of how the industry functioned then. (A cropped section of that final stage grouping is the feature image for this blog; description below.) See also footnote from a musician present at the time. [This paragraph was corrected in 2025, clarifying who was on stage in 1976 and who was filmed in studio and added to the film.]…

The film’s presentation of Joni Mitchell has been stuck in my consciousness since I first saw it at a theater in 1977. On the one hand, this was a boorish artistic move by one man; on the other, it was emblematic of a time. In both ways, experience of the film shaped my brain and body, in ways that I can sometimes recognize today and in ways that I probably do not even know. [Raw footage was not available back then, and I was not in the audience.]

….And, for the record: I do love and recommend the movie, for all the anger I harbor toward its director over many of its specifics. It’s available through Kanopy streaming and local libraries. (Rhino offers an extended anniversary soundtrack including numbers originally omitted.)

…to Another

On July 24, 2022 at Newport, Mitchell was surrounded by musicians of different musical backgrounds, gender identities, skin colors, and ages — many of them born long after Mitchell’s last appearance at Newport, in 1969, or her participation in The Band’s “Last Waltz” at Winterland in 1976.

Comparing the two images — Mitchell surrounded by collaborative, supportive (really, adoring) fellow performers in 2022 and Mitchell a powerful, lone woman actively denigrated by the filmmaker (if not her fellow performers) — brought me to that idea, from this week’s Torah portion, of needing to leave one stage in order to get to another. Of course, Mitchell’s reception and introduction in 2022 owes much to the strength of her long career and her personal hard road to physical recovery.

But this is not just a personal progression: We, as a society, had to leave the 1970s to get to later stages in the musical world and beyond. Watching the varied musicians collaborate with Mitchell through “Big Yellow Taxi” and the other numbers shared by Newport Folk Festival, I couldn’t help but think:

yes, often we don’t know what is lost til it’s gone; but sometimes, it’s a blessing to watch that taxi pull away.



Some background footage, FYI:

Here is some material from the film (inexpertly shared, complete with clutter from my den and an annoying lamp reflection):

Beginning: from early in the film — one of the few times we see the director — Martin Scorcese and Robertson talk about “The Last Waltz” concept

1:19 Robertson explains, backstage, that Ronnie Hawkins first hired him saying, “well, son, it doesn’t pay much, but you’ll get more pussy than Frank Sinatra.” This is spliced into the launch of Ronnie Hawkins’ performance on stage.

1:43 “Women on the Road,” as the scene is called on the DVD: backstage interview with band members. At 2:55 Levon Helm (1940-2012) offers “I thought you weren’t supposed to talk about it too much” — earning him my personal, undying gratitude from my teenage years onward. Rick Danko (1943-1999) says something about how “as we’ve grown, so have the women,” and Richard Manuel (1943-1986) just leers.

WARNING: Both Canadian and U.S. Confederate flags appear on the walls in this interview scene. (I don’t know enough about The Band to add any context beyond that most of the band were Canadian born and bred, and they wrote songs about the U.S. South.)

clips from “The Last Waltz” shown, complete with the clutter in my den and annoying lamp reflection

This haphazard presentation of clips from “The Last Waltz” is fair use for purposes of review and discussion; it does not include the actual performance of “Coyote” from the 1978 documentary. The latter is widely available on YouTube, etc. in form that will be easier to enjoy — without violating copyright

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Image description:

L-R in still from 1978 Doc — so all in clothes popular at the time: Dr. John, Joni Mitchell, Neil Young, Rick Danko, Robbie Robertson on stage at The Last Waltz concert. Dr. John is wearing a baret and sunglasses, looking at distance. Joni is wearing a long-sleeve leotard-type top and lots of necklaces, looking a little annoyed and (accidentally?) facing the camera. Neil is wearing a t-shirt with an open workshirt over it, smiling in a buzzed kind of way, looking outside the frame. Rick and Robbie are looking down at their guitars, but only Rick’s guitar is visible; both are wearing long-sleeve button-down shirts.

RETURN

The Scouting Challenge: Facing Race

When the Yisrael-ites send out a scouting party from the wilderness (Numbers 13:1), disaster results. After escaping Mitzrayim, the narrow place and over two years in the wilderness, the People are moving ahead and now send out a scouting party — AKA “spies” — to explore their destination. The scouting attempt leads to (Num 14:29):

  • fear of what’s ahead,
  • a desire to go back,
  • an attempt to advance without divine guidance, and
  • finally, realization that an entire generation will die in the wilderness.

One obvious lesson here is that there is a lot to learn about

  • how we look ahead;
  • how we look at what’s behind us;
  • how our individual perspectives shape what we see; and
  • how we organize that information into expectations.

Viewing Peril

Ten of twelve scouts in this week’s Torah reading bring back a set of terrified reports about the destination where they’re supposed to be headed:

The country that we traversed and scouted is one that devours its settlers…we looked like grasshoppers to ourselves, and so we must have looked to them.
— Num 13:32-33

Commentary, beginning with the Talmud, notes the subjective nature of the report and the role of assumption:

The spies said: “And we were like grasshoppers in our own eyes, and so were we in their eyes” (Numbers 13:33). Rav Mesharshiyya says: The spies were liars. Granted, to say: “We were like grasshoppers in our own eyes,” is well, but to say: “And so were we in their eyes,” from where could they have known this?
— Babylonian Talmud Sotah 35a

Caleb and Joshua present dissenting views, describing favorable prospects ahead, and then mourn with Moses and Aaron when the People panic at the negative reports (Num 13:30, 14:6-9). Jay Stanton, now assistant clergy at Tzedek Chicago, noted the universal nature of this particular textual “snapshot”:

These words offer a snapshot into human nature. When hearing that a task is difficult, how often do we respond to a challenge by convincing ourselves we are inadequate to the task ahead? This portion plays on universal tendencies to underestimate ourselves and let our worries overtake our reason. It is all too easy to see the courage of Caleb, and yet to identify with the concerns of the ten scouts.

He adds–

The ten scouts are nervous, letting others define them; they have not yet trusted their own definitions for themselves. Caleb, in contrast, is strong and independent, letting no one else define him.
Fear Perception and Imagination: Grasshoppers in Whose Eyes?

Stanton’s 2008 essay focuses on challenges to Queer Jews. His words also describe this moment, as the U.S. tries to envision some sort of racial justice ahead. They also resonate with words on Jews and race from many years ago and from today.

Warnings: Old and New

In 1967, Rev. Dr. Martin Luther King, Jr. wrote:

Why is equality so assiduously avoided? Why does white America delude itself, and how does it rationalize the evil it retains?

As the nation passes from opposing extremist behavior to the deeper and more pervasive elements of equality, white America reaffirms its bonds to the status quo.
— “Where Are We?” in Where do We Go from Here?

MLK’s friend, Rabbi Abraham Joshus Heschel, wrote a few years before:

People are increasingly fearful of social tension and disturbance. However, so long as our society is more concerned to prevent racial strife than to prevent humiliation, the cause of strife, its moral status will be depressing, indeed.

There is an evil which most of us condone and are even guilty of: indifference to evil. We remain neutral, impartial, and not easily moved by the wrongs done unto other people. Indifference to evil is more insidious than evil itself; it is more universal, more contagious, more dangerous. A silent justification, it makes possible an evil erupting as an exception becoming the rule and being in turn accepted.
“Race and Religion” speech, 1963

Earlier this week, a small group of DC Jews, including me, wrote:

Right now is a critical time when the public and decision makers are finally beginning to hear the transformative demands of Black organizers. White people have the opportunity to learn from the vision and work of Black organizers and make sure our actions center their visions, words, demands, and dreams. At the same time, many across our Jewish community are struggling right now to understand what it means to defund or abolish police. Our system of policing is specifically rooted in a history of anti-Black racism. Black people, both within and outside of our Jewish communities, are the experts on what it will take to stop police brutality and end white supremacy. White people in particular need to listen, especially when political messages or proposed policy changes seem new or unfamiliar.

But we must not get stuck in our need for more learning – lest we fail to actually confront police violence and other anti-Black systems and dismantle them. Jewish tradition teaches that we must use ongoing learning and reflection as a catalyst for commitment and action.
Call to Action

An important final note most, given the disaster that resulted from panicking and arguing in the wilderness:

We refuse to be pitted against each other and lose the chance for liberation that this moment offers.

We invite white members of DC Jewish communities (and any member of our community who feels this speaks to them) to commit to this call for action, co-signing the call, and taking at least one action above. Share this call at 615DefundMPD

Wherever You Live…

Some of the specifics, in the letter above, regarding testifying to particular budget hearings are no longer pertinent. The FY21 DC Budget is still under consideration, however, and there is plenty of time to lift more voices to support demands of Black organizers in DC, in- and outside Jewish communities, around new visions of “public safety.”

And, wherever you live, the time is now to take action locally and nationally.

Also, wherever you live, the story of the scouts is a good reminder that we must learn to look more carefully at our past, present, and future. In particular, white people — in- and outside the Jewish community — must learn to face race. To that end, here are some resources on Jews and Racial Justice (soon to be updated).

In closing, a few words from one of my favorite Torah commentaries of all time:

We wander the wilderness. Can we ever remember a time when
it was not so? Always a remnant recounts the story,

The promised land really exists, it really doesn’t, are we
there yet. Borders unspecified, we will know when we’ve
arrived. Profusely fertile, agriculturally a heartland;

An impossible place, let freedom ring in it. We’ve been to
the mountain. We’ve seen the land: A terrain of the
imagination, its hills skipping for joy. How long, we say,
we know our failure in advance, nobody alive will set foot in it
— Alicia Suskin Ostriker. The Nakedness of the Fathers. Rutgers University Press, 1994.




NOTES:
This week’s Torah reading is Shelach Lekha [send out for yourself], Numbers 13:1 – 15:41. Much has been written about this famous story, but I don’t have a particular recommendation. I just discovered, in a possibly related fact, that one of the few times I’ve written about the spies for this log was in a commentary on the next portion, Korach.

The Ostriker poem, quoted above, is part of an essay called “The Nursing Father,” focusing on an image that comes up in the previous portion.
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Gathering Sources: Mattot-Masei

Some thoughts and resources for exploring the double Torah portion Matot-Masei. Matot — also spelled Mattot, sometimes Mattoth or Matos — is composed of Numbers 30:2- 32:48 and is usually read along with Masei — also spelled — Numbers 33:1-26:13. In some leap years, but not all, the two portions are read separately.

The double portion is next read in most of the Diaspora and beginning with minchah on July 27 and concluding with on Shabbat morning August 3, 2019. (At Temple Micah in Washington, DC — which follows an idiosyncratic schedule — the two portions are read separately, putting the congregation’s reading schedule back in synch with the rest of the Jewish world with August 10 reading of Devarim.)

Matot A Path to Follow: What’s the Beef with Midian?

Matot Something to Notice: Kashering utensils

Masei Great Source: Ahad Ha-am on the prophet



See also:

Prayer Link: Seeing You in 42 Familiar Places

Dvar Torah: You Didn’t Have to Be There

Dvar Torah in memory of Max Ticktin (z”l): Heavy Tongue, or the House of Cards theory of bible study


This is part of a series of weekly “gathering sources” posts, collecting previous material on the weekly Torah portion, most originally part of a 2010 series called “Opening the Book.”

Gathering Sources: Naso

Some thoughts and resources for exploring the Torah portion, Naso — sometimes spelled Nasso — Numbers 4:21-7:89. This is part of a series of weekly “gathering sources” posts, collecting previous material on the weekly Torah portion, most originally part of a 2010 series called “Opening the Book”:

A Path to Follow: Cherubim

Something to Notice: Priestly Blessing and Peace

Great Source(s): Bob Dylan and Mystery Midrash

Language and Translation: the offense

See also: Naso: Prayer Links on their own gifts

God’s Shadow: Naso Prayer Links

For those attempting to follow Gathering Sources weekly postings, note that this one is appearing out of order, after schedule got off-track with Shavuot. Apologies. Nearly caught up.

Gathering Sources: Bamidbar

Thoughts and resources for exploring the Torah portion, Bamidbar — sometimes: Bemidbar or B’midbar — Numbers 1:1-4:20. This is part of a series of weekly “gathering sources” posts, collecting previous material on the weekly Torah portion, most originally part of a 2010 series called “Opening the Book”:

A Path to Follow: From One Month

Something to Notice: God Grieves

Great Source: The Biography of Ancient Israel

See also: Bamidbar: Prayer Links

Note to those trying to follow the Gathering Sources series: Postings lagged following Shavuot. Sorry. Catching up.

Gathering Sources: Chukat

Some thoughts on the Torah portion, Chukat — also spelled: Chukkat, Chukkas, and Hukat — Numbers 19:1-22:1. This is part of a series of weekly “gathering sources” posts, collecting previous material on the weekly Torah portion, most originally part of a 2010 series called “Opening the Book”:

Great Source(s): Miriam’s Well

Language and translation: Bards? Rhapsodes?

A Path to Follow: Rise Up, O Well

Something to Notice: A Very Big White Space

See also: Then Israel Sang

Note to those trying to follow the Gathering Sources series: posting went off schedule with Shavuot. Sorry. This post comes in advance of the reading of Chukat, in most of the Diaspora on July 13, Shabbat, beginning on mincha July 6, and missing posts will appear soon.

Gathering Sources: Korach

Here are some thoughts on the Torah portion “Korach” — sometimes “Korah” — Numbers 16:1-18:32. This is part of a series of weekly “gathering sources” posts, collecting previous material on the weekly Torah portion, most originally part of a 2010 series called “Opening the Book”:

Something to Notice: Psalms of “Sons of Korach”

Great Source: “The Nursing Father” by Alicia Ostriker

A Path to Follow: The Covenant of Salt

Language and Translation: Drawing Near

See also: Korach and the Liturgy

Korach and Dysfunctional Systems

Korach is next read in most of the Diaspora beginning on mincha June 29 through Shabbat July 6 (2019).

Note 6/27/19 to anyone who has been following the “Gathering Sources” posts: The three missing posts are coming soon. But first, look for the upcoming portion Chukkat as we catch up. Apologies for any confusion or inconvenience (got off-track with Shavuot).

Gathering Sources: Shelach

Here are some thoughts on the Torah portion “Shelach” or “Shelach Lekha” — sometimes spelled “Shlach,” “Sh’lah,” or “Shlach Lecha” — Numbers 13:1-15:41. This is part of a series of weekly “gathering sources” posts, collecting previous material on the weekly Torah portion, most originally part of a 2010 series called “Opening the Book”:

A Path to Follow: Bialik and the unsuccessful going up

Language and Translation: “Make for themselves tzitzit

Something to Notice: Fringe-gathering meditation

Great Source(s)-1: Sapphires Recount

Great Source(s)-2: Shefa Gold and “Dirt to Life”

Next read in most of the Diaspora on June 29, 2019.

Note 6/27/19 to anyone who has been following the “Gathering Sources” posts: The three missing posts are coming soon. But first, look for the upcoming portions Korach and Chukkat. Apologies for any confusion or inconvenience (got off-track with Shavuot).