Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

 

 

Candle Lighting and Habdalah Times: https://www.chabad.org/calendar/candlelighting.htm

 

Roll of Honor:

This Commentary comes out weekly and on the festivals thanks to the great generosity of:

His Eminence Rabbi Dr. Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Eminence Rabbi Dr. Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

His Honor Paqid Adon David ben Abraham

His Honor Paqid Adon Ezra ben Abraham and beloved wife HH Giberet Karmela bat Sarah,

His Honor Paqid Adon Tzuriel ben Abraham and beloved wife HH Giberet Gibora bat Sarah

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Yehoshua ben Abraham and beloved wife HE Giberet Rut bat Sarah

His Excellency Adon Michael ben Yosef and beloved wife HE Giberet Sheba bat Sarah

Her Excellency Giberet Prof. Dr. Emunah bat Sarah & beloved family

His Excellency Adon Robert Dick & beloved wife HE Giberet Cobena Dick

His Excellency Adon Ovadya ben Abraham and beloved wife HE Giberet Mirit bat Sarah

His Excellency Adon Shlomoh ben Abraham

His Excellency Adon Yaaqov ben David

His Excellency Adon Bill Haynes and beloved wife HE Giberet Diane Haynes

Her Excellency Giberet Krysta Wallrauch & beloved family

 

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that GOD’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

 

Also, a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

 

                                                                            

Blessings Before Torah Study

 

Blessed are You, Ha-Shem our GOD, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

 

Please Ha-Shem, our GOD, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

 

Blessed are You, Ha-Shem our GOD, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

 

Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

 

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you and grant you peace. – Amen!

 

This way, the priests will link My Name with the Israelites, and I will bless them."

 

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when performing acts of kindness; and there is no maximum amount of Torah that a person must study.

 

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honoring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

 

A Prayer for Israel

 

Our Father in Heaven, Rock, and Redeemer of Israel, bless the State of Israel, the first manifestation of the approach of our redemption. Shield it with Your lovingkindness, envelop it in Your peace, and bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel. Strengthen the hands of those who defend our holy land, grant them deliverance, and adorn them in a mantle of victory. Ordain peace in the land and grant its inhabitants eternal happiness.

 

Lead them, swiftly and upright, to Your city Zion and to Jerusalem, the abode of Your Name, as is written in the Torah of Your servant Moses: “Even if your outcasts are at the ends of the world, from there the Lord your God will gather you, from there He will fetch you. And the Lord your God will bring you to the land that your fathers possessed, and you shall possess it, and He will make you more prosperous and more numerous than your fathers.” Draw our hearts together to revere and venerate Your name and to observe all the precepts of Your Torah, and send us quickly the Messiah son of David, agent of Your vindication, to redeem those who await Your deliverance.

 

We pray for his Honor Adon Tzuriel ben Avraham. Mi Sheberach…He who blessed our forefathers Abraham, Isaac and Jacob, Moses and Aaron, David and Solomon, may He bless and heal His Honor Paqid Tzuriel ben Avraham, May the Holy One, Blessed is He, be filled with compassion for him to restore his health, to heal him, to strengthen him, and to revivify him. And may He send him speedily a complete recovery from heaven, among the other sick people of Yisrael, a recovery of the body and a recovery of the spirit, swiftly and soon, and we will say amen ve amen!

 

Shabbat: “UMiq’neh Rav” – Sabbath: “And cattle much”

& 5th Sabbath of Consolation

 

 

Contents of the Torah Seder

 

·        Tribes Remaining East of the Jordan – Numbers 32:1-42

 

Reading Assignment:

 

 

 

 

 

 

Welcome to the World of P’shat Exegesis

 

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/s is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

 

The Seven Hermeneutic Laws of R. Hillel are as follows:

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

 

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

 

Welcome to the World of Remes Exegesis

 

Thirteen rules compiled by Rabbi Ishmael b. Elisha for the elucidation of the Torah and for making halakic deductions from it. They are, strictly speaking, mere amplifications of the seven Rules of Hillel, and are collected in the Baraita of R. Ishmael, forming the introduction to the Sifra and reading as follows:

 

1. Ḳal wa-ḥomer: Identical with the first rule of Hillel.
2. Gezerah shawah: Identical with the second rule of Hillel.
3. Binyan ab: Rules deduced from a single passage of Scripture and rules deduced from two passages. This rule is a combination of the third and fourth rules of Hillel.
4. Kelal u-Peraṭ: The general and the particular.
5. u-Peraṭ u-kelal: The particular and the general.
6. Kelal u-Peraṭ u-kelal: The general, the particular, and the general.
7. The general which requires elucidation by the particular, and the particular which requires elucidation by the general.
8. The particular implied in the general and excepted from it for pedagogic purposes elucidates the general as well as the particular.
9. The particular implied in the general and excepted from it on account of the special regulation which corresponds in concept to the general, is thus isolated to decrease rather than to increase the rigidity of its application.
10. The particular implied in the general and excepted from it on account of some other special regulation which does not correspond in concept to the general, is thus isolated either to decrease or to increase the rigidity of its application.
11. The particular implied in the general and excepted from it on account of a new and reversed decision can be referred to the general only in case the passage under consideration makes an explicit reference to it.
12. Deduction from the context.
13. When two Biblical passages contradict each other the contradiction in question must be solved by reference to a third passage.

 

Rules seven to eleven are formed by a subdivision of the fifth rule of Hillel; rule twelve corresponds to the seventh rule of Hillel, but is amplified in certain particulars; rule thirteen does not occur in Hillel, while, on the other hand, the sixth rule of Hillel is omitted by Ishmael. With regard to the rules and their application in general. These rules are found also on the morning prayers of any Jewish Orthodox Siddur.

 

Rashi & Targum Pseudo Jonathan for: Bamidbar (Numbers) 32:1 – 42

 

 

Rashi Commentary for: ‎ Bamidbar (Numbers) 32:1 – 42

 

3 Ataroth, Dibon... They were [part] of the land belonging to Sihon and Og.

 

6 Shall your brethren This [’hey’] denotes a question.

 

7 Why do you discourage You turn aside and dissuade their hearts from crossing, for they will think that you are afraid to cross because of the war and the strength of the cities and the people.

 

8 from Kadesh-barnea This was its name; there were two places called Kadesh [one Kadesh-barnea and one Kadesh unmodified].

 

12 The Kenizite He [Caleb] was the stepson of Kenaz, to whom Caleb’s mother bore Othniel [see Jud. 3:9]. - [Sotah 11b]

 

13 He made them wander He moved them about from place to place, as in נָע וָנָד “a wanderer and an exile” (Gen. 4:12).

 

14 to add - לִסְפּוֹת like “add (סְפוּ) year to year” (Isa. 29:1), and “add (סְפוּ) your burnt offerings” (Jer. 7:21); it denotes addition.

 

16 We shall build sheepfolds for our livestock here They were more concerned about their possessions than about their sons and daughters since they mentioned their livestock before [mentioning] their children. Moses said to them, “Not so! Treat the fundamental as a fundamental, and the matter of secondary importance as a matter of secondary importance. First ‘build cities for your children,’ and afterwards 'enclosures for your sheep’” (verse 24) - [Mid. Tanchuma Mattoth 7]

 

17 We will then arm ourselves quickly We will speedily arm ourselves, as in, “the booty speeds, the spoil hastens (חָשׁ) ” (Isa. 8: 3); “Let Him hurry, let Him hasten (יָחִישָׁה) ” (ibid. 5:19).

 

before the children of Israel At the head of the troops, because they were mighty warriors, for concerning Gad it says, “tearing the arm [of his prey, together] with the head” (Deut. 33:20). Moses too, explained this to them a second time in [the portion of] Eleh Hadevarim ; “And I commanded you at that time saying, "... pass over, armed, before your brothers, the children of Israel, all who are warriors” (ibid. 3:18), and concerning Jericho it is written, “the armed force went ahead of them” (Josh. 6:13). These were [the tribes of] Gad and Reuben, who were fulfilling their condition.

 

Our children will reside while we are still with our brethren.

 

in the fortified cities which we shall build now.

 

19 on the other side of the Jordan and beyond On the western bank.

 

for our inheritance has come to us We have already received it on the eastern side.

 

24 for your sheep Heb. לְצֽנַאֲכֶם . This word is cognate with, “Flocks (צֽנֶה) and cattle, all of them” (Ps. 8:8), in which there is no א separating the נ from the צ . The א that appears here after the נ [in the word לְצֽנַאֲכֶם is in place of the ה in the word צֽנֶה . I learned this from the commentary of R. Moshe Hadarshan [the preacher].

 

and what has proceeded from your mouth you shall do for the sake of the Most High [God], for you have undertaken to cross over for battle until [the completion of] conquest and the apportionment [of the Land]. Moses had asked of them only “and... will be conquered before the Lord, afterwards you may return,” (verse 22), but they undertook, “until... has taken possession” (verse 18). Thus, they added that they would remain seven years while it was divided, and indeed they did so (see Josh. 22).

 

25 The descendants of Gad spoke Heb. וַיּֽאמֶר [in the singular form, indicating that] they all [spoke] as one person. - [Jonathan ben Uzziel]

 

28 commanded… concerning them Heb. לָהֶם , like עֲלֵיהֶם , concerning them, and concerning [the fulfillment of] their condition, he appointed Eleazar and Joshua, as in, “the Lord will fight for you (לָכֶם) ” (Exod. 14:14) [not “to you”].

 

32 and then we shall have the possession of our inheritance That is to say, the possession of our inheritance on this side [of the Jordan] will be in our hands and under our ownership.

 

36 fortified cities and sheepfolds This last part of the verse relates to the beginning of the passage, “The descendants of Gad built” these cities as fortified cities and sheepfolds.

 

38 Nebo and Baal-Meon, their names having been changed Nebo and Baal Meon were names of pagan deities, and the Amorites named their towns after their deities, and the descendants of Reuben changed their names to other names. This is the meaning of "their names having been changed"—Nebo and Baal-Meon, changed to another name.

 

and Sibmah They built Sibmah, which is identical with Sebam mentioned earlier (verse 3).

 

39 driving out As the Targum [Onkelos] renders, וְתָרִיךְ , and drove out, for the word רִישׁ can be used in two [different] ways, in the sense of יְרוּשָׁה , ‘inheritance,’ or in the sense of הוֹרָשָׁה ‘driving out,’ meaning to expel or oust. - [Machbereth Menachem p. 167]

 

41 their hamlets Heb. חַוֹתֵיהֶם , [Onkelos renders,] כַּפְרָנֵיהוֹן , their hamlets.

 

and called them the hamlets of Jair Since he had no children, he named them after himself, as a memorial.

 

42 and called it Nobah Heb. לָה . [The ‘hey’ in] לָה is not a ‘mappik’ [aspirate ‘hey’ since there is no dot in the] ה [thus indicating that it is silent, contrary to the general rule]. I saw in the commentary of R. Moshe Hadarshan [as follows]: Since this name did not remain permanently, it is [a] silent [letter], so that it [the word לָה ] can be expounded as לֹא , ‘not.’ But I wonder how he would expound two words similar to this, namely, “Boaz said to her (לָה) ” (Ruth 2:14); “to build her (לָה) a house” (Zech. 5:11).

 

 

Ketubim: Tehillim (Psalms) 106:19-27

 

 

Rashi’s Commentary to Tehillim (Psalms) 106:19-27

 

20 eating grass There is nothing as disgusting and repugnant as an ox. When it eats grass, it emits much dung, with which it sullies itself. Other books read: its saliva.

 

24 They rejected the desirable land when the spies were sent out, and they brought calumny on the land (Num. 13: 32).

 

26 He raised His hand with an oath.

 

27 And to cast their seed among the nations From that time, the destruction of the Temple was decreed upon them, for on the night of the ninth of Ab they went, and the Holy One, blessed be He, said, “They wept for nothing, and I shall establish for them weeping for generations.”

 

Meditation from the Psalms

Tehillim (Psalms) ‎‎106:19-27

By: Hakham Dr. Hillel ben David

 

For continuity I am repeating my intro from the first part of our psalm.

 

The preceding composition, Psalms 105, described the extensive wonders with which G-d mercifully redeemed our forefathers from Egypt. This psalm resumes the narrative and relates how G-d miraculously sustained the Jews as they wandered in the wilderness for forty years. Then HaShem led the Israelites into the land of Canaan and empowered them to conquer their adversaries despite overwhelming odds. Throughout these great historic periods, HaShem repeatedly performed so many wonders that the Psalmist exclaims (verse 2), who can express the mighty acts of HaShem? Who can declare all of His praise?^[1]

 

However, even while G-d was displaying unprecedented kindness to Israel, the Israelites were negligent in their duties toward G-d, and they failed to appreciate His wonders. Indeed, they defied G-d’s representative, Moshe, and rebelled against his commands. This defiance initiated the spiritual and moral decline which eventually led to the Jew’s exile from the Holy Land.^[2]

 

The Psalmist completes his description of Israel’s infidelity and exile with a prayer for redemption (verse 47), Save us HaShem, our G-d, and gather us from among the peoples, to thank Your Holy Name and to glory in Your praise!

 

This psalm concludes the fourth Book of Tehillim with the declaration, blessed is HaShem, the G-d of Israel, from This World to the World to Come, and let the entire nation say, “Amen!” Praise G-d!^[3]

 

Our psalms portion begins with what has become the sin of the ages:

 

Tehillim (Psalms) 106:19 They made a calf in Horeb and worshipped a molten image.

 

Our psalm indicates that Moshe^[4] stood in the breach and sought HaShem’s forgiveness for this grievous sin.^[5] Our psalm further teaches us that HaShem wanted to destroy us because of the sin of the golden calf.^[6] Let’s spend a bit of time studying some interesting aspects of the sin of the golden calf. Let’s start by examining the original sin of Tammuz 17.^[7] The Children of Israel were confused by what they considered Moshe’s tardiness in coming down from Mount Sinai at the end of the prescribed forty-day period. They assumed that Moshe had died. They decided to create a golden calf to take his place:

 

Shemot (Exodus) 32:1 “Get up and make a G-d (Elohim – judge) for us, for we do not know what happened to this man Moshe who took us out of Egypt”.

 

Note that this mighty generation was NOT trying to replace HaShem! They were trying to replace Moshe. They declared this golden calf to be their new Elohim, their judge who was to replace Moshe. This mistake led to a great sin as they worshipped the golden calf and sacrificed to it:

 

Shemot (Exodus) 32:4-6 And he received [them] at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These [be] thy G-ds, O Israel, which brought thee up out of the land of Egypt. And when Aharon saw [it], he built an altar before it; and Aharon made proclamation, and said, Tomorrow [is] a feast to HaShem. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink and rose up to play.

 

There is another aspect to this incident, which is equally puzzling, after the golden calf was produced, the people declared,” This is your G-d (Elohim), O Israel, which brought you out of the land of Egypt”.^[8] Even if they truly believed that this calf was their new G-d, how could they believe that a calf which was just created had taken them out from Egypt three months ago?  Only an insane person could believe such a thing, certainly not the generation that merited receiving the Torah!  If they really were insane, HaShem would not have been angry with them - what could He expect from lunatics!  What was going through their minds when they sinned?

 

The above pasuk clearly shows that they still saw HaShem for Who He was, but the golden calf had become their G-d, their Elohim – their Judge replacement for Moshe.^[9] Their motivation for building an edifice to house the Shechinah – the replacement for Moshe - is in itself commendable.  However, who told them however that it should be in the guise of a golden calf?  Did they have a right to dictate to HaShem where His Shechinah should reside?  They believed that they could construct a golden calf and force the Divine Presence to reside there.   We have no right to dictate anything to HaShem!

 

Had this been the nation’s only violation in the sin of the golden calf, perhaps HaShem would not have become so angry.  They meant well, perhaps their sin was unintentional.  There is, however, another aspect to this sin that better explains HaShem’s anger. Prior to Moshe’s ascending Har Sinai, Moshe left explicit instructions regarding what to do in his absence: “Behold! Aharon and Hur are with you; whoever has a grievance should approach them” (Shemot 24:14). If there is anything you do not understand, you must turn to Aharon and Hur - they are the gedolei HaDor^[10] who will take my place during my prolonged absence.  If the Jewish people truly believed that Moshe was no longer alive, they should have spoken to Aharon and Hur and said: “Esteemed Rabbanim, Moshe is gone, where must we turn now?”  Aharon and Hur either would have responded using their great Torah wisdom - perhaps Aharon, Hur, Nachshon ben Aminadav, Yehoshua, or someone else would have been appointed as the new leader.  In addition to being the greatest man of their generation, Aharon was a prophet who could have inquired of HaShem as to the proper course of action.  HaShem then would have either informed them that Moshe was in fact alive or appointed an interim replacement.

 

This great sin was the equivalent of rejecting HaShem. Notice that no one went to Hur or Aharon and sought their advice on what to do. They told Hur^[11] what they were going to do, and when he denounced them,^[12] they killed Hur.^[13] When they demanded that Aharon^[14] do their bidding, they were clearly rejecting HaShem’s ordained leaders and seeking their own way. With this in mind we can no longer suggest that their sin was unintentional.  They were instructed to seek the guidance of the Torah sages and their neglecting to do so, even going so far as to dictate to the sages what they must do and killing anyone who stood in their way, deems this sin intentional. Thus, while still encamped before Mount Sinai, they rejected HaShem Who had taken them out of the land of Egypt, led them through the desert, and given them the Torah!^[15] As it says:

 

Tehillim (Psalms) 106:20 They exchanged their Glory (=HaShem) for an image of a grass-eating ox.^[16]

 

After receiving the Torah, Moshe came down from Sinai with the first Tablets of the Law. What greeted his eyes was the sight of the people dancing around a golden calf. As a result of this sin, the Jewish People were no longer on a level to receive the Tablets. Thus, the letters took leave of the stone and flew back up to whence they had come. The Tablets were now unsupported by the letters, the spiritual light that buoyed them up, and grew too heavy for Moshe to carry. Moshe threw down the deadweight stone, and the Tablets smashed on the ground.

 

Shemot (Exodus) 32:19 And the tables [were] the work of G-d, and the writing [was] the writing of G-d, graven upon the tables.

 

When the Jews sinned with the golden calf, they altered the very essence of the world’s potential to reflect the presence of HaShem. It is said that the aftermath of Revelation at Har Sinai was an opportunity for the Jews to reverse the sin of Adam and Chava and recreate the entire world into a Gan of Eden! Tragically, with the sin of the golden calf, the world was incapable of supporting the intensity and intimacy of HaShem’s unrestricted and unbound presence. Instead, HaShem had to restrict Himself to the tiny space between the wingspreads of the Cherubim, as it says in

 

Shemot (Exodus) 25:22 “And I will speak to you ... from between the two Cherubim.”

 

The Mishkan,^[17] and subsequently the Temple, the High Priest, and the sanctity of Yom HaKippurim were a microcosm of what Adam and Chava in Gan Eden, or Eretz Israel, and the Jew should have been if they hadn’t sinned with the golden calf.

 

The Midrash tells of Adam’s manner toward HaShem when interacting before the sin. Adam would stand upright, without fear and ‘converse’ with HaShem. Immediately after the sin, Adam’s manner changed drastically. Adam and Chava “hide from in front of HaShem” showing their obvious knowledge that they transgressed and did wrong. It is this knowledge, the knowledge of guilty, and wrongdoing that they gained. The perpetuation of this knowledge in men is exhibited once again in the story of Matan Torah and the Sin of the Golden Calf. After Bne Israel made the golden calf, thereby sinning, Moshe descends from Har Sinai. Rashi explains that upon seeing him, B’nai Israel where trembling and shaking from fear and knowledge of their transgression. This was the first of five events that the Talmud associates with Tammuz 17:

 

Ta’anith 26b On the 17th of Tammuz five calamitous events occurred throughout history:

 

1) Moshe broke the first Tablets of the Ten Commandments when he descended from Mt. Sinai and saw the worshipping of the Golden Calf;

2) The daily sacrificial offerings ceased in the first Temple due to lack of sheep;

3) The walls of Jerusalem were breached during the siege of the second Temple;

4) Apostamus-the-Wicked burned a Sefer Torah and;^[18]

5) An idol was placed in the Sanctuary of the Second Temple.

 

With this in mind, we can understand how the punishments of Tammuz 17, midda kneged midda, measure for measure, through the ages correspond to the original sin of that day. The most obvious one of the four punishments listed, is that of Menashe’s placement of an idol in the Temple. Menashe’s placement of the idol in the Temple symbolized making the worship of his image a replacement for that of HaShem in His Holy Temple. This was a just punishment for the Children of Israel, who had done the same with the worship of the Golden Calf before Mount Sinai, centuries earlier.

 

The daily Tamid sacrifice personified the service of HaShem in the Temple. When this was discontinued, the situation paralleled the discontinuation of the worship of HaShem by the Jews who worshipped the Golden Calf at Mount Sinai.

 

The burning of the Torah by Apostamus paralleled the sin of the Golden Calf in a different way. When Moshe saw that his people had committed such a terrible sin he shattered the Tablets, as has been mentioned. As a punishment for bringing about the destruction of HaShem’s Tablets of the law, the Jews of a future era had HaShem’s Torah burned before them by a blasphemous ruler.

 

The breach in the walls of Jerusalem may also be shown to parallel the original sin of Tammuz 17. The Gemara^[19] tells us that the righteous people and Torah scholars of the generation provide protection to all members of the community, just as a city wall does. For this reason, the Talmud says that scholars do not have to contribute to the expense of building defensive ramparts around their hometowns, their Torah study is their share in the city’s defense. As the Gemara expounds on a verse from Shir HaShirim:

 

Shir HaShirim (Song of Songs) 8:10 “I am a wall, and my breasts are like towers”.

 

Bava Batra 7b R. Judah the Prince levied the impost for the wall on the Rabbis. Said Resh Lakish: The Rabbis do not require the protection [of a wall], as it is written, If I should count them, they are more in number than the sand. Who are these that are counted? Shall I say the righteous, and that they are more in number than the sand? Seeing that of the whole of Israel it is written that they shall be like the sand on the seashore, how can the righteous alone be more than the sand? — What the verse means, however, is I shall count the deeds of the righteous and they will be more in number than the sand. If then the sand which is the lesser quantity protects [the land] against the sea, how much more must the deeds of the righteous, which are a larger quantity, protect them? When Resh Lakish came before R. Johanan, the latter said to him: Why did you not derive the lesson from this verse, I am a wall and my breasts are like towers, where ‘I am a wall’ refers to the Torah and ‘my breasts are like towers’ to the students of the Torah? — Resh Lakish, however, adopts the exposition [of this verse] given [also] by Raba, viz. that ‘I am a wall’ refers to the community of Israel, and ‘my breasts are like towers’, to synagogues and houses of study.

 

“I am a wall” - this refers to the Torah, which affords protection to its people. “My breasts are like towers” - this refers to Torah scholars.

 

The Children of Israel, when they rejected the leadership of Moshe and chose a Golden Calf to lead them instead, were showing disdain for the ultimate scholar of the Torah. Also, their sin caused the shattering of the Tablets of the Torah themselves. Since Torah scholars are compared to city walls, a fitting punishment for their sin was that the Jews of Jerusalem in a future generation had their protective wall breached on the anniversary of the original sinful deed.

 

The Levites were set apart to HaShem because they did not participate in the sin of the golden calf^[20] and they rallied to Moses to destroy the sinners, at that time. Later HaShem traded the firstborn sons for the Levites.

 

The first and best of all things belong to HaShem. This is true even of the firstborn of children. Originally, it was intended that the firstborn would serve as the priests and ministers to HaShem.^[21] However, during the sin of the golden calf, the firstborn participated in the sin while the Levites did not. When Moshe came down from Mount Sinai and saw what was happening, he smashed the tablets and he issued everyone an ultimatum: “Who is on HaShem’s side? Let him come unto me. And all the sons of Levi gathered themselves together unto him”.^[22]

 

Bamidbar (Numbers) 8:11-19 And Aharon shall offer the Levites before HaShem for an offering of the children of Israel, that they may execute the service of HaShem. 12 And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto HaShem, to make an atonement for the Levites. 13 And thou shalt set the Levites before Aharon, and before his sons, and offer them for an offering unto HaShem. 14 Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. 15 And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them and offer them for an offering. 16 For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. 17 For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. 18 And I have taken the Levites for all the firstborn of the children of Israel. 19 And I have given the Levites as a gift to Aharon and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary.

 

Only the tribe of Levi came to the side of HaShem. At that point, HaShem decreed that each family’s first-born would forfeit their “Kohen” status, and henceforth all the Kohanim would come from the tribe of Levi.^[23] Because of the exchange of the Levites for the firstborn during the sin of the golden calf, HaShem gave us the mitzva of Pidyon HaBen This mitzva is detailed in Bamidbar chapter 3.

 

Bamidbar (Numbers) 3:44-50 And HaShem spake unto Moses, saying, 45 Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am HaShem. 46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; 47 Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:) 48 And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aharon and to his sons. 49 And Moses took the redemption money of them that were over and above them that were redeemed by the Levites: 50 Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five shekels, after the shekel of the sanctuary:

 

Which brings us to the mitzva of Pidyon HaBen. Since the firstborn child is technically a “Kohen” whose potential cannot be actualized, he has to be replaced, so to speak, by a Kohen from the tribe of Levi. This is accomplished by the father of the baby offering the Kohen a redemptive value of five silver coins for the boy. The priesthood of Yeshua, according to the order of Melchizedek, seems to be a reversal of the sin of the golden calf. When this priesthood is re-instated, then we will again see the priesthood of the firstborn, and a final atonement for the sin of the golden calf.

 

The Nose

 

The gold used for the sin of the golden calf had an interesting effect on the nose, according to the Targum:

 

Targum Pseudo Jonathan for: Shemot (Exodus) ‎32:19-20, 28 And it was when Moshe came near the camp, and saw the calf, and the instruments of music in the hands of the wicked, who were dancing and bowing before it, and Satan among them dancing and leaping before the people, the wrath of Moshe was suddenly kindled, and he cast the tables from his hands, and brake them at the foot of the mountain;- the holy writing that was on them, however, flew, and was carried away into the air of the heavens;‑ and he cried, and said, Woe upon the people who heard at Sinai from the mouth of the Holy One, You will not make to yourself an image, or figure, or any likeness,- and yet, at the end of forty days, make a useless molten calf! 20. And he took the calf which they had made, and burned it in fire, and bruised it into powder, and cast (it) upon the face of the water of the stream and made the sons of Israel drink; and whoever had given thereto any trinket of gold, the sign of it came forth upon his nostrils.

 

v.28 And the sons of Levi did according to the word of Moshe; and of the people who had the mark in their nostrils there fell that day by the slaughter of the sword about the number of three thousand men. Rabbi Pinchas Winston elaborates on the ‘nose’ connection of the sin of the golden calf:

 

Why did the entire “House of Israel” have to cry over the death of Nadav and Avihu? Because, says the Arizal, had it not been for the sin of the golden calf, Nadav and Avihu would not have had to die in such a dramatic way. Instead of a fire coming out and entering their nostrils to burn out the Nefesh from within them, they would have had a normal death. Therefore, the burning of Nadav and Avihu was a direct result of the Jewish people’s involvement with the golden calf, and, therefore, they felt quite responsible.^[24]

 

However, that doesn’t explain the connection between the two. True, it doesn’t, but the Arizal does.

 

According to Kabbalistic tradition, via Kayin son of Adam HaRishon, Nadav and Avihu received the Nefesh-Soul that, before the sin of the Tree of Knowledge of Good and Evil, had belonged to Adam HaRishon himself. Being the Nefesh, the lowest of the five soul-parts, it had been affected by the zuhama^[25] of the snake, and it remained affected until Nadav and Avihu stood at Mt. Sinai and the zuhama was removed from all the Jewish people.

 

However, when the zuhama returned to the nation because of the calf, then, the Nefesh of Adam HaRishon, within Nadav, and, especially Avihu, once again became “infected” with zuhama. This itself made Nadav and Avihu spiritually vulnerable, and thus resulted in their sin and the severity of the punishment: removal of the Nefesh of Adam HaRishon the very way that it entered him -- through the nostrils of Nadav and Avihu.

 

This is why, explains the Arizal, why “Avihu” was called that, for, it means, “He is my father,” a reference to Adam HaRishon, who is called the “father of the entire world.” Thus, when the Jewish people mourned the untimely and catastrophic death of Aharon’s two sons, they were also mourning the damage they had caused, through the incident of the calf, to the Nefesh of the “father of the entire world,” Adam HaRishon himself.

 

The stench of death enters through the nostrils; the same nostrils into which HaShem breathed when He planted within Adam eternal life. Death represents the ultimate contradiction to eternal life; only with the sin of Adam did death enter the world. Just as eternal life entered through Adam’s nostrils, so too is death apprehended most forcefully through the nostrils. The incense, which has the power to stop death, also overcomes the stench, as described by the Rambam.^[26]

 

The Mishkan

 

After writing about the mitzvot and Moses’ presence on Har Sinai, the Torah abruptly jumps to the commandment of building the Mishkan. Why is this commandment here, in the middle of the story of Moses’ ascent to Har Sinai? The answer to this question lies in the purpose of the Mishkan.

 

Ramban says the command to build the Mishkan and all of the associated details were not a response to the sin of the golden calf. That sin, which apparently took place towards the end of Moshe’s first forty-day visit on top of Sinai, was “brewing” while HaShem was commanding Moshe regarding the Mishkan, its vessels, the clothes of the Kohanim etc. The sin of the golden calf merely interrupted this process and necessitated Moshe’s intervention to save the people and restore the possibility of HaShem’s presence being manifest among them.^[27]

 

There are opinions in the Midrash^[28] which posit that either the entire institution of the Mishkan, or, at the very least, the command to donate a half-Shekel towards it,^[29] should be understood as Divine reactions to the sin of the golden calf.

 

Rashi and the Ramban argue about when HaShem commanded to build the Mishkan. Rashi,^[30] citing the rule of "there is no strict chronology in the Torah”, concludes that HaShem dictated the building after the sin of the golden calf. The Ramban,^[31] on the other hand, maintains that the Torah was written in the correct chronological order, and consequently G-d commanded Moses to build the Mishkan before the sin of the golden calf.

 

The Festivals

 

The Rabbis have stated that if it were not for the sin of the golden calf, and if the children of Israel were truly receptive of the Torah, at Mount Sinai, on Shavuot, then the fall festivals would not have existed in the same way they are now. In fact, the spring festivals would have been emphasized more than the fall festivals; however, it works the other way around today because of these errors.

 

Yom Kippurim, the Day of Atonements, is the anniversary of the day Moses brought down the second set of Ten Commandments from Mount Sinai. This signified that HaShem forgave the Jewish people for the transgression of the golden calf. For all times this day was decreed to be a day of forgiveness for our mistakes. However, this refers to transgressions against HaShem. Transgressions against our fellow man require us to correct our mistakes and seek forgiveness. So, more than anything else, this is a day for confession and repentance. The whole liturgy of this day centers on these two aspects.

 

The Red Heifer

 

Rashi^[32] teaches that the mitzva of the red heifer provides atonement for the Sin of the Calf. He uses the metaphor “Let the mother (cow) come and clean up the mess of her child (calf)”. There is far more symbolism implicit in this statement that just the cow-calf relationship. Chazal are saying that there is something inherent in the nature of red heifer that is a direct antidote and atonement to what the Sin of the Calf was all about.

 

Our Hakhamim^[33] tell us that by following a specific procedure, the Jewish people would atone for the sin of the golden calf. Several analogies can be drawn between the golden calf and the red heifer process. As the golden calf was burned in fire, so too was the red heifer. As the golden calf was crushed to dust, so too was the red heifer reduced to dust and ashes. As the golden calf’s dust was mixed with water, so too were Bne Israel commanded to mix the red heifer’s dust and ashes with water. As three thousand Jews died because of the golden calf, so too three different species: cedar wood, hyssop, and a red thread, were burned in the fire of the red heifer. As the golden calf made impure a pure nation, so too the red heifer made impure a pure person who touches it. As the golden calf’s dust purified the people when Moshe forced the Jews to drink water mixed with its dust, so shall the red heifer purify an impure person. As the sin of the golden calf is preserved for all generations, so too the water of the red heifer may be used in all generations.

 

In the aftermath of the Sin of the Calf, HaShem declares to Moshe: “Nevertheless (though I am ostensibly forgiving the Jewish people), on the day when I take account of them, I shall revisit their sin upon them”.^[34]

 

Rashi^[35] explains this as follows:  Now I shall listen to you [and refrain] from destroying them all at once, but always

 

Ashlamatah: Yehoshua 22:8-12, 21-24, 26-27, 29

 

 

 

Rashi’s Commentary on: Yehoshua 22:8-12, 21-24, 26-27, 29

 

7 And also when Joshua sent them away i.e., the half tribe of Manasseh, as he had sent away the children of Reuben and Gad.

 

8 divide the spoil... with your brothers the children of Reuben and the children of Gad. Some interpret this to mean: With your brothers who remained to guard the cities with the women and children and did not cross the Jordan with the advance guard. They too received a share of the spoils.

 

12 to go up to war against them For high places had been banned since the establishment of the tabernacle at Shiloh.

 

19 if the land of your possession is unclean For the Holy One, Blessed be He, did not choose it to cause His presence to rest therein.

 

nor rebel against us Heb. וְאוֹתָנוּ, instead of וּבָנוּ אַל תִּמְרֹדוּ.

 

22 God, God, the Lord God of all the divine creatures [angels], He is the Lord, who knows that not in rebellion nor in transgression, etc. The repetition of the Name of God [is for the purpose of proclaiming their belief in one God both] in this world and in the world to come.

 

save as not They directed this statement toward the Divine Presence.

 

23 Himself require it He will punish us.

 

24 for fear of this thing Because of דְּאָגַת, i.e., the fear of insulting words we have done this, as the Scripture explains: Lest in time to come, your children say, to insult our children when they go to sacrifice in the Tabernacle of Shiloh, lest they say, ‘what have you to do with the Lord? Did he not place the Jordan between us and you as a border?’ We feared this and made [the altar]. Every דְּאָגָה in the Scriptures is an expression of fear, e.g., “I fear the Jews (דֹּאֵג) of Zedekiah.”

 

28 but it is a witness between us and you. that we have not withdrawn ourselves from the law of the altar.

 

Commentary on the Ashlamatah of Yehoshua (Joshua) 22:8-12, 21-24, 26-27, 29

By: H.Ex. Adon Shlomoh Ben Abraham

 

This present twenty-second chapter tells us of the faithfulness of the tribes of Reuben, Gad, and the half-tribe of Manasseh. These two and half-tribe of Manasseh had asked for and received land east of the Jordan from Moses, but part of the deal was that they would support their brethren in taking the land of Canaan, which was a promise to all the tribes of Israel.  As they were preparing to return to their homes, Joshua commended them for their faithfulness in their support of the other nine and a half tribes. According to the Rabbis^[36] They had committed seven years to the conquest and seven years during the division of the land, which totaled fourteen years of their lives given to the establishment of Israel in the land.  Our Torah reading in Numbers 32 and the twenty-second chapter of Joshua are connected. A proposal first viewed as rejecting Hashem's promises opens up new possibilities of being God’s people. Israel’s unity is affirmed by appealing to kinship language (v. 6), committing to a shared destiny (vv. 17–18), submitting to Moses and Israel’s leaders (v. 25; cf. vv. 27, 31), and following after Hashem (vv. 11, 12, 15) to be in the divine presence (vv. 20, 21, 22, 27, 29, 32).^[37] Today, God’s children are living on both sides of the Jordan. Each must remain faithful to their calling and responsibilities and actively work to support those in the land of Israel. Once more, achieve the Unity Hashem desires for us.

 

Joshua instructed them to be diligent in heeding the words of Moses and staying faithful to the Torah. Living separated from their brothers; the temptation would be great from the surrounding neighbors to abandon their religious heritage and take on the ways of the pagan cults. Joshua tells them their retention of the land and their brothers' retention of the land were dependent upon their fidelity to the Torah. (Deut. 30:19-20)  I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed; ²⁰ to love the Lord thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.^[38]   Secular Scholars who wish to cast doubt on the Torah and Deuteronomy have missed the fact that Torah was written and known before the end of Joshua’s lifetime. God only gives man two choices. Each man will make one or the other, to choose life or death, and with each choice, man moves closer to Hashem, or he moves further away.

 

The Reubenites, the Gadites, and the half-tribe of Manasseh are instructed to share the wealth you have received from your enemies with your brethren.  These brothers were the ones who had stayed behind to protect women and children and to keep the home fires burning while the men were across the Jordan, conquering and settling the land. Here is another example that Torah was known by the people before Joshua's life ended. In Numbers 31:27, they are to divide the spoils, and this same practice was done some years later in King David’s time (I Sam 30:24). This same Torah practice would be good for the Israelis to start practicing in our time.

 

As soon as they crossed the Jordan, the Reubenites, the Gadites, and the half-tribe of Manasseh built an altar opposite the land of Canaan. When the Israelites heard this, they assembled as a community at Shiloh to go and make war on these two and a half tribes.  The nine and a half tribes understood that if their brothers were going to disregard the command of Moses so soon, they were in essence declaring war on them (Israel), and they would lose the homes and land Hashem had just given them.  Our text shows us the wisdom of the elders in that they sent Phinehas, son of Eleazer, to the Reubenites, the Gadites, and the half-tribe of Manasseh, to inquire as to why and what their intentions were in erecting an altar. The Israelites assumed that this Altar would be used for sacrificial worship and would therefore be in direct violation of Torah. (Deut. 12:13-14) Surely, these nine and a half tribes understood this act would be the death of me (Israel).  Phinehas points out that this act of setting up this altar was tantamount to the ‘sin of Peor’^[39] and the sin of Achan^[40]. In both these situations, the sin of a single man or a few brought death and destruction to the whole Jewish community. Israel learns a valuable lesson that the community was responsible for each other, and a single disobedient person brought judgment upon them all.^[41] An interesting point we should note here is that the examples chosen are connected to Idolatry and to a man from Judah. Idolatry and worship of a pagan god and a man from Judah.  How times have changed, yet they stay the same.

 

The children of the Reubenites, the Gadites, and the half-tribe of Manasseh spoke to the head of the delegation and reassured them that this altar is not for sacrifice and it is not for turning away from Hashem, and they even called Hashem as their witness when they proclaimed God, God the LORD, God, God the LORD knew their hearts and intentions.^[42] The Talmud in J.Shek. 47c found in this verse, as in (Numb 32:22) and (Prov 3:4), the thought that a man must justify himself in both the eyes of God and his fellow man. Both groups are responsible for each other, and by working together to conquer the land, they will thereby be able to dwell in it and enjoy the peace and benefits that come with it.

 

In verse 24, and if we have not rather out of anxiety about a matter done this, saying: In time to come your children might speak unto our children, saying: What have ye to do with the Lord, the God of Israel?  Why would these two and a half-tribes have anxiety that those in the land of Canaan might question in future generations as to what they might have to do with the LORD God of Israel?  Future generations of children separated from Israel but worshipping the God of Israel and doing that without an altar for sacrifice?  How did the elders of these two and a half tribes know to have any anxiety about what might transpire in the future?  Did these two and a half tribes understand something that we, the children of the future, have yet to comprehend and understand how much the events of the past and the situation of our day are so interconnected? I think it would be wise of us to understand that the characters, the elders, prophets, and leaders of the Bible days knew much more than we give them credit for. It sounds like this anxiety was that their descendants may be denied participation in the worship of Hashem.^[43]

 

The river Jordan acted like a border between the two and a half tribes and the nine and a half tribes that dwelt in the land, lest the children come to think they had no portion with those in the land. The altar was set up as a witness to remind the children of the future who they are and where they came from.  This was an altar not for sacrifice but as a pattern^[44] and a witness and to remind us that the altar of Hashem our God is before His Tabernacle, which is located back at Jerusalem or Mt. Zion. As a reminder and a witness that we on the East side of the Jordan are joining with our brethren on the other side of the Jordan in our worship of Hashem.  Phinehas understood, and he and the elders returned in peace from the land of Gilead, and as we would say today, no harm, no foul; we do not have to wage war against them, our brothers.  In verse 34, And the children of Reuben and the children of Gad called the altar—: Witness - ‘for it is a witness between us that the Lord is God (Hashem is God).’  Now we are left with a question: what has happened to the half tribe of Manasseh?

 

In the book of Joshua, why does it describe the occupation and distribution of the Promised Land, both east and west of the Jordan, in such detail? Why should this single incident be treated in such detail?  One reason, it illustrates certain principles that were vital to Israel living together in the land harmoniously and under God’s full blessing. These same principles apply to those in God’s family today, regardless of our geographical location. We must support our brothers in the land, and we must fulfill our promises and agreements we made to Moses and to Joshua: This ashlamatah and the next chapter stress faithfulness to Hashem.

 

1. It is commendable for believers to be zealous for the purity of the faith. Compromise of truth is always costly.

2. It is wrong to judge people’s motives on the basis of circumstantial evidence. It is important to get all the facts, remembering that there are always two sides to every dispute.

3. Frank and open discussion will often clear the air and lead to reconciliation. But such a confrontation should be approached in a spirit of gentleness, not arrogance (Gal. 6:1).

4. A person who is wrongly accused does well to remember the wise counsel of Solomon, “a gentle answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1).^[45]

 

When the Reubenites and Gadites approach Moses about settling on the east side of the Jordan, Moses asks, So your brothers go to war while you are comfortable here? Will you work to turn the minds of the Israelites from entering the land as your fathers did at Kadesh-barnea? (Exo32:6-9) The response to Moses’ probing accusatorial questions was dealt with like the sons did at Joshua’s day, when it was Phinehas who asked the questions. We will not return to our homes until every Israelite has his portion. (v18) Just as the fathers committed to the words of Moses and the people of Israel, the sons committed and accepted the ruling of Phinehas and the elders. In Number 32:29, “If every shock-fighter”, another translation, “every man who is armed to battle before the LORD”, Gad and Reuben committed to marching before the Ark, going into battle. (Numb 10) Gad and Reuben had committed to frontline battle; they are the vanguard of settling the land, and they draw out the enemy.  Without those children of God on the east of Jordan, the land of Israel will remain unsettled.

 

The returning soldiers of Reuben and Gad also left with six solemn exhortations by Joshua ringing in their ears: (a) be very careful to keep the commandment and the Law, (b) love the Lord your God, (c) walk in all His ways, (d) obey His commands, (e) hold fast to Him, and (f) serve Him with all your heart and all your soul. Yeshua would have been in total agreement.

 

Special Ashlamatah (Yeshayahu) Isaiah: 54:1–10

Shabbat # 5th of Consolation/Strengthening

 

 

Rashi’s Commentary for: (Yeshayahu) Isaiah: 54:1 – 10

 

1      Sing, you barren woman Jerusalem, who was as though she had not borne.

2       

you who have not experienced birth pangs Heb. חלה, an expression of childbirth, for the woman in confinement gives birth with pains and writhing.

 

for the children of the desolate one The daughter of Edom.

 

2 and let them stretch forth far off.

 

lengthen your cords These are thin ropes that hang at the bottom of tents, and that are tied to stakes called ‘chevills’ in French, which are thrust into the ground.

 

3      shall you prevail Heb. תִּפְרֹצִי, shall you prevail.

 

4      your youth Heb. עלומוך, your youth.

 

6 who was rejected When she is rejected at times that her husband is a little wroth with her.

 

8      With a little wrath Heb. שצף. Menahem (Machbereth p. 179) interprets this as, “with kindling of wrath,” and Dunash (Teshuvoth p. 20) states, “with a little wrath,” paralleling “For a small moment have I forsaken you,” and so did Jonathan render.

 

and with everlasting kindness that will exist forever.

 

9      For this is to Me [as] the waters of Noah [i.e.,] it is an oath in My hand, and He proceeds to explain His words, “as I swore that the waters of Noah shall never again pass over the earth, etc.”

 

For the mountains shall depart Even if the merit of the Patriarchs and the Matriarchs is depleted, My kindness shall not depart from you.

 

 

Commentary on the Ashlamatah of (Yeshayahu) Isaiah: 54:1-10

By: H.Ex. Adon Shlomoh Ben Abraham

 

Verbal Tallies and Connections

Bamidbar (Numbers) 32:1-42

By: Hakham Dr. Hillel ben David

 

Looking at the Hebrew of Bamidbar 32:1 and Yehoshua (Joshua) 22:8, what is the verbal tally (all root words) that connects these two passages? I am using the JPS version for all verses and I am relating the Hebrew word to the Strong's number in the KJV.

 

The verbal tally that connects Bamidbar (Numbers) 32:1 and Yehoshua (Joshua) 22:8 is the root מקנה (miqneh), which means "livestock," "cattle," or "possession." This root is used to describe the large amount of livestock belonging to the tribes of Reuben and Gad and is the central theme that links these two passages.

 

Bamidbar (Numbers) 32:1

 

This verse describes why the tribes of Reuben and Gad sought land east of the Jordan River. Their immense number of livestock required vast pastureland, a concern they presented to Moses.

 

• JPS Translation: "Now the Reubenites and the Gadites had a very great multitude of cattle מִקְנֶה..."
• Hebrew Word: מִקְנֶה (miqneh)
• Root: קנה (qaneh) - Strong's H7069 (to get, to acquire, to possess)

 

Yehoshua (Joshua) 22:8

 

In this verse, Joshua dismisses the very same tribes of Reuben and Gad and the half-tribe of Manasseh, sending them back to their lands with the spoils of war, which included a great number of livestock.

 

• JPS Translation: "...with large herds of livestock מִקְנֶה..."
• Hebrew Word: מִקְנֶה (miqneh)
• Root: קנה (kaneh) - Strong's H7069 (to get, to acquire, to possess)

 

The shared root קנה (Strong's H7069) demonstrates a profound connection. It links the initial request of the tribes based on their vast possessions (livestock) in Bamidbar with the final blessing of Joshua, who sends them home with a great deal of the same possessions, fulfilling their original desire and promise.

 

* * *

 

What is/are the thematic connection(s) between Bamidbar 32:1-42, and Tehillim (Psalms) 106:19-27?

 

The primary thematic connections between Bamidbar (Numbers) 32:1-42 and Tehillim (Psalms) 106:19-27 are the themes of faithlessness, impatience, and the fulfillment of a promise.

 

While the two passages describe different historical events, they are linked by their focus on the spiritual and moral struggles of the Israelites in the desert.

 

1. Faithlessness and a Broken Promise

 

Bamidbar 32:1-42: This passage details the request of the tribes of Reuben and Gad to settle on the land east of the Jordan River, which was suitable for their livestock. Moses initially interprets this as a sign of faithlessness, fearing that they will discourage the rest of the tribes from conquering the land of Canaan, much like the spies did decades earlier. This a test of their commitment to the collective destiny of the entire nation.

 

Tehillim 106:19-27: This psalm recounts the Israelites' ultimate act of faithlessness and rebellion: the sin of the Golden Calf at Mount Horeb. They "forged a calf in Horeb and bowed down to a molten image." They "forgot HaShem their Savior," breaking the very covenant they had just sworn to uphold. This chapter of psalms continues by recalling their refusal to enter the promised land, another act of faithlessness.

 

Connection: Both passages explore the theme of faithlessness and the breaking of a promise. In Numbers, it's a potential breach of the communal promise to conquer the land. In this chapter of Psalms, it's an actual, historical breach of the covenant with God.

 

2. Impatience and Its Consequences

 

Bamidbar 32:1-42: The Reubenites and Gadites were impatient to settle down and enjoy their wealth. Their desire to avoid the difficult conquest of Canaan was a manifestation of impatience. Moses warns them of the severe consequences of this attitude, which could lead to divine punishment.

 

Tehillim 106:19-27: This passage highlights the disastrous results of the Israelites' impatience. They could not wait for Moses' return from Mount Sinai and, in their haste, created an idol to worship. Their impatience led directly to a plague and divine wrath. The psalm notes they "made haste to forget" HaShem's previous miracles.

 

Connection: Both narratives show how impatience and the desire for immediate gratification lead to a dangerous disregard for a greater, long-term purpose. The tribes' impatience to settle is a mild reflection of the Israelites' destructive impatience that led them to the sin of the Golden Calf.

 

3. The Centrality of the Land of Israel

 

Bamidbar 32:1-42: The entire conflict in this passage revolves around the Land of Israel. The tribes' request to remain east of the Jordan challenges the central divine purpose of settling the land HaShem promised. The resolution hinges on their commitment to help the other tribes conquer the Promised Land.

 

Tehillim 106:19-27: The psalm references the Israelites' ultimate rebellion: their refusal to enter the "pleasant land" after receiving the spies' report. This act of contempt for the land is presented as a major transgression against HaShem, and the punishment for it was to die in the desert and be scattered.

 

Connection: Both passages frame the Promised Land as a central point of conflict, testing the faith and loyalty of the Israelites. They show how a failure to appreciate and strive for the land is a form of rebellion against HaShem himself.

 

* * *

 

The connection between the Torah seder and the Ashlamata, though seemingly strictly verbal, is in addition eschatological.  The messianic kingdom, rather than the related contents of the Torah lesson, is the dominant theme of the Ashlamata.

 

What is the eschatological message of Yehoshua (Joshua) 22:8-12, 21-24, 26-27, 29?

 

Based on Jewish sources, the eschatological message of Yehoshua (Joshua) 22:8-12, 21-24, 26-27, 29 is not a prophecy about a future event. Instead, it offers a profound and foundational teaching on the conditions necessary for a complete and final redemption. The passage serves as a parable for the importance of unity, integrity, and a singular, unified center of worship.

 

The primary eschatological themes are:

 

1. The Necessity of Unity for Redemption

 

The passage describes a near-civil war among the tribes of Israel. When the western tribes see the eastern tribes (Reuben, Gad, and half of Manasseh) building an altar, they immediately assume it is an act of rebellion and idolatry, which could bring divine wrath upon the entire nation. Their readiness to go to war (v. 12) demonstrates their commitment to the covenant, but also reveals a potential for fragmentation.

 

Rashi's Commentary: Rashi explains that the western tribes' fear was justified because they understood that even a small act of rebellion or idolatry by one part of the nation could bring punishment upon all of Israel.

 

The Message: The resolution of this conflict, through dialogue and understanding, teaches a crucial eschatological lesson. The final redemption (Geulah) cannot come when the Jewish people are divided. A united nation, bound by a shared faith and commitment to one God, is a prerequisite for the Messianic era. The resolution of this internal conflict is a microcosm of the ultimate unity that will be required for the Final Redemption.

 

2. The Singularity of Worship

 

The source of the conflict is the building of a second altar, which seems to violate the command for a single, centralized sanctuary for all of Israel. The eastern tribes' explanation that their altar is not for sacrifices but as a "witness" (v. 27) is a pivotal point. It is a symbol to ensure that their future descendants will not be separated from their brethren who worship at the central Tabernacle in Shiloh.

 

The Message: The core message of this incident is the unyielding commitment to the One God and the one appointed place of worship. In the Messianic era, the Temple will be rebuilt and become the sole center of worship for all of Israel, and indeed for the entire world. The argument in Joshua 22 is an early, physical manifestation of this spiritual truth: to be one nation, they must worship in one way and in one place, which is the will of God. The successful resolution of the conflict through communication demonstrates that a shared commitment to this principle is more powerful than any geographic or political division.

 

Nazarean Talmud

Sidra of “B’Midbar” (Num.) “32:1-42”

“UMiq’neh Rav” “And cattle much”

By: Hakham Dr. Eliyahu ben Abraham

 

School of Hakham Shaul’s Tosefta - Luqas (LK)

School of Hakham Tsefet’s Peshat Mordechai (Mk)

¶ And while all the people were listening, he said to the Talmidim, “Beware of the soferim (scribes) [of the Tz’dukim], who like walking around in long (ceremonial) robes and who love greetings in the marketplaces and the best seats in the Synagogues and the places of honor at banquets, who devour the houses of widows and pray lengthy prayers for the sake of appearance. These will receive more severe condemnation!”

¶ And the large congregation (of the many) heard him with delight. And while he (Yeshua) was teaching them, he said, Behold (with discernment) the Soferim (of the Tz’dukim),[63] who like to walk around in (ceremonial) robes, and desire (honorary) salutations in the public places, and chief seats in the Synagogues, and chief places (places of honor) at the festivals meals, they seize the houses of widows, and make long pretentious prayers of piety. These will receive a more severe judgment.

Nazarean Codicil to be read in conjunction with the following Torah Seder

 

 

Commentary on Hakham Tsefet’s School of Peshat

 

Introduction

We are certain that by now many of our readers will find our fascination and extolment of Hakham Tsefet^[64] fanatical. For this, we make no apologies. The materials and works of Hakham Tsefet form the infrastructure of the ENTIRE Nazarean Codicil.^[65] To keep the matter concise, we believe that without this foundational material, we would be remiss to explain who and what Yeshua really meant and did. No other writer of the Nazarean Codicil has received the level of acclaim achieved by Hakham Tsefet. When we look at the number of times Hakham Tsefet’s name appears in the Nazarean Codicil, we see that his name takes preeminence.^[66]

 

Our reason for lauding Hakham Tsefet here is simple. Many scholars have the habit of trying to interpret Mordechai (Mark) through the lens of the other writers of the Nazarean Codicil. In our humble opinion, this is placing the cart before the horse. The past few pericopes of Mordechai have shown the vitality of proper exegesis when studying the words of the Tanakh,^[67] Yeshua, and the authors of the Nazarean Codicil. In keeping with rabbinical style hermeneutics, we place Mordechai at the forefront of the other Nazarean texts. This matches the hermeneutic demonstrated in the Talmud, where the Mishnah is laid as the foundation for further commentary (Gemara-Remes) as applied to the Peshat materials. What appears in many of the commentaries of Mordechai is a failed exegesis of the text. We are not trying to criticize anyone or accuse them of blatant mistranslation and interpretation at present. Our point is that contemporary commentators are preoccupied more with doctrinal hype than with truth. The portrayal of the “Christ”^[68] These commentaries usually result in a pseudo-Christ rather than a clear image of the Messiah. This caused the late Vendyl Jones to pen the words of his book “Will the Real Jesus Please Stand.”^[69] However, there are those who are starting to see through the glass with greater clarity. This is the result of looking at the Nazarean Codicil through Jewish eyes. We have made these opening remarks because we will be looking at some of the pronouncements of contemporary commentators in the elucidation of this pericope. I would ask the readers to read with acumen and care.

 

The Congregation

The Greek text of 12:37b reads as follows …

 

καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως (ke o polus okhlos ēkouen autou ideōs). Several translators render this phrase as “common people.”^[70] Here I must ask a question. What would be indicated using the phrase “common people”?

 

The insinuation is simple to follow. If we use Oppenheimer’s definition of the “Am HaAretz”^[71] We can infer some results.

 

The “Am Ha-Aretz” were of two types: the “Am Ha-Aretz le-mitzvot,” Jews who were disparaged for not scrupulously observing the commandments, and “Am Ha-Aretz la-Torah,” those stigmatized as ignoramuses for not having studied the Torah at all.^[72]

 

Oppenheimer’s assessment that the “Am HaAretz” seems to be in conjunction with the Talmudic view of this group, which is the antithesis of a Scholar.  If we read these people to be “Am HaAretz” in the sense of the uneducated, we have no reinforcement of Yeshua’s aptitude as a Sofer.^[73] Likewise, if we use Am HaAretz” as “Jews disparaged for not scrupulously observing the commandments,” we still have a problem in that there is no solid propensity to follow Yeshua’s teachings. We have noted that the teaching method of Yeshua was that of the Socratic Method.^[74] If we follow the Socratic Method of teaching, then education is supposed to reproduce conduct (halakha). Consequently, we do not see either case of the “Am HaAretz” as being applicable to our verse. Therefore, the best translation for πολὺς ὄχλος - polus okhlos is “a large congregation.” This would incorporate those of both definitions of “Am-HaAretz” as well as the Hakhamim^[75] of the area, as indicated by the previous pericope.^[76] In other words, Yeshua’s words appealed to the Hakham and the Am-HaAretz as well. This would have inspired all the intended groups.  The Hakhamim would have been encouraged to hear the echo of their teachings. The “Jews disparaged for not scrupulously observing the commandments” would have been inspired to become more observant, and “those stigmatized as ignoramuses for not having studied the Torah at all” would have been inspired to study and apply Torah to their lives.

 

Behold the Soferim

Behold (with discernment) the Soferim (of the Tz’dukim),

 

The Greek phrase Βλέπετε ἀπὸ τῶν γραμματέων (blepete apo tōn grammateōn) means to behold or look at with discernment. Many translations will render the Greek “blepo” to mean beware. However, “blepo” is directly related to vision or physical sight. Here we have a play on words regardless of language. The desired result of the accusations made by Yeshua is that the Soferim desire to “be seen” or to “stand out” for reasons of false piety. Robert Gundry suggests a possible translation of “watch out”^[77] for the Soferim. But perhaps, and more fitting, the Greek term “Blepo” answers to the Hebrew word “Hineni” often translated as “Behold”.

 

We have translated the phrase to denote the targeted Soferim. Behold (with discernment) the Soferim (of the Tz’dukim),^[78] clearly demonstrates the class of Soferim to which Yeshua is referring. A careful look at the text will reveal its characteristics. The epicurean lifestyle presented will quickly associate the Soferim mentioned with the Tz’dukim. Consequently, Yeshua again criticizes the Soferim of the Tz’dukim.^[79]

 

Here we must note that while Yeshua censures the Soferim of the Tz’dukim that there were other proponents liable for the charges made by Yeshua. However, we must also note that while there are “bad apples” in every group, we cannot label everyone in that group a “bad apple.” Morna Hooker^[80] and Joel Marcus^[81] note that “some of the Soferim” were corrupted, which demonstrates that the Soferim as a scholarly class were not all given to the censures made by Yeshua in this pericope. This assessment is accurate, especially if we look at the Soferim of the Tz’dukim.

 

However, scholars such as Robert Gundry^[82] and Craig Evans^[83] tend to make the present pericope a continuation of the previous one. The rationale behind this cretinous scholarship is to place ALL Soferim in a bad light to justify their preconceived antisemitism. Some Soferim were qualified to be called “Doctors of the Law.”^[84] This title comes down to us today as a Lawyer. Thus, we might read the text of our pericope to say, “Watch out for the lawyers who like…”

 

Abuse of the Ceremonial Robes and Chairs

We have translated the Greek phrase ἐν στολαῖς (en stolais) as ceremonial robes. The Theological Dictionary of the New Testament and Greek-English lexicon of the New Testament and other early Christian literature (BDAG) suggest that the mentioned garments are ceremonial or Kohanic (Priestly) garments.^[85] These garments serve as “equipment” for the specified office.^[86] While there may be those who would frown or disdain the use of “robes” or other such vestments, our society, in fact, is dependent on a system of “robes,” so to speak. Office workers tend to wear the “white collar,” while general laborers tend to wear a “blue collar.” Uniforms and “robes” are a means of identification. These “robes” are requisite for the harmonious functioning of our society. Such robes demonstrate that we live in a structured society. Uniforms identify spirituality, power, and status. We will not try to elaborate on this idea. It is common knowledge, albeit something that we may not focus on until we encounter situations that demand our observance. Society without “robes” is devoid of structure. However, we submit that even what might be termed “primitive cultures” have marks or identifying clothing. Yeshua is not demeaning the wearing of robes. His critique is the false piety behind flaunting these robes in order to be lauded by those of lesser rank.

 

In our years of Biblical studies, we have earned varying Doctoral degrees. When asked to address a collegiate group, we always wear our graduate robes. For our Doctoral degrees, we are required to wear a Graduate robe at the ceremony. These robes are earned through years and hours of laborious study. Each robe was marked distinctly so that the students could readily tell what degree of honor had been acquired. These robes demonstrate a structured educational system. We have purported that Yeshua was trained rabbinically. His training earned him the title and status of a Hakham. Consequently, in our opinion, he would have on occasion worn some sort of ceremonial robe, gown, or some ceremonial garb to indicate his elevated status. Therefore, we reiterate, wearing the robe is NOT the issue at hand. The issue at hand is the illegitimate use of such a robe or gown to gain appraisal or acclaim and illegitimate gain. Otherwise, how do we explain the use of “robes” in texts like Revelation 6:11, 7:9, 7:13, and 7:14?

 

The situation can be further explained by realizing that the Synagogues had honorary positions and seats. These “seats” are not designed to intimidate those who have not earned the ability to sit in those honorary chairs.  They are seats to foster motivation. However, we do not know any honest man or woman who will not enjoy his or her moment of fame. Ego is a natural and vital part of our structure, through this G-d given mechanism men ever strive for excellence. To suggest otherwise is a blatant lie.

 

The system of attributing a section or portion (aliyah) of the Torah to be read from an honorary position was established, or at a minimum promoted by the Sofer (Scribe) Ezra. Why would Ezra enact such a reform?^[87] It has been our opinion that Ezra’s great genius saw a way of rehabilitating Jews by making them read the Torah. We have discussed this at length in our Midrashim series on Ezra’s Takanot.^[88] By having Jews from all strata of life read the Torah publicly, Ezra elevated the spiritual and honorary status of Judaism. Therefore, to criticize those honorary positions of reading the Torah and sitting in “elevated seats,” we criticize the reforming acts of Ezra the Scribe and Prophet. To remove these honorary acts would be to return to the period before Ezra, with the possibility of retarding the resultant spiritual elevations brought about by Ezra and the Men of the Great Assembly. When we review the reforms of Ezra, we will see that Yeshua conformed to those reforms, as did all the Jews of the First Century.^[89]

 

A superficial look at Ezra’s reforms makes one realize that reading Torah is of vital importance to Judaism. However, when we take a deeper look at the reforms, we notice something profound. The core of Ezra’s reforms deals with Shabbat.

 

1. Torah should be read publicly on Shabbat
2. Beit Din should assemble on Mondays and Thursdays
3. Clothing should be washed on Thursdays
4. Garlic should be eaten on Fridays.
5. Women should rise early to make bread.

 

Out of the eleven reforms, five deal with Shabbat or the preparation for Shabbat. A Shomer Shabbat person will be able to understand how each of these relates to Shabbat.

 

Some Questions to Ponder:

 

1. From all the readings for this week, which particular verse or passage caught your attention and fired your heart and imagination?
In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message (the idea that encapsulates all the Scripture passages read) for this week.

 

 

Blessing After Torah Study

 

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.

Barúch Atáh Adonái, Notén HaToráh. Amen!

 

Blessed is Ha-Shem our GOD, King of the universe,

Who has given us a teaching of truth, implanting within us eternal life.

Blessed is Ha-Shem, Giver of the Torah. Amen!

 

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

before His majesty, with joy, [namely,] the only one GOD, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

 

Next Shabbat: Elul 20 5785

Shabbat: “Eleh Mas’ei” – Sabbath: “These are the stages”

& 6th Sabbath of Consolation

 

 

 

Contents of Next Week’s Torah Seder

 

·        Israel is G-d’s child upon whom He bestows compassion – Numbers 33:1-4

·        Stages of the Journey from Rameses in Egypt to Sinai – Numbers 33;5-15

·        From Kibroth-HaTaavah to Kadesh – Numbers 33:16-36

·        March in the Fortieth Year to the Borders of Moab – Numbers 33:37-49

·        Commands with Regards to the Settlement in Canaan – Numbers 33:50-56

 

Next week’s Reading Assignment:

 

 

 

Hakham Dr. Hillel ben David

Hakham Dr. Eliyahu ben Abraham

 

Edited by HH Paqid Adon Ezra ben Abraham

A special thank you to HH Giberet Giborah bat Sarah and Giberet Sarai bat Sarah for their diligence in proof-reading