Esnoga Bet Emunah
227 Millset Chase - San Antonio, Texas 78253
Telephone: (210) 277 8649 - United States of
America © 2007
E-Mail: gkilli@aol.com
Triennial Cycle
(Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Fourth Year of the Reading Cycle |
|
Heshvan 29, 5768 – Nov. 9/10, 2007 |
Seventh Year of the Shmita Cycle |
Candle Lighting and Havdalah Times
San
Antonio, Texas, U.S. Brisbane,
Australia:
Friday
Nov. 9, 2007 – Candles at 5:29 PM Friday
Nov. 9, 2007 – Candles at 5:53 PM
Saturday
Nov. 10, 2007 – Havadalah 6:24 PM Saturday Nov. 10, 2007 –
Havadalah 6:49 PM
Atlanta,
Georgia, U.S. Singapore,
Singapore
Friday
Nov. 9, 2007 – Candles at 5:29 PM Friday
Nov. 9, 2007 – Candles at 6:32 PM
Saturday
Nov. 10, 2007 – Havadalah 6:17 PM Saturday
Nov. 10, 2007 – Havadalah 7:22 PM
Cebu, Philippines Jakarta,
Indonesia
Friday
Nov. 9, 2007 – Candles at 5:08 PM Friday
Nov. 9, 2007 – Candles at 5:30 PM
Saturday
Nov. 10, 2007 – Havadalah 5:58 PM Saturday
Nov. 10, 2007 – Havadalah 6:20 PM
For other places see: http://chabad.org/calendar/candlelighting.asp
Shabbat
Mevar’chim HaHodesh – Sabbath of the Proclamation of the New Moon
For the month
of Kislev – Saturday 10th – Sunday 11th
Coming Festival: Chanukah
25th of
Kislev – 3rd of Tebet 5768 – December 5-12, 2007
For further study
see: http://www.betemunah.org/chanrabn.doc
http://www.betemunah.org/connection.doc;
and http://www.betemunah.org/chanukah.doc
|
Shabbat |
Torah
Reading: |
Weekday Torah
Reading: |
|
קֹרַח |
|
|
|
“Qorah” |
Reader
1 – B’midbar 16:1-7 |
Reader
1 – B’midbar 17:16-20 |
|
“Korah” |
Reader
2 – B’midbar 16:8-14 |
Reader
2 – B’midbar 17:21-24 |
|
“Coré” |
Reader
3 – B’midbar 16:15-19 |
Reader
3 – B’midbar 17:25-28 |
|
B’midbar (Numbers) 16:1 – 17:15 B’midbar (Numbers) 28:9-15 |
Reader
4 – B’midbar 16:20-27 |
|
|
Ashlamtah: Hosea 10:2-12 |
Reader
5 – B’midbar 16:28-35 |
|
|
|
Reader
6 – B’midbar 17:1-6 |
Reader
1 – B’midbar 17:16-20 |
|
Psalm 102:13-29 |
Reader
7 – B’midbar 17:6-15 |
Reader
2 – B’midbar 17:21-24 |
|
|
Maftir – B’midbar 28:9-15 |
Reader
3 – B’midbar 17:25-28 |
|
N.C.: Matityahu 22:15-22 |
Hosea 10:2-12 I Samuel 20:18-42 |
|
Roll
of Honor:
This Torah commentary comes to you courtesy
of His Honor Paqid Adon Hillel ben David and most beloved family, and that of
Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of
His Excellency Adon Barth Lindemann and beloved family and that of His
Excellency Adon John Batchelor and beloved wife, and that of His Excellency
Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their
regular and sacrificial giving, providing the best oil for the lamps, we pray
that G-d’s richest blessings be upon their lives and those of their loved ones,
together with all Yisrael, amen ve amen! Also a great thank you to all who send
comments to the list about the contents and commentary of the weekly Seder.
If you want to subscribe to our list and
ensure that you never lose any of our commentaries, or would like your friends
also to receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with your E-Mail or
the E-Mail addresses of your friends. Toda Rabba!
Rashi &
Targum Pseudo Jonathan
for: B’midbar
(Numbers) 16:1 – 17:15
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
1.
Korach took, [Korach], the son of Yitzhar the son of Kehot, the son of Levi,
and Datan and Aviram the sons of Eliab, and On the son of Pelet, the sons of
Reuven. |
1.
But Korach bar Tizhar bar Kehath, bar Levi, with Dathan and Abiram the sons
of Eliab, and On bar Peleth, of the B’ne Reuben, |
|
2.
They rose up before Moshe with men from B’ne Yisrael [numbering] two hundred
and fifty, who were the leaders of the congregation, those who were called
to meetings, men of [prominent] name. |
2.
took his robe which was all of hyacinth, and rose up boldly, and in the face
of Mosheh appointed a (different) observance in the matter of the hyacinth.
[JERUSALEM. And Korach took counsel, and made division.] Mosheh had said, I
have heard from the mouth of the Holy One, whose Name be Blessed, that the
fringes are to be of white, with one filament of hyacinth; O but Korach and
his companions made garments with their fringes altogether of hyacinth,
which the Lord had not commanded; and two hundred and fifty men of the sons
of Israel, who had been made leaders of the congregation at the time when
the journeys and encampments were appointed, by expression of their names,
supported him. |
|
3.
They gathered against Moshe and Aharon, and they said to them: "You
have [taken] too much for yourselves [and] since the entire congregation are
all holy and Adonai is in their midst, why do you raise yourselves above the
assembly of Adonai"? |
3.
And they gathered together against Mosheh and Aharon, and said to them: Let
the authority you have (hitherto had) suffice you, for all the congregation
are holy, and the Lord's Shekinah dwells among them; and why should you be
magnified over the church of the Lord? |
|
4.
Moshe heard, and he fell upon his face. |
4.
And Mosheh heard, as if every one of them was jealous of his wife, and would
have them drink of the trial-water on account of Mosheh; and he fell on his
face for shame. |
|
5.
He spoke to Korach and to his entire congregation, saying: “[In the]
morning, Adonai will make known who is [qualified to be] His, and who is
holy, He will bring close to Him; and whoever He chooses, He will bring near
to Him. |
5.
And he spoke with Korach and all the company who supported him, saying: In
the morning the Lord will make known him whom He has approved, and has
consecrated to approach unto His service, and who it has pleased Him should
come near in ministering, unto Him. |
|
6.
Do this: Take, for yourselves, fire pans, Korach and his entire
congregation, |
6.
Do this: Let Korach and all the company of his helpers take censers, |
|
7.
and place fire in them and put incense upon them before Adonai, tomorrow;
and it will be that the man who will be chosen by Adonai, he is the holy
one; [you have taken] too much upon yourselves, sons of Levi.” |
7.
put fire in them, and lay incense upon them before the Lord, tomorrow; and
the man whom the Lord will make known, he it is who is consecrated. Let it
suffice to you, sons of Levi. |
|
8.
Moshe said to Korach, "Please listen sons of Levi, |
8.
And Mosheh said to Korach and his kindred: Hear now, you sons of Levi: |
|
9.
is it but a pittance for yourselves that the G-d of Israel has separated you
from the [rest of the] congregation of Israel to bring you closer to Him to
perform the services of the Mishkan of Adonai, and to stand before the
congregation to serve them? |
9.
Is it too little for you that the God of Israel has set you apart from the
congregation of Israel to draw near to do His service to fulfill the
ministry of the Lord's tabernacle, and to stand before the congregation to
minister to them? |
|
10.
He brought you near with all of your brethren the sons of Levi with you, and
yet you ask to be Kohanim as well? |
10.
But so has He brought near you and all the sons of Levi with you and now do
you demand the high-priesthood also? |
|
11.
Therefore, you and your entire congregation who are gathered against Adonai;
and what is Aharon that you rail against him"? |
11.
Therefore are you and all the company of your helpers gathered together
against the Word of the Lord: and Aharon, what is he, that you murmur
against him? |
|
12.
Moshe sent to call for Datan and Aviram the sons of Eliav and they said,
"We will not go up. |
12.
And Mosheh sent men to summon Dathan and Abiram, the sons of Eliab, to the
house of the great judgment; but they said, We will not come up. |
|
13.
Is it but a pittance that you have brought us up from a land flowing with
milk and honey to kill us in the desert, that you must exercise power over
us to make yourself powerful as well? |
13.
Is it a little thing, that you have brought us from Mizraim, a land that
produces milk and honey, to kill us in the wilderness, that ruling you may
domineer over us? |
|
14.
Even into a land flowing with milk and honey you have not brought us, and
[not] given us an inheritance of fields and vineyards if you put those
people's eyes out, [even then] we would not go up." |
14.
Neither have you brought us into the land producing milk and honey to give
us an inheritance of fields and vineyards. Will you blind the eyes of the
men of that land, that you may overcome them? We will not go up thither. |
|
15.
Moshe was extremely distressed, and said to Adonai: "Do not turn to
their offering; not a donkey did I sequester from any one of them nor have I
done ill to any one of them." |
15.
And Mosheh was very wroth, and said before the Lord: I beseech You, look not
upon their offering, the portion of their hands; for not an ass have I taken
from one of them, nor to any of them done an injury, [JERUSALEM. And it was
very grievous to Mosheh, and he said before the Lord: Regard not the portion
of their hands; for not an ass have I taken from one of them, nor to one of
them done wrong.] |
|
16.
Moshe said to Korach: "You and your entire congregation will be before Adonai,
you, and they, and Aharon, tomorrow. |
16.
And Mosheh said to Korach, you, and all the company of your helpers, come
together to the house of judgment before the Lord tomorrow, you, they, and
Aharon. |
|
17.
Each man will take his fire-pan and place incense in them and you will offer
before Adonai each man his fire-pan, two hundred and fifty fire-pans, and
you and Aharon will each take his own fire-pan." |
17.
And take every one his censer, and put incense upon them; and let each offer
his censer before the Lord, two hundred and fifty censers; you also, and
Aharon, each man his censer. |
|
18.
Each man took his fire-pan and they placed fire in them and they put incense
in them and they stood at the entrance of the Tent of Meeting along with
Moshe and Aharon. |
18.
And they took every one his censer, and put fire in them and sweet incense
with it, and stood at the door of the tabernacle of ordinance on one side;
but Mosheh and Aharon on the other side. |
|
19.
Korach congregated against them, the entire congregation at the entrance of
the Tent of Meeting, and the glory of Adonai appeared to the entire
congregation. |
19.
And Korach gathered to them the whole congregation at the door of the
tabernacle. And he had brought forth, from his riches, two treasures which
he had found among the treasures of Joseph filled with silver and gold, and
sought with them to drive the riches of Mosheh and Aharon out of the world;
but the glory of the Lord revealed itself to all the congregation. |
|
20. Adonai spoke to Moshe
and to Aharon, saying: |
20.
And the Lord spoke with Mosheh and Aharon, saying: |
|
21.
"Separate yourselves from among this congregation, and I will
annihilate them in an instant." |
21.
Separate yourselves from among this congregation, that I may destroy them
quickly. |
|
22.
They fell upon their faces, and they said: "Almighty, the G-d of the
spirits of all flesh; if one man sins will You be angry with the entire
congregation"? |
22.
But they bowed down upon their faces in prayer, and said: El Eleyon, who has
put the spirit of life in the bodies of the children of men, and from whom
is given the spirit of all flesh,‑if one man has sinned, will You be angry with all
the congregation [JERUSALEM. And they bowed on their faces, and said: O God,
who rules over the spirit of all flesh,‑if one man has sinned, will You be wroth against
all the people:] |
|
23.
Adonai spoke to Moshe, saying: |
23.
And the Lord spoke with Mosheh, saying: |
|
24.
Speak to the congregation, saying: "Depart from the vicinity of the
dwelling of Korach, Datan and Aviram." |
24.
I have accepted your prayer for the congregation. Now speak you with them,
saying: Remove away from the tents of Korach, Dathan, and Abiram. |
|
25.
Moshe rose up and went to Datan and Aviram and the elders of Israel went
along after him. |
25.
And Mosheh arose, and went to remonstrate with Dathan and Abiram; and the
elders of Israel followed. |
|
26.
He spoke to the congregation, saying: "Please get away from the tents
of these evil men, and do not touch anything belonging to them, lest you be
swept away in all their transgressions." |
26.
And he said to the congregation, Remove now away from the tents of these men
of sin, who have been worthy of death from (the days of) their youth in
Mizraim, for they betrayed my secret when I slew the Mizraite; they provoked
the Lord at the sea; at Alush they profaned the Sabbath, and now are they
gathered together against the Word of the Lord; and therefore is it fit that
their wealth should be scattered abroad and destroyed. Touch not, then,
anything that is theirs, nor be smitten on account of their sins. |
|
27.
They withdraw from the dwelling of Korach, Datan and Aviram, and all around;
and Datan and Aviram went out, and stood at the door of their tents with
their wives, children and infants. |
27.
And they went apart from the tents of Korach, Dathan, and Abiram round
about. But Dathan and Abiram came out, with reviling words, and arose and
provoked Mosheh at the door of their tents, with their wives, their sons,
and their little ones. |
|
28.
Moshe said: "This is how you will know that Adonai has sent me to
perform all of these deeds, for, I did not devise them myself. |
28.
And Mosheh said, By this you will know that the Lord has sent me to do all
these works, and that (I do them) not from the thoughts of my heart. |
|
29.
If as all men die will these men meet their deaths, and the reckoning (fate)
of all men will be reckoned upon them, then Adonai has not sent me. |
29.
If these men die after the manner of dying in which all men die, and the
(common) account of all men be accounted upon them, the Lord has not sent
me. [JERUSALEM. For not with my own heart have I devised them. If these die
by the death with which the sons of men die, and the account of all men be
accounted upon them, the Lord has not sent me.] |
|
30.
If Adonai will create a [new] creation and the ground will open its mouth
and swallow them along with all of their belongings, and they will go down
alive to the grave, then you will know that these men have angered Adonai." |
30.
But if a death which has not been created since the days of the world be now
created for them, and if a mouth for the earth, which has not been made from
the beginning, be created now, and the earth open her mouth and swallow them
and all they have, and they go down alive into Sheol, you will understand
that these men have provoked the Lord to anger. |
|
31.
As he was finishing speaking all these words the ground beneath them split. |
31.
And it came to pass, when he had finished speaking these words, the earth
beneath them clave asunder; |
|
32.
The earth opened its mouth and swallowed them and their houses and all the
people belonging to Korach and all of the possessions. |
32.
and the earth opened her mouth and swallowed them up, and the men of their
houses, and all the men who adhered to Korach, and all their substance. |
|
33.
They, and all belonging to them, went down alive to the grave, and the earth
covered them and they perished from among the assembly. |
33.
And they went down with all that they had alive into Sheol; and the earth
closed upon them, and they perished from the midst of the congregation. |
|
34.
All of Yisrael who were around them fled from their uproar, for they said,
perhaps the earth will swallow us. |
34.
And all Israel who were round about them fled from the terror of their
voice, as they cried and said, Righteous/Generous is the Lord, and His
judgment is truth, and the words of His servant Mosheh are truth; but we are
wicked/lawless who have rebelled against him: and the children of Israel
fled when they heard; for they said, Lest the earth swallow us up. |
|
35.
A fire came forth from Adonai and consumed the two hundred and fifty men who
were bringing the incense. |
35.
And a fire came out in wrath from before the Lord, and devoured the two
hundred and fifty men who offered the incense. |
|
|
|
|
1. Adonai spoke to Moshe,
saying; |
1.
And the Lord spoke with Mosheh, saying: |
|
2.
"Say to Elazar the son of Aharon, the kohen and have him lift up the
fire-pans from the inferno, and you, scatter the fire yonder, for, they were
sanctified; |
2.
Bid Elazar bar Aharon the priest to take away the censers from among the
burnings, and scatter the fire hither and thither; for the censers of these
guilty men who have been punished by the destruction of their lives are
consecrated; |
|
3.
[These] fire-pans of these sinners [who paid] with their souls, and make
them into hammered sheets to overlay the altar, for they were brought in
offering before Adonai and they were sanctified; and they will be for a sign
for B’ne Yisrael. |
3.
and make of them broad plates for the covering of the altar, because they
bare them before the Lord, therefore they are consecrate; and they will be
for a sign to the children of Israel. [JERUSALEM. For a sign.] |
|
4.
Elazar the kohen, took the copper fire-pans, those that the fire victims
brought and hammered them into a covering for the altar |
4.
And Elazar the priest took the brasen censers which they who had been burned
had carried, and beat them out for a covering for the body of the altar, as
they had before used them for the service of the altar: |
|
5.
to be a reminder for B’ne Yisrael so that a commoner will never offer, one
who is not a descendant of Aharon, to burn incense before Adonai; so as not
to be like Korach and his congregation; as Adonai spoke to him, through
Moshe. |
5.
for a memorial to the sons of Israel, that no common man, who is not of the
sons of Aharon, may offer incense before the Lord; and that no man should
behave himself factiously to obtain the priesthood, as did Korach and the
company of his helpers; and whose end would be to perish, not (indeed) with
a death like that of Korach and his company, by being burned by fire, and
being swallowed up by the earth, but punished with leprosy: as when the Lord
said to Mosheh, Put your hand into your bosom, and his hand was stricken
with leprosy; so would it be with him. |
|
6.
They complained--- the entire congregation of B’ne Yisrael--- on the next
day against Moshe and Aharon, saying: "You have killed the people of Adonai" |
6.
But on the following day the whole congregation murmured against Mosheh and
Aharon, saying: You have been the occasion of the judgment of death against
the people of the Lord. |
|
7.
When the congregation assembled against Moshe and Aharon, they turned to the
Tent of Meeting and behold! The cloud covered it, and the Glory of Adonai
appeared. |
7.
And it was, that when the congregation had gathered against Mosheh and
Aharon to kill them, they looked towards the Tabernacle of Ordinance, and,
behold, the Cloud of the Glory of the Shekinah covered it, and the Glory of
the Lord was revealed there. |
|
8.
Moshe and Aharon came to the front of the Tent of Meeting. |
8.
And Mosheh and Aharon went from the congregation to the door of the
tabernacle. |
|
9. Adonai spoke to Moshe,
saying: |
9.
And the Lord spoke with Mosheh, saying: |
|
10.
"Remove yourselves from this congregation and I will annihilate them in
an instant," and they fell upon their faces. |
10.
Separate from the midst of this congregation, and I will consume them at
once. But they bowed themselves on their faces in prayer. [JERUSALEM.
Separate from the people of this congregation, and I will destroy them in a
brief moment. But they bowed down on their faces in prayer.] |
|
11.
Moshe said to Aharon: "Take the fire-pan and put fire from atop the
altar on it and place incense on it, and go quickly to the congregation and
atone for them, for anger has come forth from before Adonai; the plague has
commenced." |
11.
And Mosheh said to Aharon, Take the censer, put fire in it from the altar,
and sweet incense on the fire; bear it quickly into the congregation, and
make atonement for them: for a destruction like that which consumed them in
Horeb, whose name is Burning, has begun by commandment to kill, from the
presence of the Lord. |
|
12.
Aharon took, just as Moshe spoke, and he ran to the middle of the assembly
and behold! The plague had commenced among the people. He put on incense and
he atoned for the people. |
12.
And Aharon took, as Mosheh had said, and ran into the midst of the
congregation, and, behold the destructive burning had begun to destroy the
people: but he put on incense, and made atonement for the people. |
|
13.
He stood between the dead and between the living and the plague was halted. |
13.
And Aharon stood in the midst, between the dead and the living with the
censer, and interceded in prayer; and the plague was restrained. |
|
14.
The dead in the plague totaled fourteen thousand seven hundred, excluding
those who died due to Korach's rebellion. |
14.
But the number who had died by the plague was fourteen thousand and seven
hundred, beside those who had died in the schism of Korach. |
|
15.
Aharon returned to Moshe to the entrance of the Tent of Meeting and the
plague was halted. |
15.
And Aharon returned to Mosheh at the door of the tabernacle; and the plague
was stayed. |
|
|
|
Midrash Rabba
for: B’midbar (Numbers) 16:1 – 17:15
1. NOW KORAH, THE SON OF IZHAR, THE SON OF KOHATH...
TOOK MEN. etc. (XVI, 1). This bears on the text, A brother offended
(nifsha’) is harder to be won than a strong city--kiryath (Prov. XVIII, 19)
‘A brother nifsha’ applies to Korah (who was cousin to Moses) who contended
against Moses and, having rebelled, fell from the glory which he already
enjoyed. ‘Nifsha’ cannot but denote ‘rebellion’; as is borne out by the text, The
King of Moab hath rebelled (pasha’) against me (II Kings III, 7). And
their contentions are like the bars of a castle (Prov. loc. cit.) applies
to him because the earth bolted its bars upon him as in a castle, for he
contended against Moses and against the Omnipresent.
2. NOW KORAH... TOOK. The expression ‘taking’, cannot
but denote ‘drawing along with persuasive words’, all the chiefs of Israel and
the Sanhedrin having been drawn after him. Thus, in the case of Moses it says, And
Moses and Aaron took these men (Num. I, 17). Similarly, Take Aaron and
his sons with him (Lev. VIII, 2). In the same strain it says, Take with
you words (Hos. XIV, 3). Also, And the woman was taken into Pharaoh's
house (Gen. XII, 15). This bears out the explanation that NOW KORACH...
TOOK means that he drew their hearts with persuasive words. NOW KORAH... TOOK.
What moved him to start a quarrel? He was moved to it by the fact that
Elizaphan, the son of his father's brother, was appointed prince over his
family; as it says, And the prince of the fathers’ house of the families of
the Kohathites being Elizaphan the son of Uzziel (Num. III, 30). Korah argued:
My father was one of four brothers; as it says, And the sons of Kohath: Amram,
and Izhar, and Hebron, and Uzziel (Ex. VI, 18). As for Amram the firstborn, his
son Aaron attained to greatness and Moses to royalty. Who then should rightly
take the next office? Is it not the next in age? It is said, ‘And the sons
of Kohath: Amram, and Izhar.’ Now I, being the son of Izhar, should by
right be the prince of the families. Yet Moses appointed the son of Uzziel! Will
the youngest of my father's brothers be superior to me? Behold, I will dispute
his decision and put to nought all that has been arranged by him. Accordingly
KORAH... TOOK.
3. NOW KORAH... TOOK. What is written in the preceding
passage? Bid them that they make them ... fringes ... and that they put with
the fringe of each corner a thread of blue (Num. XV, 38). Korah jumped up
and asked Moses: ‘If a cloak is entirely of blue, what is the law as regards
its being exempted from the obligation of fringes?’ Moses answered him: ‘It is
subject to the obligation of fringes.’ Korah retorted: ‘A cloak that is
entirely composed of blue cannot free itself from the obligation, yet the four
blue threads do free it! If, he asked again, a house is full of Scriptural
books, what is the law as regards its being exempt from the obligation of
mezuzah?’ He answered him: ‘It is under the obligation of having a mezuzah.’
The whole Torah,’ he argued, ‘which contains two hundred and seventy-five
sections, cannot exempt the house, yet the one section in the mezuzah exempts
it! These are things,’ he continued, ‘which you have not been commanded, but
you are inventing them out of your own mind!’ Hence it is written, KORAH...
TOOK (WAYYIKKAH). WAYYIKKAH cannot but signify discord, his heart having
carried him away; as is borne out by the text, Why does your heart carry you
away--yikkahaka (Job XV, 12)? This explains what Moses said to him in the
text, Is it but a small thing... that the God of Israel has separated you?
(Num. XVI, 9).The Sages said: Korah was a very clever man and one of the bearers
of the ark; as it says, But unto the sons of Kohath gave he none, because
the service of the holy things belonged unto them (ib. VII, 9), and
Korah was the son of Izhar, the son of Kohath. When Moses commanded ’That
they put with the fringe of each corner a thread of blue’, Korah instantly gave
orders and had two hundred and fifty cloaks of blue made, in which the two
hundred and fifty heads of Sanhedrin who rose against Moses wrapped themselves;
as it says, And they rose up in face of Moses, with certain of the children
of Israel, two hundred and fifty men; they were princes of the congregation,
the elect men of the assembly (ib. XVI, 2). Korah rose and made for them a
feast at which they wrapped themselves in the blue cloaks. Aaron's sons came to
receive their dues, viz. the breast and the shoulder. They [Korah's party]
stood up in front of them and said to them: ‘Who commanded you to receive these
gifts? Is it not Moses? We will not give anything! The Omnipresent did not
command us to do such a thing!’ The priests came and informed Moses, and the
latter went to persuade them. Thereupon they rose up against him; ‘And they
rose up in face of Moses, with certain of the children of Israel, two hundred
and fifty men.’ Who were they? Eliezer the son of Sheduer and his companions, the
men that are pointed out by name (ib. I, 17). Although Scripture does not
openly state their names, it gives certain identification marks and you can
infer from the context who they were. The matter may be illustrated by a parable.
To what is it like? It is like the case of a person of good family who was
found stealing articles from the bath-house. The owner of the stolen objects
did not like to expose him and began to give his identification marks. When he
was asked: ‘Who stole your articles? he replied: ‘That person of good family, a
tall man, with beautiful teeth, black hair, and a fine nose.’ When he had given
the identification marks people knew who it was. It is the same here. Although
Scripture conceals their names, it proceeds to give their identification marks
and you can ascertain who they were. Thus, it says elsewhere, These were the
elect of the congregation, the princes of the tribes of their fathers; they
were the heads of the thousands of Israel. And Moses and Aaron took these
men that are pointed out by name (ib. I, 16 f.), and here it says, ‘They
were princes of the congregation, the elect men of the assembly, men of renown.’
And they assembled themselves together against Moses, and against Aaron (ib.
XVI, 3).
4. NOW KORAH... TOOK implies that he took his cloak and
went to take counsel with his wife. When the Holy One, blessed be He, said to
Moses: Take the Levites from among the children of Israel, and cleanse them.
And thus will you do unto them, to cleanse them... let them cause a razor to
pass over all their flesh (ib. VIII, 6 f.), Moses forthwith did so to
Korah. The latter walked about among the Israelites and they did not recognize
him. They said to him: ‘Who did this to you?’ Said he to them ‘Moses did it to me.
Nay, more, he laid hold of me by my hands and feet and I was waved and he told
me: “Behold, you are clean!” Then he brought his brother Aaron and decked him
out like a bride and made him sit in the Tent of Meeting!’ Instantly, Moses’
enemies began to incite Israel against him, saying: ‘Moses is king, his brother
Aaron is high priest, and his sons are deputy high priests! The priest gets
terumah, the priest gets tithe, the priest gets twenty-four gifts! Thereupon
THEY ASSEMBLED THEMSELVES TOGETHER AGAINST MOSES, and straightway, SAID UNTO
THEM: YOU TAKE TOO MUCH (RAB) UPON YOU (XVI, 3). R. Levi expounded: At that
moment Korah collected his assembly and said to Moses and Aaron: ‘You have laid
upon us a burden that is greater (hirbethem) than the Egyptian slavery! We were
better off under the Egyptians than under your rule! ‘They wanted to stone him,
and so WHEN MOSES HEARD IT, HE FELL UPON HIS FACE (ib. 4). Moses said to them: ‘I
do not seek for kingship, nor do I desire the high priesthood for my brother Aaron;
as it says, And as to Aaron, what is he that you murmur against him?
(ib. 11). ‘Sovereign of the Universe,’ said Moses, ‘did You not thus command
me: And bring you near unto you Aaron your brother, and his sons with him
(Ex. XXVIII, 1)? Behold, they are facing us with intent to slay us!’ Said He: In
the morning the Lord will show who are His (Num. XVI, 5). What is the
reason why He chose such a time? R. Nathan explained: The Holy One, blessed be
He, said: ‘If all the magicians of the world were to assemble and try to turn
the morning into evening, they would not be able to do so, and as I made a
partition between light and darkness, so have I set Aaron apart to sanctify him
as most holy.’ Thereupon Moses sent to call Dathan and Abiram, the sons of Eliab;
and they said: We will not come up (ib. 12). It is not written in this
passage, ‘We will not go’ or ‘we will not come’, but ’We will not come up’,
for A fool's mouth is his ruin (Prov. XVIII, 7)! They invited punishment
with their mouths, implying that they would die by descending and not by
ascending. As they had said, so they died: So they, and all that appertained
to them, went down alive into the pit (Num. XVI, 33). Moses thought: Seeing
that they do not want to come to me I will go to them; perhaps they will feel
ashamed and retract; as it says, And Moses rose up, and went unto Dathan and
Abiram (ib. 25). On seeing him they began to blaspheme and revile; as may
be inferred from the text, And Dathan and Abiram came out standing (ib.
27). Do people go out sitting or kneeling, or lying prostrate? The only
inference to be drawn is that when they came out they blasphemed and reviled.
This can be deduced by analogy. Our text mentions both ‘coming out’ and
‘standing’, and in connection with Goliath the text also speaks of ‘going out’
and ‘standing’; as it is written, And there went out a champion (I Sam.
XVII, 4)... And the Philistine drew near morning and evening, and presented
himself forty days (ib. 16). As the going out and the standing in the
latter case was accompanied by blasphemies and revilings, so in the present
instance the acts were accompanied by blasphemies and revilings. On this
account Moses began by saying: If these men die the common death of all men
(Num. XVI, 29). And the earth opened her mouth (ib. 32). Come and
observe how grievous a thing strife must be, seeing that the Holy One, blessed
be He, exterminates all memory of one who foments strife! For so it is written,
And fire came forth from the Lord, and devoured the two hundred and fifty
men (ib. 35). R. Berekiah commented: How grievous a thing must strife be!
The Heavenly Court as a rule inflicts penalties only on sinners who are twenty
years old and upward, and the terrestrial court does so only on those who are
thirteen years old or more, yet in Korah's strife babies of a day old were
burned and swallowed up in the bottomless abyss; as it is written. With
their wives, and thar sons, and their little ones... So they, and all that
appertained to them, went down alive into the pit (ib. 27, 33). Accordingly
it is written, KORAH... TOOK.
5. NOW KORAH, THE SON OF IZHAR, THE SON OF KOHATH, THE
SON OF LEVI... TOOK. Why is it not written, ‘The son of Jacob’ or ‘The son of
Israel’? This bears on the text, Let my soul not come into their council (Gen.
XLIX, 6), namely that of the spies; Unto their assembly let my glory not be
united (ib.), namely to that of Korah. Jacob said to the Holy One, blessed
be He: ‘Sovereign of the Universe! Let not my name be mentioned with those
wicked/lawless people, either in connection with the spies or in connection
with Korah's quarrel. When then should my name be mentioned? When they trace
their pedigrees to take their stand upon the dais; and so it says, The son
of Tahlath, the son of Assir, the son of Ebiasaph, the son of Korah, the son of
Izhar, the son of Kohath, the son of Levi, the son of Israel (I Chron. VI,
22 f.). WITH DATHAN AND ABIRAM (XVI, 1). From this text the saying is derived:
‘Woe to the wicked/lawless and woe to his neighbor!’ It applies to
Dathan and Abiram, neighbors of Korah, who occupied a position on the south
side of the Tabernacle; as it is written, The families of the sons of Korach
were to pitch on the side of the tabernacle southward (Num. III, 29), and
the standard of Reuben was close to theirs; as it says, On the south side
shall be the standard of the camp of Reuben (ib. II, 10). The standard of
Judah, however, was in the east and with him were Issachar and Zebulun; as it
says, Now those that pitch on the east side toward the sun-rising will be
they of the standard of the camp of Judah (ib. 3), and close to them were
Moses and Aaron; as it is written, And those that were to pitch before the
tabernacle eastward, before the tent of meeting toward the sun-rising, were
Moses, and Aaron and his sons (ib. III, 38). These, inasmuch as they were
close to the Torah, were privileged to become possessors of learning; as it is
written, Judah is my law-giver (Ps. LX, 9)2 and it is written, Of the
children of Issachar, men that had understanding of the times (I Chron.
XII, 33) and it is also written, Out of Zebulun they that handle the reed of
the scribe (Judg. V, 14). Dathan and Abiram, however, who were neighbors to
a contentious man, were punished with him and were swept from the world.
6. AND THEY ASSEMBLED THEMSELVES TOGETHER AGAINST MOSES
AND AGAINST AARON (XVI, 3). Korah said to them: ALL THE CONGREGATION ARE HOLY, EVERY
ONE OF THEM (ib.) and they have all heard at Sinai the commandment: I am the
Lord your God (EX. XX, 2); WHEREFORE THEN LIFT YOU UP YOURSELVES ABOVE THE
ASSEMBLY OF THE LORD? (XVI, 3). If you alone had heard it while they had not,
you could have claimed superiority. But now that they have all heard it, WHEREFORE
THEN LIFT YOU UP YOURSELVES? ‘Thereupon Moses was thrown into a tremor, on
account of the dissension; for this was already their fourth offence. The
matter may be illustrated by the case of a king's son who had offended his
father and for whom the latter's friend had effected a reconciliation, once,
twice, and three times. When he offended a fourth time the king's friend lost
courage. How many times can I trouble the king? He thought. It was the same in
the present instance with Moses. When Israel had sinned in connection with the
Calf, Moses besought the Lord (Ex. XXXII, 11); When the people were as
murmurers (Num. XI, 1), then Moses prayed (ib. 2); in connection with the
spies, Moses said unto the Lord: When the Egyptians will hear (ib. XIV, 13).
When the dissension of Korah broke out he said: ‘How many times can I trouble
the Omnipresent?’ Consequently, WHEN MOSES HEARD IT, HE FELL UPON HIS FACE
(XVI, 4).
7. AND HE SPORE UNTO KORAH... IN THE MORNING (XVI, 5).
What reason had he for saying, IN THE MORNING? Moses thought: Perhaps they have
been speaking as they did because they have just eaten and drunk. Perhaps, he
thought, between now and then they will repent. This is the reason why he said
IN THE MORNING THE LORD WILL SHOW. Moses told them: ‘I am not permitted to go
in [to speak to God] now. He indeed does not eat or drink, but I must not go in
on our account, for we have taken food and drink.’ Another exposition: Moses
said to them: ‘The Holy One, blessed be He, has assigned certain boundaries in
His world. Can you, for example, fuse day and night? Scripture, in reference to
this, says at the very beginning, And there was evening and there was
morning (Gen. I, 5), And God divided the light from the darkness
(ib. 4) in order that it might be of service to the world. And just as He
divided the light from the darkness in order that it might be of service to the
world, so He separated Israel from the Gentiles; as it says, I have set you
apart from the peoples, that ye should be Mine (Lev. XX, 26). In the same
manner also He set Aaron apart; as it says, And Aaron was separated, that he
should be sanctified as most holy (I Chron. XXIII, 13). If, then, you are
able to confuse the distinction which He has made between the light and the
darkness, you will be able to annul this also.’ For this reason he said to
them: IN THE MORNING THE LORD WILL SHOW WHO ARE HIS AND WHO IS HOLY, AND WILL
CAUSE HIM TO COME NEAR UNTO HIM; the person is already designated1; EVEN HIM
WHOM HE MAY CHOOSE WILL HE CAUSE TO COME NEAR UNTO HIM (ib.).
8. THIS DO: TAKE YOU CENSERS, KORAH, AND ALL HIS
COMPANY; AND PUT FIRE THEREIN, AND PUT INCENSE UPON THEM BEFORE THE LORD
TOMORROW (XVI, 6). What reason had he for saying so? He said to them: ‘It is
the way of the other nations to have many religious observances and many
priests, and they cannot all gather together in one edifice (because they
worship different deities, who all have separate shrines). We, however, have
only one God, one Torah, one code of laws, one altar, and one High Priest, and
you, two hundred and fifty strong, all seek the High Priesthood! I too am
agreeable. Therefore, you and all your assembly, THIS DO: TAKE YOU CENSERS,
KORAH, AND ALL HIS COMPANY. I offer you a service more precious than all
others! ‘That was the incense, which is more precious than all the sacrifices,
but there was poison in it and through it Nadab and Abihu were burnt. Accordingly
he warned them that IT WILL BE THAT THE MAN WHOM THE LORD DOES CHOOSE, HE WILL
BE HOLY (ib. 7). Moses said to Korah: ‘I advise you not to incur guilt; only
the man who will be chosen of you will come out alive, and all the rest of you
will perish! ENOUGH FOR YOU, YOU SONS OF LEVI! See, I have warned you! Were
they not fools that, in spite of his having given them such a warning, they
still decided to offer? They sinned against their own lives; as it says, THE
FIRE-PANS OF THESE MEN WHO HAVE SINNED AT THE COST OF THEIR LIVES (XVII, 3).
Now Korah, who was a clever man--what reason had he for such folly? His mind's
eye misled him. He foresaw that a long and distinguished progeny would emanate
from him, particularly Samuel, whose importance would equal that of Moses and
Aaron; as may be inferred from the text, Moses and Aaron among His priests,
and Samuel among them that call upon His Name (Ps. XCIX, 6), and that from among his
descendants there would be formed twenty-four Levitical divisions all of whom
would prophesy under the influence of the Holy Spirit; as it says, All these
were the sons of Heman (I Chron. XXV, 5). He argued: ‘Is it reasonable
that, since such greatness is destined to emanate from me, I should keep silent?’
He did not, however, foresee accurately. In fact his sons repented, and it was
from them that the distinguished progeny was to emanate. Moses, however, did
foresee it. The reason then why Korah was foolish enough to risk that danger was
because he heard from Moses that they would all perish and one of them would
escape; as it says, AND IT WILL BE THAT THE MAN WHOM THE LORD DOES CHOOSE, HE
WILL BE HOLY.
9. AND MOSES SAID UNTO KORAH: HEAR NOW, YOU SONS OF LEVI
(XVI, 8). If a person goes and talks with Joseph, does he say to Simeon,
‘Hear’? Some explain that Moses asked him to retract, and spoke gentle words to
him, but when he saw that Korah would not listen he thought: [I had better do
something] before the others make common cause with him. So he began to speak
to them: HEAR NOW, YOU SONS OF LEVI! Is the honor you are now enjoying too
little? IS IT BUT A SMALL THING UNTO YOU, THAT THE GOD OF ISRAEL HAS SEPARATED
YOU FROM THE CONGREGATION OF ISRAEL,’ etc. (ib.)? Then he turned again to Korah:
AND THAT HE HAS BROUGHT YOU NEAR, AND ALL YOUR BRETHREN THE SONS OF LEVI (ib.
10)--Owing to the fact that he was the chief of his tribe his brethren were
accounted as mere satellites--THEREFORE YOU, AND ALL YOUR COMPANY THAT ARE
GATHERED TOGETHER AGAINST THE LORD
(ib.11). This quarrel, he implied, is not with us, but with the Holy
One, blessed be He. The matter may be illustrated by a parable. A king had
numerous servants. He chose to make one of them a free man and to give him a
rod of office. He then went further and made him a senator. His colleagues rose
up against him. People said: ‘If he had come forward himself and taken that
dignity of his own accord, they would have acted well in rising up against him.
But here, seeing that his master has conferred the distinction upon him, then
whoever rises against him, does he not rise against his master?’ It is the same
here. Moses said to the Levites: ‘If Aaron my brother had taken the priesthood
on his own initiative, you would have done well in being indignant against him.
Now, however, that it was given to him by the Holy One, blessed be He, to whom
belongs greatness, might, and sovereignty, then any one who rises against
Aaron, does he not rise up against the Holy One, blessed be He?’ Accordingly it
is written, AND AS TO AARON, WHAT IS HE THAT YOU MURMUR AGAINST HIM? (ib.). Observe now the piety of the righteous
Aaron! When Moses poured the anointing oil on his head, Aaron was filled with
trepidation and dismay. He said to Moses: ‘My brother, perhaps I have been
unworthy of being anointed with the anointing oil and have committed a
trespass, thus incurring the penalty of excision, for the Holy One, blessed be
He, said: Upon the flesh of man it will not be poured’ (Ex. XXX, 32)? Scripture
therefore testifies concerning him by saying, Behold, how good and how
pleasant it is for brethren to dwell together in unity! It is like the precious
oil upon the head, coming down upon the beard; even Aaron's beard... like the
dew of Hermon (PS. CXXXIII, 1 ff.). Scripture thus compares the
anointing oil to the dew of Hermon: as the dew of Hermon is not subject to the
law of trespass, so is the oil that descends upon Aaron not subject to the law
of trespass. Therefore, you ARE GATHERED TOGETHER AGAINST THE LORD! With
all these arguments Moses tried to win Korah over, yet you do not find that the
latter returned him any answer. This was because he was clever in his
wickedness/lawlessness and thought: If I answer him, I know quite well that he
is a very wise man and will presently overwhelm me with his arguments so that I
will be reconciled to him against my will. It is better that I should not join
issue with him. When Moses saw that he could do nothing with him he took leave
of him.
10. AND MOSES SENT TO CALL DATHAN AND ABIRAM (XVI, 12).
They also persisted in their wickedness/lawlessness and did not deign to answer
him. AND THEY SAID: WE WILL NOT COME UP
(ib.). These wicked/lawless men were tripped up by their own mouth and
there is a covenant made with the lips [Words spoken, even unintentionally or
in another sense, are nevertheless of some effect], for they died and WENT DOWN
into the bottomless abyss, after they had Gone down alive into the pit (ib.
33). IS IT A SMALL THING THAT YOU HAVE NOT BROUGHT US UP... BUT YOU MUST NEEDS
MAKE YOURSELF ALSO AS PRINCE OVER US (ib. 13)? On what ground, they asked, ‘do
you lord it over us? What good have you done to us? You have brought us out of
Egypt which is like a garden of the Lord. You have not, however, brought us
into the land of Canaan, but behold we are in the wilderness and the plague is
continually let loose on us! WILL YOU PUT OUT THE EYES OF THESE MEN? WE WILL
NOT COME UP (ib. 14). AND MOSES WAS VERY WROTH (ib.15). Why? Because when a man
argues with his companion and the other reasons and replies, he has some
satisfaction, but if he does not reply he feels grieved. AND SAID UNTO THE
LORD: RESPECT NOT YOU THEIR OFFERING (ib.). Do not, he implied, receive them
back as penitents. Scripture should have said: Respect not their service [in
the Tabernacle], should it not? What then is the significance of the expression
THEIR OFFERING? Moses spoke to the Holy One, blessed be He, as follows: ‘Sovereign
of the Universe! I know full well that these have a share in the meal-offering which
Israel have offered, in regard to which it says, Beside the continual
burnt-offering, and the meal-offering thereof (ib. XXVIII, 31). Now the
offering of all Israel is being presented. Since these have separated from Your
children, do not regard their share. Let the fire leave it alone and not
consume it. I HAVE NOT TAKEN ONE ASS FROM THEM (XVI, 15). Even what I had the
right to take I did not take from them. Normally if a man works for the
sanctuary, he receives his wages from the sanctuary. In my case, however, when
I went down from Midian to Egypt and had a right to take from them an ass,
seeing that I was going on their business, I did not take one.’ The righteous/generous
Samuel in the same strain said: Here I am; witness against me before the Lord,
and before His anointed: whose ox have I taken? or whose ass have I taken?
(I Sam. XII, 3): The very ox which I sacrificed on their account when invoking
divine mercy upon them, and also when about to anoint a king over them, was of
my own! as it says, Take a heifer with you (ib. XVI, 2). It also says, For
the people have a sacrifice to-day in the high place (ib. IX, 12); and this
also I did not take from theirs. It was the same when I went from place to
place, hearing their suits and dealing with their other needs, making a
continual circuit of all the cities of Israel; as its says, And he went from
year to year in circuit to Bethel, etc.
(ib. VII, 16). The rule is that litigants go to the judge, but I used to
travel about from city to city and from place to place, and the ass I rode on
was my own. Even Moses said: When they have a matter, it comes unto me; and
I judge (Ex. XVIII, 16). But did not act in this way. I went to them.
NEITHER HAVE I HURT ONE OF THEM (XVI, 15). By this Moses meant: I did not condemn
the innocent nor acquit the guilty. When Moses saw that they persisted in their
haughtiness, he said to them: BE YOU AND ALL YOUR CONGREGATION BEFORE THE
LORD... TOMORROW (ib. 16) Korah went about all that night and misled the
Israelites. He said to them: ‘What do you suppose? That I am working to obtain
greatness for myself? I desire that we should all enjoy greatness in turn, not
like Moses who has appropriated the kingship to himself and has given the High
Priesthood to his brother!’ And so he went about winning over each tribe with
arguments suited to that particular tribe, until they made common cause with
him. How is this inferred? From the text, AND KORAH ASSEMBLED ALL THE
CONGREGATION AGAINST THEM (ib. 19). They approached Moses, all speaking as
Korah did. Instantly, THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING:
SEPARATE YOURSELVES FROM AMONG THIS CONGREGATION … AND THEY FELL UPON THEIR
FACES (ib. 20 f.).
11. AND SAID (XVI, 22). They said to Him: ‘Sovereign of
the Universe! In the case of a mortal king, if a province rebels against him
and rises and curses the king or his deputies, even if only ten or twenty of
them have done so, he sends his legions there and carries out a massacre,
slaying the good with the bad, because he cannot tell which of them has
rebelled and which has not, or who has honored the king and who has cursed him.
You, however, know the thoughts of man and what the hearts and reins counsel. You
discern the inclinations of Your creatures and knows which man has sinned and which
has not, who has rebelled and who has not. You know the spirit of each and
every one.’ Accordingly it says, THE GOD OF THE SPIRITS OF ALL FLESH, WILL ONE
MAN SIN, AND WILL YOU BE WROTH WITH ALL THE CONGREGATION? (ib.). The Holy One,
blessed be He, said to them: You have spoken well! I will make it known who has
sinned and who has not.
12. AND THE LORD SPOKE UNTO MOSES, SAYING... GET YOU UP
FROM ABOUT THE DWELLING OF KORAH (XVI, 23). Although Moses heard the order from
the Almighty, he did not tell the Israelites, ‘Get you up,’ until he had gone
and warned the people concerned; as it says, AND MOSES ROSE UP AND WENT UNTO
DATHAN AND ABIRAM (ib. 25). This serves
to acquaint us with their wickedness/lawlessness, for although Moses went on
foot to them, these wicked/lawless men stubbornly refused to be reconciled.
What did they do? They refused to come out of their tents to meet him. When
Moses saw how matters stood, he said: ‘Thus far I was in duty bound to go [but
no further]. AND HE SPOKE UNTO THE CONGREGATION, SAYING: DEPART, I PRAY YOU,
FROM THE TENTS OF THESE WICKED/LAWLESS MEN (ib. 26). Our Rabbis have taught:
Four types of people are called wicked/lawless. (1) One who puts out his hand
against his fellow to strike him, even though he has not actually struck him,
is called wicked/lawless; as may be inferred from the text, And he said to
the wicked/lawless one: Wherefore will you smite your fellow? (Ex. II, 13);
it does not say ‘Wherefore have you smitten’ but ’Wherefore will you smite’.
(2) One who borrows and does not repay; as is borne out by the text, The
wicked/lawless borrows, and pays not; but the righteous/generous deals
graciously, and gives (Ps. XXXVII, 21). (3) One who shows insolence and who
is not ashamed in the presence of one greater than himself; as it says, A
wicked/lawless man hardens his face; but as for the upright/generous, he looks
well to his way (Prov. XXI, 29). (4) One who is given to contentiousness;
as it says, DEPART, I PRAY YOU, FROM THE TENTS OF THESE WICKED/LAWLESS MEN. Two
of these faults were in Dathan and Abiram, viz. insolence and
contentiousness (mahaloketh). ‘Mahaloketh’
consists of mem, which stands for makkah (smiting); heth for haron (fury);
lamed for likkai (punishment); kof for kelalah (curse); and tav for to'ebah
(abomination), or, as some say, for taklith (end), signifying that strife
brings destruction (kelayah) upon the world. SO THEY GOT THEM UP FROM THE
DWELLING OF KORAH (XVI, 27). When Dathan and Abiram saw that Israel had moved
away from round about them, they came out blaspheming and reviling. This may be
inferred from the fact that it says here, Came out, and stood--nizzabim (ib.) and elsewhere it is written, And the
Philistine drew near morning and evening, and presented himself (wayyithyazzeb)
forty days’ (I Sam. XVII, 16). AND MOSES SAID: HEREBY YOU WILL KNOW THAT
THE LORD HAS SENT ME ... IF THESE MEN DIE THE COMMON DEATH OF ALL MEN (XVI,
29). This may be illustrated by a parable. To what can the matter be compared?
To the shoshbin of a king's daughter who had the evidence of her virginity in
his possession. One of the wedding guests stood up and cursed the shoshbin,
saying that the king's daughter had no virginity. The shoshbin rose in the
presence of the king and exclaimed: ‘If you do not claim redress for the insult
offered to you and refuse to have this man taken out and executed publicly, I
will also believe that no virginity has been found in the king's daughter.’
Thereupon the king thought: It is better that I should slay this man than that
the shoshbin should spread an evil name about my daughter. It was the same with
Korah. He contended with Moses and said that the latter had invented all these
things from his own mind and on his own initiative. Moses said to the Holy One,
blessed be He: ‘If these people die in their beds as people ordinarily do,
doctors coming in and visiting them in the same way as all other sick people
are visited, I will also become a heretic and say, THE LORD HAS NOT SENT ME (ib.),
and that what I have spoken came out of my own mind!’ Moses was one of the
three prophets who spoke in this way. There were Elijah, Micaiah, and Moses.
Elijah said: O Lord, the God of Abraham, of Isaac, and of Israel, let it be
known this day that You are God in lsrael, and that I am Your servant and that
I have done all these things at Your word. Hear me, O Lord, hear me, that this
people may know that You, Lord, are God, for You did turn their heart backward (I
Kings XVIII, 36 f.). He implied: If You do not answer my prayer, I will say
that ‘You did turn their heart backward.’ Micaiah, in a similar vein, said to
Ahab: If you return at all in peace (ib. XXII, 28) then I will also
say that the Lord has not spoken by me (ib.). And so Moses also said: IF
THESE MEN DIE THE COMMON DEATH, etc. The Holy One, blessed be He, asked Moses:
‘What do you request?’ Said he to Him: ‘Sovereign of the Universe! IF A CREATED
THING (XVI, 30); If, I say, You have already created a mouth for the earth,
well and good. But if not, then THE LORD MAKE (ib.); let Him, I say, create a
mouth for it now. Said the Holy One, blessed be He, to him: You will also
decree a thing, and it will be established unto you, and light will shine upon
your ways (Job XXII, 28).
13.
AND THE EARTH OPENED (XVI, 32). R. Judah said: At that moment there opened out
in the earth numerous orifices; as may be inferred from the text, The earth
opened her mouth... in the midst of all Israel (Deut. XI, 6).1 But, R.
Nehemiah objected, does it not say AND THE EARTH OPENED HER MOUTH. Well then,
said the other, how will you reconcile the text, ‘In the midst of all Israel’?
You can only suppose that the earth assumed the shape of a funnel, and wherever
any one of the rebels happened to be he would roll down and get into the mouth
together with the rest. Thus you confirm the text, ’In the midst of all Israel’
and you also confirm the text, THE EARTH OPENED HER MOUTH. And all the yekum
(Deut. loc. cit.); that is their money, called yekum (standing) because it puts
a man on his feet. Our Rabbis said: Even if they had clothes at the laundry
these came rolling along and were swallowed up with them. R. Samuel b. Nahmani
said: Even a needle borrowed by an Israelite from them was also swallowed up;
as it says, SO THEY, AND ALL THAT APPERTAINED TO THEM, WENT DOWN ALIVE INTO THE
PIT (XVI, 33): Why all this? Because he contended with the Holy One, blessed be
He. Nevertheless, in the time to come they will rise up again. R. Judah b.
Bathyra learned that they had a share in the World to Come; as may be inferred
from the fact that it says, AND THEY WERE LOST FROM AMONG THE ASSEMBLY (ib.),
while in the case of David it says, I have gone astray like a lost sheep;
seek Your servant; for I have not forgotten Your commandments (Ps. CXIX,
176). Now, as in the case of David it is a loss for which search will be made
so in the present instance it is a loss for which search will ultimately be
made. Thus Hannah prayed for them in this strain, saying: The Lord kills,
and makes alive, he brings down to the grave, and brings up (I Sam. II, 6).
B’midbar
(Numbers) 28:9-15
9.
And on the Sabbath day two he-lambs of the first year without blemish, and two
tenth parts of an ephah of fine flour for a meal-offering, mingled with oil,
and the drink-offering thereof.
10.
This is the burnt-offering of every Sabbath, beside the continual
burnt-offering, and the drink-offering thereof.
11.
And in your new moons you will present a burnt-offering unto the LORD: two
young bullocks, and one ram, seven he-lambs of the first year without blemish;
12.
and three tenth parts of an ephah of fine flour for a meal-offering, mingled
with oil, for each bullock; and two tenth parts of fine flour for a
meal-offering, mingled with oil, for the one ram;
13.
and a several tenth part of fine flour mingled with oil for a meal-offering
unto every lamb; for a burnt-offering of a sweet savor, an offering made by
fire unto the LORD.
14.
And their drink-offerings will be half a hin of wine for a bullock, and the
third part of a hin for the ram, and the fourth part of a hin for a lamb. This
is the burnt-offering of every new moon throughout the months of the year.
15.
And one he-goat for a sin-offering unto the LORD; it will be offered beside the
continual burnt-offering, and the drink- offering thereof.
Ketubim Targum Tehillim
(Psalms) 102: 13-29
|
JPS Translation |
TARGUM |
|
13.
But You, O LORD, sits enthroned for ever; and Your name is unto all
generations. |
13. But You, O Lord, Your dwelling place is eternal,
in heaven You will dwell, and Your memorial is to every generation. |
|
14. You will arise, and
have compassion upon Zion; for it is time to be gracious unto her, for the
appointed time is come. |
14.
You will arise, You will pity Zion, for it is time to have compassion on her,
for the season has come. |
|
15. For Your servants
take pleasure in her stones, and love her dust |
15.
For Your servants have desired her stones, and they will have mercy on her
dust. |
|
16.
So the Gentiles will fear the name of the LORD, and all the kings of the
earth Your glory; |
16.
And the peoples will fear the name of the Lord, and all the kings of the
earth Your glory. |
|
17.
When the LORD has built up Zion, when He has appeared in His glory; |
17.
For the city of Zion was built by the command of the Lord, He was revealed in
glory. |
|
18.
When He has regarded the prayer of the destitute, and has not despised their
prayer. |
18.
He turned to the prayer of those who were made desolate, and did not despise
their prayer. |
|
19. This will be
written for the generation to come; and a people which will be created will
praise the LORD. |
19.
Let this prayer be written for a later generation, and the people yet to
be created will praise Yah. |
|
20. For He has looked
down from the height of His sanctuary; from heaven did the LORD behold the
earth; |
20.
For He watched from the high heavens of His holiness; the Lord looked from
heaven to earth. |
|
21. To hear the groaning
of the prisoner; to loose those that are appointed to death; |
21.
To hear the cry of the prisoners; to set loose the children of those handed
over to death. |
|
22. That men may tell of
the name of the LORD in Zion, and His praise in Jerusalem; |
22.
To tell in Zion the name of the Lord, and His praise in Jerusalem. |
|
23. When the peoples are
gathered together, and the kingdoms, to serve the LORD. |
23.
When peoples are gathered together, and kingdoms to worship in the presence
of the Lord. |
|
24. He weakened my
strength in the way; He shortened my days. |
24.
My strength is harmed by the weariness of the path of exile; my days are
shortened. |
|
25. I say: 'O my God,
take me not away in the midst of my days, You whose years endure throughout
all generations. |
25.
I will say in the presence of my God, “Do not remove me from the world at the
halfway point of my days; bring me to the world to come, because Your years
are throughout generations of generations.” |
|
26. Of old You did lay
the foundation of the earth; and the heavens are the work of Your hands. |
26.
In the beginning when all creatures were created, You founded the earth, and
the heavens are the works of Your hand. |
|
27. They will perish, but
You will endure; yes, all of them will wax old like a garment; as a vesture
will You change them, and they will pass away; |
27.
They will perish but You will endure; and all of them like a garment will
wear out; like a mantle You will change them and they will pass away. |
|
28. But You are the
selfsame, and Your years will have no end. |
28.
And You are He who created them; and Your years do not come to an end. |
|
29. The children of Your
servants will dwell securely, and their seed will be established before You.' |
29.
The sons of Your servants will abide in the land; and their offspring will be
established in Your presence. |
|
|
|
The
Midrash on Psalms (Midrash Tehillim): Psalm 102
I. A prayer of the afflicted, when he faints and
pours out his complaint before the Lord (Ps. 102:1). Elsewhere, this is
what Scripture says: The sacrifice of the wicked/lawless is an abomination
to the Lord; but the prayer of the upright/generous is His delight (Prov.
55:8). Of the wicked/lawless, the Holy One, blessed be He, seeks neither
sacrifice nor burnt-offering. What does God seek? The prayer of the upright/generous.
Thus also Scripture says: For You delight not in sacrifice, that I should
give it; You delight not in burnt-offering (Ps.55:18).
In
a different exposition of A prayer of the afflicted, when he faints, R.
Phinehas said in the name of R. Reuben: I cannot understand David’s intent;
there are times when he calls himself David, as in A prayer of David
(Ps. 11:1, 86:1); but there are also times when he calls himself the afflicted,
as in A prayer of the afflicted. The explanation must be that when David
saw the upright/generous men who would issue from him, men such as Asa,
Jehoshaphat, Hezekiah, and Isaiah, he called himself David. But when he saw the
wicked/lawless men who would descend from him, men such as Ahaz, Manasseh, and
Amon, he called himself “the afflicted,” as in A prayer of the
afflicted.
R.
Samuel bar Nahmani said in the name of R. Jonathan: David composed the Psalm A
prayer of the afflicted with reference to Manasseh, whose affliction was
his poverty in good deeds.
But
R. Alexandri taught that David spoke these words with reference to prayer,
having in mind the man who is poor because of the fact that he keeps delaying
his prayer. To this sort of man, Scripture alludes in the verse On account
of the delaying, they were Laban’s (Gen. 30:42). That is, The prayer of
a man who is poor because he delays (Ps. 102:1) refers to Jacob’s delay in
prayer, as a result of which Laban got those of the flocks which might have
been Jacob’s. The delaying in the verse from Genesis thus means delaying in
prayer, as also in the verse of the Psalm A man who delays the Teflhlah is
poor.
II. In a different exposition, the verse is read A
prayer for the afflicted, when he faints. R. Meir and R. Jose differed. One
said: At what point in his prayers may a man pray for his own needs? A man may
pray for his own needs at the beginning of his prayers, and then goes on to
recite the TčfIllah (Amida). Since it is said A prayer for the afflicted,
is it not meant that a man may pray first for himself when he faints? And
afterwards he pours out his meditation before the Lord (Ps. 102:1). The
other said: A man should recite the Téfillah (Amida) at the beginning of his
prayers, and after that he may pray for his own needs, for in another Psalm it
is said first I pour out my meditation before Him (Ps. 142:3), and then
follow the words I declare before Him my trouble (ibid.). The term meditation
clearly refers to Tčfiilah (Amida), for it is said And Isaac went out
to meditate in the field at eventide (Gen. 24:63).
R.
Ze’iri said in the name of R. Huna: All admit that a man should pray for his
own needs only in the benediction which ends with the words “Blessed are You
... who hearkens unto prayer.”
O
Lord, hear my prayer (Ps. 102:2). Put
not my petition away in a box, but let it go up and bear fruit. In the words And
let my cry come unto You. Hide not Your face from me in the day of my distress;
incline Your ear unto me (Ps. 102:2-3), incline Your ear unto me,
according to R. Johanan, means that God’s hearkening to prayer was a gift made
to the entire tribe of Judah, for Moses blessed Judah with Hear, Lord, the
voice of Judah (Deut. 337). But according to R. Hanina this gift was made
only to the house of David.
R.
Judah bar Simon taught: A man says incline Your ear unto me only when
other men are making accusations against him.
R.
Levi said: When Moses had to leave the earth, he gave this farewell to Judah,
saying And this is the blessing of Judah Hear, Lord, the voice of Judah (Deut.
33:7).
For
my days are consumed like smoke, and my bones are burned as a hearth (Ps. 102:4); that is, my bones are like a spark
thrown out by the fire?
III. He will regard the prayer of the destitute man,
and not despise their prayer (Ps. 102:18). R. Samuel bar Nahmani said in
the name of R. Jonah: Should not Scripture have said “He will regard the prayer
of the destitute man, and not despise his prayer” or “He will regard the prayer
of the destitute men, and not despise their prayer?” However, the words He
will regard the prayer of the destitute man refer to Manasseh who was
destitute in his lack of good deeds; and the words And not despise their
prayer refer to David and to Hezekiah, for it is said And Hezekiah prayed
before the Lord (II Kings 19:15).
R.
Aba observed in the name of R. Alexandri: Happy is the man who has a noble
family-tree to cling to.
In
a different interpretation of He will regard the prayer of the destitute,
R. Isaac said: David had in mind the generations [in exile] that will have
neither prophet, nor priest, nor teacher of righteousness/generosity, nor Holy
Temple to atone for them; that will have left to them but one prayer which they
will say on New Year’s Day or on the Day of Atonement. Do not despise the one
prayer that they say, as is said And not despise their prayer.
This
will be written for the generation to come; and a people that will be created
will praise the Lord (Ps. 102:19). And
a people that will be created will praise the Lord: Is another people still
to be created? R. Judith bar Simon explained: The words refer to the generation
of Mordecai who as it were, were created anew. The Rabbis said, however: These
words refer to those generations that are guilty because of their wicked/lawless
deeds, but who come and repent and pray before You on New Year’s Day and on the
Day of Atonement, and thereby scour off their deeds, so that the Holy One,
blessed be He, creates them anew, as it were. And what are they to do then?
They are required to take into their hands their citrons and their
palm-branches, the willows of the brook and the myrtles, and praise You. Hence And
a people that will be created will praise the Lord.
Ashlamatah: Hosea 10:2-12
1. Israel was a luxuriant vine, which put forth fruit
freely: as his fruit increased, he increased his altars; the more goodly his
land was, the more goodly were his pillars.
2.
Their heart is divided; now will they bear their guilt; He will break down
their altars, He will spoil their pillars.
3.
Surely now will they say: ‘We have no king; for we feared not the LORD; and the
king, what can he do for us?’
4.
They speak words, they swear falsely, they make covenants; thus judgment
springs up as hemlock in the furrows of the field.
5.
The inhabitants of Samaria will be in dread for the calves of Beth-aven; for
the people thereof will mourn over it, and the priests thereof will tremble for
it, for its glory, because it is departed from it.
6.
It also will be carried unto Assyria, for a present to King Contentious;
Ephraim will receive shame, and Israel will be ashamed of his own counsel.
7.
As for Samaria, her king is cut off, as foam upon the water.
8.
The high places also of Aven will be destroyed, even the sin of Israel. The
thorn and the thistle will come up on their altars; and they will say to the
mountains: ‘Cover us,’ and to the hills: ‘Fall on us.’ {P}
9.
From the days of Gibeah you have sinned, O Israel; there they stood; no battle
was to overtake them in Gibeah, nor the children of arrogance.
10.
When it is My desire, I will chastise them; and the peoples will be gathered
against them, when they are yoked to their two rings.
11.
And Ephraim is a heifer well broken, that loves to thresh, and I have passed
over upon her fair neck; I will make Ephraim to ride, Judah will plow, Jacob will
break his clods.
12.
Sow to yourselves according to righteousness/generosity, reap according to
mercy, break up your fallow ground; for it is time to seek the LORD, till He
come and cause righteousness/generosity to rain upon you.
Ashlamatah: I Samuel 20:18-42
18.
And Jonathan said unto him: ‘Tomorrow is the new moon; and you will be missed,
your seat will be empty.
19.
And in the third day you will hide yourself well, and come to the place where
you did hide yourself in the day of work, and will remain by the stone Ezel.
20.
And I will shoot three arrows to the side-ward, as though I shot at a mark.
21.
And, behold, I will send the lad: Go, find the arrows. If I say unto the lad:
Behold, the arrows are on this side of you; take them, and come; for there is
peace to you and no hurt, as the LORD lives.
22.
But if I say thus unto the boy: Behold, the arrows are beyond you; go your way;
for the LORD has sent you away.
23.
And as touching the matter which I and you have spoken of, behold, the LORD is
between me and you for ever.'
24.
So David hid himself in the field; and when the new moon was come, the king sat
him down to the meal to eat.
25.
And the king sat upon his seat, as at other times, even upon the seat by the
wall; and Jonathan stood up, and Abner sat by Saul's side; but David's place
was empty.
26.
Nevertheless Saul spoke not any thing that day; for he thought: 'Something has
befallen him, he is unclean; surely he is not clean.'
27.
And it came to pass on the morrow after the new moon, which was the second day,
that David's place was empty; and Saul said unto Jonathan his son: 'Wherefore
comes not the son of Jesse to the meal, neither yesterday, nor to-day?'
28.
And Jonathan answered Saul: 'David earnestly asked leave of me to go to
Bethlehem;
29.
and he said: Let me go, I pray to you; for our family has a sacrifice in the
city; and my brother, he has commanded me; and now, if I have found favor in
your eyes, let me get away, I pray to you, and see my brethren. Therefore he is
not come unto the king's table.'
30.
Then Saul's anger was kindled against Jonathan, and he said unto him: 'You son
of perverse rebellion, do not I know that you have chosen the son of Jesse to
your own shame, and unto the shame of your mother's nakedness?
31.
For as long as the son of Jesse lives upon the earth, you will not be
established, nor your kingdom. Wherefore now send and fetch him unto me, for he
deserves to die.'
32.
And Jonathan answered Saul his father, and said unto him: 'Wherefore should he
be put to death? what has he done?'
33.
And Saul cast his spear at him to smite him; whereby Jonathan knew that it was
determined of his father to put David to death.
34.
So Jonathan arose from the table in fierce anger, and did eat no food the
second day of the month; for he was grieved for David, and because his father
had put him to shame.
35.
And it came to pass in the morning, that Jonathan went out into the field at
the time appointed with David, and a little lad with him.
36.
And he said unto his lad: 'Run, find now the arrows which I shoot.' And as the
lad ran, he shot an arrow beyond him.
37.
And when the lad was come to the place of the arrow which Jonathan had shot,
Jonathan cried after the lad, and said: 'Is not the arrow beyond you?'
38.
And Jonathan cried after the lad: 'Make speed, hasten, stay not.' And
Jonathan's lad gathered up the arrows, and came to his master.
39.
But the lad knew not any thing; only Jonathan and David knew the matter.
40.
And Jonathan gave his weapons unto his lad, and said unto him: 'Go, carry them
to the city.'
41.
And as soon as the lad was gone, David arose out of a place toward the South,
and fell on his face to the ground, and bowed down three times; and they kissed
one another, and wept one with another, until David exceeded.
42.
And Jonathan said to David: 'Go in peace, forasmuch as we have sworn both of us
in the name of the LORD, saying: The LORD will be between me and you, and
between my seed and your seed, for ever.'
And he arose and departed; and Jonathan went into the city.
Midrash of Matityahu (Matthew) 22: 15-22
- Then having proceeded,
the [Pseudo] Pharisees convened a council [to consider] how they might
entrap him in a saying.
- And they sent their
Talmidim forth to him with the Boethusian Herodians saying, “Rabbi, we see
that you are true, that you teach the Way of Elohim in truth, regardless
of consequences and being afraid of no man; for You are impartial and do
not regard either the person or the position of anyone.
- So tell us, What do
you suppose? Should one pay taxes to Caesar or not?”
- And knowing their evil
[conspiracy], Yeshuah said, “Why do you test me [you] painted ones?
- Show me a tax coin!”
And they showed him a denarion.
- And he said to them,
“After whom is this coin [patterned], and [whose is] the likeness [on this
coin]?”
- They said, “For
Caesar.” Then he said to them, “So return to Caesar [things which are] for
Caesar, and to Elohim [things which are] for Elohim.”
- And having heard, they
were amazed, and leaving him they went away.
The Rabbi’s Private Prophetic Study
For
those of you, who want to know how this Torah Seder fits into the general
architecture of Sefer B’midbar (Book of Numbers) perhaps this small diagram
from Prof. Duane L. Christensen (The Unity of the Bible: Exploring the
Beauty and Structure of the Bible, New York: Paulist Press, 2003) will
help.
THE THREE MENOROT [Candelabras] OF SEFER B’MIDBAR
Menorah I – Preparing to Enter the Promised Land – Num
1:1 – 12:16
A.
Military census and arrangement of the wilderness camp – Num. 1:1 – 2:34
B. Census of the Levites – Num. 3:1 – 4:49
C. Purification of the camp – Num. 5:1 – 6:27
X. Offerings
from tribal leaders and consecration of the Levites – Num. 7:1- 8:26
C. Second observance of Passover (at Sinai)—the
journey begins – Num. 9:1-23
B. Instructions on blowing trumpets to signal Israel
is on the march – Num. 10:1-10
A.
The trek from Sinai to Kadesh – Num. 10:11 – 12:16
Menorah II – From an “Unholy War” to the wars of Ha-Shem
– Num. 13:1 – 25:9
A.
The reconnaissance of Canaan and Israel’s unholy war – Num. 13:1 – 14:45
B. Cultic regulations – Numbers 15:1-41
C. Encroachment
on the part of Korah, Dathan, Abiram, and On – Num. 16:1-35
X. Aaron’s
budding rod—shows special status of his priesthood – Num. 17:1-28
C. Responsibility of Aaronic priesthood and other Levites
– Num. 18:1-32
B. Purification from contamination by a corpse – Num.
19:1-22
A.
The trek from Kadesh to Shittim and the wars of Ha-Shem – Num. 20:1 – 25:9
Menorah III – Preparing for Life in the Promised Land
– Num. 25:10 – 36:13
A.
From sin at Peor to Zelophehad’s daughters (inheritance rights) – Num 25:10 - 27:1
B. Joshua commissioned to succeed Moses for Eisodus
into Cisjordan – Num. 27:12-23
C. Cultic calendar for life in the land [+ addendum on
vows] – Num. 28:1 – 30:16
X. Holy war vs. Midian - cleansing the contamination
of Peor – Num. 31:1-54
C. Allotment of land in Transjordan – Num. 32:1-4
B. The trek from Egypt to the Jordan for Eisodus into
Cisjordan – Num. 33:1 – 35:34
A.
Heiresses must marry within their clan (Zelophehad’s daughters) – Num. 36:1-13
This
week we read about the rebellion of Qorach. What is new under the sun? This
rebellion is still ongoing to this very day. For the Master of Nazareth said:
“Then Yeshuah spoke to the crowd and to His disciples,
saying, ‘The scribes and the Pharisees sit in Moses' seat. Therefore whatever
they tell you to observe, observe and do.’” (Matthew 23:1-3)
And
yet, we still have today as in the days of Qorach, false teachers and followers
of the Master of Nazareth that rebel against the rulings of the Pharisees which
our Master commanded that we observe and do. This rebellion is not so much
against the Pharisees which according to our Master have been sitted by G-d in
Moses’ Cathedra, but against Moses’ himself for the Pharisees are but the mouth
piece of Moses our teacher.
Some
people go on through the world not thinking well about the consequence of their
actions and words. And whilst the children of rebellion are invited to ‘go up,’
they surely choose to ‘go down’ to Gehinom.
May
we all take heed to this week’s Torah Seder and its allied readings and be
children of joyful and faithful obedience as was Moses our teacher and Aharon.
Amen ve amen!
From: The Inner
Dimension http://www.inner.org/times/kislev/kislev.htm
The Month of KISlev According to The Book of Formation (Sefer Yetzirah)
Each
month of the Jewish year has a corresponding color, a letter of the Hebrew
alphabet, a zodiac sign, one of the twelve tribes of Israel, a sense, and a
controlling organ/limb of the body.
Kislev is the ninth of the twelve
months of the Jewish calendar.
Kislev is the month of Chanukah--the
only holiday in the Jewish calendar which spans, and hence connects, two
months: Chanukah begins on the 25th day of the month of Kislev and concludes in
the month of Tevet (either on the 2nd or 3rd, depending on the number of days
in Kislev).
The name Kislev derives from the
Hebrew word for "security" and "trust." There are two
states of trust, one active and one passive, both of which are manifest in the
month of Kislev (see Bitachon, confidence). The miracle of Chanukah reflects
the active trust of the Chashmonaim (Maacabim) to stand up and fight against
the Hellenistic empire (and its culture). Kislev's sense of sleep reflects the
passive trust that G-d's providence always guards over Israel.
In
Hebrew: 
Color:
Blue-Violet 
Letter:
samech
The name samech means "to
support" (for more on the letter samech, see here). The experience of
feeling supported corresponds to the trust and confidence in Divine providence
associated with the month of Kislev, as described above. So do we find
expressed in Psalms: "G-d supports (somech) all the fallen and lifts up
all the bent over;" "Even when he falls he will not be let to fall to
the ground, for G-d supports (yismoch) his hand."
The shape of the samech is a circle,
which represents the all-encompassing omnipresence of G-d and His providence.
The "great circle" of G-d's Infinite light is explained in Kabbalah
and Chassidut to reflect His "right arm" which embraces (and
supports, from beneath) with great, infinite love all of reality, as is said:
"And from beneath, the arms of the universe."
Mazal:
keshet (Sagittarius--Bow)
The bow of Kislev is the bow of the
Maacabim. It symbolizes their active trust in G-d to fight against the empire
and culture that then ruled the earth. Though the Chashmonaim themselves were
from the Priestly tribe of Israel, the "art" of the bow is ascribed
in the Bible to the tribe of Benjamin in particular, the tribe of the month of
Kislev.
The Kohanim (and Leviim) are not
considered as one of the twelve tribes in the correspondence of the tribes to
the months of the year (according to the Arizal). As an all-inclusive
manifestation of the Jewish soul, the Kohanim contain and reflect the spiritual
source of each of the twelve tribes of Israel. This is especially so with
regard to the tribe of Benjamin, for in his portion was the holy Temple wherein
the Kohanim served. Thus the relation of the Kohanim to Benjamin is similar to
that of soul to body. The Kohanim fight the holy war embodied in the bow of
Benjamin.
The bow of war of Kislev is actually
projected ("shot") from the bow (the rainbow; in Hebrew both
"bow" and "rainbow" are identical--keshet) of peace
(between G-d and Creation) of the end of the previous month of Cheshvan, as explained
above. The two bows (semi-circles) unite together to form the complete circle
of the samech of Kislev.
Tribe:
Benjamin
As mentioned above, Benjamin is the
tribe most gifted with the "art" of the bow. In his portion is the
holy Temple in Jerusalem, as is stated in the blessing of Moses to Benjamin in
the end of Torah (which, in accordance with above explanation of the relation
between the Kohanim and Benjamin, directly follows the blessing to Levi and the
Kohanim, and which actually prophesies the war of the Maacabim against the
Greeks): "To Benjamin he said: the beloved of G-d, He shall dwell in trust
over him, He hovers over him all the day, and between his shoulders He
rests" (Deuteronomy 33:12). Here we explicitly see that Benjamin symbolizes
both trust and rest, the sense of the month of Kislev.
Of all of the tribes of Israel,
Benjamin was the only tribe who was born in the land of Israel. The land of
Israel is the place where one most experiences Divine providence and G-d's
absolute omnipresence. In the words of the Zohar: "There is no place
vacant of Him."
Sense:
sleep
The sense of sleep is the
tranquillity and restfulness that comes with trust and security in G-d and His
Divine providence. So do we find in the blessings at the end of Leviticus (26:5-6):
"And you shall dwell securely in your land. And I shall give peace in the
land, and you shall lie down without fear...."
As the word "sense"
(chush) is cognate to "quick" (chish), the sense of sleep implies the
ability to sleep well but quickly (as is told of great tzadikim who required
very few hours of sleep per day).
The very talent of Benjamin to shoot
straight at his target depends upon a most tranquil inner spirit. He shoots and
hits almost asleep. G-d carries his arrow to its intended destination. A
tranquil personality is one with little inner friction and tension. The sense
of sleep entails the ability to release stress, confident in the support of
G-d.
The sense of sleep entails as well
the sense of dreaming (see Kislev: The Month of
Dreams). In accord with our faith in Divine providence, especially manifest
in relation to the connection between the weekly Torah portions and the annual
cycle of months and their events, all of the dreams of the Torah are contained
within the portions that are read during the month of Kislev.
When one possesses complete trust in
G-d one dreams good dreams of the future. Good dreams at night reflect good
thoughts throughout the day, especially the optimistic attitude and
consciousness taught by Chassidut (whose New Year is the 19th of Kislev):
"Think good, it will be good."
Controller:
belly
The belly (keiva, in Hebrew) is one
of the three gifts which we are commanded to give to the priests upon slaughtering
a kosher animal. Our sages teach us that all three gifts--"the arm, the
cheeks, and the belly"-- allude to Pinchas's act of self-sacrifice to kill
Zimri (the prince of Simeon) and Kozbi the (princess of Midyan), and thereby
save the children of Israel from the plague which had already begun amongst
them. There, the word keiva refers to the womb of Kozbi.
Thus we see that keiva means
"belly" in a general sense, including the entire region of the
abdomen, whether stomach, (large) intestines, or womb (similarly, the word
beten in the Torah means either stomach or womb). The womb, in particular,
relates to the tribe of Benjamin, who in Kabbalah personifies the secret of the
feminine yesod (womb).
The relation between the belly (when
"full" and satiated) and the tranquil state of sleep is clear (and
explicit in the teachings of our sages).
The word keiva derives from kav,
which means "measure." Of the great Tanniac sage, Rabbi Chaninah ben
Dosah, it is said: "The whole world is fed in the merit of Rabbi Chaninah
ben Dosah, yet for Rabbi Chaninah ben Dosah one measure (kav) of carobs is
enough for him from Friday to Friday." A tranquil belly is one who knows its
proper measure. This concept will appear again with relation to the month of
Shevat, its sense (the sense of eating and taste) and its controller (the
etztomchah or kurkavan, from esophagus to stomach).
In
the rectification of one's character traits, the rectified keiva (and sense of
sleep) is never to be jealous of others. Our sages teach us: "a man
desires one measure [kav] of his own more than nine of his friend." And so
are we taught in Pirkei Avot: "who is rich, he who is happy with his
portion."
Shalom
Shabbat ve Rosh Chodesh Tov!
Hakham
Dr. Yosef ben Haggai