Esnoga Bet Emunah

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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

Shebat 26, 5768 – Feb. 01/02, 2008

Seventh Year of the Shmita Cycle

 

Candle Lighting and Havdalah Times

 

San Antonio, Texas, U.S.                                             Brisbane, Australia:

Friday Feb. 01, 2008 – Candles at 5:54 PM                    Friday Feb. 01, 2008 – Candles at 6:25 PM

Saturday Feb. 02, 2008 – Havdalah 6:49 PM                  Saturday Feb. 02, 2008 – Havdalah 7:19 PM

           

Atlanta, Georgia, U.S.                                                 Singapore, Singapore

Friday Feb. 01, 2008 – Candles at 5:50 PM                    Friday Feb. 01, 2008 – Candles at 7:02 PM

Saturday Feb. 02, 2008 – Havdalah 6:48 PM                  Saturday Feb. 02, 2008 – Havdalah 7:52 PM

 

Cebu, Philippines                                                        Jakarta, Indonesia

Friday Feb. 01, 2008 – Candles at 5:37 PM                    Friday Feb. 01, 2008 – Candles at 6:00 PM

Saturday Feb. 02, 2008 – Havdalah 6:28 PM                  Saturday Feb. 02, 2008 – Havdalah 6:50 PM

 

For other places see: http://chabad.org/calendar/candlelighting.asp

 

Shabbat Mevar’chin HaChodesh Adar I

Sabbath of the Proclamation of the New Moon for the Month of Adar I

Evening Tuesday February the 5th – Evening Thursday February the 7th

 

For further study see: http://www.betemunah.org/chodesh.doc

 

Shabbat

Torah Reading:

Weekday Torah Reading:

שָׂא, אֵת רֹאשׁ

 

 

“Sa Et Rosh”

Reader 1 – B’midbar 31:25-27

Reader 1 – B’midbar 32:1-4

“Lift the heads”

Reader 2 – B’midbar 31:28-31

Reader 2 – B’midbar 32:5-9

“Toma la cuenta”

Reader 3 – B’midbar 31:32-35

Reader 3 – B’midbar 32:10-15

B’midbar (Numbers) 31:25-54; 28:9-15  

Reader 4 – B’midbar 31:36-41

 

Ashlamtah: Isaiah 49:24 – 50:7

Reader 5 – B’midbar 31:42-46

 

Special Ashlamatah:

1 Samuel 20:18,42

Reader 6 – B’midbar 31:47-50

Reader 1 – B’midbar 32:1-4

Psalm: 106:6-12

Reader 7 – B’midbar 31:51-54

Reader 2 – B’midbar 32:5-9

 

      Maftir – B’midbar 28:9-15

Reader 3 – B’midbar 32:10-15

N.C.: Matityahu 24:36-44

      Isaiah 49:24 – 50:7

      1 Samuel 20:18,42

 

 

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of His Honor Rosh 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) 31:25-54   

 

RASHI

TARGUM PSEUDO JONATHAN

25. Adonai spoke to Moshe, saying:

24. And the Lord spoke with Mosheh saying:

26. "Take count of the booty seized, of what was captured of the men and animals--- you, together with Elazar the Kohen, and the leaders of the community.

26. Take the sum of the prey of the captives, both of man and beast, and take their amount, you and Elazar the priest, and the chiefs of the fathers of the congregation;

27. Divide in half the spoils seized among those who took the war in hand, who went into the army, and the entire community.

27. and divide the spoil between the men of war who took the spoil in the conflict of battle, having gone forth with the host, and between all the congregation;

28. Levy a tribute to Adonai from the people of the army who went out to war, one living being out of five hundred from the people, cattle, donkeys and sheep.

28. and separate that which is to be given up to the Name of the Lord by the men of war who went forth with the host: one woman out of five hundred (0.2%); so, likewise, of oxen, asses, and sheep.

29. Take this from their half and give it to Elazar the Kohen as a gift to Adonai.

29. From their half, the portion of the men of war, will you take them, and give to Elazar the priest, as a separation unto the Name of the Lord;

30. And from the half of the B’ne Yisrael, take one part out of fifty, of the people, cattle, donkeys, sheep, and of all the other animals, and give it to the Levites who are entrusted with the Mishkan of Adonai."

30. but of the half (falling to) the children of Israel you will take one out of fifty (2 %) of the women, and of the oxen, the asses, and of all the cattle, and give them to the Levites who keep charge of the Lord's tabernacle;

31. Moshe and Elazar the Kohen did as Adonai commanded Moshe.

31. and Mosheh and Elazar the priest did as the Lord commanded Mosheh.

32. The spoil was--- in addition to the booty that was taken by the army: 675,000 sheep,

32. And the amount of the prey, the rest of the spoil which had been taken by the people who went forth in the host,‑the number of the sheep was six hundred and seventy‑five thousand;

33. 72,000 cattle,

33. oxen, seventy‑two thousand;

34. 61,000 donkeys,

34. asses, sixty‑one thousand;

35. And the number of women who did not have intimate relations with a man all the souls amounted to 32,000.

35. persons, the women who had not known man, all the persons thirty‑two thousand.

36. The half-portion of those who went in the army, the amount of sheep [was] 337,500 . 

36. And the half of the portion for the men who had gone to the war, the number of the sheep was three hundred and thirty‑seven thousand five hundred;

37. The tribute to Adonai from the sheep, amounted to 675.

37. and the amount of that brought up for the Name of the Lord was of sheep six hundred and seventy‑five;

38. From the 36,000 cattle the tribute to Adonai amounted to 72.

38. oxen thirty‑six thousand, those for the Name of the Lord seventy‑two;

39. From the 30,500 donkeys the tribute to Adonai amounted to 61.

39. asses thirty thousand five hundred, for the Name of the Lord sixty‑one;

40. From the 16,000 people the tribute to Adonai amounted to 32 people.

40. persons sixteen thousand, for the Name of the Lord thirty‑two.

41. Moshe gave the tribute as a gift to Adonai, to Elazar the Kohen, as Adonai had commanded Moshe.

41. And Mosheh gave the number separated to the Name of the Lord unto Elazar the priest, as the Lord commanded Mosheh.

42. From the half [designated] for B’ne Yisrael that Moshe divided from the men of the army:

42. And the half part for the children of Israel which Mosheh divided from the men's who went forth to the war,

43. The community's half consisted of 337,500 sheep,

43. the amount was three hundred and thirty‑seven thousand five hundred sheep,

44. 36,000 cattle,

44. thirty‑six thousand oxen,

45. 30,500 donkeys,

45. thirty thousand five hundred asses,

45. and 16,000 people.

46. and sixteen thousand women.

47. Moshe took from B’ne Yisrael's half, one part out of the fifty, from the people and from the animals, and gave them to the Levites who are entrusted with the Mishkan of Adonai; as Adonai had commanded Moshe.

47. And Mosheh took from the half part for the children of Israel of that which bad been captured, one out of fifty, whether of man or beast, and gave it to the Levites who kept charge of the tabernacle of the Lord, as the Lord commanded Mosheh.

48. The army officers approached Moshe--- the officers who were over divisions of the thousands and the officers of the thousands, and the officers of the hundreds.

48. And the officers who had been appointed over the thousands of the host, the captains of thousands and of hundreds, drew near to Mosheh,

49. And they said to Moshe: "Your servants have taken a census of the soldiers who went out to war and not one of us is missing.

49. and they said to Mosheh, Your servants have taken the account of the men of war who have been with us, and not any of them are wanting.

50. We have therefore brought an offering for Adonai. Any man who found a gold article--- an anklet, or a bracelet, a ring, earring or clasp [has dedicated it for Adonai] to atone for ourselves before Adonai."

50. And we have brought a gift unto the Name of the Lord, forasmuch as the Lord hath delivered the Midianites into our hands, and we have been able to subdue their land and their cities. And we entered into their chambers, and there saw their daughters, fair, tender, and delicate; and every man who found on them jewels of gold, loosened the coronets from their heads, the earrings from their ears, the necklaces from their necks, the bracelets from their arms, the rings from their fingers, and the brooches from their bosoms;‑but in all this we abstained from lifting our eyes upon themselves, or gazing on one of them, lest we should sin with any one of them, and die the death which the wicked/lawless die in the world to come. And may this be had in memorial for us in the day of the great judgment, to make propitiation for our souls before the Lord. [JERUSALEM. And we have brought the oblation of the Lord. When we entered into the houses of the Midianite kings, and into their sleeping‑chambers, and saw there the fair and delicate daughters of the Midianite kings, we took from their beads their golden coronets, the earrings from their ears, the rings from their fingers, the bracelets from their arms, and the jewels from their bosoms; yet, Mosheh our master! far was it from us, not one of us was united with any one of them, neither will he be companion with her in Gehinnom. In the world to come may it stand to us, in the day of the great judgment, to propitiate for our souls before the Lord.]

51. Moshe and Elazar the Kohen took the gold from them, every fashioned article.

51. And Mosheh and Elazar the priest took the gold from them, every article fabricated;

52. All the gold of the offering that they set apart for Adonai was 16,750 Shekalim, from the officers who were over divisions of the thousands and from the officers who were over divisions of the hundreds.

32. and the sum of all the gold of the separation which they had separated unto the Name of the Lord was sixteen thousand seven hundred and fifty shekels, from the captains of thousands and of hundreds.

53. The men of war, took booty for themselves.

53. For the men of the host had taken spoil, every man for himself.

54. Moshe and Elazar the Kohen took the gold from the officers who were over divisions of the thousands and the hundreds, and they brought it to the Tent of Meeting as a remembrance for B’ne Yisrael before Adonai.

54. And Mosheh and Elazar the priest took the gold from the captains of thousands and of hundreds, and brought it into the tabernacle of ordinance, a good memorial of the sons of Israel before the Lord.

 

 

 

 

Ketubim: Targum Tehillim (Psalms) 106:1-12

 

JPS Translation

TARGUM

1. Hallelujah. O give thanks unto the LORD; for He is good; for His mercy endures for ever. 

1. Hallelujah! Give thanks in the presence of the Lord, for He is good, for His goodness is forever.

2. Who can express the mighty acts of the LORD, or make all His praise to be heard?

2. Who is able to utter the might of the Lord? [Who] is allowed to proclaim all His praises?

3. Happy are they that keep justice, that do righteousness/generosity at all times.

3. Happy are they who observe judgment, those who do righteousness/generosity at every time.

4. Remember me, O LORD, when You favour Your people; O think of me at Your salvation;

4. Remember me, O Lord, with good will toward Your people; call me to mind with Your redemption.

5. That I may behold the prosperity of Your chosen, that I may rejoice in the gladness of Your nation, that I may glory with Your inheritance.

5. To look on the plenty of Your chosen ones; to rejoice in the joy of Your people; to join in praise with Your inheritance.

6. We have sinned with our fathers, we have done iniquitously, we have dealt wickedly/lawlessly. 

6. We have sinned, along with our fathers; we have committed iniquity, acted wickedly/ lawlessly.

7. Our fathers in Egypt gave no heed unto Your wonders; they remembered not the multitude of Your mercies; but were rebellious at the sea, even at the Red Sea.

7. Our fathers in Egypt paid no heed to Your wonders; they did not call to mind Your great goodness; and they rebelled against Your Word by the sea, at the sea of Reeds.

8. Nevertheless He saved them for His name's sake, that He might make His mighty power to be known.

8. And He redeemed them for His name’s sake, to make known His might.

9. And He rebuked the Red Sea, and it was dried up; and He led them through the depths, as through a wilderness.

9. And He rebuked the sea of Reeds, and it dried up; and He conducted them through the deeps, as in the wilderness.

10. And He saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.

10. And He redeemed them from the power of the foe; and He redeemed them from the power of the enemies.

11. And the waters covered their adversaries; there was not one of them left.

11. And the waters covered their oppressors; not one of them was left.

12. Then believed they His words; they sang His praise.

12. And they believed in the name of His Word; they sang His praise.

 

 

The Midrash on Psalms (Midrash Tehillim): Psalm 106:1-12

 

I. O give thanks unto the Lord; for He is good; for His mercy endures forever. Who can express the mighty acts of the Lord? (Ps.106:1-2). These words are to be considered in the light of what Scripture says elsewhere: Many, O Lord my God, are Your wonderful works which You have done, and Your thoughts which are to us-ward (Ps. 40:6). What is meant by the words Many ... are Your wonderful works? They mean that every day You do for us miracles and wonderful works, of which no man knows. Then who does know? You, O Lord!

R. Eleazar ben Pedat said: Mark that it is written To Him who alone does great wonders (Ps.136:4) – that is, God alone knows [the great wonders He does]! The later verse, To Him who divided the Red Sea in sunder (ibid. 136:13), implies that God's giving of sustenance is as great a wonder as the miracle at the Red Sea. It implies further that even as the world cannot exist without God's giving of sustenance, so the world cannot exist without wonders and miracles. For example, a man is lying on his bed, and not far from him there is a snake. As the man starts to get up, the snake becomes aware of him; but as the man is about to put his feet down, the snake glides away from him. A man does not know how many such wonderful works the Holy One, blessed be He, does for him. Who does know? Blessed be the Lord God, the God of Israel, who alone does wondrous things (Ps. 72:18). Why alone? Is it conceivable that anyone else would be helping Him to do wondrous things? Alone means that God alone knows how many wondrous works He does every day. Hence David said: Many, O Lord my God, are Your won­derful works which You have done, and Your thoughts which are to us-ward (Ps. 40:6).

And of the words They cannot be reckoned up in order unto You (ibid.), R. Aha said: We can number neither Your wonder­ful works which You do, nor Your thoughts. Nor can His glory be precisely reckoned. Consider an analogy of two men, one strong and the other weak. Is it possible for the weak man to recount the glorious deeds of the strong one? No! For he can have no understanding of the glorious deeds of the strong man. But the strong man knows his own strength, and he can recount the glorious deeds of another strong man. Therefore, David asked: Who can utter the mighty acts of the Lord? and answered: He who can show forth all His praise (Ps. 106:2).

 

Who can utter the mighty acts of the Lord? R. Samuel said: Men like us who are occupied with Torah to the full extent of our obligation.

 

II. Another interpretation of Who can utter the mighty acts of the Lord? (Ps. 106:2). When Zophar the Naamathite said to Job: Can you fathom the deep things of God? ... The measure thereof is longer than the earth (Job 11:7, 9), he meant: "Who can fathom the things in which God reveals Himself?" Is it not said: The things which are in the heights above—what can you make of them? (Job 11:8). And what is meant by the words The things which are in the heights above—what can you make of them? They mean: Can you tell how God made the heavens and the stars? Not even Moses who went up into heaven to receive the Torah from God's hand into his own could fathom heaven's depth.

R. Huna the Priest taught in the name of R. Jeremiah, who taught in the name of R. Hiyya the Great: Then I beheld all the work of God (Eccles. 8:17)—that is, beheld the Torah, as in the words "And the tables were the work of God" (Ex. 32:16). Although some say that the end of the verse, That a man cannot find out the work that is done under the sun; because though a man labor to seek it out, yet he will not find it; yes further, though a wise man think to know it, yet will he not be able to find it (Eccles. 8:17) speaks of the Messiah, the wise man [Hakham], in truth, is Moses, the master of wise men [Hakhamim], who, nevertheless, could not make out all the meaning of Torah.

 

And who sang the praise of the mighty acts of the Holy One, blessed be He? The people of Israel, who were told Yours is the song, O Israel; who is like unto you? (Deut. 33:29). Again, They who sing are they that keep justice, that do righteousness/generosity at all times (Ps. 106:3), they being the children of Israel, as is evident from the words spoken of Abraham, I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to do righteousness/generosity and justice (Gen. 18:19).

How came the people of Israel to sing the praise of His mighty acts? When they went forth out of Egypt, and the Holy One, blessed be He, did wonders for them by dividing the Red Sea for them and bringing them across it onto dry land, the minister­ing angels came to sing praises to the Holy One, blessed be He. But the Holy One, blessed be He, did not let them, as is said And the one came not near the other all the night (Ex. 14:20), the one and the other here clearly referring to the angels and to their singing of praise, as in the verse "And one called unto the other, and said: Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory" (Isa. 6:3). Instead, the Holy One, blessed be He, said: Let Moses and the children of Israel sing praises unto Me, as is said Then let Moses and the children of Israel sing (Ex. 15:1), it is not written "Then Moses sang," but Then let Moses … sing, as though a man were saying to his fellow: "Let So-and-so sing first."

Who is like unto You, O Lord, among the mighty? ... Fearful in praises (Ex. 15:11). What is meant by Fearful in praises? R. Yudan said: It means, Your fearfulness transcends all praise that can be uttered of You. A mortal king, when he enters a city, may be praised that he is, rich, or strong, though he is often weak; or, he may be praised that he is merciful, though he is often cruel. But with the Holy One, blessed be He, it is not so. For beyond the reach of anything a man says in praise of Him is that within Him which is ineffable. His fearfulness transcends all the praise you can utter of Him.

 

David said: As they praise You in this world, so will they praise You in the world-to-come: This will be written for the generation to come; and a people which will be created will praise the Lord (Ps. 102:19). And we praise You: So we that are Your people and the flock of Your pasture will give You thanks forever; we will tell of Your praise to all generations (Ps. 79:13).

 

III. Another exposition of Who can utter the mighty acts of the Lord? ... Blessed are they that keep justice, and he that does righteousness/generosity at all times (Ps. 106:2-3). His disciples asked R. Tarfon: "What man is busy in righteousness/generosity at all times?" and he answered: "He that copies out sacred scrolls and lends them to other people." The disciples said to one another: "Are, then, the instructors of the young ever idle? Or is he idle who feeds an orphan in his house?" It was argued: "But the child goes naked." Thereupon, the disciples agreed: "We must have recourse to the Modaite." They were referring to what R. Eliezer the Modaite taught: Even though the orphan child be left naked, neverthe­less it is the portion of bread he is given to eat that enables him to stand up. And so he that feeds an orphan is one that does righteousness/generosity at all times.

 

IV. Let me be in remembrance, O Lord, in the boon that You wilt extend unto Your people (Ps. 106:4). David said: Master of the universe, when You bring deliverances through Mordecai and Esther, let me be in remembrance. [The Holy One, blessed be He, replied: As you live, I will bring you to remembrance by My saying, There was a certain Judaean (Esther 2:5), a man of David's tribe, Judah, and only after that will I say that the man's name was Mordecai].

 

They remembered not the multitude of Your mercies; but were rebellious at the sea, at the Red Sea (Ps. 106:7). R. Abba bar Kahana said: Two rebellions took place. Since the sea and the Red Sea refer to one and the same sea, it follows not that there were two seas, but that two rebellions took place at the sea.

 

R. Abba bar Kahana taught in the name of R. Levi: The sea became mire for the children of Israel, as is said You did walk through the sea with Your horses, through the mire of the great waters (Hab. 3:15); and of the Egyptians, when Israel was in bondage, it is said They made their lives bitter with hard service in mire and in brick (Ex. 1:4). Therefore, as the children of Israel went down into the sea, they said: Out of mud and mire we came forth, and now we come back to mud and mire.' There­upon He rebuked the Red Sea, and it was dried up (Ps. 106:9).

 

Rab Huna and Rab Aha differed. One taught: It was not by a rebuke but by raising a wind that God brought back the waters, as is said You did blow with Your wind, the sea covered them (Ex. 15:10). The other said: It was by a roaring – And He will roar against them in that day like the roaring at the sea (Isa. 5:30). The verse uses the story of the discomfiture of Pharaoh to throw light upon the discomfiture of Sennacherib, but the verse's description of this, in turn, throws light back upon the means of Pharaoh's discomfiture—the roaring of the waters against him.

 

V. And the waters covered their adversaries; there was not one of them left (Ps. 106:11). R. Judah and R. Nehemiah differed concerning the words not one of them was left. Not even Pharaoh was left, R. Judah taught, since it is said There was not one of them left. Pharaoh alone was left, R. Nehemiah taught, for it is said But in very deed for this cause have I made you to remain (Ex. 9:16). Some say Pharaoh was finally drowned, for it is said The Lord …. overthrew Pharaoh and his host in the Red Sea (Ps. 136:15).

 

 

 

Ashlamatah: Yeshayahu (Isaiah) 49:24 – 50:7

 

24. Will the prey be taken from the mighty, or the captives of the victorious be delivered? {S}

 

25. But thus says the LORD: Even the captives of the mighty will be taken away, and the prey of the terrible will be delivered; and I will contend with him that contends with you, and I will save your children.

26. And I will feed them that oppress you with their own flesh; and they will be drunk with their own blood, as with sweet wine; and all flesh will know that I the LORD am your Savior, and your Redeemer, the Mighty One of Jacob. {S}

 

1. Thus says the LORD: Where is the bill of your mother's divorcement, wherewith I have put her away? Or which of My creditors is it to whom I have sold you? Behold, for your iniquities/lawlessness were you sold, and for your transgressions was your mother put away.

2. Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; their fish become foul, because there is no water, and die for thirst.

3. I clothe the heavens with blackness, and I make sackcloth their covering. {P}

 

4. The Lord GOD has given me the tongue of them that are taught, that I should know how to sustain with words him that is weary; He wakens morning by morning, He wakens mine ear to hear as they that are taught.

5. The Lord GOD has opened mine ear, and I was not rebellious, neither turned away backward.

6. I gave my back to the smiters, and my checks to them that plucked off the hair; I hid not my face from shame and spitting.

7. For the Lord GOD will help me; therefore have I not been confounded; therefore have I set my face like a flint, and I know that I will not be ashamed.

 

 

 

Special Ashlamatah: 1 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.

 

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) 24:36-44

 

36.  But of that [exact] day and hour no one knows, not even the angels of heaven, nor the son, but only the Father.

37.  Yet, as was in the days of Noach, so will be the coming of the Ben Adam (son of man).

38.  For they were in the days which were before the flood, eating and drinking, being fruitful and multiplying, until the [very] day when Noach went into the ark,

39.  They did not know or understand until the flood came and swept them all away, so will be the coming of the Ben Adam (son of man).

40.  Then if there will be two in the field; one is taken and one is left.

41.  [If there will be] two women grinding flour at the hand mill; one will be caught up and one will be left.

42.  Therefore keep watch-guard, because you do not see in what day your Master is coming.

43.  But know this: that if the master of the house householder had seen in which shift the thief would be coming, he would have been alert and would not have tolerated his house to be broken into.

44.  Therefore, you become ready as well, because in an hour you do not suppose, the Ben Adam is to come.

 

 

 

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 Exodus 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 continue with the theme of last week of putting G-d first in every circumstance, and never forgetting to give unto Him the first-fruits of our increases. In the incident of the men of war making a special offering of the gold they found in the Kings palaces, as a thanks-giving offering to G-d for having preserved the lives of all the men that went to war, we find the theme of gratitude as well.

 

A heart that is full of gratitude towards G-d, always takes care to show that gratitude in giving of his/her very best to G-d. Remember that Moses did not need to ask the officers for this offering, it was simply born out profound gratitude for G-d sparing their lives.

 

This incident serves to illustrate the principle, that a person in reverential love with G-d, does need to be reminded to observe the Law, or to observe this or the other commandments, because the profound love for G-d manifests automatically and sincerely to serve G-d with one’s very best! That is, real service to G-d, must come from a deep and sincere recognition and gratitude for His rich bounty and many benevolent gifts we receive from Him at every instant of our lives.

 

Consider this, the air we need to breathe and live, how G-d, in His merciful providence supplies it to us in abundance and with an open hand. And what about the food and ample sustenance that He places in our tables so that we may live? And for all these and many other great kindnesses we constantly receive from Him, should we not be profoundly grateful? Should not a man or a woman that realizes this be not profoundly grateful to G-d and show it in their giving back to G-d?

 

We Jews have a wonderful custom, one that I rarely see in other beliefs, and that is the custom of when realizing that G-d has preserved our lives after a trip, accident, or being cured, or something good happening to us, we will go straight to the treasurer of the Esnoga and present a thanksgiving offering to G-d, most blessed be He! What a most wonderful tradition have we received from our forefathers!

 

So then reverential fear of G-d, deep solid love of G-d, and profound deeds of gratitude manifested in obedience to His Laws beyond the call of duty and without expecting anything in return, is what really impresses our G-d. Look at Noach. Did G-d command Noach to present a sacrifice after coming from the ark? No, but he did it as an act of thanksgiving of profound gratitude for preserving his own life and that of his immediate family. Here we see that profound gratitude, not only observes the commandments but goes beyond that which is required. And this my dear friends is what the Master of Nazareth was all about. Of being thoroughly possessed by gratitude, which would enable us to move mountains, to go beyond the call of duty without any expectation except for the great pleasure of having served G-d beyond the call of duty!

 

Rabbi Dr. Charles B. Chavel in his translation and commentary on “The Commandments: Sefer Ha-Mitzvoth of Maimonides” (London: Soncino Press, 1967, Vol. I pp. 280-288) explains how the commandments must be kept with gratitude. He comments as follows:

  

Performance of the Mitzvoth

 

While the greatest Jewish minds have throughout the ages devoted much thought to the wide variety of problems raised by the mitzvoth themselves, a great deal of attention has also been paid to the psychological and spiritual aspects of shemirath ha-mitzvoth, the performance of the Divine Commandments. In the Mishnah and the Gemara, in the Responsa of the Geonim, in the Mishneh Torah of Maimonides, in the Shulchan Aruch of Joseph Karo and Moses Isserles, and in countless other works, up to and including the latest contemporary Responsa, we find many references to the nature and character of the act of fulfilling the Divine Will, and to the manner and spirit in which we ought to carry out an activity which is held to be one of the ten tests of men's love for the Almighty.

 

The King has brought me into His chambers; we will be glad and rejoice in you. These words of the Song of Songs (1:4) express allegorically the Jew's belief in the Divine revelation of the mitzvoth, and the elation of heart and mind with which he carries them out. Rabbinical literature is rich in expressions in which the characteristic attitude towards shemirath ha-mitzvoth is crystallized, and some of the most striking of these are elucidated in the following survey, which does not claim to be exhaustive.

 

1.     Hiddur Mitzvah (Glorifying the mitzvah)

A primary duty in shemirath ha-mitzvoth is to perform every mitzvah in a way which will reflect glory upon Him who commanded its observance. The literature gives concrete examples of the application of this principle of hiddur mitzvah [Baba Kamma 9b, closely related to this idea is that of mitzvah min ha-muvchar (lit. the mitzvah at its best), according to which one should make a sincere effort to perform a mitzvah as fully and completely as possible, even though a lesser degree of performance would suffice for the fulfillment of one’s obligation]. Thus the Mechilta says: ‘This is my God and I will glorify Him’ (Exodus 15:2); Rabbi Ishmael asks: 'But is it possible for a creature of flesh and blood to add glory to his Creator? I can only understand this as meaning: I will be beautiful before Him in observing the Commandments; I will prepare before Him a beautiful Lulav, a beautiful sukkah, beautiful tzitzith, and beautiful phylacteries.' Other sources add: ‘a beautiful Scroll of the Law, a beautiful shofar, a beautiful Tallith, and prescribe for the writing of a Scroll of the Law fine ink, a fine pen, and a skilled penman.’

 

Hiddur Mitzvah is obligatory upon everybody. Thus if one goes to buy an Ethrog, and is shown two, he must buy the more beautiful one if its cost does not exceed that of the other one by more than a third (Shulchan Aruch, Orach Haim 656.1). ‘In the land of Israel they said in the name of Rabbi Zeira: Up to a third, one should take the money from what he needs for his sustenance; beyond that, [i.e. if he is well-off,] he should add more' (Baba Kama 9b).

 

The Talmud mentions the case of Rabban Gamliel, who bought a Lulav, for one thousand zuz, (Sukkah 41b) thus providing a concrete example of 'how deeply [the ancients] loved the mitzvoth'.

 

When one takes the 'four species' on the Feast of Tabernacles, the palm-branch, the myrtle, and the willow should be tied together, because unity of design adds beauty to the mitzvah. 'The men of Jerusalem used to bind up their Lulav with threads of gold' (Sukkah 36b).

 

The principle of hiddur mitzvah applies especially to the Temple of God. 'This is my God and I will glorify Him: I will make Him a beautiful Temple' (Exodus 15:2, Mechilta). The Mishnah records the names of people whose memories were held in high honor because they had added glory to the Temple. Thus: 'King Monobaz [of Adiabene, a proselyte,] had all the handles of all the vessels used on the Day of Atonement made of gold. His mother Helena had a golden candlestick made over the door of the Sanctuary' (Yoma 37a).

 

The best way of performing the mitzvah [of the building of the Temple] is to strengthen the structure and to elevate it according to the means of the people, as Scripture states, To raise up the house Of our God (Ezra 9:9). It is also our duty to glorify and beautify it in proportion to our increasing means; if it be possible to cover [its walls on the inside] with gold, or to do anything else which will add to its glory, this is obligatory' (Mishneh Torah, Hilchoth Ha-Bechirah 1.11). The same rule applies to the Synagogue (Shulchan Aruch, Orach Haim 150.2 –‘Whatever one would not do in the palace of a great king, he must not do in a synagogue or in a house of study’ – Mesilat Yesharim, 19).

 

 

2.     Chibbuv Mitzvah (Love of the mitzvah)

`I have seen men of exemplary conduct who in buying anything pertaining to a mitzvah would not bargain over the price, but would pay at once whatever was asked. This they did because of their desire to manifest unbounded love for the mitzvah, since if they haggled over the price they would show that their attachment to worldly goods was greater than their love for the Word of God.' The ideal of chibbuv, mitzvah was regarded as fulfilled in some measure wherever people showed readiness to perform a mitzvah personally even where the law permitted its delegation to others. Thus, where Scripture says that the Israelites when leaving Egypt carried the residue of the unleavened bread and bitter herbs bound up in their clothes upon their shoulders (Exodus 12:34), the Mechilta comments: 'Had they then no beasts of burden? Does not Scripture say, And a mixed multitude went up also with them, and flocks and herds, even much cattle?  Why then are we told that they carried the food bound up in their clothes upon their shoulders? It is to show Israel's love for the mitzvoth.'

 

The Law lays it down that every individual, however important, must take part in the building and roofing of the succah, for this is his true dignity, to busy himself with the mitzvah' (Kitzur Shulchan Aruch 134.1).

 

Another significant expression of chibbuv mitzvah is mentioned in the famous Shelah (a legal and mystical compendium of Judaism written by Isaiah Horowitz). 'I have seen the greatest men kissing the unleavened bread, and the bitter herbs, and the succah when entering or leaving it, and the four species of the Lulav, all to manifest their love of the mitzvoth.'

 

 

3.     Mitzvoth Tzrichoth Kavvanah (Mitzvoth need conscious purpose for their due performance)

The subject of kavvanah, or conscious purpose, in the performance of mitzvoth occupies a prominent place in Jewish teaching. The main question is whether we should assume that the heart and mind are naturally bent towards the Creator, and take for granted the presence of kavvanah when a mitzvah is performed, or whether we must insist that, in the absence of definite indication of conscious purpose, action alone does not constitute fulfillment of a mitzvah. Jewish teaching lays down a number of guiding principles.

 

To begin with, there must be a positive belief in the Divine authority and efficacy of the mitzvah. Thus, if a person fasts on the Day of Atonement without believing in the doctrine that on that day we atone for our sins against the Almighty, there is no atonement for him. (Mishneh Torah, Hilchoth Shegogoth 3.9) Similarly, a perfect Scroll of the Law written by an unbeliever has no sanctity whatever, and should be burnt (Gittin 45b).

 

Perfect compliance with the law takes place when a man directs his heart and mind to the mitzvah, intending it ‘for the sake of Heaven, in accordance with the Will of the Creator'. The Psalmist expresses this when he says:

 

To do Your will, O my God, I have desired,

And Your Law is in my very heart. (Psalm 40:9)

 

As a general rule, however, it is held that where a mitzvah entails the performance of a specific act - such as the eating of unleavened bread - one who performs the act without conscious purpose fulfils his obligation (Mishneh Torah Hilchoth Chametz UMatzah 6.3); but where no specific act is required, there must be definite awareness of a desire to fulfill one's duty. Thus: `If a man is passing behind a synagogue, or if his house adjoins the synagogue, and he hears the sound of the Shofar, or of the reading of the Scroll of Esther, then if he listens with attention he fulfils his obligation, but otherwise he does not. Although he hears equally in either case, there is a difference between one who listens with attention and one [who] does not listen with attention.'

 

A number of mitzvoth require attention to the meaning of the action. Thus, the reciting of the Shema must be accompanied by understanding of the meaning of the words, as well as a conscious readiness for kabbalath al malkhuth shamayim (taking upon oneself the yoke of the Kingdom of Heaven). In connection with the wearing of Tefillin we are required to touch them constantly, in order to keep in mind the sacred Name of G-d mentioned in the scrolls they contain.

 

There is also a group of mitzvoth which require a still higher form of kavvanah. Thus, a Scribe writing a Scroll of the Law must expressly say, before he begins his work, 'I am writing this Scroll for the purpose of making it a sacred Scroll of the Law' (Shulchan Aruch, Yoreh De’ah 274.1); and before writing any of the Divine Names, which may never be erased, he must expressly say, 'I am writing this Name for the purpose of making it a sacred Name' (ibid. 276.2).

 

The general object of the law is thus clear. In the performance of a mitzvah one must strive for the highest perfection through body and soul, thus completely giving oneself up to the service of the Almighty.

 

 

4.     Zerizuth (Alertness)

A person's attitude towards a mitzvah is indicated by the alertness he displays when the time arrives for its performance:

 

I have hastened, and not delayed

In the observance of Your commandments. (Psalm 119:60)

 

Accordingly, a mitzvah which may be performed at any time of the day should be carried out in the morning. Thus, the rite of circumcision, which has to be performed on the eighth day after the birth of a male child, is carried out in the morning (Yoreh De’ah 262.1).

 

The Sages based the requirement of alertness on the Scriptural verse, And yon will watch the unleavened bread (Exodus 12:17). 'Just as one should not be slow when making unleavened bread, lest it leaven, so one should not be slow to perform a mitzvah. If a mitzvah comes your way, perform it immediately.'

 

 

5.     Simchah Shel Mitzvah (Joy in the mitzvah)

Awareness of the Divine element in the mitzvah rejoices the heart of the Jew who is privileged to perform it, but the absence of such joy mars the perfection of its fulfillment. Thus the Sages say: 'One should not stand up to say prayers while immersed in sorrow, or idleness, or laughter, or chatter, or frivolity, or idle talk, but only while still rejoicing in the performance of some religious act' (Berachoth 31a).

 

The highest peaks of faith, truth and devotion arc reached only through joy. Thus, commenting upon the teaching of the Mishnah, 'It is incumbent on a man to bless God for the evil in the same way as for the good', one of the Sages of the Talmud observes: 'The Mishnah intended to teach us that one is to recite the blessing for evil with the same joy, and with as complete devotion of heart, as when reciting a blessing for good' (Berachoth 60b). And another Sage comments that this thought was expressed by David when he said: I will sing of kindness and justice ..., (Psalm 101:1) meaning: 'I will sing of God when He deals with me in kindness, and I will sing of Him when He deals with me in strict accordance with the principles of justice' (Berachoth 60b).

 

In illustration of this principle the Talmud proceeds to tell the sublime story of Rabbi Akiba's martyrdom. 'As he was being led forth to execution [because he had violated the Roman edict prohibiting study of the Torah], it was the hour for the recital of the Shema, and while they combed his flesh with iron combs, he was accepting upon himself the yoke of the Kingdom of Heaven.' When asked for the reason of his devotion and joy, he replied "'All my life I have been troubled by this verse with all your soul, [which I interpret] 'even if He takes your soul'. I said: Whenwill I have the opportunity of fulfilling this? Now that I have the opportunity, will I not fulfill it?" With a long drawn-out voice he then pronounced the word Echad, One [Hear, O Israel: the Loid our God, the Lord is One], when his soul departed' (Berachoth 61b). Thus Rabbi Akiba affirmed his profound belief in the perfect goodness of God, and set an example of performing the highest Mitzvah in Judaism, Kiddush Ha-Shem (the Sanctification of the Name), with a joyful heart.

 

 

6.     Bizui Mitzvah (A mitzvah may not be treated with disrespect)

There are various ways in which lack of respect for a mitzvah may be shown, and against which we must be on our guard.

 

Covering up the blood of slaughtered wild animals and birds, with the foot, instead of with the hand or a knife, constitutes disrespect to the mitzvah and to Him who commanded it, 'since the respect he is called upon to show is shown not to the Mitzvah itself, but to Him who commanded it, blessed be He, who has saved us from groping in darkness, has set for us a lamp to guide us in correcting that which is perverse and a light which is to reveal to us the path of righteousness/generosity (Mishneh Torah Hilchoth Shechitah 14.16). Similarly, to put on a glove before taking up the Lulav shows disregard for the iiiitzvah (Sukkah 42a).

 

The use of a sacred object for a secular purpose is another form of bizui mitzvah. Thus: 'It is forbidden to count money by the Hanukah light, because it shows lack of respect for the mitzvah' (Shabbat 22a).

 

To attend to one's own affairs before fulfilling one's duty towards Heaven is also considered a form of disrespect. Thus, if one eats and drinks before reciting the Morning Prayers, 'it is of him that Scripture says, You have cast Me behind your backs (1 Kings 14:9). The Holy One, blessed be He, says: After this man has exalted himself [through eating and drinking], he comes and accepts the Kingdom of Heaven! (Berachoth 10b).

 

A tendency to neglect the performance of a particular mitzvah, such as saying Grace after Meals, is another way of showing lack of respect for the mitzvah, as well as a failure of duty. To attempt to belittle the spiritual value of a mitzvah is a still graver insult to the Word of God (cf. Yoma 22b).

 

Finally, we must guard against disrespectful treatment of an object with which a Mitzvah has once been performed, such as old tzitzith, etc. This applies especially to objects which are in themselves sacred, such as tefillim or a Scroll of the Law. When these become old or torn, they must not be thrown away, but must be hidden from sight in order to prevent their desecration (this accounts for the Genizah (lit. hiding place), the most famous example of which is the Cairo Genizah)..

 

7.     Mitzvah Habaah Be' Averah (A mitzvah may not be performed with the fruits of sin).

`We must be especially careful not to perform a mitzvah with the fruits of sin' (Sukkah 30a). The Talmud says: 'If one has stolen a measure of wheat and has ground, kneaded and baked it, and set apart the Heave-offering (Challah), how can he recite a benediction over it? It would not be a benediction, but rather a blasphemy!' (Sanh. 6b).

 

Commenting upon the verse, For I, the Lord, love justice: I hate robbery with a burnt-offering, (Isiah 56:8) the Talmud says: 'This may be compared to a human king who passes through the custom-house and says to his attendants, "Pay the duty to the tax-collectors." When they say to him, "Does not all the duty belong to you?" he replies: "All travelers will learn from me not to evade payment of duty." So the Holy One, blessed be He, says: I, the Lord hate robbery with a Burnt-offering [which is wholly given to Me]. Let my children learn from Me and avoid robbery [even in connection with the performance of any duty].' (Sukkah 30a).

 

8.     `Ponder the path'

The preceding analysis of some of the ideals which enter into shemirath ha-mitzvoth (the observance of the commandments) will suffice to demonstrate that religious observance in Judaism is not a mere mechanical performance, or discharge of a burdensome obligation, but is an infinitely rich and rewarding experience, within the reach of every individual. And, in accordance with the maxim of the Mishnah that 'the reward is proportioned to the exertion' (Aboth 5.22), the greater the devotion with which the mitzvoth are carried out, the greater will be the reward and the spiritual satisfaction derived from their performance. Religious observance must not be allowed to become a matter of routine; it demands constant thought and careful consideration. The words of Scripture, Ponder the path of your feet, and let all of your ways be established (Proverbs 4:26) and the Rabbinic dictum, 'Happy is he who considers carefully how to set about the observance of a mitzvah' (Yerushalmi Shekalim 5,6), lay down the guiding principles of' the Jew as he strives in his daily life. to meet the requirements of the Torah.

 

Rabbi Dr. Charles B. Chavel, “The Commandments: Sefer Ha-Mitzvoth of Maimonides” (London: Soncino Press, 1967, Vol. I pp. 280-288)

 

 

My this be a full reality in our lives in gratitude to the grace of G-d bestowed upon us through our Master, Yeshuah the Messiah, peace be upon him, and upon all the house of Yisrael, amen ve amen!

 

Shalom Shabbat !

 

Hakham Dr. Yosef ben Haggai