Esnoga Bet Emunah

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Sivan 16, 5771 – June 17/18, 2011	Second Year of the Shmita Cycle

Candle Lighting and Habdalah Times:

Conroe & Austin, TX, U.S. Fri. June 17. 2011 – Candles at 8:17 PM Sat. June 18. 2011 – Havdalah 9:16 PM	Brisbane, Australia Fri. June 17. 2011 – Candles at 4:43 PM Sat. June 18. 2011 – Havdalah 5:39 PM	Bucharest, Romania Fri. June 17 2011 – Candles at 8:44 PM Sat. June 18. 2011 – Havdalah 9:59 PM
Chattanooga, & Cleveland, TN, U.S. Fri. June 17. 2011 – Candles at 8:39 PM Sat. June 18. 2011 – Havdalah 9:42 PM	Jakarta, Indonesia Fri. June 17. 2011 – Candles at 5:29 PM Sat. June 18. 2011 – Havdalah 6:20 PM	Manila & Cebu, Philippines Fri. June 17. 2011 – Candles at 6:08 PM Sat. June 18. 2011 – Havdalah 7:02 PM
Miami, FL, U.S. Fri. June 17. 2011 – Candles at 7:56 PM Sat. June 18. 2011 – Havdalah 8:53 PM	Olympia, WA, U.S. Fri. June 17. 2011 – Candles at 8:51 PM Sat. June 18. 2011 – Havdal. 10:11 PM	Murray, KY, & Paris, TN. U.S. Fri. June 17. 2011 – Candles at 7:58 PM Sat. June 18. 2011 – Havdalah 9:03 PM
Sheboygan & Manitowoc, WI, US Fri. June 17. 2011 – Candles at 8:17 PM Sat. June 18. 2011 – Havdalah 9:30 PM	Singapore, Singapore Fri. June 17. 2011 – Candles at 6:53 PM Sat. June 18. 2011 – Havdalah 7:45 PM	St. Louis, MO, U.S. Fri. June 17. 2011 – Candles at 8:09 PM Sat. June 18. 2011 – Havdalah 9:16 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat Sarah

Her Excellency Giberet Laurie Taylor

His Honor Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

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 and her Torah Scholars, amen ve amen!

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

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 benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיִּשְׁלַח מֹשֶׁה
“Vayishlach Mosheh”	Reader 1 – B’Midbar 20:14-21	Reader 1 – B’Midbar 22:2-4
“And sent Moses”	Reader 2 – B’Midbar 20:22-29	Reader 2 – B’Midbar 22:5-7
“Y envió Moisés”	Reader 3 – B’Midbar 21:1-3	Reader 3 – B’Midbar 22:8-12
B’Midbar (Num) 20:14 – 22:1	Reader 4 – B’Midbar 21:4-9
Ashlamatah: Judges 11:12-21	Reader 5 – B’Midbar 21:10-16
	Reader 6 – B’Midbar 21:17-20	Reader 1 – B’Midbar 22:2-4
Psalm 104:10-18	Reader 7 – B’Midbar 21:21 – 22:1	Reader 2 – B’Midbar 22:5-7
Pirqe Abot V:3	Maftir: B’Midbar 21:34 – 22:1	Reader 3 – B’Midbar 22:8-12
N.C.: Mordechai 12:13-17	- Judges 11:12-21

Blessing Before Torah Study

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

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

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

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

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

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

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

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

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

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

Rashi & Targum Pseudo Jonathan

for: B’Midbar (Num.) 20:14 – 22:1

Rashi	Targum
14. Moses sent messengers from Kadesh to the king of Edom: "So says your brother, Israel, 'You know of all the hardship that has befallen us.	14. Then Mosheh sent messengers from Rekem unto the king of Edom, saying, Thus says your brother Israel. You have known all the trouble that has found us;
15. Our fathers went down to Egypt, and we sojourned in Egypt for a long time. And the Egyptians mistreated us and our forefathers.	15. that our fathers went down into Mizraim and dwelt in Mizraim many days, and the Mizraee afflicted us and our fathers.
16. We cried out to the Lord and He heard our voice. He sent an angel, and he took us out of Egypt, and now we are in Kadesh, a city on the edge of your border.	16. And we prayed before the LORD, who heard our prayers, and sent one of the ministering angels to lead us out of Mizraim: and, behold, we are in Rekem, a city built on the side of your border.
17. Please let us pass through your land; we will not pass through fields or vineyards, nor will we drink well water. We will walk along the king's road, and we will turn neither to the right nor to the left until we have passed through your territory.'"	17. Let us now pass through your land: we will not seduce virgins, nor carry off the betrothed, nor commit adultery: on the king's highway, under the heavens, we will go forward, and turn not to the right or to the left, to do any injury in the public way while we pass through your border.
18. Edom replied to him, "You shall not pass through me, lest I go out towards you with the sword!"	18. But Edomea answered him, You will not go through my coast, lest I come to meet you with the unsheathed sword.
19. The children of Israel said to him, "We will keep to the highway, and if we drink your water, either I or my cattle, we will pay its price. It is really nothing; I will pass through on foot."	19. And Israel said to him, We would go by the king's highway; if we drink your waters, I and my cattle, I will give you the price of their value. I will only pass through, without doing wrong.
20. But he said, "You shall not pass through!" and Edom came out toward them with a vast force and with a strong hand.	20. But he said, You will not pass through. And Edomea came out to meet him with a large army and with a strong hand.
21. Edom refused to allow Israel to cross through his territory; so Israel turned away from him.	21. So Edomea would not suffer Israel to pass through his coast; and Israel turned away from him, because it was commanded from before the Word of the Heavens that they should not set battle in array against them, forasmuch as the time was not yet come when the punishment of Edom should be given into their hands.
22. They traveled from Kadesh, and the entire congregation of the children of Israel arrived at Mount Hor.	22. And the whole congregation of the children of Israel journeyed from Rekem, and came unto Mount Umanom.
23. The Lord said to Moses and Aaron at Mount Hor, on the border of the land of Edom, saying,	23. And the LORD spoke unto Mosheh in the Mount Umanom, on the coast of the land of Edom, saying:
24. "Aaron shall be gathered to his people, for he shall not come to the Land which I have given to the children of Israel, because you defied My word at the waters of dispute [Mei Meribah].	24. Aharon will be gathered unto his people; for he will not enter into the land which I have given unto the children of Israel, because you were rebels against My Word at the Waters of Contention.
25. Take Aaron and Eleazar his son and ascend Mount Hor.	25. Take Aharon and Elazar his son, and make them come up to Mount Umanom.
26. Strip Aaron of his garments and dress Eleazar his son with them. Then Aaron shall be gathered in [to his people] and die there.	26. And you will strip Aharon of his vestments, the adornment (glory) of the priesthood, and put them on Elazar his son; but Aharon will be gathered, and die there.
27. Moses did as the Lord commanded him. They ascended Mount Hor in the presence of the entire congregation.	27. And Mosheh did as the LORD commanded him. And they ascended Mount Umanom, in the view of all the congregation.
28. Moses then stripped Aaron of his garments and dressed Eleazar his son in them, and Aaron died there on the top of the mountain. [Then] Moses and Eleazar descended from the mountain.	28. And Mosheh stripped Aharon of his vestments, the priestly decoration, and put them on Elazar his son; and Aharon died there on the summit of the mountain and Mosheh and Elazar came down from the mount.
29. The whole congregation saw that Aaron had expired, and the entire house of Israel wept for Aaron for thirty days.	29. And when the soul of Aharon was at rest, the Cloud of Glory was lifted up on the first day of the month Ab; and all the congregation beheld Mosheh come down from the mountain with rent garments; and he wept and said, Woe unto me, for you, my brother Aharon, the pillar of Israel's prayers! And they too wept for Aharon thirty days, the men and the women of Israel.
1. The Canaanite king of Arad, who lived in the south, heard that Israel had come by the route of the spies, and he waged war against Israel and took from them a captive.	1. And Amalek, who had dwelt in the south, and changed, and came and reigned in Arad, heard that the soul of Aharon was at rest, that the pillar of the Cloud which for his sake had led the people of the house of Israel had been taken up, and that Israel was coming by the way of the explorers to the place where they had rebelled against the LORD of the world. For, when the explorers had returned, the children of Israel abode in Rekem, but afterward returned from Rekem to Motseroth, in six encampments during forty years, when they journeyed from Motseroth, and returned to Rekem by the way of the explorers, and came unto Mount Umanom, where Aharon died; (and,) behold, he came and arrayed battle against Israel, and captured some of them with a great captivity.
2. Israel made a vow to the Lord, and said, "If You deliver this people into my hand, I shall consecrate their cities."	2. And Israel vowed a vow before the LORD and said, If You will indeed deliver this people into my hand, I will destroy their cities.
3. The Lord heard Israel's voice and delivered the Canaanite. He destroyed them and [consecrated] their cities, and he called the place Hormah.	3. And the LORD heard Israel's prayer, and delivered up the Kenaanites, and he destroyed them and their cities. And he called the name of the place Hormah.
4. They journeyed from Mount Hor by way of the Red Sea to circle the land of Edom, and the people became disheartened because of the way.	4. And they journeyed from Mount Umanom, by the way of the Sea of Suph, that they might compass the land of Edom; and the soul of the people was wearied in the way.
5. The people spoke against God and against Moses, "Why have you brought us up out of Egypt to die in this desert, for there is no bread and no water, and we are disgusted with this rotten bread."	5. And the people thought (wickedly) in their heart, and talked against the Word of the LORD, and contended with Mosheh, saying: Why did you bring us up from Mizraim to die in the wilderness; for there is neither bread nor water, and our soul is weary of manna, this light food?
6. The Lord sent against the people the venomous snakes, and they bit the people, and many people of Israel died.	6. And the bath-kol fell from the high heaven, and thus spoke: Come, all men, and see all the benefits which I have done to the people whom I brought up free out of Mizraim. I made manna come down for them from heaven, yet now turn they and murmur against Me. Yet, behold, the serpent, whom, in the days of the beginning of the world, I doomed to have dust for his food, has not murmured against me: but My people are murmuring about their food. Now will the serpents who have not complained of their food come and bite the people who complain. Therefore did the Word of the LORD send the basilisk serpents, and they bit the people, and a great multitude of the people of Israel died.
7. The people came to Moses and said, "We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that He remove the snakes from us." So Moses prayed on behalf of the people.	7. And the people came to Mosheh, and said: We have sinned, in thinking and speaking against the glory of the LORD's Shekinah, and in contending with you. Pray before the LORD to remove the plague of serpents from us. And Mosheh prayed for the people.
8. The Lord said to Moses, "Make yourself a serpent and put it on a pole, and let whoever is bitten look at it and live.	8. And the Lord said to Mosheh, Make yourself a serpent of brass, and set it upon a place aloft; and it will be that when a serpent has bitten any one, if he behold it, then will he live, if his heart be directed to the Name of the Word of the LORD.
9. Moses made a copper snake and put it on a pole, and whenever a snake bit a man, he would gaze upon the copper snake and live.	9. And Mosheh made a serpent of brass, and set it upon a place aloft; and it was, when a serpent had bitten a man, and the serpent of brass was gazed at, and his heart was intent upon the Name of the Word of the LORD, he lived.
10. The children of Israel journeyed on and camped in Oboth.	10. And the children of Israel journeyed from thence, and pitched in Oboth;
11. They journeyed from Oboth and camped in the wasteland passes in the wilderness, which faced Moab, toward the rising sun.	11. and they journeyed from Oboth, and encamped in the plain of Megistha, in a desert place which looks toward Moab from the rising of the sun.
12. From there they journeyed, and they encamped along the stream of Zered.	12. Thence they journeyed and encamped in a valley abounding in reeds, osiers, and mandrakes.
13. From there they journeyed, and they encamped on the other side of the Arnon, which was in the desert, extending from the Amorite border, for Arnon was the Moabite border between Moab and the Amorites.	13. And they journeyed from thence, and encamped beyond the Arnon, in a passage of the desert that stretches from the coast of the Amoraah; for Arnon is the border of Moab, situate between Moab and the Amoraah; and therein dwelt a priesthood of the worshippers of idols.
14. Concerning this it is told in the account of the Wars of the Lord, "What He gave at the [Sea of] Reeds and the streams of Arnon.	14. Therefore it is said in the book of the Law, where are recorded the wars of the LORD: Eth and Heb, who had been smitten with the blast of the leprosy, and had been banished beyond the confine of the camp, made known to Israel that Edom and Moab were concealed among the mountains in ambush, to destroy the people of the house of Israel. But the LORD of the world made a sign to the mountains, which pressed one to another so that they died: and their blood flowed through a valley on the brink of the Arnon (or, a valley adjoining Arnon).
15. And the spilling of the streams that turned to settle at Ar and leaned toward the border of Moab.	15. And the effusion of the streams of their blood flowed to the habitations of Lechaiath, which were, however, delivered from this destruction, because they had not been in their counsels; and, behold, it was unto the confine of Moab.
16. From there to the well; that is the well of which the Lord said to Moses, 'Gather the people, and I will give them water.'"	16. And from thence was given to them (the Israelites) the living well, the well concerning which the LORD said to Mosheh, Assemble the people and give them water.
17. Then Israel sang this song: "'Ascend, O well,' sing to it!	17. Then, behold, Israel sang the thanksgiving of this song, at the time that the well which had been hidden was restored to them through the merit of Miriam: Spring up, O well, spring up, O well! sang they to it, and it sprang up:
18. A well dug by princes, carved out by nobles of the people, through the lawgiver with their staffs, and from the desert, a gift.	18. the well which the fathers of the world, Abraham Izhak, and Jakob dug: the princes who were of old dug it, the chiefs of the people: Mosheh and Aharon, the scribes of Israel, found it with their rods; and from the desert it was given to them for a gift.
19. From the gift, to the streams, and from the streams to the heights.	19. And from thence it was given to them in Mattana; turning, it went up with them to the high mountains, and from the high mountains it went down with them to the hills surrounding all the camp of Israel, and giving them drink, every one at the door of his tent.
20. From the heights to the valley in the field of Moab, at the top of the peak, that overlooks the wastelands."	20. And from the high mountains it descended with them to the lower hills, but was hidden from them on the borders of Moab, at the summit of the hill looking toward Beth Jeshimon, because there they neglected the words of the Law.
21. Israel sent messengers to Sihon the king of the Amorites, saying:	21. Then sent Israel messengers to Sihon, king of the Amorites, saying:
22. "Let me pass through your land. We will not turn into fields or vineyards, nor drink well water. We shall walk along the king's road, until we have passed through your territory."	22. I would pass through your country. We will not carry off the betrothed, nor seduce virgins, nor have to do with the wives of men; by the highway of the King who is in the heavens we will go, until we have passed through your border.
23. But Sihon did not permit Israel to pass through his territory, and Sihon gathered all his people and went out to the desert toward Israel. He arrived at Jahaz and fought against Israel.	23. But Sihon would not permit Israel to pass through his limit, but constrained all his people, and came out to Jahaz, and made war against Israel.
24. Israel smote him with the sword, and took possession of his land from Arnon to Jabbok, as far as the children of Ammon, for the border of the children of Ammon was strong.	24. And Israel smote him with the anathema of the LORD, that he would destroy (him) with the edge of the sword; and he took possession of his country, from Arnon unto the Jabbok, unto the border of the children of Ammon; because Rabbath, which is the limit of the children of Ammon, was strong; and so far was their boundary.
25. Israel took all these cities, and the Israelites dwelt in all the cities of the Amorites, in Heshbon and all its villages.	25. And Israel took all those cities, and dwelt in all the cities of the Amorites, in Heshbon, and in all her villages.
26. For Heshbon was the city of Sihon, king of the Amorites, and he had fought against the first king of Moab, taking all his land from his possession, as far as Arnon.	26. For Heshbon was the city of Sihon, king of the Amorites; for he had beforetime made war with the King of Moab, and had taken all his country from his hand unto the Arnon.
27. Concerning this, those who speak in parables say, "Come to Heshbon, may it be built and established as the city of Sihon.	27. Therefore, say the young men, (or the chosen ones,) using proverbs: The righteous/generous who rule their passions say, Come let us reckon (Heshbon) the strength of a good work by the recompense, and the recompense of an evil work by the strength for whoso is watchful and diligent in the Law is built up and perfected;
28. For fire went forth from Heshbon, a flame from the city of Sihon; it consumed Ar of Moab, the masters of the high places of Arnon.	28. for mighty words like fire go forth from the lips of the righteous/generous, the masters of such thought, (calculation, heshbona,) and powerful merit like flames from those who are read and devoted in the Law: their fire devours the foe and the adversary, who are reckoned before them as the worshippers of the idol altars in the valley of Arnona.
29. Woe is to you, Moab; you are lost, people of Chemosh. His sons he has given over as refugees and his daughters into captivity, to Sihon, king of the Amorites.	29. Woe to you, you haters of the just! you have perished, you people of Kemosh, haters of the words of the Law, in whom there is no righteousness/generosity, unless he waste you to bring you captive unto the place where they teach the Law, and their sons and daughters be removed by captivity of the sword to be near them who consult in its counsels the instructors and those anointed with the Law.
30. Their kingdom is destroyed from Heshbon; it been removed from Dibon; we laid them waste as far as Nophah which is near Medeba."	30. The wicked have said, In all this there is nothing lofty to the sight; but your numbers will perish until the falsehood of your souls be ended, and the LORD of the world destroy them till their lives have expired, and they have come to nothing, as the cities of the Amorites have perished, and the palaces of their princes from the great gate of the house of the kingdom to the street of the smiths which is near to Medeba.
31. Israel settled in the land of the Amorites.	31. And Israel, after they had destroyed Sihon, dwelt in the land of the Amorites.
32. Moses sent [men] to spy out Jaazer and they captured its villages, driving out the Amorites who lived there.	32. And Mosheh sent Kaleb and Phineas to examine Makbar, and they subdued the villages, and destroyed the Amorites who were there.
33. Then they turned and headed north toward the Bashan. Og, the king of Bashan, came out toward them with all his people, to wage war at Edrei.	33. Then they turned, and went up by the way of Mathnan; and Og, the king of Mathnan, came out to meet us, he and all his people, to give battle at Edrei.
34. The Lord said to Moses, "Do not fear him, for I have delivered him, his people, and his land into your hand. You shall do to him as you did to Sihon the king of the Amorites who dwells in Heshbon.	34. And it was, when Mosheh saw Og, he trembled before him, stricken with fear: but he (soon) answered and said, This is Og the Wicked, who taunted Abraham our father and Sarah, saying: You are like trees planted by the water channels, but bring forth no fruit: therefore has the Holy One, blessed be He, spared him to live through generations, that he might see the great multitude of their children, and be delivered into our hands. Then spoke the LORD unto Mosheh: Fear him not, for I have delivered him into your hand, and all his people and country; and you will do to him as you have done to Sihon, king of the Amorites, who dwelt in Heshbon.
35. They smote him, his sons and all his people, until there was no survivor, and they took possession of his land.	35. Now it was, after Og the Wicked had seen the camp of Israel spreading over six miles he said with himself, I will make war against this people, that they may not do to me as they have done to Sihon: so went he and tare up a mountain six miles in size, and brought it upon his head to hurl it upon them. But the Word of the LORD forthwith prepared a reptile which ate into the mountain and perforated it, and his head was swallowed up within it; and he sought to withdraw it, but could not, because his back teeth and his front ones were drawn hither and thither. And Mosheh went and took an axe of ten cubits, and sprang ten cubits, and struck him on the ankle of his foot, and he fell, and died beyond the camp of Israel. Thus it is written. And they smote him and his sons and daughters, and all his people, till none of them remained to escape; and they took possession of his land.
1. The children of Israel journeyed and encamped in the plains of Moab, across the Jordan from Jericho.	1. And the children of Israel journeyed, and encamped in the plains of Moab, near the passage of the Jordan (toward) Jericho.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 14: Numbers – II – Final Wonderings

By: Rabbi Yitzchaq Magriso

Published by: Moznaim Publishing Corp. (New York, 1983)

Vol. 14 – “Numbers – II – Final Wonderings,” pp. 91-146.

Summary of the Torah Seder - B’Midbar (Num.) 20:14 – 22:1

• King of Edom Refuses Permission to Pass Through His Land – Numbers 20:14-21
• Death of Aharon – Numbers 20:22-29
• Battle with Canaanites – Numbers 21:1-3
• The Brazen Serpent – Numbers 21:4-9
• Halting Places – Numbers 21:10-20
• Conquering the Amorite Kingdoms – Numbers 21:21-32
• A Historical Note With Song of Victory – Numbers 21:26-30
• Defeat of Og the King of Bashan – Numbers 21:33-35 + 22:1

Welcome to the World of P’shat Exegesis

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

The Seven Hermeneutic Laws of R. Hillel are as follows

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

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

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

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

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

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

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

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

Rashi Commentary for: B’Midbar (Num.) 20:14 – 22:1

14 your brother Israel Why did he see fit to mention brotherhood here? However, he said to him, “We are brothers, sons of Abraham, to whom it was said, 'your descendants will be strangers [in a land which is not theirs’]” (Gen. 15:13). And both of us are responsible for fulfilling that obligation.-[Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

You know of all the hardship Therefore, your father parted from our father, as it says, “He went to a land because of Jacob his brother” (Gen. 36:6), [that is] because of the debt that was imposed upon them, and he [Esau] cast it onto Jacob.-[Gen. Rabbah 82:13]

15 mistreated us We endured many hardships.

and our forefathers From here [we learn] that when Israel is afflicted with punishment, the Patriarchs grieve in the grave. -[Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

16 and He heard our voice through the blessing that our father [Isaac] gave: “The voice is the voice of Jacob” (Gen. 27:22). When we cry out we are answered.-[Midrash Aggadah. See also Midrash Tanchuma Beshallach 9]

an angel This refers to Moses. From here [we derive] that the prophets are called “angels,” and it says, “They mocked the angels of God” (II Chron. 36:16). -[Midrash Tanchuma Vayikra 1, Lev. Rabbah 1:1]

17 Please let us pass through your land You have no right to contest the inheritance of the Land of Israel, since you did not pay the debt. Help us a little, and let us pass through your land.-[Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

nor will we drink well water He should have said, “water from cisterns.” However, Moses said, “Though we have manna to eat and a well from which to drink, we will not drink from it, but we will buy food and drink from you, for your benefit.” From here [we learn] that even if a guest has his own provisions, he should buy from the shopkeeper [or householder] to benefit his host.-[Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

We will walk along the king’s road—we will muzzle our animals so they should not turn to either side to eat.-[Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

18 lest I go out towards you with the sword You pride yourselves with the ‘voice’ your father bequeathed you, and declare, “We cried out to the Lord, and He heard our voice” (verse 16). But we will go out against you with what my father bequeathed me: “You shall live by the sword” (Gen. 27:40) -[Midrash Tanchuma Beshallach 9]

19 It is really nothing There is nothing to harm you.

20 and with a strong hand With our grandfather’s promise: “the hands are the hands of Esau” (Gen. 27:22). -[Midrash Aggadah]

22 the entire congregation All were perfect, ready to enter the Land. There was not among them even one of those upon whom the decree had been pronounced, for all those destined to die in the desert had already perished, and these were of those about whom it is written, “you... are all alive this day” (Deut. 4:4). -[Midrash Tanchuma Chukath 14, Num. Rabbah 19:16]

Mount Hor A mountain atop a mountain, [appearing like] a small apple atop of big apple. Although the cloud went in front of them and leveled out mountains, three of them remained: Mount Sinai for [the giving of] the Torah, Mount Hor, for the burial of Aaron, and Mount Nebo for the burial of Moses.-[Midrash Tanchuma Chukath 14, Num. Rabbah 19:16]

23 on the border of the land of Edom This teaches that because they associated themselves in a close relationship with the wicked Esau, a breach was made in their accomplishments, and they lost this righteous man. Similarly, the prophet said to Jehoshaphat, “When you joined up with Ahaziahu, God has breached your accomplishments” (II Chron. 20:37). - [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16]

25 Take Aaron with words of solace; say to him, “You are fortunate that you can see your crown given over to your son, something I do not merit.” -[Midrash Tanchuma Chukath 17, Num. Rabbah 19:19]

26 his garments He dressed him in the garments of kehunah gedolah and then stripped him of them, to give them to his son in his presence. He told him, “Enter the cave,” and he entered. He saw a ready made bed, and a lighted candle. He told him, “Get up onto the bed,” and he got up. “Stretch out your hands,” and he stretched them out. “Close your mouth,” and he closed it. “Shut your eyes,” and he shut them. At that moment Moses yearned for such a death. This is why it was said to him, “in the way Aaron your brother died” (Deut. 32:50)—a death that you desired.-[Tanchuma Buber p. 132, Sifrei Ha’azinu 49]

27 Moses did Although it was difficult for him, he did not hesitate.-[Midrash Tanchuma Chukath, Num. Rabbah 19:19]

29 The whole congregation saw When they saw Moses and Eleazar coming down, and Aaron did not come down, they said, “Where is Aaron?” He said to them, “He died.” They said, “Is it possible that the one who stood up against the angel and stopped the plague can be overpowered by the angel of death?” Whereupon Moses asked for mercy, and the ministering angels showed him to them, lying in the bed. They saw [him] and believed.- [Midrash Tanchuma Chukath 17, Num. Rabbah 19:20]

the entire house of Israel [both] the men and the women, for Aaron had pursued peace; he promoted love between disputing parties and between man and wife.-[Avoth d’Rabbi Nathan 12:4, Mid. Aggadah]

that [Aaron] had expired Heb. כִּי גָוַע אַהֲרֽן . I say that the one who renders דְּהָא מִית , because [Aaron] had died, is in error, unless he also renders, וַיִּרְאוּ as וְאִתְחֲזִיאוּ , “they [the congregation] were seen” [in the sense of exposed], for our Rabbis’ statement that the word Heb. כִּי is used here in the sense of ‘because’ applies only according to the Midrash [which states] that the clouds of glory departed, and as R. Abahu said, “Do not read וַיִּרְאוּ , they saw, but וַיֵּרָאוּ , they were seen [exposed].” According to this explanation, ‘because’ is appropriate, since it gives the reason for what precedes it: Why were they exposed? Because Aaron had died [and the clouds had departed]. But, according to the Targum’s rendering, וַחֲזוֹ כָּל־כְּנִשְׁתָּא , and the whole congregation saw, [the rendering of the word כִּי as] ‘because’ is inapplicable, only it has the meaning of אֲשֶׁר , ‘that’ which is a usage of the word אִי , for we find that אִם [its Hebrew equivalent] can mean ‘that,’ as in, “so that (וְאִם) why should I not be short of breath?” (Job 21:4). And there are many other instances [of the word אִם ] in this sense, [as in] “that (אִם) his days are limited” (ibid. 14:5).

Chapter 21

1 The Canaanite... heard He heard that Aaron had died and that the clouds of glory had departed... as is stated in [Tractate] Rosh Hashanah (3a). Amalek was always a chastising whip for Israel, ready at any time to mete out punishment.-[Midrash Tanchuma Chukkath 18, Num. Rabbah 19: 20]

who lived in the south This refers to Amalek, as it says, “The Amalekites dwell in the south land” (13:29). They changed their language to speak in the language of Canaan so that the Israelites would pray to the Holy One, blessed is He, to deliver the Canaanites into their hands, and [since] they were not Canaanites [their prayers would have no effect]. But Israel saw that they were dressed like Amalekites though they spoke in a Canaanite tongue. So they said, “We will pray generally [for success],” as it says, “If You deliver his people into my hand....”-[Midrash Aggadah, Yalkut Shimoni from Midrash Yelammedenu. Note that in these sources, the Amalekites changed their dress as well, and that version is found also in the Reggio edition of Rashi. The Yemenite manuscript, however, conforms with our reading. See Chavel fn. 87, Yosef Hallel, Leket Bahir fn. ד . See also Num. Rabbah 19:20.]

the route of the spies Heb. דֶּרֶךְ הָאֲתָרִים , the southern route, taken by the spies (הַתָּרִים) , as it says, “They went up in the south” (13:22). Another interpretation: The route of the great guide [the ark] (הַתַּיָּר) which went ahead of them, as it says, “traveled three days ahead of them to seek for them a place to settle” (10:33). -[Midrash Tanchuma Chukkath 18, Num. Rabbah 19:20]

and took from them a captive It was only a single maidservant.-[Midrash Aggadah, Yalkut Shimoni from Midrash Yelammedenu]

2 I shall consecrate I shall consecrate their spoils to Heaven.

3 He destroyed them By execution.

and their cities He consecrated them to Heaven.

4 by way of the Red Sea Since Aaron had died, and this war had come upon them, they turned back to the Red Sea route, which is the route they returned to after the decree [because of the sin] of the spies had been issued against them, as it says, “and journey into the desert by way of the Red Sea” (Deut. 1:40). Here they went back seven stations, as it says, “The children of Israel journeyed from the wells of Benei Yaakan to Moserah; there Aaron died” (ibid. 10:6). Did he really die in Moserah? Did he not die at Mount Hor? However, there [in Moserah] they again mourned for him and eulogized him, as if he had died in their presence. Go and study the stations, and you will find that there were seven stations between Moserah and Mount Hor.-[Midrash Tanchuma Chukkath 18, Seder Olam ch. 9]

to circle the land of Edom since they did not allow them to pass through their land.

and the people became disheartened because of the way Because of the hardship of traveling, which was hard for them. They said, “Now we were so close to entering the Land, and we are turning back. So did our fathers turn back and remain for thirty-eight years, until today.” Therefore, they became disheartened by the hardship of traveling. In old French, encrote lor, or encrut lor, it discouraged them. It is, however, incorrect to say that “the people became disheartened בַּדָָּרֶךְ ” means “while on the way,” without explaining what caused them to become disheartened, for whenever קִצּוּר נֶפֶשׁ , [literally, shortness of spirit] is mentioned in Scripture, the cause of the discouragement is specified, as in, “I could not tolerate them (וַתִּקְצַר נַפְשִׁי בָּהֶם) ” (Zech. 11:8), and as in, “He felt distressed because of the misery of Israel (וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל) ” (Jud. 10:16). Anything difficult for a person to bear is called קִצּוּר נֶפֶשׁ , like a person who is beset with trouble, and his mind is not composed enough to accept it. There is no place in his heart for the distress to settle. The thing causing the distress is described as ‘large’ since it is too large for him and weighs heavily on him, as in, “and their souls also loathed Me (בָּחֲלָה בִי) ” (Zech. 11:8); they were too much for Me. [And also,] “And it is so great (וְיִגְאֶה) that you hunt me like a lion” (Job 10:16). In summary, the expression shortness of spirit (קִצּוּר נֶפֶשׁ) for a thing, means that it is intolerable, and the mind cannot bear it.

5 against God and against Moses They equated the servant with his Master.-[Midrash Tanchuma Chukkath 19, Num. Rabbah 19:21]

Why have you brought us up Both of them [were considered] equal.

and we are disgusted Heb. וְנַפְשֵׁנוּ קָצָה . This too denotes intolerance and loathing.

with this rotten bread Since the manna was absorbed into their limbs [and not excreted from their bowels], they called it rotten (Mizrachi, or cursed, according to Gur Aryeh.) They said, “This manna will eventually swell up in our stomachs.” Is there any mortal who ingests but does not excrete?- [Yoma 75b, see Rashi there]

6 the venomous snakes Heb. הַנְּחָשִׁים הַשְּׂרָפִים , lit. the burning snakes, [so named] because they ‘burn’ a person with the venom of their fangs.-[Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22]

and they bit the people Let the snake, which was smitten for speaking evil [to Eve] come and punish those who spread slander [about the manna]. Let the snake, for which all types of food taste the same, come and punish those ingrates, for whom one thing [the manna] changes into various tastes.-[Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22]

7 So Moses prayed From here [we learn] that someone who is asked to forgive, should not be so cruel so as not to forgive.-[Midrash Tanchuma Chukkath 19, Num. Rabbah 19:23]

8 on a pole Heb. עַל־נֵס , on a post, perche in French. Similarly, “and like a flagpole (וְכַנֵּס) on a hill” (Isa. 30: 17); “will I raise My standard (נִסִּי) ” (ibid. 49:22); “raise a banner” (נֵס) (ibid. 13:2). Since it stands high, and serves as a signal and is to be seen, it is called נֵס (a sign).

whoever is bitten Even if a dog or a donkey bit him, he would suffer injury and steadily deteriorate, but a snake bite would kill quickly. That is why it says here [regarding other bites], "will look at it"—a mere glance. But regarding the snake bite it says "he would gaze"—"and whenever a snake bit [a man], he would gaze" (verse 9), for the snake bite would not heal unless one gazed at it [the copper snake] intently (Yer. R. H. 3:9). Our Rabbis said, Does a snake cause death or life? However, when Israel looked heavenward and subjected their hearts to their Father in heaven, they would be healed, but if not, they would waste away.-[R.H. 29a]

9 a copper snake He was not told to make it of copper, but Moses said, "The Holy One, blessed is He, called it a snake (נָחָשׁ) , so I will make it of copper, (נְחשֶׁת) , one term similar to the other term.-[Mid. Gen. Rabbah 19:31:8]

11 the wasteland passes Heb. בְּעִיֵּי הָעֲבָרִים . I do not know why they were called עִיּים , wastelands. The word עִי denotes a ruin; something swept aside with a broom. Only the letter ‘ayin’ in it belongs to the root; it derives from the word עִי “shovels” (Exod. 27:3), [and as in] וְיָעָה בָרָד , “and hail shall sweep away” (Isa. 28:17). -[Machbereth Menachem p. 135]

passes This was the route for those crossing Mount Nebo on the way to the Land of Canaan, which separates the land of Moab from the land of Amorites.

facing Moab toward the rising sun To the east of the land of Moab.

13 from the Amorite border Heb. מִגְּבֻל הָאֱמֽרִי , the boundary at the edge of their territory. Similarly, “the border of Moab מוֹאָב) (גְּבוּל ,” a term denoting an edge and an end.

on the other side of the Arnon They circled the southern and eastern [sides] of the land of Moab, until they came to the other side of the Arnon [river] in the middle of the Amorite territory, to the north of the land of Moab.

extending from the Amorite border A strip of Amorite territory protrudes from the Amorite border into Moabite territory [reaching] until Arnon, which is the Moabite border. The Israelites camped there, without entering the border of Moab, (for Arnon was the Moabite border, and they did not allow them to pass through their land. Even though Moses did not state this explicitly, Jephthah did explain it), as Jephthah said, “Also to the king of Moab he sent, but he was unwilling” (Jud. 11:17). Moses, however, alludes to it: “Just as the children of Esau who dwell in Seir, and the Moabites who dwell in Ar, did for me” (Deut. 2:29). [He meant to say:] Just as these [children of Esau] did not permit them to pass through their lands, but they circled around them, so did Moab too.

14 Concerning this it is told Concerning this encampment, and the miracles that happened there.

it is told in the account of the wars of the Lord When they relate the miracles that happened to our forefathers, they will relate: “What He gave....”

What He gave Heb. וָהֵב אֵת־ , like אֶת־יָהֵב [which is the Aramaic root meaning to give]. Just as from [the root] יעד we say ועד so from יהב ‘to give’ [we get] והב , and the “vav” is [part of] the root. That is to say, what He gave (יהב) them and wrought many miracles at the Red Sea.-[Onkelos]

and the streams of Arnon Just as we recount the miracles of the Red Sea, so should we recount the miracles that happened at the streams of Arnon, for here too, many great miracles were performed. What were those miracles?...-[Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]

15 The spilling of the streams The Aramaic translation of שֶׁפֶךְ , “spilling,” is אֶשֶׁד —the spilling of the streams, for [there] the blood of the Amorites who were hidden there was spilled. The mountains were high and the gorge deep and narrow, and the mountains were so close to each other, that a man standing on the mountain on one side [of the gorge] could speak to his fellow standing on the mountain on the other side. A road passed along [the floor of] the gorge. The Amorites said, "When the Israelites enter the land by passing through the gorge, we will come out of the caves in the mountains above them and kill them with arrows and stones shot from catapults." There were clefts in the rock on the Moabite side [of the canyon], and directly opposite those clefts, on the mountain on the Amorite side, there were protrusions, [appearing] like horns and breasts. When the Israelites prepared to pass through, the mountain of the Land of Israel trembled, like a maidservant going out to greet her mistress, and moved toward the mountain of Moab. Then those breastlike protrusions entered the clefts, killing them [the Amorites]. This is the meaning of, “that turned to settle at Ar.” The mountain swung from its place and moved toward the side of the Moabite border, and attached itself to it. Thus, “[it] leaned on the border of Moab.”-[Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]

16 From there to the well From there the flow [of blood] came to the well. How? The Holy One, blessed is He, said, “Who will inform My children of these miracles?” The proverb goes, “If you give a child bread, inform his mother” (Shab. 10b). After they passed through, the mountains returned to their places, and the well descended into the stream, and brought up the blood of the slain, their arms, and their limbs, and carried them around the camp. The Israelites saw them and sang a song.-[Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]

17 Ascend, O well from the stream, and bring up what you are to bring up. How do we know that the well informed them? For it says, “From there... the well.” Was it [really] from there? Was not [the well] with them since the beginning of the forty years? However, it descended to proclaim the miracles. Similarly, “Then Israel sang this song,” was said at the end of forty [years], but the well was given to them at the beginning of the forty [years]. Why was it [the song] written here [instead of earlier]? Because the subject [of the song] is explained in connection to what precedes it in the above text.-[Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]

18 A well dug out this is the well dug out by princes, Moses and Aaron.-[See Mid. Lekach Tov, Mid. Hagadol, Mid. Aggadah]

with their staffs Heb. בְּמִשְׁעֲנֽתָם , with the staff [upon which the Explicit Name was engraved (Reggio edition)].-[See Targum Jonathan, Exod. 4:20]

from the desert it was given to them [as a gift].- [Onkelos]

19 From the gift, to the streams As the Targum renders it [since it was given to them, it descended with them to the streams].

20 From the heights to the valley in the field of Moab For there Moses died and the well ceased. Another interpretation: [18]

A well dug out by princes When they encamped each tribal chieftain took his staff and drew it toward his division and his camp. The waters of the well were drawn after that mark, and came in front of the camping place of each tribe -[Midrash Tanchuma Chukkath 21, Num. Rabbah 19:25].

through the lawgiver Through Moses, who was called lawgiver, as it says, “for there the portion of the lawgiver is concealed” (Deut. 33:21). But why is Moses not explicitly mentioned in this song? Because he was smitten through the well. And because Moses’ name is not mentioned, the Name of the Holy One, blessed is He, is not mentioned. This can be compared to a king who was invited to a banquet. He said, “If my friend is there, I will be there, but if not, I am not going.”-[Midrash Tanchuma Chukkath 21, Num. Rabbah 19:26]

at the top of the peak Heb. רֽאשׁ הַפִּסְגָּה , as the Targum [Onkelos] renders, “the top of the height.”

the peak Heb. פִּסְגָּה , a term denoting height. Similarly, פַּסְּגוּ אַרְמְנוֹתֶיהָ (Ps. 48:14), raise high its palaces.

that overlooks That peak [overlooks] a place called Jeshimon, a word which describes a desert, which is a desolate place (שָׁמֵם) . Another interpretation: The well can be seen from the Jeshimon, for the well was hidden in the Sea of Tiberias [Kinnereth], and anyone standing on the wastelands [above the sea] can look down and see a kind of sieve in the sea, and that is the well. In this manner R. Tanchuma explained it.-[Midrash Tanchuma Chukkath 21, Num. Rabbah 19:25]

21 Israel sent messengers Elsewhere, the sending [of messengers] is ascribed to Moses, as it says, “So I sent messengers from the desert of Kedemoth” (Deut. 2:26). Similarly, “Moses sent messengers to the king of Edom...” (above. 20:14), but concerning Jephthah it says, “Israel sent messengers to the king of Edom...” (Jud. 11:17). These verses supplement each other; one holds back [information by not informing us who authorized the sending of the messengers] and the other reveals [that Moses sent them]. Moses is Israel, and Israel is Moses, to teach you that the leader of the generation is equal to the entire generation, because the leader is everything.-[Midrash Tanchuma Chukkath 23, Num. Rabbah 19:28]

22 Let me pass through your land Even though they were not commanded to offer them peace, they nevertheless sought peace from them.-[Midrash Tanchuma Chukkath 22, Num. Rabbah 19:27]

23 But Sihon did not permit Since all the Canaanite kings paid him tribute for protecting them against marauding armies, when Israel said to him, “Let me pass through your land,” he said to them, “My very presence is only to protect them from you, so how can you suggest such a thing?”-[Midrash Tanchuma Chukkath 23, Num. Rabbah 19:29]

went out... toward Israel Had Heshbon been full of gnats, no creature could have conquered it, and had Sihon been [living in] a weak village, no man could have conquered it. How much more so [was it invincible] since he [Sihon] was in Heshbon. The Holy One, blessed is He, said, “Why should I trouble My children to besiege every city?” He gave all the warriors the idea to leave the cities, and they all gathered in one place, where they were slain. From there Israel proceeded to the cities, where there met with no opposition, since only women and children were [left] there.-[Midrash Tanchuma Chukkath 23, Num. Rabbah 19:29]

24 for...strong What was its strength? The warning of the Holy One, blessed is He, Who said to them [Israel], “neither distress them [Ammon]” (Deut. 2:19). -[Mid. Aggadah]

25 its villages Heb. בְּנֽתֶיהָ , lit. her daughters, the villages near it.

26 and he had fought Why was it necessary to write this? For it says, “Do not distress the Moabites” (Deut. 2:9), and Heshbon belonged to Moab, Scripture writes that Sihon had taken it from them, and through him it was made permissible for Israel.-[Chul. 60b]

from his possession Heb. מִיָּדוֹ , lit. from his hand, [meaning] from his possession.-[B.M. 56b]

27 Concerning this Concerning that war, which Sihon waged against Moab.

those who speak in parables say [This refers to] Balaam, about whom it says, “He took up his parable” (23:7).

those who tell parables Balaam and [his father] Beor. They said....-[Midrash Tanchuma Chukkath 24, Num. Rabbah 19:30]

Come to Heshbon because Sihon could not conquer it. So he went and hired Balaam to curse it. This is what Balak [meant when he] said to him, “For I know that whoever you bless is blessed” (22:6). - [Midrash Tanchuma Chukkath 24, Balak 4, Num. Rabbah 19:30, 20:7, Mid. Aggadah]

built and established Heshbon under the name of Sihon, to be his city.

28 For a fire went forth from Heshbon After Sihon had conquered it.

it consumed Ar of Moab The name of that country was called Ar in Hebrew, and Lechayath in Aramaic.-[Onkelos]

Ar of Moab Heb. עָר מוֹאָב , Ar, which belonged to Moab.-[Onkelos]

29 Woe is You, Moab [Meaning] that they cursed Moab that it be delivered into his hand.-[Midrash Tanchuma Chukkath 24, Num. Rabbah 19:30]

Chemosh The name of Moab’s god.-[I Kings 11:7]

He has given over The one who has given over his sons, that is, [not his own sons but] the sons of Moab.

refugees who flee and escape the sword, and his daughters into captivity, etc.

30 Their kingdom Heb. וַנִּירָם , their kingdom. The kingdom and dominion that Moab had over Heshbon terminated from there. Similarly, עַד־דִּיבֽן —the Targum of סַר ‘removed’ is עַד , that is to say, the kingdom was removed from Dibon. [The word] נִִיר is a term denoting kingship and dominion [resulting from] the rule of man, as in “so that there be dominion for David your servant” (I Kings 11:36). -[Onkelos]

we laid them waste Heb. וַנַּשִּׁים . The [letter] Heb. שׁ is punctuated with a dagesh [thus indicating a missing “mem,”], denoting ‘waste’ Heb. (שְׁמָמָה) . Thus say those who tell parables, Heb. וַנַּשִּׁים אוֹתָם עַד־נֽפַח , “we laid them waste as far as Nophah.”

32 Moses sent [men] to spy out Jaazer The spies captured it. They said, We shall not do like the first group. We have [such] confidence in the power of Moses’ prayer that we are able to do battle.-[Midrash Tanchuma Chukkath 24, Num. Rabbah 19:31]

34 Do not fear him Moses was afraid to fight [against him] lest the merit of Abraham advocate for him, as it says, “The refugee came” (Gen. 14:13) —this was Og who had escaped from the Rephaim, who were smitten by Chedorlaomer and his allies at Ashteroth Karnaim, as it says, “only Og, the king of Bashan, was left of the remnant of the Rephaim” (Deut. 3:11). -[Midrash Tanchuma Chukkath 24, Num. Rabbah 19:32]

35 They smote him Moses slew him, as it says in [Tractate] Berachoth, in [the chapter beginning] Haroeh (54b): He uprooted a mountain of three parasangs [intending to throw it at the Israelites and crush them]....

Ketubim: Psalm 104:10-18

Rashi	Targum
1. My soul, bless the Lord. My God, You are very great, You are attired with majesty and beauty.	1. Bless, O my soul, the name of the LORD. O LORD my God, You are greatly exalted; You have put on praise and splendor.
2. [You] enwrap Yourself with light like a garment; [You] extend the heavens like a curtain.	2. Who wraps Himself in light like a sheet, who stretches out the heavens like a curtain.
3. Who roofs His upper chambers with water; Who makes clouds His chariot, which goes on the wings of the wind.	3. Who covers His chambers with water like a building with beams; who placed His chariot, as it were, upon swift clouds; who goes on the wings of an eagle.
4. He makes winds His messengers, burning fire His ministers.	4. Who made his messengers as swift as wind; his servants, as strong as burning fire.
5. He founded the earth on its foundations that it not falter to eternity.	5. Who lays the foundation of the earth upon its base, so that it will not shake for ages upon ages.
6. You covered the deep as [with] a garment; the waters stand on the mountains.	6. You have covered over the abyss as with a garment; and the waters split on the mountains, and endure.
7. From Your rebuke they fled; from the sound of Your thunder they hastened away.	7. At Your rebuke, they will flee, flowing down; at the sound of Your shout, they will be frightened, pouring themselves out.
8. They ascended mountains, they descended into valleys to this place, which You had founded for them.	8. They will go up from the abyss to the mountains, and descend to the valleys, to this place that You founded for them.
9. You set a boundary that they should not cross, that they should not return to cover the earth.	9. You have placed a boundary for the waves of the sea that they will not cross, lest they return to cover the earth.
10. He sends the springs into the streams; they go between the mountains.	10. Who releases springs into rivers; they flow between the mountains.
11. They water every beast of the field; the wild donkeys quench their thirst.	11. They water all the wild animals; the asses will break their thirst.
12. Beside them the fowl of the heavens dwell; from between the branches they let out their voices.	12. The birds of heaven will settle on them; they will give out a sound of singing from among the branches.
13. He waters the mountains from His upper chambers; from the fruit of Your works the earth is sated.	13. Who waters the mountains from his upper treasury; the earth will be satisfied with the fruit of your deeds.
14. He causes grass to sprout for the animals and vegetation for the work of man, to bring forth bread from the earth.	14. Who makes grass grow for beasts, and herbs for the cultivation of the son of man, that bread may come forth from the earth;
15. And wine, which cheers man's heart, to make the face shine from oil, and bread, which sustains man's heart.	15. And wine that gladdens the heart of the son of man, to make the face shine by oil; and bread will support the heart of the son of man.
16. The Lord's trees are sated, the cedars of Lebanon, which He planted.	16. The trees that the LORD created are satisfied, the cedars of Lebanon that He planted:
17. Where birds nest; as for the stork-the high junipers are its home.	17. Where the birds make nests; the stork's dwelling is in the cypresses.
18. The lofty mountains for the ibexes; the rocks a shelter for the hyraxes.	18. The high mountains are for the wild goats; the rocks are security for the conies.

Rashi’s Commentary to Psalm 104:10-18

12 Beside them the fowl of the heavens dwell Beside the springs.

from between the branches Heb. עפאים , the branches of the trees, and so (Dan. 4:11): “its branches were (עפיה) beautiful.”

15 And wine which cheers man’s heart, that too He brings forth from the earth, and oil to cause the face to radiate.

and bread which sustains man’s heart.

16 The Lord’s trees in the Garden of Eden.

17 birds nest Israel will dwell there. יְקַנֵנוּ is an expression of a bird’s nest (קן צפור) .

18 The lofty mountains He created for the ibexes.

shelter Every expression of מַחְסֶה is an expression of a shadow and a hiding place, where a person covers himself from flood and rain.

Ashlamatah: Judges 11:12-21

Rashi	Targum
1. Now Jephthah the Gileadite was a mighty man of valor, and he was the son of a woman harlot, and Gilead begot Jephthah.	1. And Jephthah the Gileadite was a mighty warrior, and he was the son of a harlot woman. And Gilead begat Jephthah.
2. And Gilead's wife bore him sons; and his wife's sons grew up and drove Jephthah out, and they said to him, "You shall not inherit in our father's house for you are the son of another woman."	2. And the wife of Gilead bore to him sons, and the sons of the wife grew up and drove out Jephthah. And they said to him: “You will not inherit in our father's house, for you are the son of another woman.”
3. And Jephthah fled from his brothers and he dwelt in the land of Tob; and idle men were gathered to Jephthah, and they went out with him.{P}	3. And Jephthah fled from before his brothers, and he dwelt in the land of Tob. And idle men were gathered unto Jephthah, and they went forth with him.
4. And it was after many days, and the children of Ammon made war with Israel.	4. And at the time of days the sons of Ammon waged battle? with Israel.
5. And it was, when the children of Ammon fought with Israel; and the elders of Gilead went to take Jephthah from the land of Tob.	5. And when the sons of Ammon waged battle with Israel, the elders of Gilead went to get Jephthah from the land of Tob.
6. And they said to Jephthah, "Come and become our chief, and we will fight with the children of Ammon."	6. And they said to Jephthah: “Come, and be our leader, and we will wage battle against the sons of Ammon.”
7. And Jephthah said to the elders of Gilead, "Did you not hate me, and drive me from my father's house? So why have you come to me now when you are in distress?"	7. And Jephthah said to the elders of Gilead: “Did you not hate me and drive me out from my father's house? And why have you come unto me now when you are in distress?”
8. And the elders of Gilead said to Jephthah, "Therefore we returned to you now, and you shall go with us, and you will fight with the children of Ammon, and you shall become our head, over all the inhabitants of Gilead."	8. And the elders of Gilead said to Jephthah: “Because now we have turned back unto you, may you come with us and wage battle against the sons of Ammon, and be our head for all the inhabitants of Gilead.”
9. And Jephthah said to the elders of Gilead, "If you bring me back to fight with the children of Ammon, and the Lord delivers them before me, I will become your head."	9. And Jephthah said to the elders of Gilead: “If you bring me back to wage battle against the sons of Ammon and the LORD will hand them over before me, I will be your head.”
10. And the elders of Gilead said to Jephthah, "The Lord shall hear between us, if not according to your word so will we do."	10. And the elders of Gilead said to Jephthah: “The Memra of the LORD will be a witness between us if we do not act thus according to your word.”
11. And Jephthah went with the elders of Gilead, and the people appointed him a head and chief over them; and Jephthah spoke all his words before the Lord in Mizpah. {P}	11. And Jephthah went with the elders of Gilead, and the people appointed him over them for head and for the leader. And Jephthah arranged all his words before the LORD in Mizpah.
12. And Jephthah sent messengers to the king of the children of Ammon, saying, "What is (between) me and you, that you have come to me to fight in my land?"	12. And Jephthah sent messengers unto the king of the sons of Ammon, saying: "What is there to me and to you, for you have come unto me to wage battle? against my land?"
13. And the king of the children of Ammon said to the messengers of Jephthah, "Because Israel took away my land, when they came out of Egypt, from Arnon and up to the Jabbok, and up to the Jordan; and now restore them peacefully."	13. And the king of the sons of Ammon said to the messengers of Jephthah: "Because Israel took my land when it went up from Egypt, from the Arnon and unto the Jabbok and unto the Jordan. And now return them in peace."
14. And Jephthah continued, and sent messengers to the king of the children of Ammon.	14. And Jephthah continued again and sent messengers unto the king of the sons of Ammon.
15. And he said to him, "So said Jephthah, Israel did not take the land of Moab and the land of the children of Ammon.	15. And he said to him: "Thus says Jephthah: 'Israel did not take the land of Moab and the land of the sons of Ammon.
16. Because when they came up from Egypt, and Israel went through the wilderness up to the Red Sea, and they came to Kadesh.	16. Because when they went up from Egypt, Israel went in the wilderness unto the Sea of Reeds and came to Rekem,
17. And Israel sent messengers to the king of Edom saying, 'Let me pass now through your land,' and the king of Edom did not listen, and also to the king of Moab he sent, and he was unwilling; and Israel abode in Kadesh.	17. And Israel sent messengers unto the king of Edom, saying: 'Let me pass now in your land.' And the king of Edom did not accept, And again he sent unto the king of Moab, and he was not willing. And Israel dwelt in Rekem.
18. And they went through the wilderness, and went around the land of Edom and the land of Moab, and they came to the east of the land of Moab, and they encamped on the other side of the Arnon, and they did not come within the border of Moab, for (the) Arnon (was) the border of Moab.	18. And he went in the wilderness and went around the land of Edom and the land of Moab, and they came from east of the land of Moab, and they camped on the other side of the Arnon, and they did not enter within the border of Moab, for the Arnon is the border of Moab.
19. And Israel sent messengers to Sichon, king of the Amorites, the king of Heshbon; and Israel said to him, 'Please let us pass through your land up to my place.'	19. And Israel sent messengers unto Sihon the Amorite king, the king of Heshbon, and Israel said to him: "Let us pass now in your land unto my place."
20. And Sichon did not trust Israel to pass through his border, and Sichon gathered all his people, and they encamped in Jahaz, and he fought with Israel.	20. And Sihon did not trust Israel to pass within his border, and Sihon gathered all his people, and they camped at Jahaz, and he waged battle with Israel.
21. And the Lord, the God of Israel, delivered Sichon and all his people into the hand of Israel, and they struck them; and Israel possessed all the land of the Amorites, the inhabitants of that land.	21. And the LORD God of Israel gave Sihon and all his people in the hand of Israel, and they struck them down, and Israel inherited all the land of the Amorite inhabiting that land.
22. And they possessed all the border of the Amorites, from the Arnon up to the Jabbok, and from the wilderness up to the Jordan.	22. And they inherited all the territory of the Amorite from the Arnon and unto the Jabbok, and from the wilderness and unto the Jordan.
23. And now the Lord, the God of Israel, has driven out the Amorites from before His people Israel, and you want to possess it?	23. And now the LORD God of Israel has driven out the Amorite from before His people Israel; and are you thinking to inherit it?
24. Is it not that which Chemosh your god gives you to possess, that you may possess; and all that which the Lord our God has driven out from before us, that we shall possess.	24. And will not you inherit that which Chemosh your idol made you inherit? And everything that the LORD our God drives out before us, we will inherit it.
25. And now, are you any better than Balak the son of Zippor, king of Moab? Did he ever strive with Israel, (or) did he ever fight against them?	25. And now are you indeed better than Balak the son of Zippor the king of Moab? Did he ever contend with Israel or wage battle against them?
26. When Israel dwelt in Heshbon and its towns, and in Aroer and its towns, and in all the cities that are along Arnon, three hundred years; why did you not recover them at that time?	26. When Israel dwelt in Heshbon and in its villages, and in Aroer and in its villages, and in all the cities that are upon the borders of the Arnon for three hundred years, why did you not rescue them in that time?
27. And I have not sinned against you, and you do wrong with me by fighting against me; may the Lord, the Judge, decide this day between the children of Israel and between the children of Ammon."	27. And I have not sinned against you, and you are doing evil with me to wage battle against me. The LORD who makes judgment will judge this day between the sons of Israel and the sons of Ammon."
28. And the king of the children of Ammon did not listen to the words of Jephthah which he had sent him. {P}	28. And the king of the sons of Ammon did not accept the words of Jephthah that he sent unto him.

Verbal Tallies

By: HH Rosh Paqid Adon Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

BaMidbar (Numbers) 20:14 – 22:1

Shoftim (Judges) 11:12-21

Tehillim (Psalm) 104:10-18

Mordechai (Mark) 12:13-17

The verbal tallies between the Torah and the Ashlamata are:

Sent - שלח, Strong’s number 07971.

Messengers - מלאך, Strong’s number 04397.

Kadesh - קדש, Strong’s number 06946.

King - מלך, Strong’s number 04428.

Saying / Saith - אמר, Strong’s number 0559.

Israel - יאראל, Strong’s number 03478.

Egypt - מצרים, Strong’s number 04714.

Abode / Dwelt - ישב, Strong’s number 03427.

The verbal tallies between the Torah and the Psalm are:

Sent / sendeth - שלח, Strong’s number 07971.

BaMidbar (Numbers) 20:14-15 And Moses   sent <07971> (8799) messengers <04397> from Kadesh <06946> unto the king <04428> of Edom <0123>, Thus saith <0559> (8804) thy brother   Israel <03478>, Thou knowest all the travail that hath befallen   us:

15  How our fathers  went down   into Egypt <04714>, and we have dwelt <03427> (8799) in Egypt <04714> a long time; and the Egyptians <04714> vexed us, and our fathers <01>:

Shoftim (Judges) 11:12 And Jephthah sent <07971> (8799) messengers <04397> unto the king <04428> of the children of Ammon, saying <0559> (8800), What hast thou to do with me, that thou art come against me to fight in my land?

Shoftim (Judges) 11:13 And the king <04428> of the children of Ammon answered <0559> (8799) unto the messengers <04397> of Jephthah, Because Israel <03478> took away my land, when they came up out of Egypt <04714>, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably.

Shoftim (Judges) 11:16 But when Israel <03478> came up from Egypt <04714>, and walked through the wilderness unto the Red sea, and came to Kadesh <06946>;

Shoftim (Judges) 11:17 Then Israel <03478> sent <07971> (8799) messengers <04397> unto the king <04428> of Edom <0123>, saying <0559> (8800), Let me, I pray thee, pass through thy land: but the king <04428> of Edom <0123> would not hearken thereto. And in like manner they sent <07971> (8804) unto the king <04428> of Moab: but he would not consent: and Israel <03478> abode <03427> (8799) in Kadesh <06946>.

Tehillim (Psalm) 104:10 He sendeth <07971> (8764) the springs into the valleys, which run among the hills.

Hebrew:

Hebrew	English	Torah Seder Num 20:14-22:1	Psalms Ps 104:10-18	Ashlamatah Jud 11:12-21
אֱלֹהִים	GOD	Num. 21:5		Jdg. 11:21
אָמַר	said, saying	Num. 20:14		Jdg. 11:12
אֱמֹרִי	Amorites	Num. 21:13		Jdg. 11:19
אָסַף	gathered	Num. 20:24		Jdg. 11:20
אַרְנוֹן	Arnon	Num. 21:13		Jdg. 11:13
אֶרֶץ	land, earth	Num. 20:17	Ps. 104:13	Jdg. 11:12
אֲשֶׁר	which, until	Num. 20:17	Ps. 104:16
בּוֹא	came, come	Num. 20:22		Jdg. 11:12
בַּיִן	between	Num. 21:13	Ps. 104:10
בַּיִת	house	Num. 20:29	Ps. 104:17
בֵּן	son	Num. 20:19		Jdg. 11:12
גְּבוּל	territory, border	Num. 20:16		Jdg. 11:18
הָלַךְ	go, went, flow	Num. 20:17	Ps. 104:10	Jdg. 11:16
הַר	mount, mountain	Num. 20:22	Ps. 104:10
חָנָה	camped	Num. 21:10		Jdg. 11:18
חֶשְׁבּוֹן	Heshbon	Num. 21:25		Jdg. 11:19
יַבֹּק	Jabbok	Num. 21:24		Jdg. 11:13
יָד	hand	Num. 20:20		Jdg. 11:21
יהוה	LORD	Num. 20:16	Ps. 104:16	Jdg. 11:21
יַהַץ	Jahaz	Num. 21:23		Jdg. 11:20
יָם	red	Num. 21:4		Jdg. 11:16
יָצָא	bring, forth	Num. 20:16	Ps. 104:14
יַרְדֵּן	Jordon	Num. 22:1		Jdg. 11:13
יָרַשׁ	took possession, possessed	Num. 21:24		Jdg. 11:21
יָשַׁב	stayed, remained	Num. 20:15		Jdg. 11:17
יִשְׂרָאֵל	Israel	Num. 20:15		Jdg. 11:17
כֹּה	thus	Num. 20:14		Jdg. 11:15
כִּי	because	Num. 21:7		Jdg. 11:13
כֹּל	all, every	Num. 20:14	Ps. 104:11	Jdg. 11:20
לֶחֶם	food	Num. 21:5	Ps. 104:14
לָקַח	take, took	Num. 20:25		Jdg. 11:13
מָה	what, why	Num. 21:5		Jdg. 11:12
מוֹאָב	Moab	Num. 21:11		Jdg. 11:15
מִזְרָח	east side	Num. 21:11		Jdg. 11:18
מַלְאָךְ	messengers	Num. 20:14		Jdg. 11:12
מֶלֶךְ	king	Num. 20:14		Jdg. 11:12
מִנִּי	among, some	Num. 21:1	Ps. 104:12
מִצְרַיִם	Egypt	Num. 20:15		Jdg. 11:13
מָקוֹם	place	Num. 21:3		Jdg. 11:19
נָא	please	Num. 20:17		Jdg. 11:17
נָכָה	struck, defeated	Num. 21:24		Jdg. 11:21
נָתַן	pay, gave, lift	Num. 20:19	Ps. 104:12	Jdg. 11:21
סָבַב	go, around	Num. 21:4		Jdg. 11:18
סוּף	Red Sea	Num. 21:4		Jdg. 11:16
סִיחוֹן	Sihon	Num. 21:21		Jdg. 11:19
עֵבֶר	other, beyond	Num. 21:13		Jdg. 11:18
עַד	until, as far	Num. 20:17		Jdg. 11:13
עַל	because, beside	Num. 20:24	Ps. 104:12
עָלָה	they came, will go	Num. 20:19		Jdg. 11:13
קָדֵשׁ	Kadesh	Num. 20:14		Jdg. 11:16
קוֹל	voice	Num. 20:16	Ps. 104:12
שָׁלַח	send, sent	Num. 20:14	Ps. 104:10	Jdg. 11:12
שָׁם	there, where	Num. 20:26	Ps. 104:17
שָׁמַע	listen, heard	Num. 20:16		Jdg. 11:17
~Ada/	Edom	Num. 20:14		Jdg. 11:17
~x;l'	fought, fight	Num. 21:1		Jdg. 11:12
rb;['	pass through	Num. 20:17		Jdg. 11:17
~[;	force, his people	Num. 20:20		Jdg. 11:20

Greek:

Greek	English	Torah Seder Num 20:14-22:1	Psalms Ps 104:10-18	Ashlamatah Jud 11:12-21	NC Mk 12:13-17
ἀποστέλλω	sent	Num 20:14		Jdg 11:12	Mar 12:13
δίδωμι	gave	Num 20:19	Psa 104:12		Mar 12:14
εἴδω	know	Num 20:29			Mar 12:14
ἔπω	said	Num 20:18		Jdg 11:19	Mar 12:15
ἔρχομαι	came	Num 21:1		Jdg 11:16	Mar 12:14
θεός	GOD			Jdg 11:21	Mar 12:14
λέγω	saying	Num 20:14		Jdg 11:12	Mar 12:14
ὁδός	way	Num 20:17			Mar 12:14
οὐδείς	anyone,nothing	Num 20:19			Mar 12:14
πρόσωπον	person, face		Mar 12:14		Mar 12:14

Mishnah Pirqe Abot V:3

“Abraham our father was put to ten tests and stood steadfast in them all, to show how great was the love of Abraham our father.”

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 322-324)

Here again, the Mishnah, because it is not specific, generates a great deal of confusion among the classical commentators as to what exactly were the ten trials. The student can choose from several enumerations.

Abarbanel does not begin by offering his own choice, but first cites that of Rambam who lists them in the following manner:

1. God's command to Abraham to leave his birthplace. He made it even more difficult for Abraham by not informing him to which country he was to immigrate.
2. The famine in the land of Canaan. This was not in keeping with God's assurance that He would make of Abraham a great nation.
3. Sarah's forcible abduction to the house of Pharaoh, where she was almost violated.
4. The wars that Abraham was compelled to wage in order to save his nephew Lot. Although God did not demand this of Abraham, it was an act of family solidarity.
5. Abraham's discovery that his wife Sarah was barren. He took Sarah's maidservant as a concubine in order to raise a family.
6. God's command to Abraham at the age of 100 to circumcise himself.
7. The incident when the king of Gerar took Sarah and once again she was almost violated.
8. After having become attached to Hagar and having sired a son with her, Abraham was required to expel her from his home.
9. Abraham was instructed to dismiss Ishmael from his home.
10. The command from God that he sacrifice Isaac, his legitimate heir and the son of his beloved wife Sarah.

One could ask why Rambam did not include the miracle of Abraham's escape from the burning furnace of Nimrod. Rambam, however, felt that since this incident is not recorded in the Torah, it can have no place among the trials that Abraham experienced which are recorded.

Pirqe de-Rabbi Eliezer omits two trials that are listed by Rambam and substitutes the following two: When Abraham was born, the contemporary sovereigns were bent on killing him and he was compelled to be concealed for a number of years. The second occasion when God tested Abraham's faith happened when He informed Abraham that there would be a time when his descendants would be enslaved in Egypt for 400 years.

Abarbanel personally prefers the enumeration of M'eiri:

1. The incident with Nimrod.
2. Abraham's migration to a strange land.
3. The famine in Canaan which led to his migration to Egypt.
4. Sarah being taken to the palace of Pharaoh.
5. The wars that Abraham waged to save Lot.
6. The announcement that his descendants would be slaves.
7. Abimelekh, king of Gerar, took Sarah to his palace.
8. Abraham's circumcision.
9. He was compelled to drive Hagar and Ishmael from his home.
10. The sacrifice of Isaac.

Abarbanel embarks on a dissertation on the significance and character of experiencing a test. He refers us to Rambam who, in his Guide for the Perplexed (III:24), explains that there are three grounds for testing someone. The first is to reveal the character of the one being tested. This cannot be applied to the tests God put Abraham through, since God knows all.

However, there is a test that one is put through to bring one's good intentions to fruition. A person is tested to give him the opportunity to realize his potential. There is also the test that one is put to for the benefit of society which will learn a convincing lesson in heroism, commitment and submission to God.

These two last reasons for a test applied to the trials that God imposed upon Abraham. The first purpose was to give Abraham the opportunity to refine and sanctify himself. The second purpose was to teach the world what a human being is capable of. The Hebrew word nisyonot is derived from the word nes - a banner. Abraham's life was an unfurled banner for all to witness and respect.

Miscellaneous Interpretations

There is a plethora of versions on what constitute the ten trials. However, all agree that there were exactly ten.

Rashi omits Trial No.7 in Abarbanel's list (above) and substitutes the trial in which Abraham was cast into a fiery furnace in Ur Kasdim.

Rabbenu Yonah: The tests of Abraham started when he was cast into a furnace by Nimrod and ended with the test involving the burial of Sarah. He was forced to pay an exorbitant price for her burial plot.

Rashbatz discusses the various trials in detail. He rejects the incident with Nimrod, since that took place at Abraham's birth and he had no choice in the matter. Rashbatz also cites commentators who list Lot's being taken into captivity as a separate trial from the war with the kings. He insists that the incident of Sarah's being taken to the palace of Abimelekh should be counted as a trial. Rashbatz comments that all agree that the first of Abraham's trials was “Go forth from your native land ...” (Genesis 12:1) and that the last was the Akedah (the binding of Isaac).

The rabbis ask why was it necessary for God to put Abraham to the test ten times. The answer is the interrelation between the ten utterances with which God created the world and the ten tests that Abraham had to pass. The inference is that the world that was created with ten pronouncements survived because of the ten tests which Abraham passed with flying colours.

What Say the Nazarean Hakhamim?

Rev 2:10 Do not at all fear what you are about to suffer. Behold, the devil is about to throw you into prison, so that you may be tested; and you will have affliction ten days. Be faithful until death, and I will give you the crown of life.

Rev 17:12 And the ten horns you saw are ten kings who have not yet received a kingdom, but will receive authority as kings one hour with the beast.

Rev 17:16 And the ten horns which you saw on the beast, these will hate the harlot, and will make her desolated and naked. And they will eat her flesh, and will burn her down with fire.

N.C.: Mark 12:13-17

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
13. And they are dispatching to Him some of the Pharisees and Herodians, that they should catch Him by a word.	13. And they sent him some of the scribes and [some] of the Herodians to ensnare him in speech.	13. Καὶ ἀποστέλλουσιν πρὸς αὐτόν τινας τῶν Φαρισαίων καὶ τῶν Ἡρῳδιανῶν ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ	^13וַיִּשְׁלְחוּ אֵלָיו אֲנָשִׁים מִן־הַפְּרוּשִׁים וּמֵאַנְשֵׁי הוֹרְדוֹס לִתְפֹּשׂ אֹתוֹ בִּדְבָרוֹ׃
14. And, coming, they are saying to Him, “Teacher, we are aware that you are true, and you are not caring about anyone, for you are not looking at the face of men, but, of a truth, the way of God are you teaching. Is it allowed to give poll tax to Caesar, or not?	14. And they came and asked him, “Teacher, we know that you are true and [that] you are not moved by anyone, for you do not look on the faces of men, but in truth you teach the way of God. Is it lawful to give the poll tax to Caesar or not? Should we give or should we not give [it]?	14. οἱ δὲ ἐλθόντες λέγουσιν αὐτῷ Διδάσκαλε οἴδαμεν ὅτι ἀληθὴς εἶ καὶ οὐ μέλει σοι περὶ οὐδενός· οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων ἀλλ ἐπ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις· ἔξεστιν κῆνσον Καίσαρι δοῦναι ἢ οὔ	^14 וַיָּבֹאוּ וַיֹּאמְרוּ אֵלָיו רַבִּי יָדַעְנוּ כִּי־אִישׁ אֱמֶת אַתָּה וְלֹא־תָגוּר מִפְּנֵי אִישׁ כִּי לֹא תִּשָׂא פְּנֵי אִישׁ וּבֶאֱמֶת מוֹרֶה אַתָּה אֶת־דֶּרֶךְ הָאֱלֹהִים הֲנָכוֹן לָתֵת מַס אֶל־קֵיסָר אִם־לֹא הֲנִּתֵּן אִם־לֹא נִתֵּן׃
15. May we be giving, or may we not be giving? Now He, having perceived their hypocrisy, said to them, “Why are you trying Me? Bring Me a denarius that I may be perceiving it.”	15. But he knew their trickery and said to them, “Why do you tempt me? Bring me a denarius to see.”	15. δῶμεν ἥ μή δῶμεν ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν εἶπεν αὐτοῖς Τί με πειράζετε φέρετέ μοι δηνάριον ἵνα ἴδω	^15וְהוּא יָדַע אֶת־חֲנוּפָּתָם וַיֹּאמֶר אֲלֵיהֶם מַה־תְּנַסּוּנִי הָבִיאוּ אֵלַי דִּינָר וְאֶרְאֶה׃
16. Now they bring it. And He is saying to them, "Whose is this image and inscription? Now they say to Him, “Caesar's.”	16. And they brought [one] to him. He said to them, “Whose image and inscription is this?” And they said, “Caesar's.”	16. οἱ δὲ ἤνεγκαν καὶ λέγει αὐτοῖς Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή οἱ δὲ εἶπον αὐτῷ Καίσαρος	^16וַיָּבִיאוּ וַיֹּאמֶר אֲלֵיהֶם הַצּוּרָה הַזֹּאת וְהַמִּכְתָּב אֲשֶׁר עָלָיו שֶׁל־מִי הֵם וַיֹּאמְרוּ אֵלָיו שֶׁל־קֵיסָר׃
17. Now Jesus said to them, “Caesar's pay to Caesar, and God's to God. And they were astounded at Him.”	17. Jesus said to them, “That which is of Caesar give to Caesar and that which is of God to God.” And they were marveling at him.	17. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς ἀπόδοτε Τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ καὶ ἐθαύμασαν ἐπ αὐτῷ	^17וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם אֵת אֲשֶׁר לְקֵיסָר תְּנוּ לְקֵיסָר וְאֵת אֲשֶׁר לֵאלֹהִים תְּנוּ לֵאלֹהִים וַיִּתְמְהוּ עָלָיו׃

HH Paqid Dr. Adon Eliyahu’s Rendition

13. And they (the chief priests of the Sadducees (Heb. Tz'dukim) and the scribes (Heb. soferim) of the Sadducees) apostolized to him (Yeshua) some of the Soferim and of the household of Herod, to [politically] ensnare him in discourse.

14. And these came, and asked him: Rabbi (Hakham); we know (perceive) that you are true, and that you are not bribed by any man, and you are not afraid (concerned) to face any man, but teach the way (i.e. Torah) of Elohim (Heb. God in His attribute of justice) in truth. Does your teaching allow paying taxes to the Caesar? Is it permissible (allowed) or not?

15. But knowing their deceitfulness, he said to them, “Why do you test (attempt to ensnare) me? Bring me a denarius so that I may see [it].”

16. And they brought [it]. And he said to them, Whose image (icon) and inscription is this? And they said to him, the Caesar's.

17. And answering, Yeshua said to them, Give back the things of Caesar to Caesar, and the things of Elohim to Elohim. And they were astonished by him.

Hakham’s Commentary

13. And they (the chief priests of the Sadducees (Heb. Tz'dukim) and the scribes (Heb. soferim) of the Sadducees) apostolized to him (Yeshua) some of the Soferim and of the household of Herod, to [politically] ensnare him in discourse.

And they (the chief priests of the Sadducees (Heb. Tz'dukim) and the scribes (Heb. soferim) of the Sadducees) – According to Stein[5]: “The subject “they” is not indefinite but in the present context refers back to the “they” of 12:12, the “them” of 12:1, and ultimately to the chief priests.” This agrees with the principle of contiguity.

We therefore reject the position taken by Gundry[6] that it was the Jewish Sanhedrin, sitting at the chamber of Hewn Stones, that apostolized this group of ambassadors to politically entrap the Master.

apostolized to him (Yeshua) – Normally the word is translated as “sent”, however we translated it as “apostolized” to denote that this is a “political” ambassadorial or plenipotentiary emissary or envoy team, thus they come from a political seat – the Royal House of Herod.

Today, most Jewish Orthodox Rabbis are in a way ambassadors/envoys/agents of the state of Israel, particularly those residing in the State of Israel. Jewish Nazarean Hakhamim (and rightly so), do not represent any particular present political state, but consider themselves plenipotentiary emissaries of the Bet Din who sends them, and ultimately of Yeshua King Messiah. For example, Hakham Shaul sates: “Shaul, a servant of Yeshua King Messiah, called to be a plenipotentiary, separated unto the Mesorah (Jewish Oral Law) of God” (Romans 1:1); and “Shaul, a plenipotentiary of Yeshua King Messiah by the commandment of God our Saviour, and [from] the Master Yeshua King Messiah, our hope” (1 Timothy 1:1).

This same word appears in our Torah Seder in the Septuagint in B’Midbar (Numbers) 20:14, and in our Ashlamatah in Shofetim (Judges) 11:12. In both cases it represents political ambassadors or plenipotentiaries. The principle of context, therefore, dictates that we treat the same wherever this Greek word appears in the Nazarean Codicil.

some from the Sopherim (Scribes) and from the house of Herod, - The Greek text has Φαρισαίων (FARISAION = Pharisees), however, the Aramaic Peshitta which is supposed to be an Aramaic translation of the Greek has SOPHREE – i.e. Hebrew: SOPHERIM – Scribes. Therefore, the Peshitta clearly records an earlier Greek translation from the Hebrew, which in this pericope was yet not manipulated by Christian scribes.

This text could either mean:

a) “And they apostolized to him (Yeshua) some from the Sopherim (Scribes) and [some] from the house of Herod”

or,

b) “And they apostolized to him (Yeshua) some of the Sopherim (Scribes) from the house of Herod”

After some considerate thought I favor the second reading which is simpler and more elegant, as well as being more logically related to what follows in this pericope.

As to the Herodians, Meir[7]finds fourteen different major options in interpreting this term. In the end, he concludes that the term “Herodians” describe “the household servants or slaves of Herod, his official courtiers … and more generally all the supporters of Herod’s regime, whether or not they belonged to an organized group or party.” Nevertheless, for the sake of simplicity we should know that:

a) The Herodian dynasty was supported by the Romans.[8]

b) Mark 3:6 already mentions the intent of the Herodians of “how they might destroy him (Yeshua)”

c) As late as 66 c.e., Agripa II, a Herodian ruler, tried to persuade his fellow Jews to pay their taxes and thereby avert the Great Revolt.[9]

d) As Cranfield maintains: “the presence of partisans of Herod Antipater (Greek: Ἡρῴδης Ἀντίπατρος, Hērǭdēs Antipatros; born before 20 b.c.e. – died after 39 c.e., and known by the nickname Antipas), is no reason for thinking that this incident must have taken place in the Galilee; for they would naturally be in Jerusalem for the feast.”[10] This argument nullifies the conjecture that “the appearance of the Herodians in Jerusalem seems strange in that Herod Antipas was the Tetrarch of Galilee and Perea and had no authority in Jerusalem/Judea which was ruled directly by the Roman Governor Pontius Pilate.”[11]

e) According to Hooker[12] the pericope “centers on the payment of the κἡνσοϛ, or poll-tax, a tax imposed on the population of Judea, Samaria and Idumea in 6 c.e., when these districts became a Roman province under the rule of a procurator. The imposition of the tax,[13] like the arbitrary parceling out of Jewish territory to suit the convenience of Rome, was regarded by the Jews as an outrageous act of interference on the part of their foreign rulers. It caused the simmering hatred of Rome to boil over in the revolt under Judas referred to in Acts 5:37, and according to Josephus (Antiquities 18.1.1,6) it gave rise to the Zealot movement, and so led to the revolt of 70 c.e.”

f) Again according to Hooker[14] Yeshua was a political threat to them because (1) he claimed to be the Messiah (i.e. the legitimate King over all Israel), and (b) as a prophet he challenged the established order, accepted by Herod, a lackey of Rome. Therefore he must either be destroyed or rendered harmless.

Nevertheless, both Marcus[15] and Evans[16] among many other Christian Scholars posit that despite speculations we know little about the Herodians except for the little that the Nazarean Codicil and Josephus inform us about.

to [politically] ensnare him in discourse – The Greek word here for “entrap” is ἀγρεύσωσιν – AGREUSOUSIN – and which according to Thayer[17] means: (1) to hunt, to take by hunting, catch (properly, wild animals, fishes); and (2) metaphorically to hunt after, pursue eagerly, ensnare in the toils of love, captivate. According to France[18] this “trap” is “generally understood in the impossibility of answering the question to everyone’s satisfaction. ‘Yes’ would alienate Jewish patriots, who would see it as a pro-Roman answer; ‘No’ would provide a basis for denouncing Yeshua to the provincial authorities as a political rebel (Luke 20:20 makes this last point explicit).”

Hooker[19] points out accurately: “The trap is obvious: if Yeshua sides with the nationalists, he can be denounced to the Roman authorities and arrested as a political agitator; if he sides with the government, he will lose popular support. If there was at that stage any speculation that Yeshua might be a Messianic leader, his acceptance of Rome’s authority would certainly discredit him in the eyes of the congregation. Yeshua’s answer accepts the legitimate demands of the Roman government, but immediately switches our attention to the far more important demands of God.” The last phrase, of Hooker is most accurate and one which we will come to later on in this commentary since it requires further elucidation.

14. And these came, and asked him: Rabbi (Hakham); we know (perceive) that you are true, and that you are not bribed by any man, and you are not afraid (concerned) to face any man, but teach the way (i.e. Torah) of Elohim (Heb. God in His attribute of justice) in truth. Does your teaching allow paying taxes to the Caesar? Is it permissible (allowed) or not?

– The ambassadors from Herod Antipater start the argument in very respectful diplomatic terms. They note the following five attributes of the Master:

a) Rabbi – the Greek has Διδάσκαλε – Didaskale – meaning “teacher”; Delitzsch has “Rabbi”; and the Aramaic Peshitta has: מלפנא - MALPANA – meaning teacher. I agree in this case, with Delitzsch that the original Hebrew of Mark contained the word “Rabbi.” This being so, the ambassadors from Herod Antipater recognize that the Master is a recognized teacher of the Torah and judge according to the Torah and the traditions, for he was a Pharisee himself, the disciple of Shimon ben Hillel.

b) we know (perceive) that you are true – What did these ambassadors mean by “truth”? King David answers this question when he says: “Your righteousness/generosity is an everlasting righteousness/generosity, and Your Torah is the TRUTH” (Ps. 119:142). What they meant, therefore is that the Master was (a) a genuine Rabbi, and (b) that he was a man of the Torah, as David states: “Behold, You desire TRUTH in the inward parts; make me, therefore, to know wisdom in mine inner most heart/mind” (Psalm 51:8). Harav Yitzchak Ginsburgh[20] notes that “The three letters which spell EMET (Hebrew: אֱמֶת for TRUTH) are the beginning, middle and ending letters of the alef-bet (Hebrew alphabet)." His indicates that TRUTH encompasses all things and endures from the beginning א to the end ת. Our sages often say that the seal of G-d is TRUTH since the final letters of the three words in Genesis 2:3 - בָּרָא אֱלֹהִים לַעֲשׂוֹת – Bara Elohim La’Asot – Lit. “G-d created to do”, that is, that it is our responsibility as G-d’s creatures to complete the “doing” of His creation – Tikun Olam, and thus TRUTH is about doing and not being, and contrary to a Greek understanding of the term.[21]

c) And that you are not bribed by any man – This is one of the requirements of Torah Judges as per II Chronicles 19:5-7, particularly v. 7 “nor taking of bribes.”

d) and you are not afraid (concerned) to face any man – This is also one of the requirements of Torah Judges as per II Chronicles 19:5-7, particularly v.7 “nor respect of persons.”

e) but teach the way (i.e. Torah) of Elohim (Heb. God in His attribute of justice) in truth – the “way of Elohim” is none other but the Halakha as dictated at that time by the Sanhedrin, which included the Written and Oral Torah. In other words, Yeshua our Master did not teach a new religion or even a new Halakha as most Christian Scholars teach, but he taught exactly as the Sages had agreed upon in the Sanhedrin. Therefore, they prefaced this by saying: “we know.” Many Christian commentators say that this was hypocrisy on the part of the Herodian ambassadors, but there is no evidence of this. Surely there is the element of political entrapment, but here is just a mere list of simple and cold facts about the Master period. We also note here that there is an echo of the text of Isaiah 40:3 with which this treatise of Mark starts in Mark 1:2-3.

Does your teaching allow paying taxes to the Caesar? Is it permissible (allowed) or not? – This question obviously would not be asked by any Pharisaic party, for the Pharisees opposed the payment of such a tax and considering such an act as idolatry (cf. Evans[22]; Donahue and Harrington[23]; Babli Pesachim 112b; Babli Baba Qama 113a). This further explains why we must reject the Greek text of v. 13 – “some of the Pharisees and Herodians.”

15. But knowing their deceitfulness, he said to them, “Why do you test (attempt to ensnare) me? Bring me a denarius so that I may see [it].” – Yeshua orders that a denarius be given to him so that he can answer the question posed. The coin that Yeshua asked was a denarius, which was used to pay the Roman poll taxes. This silver coin was worth the equivalent of a day’s salary (Matthew 20:2). These poll and property taxes had to be paid in Roman coins. It is apparent that Yeshua’s Talmidim did not have a denarius in their pockets, and as Stein[24] well remarks: “It is quite possible that Yeshua wanted his opponents to produce the denarius from their own pockets in order to strengthen his pronouncement in 12:17b.”

16. And they brought [it]. And he said to them, Whose image (icon) and inscription is this? And they said to him, the Caesar's. – The denarius coin had the image of Tiberius Caesar (14-37 c.e.), and the inscription on one side of the coin was “TIBERIUS DIVI AUGUSTI FILIUS AUGUSTUS – “Tiberius Caesar Augustus, Son of the Divine Augustus” And on the reverse side it was inscribed with: “PONTIFEX MAXIMUS” – “High Priest.”[25] Interestingly, Evans[26] comments on this verse: “Yeshua’s point is not to draw attention to the image, as a violation of the commandment “not to make graven images” (Exodus 20:4), or to draw attention to the blasphemous ascription of divinity to the Roman Caesar, as a violation of the commandment not to have any other god before the LORD God (cf. Exodus 20:3).” He further indicates that Yeshua’s point is made by Hakham Shaul in Romans 13:1 and 7 -

Rom 13:1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

Rom 13:7 Render therefore to all their dues: tax to whom tax is due; custom to whom custom; fear to whom fear; honour to whom honour [is due].

Gundry[27] remarks on this passage that some in error propose that:

“At this juncture it is usually said that because using the coin of a ruler amounts to acknowledging his authority, the Herodians impale themselves on one horn of the dilemma: they give concrete evidence of acknowledging in practice that Caesar has a right to tax them and that he owns the coin.”

He cites as contrary argument, the late Prof. Derrett[28] who states that “people use a coin for its value in exchange whether or not they acknowledge the sovereignty of the ruler whose image and superscription is stamped on the coin.” The answer to this is no. The question is about Roman capitation taxes - “Does your teaching allow paying taxes to the Caesar? Is it permissible (allowed) or not?” - not about blasphemous coins. When Yeshua requests a denarius it is obvious that the answer to the question is in the coin!

17. And answering, Yeshua said to them, Give back the things of Caesar to Caesar, and the things of Elohim to Elohim. And they were astonished by him. – Some Scholars note that this verse is quoted in the socalled Gospel of Thomas similarly albeit with a small addition. It states:

“They showed Yeshua a gold (coin) and said to him: Caesar’s agents demand taxes from us. He said to them: Give to Caesar what belongs to Caesar; give to God what belongs to God; and give to me what is mine.” Gospel of Thomas 100)[29]

Koester[30] concludes that the version in the Gospel of Thomas is earlier than that of Mark because it lacks “all of the narrative and discourse sections that link the story to its context in Mark.” Personally I have a learned suspicion that it is very possible that the ending in the Gospel of Thomas (100) “Give to Caesar what belongs to Caesar; give to God what belongs to God; and give to me what is mine” seems to be more genuine and perhaps what initially was contained in the Hebrew original of Mark in v. 17. What I find interesting is that the version of the saying in the Gospel of Thomas expressly differentiates between God and Yeshua, whereas Mark’s present Greek version makes no such differentiation. Thus, the Master would be implying:

1. Since the coins bear the image (icon) of Caesar, who believes himself to be god, let him have his coins back in the form of imposts. Since, because of our many individual and communal sins G-d has given the Kingdom of Israel to the Romans, until Israel accepts me as King Messiah. Further, if we accept the full sovereignty of G-d, this means that we accept that it is G-d who elevates kings and destroys kings, according to the merits of the people.

2. However, human beings were created in and bare the image of G-d, most blessed be He, and therefore they belong exclusively to G-d, including Caesar! Therefore, all human beings should return to G-d, and subject themselves under the mighty hand of G-d perchance G-d has mercy on us, and grant us G-dly human kings.

3. “and give to me what is mine” puts everyone under the obligation to recognize His Majesty Messiah King Yeshua of the Jews as the legitimate King over all Israel. Until this happens, Israel will be under the occupation of Edom. Since Yeshua was the legitimate heir to the kingdom of Israel, he is requesting therefore to the ambassadors of Herod the kingship which he (Herod) was illegally usurping.

Since this treatise of Mark is a manual on discipleship, we must conclude this episode by observing the following:

1. A true and genuine disciple of the Master is under the obligation to recognize that the owner of a road in a particular kingdom is the king of that kingdom. And therefore he is free to impose such taxes as he may deem appropriate. That is, the “King’s Highway” belongs to the king and he is given libert by G-d to charge its users.
2. We must acknowledge the sovereignty of G-d in all things! That it is G-d who raises up kings and puts down kings, in accordance with the merits or sins of the population of any particular kingdom. If the king is evil it is because the people of that particular kingdom merit that evil king.
3. That we must only worship G-d, most blessed be He, even to the point of death, for there is no god, but the only One G-d of Israel, most blessed be He!
4. That we are under the obligation to obey the human kings as an authority set up by G-d, as it is said:

Ecc 8:2 I counsel you: keep the king's command, and that in regard of the oath of God.

Ecc 8:3 Be not hasty to go out of his presence; stand not in an evil thing; for he does whatsoever pleases him.

Ecc 8:4 Forasmuch as the king's word has power; and who may say unto him: 'What do you do?'

5. That those who faithfully and obediently accept the yoke of the commandments and of the governance of G-d, will be freed by G-d from any evil man-made ordinance.
6. That protesting against of G-d’s set kings amount to nothing more than disputing the omniscience and justice of G-d.
7. That when it comes to kings, G-d appoints a king in accordance to the merits or sins of the entire nation, and not just on the merits or sins of individuals. Therefore, the best way to depose an evil king is to bring as many people possible under the wings of the Almighty.

Some Questions to Ponder:

1. From all the readings for this Shabbat, which reading touched your heart and fired your imagination?

2. What question/s were asked of Rashi in B’Midbar 20:14?

3. What question/s were asked of Rashi in B’Midbar 20:16?

4. What question/s were asked of Rashi in B’Midbar 20:17?

5. What question/s were asked of Rashi in B’Midbar 20:22?

6. What question/s were asked of Rashi in B’Midbar 20:26?

7. What question/s were asked of Rashi in B’Midbar 20:29?

8. What question/s were asked of Rashi in B’Midbar 21:1?

9. What question/s were asked of Rashi in B’Midbar 21:4?

10. What question/s were asked of Rashi in B’Midbar 21:5?

11. What question/s were asked of Rashi in B’Midbar 21:8?

12. What question/s were asked of Rashi in B’Midbar 21:14?

13. What question/s were asked of Rashi in B’Midbar 21:16?

14. What question/s were asked of Rashi in B’Midbar 21:20?

15. In your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his scribe Mordechai (Mark) for this Shabbat?

16. What do you think is the interpretation of the Master’s reply to the Herodian Ambassadors?

17. What part of the Torah Seder fired the heart and imagination of the Psalmist for this week?

18. What part of the Torah Seder fired the heart and the imagination of the prophet this week?

19. What part/s of the Torah Seder, Psalm, and the prophets fired the heart and the imagination of Hakham Tsefet for this week?

20. After taking into consideration all the above texts and our Torah Seder, what would you say is the general prophetic message from the Scriptures for this coming week?

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

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

Barúch Atáh Adonái, Notén HaToráh. Amen!

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

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

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

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

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

Next Shabbat: Shabbat “Vayar’ Balaq”

& Shabbat Mevar’chim HaChodesh Tammuz

(Sabbath of the Proclamation of the New Moon of the Month of Tammuz)

Shabbat	Torah Reading:	Weekday Torah Reading:
וַיַּרְא בָּלָק
“Vayar’ Balaq”	Reader 1 – B’Midbar 22:2-7	Reader 1 – B’Midbar 23:10-12
“And Balak saw”	Reader 2 – B’Midbar 22:8-12	Reader 2 – B’Midbar 23:13-16
“Y vió Balac”	Reader 3 – B’Midbar 22:13-20	Reader 3 – B’Midbar 23:10-16
B’Midbar (Num.) 22:2 – 23:9 B’Midbar (Num.) 28:9-15	Reader 4 – B’Midbar 22:21-26
Ashlamatah: Micah 7:16-20+ Nahum 1:7; 2:1-3	Reader 5 – B’Midbar 22:27-35
Special: I Samuel 20:18,42 Isaiah 66:1-24	Reader 6 – B’Midbar 22:36-38	Reader 1 – B’Midbar 23:10-12
Psalm 104:19-35	Reader 7 – B’Midbar 22:39 – 23:9	Reader 2 – B’Midbar 23:13-16
Pirqe Abot V:4	Maftir: B’Midbar 23:7-9	Reader 3 – B’Midbar 23:10-16
N.C.: Mordechai 12:18-27	- Isaiah 66:1-24 I Samuel 20:18,42

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

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[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[3] Greek New Testament (Stephanus Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[4] Delitzsch, http://www.kirjasilta.net/ha-berit/

[5] Stein, R. H. (2008), Baker Exegetical Commentary of the New Testament: Mark, Grand Rapids, Michigan: Baker Academic, p. 543.

[6] Gundry, R. H. (1993), Mark: A Commentary on His Apology for the Cross, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., p. 692.

[7] Meier, J.P., “The Historical Jews and the Historical Herodians,” Journal of Biblical Literature, 119 (2000), pp. 740-746.

Meier, J.P., A Marginal Jew: Rethinking the Historical Jesus, Anchor Yale Bible Reference Library, New York: Doubleday, 1991; reprint, New Haven: Yale University Press, pp. 3.560-65.

[8] Marcus, J. (2009), The Anchor Yale Bible: Mark 8 – 16, New Haven, Conn.: Yale University Press, p. 816.

[9] Josephus: War 2.404. & War 5.405-6; see also: Hengel, M. (1989), The Zealots: Investigations into the Jewish Freedom Movement in the Period from Herod I Until 70 Common Era, Edinburgh: T & T Clark, pp. 137-138.

[10] Cranfield, C.E.B. (1959; 2000 reprint). The Cambridge Greek Testament Commentary: The Gospel According to St. Mark, Cambridge: Cambridge University Press, p. 369.

[11] Evans, C.A. (2001). Word Biblical Commentary, Vol. 34b: Mark 8:27-16:20, Nashville, Tennessee: Thomas Nelson Publishers, p. 244.

[12] Hooker, M.D. (1991), Black’s New Testament Commentary: The Gospel According to St. Mark, Peabody, Massachusetts: Hendrickson Publishers, Inc. , p. 279.

[13] France, R.T. (2002), The New International Greek Testament Commentary: The Gospel of Mark, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., p.465 n.28, states that the term “poll tax” is an oversimplification, and goes on to explain that in fact this tax included two taxes: the “tributum soli” (tax on agricultural produce), and “tributum capitis” (which included both a flat-rate capitation charge and a property tax).

[14] Ibid., p. 280.

[15] Marcus, J. (2009), The Anchor Yale Bible: Mark 8 – 16, New Haven, Conn.: Yale University Press, p. 816.

[16] Evans, C.A. (2001). Word Biblical Commentary, Vol. 34b: Mark 8:27-16:20, Nashville, Tennessee: Thomas Nelson Publishers, pp. 244-245.

[17] Thayer, J. H. (1977), Greek-English Lexicon of the New Testament, Grand Rapids, Michigan: Baker Book House, p.

[18] France, R.T. (2002), The New International Greek Testament Commentary: The Gospel of Mark, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., p. 465.

[19] Hooker, M.D. (1991), Black’s New Testament Commentary: The Gospel According to St. Mark, Peabody, Massachusetts: Hendrickson Publishers, Inc. , p. 280.

[20] Cf. http://www.inner.org/hebleter/tav.htm

[21] For an excellent explanation between the Hebraic and Greek concepts of “TRUTH” see: http://www.hebrew4christians.com/Glossary/Word_of_the_Week/Archived/Emet/emet.html

[22] Evans, C.A. (2001). Word Biblical Commentary, Vol. 34b: Mark 8:27-16:20, Nashville, Tennessee: Thomas Nelson Publishers, p. 244.

[23] Donahue, J.R. & Harrington, D.J. (2002), The Gospel of Mark: Sacra Pagina Series, Collegeville, Minnesota: Liturgical Press, p. 344.

[24] Stein, R. H. (2008), Baker Exegetical Commentary of the New Testament: Mark, Grand Rapids, Michigan: Baker Academic, p. 545.

[25] Hart, H. St. J. (1984), “The coin of ‘Render unto Caesar ...’ (A Note on Some Aspects of Mark 12:13-17; Matt. 22:15-22; Luke 20:26).” Pp. 241-248 in Jesus and the Politics of His Day, Edited by E. Bammel and C.E.D. Moule, Cambridge: Cambridge University Pres.

[26] Evans, C.A. (2001). Word Biblical Commentary, Vol. 34b: Mark 8:27-16:20, Nashville, Tennessee: Thomas Nelson Publishers, p. 247.

[27] Gundry, R.H. (1993), Mark: A Commentary on His Apology for the Cross, Grand Rapids, Michigan: William B. Eerdmans Publishing Co., p. 694.

[28] Derrett, J.D.M. (1970), Law in the New Testament, London: Darton, Longman & Todd, p. 321.

[29] Cf. http://www.gnosis.org/naghamm/gosthom.html

[30] Koester, H. (1990), Ancient Christian Gospels: Their History and Development, London: SCM, p. 112.