Torah Seder I Adar 3, 5768

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
I Adar 3, 5768 – Feb. 08/09, 2008	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times

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

Friday Feb. 08, 2008 – Candles at 5:59 PM Friday Feb. 08, 2008 – Candles at 6:21 PM

Saturday Feb. 09, 2008 – Havdalah 6:55 PM Saturday Feb. 09, 2008 – Havdalah 7:15 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Feb. 08, 2008 – Candles at 5:57 PM Friday Feb. 08, 2008 – Candles at 7:03 PM

Saturday Feb. 09, 2008 – Havdalah 6:54 PM Saturday Feb. 09, 2008 – Havdalah 7:53 PM

Cebu, Philippines Jakarta, Indonesia

Friday Feb. 08, 2008 – Candles at 5:40 PM Friday Feb. 08, 2008 – Candles at 5:59 PM

Saturday Feb. 09, 2008 – Havdalah 6:31 PM Saturday Feb. 09, 2008 – Havdalah 6:49 PM

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

Shabbat	Torah Reading:	Weekday Torah Reading:
וּמִקְנֶה רַב
“UMiq’neh Rab”	Reader 1 – B’midbar 32:1-7	Reader 1 – B’midbar 33:1-3
“And cattle much”	Reader 2 – B’midbar 32:8-12	Reader 2 – B’midbar 33:4-6
“Y ganado muchísimo”	Reader 3 – B’midbar 32:13-20	Reader 3 – B’midbar 33:7-9
B’midbar (Numbers) 32:1-42	Reader 4 – B’midbar 32:21-26
Ashlamtah: Josh 22:8-12, 21-24, 26-29	Reader 5 – B’midbar 32:27-30
	Reader 6 – B’midbar 32:31-35	Reader 1 – B’midbar 33:1-3
Psalm: 106:13-18	Reader 7 – B’midbar 32:36-38	Reader 2 – B’midbar 33:4-6
	Maftir – B’midbar 32:39-42	Reader 3 – B’midbar 33:7-9
N.C.: Matityahu 24:45-51	Joshua 22:8-12, 21-24, 26-29

Roll of Honor:

This Torah commentary comes to you courtesy of His Honor Rosh Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah, as well as Her Excellency Giberet Hannah bat Sarah and 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, amen ve amen!

Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

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Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 32:1-42

RASHI	TARGUM PSEUDO JONATHAN
1. Very large herds belonged to the children (tribes) of Reuben and Gad--- [an] extremely large [number]; and they saw the land of Ya'zeir and the land of Gilad, and behold, the region was an area for livestock.	1. Now the sons of Reuben and of Gad possessed much cattle, exceeding much: and they surveyed the land of Mikvar and of Gilead, and, behold, it was a region suitable for cattle folds. [JERUSALEM. And they saw the land of Mikvar and of Gilead, and, behold, it was a place of wealth.]
2. The tribes of Reuben and Gad came and spoke to Moshe and to Elazar the Kohen, and to the princes of the community, saying:	2. And the sons of Gad and Reuben came and spoke to Mosheh, Elazar, and the princes of the congregation, saying:
3. "Atarot, Dibon, Ya'zer, Nimrah, Cheshbon, Elalei, Sevam, Nebo and Be'on,	3. Makelta, Madbeshta, Mikvar, Beth Nimre, Beth Hoshbane, Maalath Meda, Shiran, Beth Kebureth, de Moshe, and Behon, [JERUSALEM. Makalta, Madbeshta, Mikvar, Beth Nimrin, Heshbon, Elhala, Shebam, Nebo, and Behan,]
4. the land that Adonai struck down before B’ne Yisrael, is an area for livestock; and your servants have livestock."	4. the land which the Lord has subdued, and whose inhabitants he has smitten before the congregation of Israel, is a land suitable for cattle, and your servants have cattle. [JERUSALEM. Wealth.]
5. They said: "If we have found favour in your eyes, let this land be given to your servants as a possession. Do not bring us over the Yarden."	5. They said therefore, If we have found grace before you, let this land be given to your servants for a possession, and let us not pass over Jordan.
6. Moshe said to the children (tribes) of Gad and Reuben: "Should your brothers go out to war while you settle here?	6. But Mosheh said to the sons of Gad and Reuben, Will your brethren go to the war, and you sit down here?
7. Why do you dishearten B’ne Yisrael from crossing over to the land that Adonai has given them?	7. And why should you enfeeble [JERUSALEM. And why do you break] the will of the sons of Israel from going over to the land which the Lord has given to them?
8. This is what your fathers did when I sent them from Kadesh Barne'a to look at the land.	8. So did your fathers when I sent them from Rekem Giah to survey the land:
9. They went up to Nachal Eshkol and saw the land. They then disheartened B’ne Yisrael from coming into the land that Adonai has given them.	9. they went up to the brook of Ethkela, and saw the land, [JERUSALEM. They went unto Segola, and saw the land,] but enfeebled the will of Israel's heart, that they would not enter into the land which the Lord had given to them.
10. Adonai displayed His anger on that day and He swore, saying:	10. And the anger of the Lord was that day moved, and He sware, saying
11. 'None of the men who came up from Egypt will see---those who are twenty years and above--- the land that I swore to Abraham, Yitzchaq and Ya’aqov, for they did not follow Me fully.	11. If these men who came out of Mizraim from twenty years old and up and will see the land which I covenanted to Abraham, Izhak, and Jakob, because they have not fully (walked) according to My fear;
12. Except for Kaleb, son of Yefuneh, the Kenizite, and Yehoshua, son of Nun, because they followed Adonai fully.'	12. except Kaleb bar Jephunneh the Kenezite, and Jehoshua bar Nun, for they have fully (walked) after the fear of the Lord.
13. Adonai displayed anger against Yisrael and He made them wander in the wilderness for forty years, until the end (death) of the entire generation that had done evil in the eyes of Adonai.	13. And the anger of the Lord was moved against Israel, and He made them wander in the wilderness forty years, until all that generation which did evil before the Lord have been consumed.
14. Behold, you have now risen in the place of your fathers as a group of sinners, to add to the wrath of Adonai against Yisrael.	14. And, behold, you are risen up after your fathers, disciples of wicked/lawless men, to increase yet the anger of the Lord against Israel. [JERUSALEM. You have multiplied the men of sin yet to increase the strength of His displeasure.]
15. If you will turn away from following Him, He will again place them in the wilderness. and you will destroy this entire nation."	15. For if you go back from fearing Him, He will still make them abide in the wilderness, and so will you destroy all this people.
16. They (the tribes of Reuben and Gad) approached him (Moshe) and said: "We will build enclosures for our flocks here and cities for our children.	16. And they drew near to him, and said, We will build sheepfolds for our flocks, and towns for our families;
17. We will then arm ourselves rapidly, and will be ready to go before B’ne Yisrael until we have brought them to their place. Our children will dwell in fortified cities because of the inhabitants of the land.	17. but we will go armed among the sons of Israel until we have brought them into their place: but our families will dwell in towns defended against the inhabitants of the land. [JERUSALEM. In cities fortified against the (former) masters of the land.]
18. We will not return to our homes until each person of B’ne Yisrael takes possession of his hereditary property.	18. We will not return to our homes until the sons of Israel possess every one his inheritance.
19. But we do not want to take possession with them across the Yarden and beyond, for, our inheritance came to us to the east of the Yarden."	19. For we will not inherit with them over the Jordan and beyond; for our inheritance comes to us beyond Jordan eastward.
20. Moshe said to them: "If you will do this, if you will arm yourselves before Adonai and go forth to the war,	20. And Mosheh said to them, If you will perform this thing; if you will go forth armed before the people of the Lord to the war,
21. and every armed man will cross the Yarden, before Adonai, until He has driven His enemies before Him,	21. if some of you armed will pass over Jordan before the Lord's people to go on with the war until He has driven out the enemy before Him,
22. and the land is conquered before Adonai--- afterwards you will return. You will then be vindicated from Adonai and from Yisrael, and this land will become yours permanently, before Adonai.	22. and the land be subdued before the people of the Lord, then afterwards you will return, and be acquitted before the Lord and by Israel; and this land will be yours for an inheritance before the Lord.
23. But if you will not do this, behold, you will have sinned against Adonai and you must realize that your sin will find you!	23. But if you will not perform this, behold, you will have sinned before the Lord your God, and know that your sin will meet you.
24. Build for yourselves cities for your children and enclosures for your sheep. But what you have expressed verbally, you must fulfil."	24. Build (then) cities for your little ones and folds for your sheep, and do that which has proceeded from your mouth. [JERUSALEM. Build cities for your little ones and folds for your sheep, and do that which has come out of your mouth.]
25. The tribe of Gad and the tribe of Reuben said to Moshe saying: "Your servants will do as my master instructs.	25. And the sons of Gad and Reuben spoke to Mosheh with one consent, saying, Your servants will do whatever my lord has commanded:
26. Our children, wives, cattle and all livestock will remain there in the cities of Gil'ad.	26. our children, wives, flocks, and all our cattle will be here in the cities of Gilead;
27. And your servants will cross over--- all those in the army--- before Adonai, to the war, as my master commands."	27. but your servants will go over, every one armed for the host, before the people of the Lord to the war, as my lord has said.
28. Moshe commanded to them, Elazar the Kohen, Youhoshua, son of Nun, and the heads of the tribes of B’ne Yisrael.	28. And Mosheh commanded concerning them Elazar the priest, and Jehoshua bar Nun, and the heads of the tribes of the Bene Israel,
29. Moshe said to them: "If the tribe of Gad and Reuben will cross the Yarden with you, every man that is armed for battle before Adonai, and the land is conquered before you, you will give them the land of Gil'ad as a permanent possession.	29. and said to them: If the sons of Gad and of Reuben go over the Jordan with you, every one armed for the war, before the people of the Lord, and the land be subdued before you, then will you give to them the land of Gilead for a possession.
30. But if they do not cross over with you, armed for battle, then they will take possession among you in the land of Canaan."	30. But if they will not pass over armed with you, then they will receive an inheritance among you in the land of Kenaan.
31. The tribes of Gad and Reuben answered, saying: "As Adonai has spoken to your servants, so shall we do.	31. But the sons of Gad and Reuben answered and said: Whatsoever the Lord has spoken to your servants so will we do.
32. We will cross over armed for battle before Adonai, to the land of Canaan, and we will [then] have our permanent inheritance on this side of the Yarden."	32. We will go over armed before the Lord's people into the land of Kenaan, that our inheritance may be on this side the Jordan.
33. Moshe gave to them--- to the tribe of Gad, to the tribe of Reuben and to half the tribe of Menashe son of Yosef--- the empire of Sichon, king of the Emorites and the empire of Og, king of the Bashan, the land along with the cities within their borders, even the cities of the surrounding land.	33. And Mosheh gave to them, the sons of Gad and of Reuben, and to the half tribe of Menasheh bar Joseph, the kingdom. of Sihon king of the Amoraee, and the kingdom of Og king of Mathnan, the land with its cities by the limits of the cities of the land round about.
34. The sons of Gad built up Dibon, Atarot, Aro'er,	34. And the sons of Gad built (rebuilt) Madbashta and Maklalta and Lechaiath, [JERUSALEM. And the sons of Gad built Debeshta, and Maklalta, and Lechaiath,]
35. Atrot-Shofan, Yazer, Yogbehah,	35. and Maklelath, Shophena, and Mikvar Geramatha, [JERUSALEM. And Maklalta of Shophan, and Makvar, and Jegbeha,]
36. Bet Nimrah, and Bet Haran as fortified cities and sheep pens.	36. and the strong city of Beth Nimrin, and Beth Haran, fenced cities (with) folds for sheep.
37. The tribe of Reuben built up Cheshbon, El'alei, Kiryasayim,	37. And the sons of Reuben built (rebuilt) Beth Heshbon and Mahalath Mera, and the city of the two streets paved with marble which is Beresha,
38. Nebo, Ba'al Me'on--- their names having been changed, and Sivmah. They retained the names of the other cities that they built.	38. and the place of the sepulchre of Mosheh, and (rebuilt) the city of Balak, destroying out of it the idol of Peor, in the house of his high places, and the city whose walls surrounded it, inscribed with the names of his heroes, and Shiran. And after they had built them they called their names after the names of the men who had built them.
39. The sons of Machir, son of Menashe, went to Gil'ad and captured it, and drove out the Amorites who were in it.	39. And the sons of Makir bar Menasheh went to Gilead and subdued it, and drove out the Amoraee who were therein.
40. Moshe gave the Gil'ad to Machir, son of Menashe, and he settled in it.	40. And Mosheh gave Gilead to Makir bar Menasheh, and he dwelt in it.
41. Yair, son of Menashe, went and conquered their villages and called them Chavot Yair.	41. And Jair bar Menasheh went and subdued their villages, and called them the villages of Jair.
42. Nobach went and conquered Kenat and its suburbs, and called it Nobach, after his own name.	42. And Nobach went and subdued Kenath and its villages, and called it Nobach, after his own name.

Midrash Rabba

VII. NOW THE CHILDREN OF REUBEN AND THE CHILDREN OF GAD HAD A VERY GREAT MULTITUDE OF CATTLE (XXXII, I). Halakhah. Three gifts were created in the world (wisdom, strength, and wealth) . If a man is privileged to possess one of them he can claim as his own the most precious things in the Whole world. If he is privileged to possess wisdom he has attained everything, if he is privileged to possess strength, he has attained everything, if he is privileged to possess wealth he has attained everything. When does this apply? When they are gifts of heaven and come through the force of the Torah, but the strength and wealth of mortals are nought, as is borne out by what Solomon says : I returned, and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happens to them all (Eccl. ix, II). Jeremiah, in the same strain, says : Thus says the Lord : Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich glory in his riches; but let him that glories glory in this, that he understands and knows Me (Jer. IX, 22). These gifts, when they do not come from the Holy One, blessed be He, will ultimately fail a man. Our Rabbis taught: Two wise men arose in this world, one in Israel and one among the idolaters—Ahitophel in Israel and Balaam among the nations of the world—and both of them were destroyed from the world. Similarly, two strong men arose in the world, one in Israel and one among the nations of the world—Samson in Israel and Goliath among the nations of the world—and both of them were destroyed from the world. So also two rich men arose in the world, one in Israel and one among the nations of the world—Korah in Israel and Haman among the nations of the world—and both of them were destroyed from the world. Why? Because their gifts were not from the Holy One, blessed be He, but they snatched it for themselves. Likewise in the case of the children of Gad and the children of Reuben, you find that they were rich, possessing large numbers of cattle, but they loved their money and settled outside the Land of Israel. Consequently they were the first of all the tribes to go into exile; as is borne out by the text, And he carried them away, even the Reubenites, and the Gadites, and the half-tribe of Manasseh (I Chron. v, 26). What brought it on them? The fact that they separated themselves from their brethren because of their possessions. Whence can we infer this? From what is written in the Torah, viz., NOW THE CHILDREN OF REUBEN ... HAD A VERY GREAT ABUNDANCE OF CATTLE.

VIII. Consider the Scriptural text, For neither from the east, nor from the west, nor yet from the wilderness comes lifting up (harim). For God is judge; He puts down one, and lifts up another (Ps. LXXV, 7). What is the implication of the expression For neither from the east (mozah) nor from the west? It is not from the fact that a man goes out (yozeh) and works hard to do business, going from east to west, that he becomes rich? Nay, even if he sails away in ships and travels from east to west, going backwards and forwards in the deserts and on the mountains (harim), he does not become rich. What is the signification of the expression, `Nor yet from the wilderness harim'? R. Abba of Serungaya (place near Tiberias) explained that in all instances in Scripture 'harim' denotes mountains, except in this one, which signifies exaltation; the expression implying that a man is not exalted by means of these things. For what does the Holy One, blessed be He, do? He takes away wealth from one and gives it to another; as it says, 'God is judge; He puts down one, and lifts up another.' The very reason why property is called nekasim is because it is concealed (niksin) from one and revealed to another. Why are certain coins called zuzin? Because they are removed (zazin) from one and given to another. Money is called mamon, as much as to say, ma attah moneh (what are you counting)? It is nothing! Small coins are ma'oth, signifying ma la eth (what of the future time)? In the same style you can go on expounding. Hannah also says : The Lord kills, and makes alive ; He brings down to the grave, and brings up. The Lord makes poor and makes rich; He brings low, He also lifts up (I Sam. II, 6f.). What is the implication of the expression 'He also (af) lifts up'? It means that through the anger (af) which He brings on one He lifts up another. A certain lady asked R. Simeon b. Halafta : 'In how many days did the Holy One, blessed be He, create the world?' He answered her: 'In six; as it says, For in six days the Lord made heaven and earth' (Ex. XX, II). Said she: 'What has He been doing from then till now?' He replied : 'He sits and constructs ladders, whereby He elevates one and puts down another.' Accordingly it says, 'For God is judge; He puts down one, and lifts up another.' There is proof that this is so. For when He wanted the children of Reuben and the children of Gad to become rich, He cast the Midianites down before Israel in order that the children of Gad and the children of Reuben might grow rich thereby. What is written before this? And the children of Israel took captive the women of Midian and their little ones; and all their cattle (Num. xxxi, 9). And afterward it says, NOW THE CHILDREN OF REUBEN AND THE CHILDREN OF GAD HAD A VERY GREAT MULTITUDI, OF CATTLE. Thus you see that the Holy One, blessed be He, put down the Midianites and lifted up Israel. This confirms the text, 'For neither from the east, nor from the west, nor yet from the wilderness, comes lifting up. For God is judge; He puts down one, and lifts up another.'

IX. An alternative exposition of the text, Now ... A VERY GREAT MULTITUDE OF CATTLE (XXXII, I). This bears on what Scripture says: A wise man's understanding is at his right hand; but a fool's understanding at his left (Eccl. x, 2). The expression, 'A wise man's understanding is at his right hand,' applies to the good inclination which is set on one's right, while the expression, 'A fool's understanding at his left,' applies to the evil inclination which is set on one's left. Another exposition is that the expression, 'A wise man's understanding is at his right hand,' refers to the righteous/generous who apply their minds to the Torah, which is on the right ; as it says, At His right hand was a fiery law unto them (Deut. XXXIII, 2), while 'A fool's understanding at his left' alludes to the wicked/lawless, who set their minds on getting rich; as it says, In her left hand are riches and honour (Prow. 111, 16). Another exposition: The expression 'A wise man's understanding is at his right hand' applies to Moses, while 'A fool's understanding at his left' applies to the children of Reuben and the children of Gad, who made the main thing the subordinate, and put the subordinate thing first, for they cherished their property more than human life, saying to Moses: We will build sheepfolds here for our cattle, and cities for our little ones (Num. xxxi), 16).' Moses said to them: That is not right! Rather do the more important things first, Build you cities for your little ones (ib. 24), and afterward Folds for your sheep (ib.). Thus we have explained the expression 'A wise man's understanding is at his right hand' as applying to Moses, and 'A fool's understanding at his left' as applying to the children of Reuben and the children of Gad. The Holy One, blessed be He, said to them: 'Seeing that you have shown greater love for your cattle than for human souls, by your life, there will be no blessing in it!' Of them it says, An estate may begotten hastily at the beginning; but the end thereof will not be blessed (Prov. xx, 21). In the same strain it says, Weary not yourself to be rich; cease from your own wisdom (ib. XXIII, 4). And who is rich? He that is contented with his lot'; as it says, When you eat the labour of your hands, happy will you be, and it will be well with you (Ps. CXXVIII, 2).

Ketubim: Targum Tehillim (Psalms) 106:13-18

JPS Translation	TARGUM
1. Hallelujah. O give thanks unto the LORD; for He is good; for His mercy endures for ever.	1. Hallelujah! Give thanks in the presence of the Lord, for He is good, for His goodness is forever.
2. Who can express the mighty acts of the LORD, or make all His praise to be heard?	2. Who is able to utter the might of the Lord? [Who] is allowed to proclaim all His praises?
3. Happy are they that keep justice, that do righteousness/generosity at all times.	3. Happy are they who observe judgment, those who do righteousness/generosity at every time.
4. Remember me, O LORD, when You favour Your people; O think of me at Your salvation;	4. Remember me, O Lord, with good will toward Your people; call me to mind with Your redemption.
5. That I may behold the prosperity of Your chosen, that I may rejoice in the gladness of Your nation, that I may glory with Your inheritance.	5. To look on the plenty of Your chosen ones; to rejoice in the joy of Your people; to join in praise with Your inheritance.
6. We have sinned with our fathers, we have done iniquitously, we have dealt wickedly/lawlessly.	6. We have sinned, along with our fathers; we have committed iniquity, acted wickedly/ lawlessly.
7. Our fathers in Egypt gave no heed unto Your wonders; they remembered not the multitude of Your mercies; but were rebellious at the sea, even at the Red Sea.	7. Our fathers in Egypt paid no heed to Your wonders; they did not call to mind Your great goodness; and they rebelled against Your Word by the sea, at the sea of Reeds.
8. Nevertheless He saved them for His name's sake, that He might make His mighty power to be known.	8. And He redeemed them for His name’s sake, to make known His might.
9. And He rebuked the Red Sea, and it was dried up; and He led them through the depths, as through a wilderness.	9. And He rebuked the sea of Reeds, and it dried up; and He conducted them through the deeps, as in the wilderness.
10. And He saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.	10. And He redeemed them from the power of the foe; and He redeemed them from the power of the enemies.
11. And the waters covered their adversaries; there was not one of them left.	11. And the waters covered their oppressors; not one of them was left.
12. Then believed they His words; they sang His praise.	12. And they believed in the name of His Word; they sang His praise.

13. They soon forgot His works; they waited not for His counsel;	13. They quickly forgot His deeds; they did not wait for His counsel.
14. But lusted exceedingly in the wilderness, and tried God in the desert.	14. And they made a request and tested God in the place of desolation.
15. And He gave them their request; but sent leanness into their soul.	15. And He gave them their request, and sent leanness into their souls.
16. They were jealous also of Moses in the camp, and of Aaron the holy one of the LORD.	16. And they were jealous of Moses in the camp, and of Aaron, the holy one of the Lord.
17. The earth opened and swallowed up Dathan, and covered the company of Abiram.	17. The earth opened up and swallowed Dathan, and covered the company of Abiram.
18. And a fire was kindled in their company; the flame burned up the wicked/lawless.	18. And fire burned in their company; flame will kindle the wicked/lawless.

The Midrash on Psalms (Midrash Tehillim): Psalm 106:1-18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

They were jealous also of Moses in the camp, and of Aaron the holy one of the Lord (Ps. 106:16). R. Simeon bar Yannai said: In the wilderness, Israel resolved to appoint Dathan in the place of Moses, and Abiram in the place of Aaron, for it is said Let us make a captain, and let us return into Egypt (Num.

14:4).

A different explanation of They were jealous also of Moses: each and every rebel against Moses made his wife drink the waters of jealousy which women suspected of adultery are made to drink. And what did the rebels bring upon themselves? The earth opened and swallowed up Dathan, and covered the company of Abiram (Ps. 106:17).

Ashlamatah: Yehoshua (Joshua) 22:8-12, 21-24, 26-29

8. And spoke unto them, saying: 'Return with much wealth unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment; divide the spoil of your enemies with your brethren.'

9. And the children of Reuben and the children of Gad and the half-tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the land of Gilead, to the land of their possession, whereof they were possessed, according to the commandment of the LORD by the hand of Moses.

10. And when they came unto the region about the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh built there an altar by the Jordan, a great altar to look upon.

11. And the children of Israel heard say: 'Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar in the forefront of the land of Canaan, in the region about the Jordan, on the side that pertains to the children of Israel.'

12. And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up against them to war. {P}

13. And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest;

14. and with him ten princes, one prince of a fathers' house for each of the tribes of Israel; and they were every one of them head of their fathers' houses among the thousands of Israel.

15. And they came unto the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, unto the land of Gilead, and they spoke with them, saying:

16. 'Thus says the whole congregation of the LORD: What treachery is this that you have committed against the God of Israel, to turn away this day from following the LORD, in that you have built an altar, to rebel this day against the LORD?

17. Is the iniquity of Peor too little for us, from which we have not cleansed ourselves unto this day, although there came a plague upon the congregation of the LORD,

18. that you must turn away this day from following the LORD? And it will be, seeing you rebel to-day against the LORD, that tomorrow He will be angry with the whole congregation of Israel.

19. Howbeit, if the land of your possession be unclean, then pass you over unto the land of the possession of the LORD, wherein the LORD'S tabernacle dwells, and take possession among us; but rebel not against the LORD, nor rebel against us, in building yourselves an altar besides the altar of the LORD our God.

20. Did not Achan the son of Zerah commit a trespass concerning the devoted thing, and wrath fell upon all the congregation of Israel? And that man perished not alone in his iniquity/lawlessness.' {S}

21. Then the children of Reuben and the children of Gad and the half-tribe of Manasseh answered, and spoke unto the heads of the thousands of Israel:

22. 'God, God, the LORD, God, God, the LORD, He knows, and Israel he will know; if it be in rebellion, or if in treachery against the LORD - save You us not this day -

23. that we have built us an altar to turn away from following the LORD; or if to offer thereon burnt-offering or meal-offering, or if to offer sacrifices of peace-offerings thereon, let the LORD Himself require it;

24. and if we have not rather out of anxiety about a matter done this, saying: In time to come your children might speak unto our children, saying: What have you to do with the LORD, the God of Israel?

25. For the LORD has made the Jordan a border between us and you, you children of Reuben and children of Gad; you have no portion in the LORD; so might your children make our children cease from fearing the LORD.

26. Therefore we said: Let us now prepare to build us an altar, not for burnt-offering, nor for sacrifice;

27. but it will be a witness between us and you, and between our generations after us, that we may do the service of the LORD before Him with our burnt-offerings, and with our sacrifices, and with our peace-offerings; that your children may not say to our children in time to come: You have no portion in the LORD.

28. Therefore said we: It will be, when they so say to us or to our generations in time to come, that we will say: Behold the pattern of the altar of the LORD, which our fathers made, not for burnt-offering, nor for sacrifice; but it is a witness between us and you.

29. Far be it from us that we should rebel against the LORD, and turn away this day from following the LORD, to build an altar for burnt-offering, for meal-offering, or for sacrifice, besides the altar of the LORD our God that is before His tabernacle.' {P}

Midrash of Matityahu (Matthew) 24: 45-51

45. Who then is the trustworthy, and sagacious servant, whom his master has put in charge over those in his care, to give them food at the proper time (during its season)?

46. Fortunate is that servant whom, when his master comes, he will find so doing.

47. Amen, I say to you, he will set him over all his possessions.

48. But if that servant is wicked/lawless and would say in his heart, My master is going to be gone a long time,

49. And begins to beat his fellow servants and to eat and drink with gluttons,

50. The master of that servant will come on a day when he does not expect him and at an hour of which he is not aware,

51. And will cut him in two and set his part with the pretenders (hypocrites); there will be wailing and grinding of teeth.

The Rabbi’s Private Prophetic Study

For those of you, who want to know how this Torah Seder fits into the general architecture of Sefer B’midbar (Book of Numbers) perhaps this small diagram from Prof. Duane L. Christensen (The Unity of the Bible: Exploring the Beauty and Structure of the Bible, New York: Paulist Press, 2003) will help.

THE THREE MENOROT [Candelabras] OF SEFER B’MIDBAR

Menorah I – Preparing to Enter the Promised Land – Num 1:1 – 12:16

A. Military census and arrangement of the wilderness camp – Num. 1:1 – 2:34

B. Census of the Levites – Num. 3:1 – 4:49

C. Purification of the camp – Num. 5:1 – 6:27

X. Offerings from tribal leaders and consecration of the Levites – Num. 7:1- 8:26

C. Second observance of Passover (at Sinai)—the journey begins – Num. 9:1-23

B. Instructions on blowing trumpets to signal Israel is on the march – Num. 10:1-10

A. The trek from Sinai to Kadesh – Num. 10:11 – 12:16

Menorah II – From an “Unholy War” to the wars of Ha-Shem – Num. 13:1 – 25:9

A. The reconnaissance of Canaan and Israel’s unholy war – Num. 13:1 – 14:45

B. Cultic regulations – Numbers 15:1-41

C. Encroachment on the part of Korah, Dathan, Abiram, and On – Num. 16:1-35

X. Aaron’s budding rod—shows special status of his priesthood – Num. 17:1-28

C. Responsibility of Aaronic priesthood and other Levites – Num. 18:1-32

B. Purification from contamination by a corpse – Num. 19:1-22

A. The trek from Kadesh to Shittim and the wars of Ha-Shem – Num. 20:1 – 25:9

Menorah III – Preparing for Life in the Promised Land – Num. 25:10 – 36:13

A. From sin at Peor to Zelophehad’s daughters (inheritance rights) – Num 25:10 - 27:1

B. Joshua commissioned to succeed Moses for Exodus into Cisjordan – Num. 27:12-23

C. Cultic calendar for life in the land [+ addendum on vows] – Num. 28:1 – 30:16

X. Holy war vs. Midian - cleansing the contamination of Peor – Num. 31:1-54

C. Allotment of land in Transjordan – Num. 32:1-42

B. The trek from Egypt to the Jordan for Eisodus into Cisjordan – Num. 33:1 – 35:34

A. Heiresses must marry within their clan (Zelophehad’s daughters) – Num. 36:1-13

Our Torah Seder for this week mainly deals with the settlement of the tribes of Reuben and Gad. At stake, was whether they would remain with the rest of the Tribes of Israel or separate themselves from Israel. Mosheh Rabbenu makes it quite clear that Israel is indivisible and that the sin of one or more tribes is visited upon all of Israel. In other words, though each individual is responsible for his/her sin, nevertheless in Judaism we are guarantors for each other.

This is a very hard problem for Westerners who belief the self to be sacrosanct, and where people are not held accountable or responsible one for the other. However, this is not so amongst us. This our Master taught in summarizing the Amida to start by “Our Father Who is in the heavens” and not “My Father Who is in the Heavens.” Why? Because we are mutually responsible one for the other. Each individual Jew is a guarantor for the rest of the Jewish people.

This is even more the so with those in leadership positions amongst our people. Every Hakham, Every Paqid is a guarantor for his local community. This point is made clear in the Midrash of Matityahu for this Shabbat, where we read in v.45 – “Who then is the trustworthy, and sagacious servant, whom his master has put in charge over those in his care, to give them food at the proper time (during its season)?

Perhaps we need to explain what a guarantor is. When a person asks for a loan from a bank, and he does not have enough property to pay the bank with in case his loan falls into default, such a person would be asked for a guarantor, that is another person who has enough property and capital, that should the loan fall into default he would be prepare to repay the bank for the amount of moneys owed to the bank. A guarantor is also a person that stands for another to cover any damage the other may cause, or to guarantee that another will fulfil his promise.

With this in mind, perhaps now the concept that each one of us is guarantor for any and all members in our community and for the whole of our nation, becomes much clearer. We are called to be responsible for each other and to stand by our fellow when he falls in bad times, no matter the debt, no matter the sacrificed required. Following this concept we have the sub-concept of the urgency and need to free the captives, that is pay the bond moneys or whatever is necessary to free any fellow Jew from prison until the trial is heard.

Please understand, that Jewish Law required that of every single Jew. And how much the more of Paqidim, Rabbis and Hakhamim! This in part explains why conversion to Judaism is so difficult, precisely because we want responsible people who are willing to become guarantors for us as we will for them at all levels. Becoming a guarantor is easily said than done, yet that is what G-d really commands of each of us as Jews.

For G-d, most blessed be He, half measures are not enough. Therefore when Mosheh Rabbenu describes the spies he describes them as who fully (walked) after the fear of the Lord and those who did not. May G-d, most blessed be He grant us the courage to walk fully in reverential fear of Him, together with all Yisrael, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai