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 17, 5768 – Feb. 22/23, 2008	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times

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

Friday Feb. 22, 2008 – Candles at 6:10 PM Friday Feb. 22, 2008 – Candles at 6:09 PM

Saturday Feb. 23, 2008 – Havdalah 7:04 PM Saturday Feb. 23, 2008 – Havdalah 7:02 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Feb. 22, 2008 – Candles at 6:10 PM Friday Feb. 22, 2008 – Candles at 7:03 PM

Saturday Feb. 23, 2008 – Havdalah 7:06 PM Saturday Feb. 23, 2008 – Havdalah 7:52 PM

Cebu, Philippines Jakarta, Indonesia

Friday Feb. 22, 2008 – Candles at 5:44 PM Friday Feb. 22, 2008 – Candles at 5:57 PM

Saturday Feb. 23, 2008 – Havdalah 6:35 PM Saturday Feb. 23, 2008 – Havdalah 6:46 PM

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

Shabbat	Torah Reading:	Weekday Torah Reading:
זֹאת הָאָרֶץ
“Zot HaArets”	Reader 1 – B’midbar 34:1-12	Reader 1 – B’midbar 35:9-12
“This [will be] the land”	Reader 2 – B’midbar 34:13-15	Reader 2 – B’midbar 35:13-16
“esta es la tierra”	Reader 3 – B’midbar 34:16-18	Reader 3 – B’midbar 35:17-21
B’midbar (Numbers) 34:1- 35:8	Reader 4 – B’midbar 34:19-24
Ashlamtah: Ezekiel 45:1-8, 14-15	Reader 5 – B’midbar 34:25-29
	Reader 6 – B’midbar 35:1-3	Reader 1 – B’midbar 35:9-12
Psalm: 106: 28-33	Reader 7 – B’midbar 35:4-8	Reader 2 – B’midbar 35:13-15
	Maftir – B’midbar 35:6-8	Reader 3 – B’midbar 35:17-21
N.C.: Matityahu 25:14-30	Ezekiel 45:1-8, 14-15

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 His Honor Paqid Adon David ben Avraham, 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.

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

We want to dedicate this Torah study to His Excellency Adon Lemuel, the father of Her Honor Giberet Batsheva bat Sarah D’Hillel, wishing him a complete healing of the soul, body and spirit, and a complete recovery, together with all the sick of Yisrael, amen ve amen!

We also dedicate this Torah Seder to His Excellency Adon Kyle Huggins, the son-in-law of His Excellency Adon Ezra ben Abraham and Giberet Karmelah bat Sarah, wishing him a complete healing of the soul, body, and spirit, as well as his finances, together with all the sick of Yisrael, amen ve amen!

Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 34:1- 35:8

RASHI	TARGUM PSEUDO JONATHAN
1. Adonai spoke to Moshe, saying:	1. And the Lord spoke with Mosheh, saying:
2. "Instruct B’ne Yisrael and say to them: 'When you come to the land of Canaan, this is the land which will fall to you as hereditary property, the land of Canaan according to its borders.	2. Command the sons of Israel, and say to them: When you have entered into the land of Kenaan, this will be the land that will be divided to you for an inheritance, the land of Kenaan by its limits.
3. Your southern flank will be from the Tzin wilderness along [the land of] Edom; the southern border will be from the edge of the Salt Sea to the east.	3. Your south border (will be) from the Wilderness of Palms, by the iron mountain, at the confines of Edom, even the south border at the extremities of the Sea of Salt, eastward. [JERUSALEM. And your border will be southward, from the wilderness of Rekem, over against the frontier of the Edomaee, and southward will it be to you unto the extremity of the Sea of Salt, eastward.]
4. The border then turns south of Maaleh Akrabim passing toward Tzin; and its outskirts will be south of Kadeish Barne'a, and then it will extend to Chatzar Adar and continue toward Atzmon.	4. And your border will turn from the south to the ascent of Akrabbith, and pass on to the palms of the mountain of iron, and the going forth thereof will be southward of Rekem Giah, and will go onward to the tower of Adar, and pass over to Kesam. [JERUSALEM: And your South border will go round from the ascent of Akrabim, which passes over by the mountain of iron, and its outgoings will be from the south unto Rekem Giah, and proceed to the buildings of the threshing floors, and pass on to Kesam.]
5. The border turns from Atzmon toward the Egyptian Estuary and its outskirts will reach the sea.	5. And the border will wind round from Kesam unto Nilos, of the Mizraee, and its outgoings will be to the west. [JERUSALEM: And the border will wind round from Kesam unto Nilos Mizraim, and the going out of it will be at the sea.]
6. As for the western border; it will be the border of the Great Sea, this will be your western border.	6. And for the western border you will have the Great Ocean Sea; its limits are the waters of the beginning with the waters of old which are in its depth; its capes and havens, its creeks and its cities, its islands and ports, its ships and its recesses: this will be your border westward. [JERUSALEM: And the (west) border will be the Great Ocean Sea; its isles, ports, and ships, with the ancient waters that are in it, the waters of the beginning; this will be your western border.]
7. This will be your northern border; from the Great Sea turn yourselves to Hor Hahar.	7. And this will be your northern border; from the Great Sea you will appoint to you unto Mount Umanis. [JERUSALEM: And this will be your northern limit: from the Great Sea you will appoint to you unto Mount Manos.]
8. From Hor Hahar turn to Levo Chamas and the outskirts of the border will be toward Tzedad.	8. From Mount Umanis you will appoint to you (a line) as thou goes up to the entrance of Tebaria, [JERUSALEM: From Mount Manos you will extend to the entrance of Antiochia,]
9. The border will then extend toward Zifron, and its outskirts will be at Chatzar Einan; this will be your northern border.	9. and the outgoings of the border at its two sides, unto Kadkor Of Bar Zahama, and to Kadkol of Bar Sanigora, and Divakinos and Tarnegola unto Kesarin, where thou goes up to Abelas of Cilicia. And the border will go on unto Keren Zekutha, and to Gibra Hatmona, and its outgoings will be at Keria Bethsekel, and to the midst of the great court (darela rabtha), which is at Mizeha, between the towers of Hinvetha and Darmeshek: this will be your northern limit. [JERUSALEM: and the outgoing will be unto Abelas of the Cilicians;]
10. You will turn yourselves toward the eastern border from Chatzar Einan to Shefam.	10. And you will appoint your eastern border from the of Hinvetba unto Apamea; [JERUSALEM: and the border will go to Zapherin, and its outgoing be at the dwellings of Hainutha, unto Apamea,]
11. The border will then descend from Shefam to Rivlah to the east of Ayin; the border will descend and contact the bank of the eastern shore of the Kineres Sea.	11. and the border will descend from Apamea to Dophne, eastward of Hinvetha; thence the border will go down to the cavern of Panias, and from the cavern of Panias to the mountain of snow, and from the mountain of snow to Henan, and from Henan the border will go down and encompass the plain of the river of Arnon, and arrive at the wilderness and the palms of the mountain of iron, take in the Waters of Contention, and rest at Ginesar, a city of the kings of the Edomites, the inheritance of the tribes of Reuben and Gad, and the half tribe of Menasheh. [JERUSALEM: unto Dopline, east of Hainutha, and will descend and come down upon the Sea of Ginesar at the west.
12. The border will then descend along the Yardein and its outskirts will be the Salt (Dead) Sea. This should be your land according to its borders all around.' "	12.; and the border will descend and encompass the Sea of Genesar on the east. [JERUSALEM: And the border will descend to the Jordan, and its outgoing be at the Sea of Salt. Rekem Giah on the south, Mount Umanos on the north, the Great Sea on the west, the Sea of Salt on the east, this will be your country, the Land of Israel, by the extent of its borders round about.]
13. Moshe instructed B’ne Yisrael, saying: "This is the land which you must distribute as hereditary property by means of a lottery, which Adonai has commanded to give to the nine and one half tribes.	13. And Mosheh commanded the sons of Israel, saying: This is the land which you are to inherit by lot, which the Lord has commanded to give to the nine tribes and the half tribe.
14. Because the tribe of Ruben's descendants, the tribe of Gad's descendants, and half of the tribe of Menashe have already taken their hereditary property.	14. For the tribe of the children of Reuben, according to the house of their fathers, and tribe of Gad, and the half tribe of Menasheh have received their inheritance beyond the Jordan on the eastern side.
15. These two and one half tribes have taken their hereditary property on this side of the Yarden near Yericho, to the east, toward the sunrise."	15. [JERUSALEM. The two tribes and the half tribe have received their inheritance beyond Jordan‑Jericho first. Their border goeth forth on the east from the plain of the Salt Sea to Kinnereth, the city of the kingdom of the Amorites, and thence to the mountain of snow, and to Hamatha of Lebanon; thence to Hoba, on the northern side of Hainutha, of Damasek, and from Hoba to Divakinos, at the snowy mount of Kisarion, eastward of (the town of) Dan, on the west, and from thence to the Great River, the river Phrat, upon which is the order of the victories of the wars of the Lord, which are to be wrought there. And from the Great River, the Phrat, their border goes forth to the cities of Zavatha, beyond all the Tarkon (Trechonites), unto Zimra, the royal house of Sihon, king of the Amoraee, and the royal house of Og, king of Mathnan, going to Raphiach and to Shokmezai, until you come to the shore of the Salt Sea. This is the portion of the two tribes and the half tribe.]
16. Adonai spoke to Moshe, saying:	16. And the Lord spoke with Mosheh, saying:
17. "These are the names of the men who will inherit the land for you: Elazar the Kohen and Yehoshua son of Nun,	17. These are the names of the men who will make to you the inheritance of the land: Elazar the priest, and Jehoshua bar Nun,
18. And one leader from each tribe you will take, to help inherit the land.	18. and one prince from each of the tribes you will choose to give you the inheritance of the land.
19. These are the names of the men: for the tribe of Yehudah, Kaleb son of Yefuneh.	19. And these are the names of the men. Of the tribe of Jehudah, Kaleb bar Jephunneh;
20. For the tribe of Shimon, Shmuel, son of Amihud.	20. for Shemeon, Shemuel bar Ammihud;
21. For the tribe of Binyamin, Elidad, son of Kislon.	21. Benjamin, Elidad bar Kiselon;
22. The leader for the tribe of Don, Buki, son of Yagli.	22. Dan, Buki bar Jageli;
23. For Yosef's children, the leader for the tribe of Menashe, Chaniel, son of Eifod.	23. Joseph, Menasheh, Haniel bar Ephod;
24. The leader for the tribe of Ephraim, Kemuel, son of Shiftan.	24. Ephraim, Kemuel bar Shipbtan;
25. The leader for the tribe of Zevulun, Elitzafan, son of Parnach.	25. Zebulon, Elizaphan bar Parnak;
26. The leader for the tribe of Yissachar, Paltiel, son of Azan.	26. Issakar, Paltiel bar Azan;
27. The leader for the tribe of Asher, Achihud, son of Shlomi.	27. Asher, Abihud bar Shelomi;
28. The leader for the tribe of Naftali, Pedah'eil, son of Amihud."	28. Naphtali, Pedahael bar Ammihud.
29. These are the ones whom Adonai commanded to apportion the inheritance to B’ne Yisrael, in the land of Canaan.	29. These are they whom the Lord commanded to divide the inheritance of the land of Kenaan to the children of Israel.

1. 1: Adonai spoke to Moshe in the plains of Moab by the Yarden near Yericho, saying:	1. And the Lord spoke with Mosheh in the plains of Moab, by Jordan‑Jericho, saying:
2. "Instruct B’ne Yisrael and have them give to the Levites from their hereditary possession, cities in which to settle; and open space for the cities all around you will give to the Levites.	2. Command the sons of Israel that they give to the Levites from their inheritance cities to dwell in, and suburbs (open spaces) to the cities round about will you give to the Levites. [JERUSALEM. And suburbs to the cities round about them will you give to the Levites.]
3. These cities will be theirs for dwelling, and their open space will be for their animals, their property and all of their necessities to live.	3. And the cities will be for them to dwell in, and the suburbs for their cattle, their property, and all their needful things.
4. The open space for the cities that you will give the Levites [will extend] from the walls of the city and outward a thousand amot all around.	4. But of the cities which you give to the Levites the suburbs round the city shalt be one thousand cubits without the city round about. [JERUSALEM. But the suburbs.]
5. You will measure from outside the city two thousand amot on the eastern side, two thousand amot on the southern side, two thousand amot on the western side, and two thousand amot on the northern side; with the city in the centre. This will be the open spaces for the cities.	5. And you will measure outside the city, on the east side, two thousand cubits; on the South two thousand, on the west two thousand, and on the north two thousand cubits, with the city in the midst; these will be to you the suburbs of the cities.
6. Along with the cities that you will give the Levites will be the six refuge cities which you will provide [as places] for a murderer to flee; and in addition to them, you will provide forty-two cities.	6. And of the cities you give to the Levites, six will be for refuges to manslayers, that the manslayer may escape thither. Beside these you will give them forty-two other cities.
7. The total number of cities that you will give to the Levites is forty eight cities, with their open spaces.	7. All the cities that you give to the Levites will be forty-eight cities with their suburbs.
8. The cities that you will give, [will be] from the possession of B’ne Yisrael; take more from a larger [holding], and less from a smaller [holding], each person, according to his inheritance, will give of his cities to the Levites."	8. But when you give the cities from the inheritance of the Bene Israel, from the tribe whose people are many you will give many, and from the tribe whose people are few you will diminish; every one will give of his cities to the Levites, according to the inheritance he possesses.

Midrash Rabba for: B’midbar (Numbers) 34:1- 35:8

5. COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: WHEN YOU COME INTO THE LAND OF CANAAN, THIS WILL BE THE LAND THAT WILL FALL UNTO YOU FOR AN INHERITANCE (XXXIV, 2). The expression THIS teaches that the Holy One, blessed be He, showed Moses all that had been and all that was to be. He showed him that from Dan would spring Samson and that Barak the son of Abinoam would come from Naphtali, as well as every generation and its expounders, every generation and its judges, every generation and its leaders, every generation and its transgressors, every generation and its righteous/generous men; as may be inferred from the text, And the Lord said unto him: This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying: I will give it unto your seed; I have caused you to see it with your eyes (Deut. XXXIV, 4). This teaches that He showed him Gehenna [The Sifre deduces it from the end of the preceding verse, as far as Zoar, which by a play on words is read za'ar, ‘pain,’ or 'sorrow,' i.e. the place of suffering, which is the Gehenna]. Moses asked: ' Who are punished in it? ' He answered him: 'The wicked/lawless and those who transgress against Me’ as it says, And they will go forth and look upon the carcasses of the men that have rebelled against Me (Isa. LXVI, 24). Moses began to display fear of Gehenna. Said He to him: ’I have caused you to see it with thine eyes, but you will not go over thither’ (Deut. loc. cit.). What imports the expression, This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying’? The Holy One, blessed be He, said to Moses: Go and say to Abraham, Isaac, and Jacob: The oath which I swore to you I have fulfilled for your children. Accordingly it says, ’saying.’

6. THIS WILL BE THE LAND THAT WILL FALL UNTO YOU FOR AN INHERITANCE (XXXIV, 2). But can the land fall? Is it not written, The land abides for ever (Eccl. I, 4)? True, but when the spies came and brought an evil report about the Land, Moses was angry with them. Said all Israel to him: Our Master Moses, even if there had been only two or three spies it would be right that we should believe them; for it says, At the mouth of two witnesses, or at the mouth of three witnesses, will a matter be established (Deut. XIX, 15), but behold, there are ten of them! Whither are we going up? our brethren have made our heart to melt, saying: The people is greater and taller than we’ --mimmennu (ib. I, 28). By ’mimmennu’ [which also means ’than He’] they implied that the Master of the house was unable, if the expression be permitted, to remove His own furniture [i.e. the inhabitants] from there. What did the Holy One, blessed be He, do? He took the Prince of the Land [an angel in charge of its welfare], bound him and flung him down before them; as is borne out by the fact that it says, Behold, the Lord your God has set the land before you (ib. 21). Was it ’before’ them? No indeed, but the phrase signifies that He cast down its Prince [i.e. an angel in charge of its welfare] and said to them: Go up, take possession... fear not, neither be dismayed (ib.), not of the Nephilim nor of the great multitude of people. It is written, When you will cause the land to fall for inheritance (Ezek. XLV, 1). This bears on what Scripture says: The lines are fallen unto me in pleasant places; yea, I have a goodly heritage (Ps. XVI, 6). The expression, The lines are fallen unto me’ applies to the twelve tribes. For the Land was divided among twelve tribes; as it says, This will be the border, whereby you will divide the land for inheritance according to the twelve tribes of Israel (Ezek. XLVII, 13). ’In pleasant places’ denotes that they received the Land by virtue of the Torah; as may be inferred from the text, For it is a pleasant thing if you keep them [the teachings of the Torah] within you; let them be established altogether upon your lips (Ps. XXII, 18). It sometimes happens that a man himself comely but his clothes are unbecoming, or he himself is ungainly while his clothes are becoming. In the case of Israel, however, they are suited for the Land and the Land is suited to them. Accordingly it is written, ’I have a goodly heritage,’ and in the same strain it says, I put on righteousness/generosity, and it clothed itself with me (Job XXIX, 14) [As though Israel (to whom the verse is applied) clothed itself with the Land (which, being worthy of them, is described as righteousness), while the Land on the other hand clothed itself with Israel, each being suited to the other]. It is written, And Joshua said unto Achan: My son, give, I pray, glory to the Lord, the God of Israel (Josh. VII, 19).2 Achan retorted: ‘Will I die because of this thing that you are saying?’ When, however, Achan saw how matters stood, he thought in his heart: Presently I will be caught by the lot. I will refuse to believe in it, and let me be considered a liar by Joshua! Thereupon Achan said to him: 'Why should you cast lots to decide between me and my household? Let me cast lots to decide between you and Phinehas! If the lot does not fall on both of you, I will also believe in it.’ At that moment Joshua said: ’My son, give, I pray, glory to the Lord, the God of Israel,’ And make confession unto Him, and tell me now what you have done; hide nothing from me (ib.). Said he to Joshua: ‘You tell me what you have done!’ Instantly strife broke out in Israel. The tribe of Judah took up the quarrel and slew in Israel one group after another. When Achan saw that things had come to such a pass he thought in his heart: Any man who preserves one life in Israel is as though he had preserved the entire world, yet through me ever so many people in Israel have been slain. I am a person who sins and causes others to sin. It is better that I should confess before the Holy One, blessed be He, and before Joshua, rather than that calamity should come about through me. What did Achan do? He stood and made his voice heard by all the congregation. All the congregation were silent for him. Then he said to Joshua: Of a truth I have sinned against the Lord, the God of Israel, and thus and thus have I done (ib. 20) By the expression ’thus and thus’[Sc. by the repetition] he as much as said: This is not the only sin; I have already trespassed in other cases too [In the days of Moses]. Joshua said to him: 'I knew indeed that you were responsible, but, "Tell me hide nothing from me." ’ Said Achan to him: ’I saw among the spoil’ (ib. 21). I reflected, he implied, upon what is written in the Torah, viz. You will eat the spoil of your enemies (Deut. XX, 14). A goodly Shinar mantle, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them (Josh. VII, 21). And do not suppose that I am a poor man and needed it, for there is no one in my tribe richer than I! Forthwith Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it (ib.). For what reason did Joshua send messengers? In order that the tribe of Judah might not abstract the articles and so prolong the strife. Accordingly Joshua sent quickly and they Brought them unto Joshua, and unto all the children of Israel; and they laid them down before the Lord (ib. 3).What is the import of the expression ’They laid them down’? It implies that Joshua banged them down before the Omnipresent and said to the Holy One, blessed be He: ' Sovereign of the Universe! For these You wert wroth with Your children. Here they are, laid before You!’ Straightway, Joshua... took Achan the son of Zerah, and the silver, and the mantle, and the wedge of gold, and his sons, and his daughters (ib. 24)--the sons and daughters he took in order to impress a lesson upon them--And his oxen, and his asses, and his sheep, and his tent, and all that he had (ib.), to be burned. And all Israel with him (ib.), to witness his punishment and so not become habituated to committing crimes. And they brought them up unto the valley of Achor. And Joshua said: Why have you troubled us? The Lord will trouble you this day (ib. 25). ’This day,’ he implied, you are troubled, but you will not be troubled in the World to Come, and you have a share therein. And all Israel stoned him with stones (ib.); him alone. And they burned them with fire (ib.). Scripture is referring to his property, for so Joshua had been told by the Almighty: And it will be that he that is taken with the devoted thing will be burnt with fire, he and all that he has (ib. 15). In that case, why does Scripture state, ’And they stoned him’? It teaches that Achan confessed that he had stolen them on the Sabbath, having taken them out of Jericho and hidden them in the midst of his tent, and so he was stoned for the desecration of the Sabbath and was burned because he had trespassed in regard to the devoted object. And whence all this? You find that the Holy One, blessed be He, in fact, told Joshua: See, I have given into your hand Jericho, and the king thereof, even the mighty men of valour. And you will compass the city, all the men of war, going about the city once. Thus will you do six days. And seven priests will bear seven rams’ horns... and the seventh day you will compass the city seven times, etc. (ib. VI, 2 ff.). This serves to teach you that the wall of the city was to be taken on the Sabbath. The following thing Joshua did on his own initiative and the Holy One, blessed be He, gave him His consent. Joshua argued: The Sabbath is holy; as it is written, You will keep the Sabbath therefore, for it is holy unto you (Ex. XXXI, 14), and so all that we have taken on it will be holy; as it says, But all the silver, and gold, and vessels of brass and iron, are holy unto the Lord; they will come into the treasury of the Lord (Josh. VI, 19). How do we know that divine consent was given to him? Because it says, And the city will be devoted, even it and all that is therein, to the Lord (ib. 17). Thereupon, The Lord turned from the fierceness of His anger (ib. VII, 26). In allusion to this it says, The wrath of a king is as messengers of death; but a wise man will pacify it (Prov. XVI, 14).

the ’wise man’ is Joshua, who caused the fierceness of the Lord's anger to turn away from Israel.

7. WHEN YOU COME INTO THE LAND OF CANAAN (XXXIV, 2). Halakha: Before they entered the Land, what blessing did they say after meals? Our Rabbis taught: Before they entered the Land of Israel they used to recite one blessing, viz. ' Who feeds all’. When they entered the Land of Israel they recited also the blessing, ' For the land and for the food.’ When the Land was destroyed they added the blessing, ' Who rebuilds Jerusalem.’ When the people slain at Bethar were given burial the blessing, ‘Who are good and does good,’ was added, ‘Who are good’ being said because the bodies did not decay, and ' Who does good ' because they were given burial. Of all the blessings there is none more precious than the one 'For the land and for the food’. For our Rabbis have said that anyone who does not mention in the Grace after Meals the blessing, ‘For the land and for the food’, ‘a desirable land,’ the covenant of circumcision, the Torah and life, has not fulfilled his duty. The Holy One, blessed be He, said: ‘The Land of Israel is more precious to Me than everything. Why? Because I sought it out.’ In this strain it says, In that day I lifted up My hand unto them, to bring them forth out of the land of Egypt into a land that I had sought out for them, flowing with milk and honey, which is the beauty of all lands (Ezek. XX, 6). And in the same strain it says, And give you a pleasant land,the goodliest heritage of the nations (Jer. III, 19). You find the same to have been the case [t That love of the Land of Israel was displayed] when Joshua slaughtered the [Canaanite] kings. R. Jannai the priest says that there were sixty-two kings in the land. There were thirty-one at Jericho and thirty-one in the days of Sisera. When the latter went to fight against Israel they were also slain with him. Why did they go? Because they longed to drink of the water of the Land of Israel, and so they begged of Sisera, saying to him: 'We beg of you, let us come with you to the war! ' Every king who desired to go to war himself laid out money and hired mercenaries to assist him [in their eagerness they defrayed the cost of the expedition themselves, though ostensibly they were merely going to aid Sisera]. These kings said to Sisera: ‘We do not ask anything of you. We will come with you for nothing, because we long to fill our stomachs with the water of that land.’ This may be inferred from the text which says, The kings came, they fought, then fought the kings of Canaan, in Taanach on account of the waters of Megiddo; they took no gain of money (Judg. V, 19). This serves to inform you that no land was so precious as the Land of Israel. Said the Holy One, blessed be He, to Moses: 'The Land, surely, is precious to Me ‘; as it says, A land which the Lord your God cares for... always (Deut. XI, 12); and Israel are precious to Me; as it says, Because the Lord loved you (ib. VII, 8). ‘I will,’ said the Holy One, blessed be He, ‘bring Israel, who are precious to Me, into the Land that is precious to Me’; as it says, WHEN YOU COME INTO THE LAND OF CANAAN.

8. WHEN YE COME INTO THE LAND OF CANAAN (XXXIV, 2). This bears on what Scripture says: God is not a man that He should lie (Num. XXIII, 19), which means: Does not a man make God belie His words? Did not the son of Amram [Moses] make Him repent? Although He had said, Let Me alone, that I may destroy them (Deut. IX, 14), the son of Amram came forward and made Him repent; as it says, And the Lord repented of the evil (Ex. XXXII, 14). Another exposition of the text, ’God is not a man that He should lie.’ When He intends to bring good upon Israel, although the generation is a guilty one, He does not delay, but when He intends to bring evil He relents, [as the text continues], When He has said, He will not do it (Num. XXIII, 19). The proof is that He said to Abraham: Look now toward heaven, and count the stars, if you be able to count them; and He said unto him: So will your seed be (Gen. XV, 5), and He made them so, as is proved by the text, The Lord your God has multiplied you, and behold, you are this day as the stars of heaven for multitude (Deut. I, 10). He said to him: Know of a surety that your seed will be a stranger... four hundred years, etc. (Gen. XV, 13), yet they spent [in Egypt] only two hundred and ten years. Thus the expression, ’God is not a man that He should lie,’ applies to benefits, but as for evil, ’When He has said, He will not do it.’ He said to Israel: For you are not My people (Hosea I, 9) and then retracted and said: I will say to them that were not My people: You are My people (ib. II, 25); thus, ’When He has said, He will not do it’! He said to Abraham: For unto you and unto your seed, I will give all these lands (Gen. XXVI, 3), and He did not retract; for it says, WHEN YOU COME INTO THE LAND OF CANAAN, and He brought them into the land.

9. WHEN YOU COME (XXXIV, 2). What is written just before? Then you will drive out all the inhabitants of the land from before you (Num. XXXIII, 52). This bears on what Scripture says: Who teaches us by means of the beasts of the earth, and makes us wise by means of the fowls of heaven (Job XXXV, 11). By the expression ’Who teaches us by means of the beasts of the earth’, the Holy One, blessed be He, tells Israel: Learn a lesson [to shun idol-worshippers] from the bullock of Elijah. When Elijah said to the worshippers of Baal: Choose you one bullock for yourselves, and dress it first; for you are many (I Kings XVIII, 25), the four hundred and fifty prophets of Baal and the four hundred and fifty prophets of the Asherah gathered round but could not move the bullock's feet from the ground. For observe what is written in that connection: Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on the wood, and put no fire under; and I will dress the other bullock, and lay it over the wood, and put no fire under (ib. 23). What did Elijah do? He said to them: 'Select two bullocks, equal in all respects, coming from the same mother and reared on the same pasture, then cast lots for them, one to be for the Lord and one for Baal, and choose for yourselves one bullock. Elijah's bullock followed him immediately, while as regards the bullock assigned for Baal, though all the prophets of Baal and the prophets of the Asherah gathered round it, they could not move its foot. At last Elijah began to speak to it and said to it: 'Go with them!' The bullock replied by saying to him in the presence of all the people: 'My fellow and I have both come from the same womb, from the same cow, and have grown up on the same pasture, yet he has fallen to the lot of the Omnipresent and the name of the Holy One, blessed be He, is sanctified by him, while I have fallen to the lot of Baal and shall have to provoke my Creator!’ Said Elijah to it: ‘Bullock, bullock, fear not! Go with them and let them not find any excuse for their failure. Indeed, even as the name of the Holy One, blessed be He, will be sanctified by means of the bullock that is with me, so will it be sanctified by means of you!’ The bullock answered him: 'Seeing that you give me such advice, I swear that I will not budge from this spot until you hand me over into their hand!’ As it says, And they took the bullock which he gave them (ib. 26).Who gave it them? Elijah. And you can infer this from the fact that Elijah said to them, ’Let them therefore give us two bullocks, ' and then again he told them, ’Choose you one bullock, and dress it first,’ while finally it is written, ’And they took the bullock which he gave them.’ For the above reasons it is written, ’Who teaches us by means of the beasts of the earth.’ By the expression, ’And makes us wise by means of the fowls of heaven,’ the Holy One, blessed be He, implies: Learn a lesson [to shun idol worshippers] from the ravens who fed Elijah; for it says, And I have commanded the ravens to feed you there (I Kings XVII, 4). And from where did they bring him Bread and flesh in the morning, and bread and flesh in the evening (ib. 5)? From Jehoshaphat's table. The ravens would not enter the house of that wicked man Ahab to take anything from his table for that righteous/generous man, because there was idolatry in his house! This explains the text, ’Makes us wise by means of the fowls of heaven.’ The Holy One, blessed be He, said: ‘Learn a lesson from the bullock of Elijah and from the ravens, and do not turn to the idols to gaze upon them.’ Whence were they to infer that this was so? From what they read in the context, THEN YOU WILL DRIVE OUT ALL THE INHABITANTS OF THE LAND FROM BEFORE YOU.

10. WHEN YOU COME INTO THE LAND OF CANAAN (XXXIV, 2). This bears on what Scripture says: O generation, see you the word of the Lord: Have I been a wilderness (hamidbar) unto Israel? Or a land of thick darkness-- mapelyah? (Jer. II, 31). Do not read ’hamidbar’ (a wilderness) but hamedabber (have I spoken) to Israel, [and failed to keep My word]. ’Mapelyah’: What is the meaning of ’mapelyah’? Did I, perchance, having promised to bring you into the Land, keep you back?--’Mapelyah’ cannot but signify ‘delay’, as is borne out by the context which says, But the wheat and the spelt were not smitten; for they ripen late--afiloth (Ex. IX, 32)--Behold, you are on the point of entering it! YOU COME INTO THE LAND OF CANAAN (KENA ‘AN). What is the import of the word KENA'AN? It signifies that it was a land of business, for there was trade in it; as you read, Whose merchants are princes, whose traffickers (kine'aneha) are the honourable of the earth (Isa. XXIII, 8).

11. THIS WILL BE THE LAND THAT WILL FALL UNTO YOU FOR AN INHERITANCE (XXXIV, 2). What is the import of the phrase UNTO YOU. It signifies: The Land fits you. We may illustrate by the case of a king who possessed men-servants and handmaids. At first he used to give to his men-servants in marriage handmaids from someone else's estate, and to his handmaids he would give men-servants from a different estate. Then the king paused and reflected as follows: The men-servants are mine and the handmaids are mine. It is far better that I should marry my men-servants to my handmaids, my own to my own! Similarly, if the comparison be permitted, the Holy One, blessed be He, said: ‘The Land is Mine’; as it says, The earth is the Lord's and the fullness thereof (Ps. XXIV, 1), and as it says, For the land is Mine (Lev. XXV, 23). ' Israel also is Mine ‘; as it says, For unto Me the children of Israel are servants (ib. 55). ‘It is much better that I should give My land as an inheritance to My servants; My own to My own.’ Accordingly it says, THIS WILL BE THE LAND THAT WILL FALL UNTO YOU FOR AN INHERITANCE.

12. Consider the Scriptural text, He has declared to His people the power of His works (Ps. CXI, 6). The Holy One, blessed be He, said to Israel: 'I could have created for you a new land, but in order to show you My power I will slay your enemies because of you, and will give you their land.’ This serves to confirm the text, ’He has declared to His people the power of His works,’ in giving them the heritage of the nations.

Ketubim: Targum Tehillim (Psalms) 106: 28-33

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.
19. They made a calf in Horeb, and worshipped a molten image.	19. They made a calf in Horeb, and bowed down to something of metal.
20. Thus they exchanged their glory for the likeness of an ox that eats grass.	20. And they exchanged the glory of their Master for the likeness of a bull that eats grass and befouls itself.
21. They forgot God their Saviour, who had done great things in Egypt;	21. They forgot God their Redeemer who had done mighty works in Egypt.
22. Wondrous works in the land of Ham, terrible things by the Red Sea.	22. Wonders in the land of Ham, awesome things by the sea of Reeds.
23. Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach, to turn back His wrath, lest He should destroy them.	23. And He commanded by His Word to destroy them, had it not been for Moses His chosen one, who stood and grew mighty in prayer in His presence to turn aside His wrath from obliteration.
24. Moreover, they scorned the desirable land, they believed not His Word;	24. And their soul was repelled by the desirable land; they did not believe His Word.
25. And they murmured in their tents, they hearkened not unto the voice of the LORD.	25. And they complained in their tents; they did not accept the Word of the LORD.
26. Therefore He swore concerning them, that He would overthrow them in the wilderness;	26. And He lifted his hand in an oath because of them, to throw them down slain in the wilderness.
27. And that He would cast out their seed among the Gentiles, and scatter them in the lands.	27. And to exile their seed among the Gentiles, and to scatter them among the lands.
28. They joined themselves also unto Baal of Peor, and ate the sacrifices of the dead.	28. And they attached themselves to the idol of Peor, and they ate the sacrifices of the dead.
29. Thus they provoked Him with their doings, and the plague broke in upon them.	29. And they caused anger in His presence by their deeds, and plague attacked them.
30. Then stood up Phinehas, and wrought judgment, and so the plague was stayed.	30. And Phinehas rose and prayed, and the plague was restrained.
31. And that was counted unto him for righteousness/generosity, unto all generations forever.	31. And it was accounted to him for merit for all generations forever.
32. They angered Him also at the waters of Meribah, and it went ill with Moses because of them;	32. And they caused anger by the waters of Dispute, and it grieved Moses because of them.
33. For they embittered his spirit, and he spoke rashly with his lips.	33. For they rebelled against his holy spirit, and he had explained [it] clearly with his lips.

The Midrash on Psalms (Midrash Tehillim): Psalm 106:1-33

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 youghts 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 wiyout God's giving of sustenance, so the world cannot exist wiyout 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 youghts 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 youghts. 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). Alyough some say that the end of the verse, That a man cannot find out the work that is done under the sun; because yough a man labor to seek it out, yout he will not find it; yous further, yough 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 yough 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, yough he is often weak; or, he may be praised that he is merciful, yough 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 yough 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).

They made a calf in Horeb (Ps. 106:19). Of this, Scripture says Also in Horeb you saddened (hiksaftem) the Lord (Deut. 9:8). R. Meir said: There are places where a mourner is called in Aramaic kasafa.

R. Simeon taught: At Horeb the children of Israel adorned themselves, and at Horeb also they stripped themselves, as is said And the children of Israel stripped themselves of their ornaments from Mount Horeb onward (Ex. 33:6).

VI. Thus they exchanged their glory for the likeness of an ox that eats grass (Ps. 106:20). R. Pappias said: By likeness of an ox is meant the likeness of the ox of the divine chariot. R. Akiba said to him: Enough, Pappias! Behold, it is written an ox that eats grass, that is, an ox in the month of Nisan when he is beslobbered with spittle.

Concerning Therefore He said that He would destroy them (Ps. 106:23)," R. Berechiah, in the name of R. Judah bar Simon, and R. Samuel bar Nahman differed. R. Berechiah said: This verse may be expounded through an analogy. A prosecutor was making accusations against a prince. What did the defender do? He thrust the prosecutor aside, and stood in his place to defend the prince. Similarly, He would destroy them, had not Moses His chosen stood before Him in the breach to turn back His [accusing] wrath (Ps. 106:23). But R. Samuel bar Nahman maintained: A different analogy—a king, angry at his son, was about to sign with a reed pen the decree of punishment, but the defender snatched the reed from the king's hand. Even so Moses sought To turn back His wrath, lest He should destroy them.

VII. Therefore He lifted up His hand against them (Ps. 106:26). R. Huna taught in the name of R. Samuel bar Nahman: Because of the deed at Peor, the children of Israel were doomed to have the kingdoms rule over them, as is said Therefore He lifted up His hand against them, etc. Why such a heavy doom? Because They joined themselves also unto Baal of Peor (ibid. 106:28).

For they embittered his spirit, and he spoke rashly with his lips (ibid. 106:33). That is, according to R. Johanan, Moses swore an oath, as is said And Moses lifted up his hand (Num. 20:11), an act explained by the verse He lifted up his right hand left hand unto heaven, and swore by Him that lives forever (Dan. 12:7).

R. Yudan, the son of R. Yudan, taught: And he spoke rashly with his lips is explained by the verse Or if any one swear rashly with his lips (Lev. 5:4).

And they served their idols, which became a snare (moke') unto them (Ps. 106:36). R. Yudan said that the children of Israel likened God to a pair of idols [which they brought with them across the sea]; " they said: Like us, He and the idols were saved [from the sea]. Of this it is written And they served their idols, which for them had a likeness [to God]."

Ashlamatah: Yechezkel (Ezekiel) 45:1-8, 14-15

1. Moreover, when you will divide by lot the land for inheritance, you will set apart an offering unto the LORD, a holy portion of the land; the length will be the length of five and twenty yousand reeds, and the breadth will be ten yousand; it will be holy in all the border thereof round about.

2. Of this there will be for the holy place five hundred in length by five hundred in breadth, square round about; and fifty cubits for the open land round about it.

3. And of this measure will you measure a length of five and twenty yousand, and a breadth of ten yousand; and in it will be the sanctuary, which is most holy.

4. It is a holy portion of the land; it will be for the priests, the ministers of the sanctuary, that come near to minister unto the LORD; and it will be a place for their houses, and a place consecrated for the sanctuary.

5. And five and twenty yousand in length, and ten yousand in breadth, which will be unto the Levites, the ministers of the house, for a possession unto themselves, for twenty chambers.

6. And you will appoint the possession of the city five yousand broad, and five and twenty yousand long, side by side with the offering of the holy portion; it will be for the whole house of Israel.

7. And for the prince, on the one side and on the other side of the holy offering and of the possession of the city, in front of the holy offering and in front of the possession of the city, on the west side westward, and on the east side eastward; and in length answerable unto one of the portions, from the west border unto the east border

8. of the land; it will be to him for a possession in Israel, and My princes will no more wrong My people; but they will give the land to the house of Israel according to their tribes. {P}

9. Thus says the Lord GOD: Let it suffice you, O princes of Israel; remove violence and spoil, and execute justice and righteousness/generosity; take away your exactions from My people, says the Lord GOD.

10. You will have just balances, and a just ephah, and a just bath.

11. The ephah and the bath will be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer; the measure thereof will be after the homer.

12. And the shekel will be twenty gerahs; twenty shekels, five and twenty shekels, ten, and five shekels, will be your maneh.

13. This is the offering that you will set apart: the sixth part of an ephah out of a homer of wheat, and you will give the sixth part of an ephah out of a homer of barley;

14. and the set portion of oil, the bath of oil, will be the tithe of the bath out of the cor, which is ten baths, even a homer; for ten baths are a homer;

15. and one lamb of the flock, out of two hundred, from the well-watered pastures of Israel; for a meal-offering, and for a burnt- offering, and for peace-offerings, to make atonement for them, says the Lord GOD. {P}

Midrash of Matityahu (Matthew) 25: 14-30

14. Again Yeshuah taught his Talmidim, ‘The government of the Heavens is like a man going abroad [from Erets Yisrael], who called his servants together and entrusted them with his property.

15. To one he gave 175,000 shekalim, to another 70,000 shekalim, and to a third one 35,000 shekalim. To each in proportion to his own personal ability. Then suddenly he went abroad.

16. He who had received the 175,000 shekalim having gone at once traded with them, and he gained 175,000 shekalim more.

17. And likewise he who had received the 70,000 shekalim--he also gained 70,000 shekalim more.

18. But he who had received 35,000 shekalim having gone out dug a hole in the ground and hid his master's coins.

19. Now after a long time the master of those servants returned and tallied a statement of account with them.

20. And he who had received the 175,000 shekalim having come near brought him 175,000 shekalim more, saying, Master, you entrusted to me 175,000 shekalim; see, here I have gained 175,000 shekalim more.

21. His master said to him, Well done, you good and trustworthy servant! You have been trustworthy over a few things; I will put you in charge of many things. Enter into the rejoicing of your maste.

22. And he who took the 70,000 shekalim having come near, also said, Master, you entrusted 70,000 shekalim to me; look I have gained another 70,000 shekalim more.

23. His master said to him, Well done, good and trustworthy servant! You have been trustworthy over a few things; I will put you in charge of many things. Enter into and share the rejoicing of your master.

24. Then the one that had taken the 35,000 shekalim, having also come near, said, Master, I knew you to be a harsh and hard person, reaping where you did not sow, and gathering where you had not scattered seeds.

25. Being afraid, having gone out I hid your 35,000 shekalim in the ground. Look, have what is yours.

26. Replying, his master said to him, You wicked/lawless and lazy servant! You saw that I reap where I have not sowed and gather [grain] where I have not scattered seeds.

27. Therefore it was needful for you to deposit my silver coins with the money changers and, coming I would have received that which is my own with interest.

28. Therefore pick up the 25,000 shekalim from him and give it to him who has the 350,000 shekalim.

29. For to him who has You will give and from him who lacks worth You will take away.

30. And throw the useless servant into the outer darkness; 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

Shabbat Shalom!

Hakham Dr. Yosef ben Haggai