Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

Telephone: (210) 277 8649 - United States of America © 2007

E-Mail: gkilli@aol.com

 

Three and 1/2 year Lectionary Readings

Second Year of the Reading Cycle

Ab 6, 5767 – July 20/21, 2007

Fifth Year of the Sh’mita Cycle

 

Candle Lighting and Havdalah Times

 

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

Friday, July, 20, 2007 – Candles at: 8:18 PM                    Friday, July 20, 2007 – Candles at: 4:51 PM

Saturday, July 21, 2007 – Havdalah 9:16 PM                   Saturday, July 21, 2007 – Havdalah 5:47 PM

 

Atlanta, Georgia, U.S.                                                             Singapore, Singapore

Friday July 20, 2007 – Candles at 8:32 PM                      Friday, July 20, 2007 – Candles at: 6:58 PM

Saturday, July 21, 2007 – Havdalah 9:32 PM                   Saturday, July 21, 2007 – Havdalah 7:49 PM

 

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

 

Shabbat Chazon – Sabbath of “The Vision”

3rd Penitential Sabbath

 

Coming Fast: 9th of Ab [23rd – 24th of July]

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

 

Shabbat

Torah Reading:

Weekday Torah Reading:

בְּמִדְבַּר סִינַי

 

 

“B’Midbar Sinai”

Reader 1 – B’midbar 1:1-19

Reader 1 – B’midbar: 2:1-3

“In the wilderness of Sinai”

Reader 2 – B’midbar 1:20-25

Reader 2 – B’midbar: 2:4-6

“en el desierto de Sinaí”

Reader 3 – B’midbar 1:26-31

Reader 3 – B’midbar: 2:7-9

B’midbar (Num.) 1:1-54

Reader 4 – B’midbar 1:32-27

 

Ashlamatah: Hosea 2:1-9, 25

Reader 5 – B’midbar 1:38-43

 

Special Ashlamatah: Isaiah 1:1 - 1:27

Reader 6 – B’midbar 1:44-47

Reader 1 – B’midbar: 2:10-12

Psalm 90

Reader 7 – B’midbar 1:48-54

Reader 2 – B’midbar: 2:13-15

 

      Maftir – B’midbar 1:52-54

Reader 3 – B’midbar: 2:14-16

N.C.: Matityahu 19:1-2

                   Isaiah 1:1-27

 

 

 

Roll of Honor:

 

This Torah commentary comes to you courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

 

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

 

 

Rashi & Targum Pseudo Jonathan for:

B’Midbar (Numbers: 1:1-54

 

RASHI

TARGUM PSEUDO JONATHAN

1. And Adonai spoke to Moshe in the Sinai desert, in the Tent of Meeting, on the first [day] of the second month, in the second year of their exodus from the land of Egypt, saying:

1. AND the Lord spoke with Mosheh in the wilderness of Sinai, in the tabernacle of ordinance, on the first of the month Iyar, which was the second month of the second year from the time of their coming forth from the land of Mizraim, saying:

2. Take a head count of the entire congregation of B’ne Yisrael according to their families to the house of their fathers counting the names of all males individually.

2. Take the account of the whole congregation of the B’ne Israel, according to the families of their fathers' house, by the number of the names of all the males by their capitations.

3. From twenty years old and above, all those eligible for the army of Israel, you will count them according to their divisions, you and Aharon.

3. From each son twenty years and upwards, every one going out in the host in Israel; you and Aharon number them by their hosts.

4. Along with you, there will be one man for each tribe, each man will be the head of his fathers' house.

4. And let there be with you a man of each tribe, a chief of his father's house.

5. These are the names of the men who will stand along with you. For [the tribe of] Reuven, Elitzur the son of Shdeiur.

5. And these are the names of the men who will stand with you. Of Reuben, Elizur bar Shedeur:

6. For [the tribe of] Shimon, Shlumiel the son of Tzurishadai.

6. of Shemeon, the leader, Shelumiel bar Zuri‑Shaddai:

7. For [the tribe of] Yehudah, Nachshon the son of Aminadav.

7. the prince of Jehudah, Nachshon bar Amminadab:

8. For [the tribe of] Yissachar, Netanel the son of Tzu'ar.

8. the prince of Issakar, Nathaniel bar Zuar :

9. For [the tribe of] Zevulun, Eliav the son of Cheilon.

9. the prince of Zebulon, Eliab bar Chelon:

10. For the sons of Yosef, for [the tribe of] Ephraim, Elishamah the son of Amihud. For [the tribe of] Menasheh, Gamliel the son of Pedahtzur.

10. the prince of the B’ne Joseph, of Ephraim, Elishama bar Ammihud: the prince of Menasheh, Gamliel bar Pedazur:

11. For [the tribe of] Binyamin, Avidan the son of Gid'oni.

11. the prince of Benjamin, Abidan bar Gideoni:

12. For [the tribe of] Dan, Achiezer the son of Amishadai.

12. the prince of Dan, Achiezer bar Ammi‑shadai:

13. For [the tribe of] Asher, Pagi'el the son of Achran.

13. the prince of Asher, Pagiel bar Achran:

14. For [the tribe of] Gad, Elyasaf the son of De'uel.

14. the prince of Gad, Eljasaph bar Dehuel:

15. For [the tribe of] Naftali, Achira the son of Einan.

15. the prince of Naphtali, Achira bar Enan.

16. These are the ones called from the congregation, the leaders of their fathers' tribes; they are the heads of the thousands of Yisrael.

16. These (were) the notables of the congregation of the people, chiefs of their fathers' tribes, heads of yousands in Israel these.

17. Moshe and Aharon took these men who were designated by name.

17. And Mosheh and Aharon took these men who are expressed by their names:

18. They gathered together the entire congregation on the first [day] of the second month and they were registered by family ancestry according to the house of their fathers. according to the number of names each man of twenty years and above; individually.

18. and they assembled all the congregation on the first day of the month Iyar, which is the second month, and re-censed them by the families of their fathers' house, by the number of their names, from twenty years old and upward by their capitations.

19. Just as Adonai commanded Moshe. He counted them in the Sinai desert.

19. As the Lord commanded Mosheh, they numbered them in the wilderness of Sinai.

20. These were the sons of Reuven, Yisrael's firstborn, their births according to their families according to the house of their fathers. according to the number of individual names every male of twenty years and above, all who go forth into the army.

20. And the sons of Reuben, the first‑born of Israel by the families of the generations of their fathers' house, in the number of their names by their polls, every male from twenty years old and upward, all going forth in the host,

21. Their numbers, for the tribe of Reuven, is forty-six thousand five hundred.

21. the sum of the tribe of Reuben, forty‑six yousand five hundred. [JERUSALEM. Their sum.]

22. For the sons of Shimon, their births according to their families according to the house of their fathers, his numbers according to the number of individual names every male of twenty years and above, all who go forth into the army.

22. Of the families of the B’ne Shimeon, after the generations of their fathers' house in the number of their names by their polls, every male from twenty years and upward, every one going forth in the host,

23. Their numbers, for the tribe of Shimon, is fifty-nine thousand three hundred.

23. the sum of the tribe of Shimeon, fifty‑nine yousand three hundred:

24. For the sons of Gad, their births according to their families according to the house of their fathers in a counting of names. From twenty years and above, all who go forth into the army.

24. of the family of the B’ne Gad, after the generation of their fathers' house, in the number of their names by their polls, every male from twenty years and upward,

25. Their numbers, for the tribe of Gad, is forty-five thousand six hundred and fifty.

25. forty-five yousand six hundred and fifty.

26. For the sons of Yehudah, their births according to their families according to the house of their fathers, in a counting of names. From twenty years and above, all who go forth into the army.

26. The sum of the tribe of Jehudah

27. Their numbers, for the tribe of Yehudah, is seventy-four thousand six hundred.

27. seventy‑four yousand six hundred:

28. For the sons of Yissachar, their births according to their families according to the house of their fathers, in a counting of names. From twenty years and above, all who go forth into the army.

28. of Issakar,

29. Their numbers, for the tribe of Yissachar is fifty-four thousand four hundred.

29. fifty‑four yousand four hundred:

30. For the sons of Zevulun, their births according to their families according to the house of their fathers, in a counting of names from twenty years and above, all who go forth into the army.

30. of Zebulon,

31. Their numbers, for the tribe of Zevulun, is fifty-seven thousand four hundred.

31. fifty‑seven yousand four hundred:

32. For the sons of Yosef; For the sons of Ephraim their births according to their families according to the house of their fathers, in a counting of names from twenty years and above, all who go forth into the army.

32. of Ephraim,

33. Their numbers, for the tribe of Ephraim is forty thousand five hundred.

33. forty yousand five hundred:

34. For the sons of Menashe, their births according to their families according to the house of their fathers, in a counting of names from twenty years and above, all who go forth into the army.

34. Of Menasheh,

35. Their numbers, for the tribe of Menashe is thirty-two thousand two hundred.

35. thirty‑two yousand two hundred:

36. For the sons of Binyamin, their births according to their families according to the house of their fathers, in a counting of names from twenty years and above, all who go forth into the army.

36. Benjamin,

37. Their numbers for the tribe of Binyamin, is thirty-five thousand four hundred.

37. thirty five yousand four hundred:

38. For the sons of Dan, their births according to their families according to the house of their fathers, in a counting of names from twenty years and above, all who go forth into the army.

38. Dan,

39. Their numbers, for the tribe of Dan, is sixty-two thousand seven hundred.

39. sixty‑two yousand seven hundred:

40. For the sons of Asher, their births according to their families according to the house of their fathers, in a counting of names from twenty years and above, all who go forth into the army.

40. Asher,

41. Their numbers, for the tribe of Asher is forty-one thousand five hundred.

41. forty-one yousand five hundred:

42. The sons of Naftali, their births according to their families according to the house of their fathers, in a counting of names from twenty years and above, all who go forth into the army.

42. Naphtali,

43. Their numbers, for the tribe of Naftali is fifty-three thousand four hundred.

43. fifty‑three yousand four hundred.

44. These are the numbers which were counted [by] Moshe, Aharon and the leaders of Israel, [being] twelve men, each man was the head of his fathers' house.

44. These are the sums of the numbered ones which Mosheh and Aharon, and the princes of Israel, twelve men, a man for each house of their fathers, did number.

45. All the numbers of B’ne Yisrael according to the house of their fathers, from twenty years and above, all who go forth into the army of Israel,

45. And all the sums of the numbered of the B’ne Israel

46. All their numbers were six hundred and three thousand five hundred and fifty.

46. were six hundred and three yousand five hundred and fifty.

47. The Levites, according to the tribe of their fathers were not counted among them.

47. But the Levites after their father's tribe were not numbered among them.

48. Adonai spoke to Moshe, saying;

48. For the Lord had spoken with Mosheh, saying:

49. However, the tribe of Levi you will not count and you will not take their head count among B’ne Yisrael.

49. Nevertheless, the tribe of Levi you will not number, nor take their sum among the children of Israel:

50. You will appoint the Levites to oversee the Mishkan (Tabernacle) of Testimony and over all of its utensils and over all that belongs to it. They will carry the Mishkan (Tabernacle) and all its utensils, and they will administer it, and they will camp around the Mishkan (Tabernacle).

50. but you will appoint the Levites over the tabernacle of the testimony, and over all its vessels, and whatever things pertain unto it. They will carry the tabernacle and all its vessels, and do service in it; and round about the tabernacle will they dwell.

51. When the Mishkan (Tabernacle) is to be moved the Levites will take it down, and when the Mishkan (Tabernacle) is to rest [in one place] the Levites will erect it, and the stranger who approaches, will die.

51. And when the tabernacle is to go forward, the Levites will take it apart; and when the tabernacle is to be stationary, the Levites are to up-rear it: the common person who draws near will be slain by a flaming fire from before the Lord.

52. B’ne Yisrael will camp, each man at his own camp and each man at his own banner, according to their divisions.

52. And the sons of Israel will encamp every one by the place of his own company, every one under his standard according to their hosts.

53. The Levites will camp around the Mishkan (Tabernacle) of the Testimony, so that there will not be anger upon the congregation of B’ne Yisrael, and the Levites will be careful to preserve the Mishkan (Tabernacle) of Testimony.

53. But the Levites will encamp round about the tabernacle of the testimony, that there may not be wrath upon the congregation of the children of Israel; and the Levites will keep charge of the tabernacle of testimony.

54. B’ne Yisrael did according to all that Adonai commanded Moshe; they did it [exactly].

54. And the sons of Israel did according to all that the Lord commanded Mosheh, so did they.

 

 

 

 

Midrash B’Midbar Rabba to Numbers 1:1-54

 

1.1. AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI (Num. I, 1). This bears out the statement of the Scripture: Your righteousness/generosity is like the mighty mountains; Your judgments are like the great deep (Ps. XXXVI, 7). R. Meir, expounding, said: It [Scripture] compares [God's righteousness/generosity and His judgments to] the righteous/generous in their abode and the wicked/lawless in their abode [respectively] The verse is translated thus: Your righteousness/generosity (i.e. reward) to the righteous/generous is like the mighty mountains, and Your judgments (i.e. punishment) upon the wicked/lawless are like the great deep. The extent of the reward and punishment, viz. ‘mighty mountains’ and ‘great deep’, is based on the fact that the righteous/generous and the wicked/lawless are described in the following verses as dwelling on the mountains and in the deep respectively (Mah.). It compares them to the righteous/generous in their abode,’ as it is written, I will feed them in a good pasture, and upon the high mountains of Israel will their fold be (Ezek. XXXIV, 14). ‘And it compares them to the wicked/lawless in their abode,’ as it is written, Thus says the Lord God: In the day when he went down to the netherworld I caused to mourn, I covered him with the deep (Ezek. XXXI, 15) [‘I caused the deep to mourn and cover itself for him’. The meaning apparently is that the nobility of righteous/generous living and the depravity of wickedness/lawlessness are symbolized by the lofty mountains and the great deep, and reward and punishment will be meted out accordingly].Wherewith are the wicked/lawless covered when they go down to the netherworld? With the deep. Hezekiah, son of R. Hiyya, said: Wherewith does one cover a cask? With a lid of earthenware; the material from which the cask itself is made. As the cask is of earthenware, so the lid with which it is covered is of earthenware. Similarly with the wicked/lawless. For what is it that is written of them? And their works are in the dark, and they say: Who sees us? and who knows us? (Isa. XXIX, 15). And because they are dark the Holy One, blessed be He, causes them to go down to the netherworld which is dark, and covers them over with the deep which is dark; as it is said: And darkness was upon the face of the deep (Gen. I, 2). Another exposition of the passage: ‘Your righteousness/generosity is like the mighty mountains’ (Ps. XXXVI, 7). The righteousness/generosity which You do bestow upon the world is manifest like the mountains. ‘Your judgments are like the great deep’; that is, the judgment which You do execute in the world is like the great deep; as the deep is concealed so also the judgment which You do bring upon men is concealed. How so? The destruction of Jerusalem actually took place on the 9th of Ab, but to Ezekiel it was shown as happening on the 20th of the month. [There is no verse in Ezekiel which mentions the 20th of the month (Mah.). Read, perhaps, with Rad. and Mah., ‘on the 1st of the month’ v. Ezek. XXVI, 1 and cf. Jer. T. Ta'an. IV, 5, it is there assumed that Ezekiel's prophecy on Tyre, uttered ‘in the first day of the month’, was spoken on the same day that the Temple was destroyed, and that consequently ‘first’ is due to a confusion of dates. Here it is suggested that this confusion was deliberate.] Why? In order not to make widely known the actual day of the destruction. But when He is about to make Israel great He states explicitly the place, the day, the month, the year, the era, viz. AFTER THEY WERE COME OUT OF THE LAND OF EGYPT, SAYING (Num. I, 1). [This is the era. Day, month, and place are also stated in the verse. Thus God's ' righteousness ‘--His elevation of Israel-was publicly manifested and made patent like the great mountains.] What did He say to them? Raise to greatness [Lit. ‘raise up the head’, E.V. ‘Take the sum of  all the congregation of the children of Israel’  (ib. 2).

 

1.2. Another exposition of the text, AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI: This recalls the Scriptural verse: O generation, see the word of the Lord: Have I been a wilderness unto Israel? Or a land of thick darkness? etc. (Jer. II, 31). The Holy One, blessed be He, said to Israel, ‘You said to Moses: “Wherefore have you brought us up out of Egypt to die in the wilderness?”  (Num. XXI, 5); but was I at all like a wilderness to Israel, or did I at all act towards them as a wilderness?

 

In the ordinary course of events, when a mortal king goes forth into the wilderness, does he, think you, find there the same ease that he enjoyed in his own palace, the same food or the same drink? You, however, were slaves in Egypt, and I brought you out of there and caused you to recline on lordly couches; as it is said, ‘But God led the people about, (wayyasseb) by the way of the wilderness’ (Ex. XIII, 18). What is the meaning of wayyasseb? ‘He caused them to recline’ in the manner of kings reclining upon their couches.

 

Furthermore, did I not assign to you three special tutors, Moses, Aaron, and Miriam? It was due to the merit of Moses that you ate the manna, [a dainty] which the holy patriarchs had never set eyes on; as it is said, ‘And He fed you with manna, which you knew not, neither did your fathers know’ (Deut. VIII, 3). Moreover, it was due to the merit of Aaron that I set clouds of glory about you; as it is said, ‘He spread a cloud for a screen’ (Ps. CV, 39). (How many clouds of glory encircled Israel in the wilderness? R. Hoshaya and R. Josiah differed on this point. R. Josiah said, Five; four towards the four points of the compass, and one that went in front of them. R. Hoshaya said, Seven; four towards the four points of the compass, one above them, one below them, and one that advanced ahead of them three days’ journey [Cf. Num. X, 33 f.: And the Ark of the covenant of the Lord went before them three days’ journey to seek out a resting place for them. And the cloud of the Lord was over them, etc. The assumption is that the cloud rested on the ark] and struck down before them the snakes and the scorpions, the fiery serpents and the rocks. If there was a low place, the cloud raised it; a high place it lowered, making all level; as it is said, ‘Every valley will be lifted up and every mountain and hill will be made low’ [This, of course, refers to the future, but in accordance with the Midrashic interpretation of Eccl. III, 15, everything that is to happen in the hereafter has already in some measure come to pass in this world] (Isa. XL, 4).). And again, the well [Traditionally said to have accompanied Israel in their wanderings through the wilderness] was due to the merit of Miriam, who sang by the waters of the Red Sea; as it is said: ‘And Miriam sang (wa-ta'an) unto them: Sing you to the Lord’ (Ex. XV, 21), and by the waters of the well, ‘Then sang Israel this song, Rise up, O well, sing  (‘enu) ye unto it’ (Num. XXI, 17).

 

R. Berekiah, the priest, said in the name of R. Levi: When a mortal king sends high officials into one of his provinces to conduct its affairs and administer justice, who has to be responsible for their maintenance? Is it not the citizens of that province that must be responsible? The Holy One, blessed be He, however, did not do so, but though He sent Moses, Aaron, and Miriam, as it is said: ‘And I sent before you Moses, Aaron, and Miriam’ (Micah VI, 4), yet it was Israel who were provided for through their merit. The manna was due to the merit of Moses. This is proved by the fact that when Moses died, the manna ceased on the morrow (Josh. V, 12). Whence do we know that the clouds of glory were due to the merit of Aaron? When Aaron died, what does Scripture say? ‘And the soul of the people became impatient because of the way’ (Num. XXI, 4), because the sun beat down fiercely upon them. And the well was due to the merit of Miriam. For what does Scripture say? ‘And Miriam died there, and was buried there’ (Num. XX, 1). And what is written after that? ‘And there was no water for the congregation’ (Num. XX, 2).

 

How was the well constructed? It was rock-shaped like a kind of bee-hive, and wherever they journeyed it rolled along and came with them. When the standards [under which the tribes journeyed] halted and the tabernacle was set up, that same rock would come and settle down in the court of the Tent of Meeting and the princes would come and stand upon it and say, ‘Rise up, O well’ (Num. XXI, 17), and it would rise. After that [after I provided you with the well] I brought you quails [Cf. Num. XI, 31. This was after the supply of quails mentioned in Ex. XVI, 13 which ceased at the Revelation on Sinai]..

 

‘Was I then a wilderness to Israel?’ Did I act towards you like a wilderness or like a land of thick darkness? Did I not Myself give you light; as it is said, ‘And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light’ (Ex. XII, 21)?

 

Another interpretation of ‘Or a land of thick darkness’ (ma'apelyah)’. What is the meaning of ma'apelyah? After promising to confer a benefit on you, was I ever late in fulfilling my promise? Ma'apelyah can only signify ‘being late’;as it is said: ‘But the wheat and the spelt were not smitten; for they ripen late (afiloth) [play on the words afiloth and ma'apelyah]. Not a single word of what the Holy One, blessed be He, had promised Israel fell to the ground; and so in fact said Joshua: There failed not aught of any good thing which the Lord had spoken unto the house of Israel; all came to pass (Josh. XXI, 45).

 

‘Wherefore say My people: ‘Radnu’’ (Jer. II, 31)?8 What is the meaning of radnu? It is a Mishnaic expression, like harodeh (derived from the same root as radnu) ‘he who shovels out warm bread [from the oven].’ The Israelites said: ‘When bread has been baked in the oven, and is taken out, can it stick to the oven again (i.e. having hardened by baking it has lost its adhesive quality)?’ Now we were in Jerusalem as in an oven [attaining moral perfection as bread is perfected in the oven]; as it is said: ‘And His oven is in Jerusalem (Isa. XXXI, 9), and You have exiled us to Babylon (where we lost all). What more do you require of us?

 

Another interpretation of the text, ‘Wherefore say My people: Radnu; we will come no more unto You’ (Jer. II, 31)? What is the meaning of radnu? It is like, ‘For he rodeh (had dominion) over all the region on this side the River’ (I Kings, V, 4) [Same root as radnu, which is now interpreted to mean ‘being under despotic rule.’ The verse is now interpreted: We have lost our dominion, i.e. independence]. They [Israel] said to Him: You have destroyed our Temple and has removed Your divine presence from us. What then would You of us? ‘We will come no more unto You.’ He answered them: ‘O that I were in the wilderness now! Where are all those miracles which I wrought for you?’ And so it is actually stated: ‘Oh that I were in the wilderness in a lodging place of wayfaring men, that I might leave my people, etc.’ (Jer. IX, 1); ‘Oh that I were where I was royally praised!’ as it is said, ‘Let the wilderness and the cities thereof lift up their voice, the villages that Kedar does inhabit; let the inhabitants of Sela exult’ (Isa. XLII, 11). God may here be compared to a prince who entered a province [after having conquered and devastated it], the inhabitants of which, seeing him, fled. He entered a second one and there again they fled from him. He then entered a ruined city [the inhabitants of which, having nothing to lose, had nothing to fear from him] and they advanced to welcome him and praised him royally. Said the prince, ‘This city pleases me more than all the provinces.’ Here will I build a lodging - place and here will I dwell.’ So when the Holy One, blessed be He, came to the Red Sea, it fled from His presence [for fear, as it were, of being divided and having its waters dried up]; as it is said, ‘The sea saw [God]and fled’ (Ps. CXIV, 3); likewise, The mountains skipped like rams [in terror of being swept away by the cloud] (ib. 4). When, however, He arrived at the waste wilderness, it advanced to welcome Him and praised Him royally; as it is said, ‘The wilderness and the cities thereof lift up their voice, the villages that Kedar does inhabit; the inhabitants of Sela exult’ (Isa. XLII, 11). Thereupon He said: ‘This place pleases Me more than all the provinces; therein will I build a lodging-place [‘place of assembly’] and dwell therein’ [This exposition is based on the main text at the beginning of the section, with the addition of the words: IN THE TENT OF MEETING from the same verse. It was in the wilderness, we are told, that God for the reasons given, chose to place his dwelling (viz. the Tent of Meeting) rather than in the sea or on the mountains.] They began to rejoice that the Holy One, blessed be He, was to dwell therein; as it is said, ‘The wilderness and the parched land will be glad’ (Isa. XXXV, 1).

 

1.3. An alternative exposition of the text, AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI IN THE TENT OF MEETING. Before the Tent of Meeting was set up, He spoke with him from the bush, as it is said, ‘And God called unto him out of the midst of the bush’ (Ex. III, 4). Then, ‘And the Lord spoke unto Moses and Aaron in the land of Egypt, saying’ (Ex. XII, 1). He also spoke to him in Midian, as it is said, ‘And the Lord said unto Moses in Midian’ (Ex. IV, 19). At Sinai also He spoke to him, as it is said, ‘And the Lord spoke unto Moses in Mount Sinai, saying’ (Lev. XXV, 1). As soon, however, as the Tent of Meeting was set up, God bethought Him, ‘Modesty is a beautiful thing,’ as it is said, ‘And walk modestly (humbly) with your God [‘with’ rather than ‘before’ infers that one should be partners with God in modesty]  (Micah VI, 8), and so He thenceforth spoke to him in the Tent of Meeting. David likewise said, ‘All glorious is the king's daughter within the palace [i.e. a modest woman largely remains indoors]; her raiment is of chequer-work inwrought with gold’ (Ps. XLV, 14). ‘The king's daughter’: [‘The king’] alludes to Moses, as is inferred from the following passages. It is said, ‘And I will give over the Egyptians into the hand of a cruel lord’ (Isa. XIX, 4); this applies to the plagues that came upon Egypt. And a strong (fierce) king will rule over them (ib.) applies to Moses who was Master (lit. ‘king’) of the Torah which is designated ‘strength’; as it is said, ‘The Lord will give strength unto his people’ (Ps. XXIX, 11). Therefore, ‘All glorious is the king's daughter within the palace’ (Ps. XLV, 14). [The meaning of the verse then is either: ‘All glorious is the Torah, the spiritual daughter of Moses, to whom its precepts were communicated in the modest seclusion of the Tent of Meeting’; or taking, ‘Bat’: (here rendered ‘daughter’) in the Aramaic sense of ‘lodging’: ‘All glorious is Moses, lodging within the Tent of Meeting.’] Her raiment is of chequer-work inwrought with gold’ (ib.) alludes to Aaron; as it is said [in connection with the garments of the High Priest], ‘And you will make chequer-work of gold (Ex. XXVIII, 13). From here it has been inferred that a woman who conducts herself with becoming modesty deserves, though she be a lay Israelitess [i.e. not the daughter of a priest or Levite], to be married to a priest and to rear up High Priests; since it is said, ’Her raiment is of chequer-work inwrought with gold’ [the same expression (v. supra) as in the description of the workmanship of the High Priest's raiment. By virtue of her modesty she will be worthy of preparing ' raiment of chequer- work’ for her children]. The Holy One blessed be He, said, ‘In like manner it befits My dignity that I should speak in private,’ as is implied in the text, ‘And when Moses went into the Tent of Meeting’ (Num. VII, 89).

 

R. Joshua the son of Levi said: Had the nations of the world realized what a boon the Temple was to them they would have built fortifications round about it in order to safeguard it. For it was a greater boon to them than to Israel; as appears from the prayer which Solomon composed: ‘Moreover, concerning the stranger that is not of your people Israel’ (I Kings VIII, 41); and he goes on to write, ‘And you will do according to all that the stranger calls to You for’ (loc. cit. 43). But when he comes to Israel what does he write? ‘And you will render to every man according to all his ways, whose heart You know’ (II Chron. VI, 30). If he [the Israelite] was worthy He would grant his prayer; if not, He would not grant it. [This shows clearly the spirit in which the Sages understood the doctrine of the selection of Israel: instead of securing for them greater indulgence from God, it meant that He would deal with Israel more severely, for the privilege which they had enjoyed of receiving the Torah imposed correspondingly greater obligations.] And do not suppose that only the Temple [was so great a boon]. In fact, were it not for Israel no rain would fall nor would the sun shine. [Cf. Jer. XXXI, 35 f.: ‘Thus says the Lord Who gives the sun for a light by day... If these ordinances depart from before Me... Then the seed of Israel also will cease from being a nation.’ The Midrash interprets this as meaning that if Israel ceases to be a nation the sun will cease to shine.] For, it is due to their merit that the Holy One, blessed be He, brings relief to this world of His. In the World to Come when the idolaters behold how the Holy One, blessed be He, is with Israel they will come to join them; as it is said, ‘In those days it will come to pass, that ten men will take hold out of all the languages of the Gentiles, will even take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that God is with you’ (Zech. VIII, 23).

 

1.4. Another exposition of the text, AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI. When Scripture states, ‘Your navel is like a round goblet’ (S.S. VII, 3), it alludes to the Sanhedrin which had its seat in the Chamber of Hewn Stone (in the Temple) and which has been compared to a navel. Why has it been compared to a navel? Because, as the navel is placed in the centre of the body, so Israel's Sanhedrin was placed in the centre of the Temple. [Another reading: ‘In Jerusalem which is the centre of the world’ (Pesik. Thissa). In Tan. Thissa the version is: So the Sanhedrin was placed in the Chamber of Hewn Stone which is in the centre of the Temple.] ‘Wherein no mingled wine is wanting’ (ib.). What is the meaning of this? They were never one short of a third of their number. ‘No mingled wine is wanting’: Wine that is mixed in the correct proportions consists of one-third of a cup of wine to two-thirds of water. So the Sanhedrin; though it sat from the time when the continual offering of the morning was due until the time when the continual offering of the evening was due, not one of its members had need to respond to the calls of nature. What happened when a member desired to go out? He counted; if there were twenty-three present he went out [one-third of the total number of the Sanhedrin which consisted of seventy-one members], if not he did not go out. Why so? Because it is written, ‘Wherein no mingled wine is wanting,’ which means that they were never one short of a third of their number. Hence ‘Wherein no mingled wine is wanting’. ‘Your belly is like a heap of wheat’  (ib.). Israel has been compared to a heap of wheat. As the measures of wheat are counted when carried into the barn, so, said the Holy One, blessed be He, will Israel be numbered on all occasions. Therefore it is said, ‘Your belly is like a heap of wheat.’ The straw and the stubble, however, are neither numbered nor measured. So are the heathens likened unto straw and stubble, as it is said, ‘Make them... as stubble before the wind’ (Ps. LXXXIII, 14), also: ‘And the house of Esau [will be] for stubble’ (Obad. 1, 18). Why? Because the Holy One, blessed be He, derives no pleasure from them; as it is said, ‘All the nations are as nothing before Him’ (Isa. XL, 17). [The bitterness of such a remark is due to the suffering which the Jews experienced at the hands of Rome (to which many of their sayings on heathens alluded); also, their attitude was influenced by the vice and cruelty which so frequently characterized paganism.] But as for Israel, the Holy One, Blessed be He, does derive pleasure from them. They recite the shema [the core of Jewish prayer (v. Singer's PB., p. 40 f.) hallowed and endeared to Israel by a thousand associations of martyrdom and by countless centuries of tradition], they offer prayers, and daily bless the name of the Supreme King of Kings, the Holy One, blessed be He. Therefore they are numbered on every occasion and have consequently been compared to wheat; as it is said, ‘Your belly is like a heap of wheat.’ [The exposition is based, not on the main text quoted at the beginning of this section but on the unquoted words which follow in the Scripture: ‘Take you the sum of all the congregation of the children of Israel’ (Num. I, 2).

 

1.5. AND THE LORD SPOKE TO MOSES IN THE WILDERNESS OF SINAI. This bears out what Scripture says: ‘He has not dealt so with any nation’ (Ps. CXLVII, 20), and also by the text, ‘And He has lifted up a horn for His people’ (Ps. CXLVIII, 14). The following parable will make this clear. A king married a first wife and did not give her a legal marriage contract. He then sent her away without giving her a bill of divorce. Thus he did to a second wife and to a third, giving them neither marriage contract nor bill of divorce. What happened next? He saw a poor orphan girl, well-born, and desired to marry her. Said he to his shoshbin, ‘Deal not with her as with the previous ones. She is well-born, she is modest in her actions and worthy. Draw up, therefore, a marriage contract for her, stating the Septennate, the year, the month, the day of the month, and the region’--in the same way it is written about Esther, ‘So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign’ (Est. II, 16). So the Holy One, blessed be He, created the generation of the Flood and did not state when he created them. He removed them from the world and did not state when He removed them, except that ‘on the same day were all the fountains of the great deep broken up’ (Gen. VII, 11). Such was the fate of the generation of the Dispersal (in connection with the Tower of Babel; Gen. XI, I ff.) as well as that of Egypt. It was not indicated when they were created or when they passed away. But when Israel appeared, the Holy One, blessed be He, said to Moses, I will not act towards them as I did towards those earlier generations. These are descendants of illustrious parents, the children of Abraham, Isaac, and Jacob. Go and put on record for them the precise month, the day of the month, the year, the region and the city in which I have lifted up their horn and given them exaltation. Therefore it is said, ‘AND THE LORD SPOKE TO MOSES IN THE WILDERNESS OF SINAI;’ this indicates the region; ‘IN THE TENT OF MEETING,’ indicates the province; ‘IN THE SECOND YEAR,’ indicates the precise year; ‘IN THE SECOND MONTH,’ indicates the precise month; ‘ON THE FIRST DAY OF THE MONTH,’ indicates the precise day of the month; the era is indicated by ‘AFTER THEY WERE COME OUT OF EGYPT.’ Why did He state LIFT YOU THE HEAD OF ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL? In order to comply with what Scripture says, ‘He has not dealt so with any nation’ (Ps. CXLVII, 20). How has he dealt with them?-‘He has lifted up a horn for His people’ (Ps. CXLVIII, 14).

 

1.6. Still another exposition of the text, ‘AND THE LORD SPOKE TO MOSES.’ How fortunate was Moses! Six hundred thousand people were present and the priests, and the Levites and the elders, all were present, yet out of all these He spoke only with Moses!

 

1.7. AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI. Why in the wilderness of Sinai? Our Sages have inferred from this that the Torah was given to the accompaniment of three things, fire, water, and wilderness. ‘Fire’; whence is this derived? From the text, ‘Now Mount Sinai was altogether on smoke, because the Lord descended upon it in fire’ (Ex. XIX, 18). And ‘water’; whence is this derived? For it is said, ‘The heavens also dropped, yea, the clouds dropped water’ (Judg. V, 4). And ‘wilderness’; whence is this derived? From the text, ‘AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI.’

 

Why was the giving of the Torah marked by these three features? To indicate that as these are free to all mankind so also are the words of the Torah free; as it is said, ‘Ho, every one that thirsts, come you for water (Isa. LV, I). [Water is Midrashically explained as referring to the Torah. Thus Israel received the Divine Law not on his own behalf alone but as a trustee for all mankind.]

 

Yet another exposition of the text, ‘AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI.’ Anyone who does not throw himself open to all like a wilderness (acquiring and imparting knowledge in all humility) cannot acquire wisdom and Torah; and so it is said, IN THE WILDERNESS OF SINAI.

 

1.8. Another exposition of the text, ‘AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI.’ This wilderness was called by six names: Mount of God (Cf. Ps. LXVIII, 16), Mount Bashan (Cf. Ps. LXVIII, 16), Mount Gabnunim (mountain of peaks), Mount Moriah (Mount Desirable), Mount Horeb (Ex. III, I, 12), Mount Sinai. Why ‘Mount of God’? Because God sat there in Judgment; as it is said, ‘Now these are the judgments’ (Ex. XXI, 1). ‘Mount Bashan’? Because the Holy One, blessed be He, ‘came thither’ (ba sham). ‘Mount Gabnunim’? It was a mount that disqualified all other mountains (i.e. it was chosen in preference to all others as the mount on which the Revelation should take place), as you read, or crookbacked (gibben) or a dwarf (Lev. XXI, 20). ‘Desirable Mount’? Because the Holy One, blessed be He, desired to dwell thereon; as it is said, ‘The mountain which God has desired for his abode’ (Ps. LXVIII, 17). ‘Mount Horeb’? Because on it the sword (hereb) [of judgment] was unsheathed; as it is said, both the adulterer and the adulteress shall surely be put to death (Lev. XX, 10) [The allusion is probably to the four death penalties entrusted to the Sanhedrin and to which the people became subject after the promulgation of the law at Sinai, and the murderer shall surely be put to death (Num. XXXV, 16).] ‘Mount Sinai’? Because there the idolaters became hateful (nisne'u) to the Holy One, blessed be He, and He pronounced their doom; as it is said, Yea, the nations shall be utterly (harob) ruined (Isa.LX, 12),3 and R. Abba son of Kahana expounded this in the name of R. Johanan, as meaning, ‘Yea, the nations shall meet with their ruin [by reason of the decree] at Horeb,’ for there they heard the pronouncement of their doom.

 

1.9. Another exposition: ‘AND THE LORD SPOKE TO MOSES IN THE WILDERNESS OF SINAI’: He said to him: ‘LIFT UP THE HEAD OF’, etc. The Holy One, blessed be He, said to Israel, ‘I have never loved any created being more than you. I have, therefore, conferred on you exaltation and have likened you unto Me, for as I Myself am exalted above all mankind - as it is said, ‘Yours, O Lord, is the greatness,’ etc. (I Chron. XXIX, 11) - so have I done unto you, that you may have exaltation.’ It is, therefore, stated, ‘LIFT UP THE HEAD OF;’ in confirmation of what is said, ‘And He has lifted up a horn for His people’ (PS. CXLVIII, 14). Likewise it is stated, ‘And the Lord your God will set you on high above all the nations of the earth’ (Deut. XXVIII, 1).

 

1.10. EVEN ALL THOSE THAT WERE NUMBERED WERE SIX HUNDRED THOUSAND, etc. (Num. I, 46). You will find that this number agrees with the number of the Israelites when the Tabernacle was made, as it is said, ‘And the silver of them that were numbered of the congregation... for six hundred thousand and three thousand and five hundred and fifty men’ (Ex. XXXVIII, 25 f.). Now that numbering took place in the first year [after the Exodus].

 

For consider: Immediately after they had received the Ten Commandments Moses ascended the Mount to receive the Tablets [on the 6th of Sivan, in the first year of the Exodus], and they then sinned in connection with the incident of the calf [forty days after Moses ascended the Mount, viz. on the 17th of Tammuz]. Soon after this [after a period of twice forty days, bringing the date up to the 10th of Tishri, i.e. the Day of Atonement, when they were commanded to make the Tabernacle] they made the Tabernacle which was erected on the 1st of Nisan in the second year; as it is said, ‘And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up’ (Ex. XL, 17). When did the present numbering take place? On the first of Iyyar in the second year; as it is said, ‘And they assembled all the congregation together on the first day of the second month’ (Num. I, 18). How many were there at the numbering which took place on Israel's departure from Egypt on the 15th of Nisan? Six hundred thousand men on foot, beside children (Ex. XII, 37). But when they came to be numbered in the second year, on the first day of the second month, they were found to exceed that total by three thousand five hundred and fifty [Num. I, 46]. Now, we do not know in regard to this surplus whether they were considered as being of the age of twenty [only those from the age of twenty and upwards were numbered (Num. I, 3)] as from the first of Nisan in the second year of their departure from Egypt, or whether they were considered as being of the age of twenty as from the New Year, that is, the first of Tishri in the first year of their departure from Egypt. Come and learn the answer from the passage dealing with the sockets, where it is said, ‘And the silver of them that were numbered of the congregation was a hundred talents... a beka a head, that is, half a shekel... for six hundred thousand and three thousand and five hundred and fifty men’ (Ex. XXXVIII, 25 f.). When did they bring the shekels? On the morrow after the Day of Atonement; and in two mornings they had brought all the freewill-offerings required for the work of the Tabernacle; as it is said, ‘And they brought yet unto him freewill-offerings in the morning, in the morning [i.e., exegetically, ‘two mornings.’ E.V. ‘every morning’] (Ex. XXXVI, 3). Now if you maintain that those who were under the age of twenty on their departure from Egypt were not considered to be twenty until the month of Nisan in the second year, you will find that there were three thousand five hundred and fifty shekels too many [since in Tishri this number of Israelites would have been too young to give their contributions]. What then must you say? Obviously that their age was reckoned as twenty from Tishri, which is the New Year in regard to the creation of the first man. Consequently the sum total comes to what it does in order to let us know that though a whole month had gone from the second year of their departure from Egypt, the number of those of the age of twenty had not increased beyond that of those who had contributed towards the sockets of the Tabernacle. This tells you that their ages were not reckoned as from Nisan but as from Tishri. [This is another proof that the numbering was governed by the New Year commencing with Tishri. M.K. adds on the authority of Pesikta Zutrathi: this proves that not a single person died while they were engaged on the work of the Tabernacle.]

 

1.11. BUT THE LEVITES AFTER THE TRIBE OF THEIR FATHERS WERE NOT NUMBERED AMONG THEM (Num. 1, 47). Scripture comes to inform us that since the Holy One, blessed be He, had not bidden Moses at the outset to number the tribe of Levi - for you actually find that He omits to mention a prince of the tribe of Levi [i.e. Aaron; v. infra, XV, 6. He was present as co-worker with Moses and not as prince of his tribe] when enumerating the princes of the other tribes [who are to assist in the numbering] - Moses also refrained from numbering them. For Moses reasoned thus: If it had been the will of the Holy One, blessed be He, that I should number them, He would have told me so. Therefore it is stated, ‘BUT THE LEVITES AFTER THE TRIBE OF THEIR FATHERS WERE NOT NUMBERED AMONG THEM; as much as to say, that he did not at first intend to number them. Then Moses stood wondering why the Holy One, blessed be He, had not commanded him to number his tribe, and he did not know whether he would be expected to number them or not. When the Holy One, blessed be He, saw him wondering He immediately explained to him the reason why He had not commanded him to number them; that is why it is written, AND THE LORD SPOKE UNTO MOSES SAYING: HOWBEIT THE TRIBE OF LEVI YOU WILL NOT NUMBER, etc. (Num. I, 48 f.). Said R. Phinehas the son of Idi, expounding this: What is written at the beginning of the Book? ‘Lift up the head of all the congregation of the children of Israel.’ It is not written ‘Exalt the head’ or ‘Magnify the head’, but ‘Lift up the head’; like a man who says to the executioner, ‘Take off the head of So-and-So.’ Thus a hidden message is conveyed by the expression, ‘Lift up the head’; [to wit], if they are worthy they will rise to greatness, [the words ‘Lift up’ having the same meaning here] as in the expression, Pharaoh will lift up your head, and restore you unto your office (Gen. XL, 13); if they are not worthy they will all die, [the words ’Lift up’ having the same meaning here] as in the expression, Pharaoh will lift up your head from of you, and will hang you on a tree (Gen. XL, 19). Now it was manifest to the Omnipresent that they would all die in the wilderness and their heads would [as it were] be taken off, so the Holy One, blessed be He, said to Moses, HOWBEIT THE TRIBE OF LEVI YOU WILL NOT NUMBER, NEITHER WILL YOU TAKE THE SUM OF THEM AMONG THE CHILDREN OF ISRAEL. Among the children of Israel you must not number them, but as a separate entity number them. Why? - The Holy One, blessed be He, thought: ‘If the tribe of Levi is numbered with the rest of Israel and is mixed up with them, the Angel of Death, coming to slay Israel when the decree goes forth against them that they should not enter into the [promised] land but die in the wilderness, in accordance with the text, ‘Your carcasses will fall in this wilderness, and all that were numbered of you according to your whole number’ (Num. XIV, 29), will find the tribe of Levi mixed up with them and will put them to death together with Israel. For this reason He did not number them with the rest of Israel, but numbered them apart. For this reason also the expression used in the case of Israel, ‘Lift up the head,’ was not used in their case, but instead, ‘Number the children of Levi’ (Num. III, 15).

 

1.12. Another exposition of the text, HOWBEIT THE TRIBE OF LEVI YOU WILL NOT NUMBER. Why were they not numbered with Israel? Because the tribe of Levi was the palace-guard [i.e. the royal body-guard in the Temple]. This may be illustrated by the parable of a king who had many legions and said to the Commander-in-Chief, ‘Go and number [all] the legions except my own personal one.’ So the Holy One, blessed be He, said to Moses, HOWBEIT THE TRIBE OF LEVI YOU WILL NOT NUMBER... AMONG THE CHILDREN OF ISRAEL; you may not number them AMONG THE CHILDREN OF ISRAEL but separately number them. For it is not consonant with the dignity of a king that his own legion should be numbered with the other legions. Israel, therefore, were numbered separately, and the tribe of Levi separately. But whence do you infer that it was for this reason that He commanded him thus? Because it says after this: But appoint you the Levites over the tabernacle of the testimony, etc. (Num. I, 50) [this implies that because the Levites were put in charge of the Tabernacle they were not counted with the other tribes].

 

When the Holy One, blessed be He, told Moses, HOWBEIT THE TRIBE OF LEVI YOU WILL NOT NUMBER, etc., Moses was filled with misgiving, and thought, ‘Perhaps there is some disqualifying defect in my tribe, seeing that the Holy One, blessed be He, does not desire me to number them.’ Said the Holy One, blessed be He, to Moses, ‘I only told you this in order to exempt them from the decree, so that they may not die with the rest.’ That is why it is written, ‘Neither will you lift their head [take the sum] among the children of Israel’ (Num. I, 49). Why? Because the Levites are Mine. ‘And the Levites will be Mine’ (Num. II, 12), for I bring near unto Me every one who brings Me near unto himself. They drew themselves near unto Me; as it is said, ‘And Moses said: Whoso is on the Lord's side, let him come unto me. And all the sons of Levi gathered themselves together unto him’ (Ex. XXXII, 26). Since they brought Me near to them, I will bring them near unto Me; hence, ‘And the Levites will be Mine.’ And not that alone, but inasmuch as they proved themselves faithful unto Me, having observed My admonishment, ‘You will have no other gods,’ etc. (Ex. XX, 3), they are therefore worthy to be the trusted custodians of My House; so, ‘appoint you the Levites over the tabernacle,’ etc. Likewise it is also stated, ‘Mine eyes are upon the faithful of the land, that they may dwell with Me’ (Ps. CI, 6) [the teaching of this passage is possibly that God does not choose anyone through caprice or through partiality, but because He knows him to be worthy of the honor]. You find that whoever takes up arms at the command of the Omnipresent, [God]loves him for ever. For thus you will observe in the case of Joshua who joined issue with Amalek and dealt with them in accordance with the law and the commandments, as it is said, ‘And Joshua discomfited Amalek,’ etc. (Ex. XVII, 13 f.), and so the Holy One, blessed be He, promised him, ‘Out of your tribe [Ephraim] will I always raise up one that will punish Amalek: Out of Ephraim will come they whose root is in Amalek’ (Judg. V, 14). Saul, however [of the tribe of Benjamin], who joined issue [with Amalek] and was not found to have properly carried out his charge, but, ‘And Saul and the people spared,’ etc. (X Sam. XV, 9), was turned back and had his kingdom taken from him: ‘After you, Benjamin’ (Judg. V, 14).7 Now I have put this tribe [Levi] also to the test and found them faithful [Lit. ‘(self-)guarded’-from sin. They gave their lives for the sanctification of My name; as it is said, ‘Put every man his sword upon his thigh... And the sons of Levi did according to the word of Moses,’ etc. (Ex. XXXII, 27 f.); further, Who said of his father, and of his mother: ‘I have not seen him’ (Deut. XXXIII, 9) [in their zeal they did not spare even their nearest relatives]. Therefore I also will bring them near to Me, and make them sons of My palace, and entrust My sanctity and the ministration of My house to them; this is why it is written, ‘And you appoint the Levites over the tabernacle,’ etc. Why? Because they are faithful to Me. Also when it [the Tabernacle] is taken down and put up I do not want others to take it down and put it up, only them; this is why it is written, ‘And when the tabernacle sets forward the Levites will take it down; and when the tabernacle is to be pitched, the Levites shall set it up’ (Num. I, 51). Lest it should be supposed that, though the duty was the Levites’, Israelites too could perform it if they wished, Scripture explicitly states, ‘And the common man that draws nigh will be put to death (Num. I, 51). It is likewise stated, ‘I hate the doing of things crooked,’ etc. (Ps. CI, 3); this refers to Israel who took the crooked path away from the Omnipresent and made the [Golden] Calf and so the Omnipresent hated them to be keepers of His treasures. Nor can you say that lay Israelites were to refrain from touching it [the Tabernacle] only at the time of journeying; even while camping no one was to draw near to it except the sons of Levi; this is why it is written, ‘And the children of Israel will pitch their tents, every man with his own camp, etc. But the Levites will pitch round about the tabernacle’ (Num. I, 52 f.). And why do I warn them that Israel will keep themselves far from the Tabernacle? In order that there may be no wrath upon them; for they are not worthy to come near it; thus it is written, ‘that there be no wrath upon the congregation of the children of Israel’ (Num. I, 53). As for the Levites, however, they will guard it, as it is written, ‘and the Levites will keep the charge of the tabernacle of the testimony’ (ib.).

 

THUS DID THE CHILDREN OF ISRAEL; ACCORDING TO ALL THAT THE LORD COMMANDED MOSES, SO DID THEY (Num. I, 54). Viz. they withdrew to a distance from the Tabernacle and made room for the Levites to camp round about it.

 

2.1. AND THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING (Num. II, 1). In eighteen passages you find Moses and Aaron placed on an equal footing [i.e. the divine communication was made to both alike]; to this the Eighteen Benedictions correspond [the reason, was that Moses and Aaron were both instruments of Israel's deliverance, which would not have been effected without their prayers. Hence the daily Prayer was likewise divided into Eighteen Benedictions. Cf. Gen. R. LXIX, 4; Num. R. XVIII, 21]. From the three Patriarchs you derive the fixed ritual of praying three times a day. Abraham instituted morning prayer, as it is said, ‘And Abraham got up early in the morning to the place where he had stood,’ etc. (Gen. XIX, 27), and ‘standing’ signifies prayer, as it is said, ‘Then stood up Phinehas, and prayed’ (Ps. CVI, 30). Isaac instituted afternoon prayer, as it is said, ‘And Isaac went out to meditate in the field at eventide’ (Gen. XXIV, 63), and ‘meditation’ signifies prayer; as it is said, ‘A prayer of the afflicted, when he faints, and pours out his meditation before the Lord’ (Ps. CII, I). Jacob instituted evening prayer, as it is said, ‘And he lighted (wayyifga’) upon the place,’ etc. (Gen. XXVIII, 11), and pegi'ah signifies prayer, as it is said, ‘Therefore pray not you for this people...neither make intercession (tifga’) to Me (Jer. VII, 16) [all three are from the root ‘paga’]. In eighteen passages Moses and Aaron are conjoined, thus giving a hint for the Eighteen Benedictions which correspond to the eighteen references to the Divine Name occurring in the shema and in [the Psalm commencing,] ‘A Psalm of David: Ascribe unto the Lord, O you sons of might’ (Ps. XXIX, 1). The three Patriarchs, then, introduced the custom of praying three times a day, while from Moses and Aaron and from the above-mentioned references to the Divine Name we infer that eighteen benedictions [must be said].

 

 

 

Ketubim Targum Tehillim (Psalms) 90

 

JPS Translation

TARGUM

1. A Prayer of Moses the man of God. Lord, You have been our dwelling-place in all generations. 

1. The prayer that Moses the prophet of the Lord prayed when the people, the house of Israel, sinned in the wilderness. He raised his voice and thus he said: O Lord, the dwelling of whose presence is in heaven, you have been for us a helper in every generation.

2. Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are God.

2. When it was manifest in your presence that your people were going to sin, you established repentance; before ever the mountains were lifted up and the earth and the world’s inhabitants created, and from this age to the age to come, you are God.

3. You turn man to contrition; and say: 'Return, you children of men.'

3. You will return a son of man to death because of his sin; and [yet] You have said, “Repent, O sons of men.”

4. For a thousand years in Your sight are but as yesterday when it is past, and as a watch in the night.

4. For a thousand years in Your eyes are considered in Your presence like a yesterday, for it will pass; and like a watch in the night.

5. You carry them away as with a flood; they are as a sleep; in the morning they are like grass which grows up.

5. And if they do not repent, death will come upon them, they will be as those who are sleeping; and in the age to come, they will disappear like crumbling grass. Another Targum: You made them drink the cup of cursing; they became like a drunken man in his sleep.

6. In the morning it flourishes, and grows up; in the evening it is cut down, and withers.

6. Their deeds are like grass that in the morning will spring up and multiply; in the evening it fades and dries up from the heat.

7. For we are consumed in Your anger, and by Your wrath are we hurried away.

7. For we have been destroyed by Your harshness, and by Your anger we have been terrified.

8. You have set our iniquities before You, our secret sins in the light of Your countenance.

8. You have set our sins in front of You, the iniquities of our youth before the light of Your face.

9. For all our days are passed away in Your wrath; we bring our years to an end as a tale that is told.

9. For all our days have been removed from Your presence in Your anger; we have completed the days of our lives like a vapor of the mouth in winter.

10. The days of our years are threescore years and ten, or even by reason of strength fourscore years; yet is their pride but travail and vanity; for it is speedily gone, and we fly away.

10. The days of our years in this age are seventy years, quickly passing; and if [one is] in strength, eighty years; but most of them are toil and deceit for the guilty, for they pass in haste and fly away to the morning.

11. Who knows the power of Your anger, and Your wrath according to the fear that is due unto You? 

11. Who is he who knows how to turn back the force of your harshness? – except the righteous/generous, who fear You, appease Your anger.

12. So teach us to number our days, that we may get us a heart of wisdom.

12. Who is right to teach us to number our days, except the prophet, whose heart pours forth wisdom?

13. Return, O LORD; how long? And let it repent You concerning Your servants.

13. Turn, O Lord – how long will You afflict us? – and turn from the harm that You commanded to do to your servants.

14. O satisfy us in the morning with Your mercy; that we may rejoice and be glad all our days.

14. Satisfy us with Your goodness in the age that is likened to a morning, and we will rejoice and be glad in all our days.

15. Make us glad according to the days wherein You have afflicted us, according to the years wherein we have seen evil.

15. Gladden us like the days that you afflicted us, like the years that we saw harm.

16. Let Your work appear unto Your servants, and Your glory upon their children.

16. Let the works of Your miracles appear to Your servants, and let Your splendor be upon their sons.

17. And let the graciousness of the Lord our God be upon us; establish You also upon us the work of our hands; yes, the work of our hands You establish it.

17. And may the pleasantness of the Garden of Eden be upon us from the presence of the Lord our God, and the works of our hands will be established by Him.

 

 

 

 

The Midrash on Psalms (Midrash Tehillim): Psalm 90 

 

I. A prayer of Moses the man of God (Ps. 90:1). These words arc to be considered in the light of what Scripture says elsewhere: The sacrifice of the wicked/lawless is an abomination to the Lord (Prov 15:8). Balaam, for example, was a wicked/lawless man who said to Balak: “Build me here seven altars” (Num. 23:1), but the Holy One, blessed be He, replied: “O wicked/lawless man, shall I take offerings from you?” Better is a handful of quietness (Eccles. 46), that is, “In My sight the handful of fine flour which My children bring to Me with their daily offering is better than all the sacrifices which you would offer up to Me.” They are an abomination to Me. Wherein do I delight? In the prayer of the upright, as is said The sacrifice of the wicked/lawless is an abomination to the Lord, but the prayer of the upright is His delight, the upright being the people of Israel. Hence A prayer of Moses the man of God.

 

II. In exposition of A prayer of Moses the man of God (Ps. 90:1), the Rabbis and R. Judah bar Simon differed. According to the Rabbis, there were four who directed their prayers to God after they had chided the Holy One, blessed be He, with their words. (i) Jeremiah, who said: Now after I had delivered the deed of the purchase ... I prayed Unto the Lord (Jer. 32:16). Jeremiah had chided God with his words. What had he said? Behold the siege-workers, [the Chaldeans] are come unto the city to take it (ibid. 32:24). (2) Habakkuk directed his prayer to God, as is said A prayer of Habakkuk the prophet (Hab. 3:1-2). But what had he said previously? I have heard Your speech and was afraid (ibid. 3:2). (3) David directed his prayer to God, as is said A prayer of David (Ps. 17:1). But what had he said previously? You have seen it; You behold mischief and spite (ibid. 10:14). (4) Moses directed his prayer to God, for he said, And I prayed unto the Lord, and said: O Lord God, destroy not Your people (Deut. 9:26). But what had he said previously? Lord, why does Your wrath wax hot against Your people?

 

R. Judah bar R. Simon taught: But were not their very prayers chidings of Him? Jeremiah said: I prayed unto the Lord (Jer. 32:16) and began by saying Righteous are You, O Lord, when I plead with You (Jer. 12:1); I who am here today and tomorrow in the grave, should I plead with You? Of what avail? Righteous are You, when I plead with You. [Nevertheless, Jeremiah went on to chide, Yet let me talk with You of Your judgments; wherefore does the way of the wicked/lawless prosper? (ibid.).] Habakkuk began with A prayer of Habakkuk (Hab. 3:1), but what did he say in his prayer? O Lord, I have heard Your speech and was afraid (ibid. 3:2). David began with A prayer of David (Ps. 17:1), but what did he say in his prayer? Deliver my soul from men which are Your hand, O Lord (ibid. 17:14). Moses began with I prayed unto the Lord (Deut. 9:26), but what did he say in his prayer? Destroy not Your people (ibid.). Hence A prayer of Moses who chided God.

 

III. A prayer of Moses the man of God (Ps. 90:1). R. Helbo said in the name of R. Huna: On the day that Moses died he wrote thirteen Scrolls of the Law: twelve scrolls for the twelve tribes, and one scroll which he set in the Ark, so that if men should seek to falsify anything within the Scroll of the Law they would not be able to falsify. [On that day,] he also blessed eleven tribes, as is said And this is the blessing wherewith Moses the man of God blessed (Deut. 33:i). And why did not Moses bless the tribe of Simeon? His heart was set against it, because he remembered what had happened at Shittirn, where, as Scripture tells us, The man ... who was ... with the Midianitish woman, was Zimri the son of Salu, a prince of a father’s house among the Simeonites (Num. 25:14).

 

R. Joshua of Siknin said in the name of R. Levi: Nevertheless, Moses attached Simeon to the tribe of Judah, as is said Out of the allotment of the children of Judah was the inheritance of the children of Simeon, for the portion of the children of Judah was too much for them; therefore the children of Simeon had inheritance in the midst of their inheritance (Josh. 59:9). A parable of an ox whose actions became savage. What was done? A lion was tied up near his trough, and whenever the ox looked at the lion, the strength went out of him. Just so, Judah is the lion, as is said Judah is a lion’s whelp (Gen. 49:9), and Simeon is the ox, for his star was in the constellation of the Ox. Reuben’s star being in the constellation of the Ram, Simeon’s star must have been in the constellation of the Ox.

 

R. Yudan taught: No judge was appointed out of the tribe of Simeon. Thus, of Shamgar it is merely said And after him was Shamgar the son of Anath (Judg. 3:3I). Nor was a king appointed out of the tribe of Simeon. Of Zimri it is merely said Zimri reigned seven days in Tirzah (1 Kings 16:15).

 

Moses composed eleven Psalms appropriate to eleven tribes: The Psalm beginning A prayer of Moses the man of God … Before the mountains were brought forth ... You turn man to contrition; and say: “Return, you children of men” (Ps. 90:1-3) is appropriate to the tribe of Reuben, of which it is said Let Reuben live, and not die (Deut. 33:6)? The Psalm beginning O you that dwells in the covert of the Most High, and abides in the shadow of the Almighty (Ps. 91:5) is appropriate to the tribe of Levi, which abode in the Temple courts in the shadow of the Almighty. The Psalm beginning For the Sabbath day. It is a good thing to give thanks unto the Lord and to sing praises unto Your name (Ps. 92:5) is appropriate to the tribe of Judah, concerning whom his mother said “This time will 1 praise the Lord.” Therefore she called his name Judah [Praise] (Gen. 29:35). The Psalm beginning The Lord reigns; He is clothed in majesty ... Holiness becomes Your house (Ps. 93:1,5) is appropriate to the tribe of Benjamin who dwelt in the shadow of the Holy One, blessed be He. The Psalm beginning You, God, to whom vengeance belongs, shine forth (Ps. 94:1) is appropriate to the tribe of Gad, out of which was to rise Elijah, ever mentioned for good, for he will destroy the foundations of the heathen. The Psalm beginning O come, let us sing unto the Lord (Ps. 95:1) is appropriate to the tribe of Issachar which devoted itself to the song of Torah.

 

R. Joshua ben Levi said: Thus far have I heard of the Psalms appropriate to the several tribes. From here on, reckon them out for yourself.

 

IV. R. Eleazar taught in the name of R. Jose ben Zimra: None of the Prophets, as they uttered their prophecies, knew that they were prophesying, except Moses and Isaiah who did know. Thus Moses said: My doctrine will drop as the rain (Deut. 32:1); and Isaiah said: Behold, I and the children whom the Lord has given me will be for signs and for wonders in Israel (Isa. 8:i8).

 

R. Joshua the Priest bar Nehemiah maintained that Elihu also prophesied and knew he was prophesying, for he said: My lips will utter knowledge clearly (Job 33:3).

 

R. Eleazar taught in the name of R. Jose ben Zimra: Samuel, the master of prophets, as he uttered his prophecy did not know he was prophesying, as is said And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel (I Sam. 22:22). Samuel did not say “The Lord sent ... me” but The Lord sent ... Samuel, for he did not know that he was prophesying.

 

R. Levi taught in the name of R. Hanina: The eleven Psalms which Moses composed are set down in the books of the Prophets. And why were they not included in the books of the Law? Because the latter are the words of Torah, and the former are words of prophecy.

 

V. Another reading: A prayer of Moses, a man, the God (Ps. 90:2). If man, how God? If God, how man? When Moses stood before Pharaoh, he was as God, for it is said See, I have set you in God’s stead to Pharaoh (Ex. 7:1); but when Moses fled from before Pharaoh, he was a man.

 

Another comment: When Moses was cast into the river, he was a man; but when the water turned to blood, he was as God.

 

Another comment: When Moses went up on high, he was a man. In the presence of God, how bright is a candle? How bright is even a torch in the presence of God? When a mortal goes up to the Holy One, blessed be He, who is pure lire, and whose ministers are fire—and Moses did go up to Him—he is a man. But after he comes down, he is called “God.”

 

Or, when Moses went up on high where they neither eat nor drink, and he also did neither eat nor drink, he was called “God.” But when Moses came down, and did eat and drink, he was a man.

 

R. Abin said: From his middle and above Moses was called “God”; and from his middle and below he was a man.

 

R. Eleazar said: Moses was God’s seneschal, for God said of him: My servant Moses is not so; he is trusted in all My house (Num. 22:7).

 

Or, the man of God means “the man who is a judge,” for it is said He executed the righteousness/generosity of the Lord, and His ordinances with Israel (Deut. 33:21), and Moses used to say: “Let the Law take its course.”

 

Another reading: [the man against God]—that is, Moses cast doubt on the adequacy of the measure of justice, for he said But if the Lord create a creature, and the earth open her mouth, and swallow them up (Num. 16:30), as much as to say, “If in the six days of Creation the Holy One, blessed be He, did already create a mouth for the earth, it is well; but if God did not create it, then let Him create a mouth for the earth now, on account of Korah and his company.”

 

Another comment: man of God means that Moses tipped the balance from the measure of justice toward the measure of mercy. When the Holy One, blessed be He, declared: I will smite them with the pestilence, and destroy them (Num. 14:22), Moses said: Pardon, I pray to You, the iniquity/lawlessness of this people according unto the greatness of Your loving-kindness (ibid. 24:19). Directly after this verse, it is written I have pardoned according to Your word (ibid. 14:20).

 

Another comment. R. Judah bar R. Simon taught in the name of R. Simeon ben Lalish: Why was Moses called the spouse of God? Because he was like a husband who, if he wishes to void the vow of his wife, voids it, and if he wishes to let it stand, lets it stand, as is said Her husband may let it stand, or her husband nay make it void (Num. 30:14); for, if one dare repeat his words, Moses commanded the Holy One, blessed be He: Rise up, O Lord (Num. 10:35) and Return, O Lord (ibid. 1036).

 

VI. Another comment. Consider the words A prayer of Moses in the light of what Scripture says elsewhere: And I fell down before the Lord ... and prayed (Deut. 9:18, 20). R. Berechiah and R. Helbo said in the name of R. Samuel bar Nahmani: Moses left no corner in heaven in which he did not pray, for it is said And I fell down before the Lord.

 

You find that many prophets and many righteous/generous men prayed before the Holy One, blessed be He, and yet Moses is the only one who, at prayer, is described by Scripture as a man of God. And why so? Because the actions of Moses differed from the actions of all other mortals. How? An ordinary man will stand still and pray for one or two hours, and if he be an exceedingly righteous/generous man, for a whole day; Moses, however, prayed for forty days and forty nights. Accordingly, the Holy One, blessed be He, said to the ministering angels: I liken Moses to you, as is said Bless the Lord, O angels of His, 0 mighty in strength heartening unto the voice of His word (Ps. 103:20); here mighty in strength refers to Moses who brought light to the darkness of Israel, and who made known the words of the Holy One, blessed be He, to Israel. Hence it is said A prayer of Moses the man of God.

 

VII. A prayer of Moses the man of God. A parable of three men who came to ask a boon - some say, to receive amnesty - from the king. The first man came and honored the king, and when the king asked him: “What do you seek?” he answered: “Because I rebelled, I ask that you to grant an amnesty to me,” and the king granted it to him. When the second man came, the king granted it to him also. When the third man came, and the king asked him also: “What do you seek?” he answered: “I seek nothing at all for myself. But there is a certain city about to be destroyed, and since the city is yours, command that it be left standing.” Whereupon the king said to the man: - “Let that city be a great crown for you.” Just so when David came to pray, and the Holy One, blessed be He, asked: “What do you seek?” David replied: “I ask that Thou hear my prayer,” as is said A prayer of David. Hear the right, O Lord, attend unto my cry. Give ear unto my prayer (Ps. 17:1). When Habakkuk came to God, and God asked him: “What do you seek?” Habakkuk replied: “What I spoke before You was spoken unwittingly.” For having foreseen that Hananiah, Mishael, and Azariah would be cast into the fiery furnace and be saved, but having foreseen also that Hananiah ben Teradyon and his companions would be burned for the Law’s sake and not be saved, forthwith Habakkuk raised a cry, saying: Master of the worlds! These are righteous/generous, and those are righteous/generous. These are pure, and those are pure. These are holy, and those are holy. Yet these are saved, and those are not saved! Therefore the law is slacked, because justice does not go forth plainly (Hab. 5:4).

 

[God replied:] Because the wicked/lawless crowns the righteous/generous, therefore justice goes forth deviously (ibid.). Consider Nebuchadnezzar, uncircumcised and unclean, and Daniel, holy and pure—yet Nebuchadnezzar will put fresh garments on a righteous/generous man, as is said And he changed his prison garments (II Kings 25:29), and will also put purple garments on Daniel! Pharaoh, uncircumcised and unclean, and Joseph, holy and pure— yet Pharaoh made Joseph ruler, arrayed him in vestures of fine linen, and put a gold chain about his neck! Ahasuerus, uncircumcised and unclean, and Mordecai, holy and pure—yet Ahasuerus will make Mordecai a ruler, will array him in royal apparel, and place a crown upon his head, as is said And Mordecai went forth from the presence of the king in royal apparel (Esther 8:15). And so Because the wicked/lawless crowns the righteous/generous, there/ore justice goes forth deviously (Hab. i:4). Thereupon God revealed Himself to Habakkuk, and said: Wilt you raise a cry against Me? Is it not written A God of faithfulness and without iniquity/lawlessness (Deut. 32:4)? It was at this moment that Habakkuk began to say: “I spoke unwittingly,” as is said A prayer of Habakkuk the prophet. Upon words spoken unwittingly (Hab. 3:1).

 

But when Moses came and God asked him: “What do you seek?” he replied: “I seek nothing for myself, only for Israel.” God said to him: “Let this be a great crown for you: A prayer of Moses the man of God.”

 

VIII. A prayer of Moses the man of God. Scripture need have said no more than A prayer of Moses. Why then the man of God? A parable of a king who became angry at his son and sought to kill him. But when his friend said to him: “I pray you, pardon him, and do not kill him,” the king halted and did not kill his son. The next day the king said: “Had I slain my son, I would have harmed myself. Therefore may my friend who prayed mercy for my son be remembered for good; hereafter, I will make him father of kings.” Just so, when the Holy One, blessed be He, said Let Me alone, that I may destroy them (Deut. 9:14), Moses prayed to God: if You deal thus with me, kill me, I pray to You (Num. 11:15). And after this verse, Scripture says I have pardoned according to Your word (Num. 14:20). And so the Holy One, blessed be He, said of Moses: Had I destroyed Israel, I would have harmed Myself, and therefore I am grateful to Moses who besought mercy for them, as is said And Moses besought the Lord his God (Ex. 32:11). 1 shall therefore confer greatness upon Moses. I shall name him father of prophets, father of angels, father of those who pray. Hence: A prayer of Moses the man of God.

 

IX. A prayer of Moses the man of God. As Israel was going forth out of Egypt, Moses stood still and prayed, saying: I do not know the way, as is said Show me now Your way (Ex. 33:53). The Holy One, blessed be He, replied: Behold, I send an angel before you to keep thee in the way (Ex. 23:20). Moses said to God: Even if You should send many angels, If Your presence go not with me, carry us not up hence (Ex. 33:15). The Holy One, blessed be He, said to him: Behold, I will obey your charge, as is said My presence shall go with you, and I will give you rest (ibid. 33:14).

 

X. Lord, You have been our dwelling place (Ps. 90:1). R. Isaac taught: A verse in Deuteronomy speaks of the skies, the dwelling place of the eternal God (Deut. 33:27). But we did not know whether the Holy One, blessed be He, is the dwelling-place of the universe, or whether the universe is the dwelling-place of the Lord, until Moses came and gave us the answer by saying, Lord, You have been our dwelling-place ... from everlasting.

 

R. Jose bar Halafta said: We did not know whether the Holy One, blessed be He, is contained in His world or whether His world is contained in Him until the Holy One Himself, blessed be He, made the answer plain by saying Behold, there is a place by Me (Ex. 33:21), meaning that His world is placed in God, and not that God is placed in His world. This verse proves that the world is second to God, and that God is not second to His world.

 

R. Huna said in the name of R. Ammi: Why is the name of the Holy One, blessed be He, called “place?” Because He is the place of the world, as is said Behold, there is a place by Me. Abraham called Him “place,” as is said And Abraham called the name of that place Adonai-jireh (Gen. 22:14). Jacob called Him “place,” as is said How full of awe is this place (Gen. 28:17). Moses called Him “place,” as is said Behold, there is a place by Me (Ex. 3321).

 

Another explanation: Why is “place” the name of God? Because in whatever place righteous/generous men stand, there God is with them, as is said In every place where I cause My name to be mentioned I will come unto you and bless you (Ex. 2O:2). And Scripture also says, And he entreated the place, and tarried there (Gen. 28:51).

 

XI. Before the mountains were brought forth (Ps. 90:2). But elsewhere Scripture says Before the mountains were settled (Prov. 8:25). The second verse tells you that the mountains of the world flew about like birds that fly over the face of the waters. And wherever the Holy One, blessed be He, saw an exceedingly deep place he would put a large mountain in it and fill the place up; and wherever God saw a level place, he would put a small mountain upon it. This explains why it is said Before the mountains were brought forth, and the earth was still pitted.

 

XII. You turn man to contrition; and say: “Repent, you children of men” (Ps. 90:3). R. Abbahu bar Ze’era taught: Great is repentance, for it preceded the creation of the world. And what was the call to repentance? A voice from heaven which cried out saying: “Repent, you children of men.”

 

Seven things, by two thousand years, preceded the creation of the world: the Torah, the throne of glory, the Garden of Eden, Gehenna, repentance, the sanctuary in heaven, and the name (authority) of the Messiah.

 

And how was the Torah written? With black fire upon white fire as it rested on the knee of the Holy One, blessed be He. The Holy One, blessed be He, sat on the throne of glory, and by the loving-kindness of the Holy One, blessed be He, the throne of glory was set upright on the firmament which is above the heads of the celestial creatures—the celestial creatures, however, did not yet exist. The Garden of Eden was at the right of the Holy One, blessed be He, and Gehenna was at His left. The sanctuary was set upright in front of Him, and the name (authority) of the Messiah was engraved in a precious stone upon the altar. And a divine voice proclaimed: Return, you children of men. All the seven were borne up by the power of the Holy One, blessed be He. Only after the Holy One, blessed be He, created His world and created the sacred creatures, did He establish the firmament with all the seven upon the horns of the creatures, as is said And over the heads of the living creatures there was the likeness of a firmament (Ezek. 1:22).

 

R. Huna said in the name of R. Simeon ben Lakish: These, together with the Torah, preceded by two thousand years the creation of the world, for Torah says: Then I was with Him, as a nursling; and I was day by day His delight (Prov. 8:30), one day of the Holy One, blessed be He, being a thousand years, as is said For a thousand years in Your sight are but as yesterday when it is past (Ps. 90:4).

 

 

XIII. You carry them away as with a flood; they are as asleep (Ps. 90:5) refers to the nine hundred and seventy-four generations which existed prior to the creation of the world, but which were swept away in the wink of an eye because they would give themselves to wickedness/lawlessness.

 

R. Johanan taught: In the word b’r’sheet (Gen. i:1), the letter bet (the numerical value of which is 2) is oversize, in order that it be counted twice and make the number four. Thus the total numerical value of the letters in b’r’sheet is nine hundred and seventy-four. How so? Tav (400), Shin (3oo) and Resh (200) add up to nine hundred. By Albam, the ‘Alef in b’r’sheet interchanged with Lamed, counts as thirty. By Atbash, the Yod, interchanged with Mem, counts as forty. The Bet—twice as large as an ordinary Bet counts as four. The sum is nine hundred and seventy-four. And it was after b’r’sheet that God created the heaven and the earth. For how is zéramtam to be read in this context? According to R. Johanan, the word is made up of zaru, “they were estranged from good],” and so tamu, “they vanished.” R. Simeon ben Lakish said: The word is made up of zaru, “they were estranged from the Torah,” and so Rimmah, “worms,” smote them. Rabbi said: The word means “Your riddance of them took but a moment.”

 

Another comment on You carry them away as with a flood; they are as asleep. After they were carried away as by a flood, they were as asleep—that is, gone like a dream. And thus also Scripture says, Have you marked the ... way which wicked/lawless men have trodden? They were thought of before time [existed, but] a flood was poured upon their foundation (Job 22:15-16).

 

XIV. In the morning it flourishes, and grows up (Ps. 90:6) refers, say the Rabbis, to Israel. Why? Because the end of the verse, In the evening it is cut down and withers (ibid.), refers to [heathen] nations of the earth.

 

R. Abba bar Kahana maintained: The entire verse refers to Israel. Thus in the morning it flourishes and grows up refers to the world-to-come; while In the evening it is cut down and withers refers to this world.

 

You have set our iniquities before You (Ps. 90:8). At all times You know our iniquities/lawlessness. And if You would have us stay alive, [set] the brevity of our years in the light of Your countenance (ibid.) and then permit us to walk in the light of Your countenance.

 

For all our days are passed away in Your wrath; we spend our years with the swiftness of a thought (Ps. 90:9). By Your wrath is meant the nations’ evil decrees and persecutions. R. Judah bar Simon said: Transgressions [which provoke Your wrath] are meant. The Rabbis taught: By the swiftness of a thought is meant the fleeting thought of a child in the schoolroom, a thought that dies as soon as it is born.

 

XV. The days of our years are three score years and ten (Ps. 90:10), like the years of David. Or even by reason of strength fourscore years—like the years of Moses at the time he stood before Pharaoh king of Egypt. Yet is their strength but labor and sorrow (ibid.). Bar Kappara taught that all the seventy years that David lived were passed in sorrow and labor, and that all the eighty years during which Moses lived in Pharaoh’s house and in Ethiopia and in Midian, and again in Egypt, were passed in sorrow and labor.

 

R. Hanina bar Isaac expounded: Even royalty is but labor and sorrow. For strength (rahab) clearly refers to royalty, as in the verse “I will make mention of the kingdom (rahab), of Babylon” (Ps. 87), and as in the verse “Egypt ... a kingdom (rahab) that sits still” (Isa. 30:7).

 

For it is soon cut off, and we fly away (Ps. 90:10). What can be meant by It is soon cut off, and we fly away save that the years, like a bird in flight, are cut off—they speed, wing on, and swiftly pass. R. Yudan said: And yet they blossom with good works.

 

XVI. Who knows the power of Your anger? Even according to the fear of You, so is Your wrath (Ps. 90:11). R. Abba bar Kahana taught: For You art filled with wrath even against those who fear You.

 

R. Hanina bar Isaac commented: If God-sent afflictions oppose a man in this world, he will have a share in the world-to-come— such was Abraham who was called “He that feared God”—for the verse ends by saying even according to the fear of You, so is Your wrath (ibid.).

 

So teach us to number our days, that we may apply our hearts unto wisdom (Ps. 90:12). R. Joshua said: If we knew for certain the number of days in our lives, we would repent before we died.

 

R. Eleazar taught: “Repent one day before thy death.” When his disciples asked: “Is there a man who knows when he will die?” he replied: “All the more reason for a man to repent to-day, lest he die tomorrow. Thus all the days of his life will be spent in penitence.” Hence it is said So teach us to number our days that we may apply our hearts unto wisdom.

 

R. Hanina prayed: Let the thought of repentance be always before you. Return [to the] Lord: how long [wilt you delay]? (Ps. 90:13).

 

XVII. Make us glad according to the days wherein You have afflicted us (Ps. 90:15): According to the days that You did afflict us in Babylon, in Media, in Greece, in Edom.

 

In a different exposition the verse is read: “Make us glad according to the days of the Messiah.” And how long is the “day” of the Messiah? R. Eliezer asserted: A thousand years, as it is said For a thousand years in Your sight are but as yesterday when it is past (Ps. 9o:4). R. Joshua said: Two thousand years, for the plural days in According to the days wherein You have afflicted us implies two days, one day of the Holy One, blessed be He, being a thousand years, as is said For a thousand years in Your sight are but as yesterday when it is past.

 

R. Berechiah and R. Dosa the Elder said: Six hundred years, as is said For the days of My people will be as the days of a tree (Isa. 65:22), and the trunk of the sycamore-tree remains standing in the ground for six hundred years.

 

R. Jose said: Sixty years, as is said They will fear you ... so long as the moon, throughout a generation and generations (Ps. 72:5); a generation implies twenty years, and generations implies forty years, making sixty

 

R. Akiba said: Forty years, for According to the days wherein You have afflicted us refers to the forty years which the people of Israel spent in the wilderness, years of which it is said And He afflicted you, and suffered you to hunger (Deut.  8:3).

 

The Rabbis said: Four thousand years, as is said And the time of My acts of redemption is come (Isa. 63:4). R. Abba said: Seven thousand years, reckoning by the days of a bridegroom in the marriage chamber, as is said For as a young man espouses a virgin so will your sons espouse you; and as the bridegroom rejoices over the bride, so will your God rejoice over you (Isa. 62:5). And how many are the days of the bridegroom? Seven days, for Laban said to Jacob: Fulfill the week of this one (Gen. 29:27).

XVIII. Your work appears in Your servants, and Your glory upon their children (Ps. 90:16). R. Berechiah said in the name of R. Hiyya: Your servants refers to Abraham and to Sarah, and their children to Isaac and to Rebekah. For at the time that Isaac went out to pray in the field at eventide (Gen. a:63), Rebekah was arriving with Eliezer, and as soon as she looked upon Isaac, she beheld him exceedingly glorious, garmented in and covered with a prayer-shawl, his appearance like that of an angel of God, so that she asked Eliezer: What man is this (hallazeh) that walks in the field to meet us? (Gen. 24:65). What did she mean by hallazeh? That Isaac was glorious like the luz, the hazel-tree. And why so exceedingly glorious? Because of his father’s good works and because of his own good works, as is said Your work appears in Your servants, and Your glory upon their children. Your glory clearly refers to a glorious prayer-shawl which resembles Your glory, for it is said You are clothed with glory and majesty (Ps. 104:1).

 

[Of His glory] R. Hezekiah taught—some maintain that R. Hezekiah taught this in the name of R. Meir: Blue has the appearance of the sea, the sea the appearance of grass, grass the appearance of trees, trees the appearance of the firmament, the firmament the appearance of the brightness of dawn, the brightness of dawn the appearance of a rainbow, and the rainbow the appearance of the likeness, as is said As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord (Ezek. 1:28).

 

R. Hezekiah also taught: When the children of Israel are wrapped in their prayer-shawls, let them not think that they are clothed merely in blue. Rather let the children of Israel look upon the prayer-shawls as though the glory of the Presence were upon them, for it is said That you may look upon Him (Num. 15:39). Scripture does not say, “That ye may look upon them,” but That ye may look upon Him, that is, upon the Holy One, blessed be He. Hence And Your glory upon their children.

 

XIX. And let the grace of the Lord our God be upon us (Ps. 90:17). R. Huna taught: The saying has it that we notice life only when we are losing it, as we notice the eye only when it becomes inflamed. And so Israel complained to God: You have given us the task of keeping Your Law, but Your grace remains on high. How strange [that we should be like the eye which is in constant use but which is noticed only when it is inflamed]: therefore, give Your grace where You have given the constant task of keeping Your Law. Let the grace of the Lord our God be upon us. The Holy One, blessed be He, replied: Of yore, the Temple, having been built by the hands of mortals, was destroyed and is desolate because I removed My grace from the midst thereof, but in the time-to-come I Myself will build it and cause My grace to dwell in the midst thereof, and it will never again be destroyed.

 

 

 

Ashlamatah: Hosea 2:1-9, 25

 

1. Yet the number of the children of Israel will be as the sand of the sea, which cannot be measured nor numbered; and it will come to pass that, instead of that which was said unto them: ‘You are not My people,’ it shall be said unto them: ‘You are the children of the living God.’

2. And the children of Judah and the children of Israel will be gathered together, and they will appoint themselves one head, and will go up out of the land; for great will be the day of Jezreel.

3. Say ye unto your brethren: ‘Ammi;’ (My people) and to your sisters, ‘Ruhamah’ (Mercy).

4. Plead with your mother, plead; for she is not My wife, neither am I her husband; and let her put away her harlotries from her face, and her adulteries from between her breasts;

5. Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.

6. And I will not have compassion upon her children; for they are children of harlotry.

7. For their mother hath played the harlot, she that conceived them has done shamefully; for she said: ‘I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.’

8. Therefore, behold, I will hedge up your way with thorns, and I will make a wall against her, that she will not find her paths.

9. And she will run after her lovers, but she will not overtake them, and she will seek them, but will not find them; then will she say: ‘I will go and return to my first husband; for then was it better with me than now.’

10. For she did not know that it was I that gave her the corn, and the wine, and the oil, and multiplied unto her silver and gold, which they used for Baal.

11. Therefore will I take back My corn in the time thereof, and My wine in the season thereof, and will snatch away My wool and My flax given to cover her nakedness.

12. And now will I uncover her shame in the sight of her lovers, and none will deliver her out of My hand.

13. I will also cause all her mirth to cease, her feasts, her New Moons, and her Sabbaths, and all her Appointed Seasons.

14. And I will lay waste her vines and her fig-trees, whereof she has said: ‘These are my hire that my lovers have given me;’ and I will make them a forest, and the beasts of the field will eat them.

15. And I will visit upon her the days of the Baalim, wherein she offered unto them, and decked herself with her ear-rings and her jewels, and went after her lovers, and forgot Me, says the LORD. {S}

 

16. Therefore, behold, I will allure her, and bring her into the wilderness, and speak tenderly unto her.

17. And I will give her, her vineyards from thence, and the valley of Achor for a door of hope; and she will respond there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.

18. And it will be at that day, says the LORD, that you will call Me Ishi, and will call Me no more Baali.

19. For I will take away the names of the Baalim out of her mouth, and they will no more be mentioned by their name.

20. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground; and I will break the bow and the sword and the battle out of the land, and will make them to lie down safely.

21. And I will betroth you unto Me for ever; yes, I will betroth you unto Me in righteousness/generosity, and in justice, and in loving-kindness, and in compassion.

22. And I will betroth you unto Me in faithfulness; and you will know the LORD. {P}

 

23. And it will come to pass in that day, I will respond, says the LORD, I will respond to the heavens, and they will respond to the earth;

24. And the earth will respond to the corn, and the wine, and the oil; and they will respond to Jezreel.

25. And I will sow her unto Me in the land; and I will have compassion upon her that had not obtained compassion; and I will say to them that were not My people: ‘You are My people;’ and they will say: ‘You are my God.’ {P}

 

 

 

Special Ashlamatah: Isaiah 1:1-27

 

1. The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah.

2. Hear, O heavens, and listen, O earth! For Adonai has spoken: I have nursed and brought up sons, but they have rebelled against Me.

3. The ox knows his owner, and the ass his master's manger, but Israel does not know; My people have not understood.

4. Woe, sinful nation, a people heavy with iniquity/lawlessness, a seed of evildoers, sons who corrupt! They have forsaken Adonai; they have scorned the Holy One of Israel. They are estranged backward.

5. Why will you be stricken any more? Will you continue the revolt? The whole head is sick, and the whole heart is faint.

6. From the sole of the foot even to the head, no soundness is in it; only a wound and a stripe and a fresh blow; they have not been closed, nor bound up; nor was it softened with oil.

7. Your land is a desolation; your cities burned with fire. Foreigners devour your land before you; and behold, ruin, as overthrown by foreigners.

8. And the daughter of Zion is left a booth in a vineyard, like a hut in a cucumber field, like a besieged city.

9. Except Adonai of Hosts had left a remnant for us, a few, we would be as Sodom; we would be as Gomorrah. {P}

 

10. Hear the Word of Adonai, rulers of Sodom. Listen to the Law of our God, people of Gomorrah.

11. What good to Me are your many sacrifices, says Adonai? I am sated with burnt offerings of rams, and the fat of fattened cattle, and the blood of bulls; nor do I delight in the blood of lambs and he goats.

12. When you come to see My face, who has required this at your hand, to trample My courts?

13. Do not add to bringing vain sacrifice; its incense is an abomination to Me. I cannot endure the New Moon and Sabbath, the going to meeting, and the evil assembly.

14. My soul hates your New Moons and your Appointed Feasts. They are a burden to Me. I am weary of bearing them.

15. And when you spread out your hands, I will hide My eyes from you. Yea, when you multiply prayer, I will not hear. Your hands are full of blood.

16. Wash yourselves, purify yourselves. Put away the evil of your doings from My sight; stop doing evil.

17. Learn to do good, seek justice, straighten the oppressor, judge the orphan, strive for the widow. {S}

 

18. Come now and let us reason together, says Adonai: Though your sins are as scarlet, they will be white as snow; though they are red as the crimson, they will be like wool.

19. If you are willing and hear, you will eat the good of the land.

20. But if you refuse and rebel, you will be devoured with the sword; for the mouth of Adonai has spoken. {P}

 

21. Oh how the faithful city has become a harlot! She was full of justice; righteousness/generosity lodged in it. But now, murderers!

22. Your silver has become dross; your wine is diluted with water.

23. Your princes are rebellious and companions of thieves. Everyone loves a bribe, and is pursuing rewards. They do not judge the orphan, nor does the cause of the widow come to them, {S}

 

24. and says the Lord, Adonai of Hosts, the mighty One of Israel, Alas! I will be eased of My foes, and avenge Myself of My enemies.

25. And I will return My hand on you, and refine your dross, as with lye, and turn aside all your alloy.

26. And I will return your judges as at the first; and your advisors, as at the beginning; then you will be called the city of righteousness/generosity, a faithful city.

27. Zion will be redeemed with justice, and her returning ones with righteousness/generosity.

 

 

 

Midrash of Matityahu (Matthew) 19:1-2

 

 

  1. And it became [that] when Yeshuah completed these sayings, he removed away from Ha-Galil and came to the borders of Yehudiyah beyond the Yarden [River].
  2. And large congregations followed him and he cared for them there.

 

 

 

The Rabbi’s Private Prophetic Study

 

The Book of Numbers is the fourth of the books of the Pentateuch, called in the Hebrew B’midbar i.e., “in the desert.” In the Septuagint version it is called Arithmoi ("Numbers"), and this name is now the usual title of the book. It is so called because it contains a record of the numbering of the people in the wilderness of Sinai (1-4), and of their numbering afterwards on the plain of Moab (26).

 

This book is of special historical interest as it furnishes us with details as to the route of the Israelites in the wilderness and their principal encampments. It may be divided into three parts:

 

  • The numbering of the people at Sinai, and preparations for resuming their march (1-10:10). The sixth chapter gives an account of the vow of a Nazirite.

 

  • An account of the journey from Sinai to Moab, the sending out of the spies and the report they brought back, and the murmurings (eight times) of the people at the hardships by the way (10:11-21:20).

 

  • The transactions in the plain of Moab before crossing the Jordan River (21:21-ch. 36).

 

The period comprehended in the history extends from the second month of the second year after the Exodus to the beginning of the eleventh month of the fortieth year, in all about thirty-eight years and ten months; a dreary period of wanderings. They were fewer in number at the end of their wanderings than when they left the land of Egypt.

 

The Sefer B’midbar can be summarized as follows:

 

Chapter 1

God orders Moses, in the wilderness of Sinai, to take the number of those able to bear arms—of all the men "from twenty years old and upward," the tribe of Levi being excepted, and to appoint princes over each tribe. The result of the numbering is that 603,550 Israelites are found to be fit for military service. Moses is ordered to assign to the Levites exclusively the service of the Tabernacle.

 

Chapter 2

God prescribes the formation of the camp around the Tabernacle, each tribe being distinguished by its chosen banner. Judah, Issachar, and Zebulun encamp to the east of the Tabernacle; Reuben, Simeon, and Gad to the south; Ephraim and Manasseh to the west; and Dan, Asher, and Naphtali to the north. The same order is to be preserved for the march.

 

Chapter 3

Of Aaron's sons and of the death of Nadab and Abihu. Moses is ordered to consecrate the Levites for the service of the Tabernacle in the place of the first-born sons, who hitherto had performed that service. The Levites are divided into three families, the Gershonites, the Kohathites, and the Merarites, each under a chief, and all headed by one prince, Eleazar, son of Aaron.

 

Chapters 4-6

The numbering of those Levites who are suited for the service of the Tabernacle—those from thirty to fifty years of age. Ordinances and laws concerning lepers and other ritually unclean persons who are excluded from the camp; concerning reparation for common sins; concerning an unfaithful wife, her trial by the priest, and her atonement; concerning the Nazarite, and the ceremony performed at the expiration of his vow; the formal blessing of the people.

 

Chapters 7-9

The offerings of the princes of the twelve tribes at the dedication of the altar. The lighting of the candlestick; the separation of the Levites and the ceremony of their consecration; their term of service—from twenty-five to fifty years of age. Deferred Passover sacrifices; the cloud which directed the halts and journeys of the Israelites.

 

Chapters 10-12

Moses is ordered to make two silver trumpets for convoking the congregation and announcing the recommencement of a journey; the various occasions for the use of the trumpets; the first journey of the Israelites after the Tabernacle had been constructed; Moses requests Hobab to be their leader. The people murmur against God and are punished by fire; Moses complains of the stubbornness of the Israelites and is ordered to choose seventy elders to assist him in the government of the people; account of Eldad and Medad, of the shower of quails, and of the epidemic at Kibroth-hattaavah. Miriam and Aaron insult Moses at Hazeroth, which angers God and Miriam is punished with leprosy and is shut out of camp for seven days, at the end of which the Israelites proceed to the wilderness of Paran.

 

Chapters 13-14

The spies are sent out into the lands and come back to report to Moses. The spies have to see how fertile the ground is, how fortified the cites are and how strong the people are. Joshua and Caleb, two of the spies, argue that the land is abundant and is "flowing with milk and honey." The other spies say that it is inhabited by strong and evil men, which causes the Israelites to want to return to Egypt. The Lord talks to Moses and says he will kill all of the Israelites. Moses talks him out of this by saying that others would think badly of God for leading his people to the wilderness and abandoning them there. God speaks to Aaron of having to wander in the wilderness for 40 years.

 

Chapters 15-17

Ordinances to be observed in Canaan; different kinds of offerings; "hallah," or the priest's share of the dough; the atonement for involuntary sins; concerning the man found gathering sticks on the Sabbath-day who is stoned to death for his trouble; the law of fringes; the rebellion and punishment of Korah and his 250 adherents. Moses ordered to make plates to cover the altar with the two hundred and fifty censers left after the destruction of Korah's band. The children of Israel murmur against Moses and Aaron on account of the death of Korah's men, and are stricken with the plague, 14,700 perishing; Aaron's rod.

 

Chapters 18-19

Aaron and his family are declared by God to be responsible for any iniquity committed in connection with the sanctuary. The Levites are again appointed to help him in the keeping of the Tabernacle. Concerning the priestly portions and the tithes given the Levites. The Levites are ordered to surrender to the priests a part of the tithes taken by them. The law of the red heifer.

 

Chapters 20-21

After Miriam's death at Kadesh, the Israelites blame Moses for the lack of water. Moses, ordered by God to speak to the rock, disobeys by striking it, and is punished by the announcement that he shall not enter Canaan. The King of Edom refuses permission to the Israelites to pass through his land. Aaron's death on Mount Hor. Defeat of King Arad the Canaanite by the Israelites. The Israelites bitten by fiery serpents for speaking against God and Moses. A brazen serpent is made to ward off these serpents. The wanderings of the Israelites prior to reaching the valley of Moab. Battles with and defeat of Sihon and Og.

 

Chapters 22-24

The episode of Balak and Balaam.

 

Chapters 25-27

The Israelites encamped at Shittim commit abominations with the daughters of Moab and join Baal-peor. A plague carries off 24,000 Israelites. Phinehas slays Zimri. The new census, taken just before the entry into the land of Canaan, gives the total number of males from twenty years and upward as 601,730, the number of the Levites from a month old and upward as 23,000. The land shall be divided by lot. The daughters of Zelophehad, their father having no sons, share in the allotment. Moses is ordered to appoint Joshua as his successor.

 

Chapters 28-29

Prescriptions for the observance of the feasts, and the offerings for different occasions: every day; the Sabbath; the first day of the month; the seven days of the Feast of Unleavened Bread; the day of first-fruits; the day of the trumpets; the Day of Atonement; the seven days of the Feast of Tabernacles; the day of solemn assembly.

 

Chapters 30-32

Laws concerning vows of men and of married and unmarried women. The conquest of Midian by the Israelites and the massacre of the Midian population. The Reubenites and the Gadites request Moses to assign them the land east of the Jordan. After their promise to go before the army to help in the conquest of the land west of the Jordan, Moses grants their request. The land east of the Jordan is divided among the tribes of Reuben, Gad, and the half-tribe of Manasseh. The cities built by these tribes.

 

Chapter 33-36

Enumeration of the stations at which the Israelites halted during their forty years' wanderings in the wilderness. While in the plains of Moab the Israelites are told that, after crossing the Jordan, they should expel the Canaanites and destroy their idols. The boundaries of the land of which the Israelites are about to take possession. The land is to be divided among the tribes under the superintendence of Eleazar, Joshua, and twelve princes, one of each tribe. The forty-eight cities assigned to the Levites, and the six cities of refuge. Laws concerning murder and the cities of refuge, and female inheritance.

 

===== / ===== / ===== / =====

 

 

This week’s Torah Seder starts by introducing us to the concept of testing, which is veiled in the first words of our Torah Seder – “B’Midbar Sinai” (in the dessert of Sinai). A time of testing for G-d, in that He shows to all concerned His rich and magnanimous providential care for His people, and His people will show how much they love their Maker and are faithful to Him. We could argue the fact that Israel failed, on the other hand, we can also argue that Israel’s experience B’midbar (in the dessert) was far from being characterized as a failure, for the purpose was not necessarily to completely succeed through this ordeal but rather that their experience served as a prophetic standard for everyone that join themselves to G-d, most blessed be He. From this perspective, the Israelite people were a success.

 

Nevertheless, this Torah Seder being read just before the fast of the 9th of Ab, serves to introduce us to the concept of TESTING. That is, G-d’s most perfect love for us is shown in the many tests and trials that He sends to us, and that we must at all times be aware that the Heavenly Master Teacher send these to us for the purpose that our faithfulness and maturity be fully developed and that whatever imperfections we may have, that we learn to master them and succeed in our walk before Him.

 

The “Dessert” also served as a school to mold a people to work as a people, and to teach its members that they are a people that is responsible for each other. And this is how the concept of “body” is developed. Today in many circles we are substituting the concept of “individuality” for that of a “body” with obvious consequent failures. We tend to think “what is in it for me” rather than “what is in it for the community.” In fact, the concept of “community” of a “body” is largely disappearing.

 

This failure obsviously has lead us into the many disasters described in this book of “B’midbar.” The fast of the 9th of Ab mourns the lost of the Temple – the loss of the “community,” the loss of the “body.” How painful must it be to G-d that the body of Nazareans are so dispersed because they seem not to care for the sacrosanct idea of community. As it is said in Amos 9:11 –

 

“In that day I will raise up the tabernacle of David that has fallen, and I will wall up its breaks. And I will raise up its ruins, and I will build it as the days of old.”      

 

Why is it, that after so many years that the “Tabernacle of David,” is fallen? That is the question we need to ask ourselves as we enter the fast of the 9th of Ab. Many are the answers we can give but here are some for our meditation:

 

a)      Few want to commit themselves to a life characterized by an in-depth study of Torah, and to its practice no matter what.

b)      Few are they that want to teach Torah as taught by our Sages to anyone who wants to learn no matter what.

c)      Few are they that want to support a Nazarean Torah enterprise no matter what.

 

On this coming 9th of Ab whether one is aware or not, G-d most blessed be He calls us out to give an account as regards the body. It is as if G-d re-numbers each one of us to see how many “men of war” He can count upon – i.e.  “Take a head count of the entire congregation of B’ne Yisrael according to their families to the house of their fathers counting the names of all males individually. From twenty years old and above, all those eligible for the army of Israel, you will count them according to their divisions, you and Aharon.

 

May we be found worthy to be counted in this number, and may we be found worthy of succeeding in the many trials and tests in our pilgrimage before G-d, most blessed be He during our terrestrial dwelling, together with all of our most noble people of Yisrael, amen ve amen!

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai