Torah Seder Heshvan 22, 5768

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Heshvan 22, 5768 – Nov. 2/3, 2007	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times

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

Friday Nov. 2, 2007 – Candles at 6:29 PM Friday Nov. 2, 2007 – Candles at 5:48 PM

Saturday Nov. 3, 2007 – Havadalah 7:23 PM Saturday Nov. 3, 2007 – Havadalah 6:44 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Nov. 2, 2007 – Candles at 6:27 PM Friday Nov. 2, 2007 – Candles at 6:32 PM

Saturday Nov. 3, 2007 – Havadalah 7:22 PM Saturday Nov. 3, 2007 – Havadalah 7:22 PM

Cebu, Philippines Jakarta, Indonesia

Friday Nov. 2, 2007 – Candles at 5:10 PM Friday Nov. 2, 2007 – Candles at 5:28 PM

Saturday Nov. 3, 2007 – Havadalah 6:00 PM Saturday Nov. 3, 2007 – Havadalah 6:19 PM

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

Coming Festival: Chanukah

25^th of Kislev – 3^rd of Tebet 5768 – December 5-12, 2007

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

http://www.betemunah.org/connection.doc; and http://www.betemunah.org/chanukah.doc

Shabbat	Torah Reading:	Weekday Torah Reading:
כִּי תָבֹאוּ
“Ki Tavo’u”	Reader 1 – B’midbar 15:1-7	Reader 1 – B’midbar 16:1-7
“When you have come”	Reader 2 – B’midbar 15:8-16	Reader 2 – B’midbar 16:8-14
“Cuando hubiereis entrado”	Reader 3 – B’midbar 15:17-21	Reader 3 – B’midbar 16:15-19
B’midbar (Numbers) 15:1-41	Reader 4 – B’midbar 15:22-26
Ashlamtah: Is. 56:3-8+ 57:15-16,18-19	Reader 5 – B’midbar 15:27-31
	Reader 6 – B’midbar 15:32-36	Reader 1 – B’midbar 16:1-7
Psalm 102:1-12	Reader 7 – B’midbar 15:37-41	Reader 2 – B’midbar 16:8-14
	Maftir – B’midbar 15:37-41	Reader 3 – B’midbar 16:15-19
N.C.: Matityahu 22:1-14	Isaiah 56:3-8 + 57:15-16, 18-19

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) 15:1-41

RASHI	TARGUM PSEUDO JONATHAN
1. Adonai spoke to Moshe, saying;	1. And the Lord spoke with Mosheh, saying:
2. "Speak to B’ne Yisrael, and say to them, when you arrive into the land in which you will dwell, which I am giving to you.	2. Speak with the sons of Israel, and say to them: When you have entered into the land of your habitation which I will give you,
3. When you make a fire-offering to Adonai, a burnt-offering or a sacrifice, by verbalizing as a pledge or as a donation or on your festivals to provide a pleasing fragrance to Adonai, from cattle or from sheep.	3. and you may make an oblation upon the altar before the Lord, burnt offering or consecrated sacrifice for release of a vow, or by free‑will offering; or at the time of your feasts you offer what is acceptable to the Lord of the world, to be received with approval before the Lord from the herd or from the flock:
4. The one bringing his offering to Adonai will present one tenth of flour mixed with one fourth of a hin of oil,	4. let the man who offers his oblation before the Lord bring a mincha of a tenth of flour mingled with the fourth of a hina of olive oil;
5. Along with wine, for a wine-offering, one fourth of a hin, so you will do for a burnt-offering or a sacrifice, for the one sheep.	5. and wine of grapes for a libation, the fourth of a hina, to be made upon the burnt offering or hallowed sacrifice‑for one lamb.
6. If for a ram you will make a meal-offering of two tenths, mixed with one third of a hin of oil.	6. Or for a ram, let him perform a mincha of two tenths of flour mingled with the third of a hin of olive oil,
7. Wine, for a wine-offering will be one third of a hin. This is how you will offer a pleasing fragrance to Adonai.	7. and wine of grapes let him offer in a vase for the libation, the third of a hin, to be received with acceptance before the Lord.
8. If you are making a calf as a burnt-offering or sacrifice by verbalizing as a pledge or for a peace-offering, to Adonai.	8. But when he makes a bullock a burnt offering, or a sacrifice for release from a vow, or a hallowed sacrifice before the Lord,
9. Along with the calf he will bring a meal-offering of three tenths mixed with one half of a hin of oil.	9. let him bring for the bullock a mincha of three tenths of flour mixed with half of a hin of olive oil,
10. You will bring wine, for a wine-offering, one half of a hin, a fire-offering of pleasing fragrance to Adonai.	10. and wine of grapes half a hin, for a libation to be received with acceptance before the Lord.
11. So you will do for each ox or ram or for the sheep or goats.	11. So let him do with each bullock, with each ram, and each lamb, whether it be from the lambs or the kids:
12. According to the number, which you offer, so you will make for each one according to the[ir] number[s].	12. according to the number of the bullocks or lambs or goats with which the oblation is made so will you do, each according to their number.
13. Each citizen will do this as stated, to bring a fire-offering of pleasing fragrance to Adonai.	13. All who are native born in Israel, and not of the sons of the Gentiles, will so make these libations in offering an oblation to be received with acceptance before the Lord.
14. If a proselyte will live with you or among you, for all of your generations and makes a fire-offering of pleasing fragrance to Adonai, in the same fashion as you make it, so will he make it.	14. And when a sojourner who sojourns with you, or whoever is among you now, or in your generations, will bring an oblation to be received with favor before the Lord, as you do so will he.
15. The assembly has one statute for yourselves and for the proselyte who resides; one statute for all of your generations, just as it is for yourselves, so will it be for the proselyte, before Adonai.	15. For the whole congregation there is one statute, for you and the sojourner who sojourns; it is an everlasting statute for your generations; as with you, so will it be with the sojourner before the Lord.
16. One law and one rule will apply to you, and to the proselyte who lives with you."	16. One law and one judgment will be for you and for the sojourner who sojourns with you.
17. Adonai spoke to Moshe, saying:	17. And the Lord spoke with Mosheh, saying:
18. "Speak to B’ne Yisrael and say to them, at your coming to the land into which I am bringing you,	18. Speak with the sons of Israel, and say to them: When you have entered the land into which I will bring you,
19. When you eat from the bread of the land you will separate a terumah for Adonai.	19. and you eat the bread of the produce of it, (not rice, nor millet, nor pulse,) you will set apart a separation before the Lord.
20. [From] the first portion of your doughs you will separate a loaf as a separated portion; like the terumah-gift of the granary, so will you separate it.	20. Of the first of your dough one cake of twenty‑four you will set apart as a separation for the priest; as with the separation from the threshing floor, so will you set it apart.
21. Of the first portion of your doughs you will give to Adonai as a terumah-offering, throughout your generations."	21. Of the first of your dough you will give a separation before the Lord in your generations. [JERUSALEM. Of the first of your dough you will give a separation unto the Name of the Lord.]
22. If you should err, and not fulfill all of these commandments which Adonai said to Moshe;	22. And should you have erred, and not performed some one of all these commandments which the Lord has spoken with Mosheh;
23. All that Adonai commanded you through Moshe, from the day on which Adonai commanded, and from then on, throughout your generations.	23. whatsoever the Lord has commanded you by Mosheh from the day He commanded it, and thenceforth unto your generations
24. If it was obscured from the eyes of the congregation, having been done in error, then the entire congregation will offer one young bullock as a burnt-offering for a pleasing fragrance to Adonai. Its meal-offering and its wine-offering are according to its law, and one he-goat, as a sin-offering.	24. if without the knowledge of the congregation sin has been committed through ignorance, let all the congregation make one young bullock a burnt offering to be received with acceptance before the Lord, with his mincha and libation. as are proper; and one kid of the goats without mixture for a sin offering;
25. The Kohen will atone on behalf of the entire congregation of B’ne Yisrael, and they will be forgiven; for they have erred unwittingly and they have brought their offering, as a fire-offering to Adonai, and their sin-offering before Adonai (to atone) for their error.	25. and let the priest make atonement for all the congregation of the sons of Israel, and it will be forgiven them; for it was an error, and they have brought their oblation, an offering before the Lord, even an offering for their sin have they presented before the Lord for their error;
26. And it will be forgiven to the entire congregation of B’ne Yisrael and the stranger amongst them; for the entire people sinned unintentionally.	26. and all the congregation of Israel will be forgiven before the Lord, and the sojourners who sojourn among them; for an error has occurred to the people.
27. If one person will sin erroneously, that person will bring a yearling she-goat as a sin-offering.	27. And if any one man sin through ignorance, let him bring one goat of the year without mixture for a sin offering,
28. The Kohen will atone for that erring soul which has sinned unwittingly before Adonai; to achieve atonement for him, and he will be forgiven.	28. and let the priest make atonement for the man who has erred in sinning through ignorance before the Lord to atone for him, that it may be forgiven him;
29. [For] the citizen among B’ne Yisrael, and the proselyte who dwells among them there will be one law for you all, for he who sins unwittingly.	29. as well for the native‑born of the children of Israel, and for the strangers who sojourn among you, there will be one law for him who transgresses through ignorance:
30. A person who commits a sin high-handedly among the citizens or among the proselytes, blasphemes Adonai; the soul of that person will be cut off from among its people.	30. but a man who transgresses. with presumption, whether of the native‑born or strangers, and who turns. not away from his sin before the Lord,‑he causes anger, and that man will perish from among his people;
31. For he has denigrated the word of Adonai and he has violated His commandment; The soul of that person will certainly be cut off; its iniquity is upon it.	31. for, the primal word which the Lord commanded on Sinai he has despised, and has made the commandment of circumcision vain; with destruction in this world will that man be destroyed; in the world that comes will he give account of his sin at the great day of judgment. [JERUSALEM. Because he has despised the Word of the Lord, and broken His commandments, that soul will perish, and will bear his sin.]
32. B’ne Yisrael were in the desert, and they found a man gathering wood on the day of the Shabbat.	32. And while the sons of Israel were dwelling in the wilderness, the decree of the Sabbath was known to them, but the punishment (for the profanation) of the Sabbath was not known. And there arose a man of the house of Joseph, and said with himself: I will go and pull up wood on the Sabbath day;
33. Those who found him brought him near--- he who was gathering wood--- to Moshe and to Aharon, and to the entire congregation.	33. and witnesses saw it, and told Mosheh; and Mosheh sought instruction from the presence of the Lord, that he might teach me judgment, and make known the discipline of all the house of Israel. And the witnesses of the man who pulled up and collected wood came, and, after they had monished him, and he had wounded the witnesses who had found him pulling up wood, [JERUSALEM. Stealing wood,] brought him to Mosheh and Aharon, and all the congregation.
34. They placed him under guard since it was not specified, what was to be done to him.	34. This is one of four judgments which were brought before Mosheh the prophet, which he adjudged according to the Word of the Holy One. Of these judgments some related to money, and some to life. In the judgments regarding money Mosheh was prompt, but in those affecting life he was deliberate, and in each he said, I have not heard, to teach the princes of the future Sanhedrin to be prompt in decisions on mammon, and deliberate in those that involved life, nor to be ashamed to inquire for counsel in what may be difficult, forasmuch as Mosheh the Rabbi of Israel himself had need to say, I have not heard. Therefore put they him in confinement, because they had not yet heard the explanation of the judgment they should execute upon him. [JERUSALEM. This is one of four cases which are written above, on that of the blasphemer, and they who were defiled by the dead. And they put him in ward till the time when it should be plainly showed to them from before the Lord, with what judgment they were to deal with him.]
35. Adonai said to Moshe: "That man will be put to death, the entire congregation will stone him beyond the encampment."	35. And the Lord said to Mosheh: The man will be surely put to death; the whole congregation will stone him with stones without the camp;
36. The entire congregation brought him outside beyond the encampment, and they stoned him with stones, and he died, just as Adonai commanded Moshe.	36. and the congregation led him forth without the camp, and stoned him with stones that he died, as the Lord had commanded Mosheh.
37. And Adonai spoke to Moshe, saying:	37. And the Lord said unto Mosheh:
38. Speak to B’ne Yisrael and tell them to make for themselves, tzizit-fringes on the corners of their garments--- throughout their generations; and they will place with the fringes of each corner a thread of blue.	38. Speak with the sons of Israel, and bid them make for themselves fringes, not of threads, nor of yarns, nor of fibers, but after a manner of their own (lesumhon) will they make them, and will cut off the heads of their filaments, and suspend by five ligatures, four in the midst of three, upon the four corners of their garment in which they enwrap themselves, unto their generations; and they will put upon the edge of their robes an embroidery of hyacinth (shezir de-thikela). [JERUSALEM. And let them make to themselves fringes for the edges of their robes, throughout their generations, and put upon the fringes of their robes an embroidery of hyacinth.]
39. And it will be to you for fringes and you will look upon it and you will remember all of Adonai's commandments and you will perform them; and you will not search after [the desire of] your hearts and after your eyes which cause you to go astray.	39. And this will be to you a precept for fringes, that you may look upon them at the time when you dress yourselves daily, and remember all My commandments to do them, and not go aside to wander after the imaginations of your heart and the sight of your eyes, after which you have gone astray.
40. In order that you will remember and perform all My commandments; and you will be holy unto your G-d.	40. To the end that you may remember and perform all My precepts, and be holy, like the angels who minister before the Lord your God.
41. I am Adonai, your G-d, Who brought you out of the land of Egypt to be your G-d. I am Adonai your G-d.	41. I am the Lord your God who have delivered and brought you free out of the land of Mizraim, to be to you Elohim. I am the Lord your God.

Midrash Rabba for: B’midbar (Numbers) 15:1-41

1. WHEN YE ARE COME INTO THE LAND OF YOUR HABITATIONS (XV, 2). Halakhah: How many things is a man obliged to do for his son? Our Rabbis have taught (Kid. 29a): A man is obliged to do five things for his son. [To circumcise him (Cf. Gen. XVII, 12), to teach him Torah, to redeem him (If a firstborn; cf. Ex. XIII, 13, Num. XVIII, 16), to teach him a handicraft, and to marry him.] The father is the Holy One, blessed be He, and the son is Israel. As it is the father's duty to circumcise his son, so did the Holy One, blessed be He, do to Israel. He circumcised them through Joshua; as it says, Make for yourself knives of Flint (Josh. V, 2). It is the father's duty to redeem him, and the Holy One, blessed be He, redeemed Israel; as it says, To redeem unto Himself for a people (II Sam. VII, 23). To teach him Torah; as it says, And you will teach them your children (Deut. XI, 19).5 The Holy One, blessed be He, taught Torah to Israel; as it is written, I am the Lord your God, who teaches you for your profit (Isa. XLVIII, 17). It is the father's duty to teach him the commandments [This takes the place of ‘to teach him a handicraft’, for the carrying out of God's commands is indeed Israel's ‘handicraft ' (profession).]. The Holy one, blessed be He, taught the commandments to Israel; [as it says, This is the commandment, the statutes, and the ordinances, which the Lord your God commanded to teach you (Deut. VI, 1)]. It is the father's duty to give him a wife. The Holy One, blessed be He, said to them: Be fruitful and multiply (Gen. I, 22). The father is under moral obligation to give his son food and drink, to bathe him, anoint him, and clothe him [I.e. though these are not positive obligations, yet the father naturally feels bound to provide these services for his son, particularly when he is yet of tender years]. And so did the Holy One, blessed be He, do to Israel; as it says, Then washed I you ... yes, I cleansed away your blood ... and I anointed you ... I clothed you also with richly woven work (Ezek. XVI, 9 f.); My bread also which I gave you (ib. 19); Spring up, O well--sing you unto it (Num. XXI, 17). As the father gives property to his son, so did the Holy One, blessed be He, do to Israel; as it says, And I have given you a pleasant land (Jer. III, 19). And as it is a son's duty to bring gifts to his father, so the Holy One, blessed be He, said to Israel: WHEN YOU ARE COME INTO THE LAND OF YOUR HABITATIONS, WHICH I GIVE UNTO YOU, YOU WILL MAKE AN OFFERING, etc.

2. In the following manner did R. Tanhuma b. Abba open his discourse in the name of R. Hanina the brother of R. Aha b. R. Hanina: This section deals with drink-offerings; as it says, Or for a ram, you will prepare for a meal-offering ... and you will present for the drink-offering half a hin of wine (Num. XV, 6-10). From this section onwards, It will be, that, when you eat of the bread of the land ... of the first of your dough you will set apart a cake (ib. 18 ff.) [for the priest, as a dough-offering]. Thus the cake is mentioned last and the drink-offerings first. Accordingly R. Hanina commenced his discourse by citing, Go your way, eat your bread with joy, and drink your wine with a merry heart, for God has already accepted your works (Eccl. IX, 7). ’Eat your bread with joy’ alludes to the Biblical section dealing with the cake. ‘And drink your wine with a merry heart’ alludes to the section dealing with the drink-offerings. What is the implication of the text: ‘For God has already accepted,’ etc.? It alludes to Israel's being brought into the Land; as it says, WHEN YOU ARE COME INTO THE LAND, etc. [I.e. ’accepted’ means pardoned. God had pardoned the sin of the spies (which is treated in the previous chapter) and had permitted Israel to enter the Promised Land]. Another exposition: This verse speaks in reference to Abraham. When the Holy One, blessed be He, said to Abraham: Take now your son, your only son (Gen. XXII, 2), Abraham rose up early, and, promptly taking him, led him on and brought him up to Mount Moriah. (Then the Holy One, blessed be He, said to him: ‘Lay not your hand upon the lad’ (ib. 12).) Abraham replied: ‘Sovereign of the Universe! You have told me "Take now" to no purpose!’ Said He to him: ‘No; it is in order to make you known in the world’; as it says, For I have made him known to the end that he may command his children (ib. XVIII, 19). R. Simeon b. Yohai expounded: The Holy One, blessed be He, said to him in effect: 'By your life! I will regard it as proof that if I had told you to take your own life you would not have withheld it for My sake.’ This may be inferred from the text in which it is written, Seeing you have not withheld your son (ib. XXII, 12). By ‘son’ Isaac is plainly referred to. What then is meant by Your only one (ib.)? It means ‘your soul’; because the soul is called ‘only one’, as is borne out by the text, Deliver my soul from the sword; mine only one from the power of the dog (Ps. XXII, 21). Said Abraham: ‘Sovereign of the worlds! I cannot descend from this place without offering a sacrifice!’ The Holy One, blessed be He, answered him: ‘Lo, your sacrifice has been ready for you ever since the days of Creation!’ And Abraham lifted up his eyes, and looked, and behold behind him a ram (Gen. XXII,13), and our Rabbis have taught that Abraham's ram was created at twilight [On the first Sabbath eve of the week of Creation; cf. Ab. V, 9]. Abraham took it and offered it as a burnt-offering instead of his son; as it says, And took the ram, and offered him up for a burnt-offering (ib.). Does more need to be said? What then is the purpose of the additional words, In the stead of his son (ib.)? Abraham said: ‘Sovereign of the worlds! Regard the act as though the blood of Isaac were being sprinkled before You!’ He took the ram and flayed it, saying: ‘O consider the act as though I had flayed the skin of Isaac before You.’ He took the ram and dried its blood with salt, saying: ‘O consider the act as though Isaac's blood were being dried before You.’ He burnt the ram and said: ‘O consider the act as though Isaac's ashes were being heaped up upon the altar.’ Another exposition: What is the implication of the phrase ‘In the stead of his son’? The Holy One, blessed be He, said to him: ‘By your life! I regard it as though your son had been offered first! This ram represents him!’ Thereupon Abraham said: ‘I will not move from this place until You swear to me that You will never again put me to any test! For had I, heaven forefend, not obeyed You, You would have destroyed for me everything that I have labored for all my life!’ Said the Holy One, blessed be He, to him: ‘By your life! So it will be!’ And He swore to him that He would never test him again; as is borne out by the text, By Myself have I sworn, says the Lord (ib. 16). The Holy One, blessed be He, said to him: ‘Sore afflictions and additional trials should have come upon Abraham, but they will not come.’ The following are the afflictions: Those very ones that came upon Job should have come upon Abraham; as may be inferred from the fact that he is mentioned immediately after this section, thus: And it came to pass after these things, that it was told to Abraham... Mikah... has borne children... Uz his firstborn and Buz (ib. 20 f.); and Uz was Job; as it says, There was a man in the land; Uz Job was his name (Job I, 1). At that time the Holy One, blessed be He, said to Abraham: ’Go your way, eat your bread with joy ... for God has already accepted your works’ (Eccl. IX, 7). Another exposition is that the text ‘Go your way, eat,’ etc. speaks of Solomon. When he had built the Temple and completed it, he arranged a seven-days’ dedication, and then he further celebrated the seven days of the festival. Thus they forgot to observe the Day of Atonement, and were distressed. The Holy Spirit, stated R. Isaac, went forth and said to him: ‘Go your way, eat your bread with joy, and drink your wine with a merry heart; for God has already accepted your works.’

3. Another exposition of the text, WHEN YOU COME INTO THE LAND OF YOUR HABITATIONS. R. Zakkai of Shaab (place in Galilee) explained: Israel said to the Holy One, blessed be He: ‘Sovereign of the Universe! In all other instances You call it the land of Canaan, why then here THE LAND OF YOUR HABITATIONS? [Surely, they did not yet dwell in it!]. Said the Holy One, blessed be He, to them: ‘By your lives! I gave it to Abraham, Isaac, and Jacob, as can be found in the case of every one of them from Scripture, and, since a son inherits from his father, it is therefore THE LAND OF YOUR HABITATIONS.’ Why was Canaan privileged to have the land called after his name? When he heard that Israel were coming, he threw the place open for them. The Holy One, blessed be He, therefore said to him: ‘You have thrown the place open; let the land be called after your name, and I will give you another land as beautiful as yours.’ Which land was it? It was Africa. What is written above, in the section that deals with the spies? But they presumed (wayya'pilu) to go up (Num. XIV, 44). ’Wayya'pilu’ implies that they brought darkness (afela) upon themselves and all of them remained in darkness, for The ark (symbol of light) of the covenant of the Lord, and Moses, departed not out of the camp (ib.); that is to say, they did not go up with them. Moses said to them: ‘So the Holy One, blessed be He, told me: Go not up, neither fight; for I am not among you (Deut. I, 42). You said: Whither are we going up? Our brethren have made our heart to melt--hemassu’ (ib. 28)-What is meant by ‘Hemassu our heart’? Our Rabbis stated: From this has been deduced when the season is for the tithing of pomegranates. For our Rabbis have taught: Pomegranates are subject to tithes when their core becomes pulpy (yimmassu)—‘Have made our heart to melt, saying’. Moses in effect said to them: ‘From the very outset you made a difference.’ [Thus it is written,] And you came near unto me every one of you (Deut. I, 22). When it was with a good intention, You came near unto me, even all the heads of your tribes (ib. V, 20). When it was with evil intent, ‘You came near unto me every one of you, and said’, Again, it is written, You murmured in your tents and said: Because the Lord hated us (ib. 27). The Holy One, blessed be He, said: ‘I have loved you (Mal. I, 2) and they say, "Because the Lord hated us!" ‘They reasoned in this wise: There is proof positive that He hates us! If a mortal king has two sons and possesses two fields, one dependent on irrigation and the other on rain, will not the king give the irrigated field to the son whom he loves, and the one that depends on rain to the son whom he hates? The land of Egypt is dependent on irrigation and we were there. The land of Canaan depends on rain, and He brought us out of Egypt to give us the land of Canaan! Nevertheless [says Moses], You girded on every man his weapons of war (Deut. I, 41). ‘And the Lord said unto me: Say unto them: Go not up, neither fight.’ I had intended, He implied, to elevate you. But now ‘Go not up’; it will be a downfall for you. Nevertheless ‘You girded on every man’; you all became one. And deemed it a light thing (wattahinu) to go up into the hill-country (ib.). What is the signification of ’wattahinu’? They said: With one drop and another drop the measure (hin) will be filled. One verse says, And werepresumptuous-wattazidu (ib. 43), and another verse says, ’And deemed it a light thing (wattahinu)’? What is the signification of ’wattazidu’? They acted presumptuously against the encampments of the Holy One, blessed be He, And went up into the hill-country. And the Amorites ... came out ... and chased you, as bees do (ib. 43 f.). What is implied by the expression ’bees’? As a bee, once having stung a person, immediately dies, so in your case also, when any of the Amorites touched you his soul immediately departed. As the bee flies so they flew about you. In former times they would die on the mere hearing of a report concerning you, as may be inferred from the text, The peoples have heard, they tremble (Ex. XV, 14), and now they Chased you and beat you down (Deut. I, 44). And you returned and wept before the Lord; but the Lord hearkened not (ib. 45). You have, if the expression be permitted, made the Attribute of Justice appear as though it were merciless. Woe to the wicked, said R. Samuel b. Nahman, for they make the Attribute of Justice appear as though it were merciless And the Lord said unto me: Arise, go before the people, causing them to set forward (ib. X, 11). He implied: If I come to give you justice, you will never enter the land. I will not do this, but ‘Arise, go before the people, causing them to set forward.’ Thus we have explained the text, WHEN YOU ARE COME INTO THE LAND.

4. AND WILL MAKE AN OFFERING BY FIRE, A BURNT-OFFERING OR A SACRIFICE (XV, 3). The Holy One, blessed be He, said: ‘Whoso offers a sacrifice unto Me in this world does not offer it in vain, but if he offers and it pleases Me, then in the World to Come he will also be privileged to make an offering and I will accept it, and it will give Me pleasure’; as may be inferred from the text, Then will the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in ancient years (Mal. III, 4).

5. THAT THEY MAKE THEM ... FRINGES (XV, 38). This bears on the texts, Light is sown for the righteous/generous, etc. (PS. XCVII, 11), and The Lord was pleased for His righteousness’/generosity’s sake to make the Torah great (Isa. XLII, 21). The Holy One, blessed be He, showed the Torah and the commandments in order to give them as an inheritance to Israel in the life of the World to Come. He left not a thing in the world in connection with which He did not charge Israel with some commandment. If an Israelite goes out to plough, then, You will not plow with an ox and an ass (Deut. XXII, 10); to sow: You will not sow your vineyard with two kinds of seed (ib. 9); to reap: When you reap your harvest ... and have forgot a sheaf ... you will not go back to fetch it (ib. XXIV, 19); (to thresh: You will not muzzle an ox when he treads out the corn (ib. XXV, 4))1; when he kneads the dough: Of the first of your dough you will set apart a cake (Num XV, 20); (if he wants to eat meat: Then you will kill of your herd, etc. (Deut. XII, 21)); having slaughtered the animal: They will give unto the priest the shoulder, and the two cheeks (ib. XVIII, 3); as regards a bird's nest there is the law of letting the mother bird go (Deut. XXII, 6.); in connection with beasts and fowls: He will pour out the blood thereof, and cover it with dust (Lev. XVII, 13); if he plants a tree: Then you will count the fruit thereof as forbidden (ib. XIX, 23); if he buries a dead body: You will not cut yourselves (Deut. XIV, 1); if he shaves his hair: You will not round the corners of your heads (Lev. XIX, 27); if he builds a house: You will make a parapet for your roof (Deut. XXII, 8), And you will write them upon the doorposts (ib. VI, 9); if he wraps himself in a cloak: BID THEM THAT THEY MAKE THEM ... FRINGES. THAT THEY MAKE THEM implies that the fringes must be made for the purpose, and not taken from the ready-made, and it indicates that one must not extract some of the threads (from the cloak) and make fringes with them, but that it is a religious duty to get white wool and a blue thread and make the fringes. When does this rule apply? When the thread is real blue. Now, however, we possess only white, for the blue has been [divinely] hidden. IN THE CORNERS; not in the middle, but in the corner. A THREAD (PETHIL); this implies that the fringes must be twined (pothelam). R. Meir asked: Why is blue distinguished above all other kinds of colors? Because blue resembles the sky, and the sky resembles the Throne of Glory; as is borne out by the text, And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone and the like of the very heaven for clearness (Ex. XXIV, 10). AND IT WILL BE UNTO YOU FOR A FRINGE (XV, 39). This implies that the fringe must be such as can be seen. What size must it be? Beth Shammai say, four fingerbreadths long, while Beth Hillel say three. How many threads must there be? Beth Shammai say four and Beth Hillel say three. THAT YOU MAY LOOK UPON IT (ib.). This serves to exclude from the law a cloak used as a covering at night. Or perhaps this is not so, and it serves to exclude a blind man? Scripture says further THAT YOU MAY REMEMBER (ib. 40), thus ordaining both seeing and remembering--remembering for him who cannot see, and seeing for him who can see. THAT YOU MAY LOOK UPON IT [lit. HIM]. It says, HIM and not her; for if you act in accordance with the law it is as though you look upon the Throne of Glory, which is blue in appearance. THAT YOU MAY LOOK ... AND REMEMBER (ib.). The looking leads to remembering the commandments, and remembering leads to performance; as it says, THAT YOU MAY REMEMBER. AND DO (ib. 40). Why should they do it? For it is no vain thing for you (Deut. XXXII, 47). This may be illustrated by the case of a citizen who paid taxes and wrote out quittances. His father said to him: ‘My son, take care of the quittances, for your life depends on them!’ In the same way the Holy One, blessed be He, said to Israel: ‘For it is no vain thing for you; because it is your life,’ etc. (ib.) [The father is God, the son is Israel, the taxes are Israel's dues to Him, and the quittances are the commandments which serve as Israel's token of payment for God's gifts and blessings].

6. THAT YOU GO NOT ABOUT AFTER YOUR OWN HEART AND YOUR OWN EYES (XV, 39). The heart and the eyes are the touts of the body (for sin), for they lead the body astray. THAT YOU MAY REMEMBER, AND DO ALL MY COMMANDMENTS (ib. 40). This may be illustrated by the case of one who has been thrown into the water. The captain stretches out a rope and says to him: ‘Take hold of this rope with your hand and do not let-go, for if you do you will lose your life!’ In the same way the Holy One, blessed be He, said to Israel: ‘As long as you adhere to the commandments, then, You that did cleave unto the Lord your God are alive every one of you this day’ (Deut. IV, 4). In the same strain it says, Take fast hold of instruction, let her not go; keep her, for she is your life (Prov. IV, 13). AND BE HOLY UNTO YOUR GOD (XV, 40). When you perform the commandments you are sanctified and the fear of you lies upon the idolaters. But if you part from the commandments you become profaned. The Holy One, blessed be He, said to Israel: ‘In this world, owing to the influence of the Evil Inclination, you keep away from the commandments, but in the time to come I will eradicate it from you’; as it says, I will take away the stony heart out of your flesh... and I will put My spirit within you, etc. (Ezek. XXXVI, 26f.).

Ketubim Targum Tehillim (Psalms) 102:1-12

JPS Translation	TARGUM
1. A Prayer of the afflicted, when he faints, and pours out his complaint before the LORD.	1. The prayer for the poor man, for he is weary, and will speak his prayer in the presence of the Lord.
2. O LORD, hear my prayer, and let my cry come unto You.	2. O Lord, accept my prayer, and let my entreaty come before You.
3. Hide not Your face from me in the day of my distress; incline Your ear unto me; in the day when I call answer me speedily.	3. Do not remove Your presence from me in the day of my distress; incline Your ear unto me; in the day that I call, hasten, answer me.
4. For my days are consumed like smoke, and my bones are burned as a hearth.	4. For my days are consumed like smoke; and my limbs burn like an oven.
5. My heart is smitten like grass, and withered; for I forget to eat my bread.	5. My heart is smitten like grass and will dry up; for I have forgotten the Torah of my instruction.
6. By reason of the voice of my sighing my bones cleave to my flesh.	6. Because of the sound of my groaning, my bones have clung to my flesh.
7. I am like a pelican of the wilderness; I am become as an owl of the waste places.	7. I have become like a marsh-bird in the wilderness; I have become like an owl in the parched land.
8. I watch, and am become like a sparrow that is alone upon the housetop.	8. I stay awake all night, and I have become like a bird that flutters and wanders by itself on the roof.
9. Mine enemies taunt me all the day; they that are mad against me do curse by me.	9. All the day my enemies will jeer at me; those who mock me have sworn by my word in vain.
10. For I have eaten ashes like bread, and mingled my drink with weeping,	10. For I have supped on ashes like food, and prepared my drink in weeping.
11. Because of Your indignation and Your wrath; for You have taken me up, and cast me away.	11. Because of Your anger and rage, for You have lifted me up and cast me down.
12. My days are like a lengthening shadow; and I am withered like grass.	12. My days are like a shadow that lengthens; and I will wither like grass.
13. But You, O LORD, sits enthroned for ever; and Your name is unto all generations.	13. But You, O Lord, Your dwelling place is eternal, in heaven You will dwell, and Your memorial is to every generation.

The Midrash on Psalms (Midrash Tehillim): Psalm 102:1-12

I. A prayer of the afflicted, when he faints and pours out his complaint before the Lord (Ps. 102:1). Elsewhere, this is what Scripture says: The sacrifice of the wicked/lawless is an abomination to the Lord; but the prayer of the upright/generous is His delight (Prov. 55:8). Of the wicked/lawless, the Holy One, blessed be He, seeks neither sacrifice nor burnt-offering. What does God seek? The prayer of the upright/generous. Thus also Scripture says: For You delight not in sacrifice, that I should give it; You delight not in burnt-offering (Ps.55:18).

In a different exposition of A prayer of the afflicted, when he faints, R. Phinehas said in the name of R. Reuben: I cannot understand David’s intent; there are times when he calls himself David, as in A prayer of David (Ps. 11:1, 86:1); but there are also times when he calls himself the afflicted, as in A prayer of the afflicted. The explanation must be that when David saw the upright/generous men who would issue from him, men such as Asa, Jehoshaphat, Hezekiah, and Isaiah, he called himself David. But when he saw the wicked/lawless men who would descend from him, men such as Ahaz, Manasseh, and Amon, he called himself “the afflicted,” as in A prayer of the afflicted.

R. Samuel bar Nahmani said in the name of R. Jonathan: David composed the Psalm A prayer of the afflicted with reference to Manasseh, whose affliction was his poverty in good deeds.

But R. Alexandri taught that David spoke these words with reference to prayer, having in mind the man who is poor because of the fact that he keeps delaying his prayer. To this sort of man, Scripture alludes in the verse On account of the delaying, they were Laban’s (Gen. 30:42). That is, The prayer of a man who is poor because he delays (Ps. 102:1) refers to Jacob’s delay in prayer, as a result of which Laban got those of the flocks which might have been Jacob’s. The delaying in the verse from Genesis thus means delaying in prayer, as also in the verse of the Psalm A man who delays the Teflhlah is poor.

II. In a different exposition, the verse is read A prayer for the afflicted, when he faints. R. Meir and R. Jose differed. One said: At what point in his prayers may a man pray for his own needs? A man may pray for his own needs at the beginning of his prayers, and then goes on to recite the TèfIllah (Amida). Since it is said A prayer for the afflicted, is it not meant that a man may pray first for himself when he faints? And afterwards he pours out his meditation before the Lord (Ps. 102:1). The other said: A man should recite the Téfillah (Amida) at the beginning of his prayers, and after that he may pray for his own needs, for in another Psalm it is said first I pour out my meditation before Him (Ps. 142:3), and then follow the words I declare before Him my trouble (ibid.). The term meditation clearly refers to Tèfiilah (Amida), for it is said And Isaac went out to meditate in the field at eventide (Gen. 24:63).

R. Ze’iri said in the name of R. Huna: All admit that a man should pray for his own needs only in the benediction which ends with the words “Blessed are You ... who hearkens unto prayer.”

O Lord, hear my prayer (Ps. 102:2). Put not my petition away in a box, but let it go up and bear fruit. In the words And let my cry come unto You. Hide not Your face from me in the day of my distress; incline Your ear unto me (Ps. 102:2-3), incline Your ear unto me, according to R. Johanan, means that God’s hearkening to prayer was a gift made to the entire tribe of Judah, for Moses blessed Judah with Hear, Lord, the voice of Judah (Deut. 337). But according to R. Hanina this gift was made only to the house of David.

R. Judah bar Simon taught: A man says incline Your ear unto me only when other men are making accusations against him.

R. Levi said: When Moses had to leave the earth, he gave this farewell to Judah, saying And this is the blessing of Judah Hear, Lord, the voice of Judah (Deut. 33:7).

For my days are consumed like smoke, and my bones are burned as a hearth (Ps. 102:4); that is, my bones are like a spark thrown out by the fire?

III. He will regard the prayer of the destitute man, and not despise their prayer (Ps. 102:18). R. Samuel bar Nahmani said in the name of R. Jonah: Should not Scripture have said “He will regard the prayer of the destitute man, and not despise his prayer” or “He will regard the prayer of the destitute men, and not despise their prayer?” However, the words He will regard the prayer of the destitute man refer to Manasseh who was destitute in his lack of good deeds; and the words And not despise their prayer refer to David and to Hezekiah, for it is said And Hezekiah prayed before the Lord (II Kings 19:15).

R. Aba observed in the name of R. Alexandri: Happy is the man who has a noble family-tree to cling to.

In a different interpretation of He will regard the prayer of the destitute, R. Isaac said: David had in mind the generations [in exile] that will have neither prophet, nor priest, nor teacher of righteousness/generosity, nor Holy Temple to atone for them; that will have left to them but one prayer which they will say on New Year’s Day or on the Day of Atonement. Do not despise the one prayer that they say, as is said And not despise their prayer.

This will be written for the generation to come; and a people that will be created will praise the Lord (Ps. 102:19). And a people that will be created will praise the Lord: Is another people still to be created? R. Judith bar Simon explained: The words refer to the generation of Mordecai who as it were, were created anew. The Rabbis said, however: These words refer to those generations that are guilty because of their wicked/lawless deeds, but who come and repent and pray before You on New Year’s Day and on the Day of Atonement, and thereby scour off their deeds, so that the Holy One, blessed be He, creates them anew, as it were. And what are they to do then? They are required to take into their hands their citrons and their palm-branches, the willows of the brook and the myrtles, and praise You. Hence And a people that will be created will praise the Lord.

Ashlamatah: Yeshayahu (Isaiah) 56:3-8 + 57:15-16, 18-19

1. Thus says the LORD: Keep justice, and do righteousness/generosity; for My salvation is near to come, and My favor to be revealed.

2. Happy is the man that does this, and the son of man that holds fast by it: that keeps the Sabbath from profaning it, and keeps his hand from doing any evil. {S}

3. Neither let the alien, that has joined himself to the LORD, speak, saying: 'The LORD will surely separate me from His people'; neither let the eunuch say: 'Behold, I am a dry tree.' {P}

4. For thus says the LORD concerning the eunuchs that keep My Sabbaths, and choose the things that please Me, and hold fast by My covenant:

5. Even unto them will I give in My house and within My walls a monument and a memorial better than sons and daughters; I will give them an everlasting memorial, that shall not be cut off. {S}

6. Also the aliens, that join themselves to the LORD, to minister unto Him, and to love the name of the LORD, to be His servants, every one that keeps the Sabbath from profaning it, and holds fast by My covenant:

7. Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices will be acceptable upon Mine altar; for My house will be called a house of prayer for all peoples.

8. Says the Lord GOD who gathers the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered.

9. All you beasts of the field, come to devour, yes, all you beasts in the forest. {P}

10. His watchmen are all blind, without knowledge; they are all dumb dogs, they cannot bark; raving, lying down, loving to slumber.

11. Yes, the dogs are greedy, they know not when they have enough; and these are shepherds that cannot understand; they all turn to their own way, each one to his gain, one and all.

12. ‘Come, I will fetch wine, and we will fill ourselves with strong drink; and to-morrow will be as this day, and much more abundant.’

1. The righteous/generous perishes, and no man lays it to heart, and godly men are taken away, none considering that the righteous/generous is taken away from the evil to come.

2. He enters into peace, they rest in their beds, each one that walks in his uprightness/generosity. {S}

3. But draw near hither, you sons of the sorceress, the seed of the adulterer and the harlot.

4. Against whom do you sport yourselves? Against whom do you make a wide mouth, and draw out the tongue? Are you not children of transgression, a seed of falsehood,

5. You that inflame yourselves among the terebinths, under every leafy tree; that slay the children in the valleys, under the clefts of the rocks?

6. Among the smooth stones of the valley is your portion; they, they are your lot; even to them have you poured a drink-offering, you have offered a meal-offering. Should I pacify Myself for these things?

7. Upon a high and lofty mountain have you set your bed; thither also you went up to offer sacrifice.

8. And behind the doors and the posts have you set up your symbol; for you have uncovered, and are gone up from Me, you have enlarged your bed, and chosen for you of them whose bed you love, whose hand you saw.

9. And you went to the king with ointment, and did increase your perfumes, and did send your ambassadors far off, even down to the nether-world.

10. You were wearied with the length of your way; yet you did not say: ‘There is no hope’; you did find a renewal of your strength, therefore you were not affected.

11. And of whom have you been afraid and in fear, that you would fail? And as for Me, you have not remembered Me, nor laid it to your heart. Have not I held My peace even of long time? Therefore you fear Me not.

12. I will declare your righteousness/generosity; your works also - they will not profit you.

13. When you cry, let them that you have gathered deliver you; but the wind will carry them all away, a breath will bear them off; but he that takes refuge in Me will possess the land, and will inherit My holy mountain.

14. And He will say: cast up, cast up, clear the way, take up the stumbling-block out of the way of My people. {S}

15. For thus says the High and Lofty One that inhabits eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

16. For I will not contend for ever, neither will I be always wroth; for the spirit that enwraps itself is from Me, and the souls which I have made.

17. For the iniquity/lawlessness of his covetousness was I wroth and smote him, I hid Me and was wroth; and he went on frowardly in the way of his heart.

18. I have seen his ways, and will heal him; I will lead him also, and requite with comforts him and his mourners.

19. Peace, peace, to him that is far off and to him that is near, says the LORD that creates the fruit of the lips; and I will heal him.

20. But the wicked/lawless are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt.

21. There is no peace, says my God concerning the wicked/lawless. {P}

Midrash of Matityahu (Matthew) 22: 1-14

And replying, Yeshuah spoke to them in parables saying,
“The government of the heavens is like a King who made a wedding [banquet] for his son,
And he sent forth his servants to [summon] those who have been called to the wedding [banquet], and they did not wish to come.
Again he sent forth different servants saying, “Tell those who had been called: ‘Look I have prepared a Yom Tov. My beef and chickens have been slaughtered-according-to-Kashrut and everything is ready. Come to the wedding [banquet]!’”
And, being uncaring, they went off – one into his own field and another into his own business.
And the remainder, having taken hold of [the King’s servants] mocked [them] and killed [them].
And having heard, the King was angry. And having sent his army, he brought about the loss of those murderers and he burned their villages.
Then he said to his servants, ‘Indeed the wedding [banquet] is ready and those that had been called were not worthy.
So proceed into the thoroughfares of the ways and call as many as you find into the wedding [banquet].’
And having gone out into the ways, those servants gathered all, as many as they found, both evildoers/lawless and good/generous, and the wedding reception hall was filled with guests.
And coming in to gaze upon the guests, the King saw a man there [who] had not put on [proper] attire [for a] wedding [banquet].
And [the King] said to him, ‘Friend, how did you get in here without [proper] attire [for this] wedding [banquet]?’ And [the guest] was speechless.
Then the King said to the servants, ‘Having bound his feet and hands, throw him out into the darkness outside.’
There will be wailing and gnashing of teeth for many are summoned but few are chosen.”

The Rabbi’s Private Prophetic Study

Someone has asked this week a very good question: Why is it that I darken (Shadow with grey) some of the verses in the Prophetic lesson (Ashlamatah)? The answer is simple. The Sages of our most noble people of Yisrael did not want to inconvenience people for too long at the services, so for example this week they chose for the public reading only Isaiah 56:3-8 + 57:15-16, 18-19; however every one should read in private Isaiah 56:1 – 57:21, and the minister presenting the sermon is free in his sermon to touch not only the verses of the Prophetic lesson (Ashlamatah) that were read but also any of those which appear shadowed in this commentary. Hope this answers this very good question.

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

THE THREE MENOROT [Candelabras] OF SEFER B’MIDBAR

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

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

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

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

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

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

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

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

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

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

B. Cultic regulations – Numbers 15:1-41

C. Encroachment on the part of Korah, Dathan, Abiram, and On – Num. 16:1-50

X. Aaron’s budding rod—shows special status of his priesthood – Num. 17:1-12

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

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

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

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

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

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

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

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

C. Allotment of land in Transjordan – Num. 32:1-4

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

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

The thirty-eight years in the wilderness begin in the first verse of this chapter. It is important to remember that while the journey from Egypt to Sinai was part of G-d’s plan for Israel, the years of wandering were wholly outside His will, because they were due to disobedience. The chapters from 15 to 25 give all the knowledge we possess of this long period. G-d cast a veil of silence over these years (in order not to unnecessarily humiliate), while the old generation was dying out and the new one was being trained. The only historical incident recorded is in chapter 16, and even this is without any note of time or place. Bare hints (all we possess) of this period are given in Deuteronomy 8:2-6; 29:5, 6; Joshua 5:4-8; Ezekiel 20:10-26; Amos 5:25, 26; 2 Lukas (Acts) 7 :42, 43. The names in chapter 33 refer to the places where the Tabernacle rested during these years of wandering. It has been suggested that chapter 15 anticipates the end of this barren period and gives instructions for the life in the Promised Land. But no date is given.

Our Torah Seder contains three themes:

Verses 1-31: The Offerings. Unwitting sins are provided for by atonement, but there is no atonement for presumptuous wrong-doing (v. 30).
Verses 32-36: Divine Judgment on Disobedience.
Verses 37-41: A Reminder of the Absolute and Essential Need of Obedience.

THE MESSAGE FOR MEDITATION

The sad results of a believer’s disobedience

The wilderness was part of the necessary discipline of the redeemed people, but not the years of wandering. The latter were due wholly to the unbelief of the people at Kadesh-barnea. The Red Sea, Marah, Elim, Sinai, were God's ways, in development and discipline, and have, of necessity, their counterpart in our pilgrimage today. The Red Sea speaks of the binding of Isaac and of the binding of the Master -- death to Messiah but life for us -- separates us from Egypt, the world (cf. Gal 6:14) Marah of G-d's power to turn untoward things into blessings; Elim of G-d's power to give rest and refreshment by the way; Sinai of G-d's holiness and our essential obligation to develop holiness in our life. So far the path was and is of G-d. But from Kadesh-barnea to Jordan all save the grace of G-d toward an unbelieving people, is for warning, not imitation; (1Cor. 10:1-11; Ber. (Heb.) 3:17-19). There is a present rest of G-d, of which the Sabbath and the Promised Land are types, into which believers may, and therefore should, enter by faithful obedience Ber. (Heb.) 3:1-4; 3:16).

The strong emphasis on careful and exact adherence to instructions.

Verses 32-36 illustrates Bereans (Hebrews) 10:31 “It is a fearful thing to fall into the hands of the living G-d.”

Verses 37-41 exemplify the three principles of: remembrance, testimony and obedience (these are outlined in the Master’s Parable for this week (please interpret it metaphorically). The faithful believer is a “marked man” on display (Gal. 6:17).

QUESTION:

Taking together all the readings for this Shabbat (Torah Seder, Psalm, Ashlamatah, and Midrash of Matityahu) what is the over-arching prophetic message for this week?

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai