Torah Seder for Shebat 5, 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
Shebat 5, 5768 – Jan. 11/12, 2007	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times

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

Friday Jan. 11, 2007 – Candles at 5:39 PM Friday Jan. 11, 2007 – Candles at 6:30 PM

Saturday Jan. 12, 2007 – Havdalah 6:37 PM Saturday Jan. 12, 2007 – Havdalah 7:27 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Jan.11, 2007 – Candles at 5:30 PM Friday Jan. 11, 2007 – Candles at 6:56 PM

Saturday Jan. 12, 2007 – Havdalah 6:29 PM Saturday Jan. 12, 2007 – Havdalah 7:47 PM

Cebu, Philippines Jakarta, Indonesia

Friday Jan. 11, 2007 – Candles at 5:26 PM Friday Jan. 11, 2007 – Candles at 5:56 PM

Saturday Jan. 12, 2007 – Havdalah 6:18 PM Saturday Jan. 12, 2007 – Havdalah 6:48 PM

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

Shabbat	Torah Reading:	Weekday Torah Reading:
יִפְקֹד יְהוָה
“Yifqod Adonai”	Reader 1 – B’midbar 27:15-17	Reader 1 – B’midbar 28:26-28
“Let appoint Adonai”	Reader 2 – B’midbar 27:18-20	Reader 2 – B’midbar 28:29-31
“Ponga el Eterno”	Reader 3 – B’midbar 27:21-23	Reader 3 – B’midbar 28:26-31
B’midbar (Numbers) 27:15 – 28:25	Reader 4 – B’midbar 28:1-9
Ashlamtah: Joshua 13:7-14 + 14:4-5	Reader 5 – B’midbar 28:10-14
	Reader 6 – B’midbar 28:15-18	Reader 1 – B’midbar 28:26-28
Psalm: 105:23-38	Reader 7 – B’midbar 28:19-25	Reader 2 – B’midbar 28:29-31
	Maftir – B’midbar 28:23-25	Reader 3 – B’midbar 28:26-31
N.C.: Matityahu 23:29-32	Joshua 13:7-14 + 14:4-5

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.

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Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 27:15 – 28:25

RASHI	TARGUM PSEUDO JONATHAN
15. Moshe spoke to Adonai, saying:	15. Mosheh spoke before the Lord, saying
16. "Let Adonai, G-d of the spirits, appoint a man over the community,	16. May the Word of the Lord, who rules over the souls of men, and by whom has been given the inspiration of the spirit of all flesh, appoint a faithful man over the congregation, [JERUSALEM. The Word of the Lord the God who rules over the spirit of all flesh, appoint a praiseworthy man over the people of the congregation,]
17. who will go forth before them, and who will come back before them, and who would lead them out and bring them in, so that the community of Adonai will not be like sheep that have no shepherd."	17. who may go out before them to set battle in array, and may come in before them from the he battle who may bring them out from the bands of their enemies, and bring them into the land of Israel; that the congregation of the Lord may not be without the wise, nor go astray among the nations as sheep who go astray, having no shepherd.
18. Adonai said to Moshe: "Take to yourself Yehoshua son of Nun, a man in whom there is spirit, and lay your hand on him.	18. And the Lord said to Mosheh, Take to you Jehoshua bar Nun, a man upon whom abides the Spirit of prophecy from before the Lord, and lay your hand upon him,
19. Stand him before Elazar the Kohen and before the entire community, and command him before their eyes.	19. and make him stand before Elazar the priest and the whole congregation, and instruct him in their presence.
20. Bestow some of your radiance on him, so that the entire community of B’ne Yisrael will hear.	And you will confer a ray of your brightness upon him, that all the congregation of the sons of Israel may be obedient to him.
21. He will stand before Elazar the Kohen, and ask, of him, through the judgment of the Urim before Adonai. By his word they will come out and go in ---he, all B’ne Yisrael with him, and the entire community."	And he will minister before Elazar the priest; and when any matter is hidden from him, he will inquire for him before the Lord by Urim. According to the word of Elazar the priest they will go forth to battle, and come in to do judgment be and all the sons of Israel with him, even all the congregation.
22. Moshe did as Adonai commanded him. He took Yehoshua and presented him to Elazar the Kohen and to the entire community.	And Mosheh did as the Lord commanded him, and took Jehoshua and caused him to stand before Elazar the priest and all the congregation;
23. He laid his hands on him and commanded him, just as Adonai had commanded through Moshe.	and he laid his hands upon him and instructed him, as the Lord commanded Mosheh.

1. Adonai spoke to Moshe saying:	And the Lord spoke with Mosheh, saying:
2. "Command B’ne Yisrael and say to them, 'My offering, My food of My fires, a pleasing aroma to Me, you will be vigilant to offer to Me at its prescribed time'."	Instruct the children of Israel, and say to them: The priests may eat of My oblation the bread of the order of My table; but that which you offer upon My altar may no man eat. Is there not a fire that will consume it? And it will be accepted before Me as a pleasant smell. Sons of Israel, My people, be admonished to offer it from the firstlings on the Sabbath, an oblation before Me in its time. [JERUSALEM. Instruct the children of Israel, and say to them, My oblation, the bread of the order of My table. That which you offer upon the altar. Is there not a fire that will consume it? To be received from you before Me for a pleasant smell. Sons of Israel, My people, be admonished to offer it before Me in its season.]
3. Say to them: "This is the fire-offering that you will offer to Adonai; yearling lambs without blemish, two each day, as a constant (daily) burnt-offering.	And say to them: This is the order of the oblations you will offer before the Lord; two lambs of the year, unblemished, daily, a perpetual burnt offering.
4. Offer one lamb in the morning and offer the second lamb in the afternoon.	The one lamb you will perform in the morning to make atonement for the sins of the night; and the second lamb you will perform between the suns to atone for the sins of the day;
5. And one tenth of an ephah of fine flour as a meal-offering, mixed with beaten oil measuring one fourth of a hin.	and the tenth of three seahs of wheaten flour as a mincha mingled with beaten olive oil, the fourth of a hin.
6. [This is] a constant (daily) burnt-offering as offered on Mount Sinai, for a pleasing aroma, a fire-offering to Adonai.	It is a perpetual burnt offering, such as was (ordained to be) offered at Mount Sinai, to be received with favour as an oblation before the Lord.
7. Its libation [will be] one fourth of a hin for the one lamb, in the Holy [Sanctuary], you will pour an intoxicating libation to Adonai.	And its libation will be the fourth of a hin for one lamb; from the vessels of the house of the sanctuary will it be outpoured, a libation of old wine. [JERUSALEM. From the vessels of the house of holiness, it will be poured out a libation of choice wine unto the Name of the Lord.] But if old wine may not be found, bring wine of forty days to pour out before the Lord.
8. Offer the second lamb in the afternoon, with the same meal-offering of the morning together with its libation you will offer it, a fire-offering of a pleasing aroma to Adonai.	And the second lamb you will perform between the suns, according to the presentation of the morning, and according to its oblation will you make the offering, that it may be accepted with favour before the Lord
9. On the Shabbat day [the offering will be] two yearling lambs without blemish, and two tenths [of an ephah] of fine flour as a meal-offering, mixed with [olive] oil, and its libation.	but on the day of Sabbath two lambs of the youar without blemish, and two‑tenths of flour mixed with olive oil for the mincha and its libation.
10. This is the burnt-offering on its Shabbat, in addition to the constant (daily) burnt-offering and its libation.	On the Sabbath you will make a Sabbath burnt sacrifice in addition to the perpetual burnt sacrifice and its libation.
11. At the beginning of your months you will bring a burnt-offering to Adonai, two young bulls, one ram, seven yearling lambs, [all] without blemish.	And at the beginning of your months you will offer a burnt sacrifice before the Lord; two young bullocks, without mixture, one ram, lambs of the year seven, unblemished;
12. And three tenths [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each bull, two tenths [of an ephah] of fine flour as a meal-offering, mixed with the [olive] oil for the one ram,	and three tenths of flour mingled with oil for the mincha for one bullock; two tenths of flour with olive oil for the mincha of the one ram;
13. And one tenth [of an ephah] of fine flour as a meal-offering mixed with the [olive] oil for each lamb. A burnt-offering of pleasing aroma, a fire-offering to Adonai.	and one tenth of flour with olive oil for the mincha for each lamb of the burnt offering, an oblation to be received with favour before the Lord.
14. Their libations [will be], one half of a hin for (a) bull, one third of a hin for the ram, and one fourth of a hin for (the) lamb, of wine. This is the burnt-offering of each [Rosh] Chodesh, at its renewal throughout the months of the year.	And for their libation to be offered with them, the half of a bin for a bullock, the third of a bin for the ram, and the fourth of a hin for a lamb, of the wine of grapes. This burnt sacrifice will be offered at the beginning of every month in the time of the removal of the beginning of every month in the year;
15. And [You will also bring] one he-goat for a sin offering to Adonai, in addition to the constant (daily) burnt-offering it will be done, and its libation.	and one kid of the goats, for a sin offering before the Lord at the disappearing (failure) of the moon, with the perpetual burnt sacrifice will you perform with its libation.
16. In the first month--- on the fourteenth day of the month [bring a] Pesach [offering] to Adonai.	And in the month of Nisan, on the fourteenth day of the month, is the sacrifice of the Pascha before the Lord.
17. The fifteenth day of that month is a festival, matzot will be eaten for seven days.	On the fifteenth day of this month is a festival; seven days will unleavened be eaten.
18. The first day will be a sacred holiday, when you must not do any work of consequence.	On the first day of the festival a holy convocation; no servile work will you do;
19. You will bring a burnt fire-offering to Adonai [consisting of] two young bulls, one ram, and seven yearling sheep. They will [all] be without blemish.	but offer an oblation of a burnt sacrifice before the Lord, two young bullocks, one ram, and seven lambs of the year, unblemished, will you have.
20. Their meal-offering will be fine flour mixed with [olive] oil, three tenths [of an ephah] for each bull, two tenths [of an ephah] for the ram,	And their minchas of wheat flour, mingled with olive oil, three tenths for each bullock, two tenths for the ram,
21. and one tenth [of an ephah] for each of the seven sheep.	and for a single lamb a tenth, so for the seven;
22. [You should also bring] one he-goat as a sin-offering, to make atonement for you,	and one kid of the goats, to make an atonement for you:
23. in addition to the morning burnt-offering which is offered as a constant (daily) burnt-offering, you will make these.	beside the burnt sacrifice of the morning, the perpetual burnt sacrifice, you will make these offerings.
24. Like these, you will make daily for seven days, food as a fire-offering of a pleasing aroma to Adonai, (it will be offered) in addition to the constant (daily) burnt-offering and its libation.	According to these oblations of the first day you will do daily through the seven days of the festival. It is the bread of the oblation which is received with favour before the Lord; it will be made beside the perpetual burnt offering, with its libation.
25. The seventh day will be a sacred holiday to you, when you will not do any work of consequence.	And on the seventh day you will have a holy convocation; no servile work will you do.

Midrash Rabba for: B’midbar (Numbers) 27:15 – 28:25

14. AND MOSES SPORE UNTO THE LORD, SAYING: LET THE LORD THE GOD OF THE SPIRITS OF ALL FLESH, SET A MAN OVER THE CONGREGATION (XXVII, 15f.). Whoso petitions for the needs of a community is like one who comes with main force [as is shown by the imperious tone of Moses’ request]. LET THE LORD... SET (ib.). What was his reason for asking this after declaring the order of inheritance? Just this: that when the daughters of Zelophehad inherited from their father, Moses argued: The time is opportune for me to demand my own needs. If daughters inherit, it is surely right that my sons should inherit my glory. The Holy One, blessed be He, said to him: Whosoever keeps the fig-tree will eat the fruit thereof; and he that waits on his master will be honoured (Prov. XXVII, 18). Your sons sat idly by and did not study the Torah. Joshua served you much and he showed you great honour. It was he who rose early in the morning and remained late at night at your House of Assembly; he used to arrange the benches, and he used to spread the mats. Seeing that he has served you with all his might, he is worthy to serve Israel, for he will not lose his reward. TAKE YOURSELF JOSHUA THE SON OF NUN (XXVII, 18). This serves to confirm the text, Whosoever keeps the fig-tree will eat the fruit thereof.

15. Another exposition of the text, LET THE LORD... SET A MAN (XXVII, 16). This is like the case of a king who saw a certain orphaned girl and wanted to take her as his wife. When he sent to ask for her hand she replied: ‘I am not worthy of being married to the king.’ He sent to ask for her hand seven times and she would not consent. Finally she was married to him. After a time the king was angry with her and wanted to divorce her. Said she: ‘I did not ask to be married to you! It was you who asked me! Seeing that you have actually decreed to divorce me and to take another, do not do to this other one as you have done to me.’ It was the same with the Holy One, blessed be He. R. Samuel b. Nahmani said: For seven days the Holy One, blessed be He, tried to persuade Moses to go on His mission and the latter replied: Send, I pray, by the hand of him whom You will send (Ex. IV, 13), I am not a man of words, neither was I yesterday, nor the day before, etc. (ib. 10). This makes a total of seven days. After a time the Holy One, blessed be He, persuaded him and he went on His mission, and through him He performed all those well-known miracles. In the end He said to him: You will not bring this assembly into the land (Num. XX, 12). Moses said to Him: 'Sovereign of the Universe! I did not ask to be allowed to go! In this strain it says, You have begun to show Your servant, etc. (Deut. III, 24). Seeing that You have made this decree against me, do not You unto the man who will enter the land the same as You did unto me, but let him be such as MAY GO OUT BEFORE THEM, AND WHO MAY COME IN BEFORE THEM (XXVII, 17). Said the Holy One, blessed be He, to him: ’Take for yourself Joshua the son of Nun’ (ib. 18). Moses did so in a generous spirit, for it says, He that has a bountiful eye will be blessed (Prov. XXII, 9). It may be illustrated by the case of a king who said to the overseer of his house: ‘Give so-and-so a se'ah of wheat.’ The other went and gave him two se'ahs, saying to him: ‘Here is one se'ah from the king and one from me.’ In the same way the Holy One, blessed be He, said to Moses: ’Lay your hand upon him’ (Num. XXVII, 18)-one hand. What did Moses do? And he laid his hands upon him, and gave him a charge (ib. 23). This serves to confirm the text, ’He that has a bountiful eye will be blessed.’ Accordingly, Whosoever keeps the fig-tree will eat the fruit thereof (Prov. XXVII, 18). Why was the Torah likened to a fig-tree? Because, while the fruit of most other trees-the olive-tree, the vine, and the date-tree--is gathered all at once, that of the fig-tree is gathered little by little; and it is the same with the Torah. One gathers a little learning to-day and much to-morrow, for it cannot be learned in a year nor in two years. A MAN IN WHOM IS SPIRIT (XXVII, 18). This was in answer to his having said, The God of the spirits (ib. 6), by which he meant: You are acquainted with the spirit of every individual and should appoint a man who will know how to deal with each one of them in accordance with his own temperament. AND LAY YOUR HAND UP ON HIM (ib. 18): like one who lights one candle with another. AND YOU WILL PUT OF YOUR HONOUR UPON HIM (ib. 20); like a man emptying one vessel into another. As regards what you have said, So will no inheritance remove from one tribe to another tribe (ib. XXXVI, 9), the glory will not depart from your father's house, for Joshua also, who will succeed you, Will stand before Eleazar the priest (ib. XXVII, 21).

16. MY FOOD WHICH IS PRESENTED UNTO ME FOR OFFERINGS MADE BY FIRE (XXVIII, 2). The Holy One, blessed be He, said to Moses: ‘Tell Israel that I ask for this not because I require sacrifices. The whole world is Mine! The beasts which you will sacrifice I have created.’ In the same strain it says, If I were hungry, I would not tell you (Ps. L, 12). For Me, it implies, there is neither eating nor drinking. R. Simon said: Thirteen attributes of mercy are recorded of Him; as it says, And the Lord passed before him, and proclaimed: The Lord... merciful, etc. (Ex. XXXIV, 6 f.), and is it conceivable that the merciful would entrust his food to the cruel (i.e. to man)?’ This explains the text, If I were hungry, I would not tell you.’ R. Judah cites the following in the name of R. Simon: The Holy One, blessed be He, said: ‘I have put at your disposal ten clean animals (i.e. have permitted ten animals for food). Three are in your domain and seven are not in your domain. I did not trouble you to run about among the mountains to fetch a sacrifice from those that are not in your domain. I only bade you bring from those that are reared by your own crib.’ (This explains the text, Do I not take bullocks out of your house, or he-goats out of your folds? (Ps. L, 9).)8 This explains, If I were hungry, I would not tell you.’ R. Isaac said: It is written, MY FOOD WHICH IS PRESENTED UNTO ME. But is there such a thing as eating and drinking for Him? You can learn the answer by analogy with the ministering angels, of whom it says, His ministers are a flaming fire (Ps. CIV, 4) - thus, as they do not eat or drink, so it is with God. The expression MY FOOD, etc., then, must bear a figurative meaning. Whence do they derive their sustenance? R. Judan, citing R. Isaac, said: From the lustre of the Shechinah they derive their sustenance; as it says, In the light of the king's countenance is life (Prov. XVI, 15). R. Simeon b. Lakish said: It is written, A continual burnt-offering, which was offered in mount Sinai (Num. XXVIII, 6). If you assume that I [God] eat and drink, you may learn the contrary from Moses See what is written of him: And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water (Ex. XXXIV, 28). Now if I ate and drank, he would have done the same. This explains the text, ’If I were hungry, I would not tell you.’ [Hence MY FOOD must be metaphorical.]

17. R. Hiyya b. Abba said: ‘The things I create,’ [says God], ' do not require the products I create from them. Have you ever heard that people should say: " Give this vine plenty of wine so that it may yield an abundance of wine?" Or, "Give that olive-tree oil so that it may yield much oil? " If the things I create do not require the products I create from them, shall I require the things I have created?’ R. Jannai said: As a rule if a man passes through a river it is impossible for him not to swallow two or three logs of its water. ‘Yet I,’ [says God], ‘though all the seas and all the waters fill the hollow of My hand, as it is written, Who has measured the waters in the hollow of His hand? (Isa. XL, 12), have written of your log (the measure used for the drink-offering): In the holy place will you pour out a drink-offering of strong drink unto the Lord (Num. XXVIII, 7), applying to Myself the expression of "drinking", of "satisfaction" and of "drinking strong drink ".’

18. I have created in this world of Mine a beast which no man can supply with sufficient food. Which is it? Behemoth upon a thousand hills (Ps. L, 10). R. Johanan, R. Simeon b. Lakish, and our Rabbis differ in their interpretation of this. R. Johanan says that it is one beast lying upon a thousand hills and that a thousand hills produce for it all manner of food that it may serve for the righteous/generous in the time to come; as it says, And Sharon will be a fold of flocks, and the valley of Achor a place for the ox to lie down in (Isa. LXV, 10). Our Rabbis say: It is one beast resting on a thousand hills, and every day a thousand hills rear beasts for it and it eats them. What is their reason? Because it says, Surely the mountains bring Him forth food, and all the beasts of the field play there (Job XL, 20). Is it possible that there is cattle which eats cattle? R. Tanhuma observed: Great are the works of our God. How manifold are His deeds! Where does it drink from? R. Joshua b. Levi says: All the water that the Jordan carries and pours down in the course of six months, it swallows at one gulp; as may be inferred from the text, Behold, if a river overflow, He trembles not; he is confident that the Jordan will rush forth to His mouth (ib. 23). Our Rabbis, however, say: He swallows at one gulp all that the Jordan pours down in the course of twelve months; as may be inferred from the text, ’He is confident that the Jordan will rush forth to his mouth.’ But is there in this sufficient even to moisten His mouth? R. Huna in the name of R. Joseph says: There is not sufficient to moisten His mouth. Where then does He get his drink? It was taught: R. Simeon b. Yohai says: A river went out of Eden (Gen. II,10) and its name was Yubal; as it says, That spreads out its roots by Yubal (Jer. XVII, 8) and from this he drinks. It was taught in the name of R. Meir: In the text, But ask now the beasts, and they will teach you; and the fowls of the air, and they will tell you (Job XII, 7), ’Ask now the beasts (behemoth) ' refers to Behemoth, ' And the fowls of the heaven’ refers to the Ziz of the field (Ps. L, 11). Or speak to the earth, and it will teach you (Job loc. cit.) refers to the Garden of Eden, And the fishes of the sea will declare unto you (ib.) refers to the Leviathan. Who knows not among all these, that the hand of the Lord has wrought this? (ib. 9).

19. You had a certain king (whom you were unable to maintain), namely Solomon, as is proved by the text, And Solomon's provision for one day was thirty measures of fine flour, and threescore measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, besides harts and gazelles, and roebucks, and fatted fowl (I Kings V, 2 f.). R. Judah b. Zebidah said: Solomon had a thousand wives and each one prepared for him such a meal every day, each thinking that he would dine with her! Nehemiah the Governor could not stand the expense of his meals, of which it says, Now that which was prepared for one day was one ox and six choice sheep, also fowls were prepared for me (Neh. V, 18). The Holy One, blessed be He, said: ‘My children! It is not because I eat or drink that I told you to offer sacrifices, but on account of the savour which should remind you that you must be sweet and pleasing (nohin) to Me like a sweet savour (nihoah).’

20. WILL YOU OBSERVE TO OFFER UNTO ME IN ITS DUE SEASON (XXVIII, 2). This bears on what Scripture says: The righteous/generous eats to the satisfaction of his desire (Prov. XIII, 25), a text applicable to Eliezer, who said to Rebekah: Give me to drink, I pray, a little water (Gen. XXIV, 17); he asked only for as much as can be quaffed at one time. But the belly of the wicked/lawless will want (Prov. loc. cit.) applies to Esau who said to Jacob: Let me swallow (hale'iteni) I pray (Gen. XXV, 30). Esau, said R. Isaac b. R. Ze'ira, opened his mouth wide like a camel, saying: ‘I will open my mouth and you will pour in.’ We have learned elsewhere: [On the Sabbath] the camel may not be stuffed nor crammed, but it may have food poured (male'itin) into its mouth. ’The righteous/generous eats to the satisfaction of his soul’ applies to Ruth the Moabitess, of whom it is written, She did eat and was satisfied, and left over thereof (Ruth II, 14), implying that there was a blessing in the mouth of this righteous woman. ’But the belly of the wicked/lawless will want’ applies to the nations of the world. A story is told of a certain heathen who invited all the folk of his town to a party. R. Dostai said: He invited me to that party together with all the folk of his town. His table lacked nought of all the dainties of the world except cracknuts. What did He do? He took away from us the board, which was worth as much as six talents of silver, and broke it. I asked him: 'Why have you done this?’ He answered me: ‘You assert that this world is ours and the next world is yours. If we do not eat now, when will we eat?' I applied to him the text, ’But the belly of the wicked/lawless will want!’

Ketubim: Targum Tehillim (Psalms) 105: 23-38

JPS Translation	TARGUM
1. O give thanks unto the LORD, call upon His name; make known His doings among the gentiles.	1. Sing praise in the presence of the Lord, call on His name; tell of His deeds among the Gentiles.
2. Sing unto Him, sing praises unto Him; speak of all His marvelous works.	2. Sing praise in His presence, make music in His presence; speak of all his wonders.
3. Glory in His holy name; let the heart of them rejoice that seek the LORD.	3. Sing praise in His holy name; may the heart of those who seek instruction from the presence of the Lord be glad.
4. Seek the LORD and His strength; seek His face continually.	4. Seek the teaching of the Lord, and His Torah; welcome His face continually.
5. Remember His marvelous works that He has done, His wonders, and the judgments of His mouth;	5. Call to mind the wonders that He has done; His miracles, and the judgments of his mouth.
6. O you seed of Abraham His servant, you children of Jacob, His chosen ones.	6. O seed of Abraham His servant, O sons of Jacob, His chosen ones –
7. He is the LORD our God; His judgments are in all the earth.	7. He is the Lord our God; His judgments are extended over all the earth.
8. He has remembered His covenant for ever, the word which He commanded to a thousand generations;	8. He remembered His covenant forever; He commanded a word for a thousand generations
9. The covenant which He made with Abraham, and His oath unto Isaac;	9. That which He made with Abraham, and His covenant with Isaac.
10. And He established it unto Jacob for a statute, to Israel for an everlasting covenant;	10. And He established it for Jacob as a decree, for Israel as a perpetual covenant.
11. Saying: 'Unto you will I give the land of Canaan, the lot of your inheritance.'	11. Saying, “To you I will give the land of Canaan as the lot of your inheritance.”
12. When they were but a few men in number; yea, very few, and sojourners in it;	12. When you were a people few in number, like little ones, and dwelling in it.
13. And they went about from nation to nation, from one kingdom to another people.	13. And they went from people to people, from one kingdom to another people.
14. He suffered no man to do them wrong; yea, he reproved kings for their sakes;	14. He did not allow anyone to oppress them, and he rebuked kings on their account.
15. Saying, Touch not mine anointed ones, and do my prophets no harm.	15. Do not come near my anointed ones, and do no harm to my prophets.
16. And he called for a famine upon the land; he brake the whole staff of bread.	16. And he proclaimed a famine against the land; he broke every support of food.
17. He sent a man before them; Joseph was sold for a servant:	17. He sent a wise man before them; Joseph was sold as a slave.
18. His feet they hurt with fetters; he was laid in chains of iron:	18. They afflicted his feet with chains; a collar of iron went on his soul.
19. Until the time that his word came to pass; the word of the LORD tried him.	19. Until the time when his word came true; the word of the Lord purified him.
20. The king sent and loosed him; even the ruler of peoples, and let him go free.	20. He sent a king and freed him; a ruler of peoples, and he set him free.
21. He made him lord of his house, and ruler of all his substance:	21. He made him master of his house, and ruler of all his property.
22. To bind his princes at his pleasure, and teach his senators wisdom.	22. To bind his princes to, as it were, his soul; and he grew wiser than his elders.
23. Israel also came into Egypt; and Jacob sojourned in the land of Ham.	23. And Israel came to Egypt, and Jacob dwelt in the land of Ham.
24. And he increased his people greatly, and made them stronger than their adversaries.	24. And He made his people very numerous, and made it stronger than its oppressors.
25. He turned their heart to hate His people, to deal subtly with His servants.	25. Their heart was changed to hate His people, to plot evil things against His servants.
26. He sent Moses his servant, and Aaron whom He had chosen.	26. He sent Moses his servant, Aaron, with whom He was pleased.
27. They set among them his signs, and wonders in the land of Ham.	27. They set among them the decrees of his signs, and wonders in the land of Ham.
28. He sent darkness, and made it dark; and they rebelled not against his words.	28. He sent darkness and darkened them, and they did not rebel against his word.
29. He turned their waters into blood, and slew their fish.	29. He turned their water into blood, and killed all their fish.
30. Their land swarmed with frogs, in the chambers of their kings.	30. Their land crawled with frogs in the chambers of their kings.
31. He spoke, and there came swarms of flies, and lice in all their borders.	31. He spoke, and brought swarms, vermin in all their territory.
32. He gave them hail for rain, and flaming fire in their land.	32. He gave their rain as hail, blazing fire in their land.
33. He smote their vines also and their fig trees; and broke the trees of their borders.	33. And He smote their vines and their figs, and smashed the trees of their territory.
34. He spoke, and the locust came, and the cankerworm, and that without number,	34. He spoke, and brought locusts, and grasshoppers without number.
35. And did eat up every herb in their land, and did eat up the fruit of their ground.	35. And they obliterated all the grass in their land, and consumed the fruits of their land.
36. He smote also all the firstborn in their land, the chief of all their strength.	36. And He smote every firstborn in Egypt, the beginning of all their strength.
37. And He brought them forth with silver and gold: and there was not one feeble person among his tribes.	37 And He brought them out with silver and with gold, and they did not quarrel with the Egyptians about the weight.
38. Egypt was glad when they departed; for the fear of them had fallen upon them.	38. The Egyptians rejoiced when they left, for fear of them had fallen upon them.

The Midrash on Psalms (Midrash Tehillim): Psalm 105: 23-38

I. O give thanks unto the Lord, call upon His name … Sing unto Him, sing praises unto Him … Seek His face continually (Ps. 105:1, 2, 4 ). R. Jose bar Halafta said to his son, R. Ishmael: If you would see the face of the Presence in this world, then occupy yourself with Torah in the Land of Israel, for it is said: Seek the Lord and His strength; seek His face continually (Ps. 105:4).

Remember His marvelous works that He has done, His wonders, and the judgment of His mouth; O you seed of Abraham His servant (Ps. 105:5-6). R. Azariah taught: It is written In Isaac will seed be called to you (Gen. 21:12) -- that is, any man who acknowledges that there exist two worlds behold, he is like Isaac. R. Yudan said: Not Isaac but in Isaac -- that is, a portion of the seed of Isaac, not all of it.

II. He is the Lord our God (Ps. 105:7). He (Hu) is used as an intensive, sometimes to emphasize the degree of goodness, and sometimes to emphasize the degree of wickedness/lawlessness. Thus, it is said He was a mighty hunter before the Lord (Gen. 10:9), He is Esau, the father of the Edomites (Gen. 36:43), These (Hu) are that Dathan and Abirarn who strove against Moses (Num, 26:9), This same (Hu) King Ahaz (2 Chron. 28:22), This (Hu) is Ahasuerus (Esther 1:1): mark that hu in these verses emphasizes the degree of wickedness/lawlessness. And the proof that hu is also used to emphasize the degree of goodness? The verses: The same (Hu) is Abraham (1 Chron. 1:27), These (Hu) are that Aaron and Moses (Ex. 6:26), This (Hu) Ezra went up from Babylon (Ezra 7:6), This same (Hu) Hezekiah also stopped the upper spring of the waters of Gihon (2 Chron. 32:30).

R. Berechiah said in the name of the Rabbis: The Holy One, blessed be He, has Himself numbered among the just/generous, for it is said He (Hu) is the Lord our God; His judgments are in all the earth (Ps, 105:7).

III. He has remembered His covenant for ever, the word which He commanded to the most excellent (‘elef) of the generation (Ps. 105:8)—commanded His word, R. Hiyya bar Abba taught, to him who was the most excellent of his generation, who was the most exalted of his generation. And who was that? Abraham. ‘Elef is here rendered as in the sentence in the Mishnah, “As regards oil, Tekoa is alpha (‘alef),” by which is meant that the village of Tekoa is first in the excellence of its oil. Thus is to be understood: The word which He commanded to the most excellent (‘elef) of the generation.

In a different exposition, the verse is read He remembered His covenant for ever, the word which He commanded to the thousandth generation. R. Levi said in the name of R. Samuel bar Nahmani: Nine hundred and severity four generations which were to have descended from the people of the generation that perished in the flood were wiped out with them. The Holy One, blessed be He, had intended that the Torah be given to the thousandth generation of mankind, but you can count only ten generations from Adam to Noah, ten from Noah to Abraham, and six from Abraham to Moses. Hence it is said The word which He commanded to the thousand generation (ibid.), the word being the Torah, of which it is said And God spoke all these words (Ex. 20:1).

IV. When they were but few men in number, yea, very few, and sojourners in it (Ps. 105:12), the Holy One, blessed be He, said to the children of Israel: By little and little I will drive them out from before you when you are increased (Ex. 23:30) to sixty myriads, and then you will inherit the land (ibid.). Therefore, when Simeon and Levi went out and did that deed of theirs in Shechem, their father Jacob said to them: You have troubled me ... being few in number (Gen. 34:30).

And when they went about from nation to nation, from one kingdom to another people (Ps. 105:13): Here Scripture alludes to Abraham and Sarah, for it is said “And there was a famine in the land; and Abram went down into Egypt to sojourn there” (Gen. 12:10). Accordingly, man in He suffered no man to do them wrong (ibid. 105:14) alludes to the men of Egypt. And kings in Yea, for their sake He reproved kings (ibid.) alludes to Pharaoh and to Abimelech: of the first it is said “The Lord plagued Pharaoh and his house with great plagues” (Gen. 12:17), and of the second it i said “For the Lord had fast closed up all the wombs of the house of Abimelech” (ibid. 20:i8). Mine anointed ones in Touch not mine anointed ones (Ps. 105:15), according to R. Berechiah, are the Patriarchs; and My prophets in and do My prophets no harm (ibid.) are the Matriarchs who were prophets. For R. Yudan in the name of R. Isaac, in interpreting And what Esau her elder son said in his heart was told to Rebekah (Gen. 27:42), observed: Who could possibly have told Rebekah, if not the Holy Spirit?

V. Moreover, He called for a famine upon the land (Ps. 105:16). R, Judah bar Nahmani said in the name of R. Simeon ben Lakish: Jacob had been destined to go down to Egypt in iron chains. But the Hoy One, blessed be He, resorted to many devices to bring Jacob down to Egypt in honor. For example, He called a famine upon the land. Why? So that Israel should go down into Egypt, Jacob should sojourn in the land of Ham (ibid. 105:23).

R. Phinehas the Priest bar Hama told a parable of a cow. When they tried to lead her to the place where she was to be slaughtered, she would not be led. What did they do? They led her youngling ahead of her, and she ran after him. Even so, before Jacob went down to Egypt, how many devices were resorted to! The brothers of Joseph were brought to do all that they did so that Joseph had to go down to Egypt, and thereupon Jacob went down after him to Egypt.

VI. Concerning Until the time that His word came to pass (Ps. 105:19), R. Hiyya bar Abba and the Rabbis differed. One opinion was that the verse refers to the time when Joseph’s word will come to pass. The other opinion was that it refers to the time when His word, the word of the Holy One, blessed be He, will come to pass. For after Joseph said to the chief butler: Have me in your remembrance when it will be well with you and make mention of me unto Pharaoh (Gen. 40:14), the Holy One, blessed be He, said to Joseph: For having spoken thus, as you live, you will spend two years longer in prison, as is said: And it came to pass at the end of two full years (Gen. 41:1), Hence Until the time that His word came to pass.

VII. The king … made him governor of his house (Ps. 105:20, 21). R. Levi taught in the name of R. Berechiah, who taught in the name of R. Johanan ben Saul, that Joseph said to them: Do you think that the Holy One, blessed be He, is not with me? When my grandfather blessed my father Jacob, saying Let peoples serve you, and nations bow down to you (Gen. 27:29), it was thereby established that Joseph would be governor over the land (Gen. 42:6). Hence it is said [God] the King ... made him governor of his house.

To bind his princes at his pleasure; and teach his senators a lesson (Ps. 105:22). When Pharaoh sought to make Joseph governor, all his senators protested: “Should a slave be a ruler?” As soon as Joseph began to govern, Pharaoh had the senators seized and bound and then bided his time. When the brothers came and made it known that Joseph was of good stock, Pharaoh had the senators dragged about with ropes.

Another comment: To bind his prince(s)—to bind Potiphar, as R. Meir taught: This verse proves that Pharaoh kept Potiphar bound up in chains all his life. Though his prince(s) is pronounced as if written sryw, his princes,’ it is spelled srw, ‘his prince.”

VIII. And He enlarged His people greatly, and made them stronger than their enemies (Ps. 105:24)^. R. Simeon ben Lakish taught: As of two mounds of wheat in a grain market one being large and the other being large also, yet one is larger than the other, or as of two mighty men, one being strong and the other being strong also, yet one is stronger than the other, so He enlarged His people greatly, and made them stronger than their enemies.

He turned their heart to hate His people (Ps. 105:25) R. Johanan taught in the name of R. Hiyya, and R. Zadok taught in the name of R Yudan: On the one day The report thereof was heard in Pharaoh's house, saying: "Joseph's brethren are come"; and it pleased Pharaoh well (Gen. 45:16). But now, on the next day, Pharaoh turned their heart to hate His people. Therefore, Scripture in saying Now there arose a new king over Egypt (Ex. 1:8) implies that it was the selfsame king issuing new laws.

They wrought among them His manifold signs (Ps. 105:27). According to R. Judah bar Simon, the plagues were stamped into the bodies of the Egyptians in the signs of the alphabet.

He sent darkness, and it was dark because they did not submit to His word (Ps. 105:28). What brought the darkness upon the Egyptians? They did not heed the words of the Holy One, blessed be He, and rebelled against Him.

IX. Their land brought forth frogs in abundance, in the chambers of their kings (Ps. 105:30). R. Johanan taught: Wherever the Egyptians sat down, there frogs were made to appear. And if you should say that the frogs could not get up into houses of marble, or up into houses of stone, R. Simeon explains: This was one of the nine occasions when the Holy One, blessed be He, gave the frail mastery over the tough. Whenever a frog would come and declare: "I am the emissary of the Holy One, blessed be He," the marble would split open forthwith, and the frog could get up into the house. With reference to this, it is said The frog which destroyed them (Ps. 78:45) that is, wrung their privy parts: Because their destruction works within them, there is a blemish in them (Lev. 22:25).

X. He smote their vines also and their fig-trees (Ps. 105:33). R. Huna taught in the name of R. Simeon ben Lakish: The hail came down like an axe. R. johanan said: Out of the teaching of R. Simeon ben Lakish two things are learned: The vines being fragile, when the hail came down like an axe, it smashed them; as for the sycamores, locusts came upon them, as is said And their sycamore-trees with locust (Ps. 78:47).

He smote also all the first-born in their land, the chief of all their strength (Ps. 105:36) R. Abba bar Kahana said: He smote the first-born of men, the first-born of women, the first-born of cattle, indeed the first-born of every living thing. And in a house where there was no first-born, God smote its steward, as is said Shimri the chief—for though he was not the first-born, yet his father made him chief (I Chron. 26:10).

And He brought them forth with silver and gold (Ps. 105:37). R. Eliezer the Great taught: Out of Egypt, the lowliest among the children of Israel brought forth with him ninety asses laden with silver and gold.

XI. Egypt was glad when they departed (Ps. 105:38). R. Berechiah told a parable of a fat man riding on an ass. The ass was wondering "When will this fellow get off me?" And the man was wondering: "When can I get off this ass?" When he did get off, the man was glad and the ass was glad. And I do not know which was the more glad, but you might say that the ass was more glad. So with Israel in Egypt. As the plagues came down on the Egyptians, the Egyptians waited, wondering when the Israelites were going to leave; and the Israelites waited, wondering when will the Holy One, blessed be He, redeem them? After they went forth and were redeemed, the former were glad, and the latter were glad. But we did not know which was the more glad until David came and said: Egypt was glad when they departed. Then we knew that the Egyptians were the more glad.

Ashlamatah: Joshua 13:7-14 + 14:4-5

7. Now therefore divide this land for an inheritance unto the nine tribes, and the half tribe of Manasseh.

8. With him the Reubenites and the Gadites received their inheritance, which Moses gave them, beyond Jordan eastward, even as Moses the servant of the LORD gave them;

9. from Aroer, that is on the edge of the valley of Arnon, and the city that is in the middle of the valley, and all the plain of Medeba unto Dibon;

10. and all the cities of Sihon king of the Amorites, which reigned in Heshbon, unto the border of the children of Ammon;

11. and Gilead, and the border of the Geshurites and Maacathites, and all mount Hermon, and all Bashan unto Salecah;

12. all the kingdom of Og in Bashan, which reigned in Ashtaroth and in Edrei (the same was left of the remnant of the Rephaim); for these did Moses smite, and drave them out.

13. Nevertheless the children of Israel drove not out the Geshurites, nor the Maacathites: but Geshur and Maacath dwelt in the midst of Israel, unto this day.

14. Only unto the tribe of Levi he gave none inheritance; the offerings of the LORD, the God of Israel, made by fire are his inheritance, as he spake unto him. {P}

15. And Moses gave unto the tribe of the children of Reuben according to their families.

16. And their border was from Aroer, that is on the edge of the valley of Arnon, and the city that is in the middle of the valley, and all the plain by Medeba;

17. Heshbon, and all her cities that are in the plain; Dibon, and Bamoth–baal, and Beth–baal–meon;

18. and Jahaz, and Kedemoth, and Mephaath;

19. and Kiriathaim, and Sibmah, and Zereth–shahar in the mount of the valley;

20. and Beth–peor, and the slopes of Pisgah, and Beth–jeshimoth;

21. and all the cities of the plain, and all the kingdom of Sihon king of the Amorites, which reigned in Heshbon, whom Moses smote with the chiefs of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, the princes of Sihon, that dwelt in the land.

22. Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among the rest of their slain.

23. And the border of the children of Reuben was Jordan, and the border thereof. This was the inheritance of the children of Reuben according to their families, the cities and the villages thereof. {P}

24. And Moses gave unto the tribe of Gad, unto the children of Gad, according to their families.

25. And their border was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, unto Aroer that is before Rabbah;

26. and from Heshbon unto Ramath–mizpeh, and Betonim; and from Mahanaim unto the border of Debir;

27. and in the valley, Beth–haram, and Beth–nimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, Jordan and the border thereof, unto the uttermost part of the sea of Chinnereth beyond Jordan eastward.

28. This is the inheritance of the children of Gad according to their families, the cities and the villages thereof. {S}

29. And Moses gave inheritance unto the half tribe of Manasseh: and it was for the half tribe of the children of Manasseh according to their families.

30. And their border was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, threescore cities:

31. and half Gilead, and Ashtaroth, and Edrei, the cities of the kingdom of Og in Bashan, were for the children of Machir the son of Manasseh, even for the half of the children of Machir according to their families.

32. These are the inheritances which Moses distributed in the plains of Moab, beyond the Jordan at Jericho, eastward. {P}

33. But unto the tribe of Levi Moses gave none inheritance: the LORD, the God of Israel, is their inheritance, as he spake unto them. {S}

1. And these are the inheritances which the children of Israel took in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers’ houses of the tribes of the children of Israel, distributed unto them,

2. by the lot of their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe.

3. For Moses had given the inheritance of the two tribes and the half tribe beyond Jordan: but unto the Levites he gave none inheritance among them.

4. For the children of Joseph were two tribes, Manasseh and Ephraim: and they gave no portion unto the Levites in the land, save cities to dwell in, with the suburbs thereof for their cattle and for their substance.

5. As the LORD commanded Moses, so the children of Israel did, and they divided the land. {P}

Midrash of Matityahu (Matthew) 23: 29-32

29. Oy for you, painted sages and painted Pharisees – pretenders! Because you build the tombs of the Prophets and put the caskets of the Tsadiqim (righteous/generous, saints) in order and say,

30. ‘If we had been in the days of our fathers, we would not have shared in the blood of the Prophets.’

31. In the [following] you bear witness [against] yourselves that you are the sons of those who murdered the Prophets.

32. You measure up fully to your fathers.

The Rabbi’s Private Prophetic Study

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

THE THREE MENOROT [Candelabras] OF SEFER B’MIDBAR

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

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

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

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

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

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

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

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

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

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

B. Cultic regulations – Numbers 15:1-41

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

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

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

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

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

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

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

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

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

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

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

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

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai