Esnoga Bet Emunah

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

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Tammuz 07, 5771 – July 08/09, 2011	Second Year of the Shmita Cycle

Candle Lighting and Habdalah Times:

Conroe & Austin, TX, U.S. Fri. July 08. 2011 – Candles at 8:18 PM Sat. July 09. 2011 – Havdalah 9:17 PM	Brisbane, Australia Fri. July 08. 2011 – Candles at 4:49 PM Sat. July 09. 2011 – Havdalah 5:45 PM	Bucharest, Romania Fri. July 08 2011 – Candles at 8:44 PM Sat. July 09. 2011 – Havdal. 9:56 PM
Chattanooga, & Cleveland, TN, U.S. Fri. July 08. 2011 – Candles at 8:40 PM Sat. July 09. 2011 – Havdalah 9:42 PM	Jakarta, Indonesia Fri. July 08. 2011 – Candles at 5:33 PM Sat. July 09. 2011 – Havdalah 6:25 PM	Manila & Cebu, Philippines Fri. July 08. 2011 – Candles at 6:12 PM Sat. July 09. 2011 – Havdalah 7:04 PM
Miami, FL, U.S. Fri. July 08. 2011 – Candles at 7:58 PM Sat. July 09. 2011 – Havdalah 8:54 PM	Olympia, WA, U.S. Fri. July 08. 2011 – Candles at 8:50 PM Sat. July 09. 2011 – Havdal. 10:07 PM	Murray, KY, & Paris, TN. U.S. Fri. July 08. 2011 – Candles at 7:59 PM Sat. July 09. 2011 – Havdalah 9:03 PM
Sheboygan & Manitowoc, WI, US Fri. July 08. 2011 – Candles at 8:17 PM Sat. July 09. 2011 – Havdalah 9:28 PM	Singapore, Singapore Fri. July 08. 2011 – Candles at 6:57 PM Sat. July 09. 2011 – Havdalah 7:49 PM	St. Louis, MO, U.S. Fri. July 08. 2011 – Candles at 8:10 PM Sat. July 09. 2011 – Havdalah 9:15 PM

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

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat Sarah

Her Excellency Giberet Laurie Taylor

His Honor Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

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Shabbat	Torah Reading:	Weekday Torah Reading:
מִי מָנָה
“Mi Manah”	Reader 1 – B’Midbar 23:10-17	Reader 1 – B’Midbar 25:10-12
“Who can count ...?”	Reader 2 – B’Midbar 23:18-24	Reader 2 – B’Midbar 25:13-15
“¿Quién contará ...?”	Reader 3 – B’Midbar 23:25-24:2	Reader 3 – B’Midbar 25:10-15
B’Midbar (Num.) 23:10 – 25:9	Reader 4 – B’Midbar 24:3-9
Ashlamatah: Is. 49:23-25 + 50:4-10	Reader 5 – B’Midbar 24:10-14
	Reader 6 – B’Midbar 24:15-25	Reader 1 – B’Midbar 25:10-12
Psalm 105:1-6	Reader 7 – B’Midbar 25:1-9	Reader 2 – B’Midbar 25:13-15
Pirqe Abot V:5	Maftir: B’Midbar 25:7-9	Reader 3 – B’Midbar 25:10-15
N.C.: Mordechai 12:28-34	- Is. 49:23-25 + 50:4-10

Blessing Before Torah Study

Blessed are You, Ha-Shem our G-d, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

Please Ha-Shem, our G-d, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

Blessed are You, Ha-Shem our G-d, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you, and grant you peace. – Amen!

This way, the priests will link My Name with the Israelites, and I will bless them."

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when doing acts of kindness; and there is no maximum amount of Torah that a person must study.

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honouring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 23:10 - 25:9

Rashi	Targum Pseudo Jonathan
10. Who counted the dust of Jacob or the number of a fourth of [or, of the seed of] Israel? May my soul die the death of the upright and let my end be like his."	10. And when Bileam the sinner beheld the house of Israel, a circumcised people, hidden in the dust of the desert, he said, Who can number the merits of these strong ones, or count the good works of one of the four camps of Israel? Bileam the wicked said: If the house of Israel kill me with the sword, then, it is made known to me, I will have no portion in the world to come: nevertheless if I may but die the death of the true! O that my last end may be as the least among them!
11. Balak said to Balaam, "What have you done to me? I took you to curse my enemies, but you have blessed them!"	11. And Balak said to Bileam, What have you done to me? I brought you to curse my enemies, and, behold, blessing, you have blessed them.
12. He answered, saying, "What the Lord puts into my mouth that I must take care to say."	12. But he answered and said, That which the LORD has put in my mouth will I not be careful to speak?
13. Balak said to him, "Come with me to another place from where you will see them; however, you will see only a part of them, not all of them and curse them for me from there.	13. And Balak said to him, Come now with me where you may see him from another place. You will see only the camp that goes in his rear, but not all their camps; and curse him for me there.
14. He took him to the field of the lookouts, to the peak of the mountain, and he built seven altars and offered up a bull and a ram on [each] altar.	14. And he brought him to the field of the observatory on the top of the hill, and built seven altars, and offered a bullock and a ram on every altar.
15. He said to Balak, "Stand here next to your burnt offering and I will be chanced on here	15. And he said to Balak, Stand you here by your burnt offering and I will meet (Him) yonder.
16. The Lord chanced upon Balaam and placed something into his mouth. He said, "Return to Balak and so you shall speak."	16. And the Word from before the LORD met Bileam, and put a word in his mouth, and said, Return to Balak, and thus speak.
17. When he came to him, he was standing next to his burnt offering, and the Moabite dignitaries were with him, and Balak said to him, "What did the Lord speak?"	17. And he came to him, and, behold, he was standing by his burnt offering, and the princes of Moab with him. And Balak said to him, What has the LORD spoken?
18. He took up his parable and said, "Arise, Balak, and hear; listen closely to me, son of Zippor.	18. And he took up the parable of his prophecy, and said: Arise, Balak, and hear; listen to my words, Bar Zippor.
19. God is not a man that He should lie, nor is He a mortal that He should relent. Would He say and not do, speak and not fulfill?	19. The Word of the living God is not as the words of men for the LORD, the Ruler of all worlds, is the unchangeable (but) man speaks and denies. Neither are His works like the works of the children of flesh, who consult, and then repent them of what they had decreed. But when the LORD of all worlds has said, I will multiply this people as the stars of the heavens, and will give them to possess the land of the Kenaanites, is He not able to perform what He has spoken? And what He has said, can He not confirm it?
20. I have received [an instruction] to bless, and He has blessed, and I cannot retract it.	20. Behold, from the mouth of the Holy Word I have received the benediction, and their appointed benediction I cannot restrain from them.
21. He does not look at evil in Jacob, and has seen no perversity in Israel; the Lord, his God, is with him, and he has the King's friendship.	21. Bileam the wicked said, I see not among them of the house of Jakob such as worship idols: they who serve false idols are not established among the tribes of the sons of Israel. The Word of the LORD their God is their help, and the trumpets of the King Meshiha (Messiah) resound among them:
22. God has brought them out of Egypt with the strength of His loftiness.	22. Unto Elohim, who redeemed and led them out of Mizraim free, belong power and exaltation, glorification and greatness.
23. For there is no divination in Jacob and no soothsaying in Israel. In time it will be said to Jacob and Israel, 'What has God wrought?'	23. They of the house of Jakob who use divination are not established, nor the enchanters, who enchant among the greatness (multitudes) of Israel. At this time it is said to the house of Jakob and Israel, How glorious are the miracles and wonder-works which God has wrought!
24. Behold, a people that rises like a lioness (See Malbim) and raises itself like a lion. It does not lie down until it eats its prey and drinks the blood of the slain."	24. This people reposes alone, and dwells strong as a lion, and rears himself as an old lion. They sleep not till with great slaughter they have slain their adversaries, and taken the spoils of the slain.
25. Balak said to Balaam, "You shall neither curse them nor shall you not bless them."	25. And Balak said to Bileam, Neither curse them nor bless them.
26. Balaam answered and said to Balak, "Have I not spoken to you, saying, 'Everything the Lord speaks that I shall do."	26. But Bileam answered and said to Balak, Did I not tell you at the beginning, Whatsoever the LORD speaks, that must I do?
27. Balak said to Balaam, "Come now, I will take you to a different place. Perhaps it will please God, and you will curse them for me from there.	27. And Balak said to Bileam, Come, and I will now take you to another place, if so be it may be pleasing before the LORD, that you may curse him for me from thence.
28. So Balak took Balaam to the peak of Peor, overlooking the wastelands.	28. And Balak led Bileam to the high place of the prospect which looks toward Beth Jeshimoth.
29. Balaam said to Balak, "Build me seven altars here and prepare for me seven bulls and seven rams.	29. And Bileam said to Balak, Erect here for me seven altars, and prepare me seven bullocks and seven rams.
30. Balak did as Balaam told him, and offered up a bull and a ram on [each] altar.	30. And Balak did as Bileam had said, and offered a bullock and a ram upon every altar.
1. Balaam saw that it pleased the Lord to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert.	1. And Bileam, seeing that it was good before the LORD to bless Israel, went not, as once and again before, in quest of divinations, but set his face toward the wilderness, to recall to memory the work of the calf which they had there committed.
2. Balaam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of God rested upon him.	2. And Bileam lifted up his eyes, but beheld Israel dwelling together by their tribes in their schools, and (saw) that their doors were arranged so as not to overlook the doors of their companions: and the Spirit of prophecy from before the LORD rested upon him.
3. He took up his parable and said, "The word of Balaam the son of Beor and the word of the man with an open eye.	3. But he took up the parable of his prophecy, and said: Bileam, son of Beor, speaks; the man speaks who is more honorable than his father, (because) the dark mysteries hidden from the prophets have been revealed to him; and who, because he was not circumcised, fell upon his face when the angel stood over against him:
4. The word of the one who hears God's sayings, who sees the vision of the Almighty, fallen yet with open eyes.	4. he has said who heard the Word from before the living God; who beheld the vision before God the Almighty, and, seeking that it might be discovered to him, fell upon his face, and the secret mysteries hidden from the prophets were revealed to him.
5. How goodly are your tents, O Jacob, your dwelling places, O Israel!	5. How beautiful your houses of instruction, in the tabernacle where Jakob your father ministered; and how beautiful this tabernacle of ordinance which is found among you, and the tents that surround it, O house of Israel!
6. They extend like streams, like gardens by the river, like aloes which the Lord planted, like cedars by the water.	6. As tides of waters, so are the house of Israel, dwelling like flocks made strong by the teaching of the Law; and as gardens planted by the flowing streams, so are their disciples in the fellowships of their schools. The light of their faces shines as the brightness of the firmament which the LORD created on the second day of the creation of the world, and outspread for the glory of the Shekinah. They are exalted and lifted up above all the nations, like cedars of Lebanon planted by fountains of waters.
7. Water will flow from his wells, and his seed shall have abundant water; his king shall be raised over Agag, and his kingship exalted.	7. From them their King will arise, and their Redeemer be of them and among them, and the seed of the children of Jakob will rule over many nations. The first who will reign over them will make war with the house of Amalek, and will be exalted above Agag their king; but because he had spared him his kingdom will be taken from him.
8. God, Who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are his adversaries, bare their bones and dip His arrows [into their blood].	8. Unto Elohim, who brought them out free from Mizraim, belong might, and exaltation, and glory, and power. He will destroy the nations of their adversaries, and break down their strength and will send forth the plague-arrows of His vengeance among them, and destroy them.
9. He crouches and lies like a lion and like a lioness; who will dare rouse him? Those who bless you shall be blessed, and those who curse you shall be cursed.	9. They will repose and dwell as a lion, and as an old lion, that sleeping who will (dare to) awake? They who bless them are blessed, as Mosheh the prophet, the scribe of Israel; and they who curse them are accursed, as Bileam son of Beor.
10. Balak's anger flared against Balaam, and he clapped his hands. Balak said to Balaam, "I called you to curse my enemies, but you have blessed them these three times.	10. And Balak's wrath grew strong against Bileam, and, smiting his hands, Balak said to Bileam, I brought you to curse my enemies, and, behold, in blessing you have blessed them these three times.
11. Now, hurry back to your place. I said I would honor you greatly, but the Lord has deprived you of honor."	11. And now flee to your place. I had said that honoring I would honor you; but, behold, the LORD has kept back Bileam from honor.
12. Balaam said to Balak, "But I even told the messengers you sent to me, saying,	12. But Bileam said to Balak, Did I not tell your messengers whom you sent to me, saying,
13. 'If Balak gives me his house full of silver and gold, I cannot transgress the word of the Lord to do either good or evil on my own; only what the Lord speaks can I speak.'	13. If Balak would give me the fullness of his treasures of silver and gold, I have no power to transgress the decree of the Word of the LORD to do good or evil of my own will: what the LORD says will I not speak?
14. And now, I am going to my people. Come, I will advise you...what this people will to do your people at the end of days."	14. And now, behold, I return to go to my people. Come, I will give you counsel: Go, furnish tavern houses, and employ seductive women to sell food and drinks cheaply, and to bring this people together to eat and drink, and commit whoredom with them, that they may deny their God; then in a brief time will they be delivered into your hand, and many of them fall. Nevertheless, after this they will still have dominion over your people at the end of the days.
15. He took up his parable and said, "The word of Balaam, son of Beor, the word of a man with an open eye.	15. And he took up the parable of his prophecy, and said Bileam the son of Beor speaks; the man speaks who is more honorable than his father, because the mysteries hidden from prophets have been revealed to him;
16. The word of the one who hears God's sayings and perceives the thoughts of the Most High; who sees the vision of the Almighty, fallen yet with open eyes.	16. he speaks who heard the Word from before the LORD, and who knows the hour when the Most High God will be wroth with him; (he speaks) who saw the vision before the Almighty, seeking, prostrate on his face, that it should be revealed to him; the secret, concealed from the prophets, was disclosed unto him.
17. I see it, but not now; I behold it, but not soon. A star has gone forth from Jacob, and a staff will arise from Israel which will crush the princes of Moab and uproot all the sons of Seth.	17. I will see Him, but not now; I will behold Him, but it is not near. When the mighty King of Jakob's house will reign, and the Meshiha (Messiah), the Power-sceptre of Israel, be anointed, He will slay the princes of the Moabaee, and bring to nothing all the children of Sheth, the armies of Gog who will do battle against Israel and all their carcases will fall before Him.
18. Edom shall be possessed, and Seir shall become the possession of his enemies, and Israel shall triumph.	18. And the Edomaee will be utterly driven out, even the sons of Gabela from before Israel their foes, and Israel will be strengthened with their riches and possess them.
19. A ruler shall come out of Jacob, and destroy the remnant of the city."	19. And a prince of the house of Jakob will arise and destroy and consume the remnant that have escaped from Constantina the guilty city, and will lay waste and ruin the rebellious city, even Kaiserin the strong city of the Gentiles.
20. When he saw Amalek, he took up his parable and said, "Amalek was the first of the nations, and his fat shall be everlasting destruction."	20. And he looked on the house of Amalek, and took up the parable of his prophecy, and said: The first/chief of the nations who made war with the house of Israel were those of the house of Amalek; and they at last, in the days of the King Meshiha (Messiah), with all the children of the east, will make war against Israel; but all of them together will have eternal destruction in their end.
21. When he saw the Kenite, he took up his parable and said, "How firm is your dwelling place, and your nest is set in a cliff.	21. And he looked upon Jethro, who had been made proselyte, and took up the parable of his prophecy, and said: How strong is your habitation, who has set your dwelling in the clefts of the rocks!
22. For if Kain is laid waste, how far will Assyria take you captive? "	22. Yet so is it decreed that the children of the Shalmaia must be despoiled, but not until Sancherib the king of Athur will come and make you captive.
23. He took up his parable and said, Alas! Who can survive these things from God?	23. And he took up the parable of his prophecy, and said, Woe to them who are alive at the time when the Word of the LORD will be revealed, to give the good reward to the righteous/generous, and to take vengeance on the wicked, to smite the nations and the kings, and bring these things upon them!
24. Ships will come from the Kittites and afflict Assyria and afflict those on the other side, but he too will perish forever."	24. And ships (lit., sails) armed for war will come forth with great armies from Lombarnia, and from the land of Italia, conjoined with the legions that will come forth from Constantina, and will afflict the Athuraee, and bring into captivity all the sons of Eber; nevertheless the end of these and of those is to fall by the hand of the King Meshiha (Messiah), and be brought to everlasting destruction:
25. Balaam arose, went, and returned home, and Balak went on his way.	25. And Bileam rose up and went to return to his place, and Balak also went upon his way, and appointed the daughters of the Midianites for the tavern booths at Beth Jeshimoth, by the snow mountain, where they sold sweet foods cheaper than their price, after the counsel of Bileam the wicked, at the dividing of the way.
1. Israel settled in Shittim, and the people began to commit harlotry with the daughters of the Moabites.	1. And Israel dwelt in the place which is called Shittim, on account of the (Shetutha) foolishness and depravity which were among them. And the people began to profane their holiness, and to strip their bodies to the image of Peor, and commit fornication with the daughters of the Moabites, who brought out the image of Peor, concealed under their bundles.
2. They invited the people to the sacrifices of their gods, and the people ate and prostrated themselves to their gods.	2. And they invited the people to the sacrifices of their idols; and the people ate in their feasts, and bowed themselves to their idols.
3. Israel became attached to Baal Peor, and the anger of the Lord flared against Israel.	3. And the people of the house of Israel joined themselves to Baal-Peor, like the nail in the wood, which is not separated but by breaking up the wood (or, with the splinters). And the anger of the LORD was kindled against Israel.
4. The Lord said to Moses, "Take all the leaders of the people and hang them before the Lord, facing the sun, and then the flaring anger of the Lord will be removed from Israel.	4. And the LORD said to Mosheh, Take all the chiefs of the people, and appoint them for judges, and let them give judgment to put to death the people who have gone astray after Peor, and hang them before the Word of the LORD upon the wood over against the morning sun, and at the departure of the sun take them down and bury them and turn away the strong anger of the LORD from Israel.
5. Moses said to the judges of Israel, "Each of you shall kill the men who became attached to Baal Peor.	5. And Mosheh said to the judges of Israel, Slay every one a man of his tribe of those who have joined themselves to the idol of Peor.
6. Then an Israelite man came and brought the Midianite woman to his brethren, before the eyes of Moses and before the eyes of the entire congregation of the children of Israel, while they were weeping at the entrance of the Tent of Meeting.	6. And behold, a man of the sons of Israel came, holding a Midianitess, and brought her to his brethren, in the sight of Mosheh and all the congregation of the children of Israel. He answered and said to Mosheh, What is it (that is wrong) to have company with her? If you say, It is forbidden, did you not yourself take a Midianitess, the daughter of Jethro? When Mosheh heard, he trembled and swooned. But they wept, and cried, Listen! And they stood at the door of the tabernacle of ordinance.
7. Phinehas the son of Eleazar the son of Aaron the kohen saw this, arose from the congregation, and took a spear in his hand.	7. And Phinehas bar Elazar-bar Aharon, the priest, saw, and, remembering the ordination, answered, and said: He who ought to kill, let him kill! Where are the lions of the tribe of Jehudah? When they saw, they were quiet. And he arose from among his Sanhedrin, and took a lance in his hand.
8. He went after the Israelite man into the chamber and drove [it through] both of them; the Israelite man, and the woman through her stomach, and the plague ceased from the children of Israel.	8. Twelve miracles were wrought for Phinehas at the time that he went in after the man of Israel with the Midianitha. The first sign was, (1) He would have parted them but could not; (2) Their mouth was closed, that they could not cry out; for had they cried out, they would have been rescued; (3) He drove the lance through both of them; (4) The lance remained fixed in the wound; (5) When he bare them aloft, the lintel was uplifted for him until he had gone forth; (6) He carried them through the whole camp, six miles, without fatigue; (7) He held them up by his right arm, in sight of their kindred, who had no power to hurt him; (8) The lance was made strong so as not to be broken with the load; (9) The iron transpierced them, but was not withdrawn; (10) An angel came and made bare their corpses in sight of the people; (11) They lingered alive till they had been carried through the entire camp, lest the priest in the tabernacle should be defiled by the dead; (12) Their blood thickened so as not to flow upon him; but when he had borne them through the camp, it brake forth, and they died. Answering, he said before the LORD of the world, Can it be that, on account of these, twenty and four thousands of Israel will die? Immediately the compassions of Heaven were moved, and the plague was stayed from the children of Israel.
9. Those that died in the plague numbered twenty four thousand.	9. And the number who died by the pestilence was twenty and four thousand.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 14: Numbers – II – Final Wonderings

By: Rabbi Yitzchaq Magriso

Published by: Moznaim Publishing Corp. (New York, 1983)

Vol. 14 – “Numbers – II – Final Wonderings,” pp. 187-222.

Summary of the Torah Seder - B’Midbar (Num.) 23:10 - 25:9

· Conclusion of Balaam’s First Prophecy – Numbers 23:10

· New Arrangements – Numbers 23:11-17

· Balaam’s Second Prophecy – Numbers 23:18-24

· Remonstrances and New Preparations – Numbers 23:25 – 24:2

· Balaam’s Third Prophecy – Numbers 24:3-9

· Balak’s Anger – Numbers 24:10-14

· A Vision of Israel’s Future – Numbers 24:15-17

· Oracles Concerning the Gentiles – Numbers 24:18-24

· Departure of Balaam – Numbers 24:25

· The Sin of Baal Peor – Numbers 25:1-9

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Rashi Commentary for: B’Midbar (Num.) 23:10 - 25:9

10 Who can count the dust of Jacob As the Targum [Onkelos] renders, “the children of the house of Jacob, [concerning whom it was stated, 'they shall be as many as the dust of the earth, or one] of the four camps” — [referring to] the four divisions. Another interpretation: The dust of Jacob—The number of mitzvoth they fulfill with dust are innumerable: “You shall not plow with an ox and a donkey [together]” (Deut. 22:10); “You shall not sow your field with a mixture of seeds” (Lev. 19:19), the ashes of the red cow (19:19), the dust used for a woman suspected of infidelity, and others similar to these.-[Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

or the number of the seed of [The word רֽבַע denotes] their copulations; the seed which issues from sexual intercourse.-[Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

May my soul die the death of the upright Among them.

13 curse them for me Heb. וְקָבְנוֹ לִי . This term is in the imperative: Curse them for me!

14 the field of the lookouts There was a high spot from where a lookout stands on guard in case an army approaches the city.

to the peak of the mountain Balaam was not as great a diviner as Balak. Balak foresaw that a breach was destined to break into Israel from there, and indeed, Moses died there. He thought that the curse could take effect upon them there, and [he thought,] “This is the breach that I see.”-[Mid. Tanchuma Balak 13, Num. Rabbah 20:19]

15 I will be chanced on here By the Holy One, blessed is He.

I will be chanced on Heb. אקָּרֶה in the passive form.

16 and placed something into his mouth What is meant by this placing? What would Scripture had lacked had it [simply] said, "Return to Balak and so shall you speak"? However, when he [Balaam] heard that he was not permitted to curse, he said, “Why should I return to Balak to upset him?” So the Holy One, blessed is He, put a bridle and a bit into his mouth, [so to speak,] as a man goads his beast with a bit to lead it wherever he wants. He [God] said to him, You shall return to Balak against your will.-[Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

17 and the Moabite dignitaries were with him Above (verse 6) it says, “ all the Moabite dignitaries.” However, since they saw that there was no hope, some of them left, and only some of them remained.-[Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

What did the Lord speak? This is an expression denoting derision, as if to say, You are not your own master.-[Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

18 Arise, Balak Since he saw that he was mocking him, he intended to taunt him, “Stand on your feet; you have no right to sit, for I have been sent to you as an emissary of the Omnipresent!”-[Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

son of Zippor Heb. בְּנוֹ צִפּֽר . This [use of the ‘vav’ as a suffix to denote the construct form] is biblical style, as in, “beasts (חַיְתוֹ) of the forest” (Ps. 50: 10); “beasts (וְחַיְתוֹ) of the earth” (Gen. 1:24); “to a spring (לְמַעְיְנוֹ) of water” (Ps. 114:8).

19 God is not a man that He should lie He has already promised them to bring them to and give them possession of the land of the seven nations, and you expect to kill them in the desert?-[See Mid. Tanchuma Mass’ei 7, Num. Rabbah 23:8]

Would He say... Heb. הַהוּא . This is in the form of a question. And the Targum [Onkelos] renders, “who later relent.” They reconsider and change their minds.

20 I have received [instruction] to bless You ask me, What did God speak? [My answer is] I received from Him [instruction] to bless them. (to bless Heb. בָרֵךְ , used in the sense of לְבָרֵךְ “to bless.”)

and He has blessed, and I cannot retract it He has blessed them, and I will not retract His blessing.

and He has blessed Heb. וּבֵרֵךְ , like וּבִרֵךְ . This is the rule of the letter ‘reish’ as in חֵרֵף אוֹיֵב (Ps. 74:18), like חִרֵף and similarly, וּבֽצֵע בֵּרֵךְ (ibid. 10:3)—one who praises and blesses the thief, saying, “Do not be afraid because you will not be punished; you will be all right,” angers the Holy One, blessed is He. But one cannot say that וּבֵרֵךְ is a noun, for if so, it would be punctuated with a short ‘pathach’ [’segol’] and the accent would be on the first syllable וּבֵרֶךְ . However, since it is a verb in the active form, it is punctuated with a short ‘kamatz’ [’tzeireh’], and the accent is on the last syllable.

21 He does not look at evil in Jacob According to the Targum [Onkelos it means: I have looked. There are no idol worshippers in Jacob]. Another interpretation: Its literal meaning can be expounded beautifully. The Holy One, blessed is He, does not look at evil in Jacob. When they transgress His word, He does not deal punctiliously with them to scrutinize their wicked deeds and their iniquity in violation of His law.-[Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

perversity Heb. עָמָל connotes transgression, as in “conceives mischief (עָמָל) ” (Ps. 7:15) [and as in] “For You look at mischief (עָמָל) and provocation” (ibid. 10:14), since a transgression is distressing for the Omnipresent [and עָמָל primarily means hardship and toil].

the Lord, his God, is with him Even if they anger Him and rebel against Him, He does not move from their midst.

and he has the king’s friendship - וּתְרוּעַת , an expression denoting love and friendship, as in, “the friend of (רֵעֶה) David” (II Sam. 15:37), and in “and has given her to his companion (לְמֵרֵעֵהוּ) ” (Jud. 15:6). Similarly, Onkelos renders, “the Presence of their King is among them.”

22 God has brought them out of Egypt You said, “Behold the people coming out of Egypt” (22:11). They did not come out by themselves, but God brought them out.-[Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

with the strength of His loftiness Heb. כְּתוֹעֲפֽת רְאֵם , in accordance with the power of His loftiness (רוּם) and height. Similarly, “and... abundant silver (תּוֹעָפוֹת) ” (Job 22:25); they are terms denoting strength. I maintain that it [תּוֹעֲפוֹת] is a term cognate with [a similar word in the phrase] “and let the birds fly (יְעוֹפֵף) ” (Gen. 1:20) [which denotes] something flying to lofty heights, expressing great power. Thus, כְּתוֹעֲפֽת רְאֵם means flying high. Another interpretation: כְּתוֹעֲפֽת רְאֵם means the power of 're’emim’ and our Rabbis say (Git. 68b) that this refers to demons.

23 For there is no divination in Jacob They are worthy of blessing since there are no diviners or soothsayers among them.

In time it will be said to Jacob and Israel There will come another time like this, when the love [God has] for them will be revealed to all, for they will be seated before Him and learn Torah from His mouth. Their place will be further in [closer to the Divine Presence] than the ministering angels. They will ask them, “What has God wrought?” This is the meaning of what is stated, “your eyes shall behold your Teacher” (Isa. 30:20). Another interpretation: [The phrase] לְיַעֲקֽב יֵאָמֵר is not in the future tense ["it shall be said to Jacob"] but in the present tense. [Thus, the meaning is:] They have no need for a diviner or sorcerer, for any time it is necessary to tell Jacob and Israel what God has wrought and what decrees He enacted on high, they do not need diviners or soothsayers, but the decrees of the Omnipresent are transmitted to them through their prophets, or the Urim and Tummim inform them [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]. Onkelos, however, does not render [it in] this manner.[Onkelos renders: For the diviners do not wish that good should be bestowed upon Jacob, nor do soothsayers desire the greatness of Israel. At this time, it will be told to Jacob what God has wrought.]

24 Behold, a people that rises like a lioness When they awaken from their sleep in the morning they show the vigor of a lioness and a lion in grasping mitzvoth, to don a ‘tallith ’ [prayer shawl], recite the shema and put on ‘tefillin’ [phylacteries].-[Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

It does not lie down [I.e., a Jew does not lie down] on his bed at night until he consumes and destroys any harmful thing that comes to tear him. How so? He recites the shema on his bed and entrusts his spirit to the hand of the Omnipresent. Should an army or a troop come to harm them, the Holy One, blessed is He, protects them, fights their battles and strikes them [their attackers] down dead.[Mid. Tanchuma Balak 14, Num. Rabbah 20:20] Another interpretation: “Behold a people that rises like a lioness...” as the Targum [Onkelos] renders [it: namely, It will not settle in its land until it destroys (the enemy) and takes possession of the land of the nations].

and drinks the blood of the slain He prophesied that Moses would not die until he would strike down the Midianite kings dead, and he [Balaam] would be slain with them, as it says, “Balaam the son of Beor the soothsayer did the children of Israel slay with the sword with those that were slain by them” (Josh. 13:22). -[Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

25 You shall neither curse them nor shall you not bless them The first גַּם [literally, also, in the clause, “You shall neither...”] adds something to the second גַּם [in the clause “nor shall you curse”] and the second גַּם adds something to the first גַּם [as if he said, Neither bless them nor curse them; neither curse them nor bless them]. Similarly, “It shall be neither mine (גַּם לִי) nor yours (גַּם לְךָ) ” (I Kings 3:26) and similarly, “both the youth (גַּם בָּחוּר) and the maiden (גַּם בְּתוּלָה) ” (Deut. 32:25).

27 so that you will curse them for me Heb. וְקַבּֽתוֹ . This is not in the imperative like “curse them” ( וְקָבְנוֹ , in verse 13), but the future tense: it will please God and you will curse them for me from there, maldiras in old French, you will curse.

28 to the peak of Peor Balak was a great soothsayer, and he foresaw that they were destined to be smitten through Peor, but he did not know in what way. He said, “Perhaps the curse will take effect on them from there.” It is much the same with all the stargazers; they see things, but they do not know what they are seeing.-[Mid. Aggadah]

Chapter 24

1 Balaam saw that it pleased He said, “I no longer have to test the Holy One, blessed is He, for He will not want to curse them.”

so he did not go... as he had done time and time again As he had done twice -[Mid. Aggadah]

in search of omens To divine that perhaps God would chance to meet him as he wished. He said, “Whether He wishes to curse them or not, I will mention their sins so that on the mention of their sins the curse can take effect.”-[Mid. Aggadah]

but turned his face toward the desert As the Targum paraphrases ["He directed his face toward the desert, where the Israelites had made the golden calf," or “He directed his face toward the golden calf, which the Israelites had made in the desert.” See Ramban, Midrash Aggadah, Mechokekei Yehudah (Minchath Yehudah, fn. 1)].

2 Balaam raised his eyes He sought to cast an evil eye upon them, so here you have his three attributes: an evil eye, a haughty spirit, and greed mentioned above (22:13, 18). -[Avoth 5:19, Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

dwelling according to its tribes He saw each tribe dwelling by itself, not intermingling [with other tribes], and he saw that the openings of their tents did not face each other, so that they should not peer into each other’s tents.-[B.B. 60a, Mid. Aggadah]

and the spirit of God rested upon him It entered his mind not to curse them.

3 the son of Beor Heb. בְּנוֹ בְעֽר , lit., his son was Beor. [However, the word בְּנוֹ is used here] as in “to a spring [לְמַעְיְנוֹ] of water” (Ps. 114:8) [see Rashi 23:18]. The Midrash Aggadah expounds: Both were greater than their fathers; Balak, his son was Zippor, for his [Balak’s] father was his son, as it were, with regard to royalty. And Balaam was greater than his father in prophecy; he was a maneh [a coin equaling one hundred zuz] the son of a peras [a coin equaling fifty zuz, half the value of a maneh].-[Mid. Tanchuma Balak 13, Sanh. 105a]

with an open eye Heb. שְׁתֻם הָעָיִן . His eye had been gouged out and its socket appeared open. This term [שְׁתֻם] is mishnaic; “enough time to bore a hole (יִשְׁתּֽם) [in a cask], seal it, and dry it” (A.Z. 69a). Our Rabbis said, Because he said, “the number of the seed of Israel” (23:10), implying that the Holy One, blessed is He, sits and counts the seed that issues from the Israelite sexual unions, waiting for the drop from which a righteous/generous man will be born, he thought, “The One Who is holy, and Whose ministers are holy should direct his attention to matters such as these?” On account of this, Balaam’s eye was blinded (Mid. Aggadah). Some say that the phrase means “of the open eye,” [meaning of clear sight], as Onkelos renders. As for its saying, “with an open eye” rather than “with open eyes,” this teaches us that he was blind in one eye.-[Sanh. 105a]

4 fallen yet with open eyes The plain meaning is as understood by the Targum [Onkelos], that He appeared to him only at night, while he was lying down. The Midrashic explanation is that when He appeared to him, he had no strength to stand on his feet, so he fell on his face, for since he was uncircumcised, it was a disgrace to appear before Him while he was standing upright in His presence.-[Mid. Aggadah]

5 How goodly are your tents For he saw that the entrances were not facing each other.-[B.B. 60a]

your dwelling places Your encampments, as the Targum [Onkelos] renders. Another explanation: "How goodly are your tents"—How goodly are the tent of Shiloh and the eternal Temple when they are inhabited, for offerings are brought up in them to atone for you."

your dwelling places Heb. מִשְׁכְּנֽתֶיךָ , even when they are desolate, for they are held as a pledge (מַשְׁכּוֹן) for you, and their desolate state atones for your souls, as it says, “The Lord has spent His fury” (Lam. 4:11). How did He spend it? “He has kindled a fire in Zion” (ibid.) -[See Mid. Tanchuma Pekudei 4]

6 They extend like streams They extend and are drawn out for a distance. Our Rabbis said: From this wicked man’s blessings we can determine how he intended to curse them when he decided to turn his face toward the desert. For when the Omnipresent reversed [the words of] his mouth, he blessed them in a way corresponding to the curses he intended to say..., as is stated in [the chapter of] Cheilek (Sanh. 105b).

like aloes Heb. כַּאֲהָלִים , as the Targum [Onkelos] renders, [aromatic plants], as in the expression as, “myrrh and aloes (וַאֲהָלוּת) ” (Song 4:14).

which the Lord planted in the Garden of Eden. Another interpretation: Like the firmament which is stretched out like a tent (אֽהֶל) as it says, “and he spread them out like a tent (כָּאֽהֶל) to dwell in” (Is. 40:22) (Targum Jonathan and Yerushalmi). (This interpretation is incorrect because, if so, it would have been vowelized כְּאֽהָלִים , with a cholam. - This is obviously a copyist’s comment, because Rashi proceeds to defend this interpretation. Editor’s note)

which the Lord planted We find the expression ‘planting’ in relation to tents, as it says, “And he will pitch (וַיִטַּע) his palatial tents” (Dan. 11:45).

7 from his wells Heb. מִדָּלְיָו , from his wells; the meaning is as the Targum [Onkelos interprets it, namely, “the king anointed from his sons shall be great.”]

and his seed shall have abundant water This expression denotes prosperity, like seed [which flourishes when] planted close to water.

His king shall be raised over Agag Their first king [Saul] will capture Agag, king of Amalek.-[Mid. Aggadah]

and his kingship exalted [The kingship of Jacob] will become greater and greater, for following him [Saul] will come David and Solomon.-[Mid. Aggadah]

8 God, Who has brought them out of Egypt Who caused them all this greatness? God, Who brought them out of Egypt with His power and loftiness. He will consume the nations who are his adversaries.

their bones of these adversaries.

bare Heb. יְגָרֵם . Menachem (Machbereth p. 59) interprets this word as ‘breaking up.’ Similarly, “They [the wolves] did not gnaw the (גָרְמוּ) [bones] in the morning” (Zeph. 3:3), and similarly, “its shards you shall break (תְּגָרֵמִי) ” (Ezek. 23:34). I, however, maintain that it means ‘bone,’ [and the meaning is:] He strips the surrounding flesh with his teeth and the marrow from within, leaving the bone in its bare state.

and dip His arrows - חִצָּיו יִמְחָץ . Onkelos interprets it as referring to the half of the adversaries—[that is,] their part, as in, בַּעֲלֵי חִצִּים (Gen. 49:23) [which the Targum renders as] “those who should take half.” So [according to the Targum] the יִמְחָץ is [used here] as in the expression, “she split (וּמָחֲצָה) and struck through his temple” (Jud. 5:26), [hence, here it means,] they divided [among themselves] their [the adversaries’] land. It is also possible to interpret it in the literal sense, which is “arrows.” The arrows of the Holy One, blessed is He, will be dipped (יִמְחָץ) into the blood of the adversaries—He will dip and stain [the arrows] with blood, as in, “in order that your foot may wade (תִּמְחַץ) through blood” (Ps. 68:24). This is not a departure from the general meaning of ‘wounding,’ as in, “I have wounded (מָחַצְתִּי) ” (Deut. 32:39), for anything stained with blood appears as if it is wounded and stricken.

9 He crouches and lies like a lion As the Targum [Onkelos] renders, they will settle in their land with might and power.

10 he clapped He struck one [hand] against the other.-[Onkelos, Menachem, Mid. Aggadah]

13 transgress the word of the Lord Here it does not say, “my God,” as its says the first time [22:18], because he realized that he was loathsome to the Holy One, blessed is He, and had been banished [by Him].-[Mid. Aggadah]

14 I am going to my people “From now I am like the rest of my people,” for the Holy One, blessed is He, had departed from him.

Come, I will advise you what action you should take. What is that counsel? "The God of these [people] hates immorality [thus, entice them to sin with your women...] as it is related in [the chapter of] Cheilek (Sanh. 106a). The proof that Balaam offered this counsel to cause them to stumble through immorality is that it says, “They were the ones who were involved with the children of Israel on Balaam’s advice” (31:16).

what this people will do to your people This is an elliptical verse, [and it means,] I will advise you how to make them stumble, and tell you how they will punish Moab at the end of days. “And crush the princes of Moab” (verse 17); the Targum [Onkelos] elaborates on the abbreviated Hebrew.

16 and perceives the thoughts of the Most High to determine the precise moment that He becomes angry. -[Ber. 7a]

17 I see it I see that prominence and greatness of Jacob, but it is not at present, only at a later time.

A star has gone forth As the Targum [Onkelos] renders, an expression similar to “He has bent (דָּרַךְ) his bow” (Lam. 2:4), for a star shoots out like an arrow; in old French, destent, as if to say, his good fortune shall rise [prosper].

and a staff will arise A king who rules dominantly.

which will crush the princes of Moab This refers to David, of whom it says, “he laid them on the ground and measured two cord-lengths to put to death...” (II Sam. 8:2). -[Mid. Aggadah]

and uproot Heb. וְקַרְקַר is a term denoting ‘digging’ as in, “I dug (קַרְתִּי) ” (II Kings 19:24); “to the hole of the pit from which you were dug out (נֻקַּרְתֶּם) ” (Is. 51:1); “may the ravens of the valley pick it out (יִִִִִקְּרוּהָ) ” (Prov. 30:17); in French, forer.

all the sons of Seth All the nations, for they are all descended from Seth, the son of Adam [lit., the first man].

18 and Seir shall become the possession of his enemies For his enemy, Israel.

19 A ruler shall come out of Jacob There will be another ruler from Jacob.

and destroy the remnant of the city Of the most prominent [city] of Edom, that is, Rome. He says this regarding the King Messiah, of whom it says, “and may he reign from sea to sea,” (Ps. 72:8)," and the house of Esau shall have no survivors" (Obad. 1:18). -[Mid. Aggadah]

20 He saw Amalek He perceived the retribution destined to befall Amalek.

Amalek was the first of the nations He came before all of them to make war with Israel, and so Targum renders. And his fate shall be to perish by their hand, as it says, “You shall obliterate the remembrance of Amalek” (Deut. 25:19).

21 He saw the Kenite and said Since the Kenites were encamped near Amalek, as it is said, “Saul said to the Kenite...” (I Sam. 15:6), he mentions him after Amalek. He perceived the greatness of the sons of Jethro [known also as Keni], of whom it is said, “Tirathites (תִּרְעָתִים) , Shimathites (שִׁמְעָתִים) , Sochathites (סוֹכָתִים) ” (I Chron. 2:55), [expounded on in Sifrei (Beha’alothecha 42) as follows: תִּרְעָתִים , so called because they heard the shofar blast (תְּרוּעָה) on Mount Sinai, because they would cry out (מַתְרִיעִים) and be answered, because they dwelled at the entrance to the gates (תַּרְעֵי) of Jerusalem; שִׁמְעָתִים , so called because they obeyed (שָׁמְעוּ) their father’s command (to abstain from drinking wine and to live in tents, as in Jer. 35:8, 9); סוֹכָתִים , so called because they did not anoint themselves (לֹא סָכוּ) with oil and because they dwelt in booths (סֻכּוֹת) ].

How firm is your dwelling place [Balaam asks Jethro, who is Keni,] "I wonder how you merited this? Were you not with me in the counsel [we gave Pharaoh] "Come, let us deal wisely with them"? (Exod. 1:10) Yet now you have settled yourself in the firmness and strength of Israel.-[Sanh. 106a]

22 For if Kain is laid waste Fortunate are you that you are settled in this stronghold, for you will never be banished from the world. Even if you are destined to be exiled with the ten tribes, and be eliminated from the place where you had settled, what of it?

how far will Assyria take you captive? How far will he exile you? Perhaps as far as Halah or Habor? That is not considered being banished from the world, but being moved from one place to another, and you shall return with the other exiles.

23 He took up his parable… Since he mentioned the captivity by Assyria, he says-

Alas! Who can survive these things from God? Who can save himself from the One who designates these things, so that the One who decrees [namely, God] should not put these things [into effect] against him? [And what are these terrible things?] That Sennacherib will arise and confuse all the nations, and furthermore, "ships will come from the Kittites"—the Kittites, who are the Romans, shall go forth in huge warships against Assyria.

24 and afflict those on the other side And they shall afflict those on the other side of the river [Euphrates].

but he too will perish forever Similarly does Daniel explain [concerning the Roman empire], “until the beast was slain and its body destroyed” (Dan. 7:11).

ships Heb. וְצִים , huge ships, as it is written, “ וְצִי אַדִּיר ” (Is. 33:21) which the Targum [Jonathan] renders as “a great ship.”-[Yoma 77b]

Chapter 25

1 in Shittim That is its name.-[Sanh. 106a]

to commit harlotry with the daughters of Moab As a result of Balaam’s advice, as is stated in [the chapter entitled] "Cheilek’ (Sanh. 106a).

2 and prostrated themselves to their gods When his urge overcame him, and he said to her, “Submit to me,” she took out an image of Peor from her bosom and said to him, “Bow down before this.” -[Sifrei Balak 1]

3 Peor - [ פְּעוֹר was so named] because before it they bared [פּוֹעֲרִין] their anus before it and relieved themselves. This was the manner of its worship. -[Sifrei Balak 1]

and the anger of the Lord flared against Israel He sent a plague upon them.

4 Take all the leaders of the people to judge those who worshipped Peor.- [Sanh. 35a]

and hang them The [idol] worshippers.

and hang them Heb. הוֹקַע . This refers to [death by] hanging, as we find with the sons of Saul [where a similar expression is used,] “and we shall hang them (הוֹקַעֲנוּם) for the Lord” (II Sam. 21:6), and there hanging is specifically mentioned. Idolatry is [punishable] by stoning, and all those stoned are also hanged [as is stated in Sanh. 45b according to Rabbi Eliezer].

facing the sun for all to see. The Midrash Aggadah (Mid. Tanchuma Balak 19) says: The sun identified the sinners, for the cloud folded back from the area above him and the sun shone on him.-

5 Each of you shall kill the men Each one of the Israelite judges executed two, and there were eighty-eight thousand Israelite judges, as is stated in Sanhedrin [18a].

6 Then an Israelite man came The tribe of Simeon gathered around Zimri, who was their prince, and they said to him, “We have been sentenced to death, yet you sit there [and remain silent] etc.,” as it is related in [the chapter of] Elu hen hanisrafin’ (Sanh. 82a).

the Midianite woman Cozbi the daughter of Zur (see verse 15).

before the eyes of Moses They said to him, “Moses, is this one forbidden or is she permitted? If you say it is forbidden, who permitted for you the daughter of Jethro...?” as is stated there (Sanh. 82a).

while they were weeping The law [that anyone cohabiting with a non-Jewish woman is to be executed by zealots] eluded him. [Therefore,] they all burst out weeping. At the incident of the golden calf Moses [successfully] confronted six hundred thousand as it says, “He ground it until it was powder...” (Exod. 32:20), yet here he appeared so helpless? However, [this happened] so that Phinehas should come and take what was due to him.- [Mid. Tanchuma Balak 20]

7 Phinehas...saw He saw the deed and reminded himself of the law. He said to Moses, “I learned from you, ‘If someone cohabits with an Aramean [heathen] woman, zealots have a right to strike him [dead].’ ” He replied to him, “Let the one who reads the letter be the agent to carry it out.” Immediately, “he took a spear in his hand....”-[Sanh. 82a]

8 into the chamber Into the tent.

through her stomach Heb. קֳבָתָהּ , as in, “the jaw and the maw (וְהַקֵּבָה) ” (Deut. 18:3). He aimed for the male organ of Zimri and her female organs and everyone saw that he had not killed them for nothing. Many miracles happened to him..., as it is related there (Sanh. 82b).

Ketubim: Psalm 105:1-6

Rashi	Targum
1. Give thanks to the Lord, call out in His name; make His deeds known among the peoples.	1. Sing praise in the presence of the LORD, call on His name; tell of His deeds among the Gentiles.
2. Sing to Him, play music to Him, speak of all His wonders.	2. Sing praise in His presence, make music in His presence; speak of all His wonders.
3. Boast of His holy name; may the heart of those who seek the Lord rejoice.	3. Sing praise in His holy name; may the heart of those who seek instruction from the presence of the LORD be glad.
4. Search for the Lord and His might; seek His presence constantly.	4. Seek the teaching of the LORD, and His Torah; welcome His face continually.
5. Remember His wonders, which He performed, His miracles 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. The seed of Abraham His servant, the children of Jacob, His chosen ones.	6. O seed of Abraham His servant, O sons of Jacob, His chosen ones.

Rashi’s Commentary to Psalm 105:1-6

1 His deeds Heb. עלילותיו , His deeds.

3 Boast of His holy name Boast of the stronghold of His holy name that you have a patron like Him. התהללוּ is “porvontez vous” in Old French, [vantez vous in modern French, boast].

Ashlamatah: Yeshayahu (Isaiah) 49:23-25 + 50:4-10

Rashi	Targum
22. So said the Lord God, "Behold I will raise My hand to the nations, and to the peoples will I raise My standard, and they shall bring your sons in their armpits, and your daughters shall be borne on their shoulder[s].	22. Thus says the LORD God: “Behold, I will disclose My might among the Gentiles, and raise My signal over the kingdoms; and your sons will come in litters and your daughters shall be carried on couches.
23. And kings shall be your nursing fathers and their princesses your wet nurses; they shall prostrate themselves to you with their face on the ground, and they shall lick the dust of your feet, and you shall know that I am the Lord, for those who wait for Me shall not be ashamed.	23. Kings will be your foster fathers, and their queens will minister to you. Upon their faces, upon the ground they will spread out to beseech from you, and lick the dust of your feet. Then you will know that I am the LORD; the righteous/generous who wait for My salvation will not be put to shame.”
24. Shall prey be taken from a mighty warrior, or shall the captives of the righteous escape?"	24. Is it possible that booty can be taken from the mighty, or that which virtuous men capture be rescued?
25. For so said the Lord, "Even the captives of a mighty warrior can be taken and the prey of a tyrant shall escape, and with your contender will I contend, and your sons I will save.	25. Surely, thus says the LORD: “Even that which mighty men capture I will restore, and that which strong men take away I will rescue, for I will avenge your retribution and save your sons.
26. And those who taunt you-I will feed their flesh, and as with sweet wine they shall become drunk [from] their blood; and all flesh shall know that I am the Lord Who saves you, and your Redeemer, the Mighty One of Jacob.	26. I will make the flesh of those who are your oppressors food for every bird of the heavens, and just as they are drunk from sweet wine, so will beasts of the field be drunk from their blood. Then all the sons of flesh will know that I am the LORD your Savior, and your Redeemer, the Strong One of Jacob."
4. The Lord God gave me a tongue for teaching, to know to establish times for the faint [for His] word; He awakens me every morning, He awakens My ear, to hear according to the teachings.	4. The LORD God has given me the tongue of those who teach, to make [me] know [how] to teach with wisdom the righteous/generous who faint for the words of His Law. Therefore morning by morning he rises early to send his prophets so perhaps the sinners' ears might be opened and they might listen to teaching.
5. The Lord God opened my ear, and I did not rebel; I did not turn away backwards.	5. The LORD God has sent me to prophesy, and I was not rebellious, I turned not backward.
6. I gave my back to smiters and my cheeks to them that plucked off the hair; I did not hide my face from embarrassments and spitting.	6. I gave my back to smiters, and my cheeks to them that pluck out the beard; I hid not my face from shame and spitting.
7. But the Lord God helps me, therefore, I was not embarrassed; therefore, I made my face like flint, and I knew that I would not be ashamed.	7. For the LORD God helps me; therefore I have not been confounded; therefore I have set my face strong like rock, and I know that I will not be put to shame;
8. He Who vindicates me is near, whoever wishes to quarrel with me-let us stand together; whoever is my contender shall approach me.	8. my innocence is near. Who will go to judgment with me? Let us stand up together. Who is my enemy? Let him come near to me.
9. Behold, the Lord God shall help he that will condemn me, behold all of them shall wear out like a garment, a moth shall consume them.	9. Behold, the LORD God helps me; who will declare me a sinner? Behold, all of them are like the garment that wears out, that the moth eats.
10. Who among you is God-fearing, who hearkens to the voice of His servant, who went in darkness and who has no light, let him trust in the name of the Lord and lean on his God.	10. Who among you of those who fear the LORD obeys the voice of His servants the prophets, who perform the Law in distress as a man who walks in the darkness and has no light, trusts in the name of the LORD and relies upon the salvation of his God?

Verbal Tallies

By: HH Rosh Paqid Adon Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

B’Midbar (Numbers) 23:10 – 25:9

Yeshayahu (Isaiah) 49:23-25 + 50:4-10

Tehillim (Psalms) 105:1-6

Mordechai 12:28-34

The verbal tallies between the Torah and the Ashlamata are:

Dust - עפר, Strong’s number 06083.

Said / Saith - אמר, Strong’s number 0559.

Took / Taken - לקח, Strong’s number 03947.

The verbal tallies between the Torah and the Psalm are:

Jacob - יעקב, Strong’s number 03290.

Done - עשה, Strong’s number 06213.

B’Midbar (Numbers) 23:10 Who can count <04487> (8804) the dust <06083> of Jacob <03290>, and the number <04557> of the fourth <07255> part of Israel <03478>? Let me die <04191> (8799) <05315> the death <04194> of the righteous <03477>, and let my last <0319> end be like his!

11  And Balak <01111> said <0559> (8799) unto Balaam <01109>, What hast thou done <06213> (8804) unto me? I took <03947> (8804) thee to curse <06895> (8800) mine enemies <0341> (8802), and, behold, thou hast blessed <01288> (8765) them altogether <01288> (8763).

Yeshayahu (Isaiah) 49:23 And kings <04428> shall be thy nursing fathers <0539> (8802), and their queens <08282> thy nursing mothers <03243> (8688): they shall bow down <07812> (8691) to thee with their face <0639> toward the earth <0776>, and lick up <03897> (8762) the dust <06083> of thy feet <07272>; and thou shalt know <03045> (8804) that I am the LORD <03068>: for they shall not be ashamed <0954> (8799) that wait <06960> (8802) for me.

Yeshayahu (Isaiah) 49:24 Shall the prey <04455> be taken <03947> (8714) from the mighty <01368>, or the lawful <06662> captive <07628> delivered <04422> (8735)?

Isa 49:25  But thus saith <0559> (8804) the LORD

Yeshayahu (Isaiah) 49:25  But thus saith <0559> (8804) the LORD <03068>, Even the captives <07628> of the mighty <01368> shall be taken away <03947> (8714), and the prey <04455> of the terrible <06184> shall be delivered <04422> (8735): for I will contend <07378> (8799) with him that contendeth <03401> with thee, and I will save <03467> (8686) thy children <01121>.

Tehillim (Psalms) 105:5  Remember <02142> (8798) his marvellous works <06381> (8737) that he hath done <06213> (8804); his wonders <04159>, and the judgments <04941> of his mouth <06310>;

Tehillim (Psalms) 105:6  O ye seed <02233> of Abraham <085> his servant <05650>, ye children <01121> of Jacob <03290> his chosen <0972>.

Hebrew:

Hebrew	English	Torah Seder Num 23:10-25:9	Psalms Psa 105:1-6a	Ashlamatah Isa 49:23-25 + 50:4-10
אָכַל	devours, eat	Num. 23:24		Isa. 50:9
אֱלֹהִים	GOD	Num. 23:21		Isa. 50:10
אִם	though, or	Num. 24:13		Isa. 49:24
אָמַר	said	Num. 23:11		Isa. 49:25
אַף	with their faces, anger	Num. 24:10		Isa. 49:23
אֲשֶׁר	what, which, who	Num. 23:12	Ps. 105:5	Isa. 49:23
בֵּן	son	Num. 23:18	Ps. 105:6	Isa. 49:25
גַּם	also, even	Num. 24:24		Isa. 49:25
דָּבָר	word	Num. 23:16		Isa. 50:4
הָלַךְ	come, walks	Num. 23:13		Isa. 50:10
הֵן	behold	Num. 23:24		Isa. 50:9
זֶרַע	seed	Num. 24:7	Ps. 105:6
יָדַע	know	Num. 24:16	Ps. 105:1	Isa. 49:23
יהוה	LORD	Num. 23:12	Ps. 105:1	Isa. 49:23
יַעֲקֹב	Jacob	Num. 23:10	Ps. 105:6
כֹּה	here, there, thus	Num. 23:15		Isa. 49:25
כִּי	nevertheless, surely	Num. 24:22		Isa. 49:25
כֹּל	all	Num. 23:13	Ps. 105:2	Isa. 50:9
לֹה	nor	Num. 23:19		Isa. 50:5
לֵב	heart, my own accord	Num. 24:13	Ps. 105:3
לָקַח	took, taken	Num. 23:11		Isa. 49:24
מִי	who	Num. 23:10		Isa. 50:8
מֶלֶךְ	king	Num. 23:21		Isa. 49:23
מִשְׁפָּט	judgments, has a case		Ps. 105:5	Isa. 50:8
נָתַן	give, given	Num. 24:13		Isa. 50:4
עֶבֶד	servant		Ps. 105:6	Isa. 50:10
עַל	beside, therefore	Num. 23:15		Isa. 50:7
עָפָר	dust	Num. 23:10		Isa. 49:23
פֶּה	mouth	Num. 23:12	Ps. 105:5
פָּנֶה	overlooks, face	Num. 23:28	Ps. 105:4	Isa. 50:6
קָרָא	called	Num. 24:10	Ps. 105:1
קָרוֹב	near	Num. 24:17		Isa. 50:8
שׂוּם	I have set, puts	Num. 23:12		Isa. 50:7
שָׁחָה	bowed down	Num. 25:2		Isa. 49:23
שֵׁם	name		Ps. 105:1	Isa. 50:10
שָׁמַע	hear, listen	Num. 23:18		Isa. 50:4
~[;	people	Num. 23:24	Ps. 105:1
hf'['	done	Num. 23:11	Ps. 105:5
ybiv.	captive	Num. 24:22		Isa. 49:25

Greek:

Greek	English	Torah Seder Num 23:10-25:9	Psalms Psa 105:1-6a	Ashlamatah Isa 49:23-25 + 50:4-10	NC Mk 12:28-34
ἀκούω	hear, hearing	Num 23:18		Isa 50:4	Mar 12:29
ἀποκρίνομαι	answered	Num 23:26			Mar 12:28
εἴδω	knowing, see	Num 23:13			Mar 12:28
ἐπερωτάω	asked	Num 23:15			Mar 12:28
ἔπω	speak, said	Num 23:11		Isa 50:4	Mar 12:32
θεός	GOD	Num 23:12		Isa 50:10	Mar 12:29
ἰσχύς	strength	Num 24:18			Mar12:30
καρδία	heart		Psa 105:3		Mar 12:30
κύριος	LORD	Num 23:10	Psa 105:1	Isa 49:23	Mar 12:29
πᾶς	all	Num 23:13		Isa 50:9	Mar 12:28
ψυχή	life, soul	Num 23:10			Mar 12:30

Mishnah Pirqe Abot V:5

“Ten miracles were performed for our ancestors in the Temple: no woman ever miscarried because of the smell of the flesh of the sacrifices; no flesh of the sacrifices ever turned putrid; no fly was ever seen in the slaughterhouse; the high priest never suffered a pollution on the Day of Atonement; rain never extinguished the fire of the wood-pile; no wind prevailed over the pillar of smoke; no defect was ever found in the Omer or in the Two Loaves or in the Shewbread; [the people] stood pressed together yet bowed themselves at ease; no serpent or scorpion ever caused injury in Jerusalem; and no man said to his fellow, "There is not enough room in the place that I should stay overnight in Jerusalem."

Abarbanel on Pirke Abot

By: Abraham Chill

Sepher Hermon Press, Inc. 1991

ISBN 0-87203-135-7

(pp. 331-339)

In the view of Abarbanel all the miracles performed for the Jewish people until they entered the promised land - Egypt, the Red Sea, the manna, water etc. - were performed in order to demonstrate God's love and esteem for Abraham. It was Abraham who discovered the unity of God and the reality of His presence in the world. It was Abraham who first guided mankind in the paths of civilization and spirituality. And it was because of Abraham that the Jews successfully reached the promised land where they built the Temple where the Shekhinah rested. In the Temple, too, ten miracles occurred regularly:

1. No pregnant woman who was on a visit to the Temple ever miscarried because of the odor of the burning flesh of the sacrifices. When a pregnant woman craves for something, but does not receive it, she is likely to suffer a miscarriage. Because of this, should she demand to eat even sacred food, it must be given to her in order to save the life of her child. The miracle in the Temple was that although the sacrificial meat was of prime quality, the odour of it roasting did not arouse cravings and thus no miscarriages occurred.

2. Many of the sacrifices were consumed on the same day that they were offered; others were consumed within two days after the sacrifice. Even in the warm summer climate of Jerusalem, the sacrificial flesh did not spoil. it was as if it was protected by its sanctity.

3. Usually flies and other insects swarm in places where cattle are slaughtered. In the Temple, the area where the animals were slaughtered never saw an insect. Here, too, this was contrary to nature; the flies sensed that in the sanctity of the Temple they had no place. A similar case was that of Daniel when the lions stood their distance from him in the den.

4. A high priest who experienced an unclean emission in the night was disqualified from serving in the Temple the next day. During the period immediately preceding Yom Kippur, great care was taken in the menu of the high priest to avoid any foods which might cause night emissions. No matter how pious he is and no matter how careful he is, a man is apt to suffer night-time emissions. It was for this reason that an associate high priest was appointed to fill in whenever necessary. The miracle was that it never happened to any high priest on Yom Kippur.

5. On the morning of the morrow of the first day of Passover, a measure of barley, called the Orner, was brought to the Temple as an offering and signalled that it was then permitted to eat new agricultural produce. On Shabuot two loaves of bread were placed in the Temple which signalled that it was then permitted to bring meal offerings from new produce. Also, twelve loaves of bread (lehern ha-panim – Shewbread) were placed on the golden table in the Temple on Shabbat and remained there for the duration of the week; they were replaced on the following Shabbat. However, the time element in each of these rituals is crucial to their effective performance.

If, for some reason, the priests brought the Omer offering in the afternoon instead of the morning and the people were ignorant of this, they would be violating the laws of Hadash, i.e., new produce. If the priests were negligent in their duties concerning the two loaves on Shabuot and people brought their meal offerings, violations of the law would result.

The same applies to the preparation of the Shewbread. If they prepared these loaves, for example, on a Sunday they would be disqualified and the Temple would have no Shewbread until the following Shabbat. The miracle then was that never did it happen that the priests were negligent in their obligations and thus, there never was an impediment to the performance of these rituals. The priests were inspired by the rabbinic dictum, “God says to Israel that they should bring a measure of barley on Passover so that the wheat in their fields may be blessed; that they bring the two loaves on Shabuot so that the fruits of their trees be blessed.” (Rosh ha-Shanah 16a).

6. The fire which consumed many of the offerings was exposed to the skies in the courtyard of the Temple. The miracle was that the rains never extinguished that fire.

7. Where there is a large fire a column of smoke rises. If the column of smoke from the fire on the altar rose ramrod straight, it was taken as a sign that God accepted the offering with favor; if it was bent and curled it was an ill omen. The miracle was that even the strongest of winds did not affect the straight column of smoke (Yoma 21a).

8. Abarbanel cites Rashi who opines that when all the Jews arrived in the courtyard of the Temple for the three major holidays, they appeared as if they were floating one upon the other because of the hordes of people that were present. He also cites Rambam who describes the situation as people stuck to one another without being able to move at all. Nowadays we would say that there were so many worshippers in the Temple courtyard that they were like sardines in a can. The miracle: At several junctures in the Temple service those present were obliged to prostrate themselves, which they were able to do with ample space.

9. Snakes and scorpions customarily inhabit mountainous areas where they slither through the rocks quietly and attack people. Jerusalem, the seat of the Temple, rests on the top of a mountain and is surrounded by mountains. The miracle was that in the entire history of the city, a human being was never attacked by a snake.

10. Finally, the Mishnah deals with logistics of accommodating the hordes of pilgrims within the confines of Jerusalem. The vast numbers of people who came up to Jerusalem for the festivals found home hospitality with the local families who provided food and lodging. The miracle was that none of the visitors ever said, “My quarters are too cramped ...”

If so many could be accommodated in so limited area, as Jerusalem, and food, drink and lodging were provided, and, if the residents - especially the women who carried most of the work load - were happy to invite others into their homes, and if the guests found no grounds for complaint, it was indeed a miracle.

Abarbanel is alert to the fact that there were other miracles besides the aforementioned ten that took place in the Temple, such as the fire that came down from Heaven into the precincts of the Temple and was the source of all fires that were required at various stages in the offerings. This thought acts as an opening for Abarbanel to connect the miracles of Abraham with those in the Temple. This association was already intimated in an earlier Mishnah. In what manner are they to be identified with each other was not implied until Abarbanel came up with a logical explanation.

Abraham has come down through history as the great mentor and benefactor of mankind. It was he who brought men close to faith in the true God as a midrash (Beresheet Rabbah 39) relates that he converted the heathen men and Sarah converted the women. Its equivalent in the Temple was the pregnant women who were unaffected by the odour of burning flesh. Just as Abraham, who was the personification of sanctity could harm no one, so too the sanctified flesh of the offerings caused no harm to pregnant women and did not disturb the progress of the foetus.

In his entire lifetime Abraham would never permit any of his actions or allow anything that passed through his lips to be tainted by sin or impurity, so was it with the flesh of the offerings in the Temple which never became putrid no matter how long it stood.

The Torah relates that Abraham felt it necessary to separate himself from the wicked Lot and his followers in order not to be in contact with sinfulness. So was it with the flies in the slaughter area. God would not allow them to come into contact with the sanctified offerings which the repentant Jew brought to the Temple.

It was an act of kiddush ha-Shem that Abraham, at the age of 99, circumcised himself in order to serve God - an uncircumcised Jew is not permitted to perform certain rituals. This physical commitment was such that God Himself carne to pay a sick call on Abraham. So it was in the Temple when the high priest was preparing himself to officiate at the awesome rituals of the Day of Atonement that God, in His beneficence, never allowed him to become ritually impure on that day.

On another. occasion Abraham sanctified the name of God when he was called upon to divest himself of all human sentiments and emotions and offer his son as a sacrifice. His superhuman commitment to God was not extinguished by his strong, natural fatherly instincts. Thus it was in the Temple, even the heaviest of rains did not extinguish the embers of the primary fire needed for the sacrifices.

Abraham was distinguished in that he lived in a hostile, unsympathetic and pagan environment. Despite the fact that not a single soul associated himself with the theology and philosophy of Abraham, he remained strong, resolute and steadfast in his convictions. In his honour, God did not allow the column of smoke that rose from the sacred offerings to waver.

There were two occasions when the legitimacy of Abraham's son, Isaac, could be questioned, i.e., when Pharaoh and Avimelekh forcibly abducted Sarah. But, God, in his infinite charity saw fit to keep the family relation between Abraham and Sarah intact and Isaac's legitimacy was beyond question. Furthermore, the birth of Jacob and Esau to Isaac and Rebecca was untainted and there was no disqualification in the twelve sons that were born to Jacob. So it was with the Omer which was brought on Passover, the birthday of Isaac; so it was with the two loaves, which represent Jacob and Esau, that were brought on Shabuot; so it was with the twelve loaves of bread brought on the Shabbat which represented the twelve tribes of Israel. In none of these rituals could the word p'sul (a disqualifying factor) be applied. They were identified with holiness and purity.

God so arranged it that when Abraham went into battle against the five kings his meagre forces appeared as legions in the eyes of the enemy. The truth was that Abraham and his small army were in a tight spot and gripped with fear. With God's help, they emerged victorious. To commemorate that event, God so provided the Temple precincts that although hordes of people arrived there on the Three Festivals and they were pressing against each other they suddenly found themselves comfortably prostrating themselves with sufficient room for everyone.

Returning to the battle with the kings, Abarbanel comments that Abraham was afraid that after he defeated them, they would regroup and attack again, perhaps this time successfully. With God's help this did not occur. So it was with the snakes and scorpions in the hills of Judea - God assured the residents of, and pilgrims to, Jerusalem that He would serve as a protection against these reptiles.

Finally, in honour of Abraham's passion for bringing strangers into his home, to show them the true lifestyle of a godly person and draw them close to Him, God inspired the residents of Jerusalem to extend warm hospitality to those who visited the city to the extent that the visitor never had cause to say, "This place is too inconvenient for me to stay."

Miscellaneous Interpretations

Rashbatz notes that Rashi believes that the text of this Mishnah, is corrupt, since the Talmud does not list miracles Nos. 6 and 7. Rashi, therefore, counts miracle No.5 as three separate miracles, thus making up the ten. Rashbatz, however, follows the accepted version which includes the two aforementioned miracles.

Rashbatz's explanations of the miracles is much the same as Abarbanel's with the following additions and changes:

No fly was ever seen in the slaughterhouse: Rashbatz magnifies this miracle by describing the extent of the slaughtering facilities in the Temple. Near the altar was the house of slaughter where twenty-four large rings were sunken into the ground to hold the heads of the animals. These corresponded to the twenty-four division of priests that served there. There were also eight stumps, each one having a hook to hold the carcass while it was being flayed. There were also eight marble tables on which the innards were washed. Flies are attracted not only by putrid meat but even by fresh meat; however, because of the sanctity of the Temple and the Holy of Holies no fly was ever seen there.

The high priest never suffered a pollution on the Day of Atonement: Rashbatz points out that the recorded cases of a high priest becoming disqualified on the Day of Atonement were all because of some other type of ritual impurity and not because of nocturnal emission. The latter kind was particularly embarrassing since the impurity actually emerges from the body. The miracle occurred in order to preserve the honour of the high priest. The question arises: If this never happened why was it mandatory that an alternate high priest be appointed in case the high priest became unclean (Yoma 18a)? Rashbatz gives two answers. The first is that this step was taken in case the high priest became unclean because of some other reason. The second answer is that this miracle occurred only in the First Temple and that even then, although they knew it would not happen, you may not rely on miracles.

No wind prevailed over the pillar of smoke: This miracle, which occurred because of the sanctity of the sacrifices, was particularly impressive because of the topography of the Temple area. The altar was located in an open plaza of great size (187 cubits by 135 cubits), thus it was, unlike the Altar of the Incense, hardly protected. Rashbatz quotes a passage in the Talmud (Baba Batra 147a) which says that on the close of the festival of Sukkot the people used to watch the pillar of smoke rising from the altar to see in which direction it blew - from the direction they knew whether their agricultural produce in the coming year would be successful. However, points out Rashbatz, that was only on that occasion, since then the world is judged as to the amount of rain it will enjoy; at all other times the pillar rose straight up.

The people stood pressed together ... ; Rashbatz quotes Rashi who interprets the Hebrew “Ts’fufin” as meaning “floating.” The Temple courtyard was so full, that people's feet did not touch the ground - they were “floating.” However, when the high priest uttered the Ineffable Name, each person prostrated himself and had four cubits of space to himself so that no one could hear his confession and his prayer.

Rashbatz also cites Rambam's interpretation that the people pressed close together because of the awe they felt on the occasion. He rejects this interpretation since it lacks the element of miracle.

Rashbatz reviews the miracle in the perspective of the “limited containing the unlimited.” Ordinarily the laws of physics would dictate that this is impossible. He embellishes his idea that it can be achieved by reminding us that a flower pot full of loam to the rim, will still absorb water as if it was empty.

No man said to his fellow ... ; Rashbatz cites Rabbenu Yonah that this miracle refers to the Jews who made pilgrimage to Jerusalem in honor of the three pilgrim festivals. They never complained that Jerusalem was uncomfortable for them because of the masses of pilgrims who came. Rashbatz also cites Rashi who contends that the miracle refers to the residents of Jerusalem; although it is harder to make a living in a large city than in a village, God miraculously provided them with livelihoods.

Rashbatz prefers the interpretation of Rabbenu Yonah and relates that he was told of a synagogue in Jerusalem that was limited in seating area and was full the whole year around and yet when the hordes of pilgrims came they too were comfortably accommodated.

Rabbenu Yonah: On the concluding section of our Mishnah that no one said that “there is not enough room in the place,” he expounds a novel thought. Basing his idea on the verse “Jerusalem which is built as a city wherein all associate together” (Psalms 123;3), Rabbenu Yonah sees in this sentence that the city was originally built so that all the Jews can be accommodated in it.

Midrash Shemuel: The question begs itself: A close analysis of this mishnah reveals that the ten miracles that were enacted in the Temple had no immediate or direct bearing on the people. They were all God's work to preserve the sanctity and dignity of the Temple. That being so, asks Midrash Shernuel, why does the Mishnah state that ten miracles were wrought for our ancestors?

In his view, the miracles per se were not as essential as the morals to be culled from them. For example, relative to the pregnant woman, God did not wish her to abort and He so confined the odour of the sacrifice to a limited area so that the smell should not affect her. Moral: If a mere column of smoke, emanating from a holy sacrifice can shield a person from harm, how much more will a person be protected if he is actually involved in Torah and mitzvoth!

The decayed meat: The people were witness to the absence of putrid carcasses although the flesh remained unattended for several days even in the hottest of weather. Moral: If a simple animal which was sanctified by a sentence, “Let it be an offering,” could be assured of not going the way of all flesh and did not spoil, all the more reason that the Jew who lives in the presence of the Shekhinah should be assured that his body will not decay after death!

The fly in the slaughter house: If a fly was never found in an area which is naturally conducive to the presence of flies because God wished that the beauty and decorum in the Temple should be preserved, how much more can we expect God to immunize us against all malevolent agents!

Impurity of the high priest: In spite of the fact that in the entire history of the priesthood there never was an incident when a high priest became disqualified to serve on Yom Kippur due to an accidental discharge, a surrogate priest was in readiness to take over if it ever did happen. Moral: If God is concerned about the honour and respect of the high priest, how much more should an ordinary person be concerned about the honour of his fellow man!

Rain and fire: Water and fire are eternal enemies. Yet, during the burning of the sacrifices, they made peace between themselves and worked in harmony. Moral: If these two hostile agents can live peacefully although they were not rewarded, all the more reason that man should defy his evil inclination and do the bidding of God since he does receive a reward for his piety!

The column of smoke that refused to waver: Winds are characterized as strong; smoke is viewed as weak. Winds can break boulders; smoke has no substance to it. In the Temple, the strong could not vanquish the weak, the column of smoke rose straight as a rod. Moral: When the Jews, the weakest of all nations, arm themselves with Torah and mitzvot, they can heroically face the powerful nations and survive!

Omer, Two Loaves and Shewbread: In these three rituals the time element was essential. It was imperative that the Omer be cut only at night following the first day of Passover. There was no alternative; there was no substitute. Moral: A person should be alerted to the opportunity of performing a mitzvah. If this opportunity passes, there is no chance of retrieving it. It is gone forever. Furthermore, as a general principle a person should appreciate that time is the most precious commodity he possesses in life. If he wastes his time he is guilty of abusing a precious gift from God!

Stood pressed together yet prostrated themselves: During the Yom Kippur service in the Temple, the masses were uncomfortable by virtue of their numbers. Yet when they prostrated themselves, they felt relief and comfort. Moral: The Jew must realize that throughout his lifetime he will be confronted by hardships and crises. The only way he can emerge from these uncomfortable situations is to prostrate himself, i.e., submit himself totally, to God and His Torah!

Even according to Rashi's view that the feet of the people did not touch the ground, because the throngs were so feverishly enthusiastic that they were carried off their feet, the message of the Mishnah will be: Have faith in God, i.e., prostrate yourself, and you will have both feet on solid ground!

The serpent and the scorpion: In an environment of sanctity, these two fatally dangerous reptiles refrained from causing harm with their deadly poison. Moral: This is a lesson for the person who excuses his transgressions by arguing that when God imposed upon him the evil inclination which is coiled like a snake at his heel at all times. He could not help himself and had to succumb to its temptations. Therefore, like the snake in Jerusalem who was divested of its lethal powers because of the city's holiness, a person must envelop himself in a Torah lifestyle and his yetzer ha-ra will be powerless!

No man said to his fellow: The hospitality that the inhabitants of Jerusalem displayed to the hordes of people that descended on them from other areas to celebrate the three festivals was evidence that God, in His infinite benevolence, does not deprive one of his basic needs because he expends some of it in accommodating others. Moral: A man must acknowledge the fact that even if he toils and sweats at his vocation, it is not his own efforts which assure him of his sustenance. It is God, and only God, who gives him his livelihood!

What say the Nazarean Hakhamim?

Heb 10:23 Let us hold fast the profession of [our] faith without wavering, [for He (G-d) who has promised is faithful].

Jas 1:6 But let him ask in faithful obedience, [in] nothing wavering. For he that wavers is like a wave of the sea driven with the wind and tossed.

1Pe 4:9 Be hospitable to one another without murmurings,

1Pe 4:10 each one as he received a gift, ministering it to yourselves as good stewards of the manifold grace of God.

Heb 13:2 Do not forget hospitality, for by this some unknowingly took in angels as guests.

N.C.: Mark 12:28-34

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
28. And, approaching, one of the scribes, hearing them discussing, having perceived that He answered them ideally, inquires of Him, "What is the foremost precept of all?	28. And one of the scribes approached and heard them disputing and saw that he answered the matter well for them. And he asked, "What is the most important commandment?"	28. Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων εἰδὼς ὅτι καλῶς αὐτοῖς ἀπεκρίθη ἐπηρώτησεν αὐτόν Ποία ἐστὶν πρώτη πασῶν ἐντολὴ	^28וְאֶחָד מִן־הַסּוֹפְרִים שָׁמַע אֹתָם מִתְוַכְּחִים וַיִּקְרַב אֲלֵיהֶם וַיַּרְא כִּי הֵיטֵב הֱשִׁיבָם וַיִּשְׁאָלֵהוּ מַה־הִיא הָרִאשֹׁנָה לְכָל־הַמִּצְוֹת׃
29. Jesus answered him that "The foremost precept of all is: Hear, Israel! the Lord our God is one Lord."	29. Jesus said to him, "The most important of all the commandments [is]: HEAR, ISRAEL, THE LORD OUR GOD IS ONE LORD	29. ὁ δὲ Ἰησοῦς ἀπεκρίθη αὐτῷ, ὅτι Πρώτη πασῶν τῶν ἐντολῶν, Ἄκουε Ἰσραήλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν	^29וַיַּעַן אֹתוֹ יֵשׁוּעַ הָרִאשֹׁנָה לְכָל־הַמִּצְוֹת שְׁמַע יִשְׂרָאֵל יְהֹוָה אֱלֹהֵינוּ יְהֹוָה אֶחָד׃
30. And, You shall be loving the Lord God out of your whole heart, and out of your whole soul, and out of your whole comprehension, and out of your whole strength. This is the foremost precept."	30. and YOU SHOULD LOVE THE LORD YOUR GOD WITH ALL YOUR HEART AND WITH ALL YOUR SOUL AND WITH ALL YOUR MIND AND WITH ALL YOUR MIGHT. This is the most important commandment.	30. καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου αὕτη πρώτη ἐντολή.	^30וְאָהַבְתָּ אֵת יְהֹוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מַדָּעֲךָ וּבְכָל־מְאֹדֶךָ זֹאת הִיא הַמִּצְוָה הָרִאשֹׁנָה׃
31. And the second is like it: 'You shall be loving your associate as yourself.' Now greater than these is no other precept."	31. And the second that is like it [is]: YOU SHOULD LOVE YOUR NEIGHBOR AS YOURSELF. There is no other commandment that is greater than these."	31. καὶ δευτέρα ὁμοία, αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν	^31וְהַשֵּׁנִית הַדֹּמָה לָהּ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ וְאֵין מִצְוָה גְּדוֹלָה מֵאֵלֶּה׃
32. And the scribe said to Him, "In truth, Teacher, Thou sayest ideally that He is One, and there is no other more than He."	32. The scribe said to him, "Well [said], my Master. You have spoken in truth, because he is one and there are no others outside of him.	32. καὶ εἶπεν αὐτῷ ὁ γραμματεύς Καλῶς διδάσκαλε ἐπ ἀληθείας εἶπας, ὅτι εἷς ἐστιν Θεὸς, καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ·	^32וַיֹּאמֶר אֵלָיו הַסּוֹפֵר אָמְנָם רַבִּי יָפֶה דִבַּרְתָּ כִּי אֱלֹהִים אֶחָד הוּא וְאֵין עוֹד מִלְבַדּוֹ׃
33. And to be loving Him out of your whole heart, and out of the whole understanding, and out of the whole soul, and out of the whole strength, and to be loving the associate as yourself, is excessively more than all the ascent approaches and the sacrifices."	33. And that a man should love him with all the heart and with all the mind and with all the soul and with all might, and that he should love his neighbor as himself, greater is [this] than all the burnt offerings and sacrifices."	33. καὶ τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης τῆς καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ψυχῆς, καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν πλεῖόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ τῶν θυσιῶν	^33וּלְאַהֲבָה אֹתוֹ בְּכָל־לֵבָב וּבְכָל־מֵדָע וּבְכָל־נֶפֶשׁ וּבְכָל־מְאֹד וּלְאַהֲבָה אֶת־הָרֵעַ כְּנַפְשְׁךָ גְּדוֹלָה הִיא מִכָּל־עֹלוֹת וּזְבָחִים׃
34. And Jesus, perceiving him, that he answered apprehendingly, said to him, "Not far are you from the kingdom of God.” And no one dared to inquire of Him any longer.	34. And Jesus saw that he responded to the matter wisely. He answered and said to him, "You are not far from the kingdom of God." And no man dared to question him again.	34. καὶ ὁ Ἰησοῦς ἰδὼν αὐτὸν ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῷ Οὐ μακρὰν εἶ ἀπὸ τῆς βασιλείας τοῦ θεοῦ καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι	^34וַיַּרְא יֵשׁוּעַ כִּי־עָנָה בְדַעַת וַיֹּאמֶר אֵלָיו לֹא־רָחוֹק אַתָּה מִמַּלְכוּת הָאֱלֹהִים וְאִישׁ לֹא־עָרַב עוֹד אֶת־לִבּוֹ לִשְׁאֹל אוֹתוֹ שְׁאֵלָה׃

HH Paqid Dr. Adon Eliyahu’s Rendition

28. And one of the Soferim [of the Pharisees] approached him (Yeshua) hearing them (Yeshua and his talmidim) studying (Heb. Drash), knowing (seeing) that he (Yeshua) taught them well [with chokhmah], asked him, which is the chief [Heb. Rosh] mitzvah of all?

29. And Yeshua answered him, The chief [Heb. Rosh] mitzvah of all is: “Hear, Israel. The LORD our God is one LORD,

30. And you will love the LORD, your God, with all your heart and with all your soul, and with all your means.” (Deut. 6:4, 5) This is the chief [Heb. Rosh] mitzvah.

31. And the second is like this, “You will neither take revenge from nor bear a grudge against the members of your people; you will love your neighbor as yourself. I am the LORD.” (Lev. 19:18 ) There is not another mitzvah greater than these [two].

32. And the Sofer said to him, You are right Rabbi (Hakham). In truth you have said, "that God is one," Deut. 6:4, 5 and "You have been shown, in order to know that the LORD He is God; [and] there is none else besides Him." (Deut. 4:35)

33. “And you will love the LORD, your God, with all your heart and with all your soul, and with all your means.” (Deut. 6:4, 5) "You will neither take revenge from nor bear a grudge against the members of your people; you will love your neighbor as yourself. I am the LORD." (Lev. 19:18 )" [as Hosea said,] “For I desire loving-kindness, and not sacrifices, and knowledge of God more than burnt offerings.” (Hos. 6:6)

34. And seeing that he (the Sofer) answered wisely [because he was a Hakham], Yeshua said to him, You are not far from [but near to] the [dynamic] governance of God. And no one was bold enough to question him anymore.

Hakham’s Commentary

28. And one of the Soferim [of the Pharisees] approached him (Yeshua) hearing them (Yeshua and his talmidim) studying (Heb. Drash), knowing (seeing) that he (Yeshua) taught them well [with chokhmah], asked him, which is the chief [Heb. Rosh] mitzvah of all?

And one of the Soferim [of the Pharisees] approached him (Yeshua) – It is interesting to observe that in the Greek of Mark whenever a scribe tests Yeshua’s knowledge of the Torah, such a scribe is either identified as a Pharisee or a Sadducee. In this case where the Scribe is utterly impressed with the Master, we are not told if he was a Pharisee or a Sadducee. This probably stems from the anti-Semitic revisionism of the text of Mark by Christian scribes. However, since we have in previous pericopes identified Yeshua as Hillelite – i.e. a Pharisee from the house of Hillel, and since this scribe is in agreement with the rationale of the Master, it is not too difficult to conclude that this scribe was a Pharisee as well.

That this scribe belongs to the Pharisees is clear in the next clause where the Hebrew word “DRASH” alludes to acquaintance with the rules of Rabbinic Hermeneutics as codified by R. Hillel. This interesting most interesting Hebrew word, automatically would exclude any Sadducee or Herodian affiliation.

hearing them (Yeshua and his talmidim) studying (Heb. Drash),

Here, Gundry[5] and a host of other commentators avail themselves of the principle of contiguity of pericopes to infer that this particular scribe, had heard the Sadducees debate with the Master (Mark 12:18-27), and as the next clause informs us, was impressed with the elegance of Yeshua’s answer to them.

However, I prefer His Honor Dr. Eliyahu’s rendition, since the Greek word used here is “συζητούντων” (SUZITUTON)[6] which Thayer[7] finds to mean “to seek or examine together” corresponding to the Hebrew “Drash”[8] rather than an acerbic disputation. Therefore, this “examining together” the Scriptures whilst it may be a carry-on of the previous pericope, of necessity it demands a change of audience. Since the audience mentioned here is describes as “αὐτῶν” (AUTON) – i.e. “them,” the logical conclusion must be that this was a teaching episode between the Master and his disciples.

In my opinion, what this text is intimating is that the Pharisaic scribe was greatly impressed with the hermeneutical strategies and rules that the Master applied to the text under discussion. Since neither the Sadducees nor the Herodians used the hermeneutic principles that R. Hillel had codified, we therefore must conclude that this scribe was a Pharisee of the school of R. Hillel. This text also shows that the audience had changed from the previous pericope, since in the previous pericope there is no instance of Drash, but a simple quotation of Torah texts that contradicted the Sadducees’ beliefs.

We must therefore dispose of Gundry’s[9] comments and those of a host of many other Christian Scholars as reading into the text that which is not there. Since the plain readings of the text makes it clear that we cannot apply the principle of contiguity and say that what the Pharisaic scribe was alluding to was the dispute that the Master had with the Sadducees.

We must also dispose of France’s[10] comment that the Greek word “εἷς” (one of) in the phrase: “εἷς τῶν γραμματέων” (one of the scribes) is emphasized to contrast him with the hostility towards the Master of the rest of the scribes. Unfortunately, this is more speculation and fantasy rather than exact scholarship, since the use of the word DRASH in this clause makes it clear that this is a Pharisaic scribe. Here France claims that all Pharisees were against the Master with the exception of this singular “one,” an argument that lacks sound logic and is called “Converse Fallacy of Accident or Sweeping Generalization,” since he can’t fully prove this illogical generalization.

knowing (seeing) that he (Yeshua) taught them well [with chokhmah], - The Greek has “εἰδὼς ὅτι καλῶς αὐτοῖς ἀπεκρίθη.” Notice again the word EIDOS which we discussed last week and answers to the Hebrew RA’AH – “to see prophetically” or “to see conceptually.” This is a seeing with the “mind” not with the eye. This is akin to “eidetic memory” or “photographic memory” whereby a person can see in his/her mind a whole page of a book, or the disposition and arrangement of objects, that he once saw with his eyes. That is, the scribe found in his mind that what Yeshua taught was an elegant arrangement of what was already inscribed in his mind.

This affords us with a verbal tally with our Torah Seder, where the verb “ראה - RA’AH”[11] is mention three times in Numbers 23:13 –

“And Balak said to him, Now come with me to another place where you will [prophetically] see it (Hebrew: תִּרְאֶנּוּ); only you will [prophetically] see (Hebrew: תִרְאֶה) its edge and not will you [prophetically] see (Hebrew: תִרְאֶה) all of it; and curse it for me there.”

In other words, by seeing with the eye the edge of the Israelite encampment, he could prophetically see the whole of the Israelite encampment, its strengths and weaknesses.

A stronger connection perhaps is also found in our Torah Seder in the Messianic prophecy given by Balaam under the direction of the Spirit of Holiness in Numbers 24:17:

“I [prophetically] see him, but not now; I [prophetically] behold him, but not near; there will step forth a star out of Jacob, and a sceptre will rise out of Israel, and will smite through the corners of Moab, and break down all the sons of Seth.”

asked him, which is the chief [Heb. Rosh] mitzvah of all?

Hooker[12] puts it well when she comments:

“The question put to Yeshua was one that was commonly discussed by the Rabbis of that time. There were said to be 365 prohibitions and 248 positive commandments in the Torah (cf. Babli Makoth 23b), and attempts were made to summarize its demands. The issue was not which of the commandments was the most important (since all are important and must be kept), but whether there was some basic principle from which the whole Law could be derived.”

Further, in Talmud Babli Tractate Makoth 23b-24a, we read the following interesting argument:

Therefore he gave them abundant Torah and numerous commandments: R. Simelai expounded, “Six hundred and thirteen commandments were given to Moses, three hundred and sixty-five negative ones, corresponding to the number of the days of the solar year, and two hundred forty-eight positive commandments, corresponding to the parts of man’s body.”

Said R. Hamnuna, “What verse of Scripture indicates that fact? ‘Moses commanded us Torah, an inheritance of the congregation of Jacob’ (Deu. 33: 4). The numerical value assigned to the letters of the word Torah is [24A] six hundred and eleven, not counting, ‘I am’ and ‘you shall have no other gods,’ since these have come to us from the mouth of the Almighty.”

[Simelai continues:] “David came and reduced them to eleven: ‘A Psalm of David: Lord, who shall sojourn in thy tabernacle, and who shall dwell in thy holy mountain? (i) He who walks uprightly and (ii) works righteousness and (iii) speaks truth in his heart and (iv) has no slander on his tongue and (v) does no evil to his fellow and (vi) does not take up a reproach against his neighbor, (vii) in whose eyes a vile person is despised but (viii) honors those who fear the Lord. (ix) He swears to his own hurt and changes not. (x) He does not lend on interest. (xi) He does not take a bribe against the innocent’ (Psalm 15).”

“He who walks uprightly:” this is Abraham: “Walk before me and be wholehearted” (Gen. 17: 1).

“and works righteousness:” this is Abba Hilqiahu.

“speaks truth in his heart:” for instance R. Safra.

“has no slander on his tongue:” this is our father, Jacob: “My father might feel me and I shall seem to him as a deceiver” (Gen. 27:12).

“does no evil to his fellow:” he does not go into competition with his fellow craftsman.

“does not take up a reproach against his neighbor:” this is someone who befriends his relatives.

“in whose eyes a vile person is despised:” this is Hezekiah, king of Judah, who dragged his father’s bones on a rope bed.

“honors those who fear the Lord:” this is Jehoshaphat, king of Judah, who, whenever he would see a disciple of a sage, would rise from his throne and embrace and kiss him and call him, “My father, my father, my lord, my lord, my master, my master.”

“He swears to his own hurt and changes not:” this is R. Yohanan. For said R. Yohanan, “I shall continue fasting until I get home.”

“He does not lend on interest:” not even interest from a gentile.

“He does not take a bribe against the innocent:” such as R. Ishmael b. R. Yosé.

“He who does these things shall never be moved:” When Rabban Gamaliel reached this verse of Scripture, he would weep, saying, “If someone did all of these [virtuous deeds], then he will never be moved, but not merely on account of one of them.” They said to him, “Is it written, ‘Who does all of these things;’? What is written is only ‘who does these things,’ meaning, even one of them. For if you do not say this, then there is another verse of Scripture of which we have to take account: ‘Do not defile yourselves in all of these things’ (Lev. 18:24). Does this mean that one is unclean only if he touches all of these things, but not if he touches only one of them? But does it not mean, only one of them:? Here too it means that only one of these things is sufficient.”

[Simelai continues:] “Isaiah came and reduced them to six: ‘(i) He who walks righteously and (ii) speaks uprightly, (iii) he who despises the gain of oppressions, (iv) shakes his hand from holding bribes, (v) stops his ear from hearing of blood (vi) and shuts his eyes from looking upon evil, he shall dwell on high’ (Isa. 33:25-26).”

“He who walks righteously:” this is our father, Abraham: “For I have known him so that he may command his children and his household after him” (Gen. 18:19).

“speaks uprightly:” this is one who does not belittle his fellow in public.

“he who despises the gain of oppressions:” for example, R. Ishmael b. Elisha.

“shakes his hand from holding bribes:” for example, R. Ishmael b. R. Yosé.

“stops his ear from hearing of blood:” who will not listen to demeaning talk about a disciple of rabbis and remain silent. For instance, R. Eleazar b. R. Simeon.

“and shuts his eyes from looking upon evil:” that is in line with what R. Hiyya bar Abba said. For said R. Hiyya bar Abba, “This is someone who does not stare at women as they are standing and washing clothes. Concerning such a man it is written, “he shall dwell on high.”

[Simelai continues:] “Micah came and reduced them to three: ‘It has been told you, man, what is good, and what the Lord demands from you, (i) only to do justly and (ii) to love mercy, and (iii) to walk humbly before God’ (Mic. 6: 8).”

“only to do justly:” this refers to justice.

“to love mercy:” this refers to doing acts of loving kindness.

“to walk humbly before God:” this refers to accompanying a corpse to the grave and welcoming the bride. And does this not yield a conclusion a fortiori: if matters that are not ordinarily done in private are referred to by the Torah as “walking humbly before God,” all the more so matters that ordinarily are done in private.

[Simelai continues:] “Isaiah again came and reduced them to two : ‘Thus says the Lord, (i) Keep justice and (ii) do righteousness’ (Isa. 56: 1).

“Amos came and reduced them to a single one, as it is said, ‘For thus says the Lord to the house of Israel. Seek Me and live.’”

Objected R. Nahman bar Isaac, “Maybe the sense is, ‘seek me’ through the whole of the Torah?” Rather, [Simelai continues:] “Habakkuk further came and based them on one, as it is said, ‘But the righteous shall live by his faith’ (Habakkuk 2: 4).”

As we can see, the question that the Pharisaic scribe asks of the Master was very much one of the questions of that time.

29. And Yeshua answered him, The chief [Heb. Rosh] mitzvah of all is: “Hear, Israel. The LORD our God is one LORD,

30. And you will love the LORD, your God, with all your heart and with all your soul, and with all your means.” (Deut. 6:4, 5) This is the chief [Heb. Rosh] mitzvah.

This commandment forms part of one of the most important Jewish prayers: “the Shema,” consisting of Deut. 6:4-9, 11:13-21, and Numbers 15:37-41, and which words are recited twice a day, morning and evening.

Now, in reality, all Sages agree that Deut. 6:4-5 contains two principal commandments. Thus, according to the Rambam (R. Moses Maimonides) of blessed memory states:[13]

Positive Commandment # 2 – Unity of G-d.

By this injunction we are commanded to believe in the Unity of G-d; that is to say, to believe that the Creator of all things in existence and their First Cause is One. This injunction is contained in His words (exalted be He), Hear O Israel: the LORD our God, the LORD is One (Deut. 6:4). ... The Commandment to believe in G-d’s Unity is mentioned in many places, and the Sages also call it the Commandment to believe in the Kingdom of Heaven, for they speak of the obligation ‘to take upon oneself the yoke of the Kingdom of Heaven,’[14] that is to say, to declare G-d’s Unity and to believe in Him.

Positive Commandment # 3 – Love of G-d

By this injunction we are commanded to love G-d (exalted be He); that is to say, to dwell upon and contemplate His Commandments, His injunctions, and His works, so that we may obtain a conception of Him, and in conceiving Him attain absolute joy. This constitutes the Love of G-d, and is obligatory. As the Sifre says: ‘Since it is said, And you will love the LORD your God (Deut. 6:5), the question arises, how is one to manifest his love for the LORD? Scripture therefore says: And these words which I command you this day, will be upon your heart (Deut. 6:6); for through this [i.e. the contemplation of G-d’s words] you will learn to discern Him whose word called the universe into existence.’ ...

The Sages say that this Commandment also includes an obligation to call upon all mankind to serve Him (exalted be He), and to have faith in Him. For just as you praise and extol anybody whom you love, and call upon others also to love him, so, if you love the LORD to the extent of the conception of His true nature to which you have attained, you will undoubtedly call upon the foolish and ignorant to seek knowledge of the Truth which you have already acquired.

As the Sifre says: ‘And you will love the LORD your G-d; this means that you should make Him beloved of man as Abraham your father did, as it is said, And the souls they had gotten in Haran’ (Gen. 12:5). That is to say, just as Abraham, being a lover of the LORD – as Scripture testifies, Abraham My friend (Isaiah 41:8) – by the power of his conception of G-d, and out of His great love for Him, summoned mankind to believe, you too must so love Him as to summon mankind unto Him.

However there are some who loosely include the Commandment on the Unity of G-d together with the Commandment of the Love of G-d. As we shall see later the Pharisaic Scribe divides this text as Maimonides did into two commands.

31. And the second is like this, “You will neither take revenge from nor bear a grudge against the members of your people; you will love your neighbor as yourself. I am the LORD.” (Lev. 19:18 ) There is not another mitzvah greater than these [two].

In this statement of Leviticus 19:18, Maimonides and the majority of Sages find three Commandments, two negative and one positive:

Negative Commandment # 304 – Taking vengeance on one another.

Based on the words: “You will neither take revenge” (Lev. 19:18)

Negative Commandment # 305 – Bearing a grudge.

Based on the words: “nor bear a grudge” (Lev. 19:18)

Positive Commandment # 206 – Loving our neighbour.

Based on the words: “You will love your neighbour as yourself” (Lev. 19:18).

Of course, for argument sake, we can well say that the the first two negative Commandments are subsumed in the third positive Commandment.

Interestingly, Hakham Shaul ties the commandment to Love G-d, and the Commandment to Love our neighbour into one, based upon a verbal tally. Thus he teaches:

“Love does not work evil to the neighbour. Then love is the fulfilment of Law.” (Romans 13:10)

32. And the Sofer said to him, You are right Rabbi (Hakham). In truth you have said, "that God is one," Deut. 6:4, 5 and "You have been shown, in order to know that the LORD He is God; [and] there is none else besides Him." (Deut. 4:35)

33. “And you will love the LORD, your God, with all your heart and with all your soul, and with all your means.” (Deut. 6:4, 5) "You will neither take revenge from nor bear a grudge against the members of your people; you will love your neighbor as yourself. I am the LORD." (Lev. 19:18 )" [as Hosea said,] “For I desire loving-kindness, and not sacrifices, and knowledge of God more than burnt offerings.” (Hos. 6:6)

Now in verse 33, we have the Pharisaic Scribe agreeing with the Master. However he adds and extra text from Deut. 4:35 to drive the point that Ha-Shem our G-d is ONE. Now if Yeshua was the second person of the trinity as Christians teach, here was the perfect occasion for the Master to have stopped the Pharisaic Scribe and corrected him by saying G-d forbid, “No, the text says that there are three in one.” But the reality is that the Master did not stop or corrected him in any way, proving therefore that “the LORD He is God; [and] there is none else besides Him."

Further, by quoting Hosea 6:6 the Pharisaic Scribe put rightly the horse before the cart, in that he finds that a deep sense and attitude of loving-kindness to all men is much better than sacrifices, and that equally a profound and intimate love of G-d is better than burnt offerings. Surely this Scribe was from the House of Hillel the Pharisee!

34. And seeing that he (the Sofer) answered wisely [because he was a Hakham], Yeshua said to him, You are not far from [but near to] the [dynamic] governance of God. And no one was bold enough to question him anymore.

Stein[15] and Cranfield[16] believe that when Yeshua said “You are not far from [but near to] the [dynamic] governance of God,” the Master meant that this scribe was in the presence of the one who was bringing the governance of God. France[17] goes as far to say that the Master’s answer means the Scribe is near the governance of G-d “but not yet a part of it.” Hooker[18] proposes that the Master’s answer may have two meanings: (1) “that the Scribe has not far to go to qualify,” and (2) “a promise that he will enter when the kingdom arrives.” Similarly, Gundry[19] propose that the Scribe was not far but also not yet part of the governance of G-d.

We reject all of the above propositions as being contrary to Scripture and to the Hebraic understanding of it. In the Hebraic mindset there are only two possible positions with regards to the governance (Kingdom) of G-d: “Near” or “Far” as it is said:

“Hear, you that are far off, what I have done; and, you that are near, acknowledge My might.” (Isaiah 33:13)

“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.” (Isaiah 57:19)

“But now in Yeshua the Messiah you who sometimes were far off are made near by the life of Messiah.” (Ephesians 2:13)

Therefore the Master meant that this Pharisaic Scribe was very much part of the governance of G-d, for he had analysed the Scripture well, and rendered a most elegant interpretation of the texts. After all he was a Scribe!

Dr. Sabin[20] is perhaps the only commentator that is not afraid to go against the grind. She concludes:

“Mark further indicates the harmony between Yeshua and the Scribe when he quotes Yeshua saying to him approvingly, “you are not far from the Kingdom of G-d” (12:34). The incident stands out because through it Mark shows that Yeshua was not at odds with all the Scribes and Temple authorities. On the contrary, Mark shows Yeshua to be in perfect agreement with one who taught the central tenets of Judaism.”

Some Questions to Ponder:

1. From all the readings for this Shabbat, which reading touched your heart and fired your imagination?

2. What question/s were asked of Rashi in B’Midbar 23:10?

3. What question/s were asked of Rashi in B’Midbar 23:20?

4. What question/s were asked of Rashi in B’Midbar 23:21?

5. What question/s were asked of Rashi in B’Midbar 24:3?

6. What question/s were asked of Rashi in B’Midbar 24:5?

7. What question/s were asked of Rashi in B’Midbar 24:7?

8. What question/s were asked of Rashi in B’Midbar 24:14?

9. What question/s were asked of Rashi in B’Midbar 24:17?

10. What question/s were asked of Rashi in B’Midbar 24:19?

11. What question/s were asked of Rashi in B’Midbar 25:3?

12. What question/s were asked of Rashi in B’Midbar 25:4?

13. What question/s were asked of Rashi in B’Midbar 25:6?

14. What question/s were asked of Rashi in B’Midbar 25:7?

15. In your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his scribe Mordechai (Mark) for this Shabbat?

16. What was the sin of Zimri, the man that took the Midianite woman into his tent, that merited the death penalty?

17. What part of the Torah Seder fired the heart and imagination of the Psalmist for this week?

18. What part of the Torah Seder fired the heart and the imagination of the prophet this week?

19. What part/s of the Torah Seder, Psalm, and the prophets fired the heart and the imagination of Hakham Tsefet for this week?

20. After taking into consideration all the above texts and our Torah Seder, what would you say is the general prophetic message from the Scriptures for this coming week?

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.

Barúch Atáh Adonái, Notén HaToráh. Amen!

Blessed is Ha-Shem our God, King of the universe,

Who has given us a teaching of truth, implanting within us eternal life.

Blessed is Ha-Shem, Giver of the Torah. Amen!

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

before His majesty, with joy, [namely,] the only one God, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

Shabbat Shabbat V’Yad Adonai

& Shabbat Pin’chas

Shabbat	Torah Reading:	Weekday Torah Reading:
פִּינְחָס
“Pin’chas”	Reader 1 – B’Midbar 25:10-15	Reader 1 – B’Midbar 26:52-54
“Phinehas”	Reader 2 – B’Midbar 25:16-18	Reader 2 – B’Midbar 26:54-56
“Finees”	Reader 3 – B’Midbar 26:1-11	Reader 3 – B’Midbar 26:52-56
B’Midbar (Num.) 25:10 – 26:51	Reader 4 – B’Midbar 26:12-22
Ashlamatah: Mal. 2:5-7+3:1-6,10	Reader 5 – B’Midbar 26:23-34
Special: I Kings 18:46 - 19:21	Reader 6 – B’Midbar 26:35-43	Reader 1 – B’Midbar 26:52-54
Psalm 105:7-11	Reader 7 – B’Midbar 26:44-51	Reader 2 – B’Midbar 26:54-56
Pirqe Abot V:6	Maftir: B’Midbar 26:48-51	Reader 3 – B’Midbar 26:52-56
N.C.: Mordechai 12:35-37a	- I Kings 18:46 - 19:21

Coming Fast: Fast of the 17^th of Tammuz

July 19, 2011

For further study see: http://www.betemunah.org/tamuz17.html

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

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[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[3] Greek New Testament (Stephanus Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[4] Delitzsch, http://www.kirjasilta.net/ha-berit/

[5] Gundry, R.H. (1993), Mark: A Commentary on His Apology for the Cross, Grand Rapids, Michigan: W. B. Eerdmans Publishing Co., p. 710.

[6] Strong’s # G4802.

[7] Thayer, J.H. (1977), Greek-English Lexicon of the New Testament, Grand Rapids, Michigan: Baker Book House, p.594.

[8] Strong’s # H1875.

[9] Ibid., p. 710.

[10] France, R.T. (2002), The International Greek Testament Commentary: The Gospel of Mark, Grand Rapids, Michigan: W.B. Eerdmans Publishing Co., p. 476.

[11] Strong’s # H7200 -

[12] Hooker, M.D. (1991), Black’s New Testament Commentaries: The Gospel According to Mark, Peabody, Massachusetts: Hendrickson Publishers, Inc., p. 287.

[13] Chavel, C.B. (1967), The Commandments: Sefer HaMitzvoth of Maimonides in 2 vols., London: The Soncino Press, Vol. I, pp. 2-4.

[14] Cf. Babli Berakhot 13a.

[15] Stein, R.H. (2008).Baker Exegetical Commentary on the New Testament: Mark, Grand Rapids Michigan: Baker Academic, p. 564.

[16] Cranfield, C.E.B. (1959) The Cambridge Greek Testament Commentary: The Gospel According to St. Mark, Cambridge: Cambridge University Press, p.380.

[17] France, R.T. (2002), The International Greek Testament Commentary: The Gospel of Mark, Grand Rapids, Michigan: W.B. Eerdmans Publishing Co., p. 482.

[18] Hooker, M.D. (1991), Black’s New Testament Commentaries: The Gospel According to Mark, Peabody, Massachusetts: Hendrickson Publishers, Inc., p. 289.

[19] Gundry, R.H. (1993), Mark: A Commentary on His Apology for the Cross, Grand Rapids, Michigan: W. B. Eerdmans Publishing Co., p. 712.

[20] Sabin, M.N. (2006), New Collegeville Bible Commentary: The Gospel According to Mark, Collegeville, Minnesota: Liturgical Press, p. 111.