Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

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

E-Mail: gkilli@aol.com

 

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

 

Three and 1/2 year Lectionary Readings

Fourth Year of the Reading Cycle

Tebet 13, 5768 – Dec. 21/22, 2007

Seventh Year of the Shmita Cycle

 

Candle Lighting and Havdalah Times

 

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

Friday Dec. 21, 2007 – Candles at 5:22 PM                   Friday Dec. 21, 2007 – Candles at 6:24 PM

Saturday Dec. 22, 2007 – Havadalah 6:19 PM                            Saturday Dec. 22, 2007 – Havadalah 7:22 PM      

 

Atlanta, Georgia, U.S.                                                 Singapore, Singapore

Friday Dec. 21, 2007 – Candles at 5:15 PM                   Friday Dec. 21, 2007 – Candles at 6:46 PM

Saturday Dec. 22, 2007 – Havadalah 6:14 PM                Saturday Dec. 22, 2007 – Havadalah 7:38 PM

 

Cebu, Philippines                                                        Jakarta, Indonesia

Friday Dec. 21, 2007 – Candles at 5:14 PM                   Friday Dec. 21, 2007 – Candles at 5:47 PM

Saturday Dec 22, 2007 – Havadalah 6:07 PM                 Saturday Dec. 22, 2007 – Havadalah 6:39 PM

 

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

 

Shabbat

Torah Reading:

Weekday Torah Reading:

 מִי מָנָה

 

 

“Mi Manah”

Reader 1 – B’midbar 23:10-17

Reader 1 – B’midbar 25:10-15

“Who can count”

Reader 2 – B’midbar 23:18-24

Reader 2 – B’midbar 25:16-18

“¿Quién contará …?”

Reader 3 – B’midbar 23:25 – 24:2

Reader 3 – B’midbar 25:10-18

B’midbar (Numbers) 23:10 – 25:9

Reader 4 – B’midbar 24:3-9

 

Ashlamtah: Isaiah 49:23-25 + 50:4-10

Reader 5 – B’midbar 24:10-14

 

 

Reader 6 – B’midbar 24:15-25

Reader 1 – B’midbar 25:10-15

Psalm: 105:1-6

Reader 7 – B’midbar 25:1-9

Reader 2 – B’midbar 25:16-18

 

      Maftir – B’midbar 25:7-9

Reader 3 – B’midbar 25:10-18

N.C.: Matityahu 23: 23-24

      Isaiah 49:23-25 + 50:4-10        

 

 

 

 

Roll of Honor:

 

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

 

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

 

 

 

Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 23:10 – 25:9

 

RASHI

TARGUM PSEUDO JONATHAN

10. Who can count the dust of Yaakov or count the seed of Yisrael? May my soul die the death of the righteous, and let my end be like his."

10. 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/lawless 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! [JERUSALEM. Who can number the youth of the house of Jakob, of whom it is said, They are to be like the stars of the skies? Bileam the wicked/lawless said, in the parable of his prophecy, If Israel do kill him with the sword Bileam himself declares that he has no portion in the world to come: but if Bileam may die as the faithful die, may his last end be as one of the least among them.]

11. Balak said to Bil'am: "What have you done to me? I took you to curse my enemies but you have in fact 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. Bil'am replied and said: "Only what Adonai tells me must I be careful 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 then said to him, "Come with me to another place from where you will see them. But you will see only a part of them, without seeing them all, 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 [Bil'am] to the field of Tzofim, to the peak of the mountain; he built seven altars and sacrificed as a burnt-offering 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 then said to Balak: "Stand here next to your burnt-offering, and I will be called here by chance."

15. And he said to Balak, Stand you here by your burnt offering and I will meet (Him) yonder.

16. Adonai chanced to appear to Bil'am and placed the word in his mouth; He said: "Return to Balak and say as follows."

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 returned, he (Balak) was still standing next to his burnt-offering accompanied by the Moabite dignitaries; Balak asked: "What did Adonai say"?

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. Bil'am set forth his parable, and said: "Arise, Balak, and hear, listen closely to me, son of Tzipor.

18. And he took up the parable of his prophecy, and said: Arise, Balak, and hear; listen to my words, Bar Zippor.

19. G-d is not like man that He should act falsely, nor is He mortal that He should change His mind. Would He say and not do it? Or speak and not fulfill it?

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 denieth. 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? [JERUSALEM: Not as the word of the sons of men is the word of the living God, nor are the works of God as the works of men. Men say, and do not; they decree, but do not confirm; but God says and performs, He makes decree and confirms it, and His decrees are established forever.]

20. Behold, I was commanded to bless, and [when] He has blessed, I cannot reverse it.

20. Behold, from the mouth of the Holy Word I have received the benediction, and their appointed benediction I cannot restrain from them. [JERUSALEM Behold, I have received to bless Israel, and I cannot restrain the blessings from them.]

21. One does not see evildoers in Yaakov; and He has seen no transgression in Yisrael; Adonai, his G-d, is with him, and he has the King's friendship.

21. Bileam the wicked/lawless said, I see not among them of the house of Jacob 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 Messiah resound among them: [JERUSALEM. I have not seen the worshippers of a lie, nor those who offer strange service, among the tribes of the sons of Israel. The Word of the Lord is with them, and the trumpet of their glorious King protects them]

22. G-d Who has brought them out of Egypt, has shown His great strength to them.

22. Unto Elohim, who redeemed and led them out of Mizraim free, belong power and exaltation, glorification and greatness. [JERUSALEM. Unto God who redeemed, and brought them out from Mizraim free, belong power, and praise, and exaltation.]

23. For, there is no sorcery in Yaakov, nor occult powers against Yisrael; in due time it will be said to Yaakov and Yisrael, 'What has G-d done'?

23. They of the house of Jacob 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 Jacob and Israel, How glorious are the miracles and wonder-works which God has wrought! [JERUSALEM. For I see not those who perform divination in the house of Jacob, nor them who enchant with enchantments among the tribes of Israel. At this time it is said to Jacob, What bounties and comforts are prepared of the Lord to bestow upon you of the house of Jacob!]

24. Behold, a people that rises like a young lion, and lifts itself up like a lion; he does not lie down until it devours its prey and drinks the blood of its kill."

24. This people repose alone, and dwell 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. [JERUSALEM. Then said he in the parable of his prophecy, O happy saints, how goodly is the reward prepared for you by your Father in heaven, in the world to come! Behold, these people dwell as a lion, like the strong lion; as the lion rests not, nor is quiet, until he has taken and eaten flesh and drunk up blood, so this people will rest not, nor be in quiet, till they have slain their enemies, and have shed the blood of their slaughtered foes like water.]

25. Balak said to Bil'am: "Also do not curse them, also do not bless them."

25. And Balak said to Bileam, Neither curse them nor bless them.

26. Bil'am answered Balak and said: "Did I not tell you that all that Adonai tells me will I 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 then said to Bil'am: "Come, I will take you somewhere else, perhaps G-d will consider it proper 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. Balak took Bil'am to the peak of Pe'or which overlooks the Yeshimon.

28. And Balak led Bileam to the high place of the prospect which looks toward Beth Jeshimoth.

29. Bil'am said to Balak: "Build seven altars for me 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 Bil'am said, and he sacrificed as a burnt-offering 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. When Bil'am saw that it was favorable to Adonai to bless Yisrael, he did not approach, as at each time, towards sorcery; but he set his face toward the wilderness.

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. [JERUSALEM. And Bileam saw that it was pleasing before the Lord to bless Israel, so that he went not, as he had gone from time to time, to seek for divinations, or to provide enchantments; And Bileam went and set his face toward the wilderness to recall to memory their work of the calf, (still) being desirous to curse Israel.]

2. Bil'am raised his eyes and saw Israel encamped according to its tribes, and the spirit of G-d 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 set forth his parable, and said: "This is the declaration of Bil'am, the son of Be'or; this is the declaration of the man of the open-socketted 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: [JERUSALEM. 3. And he took up in parable his prophecy and said: Bileam the son of Beor says; the man says who is more honorable than his father, for what has been hidden from all prophets is revealed to him;]

4. This is the declaration of one who hears G-d's utterance, who sees the vision of the Almighty; fallen, with opened 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. [JERUSALEM: the man says who heard the Word from before the Lord, and who saw the vision before the Almighty; when, inquiring, prostrate on his face, the mysteries of prophecy were disclosed to him, and of himself he did prophesy that he will fall by the sword, a prophecy to be confirmed at the end!]

5. How goodly are your tents, Yaakov, your dwelling places, Yisrael.

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! [JERUSALEM: How goodly were the tabernacles in which Jakob their father did pray; and the tabernacle of ordinance which you have made to My name, and your own tabernacles, O house of Israel!]

6. They stretch forth like streams, like gardens by the river, like the aloe trees that Adonai has planted; like cedar trees by the water.

6. As tides of waters, so are the house of Israel, dwelling like flocks made strong by the doctrine 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. [JERUSALEM: As torrents that prevail, so will Israel overpower their adversaries; and as gardens planted by fountains of water, so will be their cities, giving forth scribes and teachers of the law; and as the heavens which the Word of the Lord spread forth for the dwelling of His Shekinah, so will Israel live, and endure unto eternity, beautiful and renowned as cedars by the waters which grow up oil high.]

7. Water flows out from his buckets, and his seed will have an abundant flow; his king will be greater than Agag and his monarchy will be uplifted.

7. They are exalted and lifted up above all the nations, like cedars of Lebanon planted by fountains of waters. 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. [JERUSALEM: Their King will arise from among their children, and their Redeemer will be of them and among them; and He will gather their captives from the cities of their adversaries, and their children will have rule among the peoples. And the kingdom of the King Messiah will be made great: stronger is He than Shaul who vanquished Agag the kill of the Amalkaab.].

8. G-d Who has brought him out of Egypt, has shown His great strength to him; He will consume His enemy nations, crushing their bones and dip His arrows [in 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. [JERUSALEM: Unto God who redeemed, and brought them out free from the land of Mizraim, belong power, and praise, and exaltation. The sons of Israel will prevail over their enemies, will divide their cities, slay their heroes, and disperse their residue.]

9. He crouches and lies like a lion, and, being a lion, who would dare rouse him? those who bless you are blessed, and those who curse you are 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. [JERUSALEM: Behold, these people will dwell as a lion, and be as the strong lions. He who blesses you, O Israel, will be blessed, as Mosheh the prophet, the scribe of Israel; and he who curses you will be accursed, as Bileam, the son of Beor]

10. Balak became enraged at Bil'am and clapped his hands together; Balak then said to Bil'am: "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. [JERUSALEM: And Balak's anger grew strong against Bileam, and Balak smote his hands, and said to Bileam, I brought you to curse my enemies, and you have only blessed.]

11. Now, hurry back home! I said I would exceedingly honor you, but Adonai has held you back from 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.  Bil'am said to Balak: "Even to your emissaries whom you sent to me I said:

12. But Bileam said to Balak, Did I not tell your messengers whom you. sent to me, saying,

13. 'Even if Balak would give me his house full of silver and gold, I cannot transgress the word of Adonai to do good or evil on my own;' only what Adonai declares will 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 that I am returning to my people, come, I will advise you what this people will do to your people in 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. [JERUSALEM. And now, behold, I go to my people. Come now, I will counsel you how you are to act with this people. Lead them into sin; for else you cant have power against them to prevail over your people at the end of the days.

15. He set forth his parable, and said: "This is the declaration of Bil'am the son of Beor, the declaration of the man. of the open-sockered 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; [JERUSALEM: And he took up the parable of his prophecy, and said: Bileam the son of Beor says; the man who is more honorable than his father says, for what has been hid from all the prophets is revealed unto me:]

16. This is the declaration of one who hears G-d's utterances and knows the thoughts of the Most Exalted; who sees the vision of the Almighty; fallen, with opened 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. [JERUSALEM: the man speaks who heard the Word from before the Lord, and learned knowledge from the Most High; who saw the vision in the presence of the Almighty, seeking prostrate on his face, when the visions of prophecy were disclosed to him, and he was made to foreknow of himself that he will fall by the sword, but that his prophecy will be confirmed.]

17. I see it but not now, I perceive it but not in the near future; a star has gone forth from Yaakov, and a staff has arisen from Yisrael, which will smash the corners of Moab, and impale all of the sons of Shet.

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 Messiah, the Power-scepter 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 carcasses will fall before Him. [JERUSALEM: I will see Him, but not now; I will behold Him, but He is not near. A King is to arise from the house of Jakob, and a Redeemer and Ruler from the house of Israel, who will slay the strong ones of the Moabaee, and bring to nothing and consume all the children of the east.]

18. Edom will be possession and Seir will become the possession of his enemies; but Yisrael will 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. [JERUSALEM: And Edom may inherit Mount Gabela from their enemies but Israel will be stronger with a mighty host.]

19. A ruler will come from Yaakov, who will annihilate the survivors 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. [JERUSALEM: A King will arise from the house of Jakob, and destroy what will remain of the strong city.]

20. When Bil'am saw Amalek, he declared his parable, and said: "Amalek was the first among nations, and his end will be total destruction."

20. And he looked on the house of Amalek, and took up the parable of his prophecy, and said: The first 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 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. [JERUSALEM: And he beheld the Amalkaah, and took up the parable of his prophecy and said: The house of Amalek was the first of the peoples to make war with Israel, and at last in the end of the days they will array battle against them; but their end is to perish, and their destruction to be for ever.]

21. [When] he saw the Kenite, he set forth his parable, and said: "How powerful is your dwelling place, and set in a cliff your nest.

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! [JERUSALEM: And when he looked upon the Shalmaia, taking up the parable of his prophecy, he said, How strong is your abode, who has set the house of your dwelling in the clefts of the rock!]

22. For, if Kayin is to be uprooted, until where will Ashur 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 Ashur will come and make you captive. [JERUSALEM: But the Shalmaia will not be spoiled, until Ashuria will arise, and take you captive.]

23. He set forth his parable, and said: "Alas! Who can survive from G-d's devastation?

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, and to take vengeance on the wicked/lawless, to smite the nations and the kings, and bring these things upon them! [JERUSALEM. Woe to him who is alive when the Word of the Lord sets Himself to give the good reward to the just, and to take vengeance on the wicked/lawless! ]

24. Warships will come from Kittim and destroy Ashur, and cause suffering to those on the other side, but they, too, will be lost for eternity."

24. And ships (lit., sails) armed for war will come forth with great armies from Lombardia, and from the land of Italia, conjoined with the legions that will come forth from Constantina, and will afflict the Ashuraee, 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 Messiah, and be brought to everlasting destruction: [JERUSALEM: And great hosts in Livernia will come from the great city, and will conjoin with them many legions of the Romaee, and subjugate Ashuria, and afflict all the children beyond the river. Nevertheless the end of these and of those is to perish, and the destruction to be everlasting.]

25. Bil'am arose, went, and returned home; and Balak too, 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 sweetmeats cheaper than their price, after the counsel of Bileam the wicked/lawless, at the dividing of the way. [JERUSALEM: And Bileam rose up and went to return to his place; and Balak also.]

 

 

1. Yisrael settled in Shittim and the people [of Yisrael] began acting promiscuously with the daughters of Moab.

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. [JERUSALEM. And Israel abode in Shittim; and the people began to commit fornication with the daughters of the Moabites.]

2. They [girls of Moab] invited the people [of Yisrael] to their idolatrous sacrifices; and the people ate and prostrated themselves before 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. [JERUSALEM: And they invited the people to the sacrifices of their idols.]

3. Yisrael became united with Ba'al Pe'or; and the rage of Adonai flared against Yisrael.

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. [JERUSALEM: And Israel were united with the worshippers of the idol of Peor; and the anger of the Lord was strong against Israel.]

4. Adonai said to Moshe: "Take all the leaders of the people and hang them before Adonai, facing the sun; thereby removing the rage of Adonai against Yisrael."

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. [JERUSALEM: And the Word of the Lord said to Mosheh, Take all the chiefs of the people and set them for a Sanhedrin before the Lord, and let them hang all who are worthy of death; and at sunset take down their bodies and bury them, that so may be averted the strong anger of the Lord from Israel.]

5. Moshe said to the judges of Yisrael: "Each of you must execute his men who were united with Ba'al Pe'or."

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. [JERUSALEM: And Mosheh said to the princes of Israel, Slay each one a man of his house of them who have joined themselves to the idol of Peor.]

6. And behold, a man came from among B’ne Yisrael, and brought the Midianite woman to his brethren, before the eyes of Moshe and before the eyes of the entire congregation of Yisrael, who were weeping at the entrance to 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. [JERUSALEM. And, behold, a man of the sons of Israel came and brought to his brethren a Midianitha, before Mosheh and all the congregation of the children of Israel; and, behold, they were weeping at the door of the tabernacle.]

7. When he saw this--- Pinchas the son of Elazar [and grand]son of Aharon the Kohen--- he rose up from the midst of the community 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 followed the Israelite man into the inner chamber of the tent and pierced both of them through--- the Israelite man and the woman through her belly--- and the plague stopped from [afflicting] the B’ne Yisrael.

8. And Phinehas bar Elazar bar Aharon, the high priest, saw, and arose from among the assembly, and took a lance.] 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, 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. [JERUSALEM. And he went in after the man of Israel into the tent, and thrust both of them, the man and the woman, through the body; and the plague was stayed from the children of Israel.]

9. Those that died in the plague, [numbered] 24,000.

9. And the number who died by the pestilence was twenty and four thousand. [JERUSALEM. And those who died by that plague were twenty and four thousand.]

 

 

 

 

Midrash Rabba for: B’midbar (Numbers) 23:10 – 25:9

 

 

19. AND HE TOOK UP HIS PARABLE, AND SAID: FROM ARAM BALAK BRINGS ME--YANHENI (XXIII, 7). He began his oration by saying: ‘I was among the high (ramim),and Balak brought me down to the nethermost pit.’ YANHENI is to be understood in the sense of the verse, Wail (neheh) for the multitude of Egypt, and cast them down... with them that go down into the pit (Ezek. XXXII, 18). Another exposition is that the expression FROM ARAM (MIN ARAM) signifies ‘with the all High’ (‘im ram), and that he implied: I have been high up and Balak has brought me down from my glory. It is like the case of a man who was walking with a king when he saw a robber, and, forsaking the king, he walked with the robber. When he returned to the king the latter said to him: ‘Go with the person with whom you have been walking, for you cannot possibly walk with me.’ It was the same with Balaam. He had been attached to the Holy Spirit and had returned to be a diviner as at first, a fact that can be inferred from the text, Balaam also the son of Beor, the soothsayer (Josh. XIII, 22). Consequently he cried: ‘I was high  (ram) and Balak brought me low.’ Another exposition of the text, FROM ARAM BALAK BRINGS ME. Balaam said to Balak: ‘We are both alike in being ungrateful. Were it not for Abraham their father Balak would never have come into existence; as may be inferred from the text, And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow (Gen. XIX, 29). Were it not for Abraham Lot would not have escaped from Sodom, and you [Balak] are one of the children's children of Lot (who was the ancestor of Moab; cf. Gen. XIX, 37). And were it not for Jacob their father I should never have been in the world. For Laban had sons only as a result of the merit of Jacob [Balaam is said to have been descended from Laban], seeing that at first it is written, Rachel his daughter comes with the sheep (ib. XXIX, 6), and if he had sons how did his daughter come to be a shepherdess? When, however, Jacob came there, Laban was given sons; as it says, And he heard the words of Laban's sons (ib. XXXl, 1), and he himself says to Jacob: I have observed the signs, and the Lord hath blessed me (i.e. with children) for your sake (ib. XXX, 27). COME, CURSE ME (XXIII, 7). He that curses, curses himself, for so it is in fact written, Him that curses you I will curse (Gen. XII, 3), and it also says, Cursed be every one that curses you (ib. XXVII, 29). COME, CURSE ME JACOB, AND COME, EXECRATE ISRAEL (XXIII, 7). If, Balaam implied, he had asked me to curse a different nation--for example, the children of Abraham and Isaac--I might have been able to do so. But Jacob! If a king selects a portion for himself and someone come forward and speaks disparagingly of its will his life be his own? Now these people are His lot, His heritage, and His own treasure, as is proved by the texts, For the portion of the Lord is His people, Jacob the lot of His inheritance (Deut. XXXII, 9) and Then you will be Mine own treasure (Ex. XIX, 5). AND COME, EXECRATE ISRAEL. If a king takes a crown and places it on his head and then a man says that the act is meaningless, is that man's life his own? And of these people it is written, Israel, in whom I will be glorifed--ethpa'ar (Isa. XLIX, 3). HOW WILL I CURSE, WHOM GOD HAS NOT CURSED (Num. XXIII, 8). Even on an occasion when they deserved to be cursed they were not cursed! When Jacob came in to take the blessings he came in with guile, as is proved by the text, She put the skins of the kids of the goats upon his hands (Gen. XXVII, 16). When his father asked: Who are you? (ib. 18), he answered him, I am Esau your firstborn (ib. 19). Does not one who allows a falsehood to escape from his mouth deserve to be cursed? Yet not only was he not cursed but he was actually blessed, as is borne out by the text, Yes, and he will be blessed (ib. 33)! How then can I curse them, WHOM GOD HAS NOT CURSED? Another interpretation of the text, HOW WILL I CURSE WHOM GOD HAS NOT CURSED? It is the rule that if a legion rebels against a king it incurs the penalty of death. These, however, denied His Godhood, rebelled and said [of the Golden Calf]: This is your god, O Israel (Ex. XXXII, 4)! Should He not have consumed them? Yet even at that time He did not give up loving them! He caused the clouds of glory to accompany them and the manna and the well did not cease to be with them! In the same strain it says, When they have made them a golden calf... yet You in Your manifold mercies forsook them not in the wilderness; the pillar of cloud departed not from over them by day... and withheld not Your manna from their mouth, and gave them water for their thirst (Neh. IX, 18 ff.). How then can I curse them? HOW WILL I CURSE, WHOM GOD HAS NOT CURSED? When He commanded them concerning the blessings and curses, in connection with the blessings He mentioned them, as it says, These will stand upon mount Gerizim to bless the people, etc. (Deut. XXVII, 12), while in connection with the curses He did not specify them, as may be inferred from the fact that it says, And these will stand upon mount Ebal for the curse (ib. 13). Furthermore, when they sin, and He intends to bring a curse upon them, He does not write in Scripture that He Himself will bring it, while in the case of blessings He Himself blesses them, as it says, The Lord your God will set you on high (ib. XXVIII, 1), The Lord will command the blessing with you (ib. 8). In the case of the curses, however, He did not specify this, for it says, in fact, But it will come to pass, if you will not hearken... that all these curses will come upon you (ib. 15); i.e. they will come of their own accord. Thus we have explained the text: HOW WILL I CURSE, WHOM GOD HAS NOT CURSED. It is written, FOR FROM THE TOP OF THE ROCKS I SEE HIM (XXIII, 9), in order to make known the hatred of that villain from whose blessings you may know his thoughts. To what may this matter be likened? To a person who comes to cut down a tree. A man who is not an expert lops off the branches, cutting down each branch separately and tiring himself out, but the clever man lays bare the roots and cuts down the tree. In this same strain did that villain argue. ‘Why,’ he said, ‘should I curse each tribe separately? I will go to their roots!’ But when he came to touch them he found it hard work. Accordingly, when he said, FOR FROM THE TOP OF THE ROCKS I SEE HIM, he was alluding to the Patriarchs and when he said, FROM THE HILLS I BEHOLD HIM  (ib.) he was alluding to the Matriarchs. Lo, IT IS A PEOPLE THAT WILL DWELL ALONE  (ib.). When he makes them happy He does so to them alone, as may be inferred from the text which says, The Lord alone did lead him (Deut. XXXII, 12), and when the nations in this world are happy they [Israel] feast with each kingdom and the pleasure will not be taken into the final account, for it says, AND WILL NOT BE RECKONED AMONG THE NATIONS (XXIII, 9). WHO HAS COUNTED THE DUST OF JACOB?  (ib. 10). Who, that is to say, can count the precepts they perform in

connection with the dust? For example, You will not plow with an ox and an ass (Deut. XXII, 10), You will not sow your vineyard with two kinds of seed (ib. 9), And a man that is clean will gather up the ashes of the heifer (Num. XIX, 9), And of the dust that is on the floor of the tabernacle (ib. V, 17), Three years will it be as forbidden unto you and so on. OR NUMBERED THE STOCK (ROBA’) OF ISRAEL? (XXIII, 10), i.e. even the fourth part (reba’) of them. Who can count the hosts that have issued from those women who eagerly snatched at the precepts and cherished them, as is proved by the texts, Is it a small matter that you have taken away my husband? (Gen. XXX, 15), Behold my maid Bilhah, go in unto her (ib. 3), When Leah saw that she had left off hearing, etc  (ib. 9), And Sarai Abram's wife took Hagar, etc.  (ib. XVI, 3). LET ME DIE THE DEATH OF THE RIGHTEOUS (XXIII, 10). This may be illustrated by the case of a butcher who was about to slaughter the king's cow, when the king noticed it. Perceiving that the king was watching he threw the knife away and began rubbing her down and filling the crib for her. He began to say: ‘Let me die for having come to slaughter her! See, I have polished her up!’ In the same way Balaam said: ‘Let my soul depart for my having come to curse! I will bless them! AND HE TOOK HIM INTO THE FIELD OF ZOPHIM, TO THE TOP OF PISGAH (XXIII, 14): He saw that there breaches would occur. It was there that Moses died; as is borne out by the text, Get yourself up into the top of Pisgah (Deut. III, 27). Is there, he thought, a breach greater than this? For he saw it by means of his enchantments and was of the opinion that Israel would there be consumed.

 

20. AND BUILT SEVEN ALTARS... AND HE SAID UNTO BALAK: STAND HERE BY YOUR BURNT-OFFERING... AND THE LORD MET BALAAM, AND PUT A WORD IN HIS MOUTH (XXIII, 14 ff.). As a man puts a bit into the mouth of a beast and makes it go in any direction he pleases, so the Holy One, blessed be He, ‘perforated’ his mouth. When He said to him: ‘Return unto Balak and bless them,’ he answered: ‘Why should I go to him to break his heart?’ He wanted to go away, so the Holy One, blessed be He, bridled him, saying- RETURN UNTO BALAK, AND THUS WILL YOU SPEAK  (ib. 16). AND HE CAME TO HIM, AND, LO, HE STOOD BY HIS BURNT-OFFERING  (ib. 17). On the first occasion it is written, He, and all the princes of Moab (ib. 6); why not here? When the princes saw that they had derived no benefit whatever, they left him, and only some of the princes of Moab remained with him. AND BALAK SAID UNTO HIM: WHAT HAS THE LORD SPOKEN?  (ib.). He saw that Balaam was not his own master to speak what he wanted, so he sat down and mocked at him [his question was addressed in a derisive tone]. When Balaam saw that he was mocking he said to him: ‘Stand up! You have no right to sit while the words of the Omnipresent are being spoken!’ ARISE, BALAK, AND HEAR; GIVE EAR UNTO ME, YOU SON OF ZIPPOR (ib. 18). They (Balak and Balaam) both posed as distinguished sons of less distinguished fathers, claiming to be greater than their fathers. GOD IS NOT A MAN, THAT HE SHOULD LIE (ib. 19). He is not like a mortal. If a mortal acquires friends he gives them up on finding others who are better, but He is not so. He cannot turn back on the oath of the first Patriarchs. WHEN HE HAS SAID, WILL HE NOT DO IT?  (ib.). That is to say: if He has decided to bring evils upon Israel, He will, when they repent, annul them. You find it written in the Torah that He that sacrifices unto the gods... will be utterly destroyed (Ex. XXII, 19). Now they made the Calf and deserved to be exterminated, and I would have thought that He would curse and destroy them, yet, no sooner had they repented, than the danger was averted, And the Lord repented of the evil (ib. XXXII, 14). And so in many places. For example, He said about Jekoniah: For no man of his seed will prosper (Jer. XXII, 30) and it says, I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations ... In that day, says the Lord of hosts, will I take you, O Zerubbabel, My servant, the son of Shealtiel, says the Lord, and will make you as a signet (Hag. II, 22 f.). Thus was annulled that which He had said to his forefather, viz. As I live, says the Lord, though Coniah the son of Jehoiakim King of Judah were the signet upon My right hand, yet I would pluck you thence (Jer. XXII, 24). It was the same with the men of Anathoth: There will be no remnant unto them (ib. XI, 23), yet, because they repented, He preserved them; as it is written, The men of Anathoth, a hundred twenty and eight (Neh. VII, 27). HE HAS NOT BEHELD INIQUITY IN JACOB (XXIII, 21). Balaam said: ‘He does not look upon their transgressions and only considers their merits. THE LORD HIS GOD IS WITH HIM, AND THE SHOUTING OF THE KING IS AMONG THEM (ib.). You said to me (Balak to Balaam): ‘Come, curse me Jacob’ (ib. 7). An orchard that has a keeper cannot be damaged by a thief; only if the keeper falls asleep can the thief enter. And as for these people, Behold, He that keeps Israel does neither slumber nor sleep (Ps. CXXI, 4)! How then can I harm them? THE LORD HIS GOD IS WITH HIM ' (XXIII, 21). Balak said to him: ‘Since you are unable to touch them because of Moses their minister, see what type of person will be the one who will succeed him.’ Said he: ‘He also will be hard to conquer, like his predecessor; for THE SHOUTING OF A KING IS IN HIM (i.e. in Joshua); he blows a plain blast and a tremolo and brings down a wall.’(reference to the fall of Jericho; cf. Josh. VI, 20)  GOD WHO BROUGHT THEM FORTH OUT OF EGYPT  (ib. 22). ‘You said to me (Balak to Balaam): ’’There is a people come out from Egypt" (ib. 5), as though of their own accord, but this is not so, for it was He that brought them out. LIKE THE LOFTINESS OF THE RE'EM (ib. 22). Such is His mode of action. If they sin a little He causes them to fly low like a bird; as is borne out by the text, As for Ephraim, their glory will fly away like a bird (Hos. IX, 11). If they are worthy He raises them and exalts them like a cloud; as is borne out by the text, Who are these that fly as a cloud? (Isa. LX, 8). FOR THERE IS NO ENCHANTMENT WITH JACOB, NEITHER IS THERE ANY DIVINATION WITH ISRAEL (XXIII, 23). See, you [Balak] repeatedly resort to enchantment and divination in order to discover the spot where you can prevail against them; but they are not so! When they have to go out to fight against an enemy, the High Priest comes forward, puts on the Urim and Thummim, and inquires of the Holy One, blessed be He. Moreover all the nations resort to enchantment and divinations but these break their spells by means of repentance’; as it says, That frustrates the tokens of the imposters, and makes diviners mad (Isa. XLIV, 25). NOW IS IT SAID TO JACOB AND TO ISRAEL: WHAT HAS GOD WROUGHT! (XXIII, 23). Balaam's prophetic eye beheld Israel sitting before the Holy One, blessed be He, in the time to come, like a pupil before his master, and asking Him, in regard to every Scriptural portion, the reason why it was written. In this strain it says, For her (i.e. the Torah’s) gain will be for them that sit before the Lord to eat their fill, and for stately clothing (Isa. XXIII, 18),5 and it also says, Yet will not your Teacher hide Himself any more, but your eyes will see your Teacher (ib. XXX, 20). The ministering angels, on seeing them, will ask them: ‘What has the Holy One, blessed be He, taught you?’ For they will be unable to enter into the division where Israel will be. This is proved by the text, NOW IS IT SAID TO JACOB AND TO ISRAEL. WHAT HAS GOD WROUGHT. BEHOLD A PEOPLE THAT RISES UP AS A LIONESS (XXIII, 24). There is no nation in the world to compare with them. One moment they are asleep, far from the Torah and the precepts. The next moment they rise from their sleep like lions, quickly proceed to read the shema’ and, proclaiming the sovereignty of the Holy One, blessed be He, they become like lions. Then they set out on their worldly affairs, to carry on business. If any of them stumble over any sin, or if destroying demons come to touch any of them, he proclaims the sovereignty of the Holy One, blessed be He. HE WILL NOT LIE DOWN UNTIL HE EAT OF THE PREY (ib.). When he recites the words, The Lord is one (Deut. VI, 4), the destroying demons are consumed before him, and they whisper after him, ‘Blessed be His name whose glorious kingdom is for ever and ever,’ and flee. By means of the reading of the shema’ the Israelite is supported by the watchers (angels appointed to protect him) of the day and entrusted to the watchers of the night. When he is about to go to sleep he entrusts his spirit to the Holy One, blessed be He; as it says, Into Your hand I commit my spirit (Ps. XXXI, 6). On awakening he again proclaims the sovereignty of the Holy One, blessed be He, and the watchers of the night hand him over to the watchers of the day; as it says, My soul is entrusted to the Lord; from the time of the watchers of the morning to that of the watchers of the following morning (ib. CXXX, 6). Consequently Balaam says: What nation is there like this one? AND DRINK THE BLOOD OF THE SLAIN (XXIII, 24). He prophesied that where Moses died he would execute vengeance on him and on the five kings of Midian; as it says, ‘He (i.e. Moses) will not lie down until he eat of the prey’; and ’prey’ alludes to Balaam. Thus the text, AND DRINK THE BLOOD OF THE SLAIN bears on the passage, And they slew the kings of Midian upon the rest of their slain (Num. XXXI, 8). With the holy vessels (ib. 6)1. This refers to the plate upon which was the inscription, Holy to the Lord (Ex. XXVIII, 36). And the trumpets of alarm in his hand (Num. XXXI, 6). Moses said to Israel: ‘The wicked Balaam has wrought magic for them; he flies and makes the five kings fly. Show them the plate upon which the name of the Holy One, blessed be He, is engraved and they will fall down.’ The proof is that it is written, ’They slew the kings of Midian upon the rest of their slain.’ Evi, and Rekem ... Balaam also the son of Beor (ib. 8). What did that villain want with the kings of Midian? Is it not in fact written, And Balaam ... went and returned to his place (ib. XXIV, 25)? Yes, but when he heard that as a result of his counsel twenty-four thousand Israelites had fallen, he returned to get his reward from the five kings. Consequently the name of Balaam the son of Beor is recorded together with the five kings of Midian.

 

21. AND HE TOOK UP HIS PARABLE (XXIV, 3). Halakhah: If a man has eaten without previously washing his hands, does he incur a penalty? Our Rabbis have taught: Washing the hands before a meal is optional; after a meal it is obligatory. An incident is related that during the period of religious persecution [This generally refers to the Hadrianic persecutions which followed the abortive Bar-Cochba revolt (132-135 C.E.)] a certain Israelite shopkeeper used to cook ritually clean meat as well as the flesh of swine and sell them, so that it might not be suspected that he was a Jew. His practice was that if anyone came into his shop [to eat] and did not wash his hands, he would know that he was an idolater and would place before him the flesh of swine, but if a man washed his hands and recited the blessing he would know that he was an Israelite and would give him clean meat to eat. Once a Jew came in to eat and did not wash his hands, so he thought that he was an idolater and placed swine's flesh before him. The man ate and did not say the Grace after Meals. When he came to settle the account with him for the bread and the meat the shopkeeper said to him: ‘I have a claim on you for such-and-such a sum on account of the meat you have eaten, for each piece costs ten manehs.’ Said the other: ‘Yesterday I got it for eight and to-day you want to take ten from me, do you?’ The shopkeeper answered him: ‘The piece you have eaten is from the swine.’ When he told him this his hair stood on end, and he fell into a great fright and said to him under his breath: ‘I am a Jew and you have given me swine's flesh!’ Said the shopkeeper to him: ‘A plague on you! When I saw that you ate without washing your hands and without a blessing I thought you were an idolater!’ Hence the Sages have taught [Hul. 106a; Yoma 83b]: The [neglect of the] water before the meal led to his eating the flesh of swine; that of the water after the meal killed the soul. An incident is related of a certain man who ate some small pulse without washing his hands afterwards. He went down to the market-place, his hands soiled with the pulse. A friend, seeing him, went and said to his wife: ‘Your husband offers you this token, viz., that he has just eaten pulse. Send him such-and-such a ring.’ She gave it to him. When her husband returned after a while he asked her where the ring was. Said she to him: ‘So-and-so came with tokens from you and I gave it to him’. He flew into a passion and killed her. Consequently anyone who does not wash his hands after food is like one who kills a human being. For this reason the Holy One, blessed be He, exhorted Israel to be careful even in regard to a trifling precept; as it says, For it is no vain thing for you; because it is your life (Deut. XXXII, 47), which implies that even a precept which you consider to be vain and trifling contains the reward of life and length of days. The Holy One, blessed be He, said to Israel: ‘If you observe My commandments I will cast down your enemies before you’; as it says, Oh that My people would hearken unto Me a little... I would subdue their enemies (Ps. LXXXI, 14 f.). When Balaam saw how Israel observed the unimportant commandments he thought: Who can curse these people, who observe His commandments and with whom His name is associated; as it says, The Lord his God is with him (Num. XXIII, 21)? He who curses them is like one who curses the Shechinah itself, for His name is merged with theirs. So he began to change over to parables. AND HE LIFTED UP HIS PARABLE, AND SAID (XXIII, 7). This bears on what Scripture says, He that blesses his friend with a loud voice ... it will be counted a curse to him (Prov. XXVII, 14). When Balaam came to curse Israel, the Holy One, blessed be He, twisted his tongue and he began to bless them; as it says, The Lord your God would not hearken unto Balaam; but the Lord your God turned the curse into a blessing unto you, etc. (Deut. XXIII, 6). The Holy One, blessed be He, put force into his voice and the voice traveled from one end of the world to the other, so that the nations might hear that he was blessing them. How do we know this? R. Eleazar Hakkappar explained: It is written in another place, With a loud voice that did not cease (Deut. V, 19), that is to say, it traveled from one end of the world to the other, and here it is written, ‘He that blesses his friend with a loud voice ... it shall be counted a curse to him,’ for Balaam had said to Balak: ‘Come, and I will counsel you’ (Num. XXIV, 14), and had thus slain twenty-four thousand men of Israel! Is there a curse to equal this?

 

22. AND ISRAEL ABODE IN SHITTIM (XXV, 1). Halakhah: Through the merit of how many things were Israel redeemed from Egypt? Our Rabbis taught: Israel were redeemed from Egypt by reason of the merit of four acts. They did not change their names, they did not change their language, they did not disclose their secrets--for Moses said to them: Every woman will ask of her neighbor ... jewels of silver, and jewels of gold  (Ex. III, 22); and, though this secret was in their safe-keeping for twelve months, no one revealed it to the Egyptians--and they did not break loose in unchastity; as may be inferred from the text, A garden shut up is my sister, my bride (S.S. IV, 12), which indicates the males; A spring shut up, a fountain sealed (ib.), referring to the virgins. There is proof of this; for there was one exception and Scripture exposed her, as it says, And the son of an Israelitish woman, whose father was an Egyptian went out (Lev. XXIV, 10). During all those forty years they did not commit [sexual] sin in the wilderness until they came to Shittim. Accordingly it is written, AND ISRAEL ABODE IN SHITTIM, AND THE PEOPLE BEGAN TO COMMIT HARLOTRY (XXV, 1). SHITTIM was so called because they had committed folly (shetuth), for He that commits adultery with a woman lacks understanding (Prov. VI, 32). AND THE PEOPLE BEGAN TO COMMIT HARLOTRY. Some fountains rear strong men and some weaklings, some handsome men and some ugly men, some chaste men and some men who are steeped in lewdness. The fountain of Shittim promoted harlotry and it was the one that watered Sodom. You find that the men of that town said: Where are the men that came into you this night? bring them out unto us, that we may know them (Gen. XIX, 5). Because this fountain was cursed, the Holy One, blessed be He, will in the future cause it to dry up and then renew it, as may be inferred from the text, And a fountain will come forth of the house of the Lord, and will water the valley of Shittim (Joel IV, 18). Not since the days of Abraham had anyone broken loose in whoredom; but as soon as they came to Shittim and drank its waters they succumbed to whoredom.

 

23. AND THE PEOPLE BEGAN TO COMMIT HARLOTRY WITH THE DAUGHTERS OF MOAB (XXV, 1). Observe now. What is written in connection with their departure from Egypt? Speak unto the children of Israel, that they turn back and encamp before Pi-hahiroth (Ex XIV, 2). What is the meaning of ’Pi-hahiroth’? A place appointed for whoredom. Yet, owing to their having remained chaste on their departure from Egypt it was called ’Pi-hahiroth’. In the case of these men, however, who had abandoned themselves to women, it is written, AND THE PEOPLE BEGAN TO COMMIT HARLOTRY. AND THE PEOPLE BEGAN. In every instance where it says ’The people’ it bears a derogatory signification, and in every instance where it says ’Israel’ it bears a laudatory signification. Thus: And the people were as murmurers (Num. XI, 1); And the people spoke against God, and against Moses (ib. XXI, 5); And the people wept that night (ib. XIV, 1); How long will this people despise Me? (ib. 11); When Moses saw that the people were broken loose (Ex. XXXII, 25); The people gathered themselves together unto Aaron (ib. 1), and so on. AND THE PEOPLE BEGAN TO COMMIT HARLOTRY. Cast a staff into the air and it will fall back to its place of origin! The one that had in the first instance commenced the harlotry finally committed it again. Their (i.e. Ammon and Moab’s) Matriarchs had begun with an act of lewdness, as it says, And the firstborn said unto the younger... come let us make our father drink wine and we will lie with him.... And it came to pass on the morrow, that the firstborn said unto the younger: Behold, I lay yesternight (Gen. XIX, 34). Her sister taught her to sin and therefore Scripture spared the younger and did not specify her sin, merely stating, And lay with him  (ib. 35), while of the elder it is written, And lay with her father  (ib. 33). It was the one who had in the first instance begun the act of whoredom (the ancestress of Moab) whose daughters ultimately completed the act, as it says, TO COMMIT HARLOTRY WITH THE DAUGHTERS OF MOAB. AND THEY CALLED THE PEOPLE UNTO THE SACRIFICES OF THEIR GODS (XXV, 1f.). This indicates that the daughters of Moab followed Balaam's counsel, as is borne out by the text, Behold, these caused the children of Israel, through the counsel of Balaam, to revolt so as to break faith with the Lord in the matter of Peor (Num. XXXI, 16). They made booths for themselves and placed in them harlots in whose hands were all manner of desirable objects. An old woman would sit outside and keep watch for the girl who was inside the shop. When the Israelites passed by to purchase an article in the bazaar, the old woman would say to him: ‘Young man! Would you not like some linen clothing that comes from Beth-shean?’ She would show it to him and say: ‘Go inside and you will see some lovely articles!’ The old woman would ask him for a higher price and the girl for a lower. After this the girl would say to him: ‘You are now like one of the family! Sit down, and choose whatever you desire yourself!’ A flask of wine stood by her, and as yet the wine of heathens had not been forbidden. A young woman would come out adorned and perfumed and would entice him, saying: ‘Why is it that though we love you, you hate us? Take this article for nothing! Are we not all the children of one man? The children of Terah the father of Abraham? If you do not wish to eat of our sacrifices and of our cooking, behold, we have calves and cocks! Slaughter them in accordance with your own precepts and eat!’ Thereupon she would make him drink the wine and the Satan would burn within him and he would be led astray after her; for it says, Harlotry, wine and new wine take away the heart (Hosea IV, 11). According to some authorities Balaam commanded them not to make them drink wine, so that they might not be judged as drunkards but as deliberate sinners. Once the Israelite solicited her she would say to him: ‘I will not listen to you until you slaughter this animal to Peor and bow down to the idol.’ He would object: ‘I will not bow down to idols!’ She would answer him: ‘You will only appear as though you were uncovering yourself!’ And so he would be led astray after her and do as he was bidden. This explains why the Sages have said that if a man uncovers himself before Baal of Peor, he, by that act, worships it; for it says, AND BOWED DOWN TO [i.e WORSHIPPED] THEIR GODS (XXV, 2). AND ISRAEL JOINED HIMSELF (VAYYIZZAMED) UNTO THE BAAL OF PEOR (ib. 3). At first they entered unobtrusively, but in the end they came in jointly (zemidim) in pairs, like a yoke (zemed) of oxen. Another explanation is that they were joined to Baal of Peor like a man who is closely attached (zamid) to his work. VAYYIZZAMED implies that they were joined to it like bracelets (zemidim) on a woman's hands. R. Levi said: This affair was more serious than that of the Calf, for in connection with the Calf it is written, Break off the golden rings (Ex. XXXII, 2), while here it is written, AND ISRAEL JOINED HIMSELF, implying that they attached themselves to it like bracelets. In the affair of the Calf three thousand fell, while here twenty-four thousand fell. AND THE LORD SAID UNTO MOSES: TAKE ALL THE CHIEFS OF THE PEOPLE, AND HANG THEM UP (XXV, 4). R. Judan says: He hanged the chiefs of the people because they had not checked the people. R. Nehemiah says: He did not hang the chiefs of the people. The Holy One, blessed be He, said to Moses: ‘Appoint for them heads of Sanhedrin who will judge all those who had gone to Peor.’ Said Moses to Him: ‘Who will make the culprits known?’ ‘I will expose them,’ said He. ‘If any one has erred the cloud will depart from him and the sun will shine upon him in the midst of the assembly, so that all will know who it is that has gone astray and will hang him.’ There is proof that this was so, from the text, AND MOSES SAID UNTO THE JUDGES OF ISRAEL: SLAY YE EVERY ONE HIS MEN, etc. (ib. 5).

 

24. AND, BEHOLD, ONE OF THE CHILDREN OF ISRAEL CAME AND BROUGHT UNTO HIS BRETHREN A MIDIANITISH WOMAN (XXV, 6). What reason had he for doing so? It serves to teach you that he showed no respect either for heaven or for man. Of him it says, A proud and haughty man, scorner is his name, even he that deals in overbearing pride (Prov. XXI, 24). The woman said to him: ‘I will give myself to none but Moses, for so my father Balak bade me, not to yield to any one but to Moses your master, because my father was a king.’ Said he to her: ‘Behold, I am as great as he is! I will bring you out before their eyes!’ He seized her by her plait and brought her to Moses. He said to him: ‘O son of Amram! Is this woman permitted [in marriage] or forbidden?’ He answered him: ‘She is forbidden to you.’ Said Zimri to him: ‘Yet the woman whom you married was a Midianitess!’ Thereupon Moses felt powerless and the law slipped from his mind. All Israel wailed aloud; for it says, THEY WERE WEEPING (XXV, 6). What were they weeping for? Because they became powerless at that moment. This may be illustrated by a parable. It is like the case of a king's daughter who, having adorned herself for the purpose of entering the bridal chamber and sitting in a palanquin, was discovered misconducting herself with a stranger, and so her father and her relatives lost heart. It was the same with Israel. At the end of forty years they camped by the Jordan to cross over into the Land of Israel; as it says, And they pitched by the Jordan, from Beth-jeshimoth even unto Abel-shittim in the plains of Moab (Num. XXXIII, 49), and there they gave way to harlotry. The courage of Moses failed him as did that of the righteous/generous with him. THEY WERE WEEPING. But surely Moses had stood against sixty myriads; as is proved by the text which says, And he took the calf which they had made and burnt it (Ex. XXXII, 20)! Would his courage fail him now? It was, however, in order that Phinehas might come and receive his due. And because Moses had been tardy, No man knows of his sepulchre (Deut. XXXIV, 6). This serves to teach you that a man must be as fierce as a leopard, swift as an eagle, fleet as a hart, and strong as a lion in the performance of his Maker's Will [Cf. Ab. V, 23]. From this you can also infer that He is meticulously exacting towards the righteous/generous, aye, even to as much as a hair's breadth!

 

25. AND PHINEHAS THE SON OF ELEAZAR... SAW IT (XXV, 7). And did all the others not see it? Surely, it is written, In the sight of Moses, and in the sight of all the congregation of the children of Israel (ib. 6)? True, but Phinehas when he saw the act remembered the law; namely, that if a man cohabits with an Aramean4 woman he is struck down by zealots. HE ROSE UP FROM THE MIDST OF THE CONGREGATION  (ib. 7). Whence did he rise up? The fact is that a discussion was in progress on the point as to whether the culprit was liable to death or not. Phinehas rose up from among the congregation of judges and, volunteering to do the deed, he TOOK A SPEAR IN HIS HAND  (ib.). He took iron prongs in his hand and, placing them in his bosom, [advanced] leaning upon the helve, because he was afraid of his [the culprit's] tribe who surrounded him. When he came near them they asked him: ' Why have you come? ' He said to them: ' I have also come to indulge my desires.’ They gave him leave and he entered. If he had not said this they would not have allowed him to go in. AND HE WENT AFTER THE MAN OF ISRAEL INTO THE CHAMBER  (ib. 8). He pierced them both, as one lay on top of the other, through the unclean place of both of them, in order that Israel should not say that no defilement had taken place. As he had been jealous in the cause of the name of the Holy One, blessed be He, He wrought twelve miracles for him. The first miracle was that, though in the ordinary course they would have separated from each other, an angel made them cleave to each other. The second miracle was that the angel shut their mouths so that they should not cry out. The third was that he directed the spear straight towards her belly so that his genitals might be seen inside the belly. This was done so that cavillers might not say that he also had gone in to satisfy his desire. The fourth was that the angel lengthened the iron so that it might pierce them both. The fifth was that He put strength into his arm in order that he might lift them both up. The sixth was that He put strength into the helve to sustain them both. The seventh was that the victims did not slide down from the weapon, but remained stationary. The eighth was that the angel turned them over at the top of the spear into proper position in order to display their disgraceful conduct to all. The ninth was that they did not drop any blood; this was in order that Phinehas might not be defiled. The tenth was that the Holy One, blessed be He, preserved their spirit, so that they might not die and Phinehas be defiled. The eleventh was that the angel raised the lintel so that both of them might pass out, carried aloft between his shoulders, before the eyes of all. The twelfth was that when Phinehas came out the members of the man's tribe stood ready to attack him, but an angel descended and commenced to strike them. When Phinehas saw that he sought to destroy them, he dashed the victims on the ground and, offering up a prayer, caused the angel to depart. Hence it is written, Then stood up Phinehas--vayyefallel (Ps. CVI, 30), and ’vayyefallel’ signifies that he had been dealing with the case; as may be inferred from the text, And he shall pay as the judges shall determine--bifelilim (Ex. XXI, 22).2 It is written, AND THOSE THAT DIED BY THE PLAGUE WERE TWENTY AND FOUR THOUSAND (XXV, 9). This serves to teach you that on every occasion when Israel fell they were numbered. The matter may be compared to the case of a wolf who fell upon a flock. Said the owner of the flock to the shepherd: ‘Count how many are missing.’ This serves to tell you how much estrangement harlotry causes, for this man was but a single individual, yet on his account twenty-four thousand Israelites fell. This bears on the text, The wrath of a king is as messengers of death; but a wise man will pacify it (Prov. XVI, 14). The matter may be compared to the case of a king who was passing by a place where a group of lads were standing. One of these cursed the king and the latter was filled with wrath against them. A certain citizen who was among them came up and gave a smack to the one who had cursed the king. Straightway the king's wrath subsided. It was the same in the present instance. Who induced the Holy One, blessed be He, to turn back His wrath, so that Israel were not consumed? You must admit that it was Phinehas. This confirms the text, ’A wise man will pacify it.’ ‘In this world,’ said the Holy One, blessed be He, ‘as a result of misconduct, Israel are numbered, but in the time to come, The number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered,  (Hosea II, 1). May this be soon. Amen; so may it be His will.

 

 

 

Ketubim Targum Tehillim (Psalms) 105:1-6

 

JPS Translation

TARGUM

1. O give thanks unto the LORD, call upon His name; make known His doings among the gentiles. 

1. Sing praise in the presence of the Lord, call on His name; tell of His deeds among the Gentiles.

2. Sing unto Him, sing praises unto Him; speak of all His marvelous works.

2. Sing praise in His presence, make music in His presence; speak of all his wonders.

3. Glory in His holy name; let the heart of them rejoice that seek the LORD.

3. Sing praise in His holy name; may the heart of those who seek instruction from the presence of the Lord be glad.

4. Seek the LORD and His strength; seek His face continually.

4. Seek the teaching of the Lord, and His Torah; welcome His face continually.

5. Remember His marvelous works that He has done, His wonders, and the judgments of His mouth;

5. Call to mind the wonders that He has done; His miracles, and the judgments of his mouth.

6. O you seed of Abraham His servant, you children of Jacob, His chosen ones.

6. O seed of Abraham His servant, O sons of Jacob, His chosen ones –

 

 

 

 

The Midrash on Psalms (Midrash Tehillim): Psalm 105:1-6 

 

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

 

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

 

 

 

Ashlamatah: Isaiah 49:23-25 + 50:4-10        

 

23. And kings will be your foster-fathers, and their queens your nursing mothers; they will bow down to you with their face to the earth, and lick the dust of your feet; and you will know that I am the LORD, for they will not be ashamed that wait for Me. {S}

 

24. Will the prey be taken from the mighty, or the captives of the victorious be delivered? {S}

 

25. But thus says the LORD: Even the captives of the mighty will be taken away, and the prey of the terrible will be delivered; and I will contend with him that contends with you, and I will save your children.

26. And I will feed them that oppress you with their own flesh; and they will be drunken with their own blood, as with sweet wine; and all flesh will know that I the LORD am your Savior, and your Redeemer, the Mighty One of Jacob. {S}

 

1. Thus says the LORD: Where is the bill of your mother's divorcement, wherewith I have put her away? Or which of My creditors is it to whom I have sold you? Behold, for your iniquities/lawlessness were you sold, and for your transgressions was your mother put away.

2. Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; their fish become foul, because there is no water, and die for thirst.

3. I clothe the heavens with blackness, and I make sackcloth their covering. {P}

 

4. The Lord GOD has given me the tongue of them that are taught, that I should know how to sustain with words him that is weary; He wakens morning by morning, He wakens mine ear to hear as they that are taught.

5. The Lord GOD has opened mine ear, and I was not rebellious, neither turned away backward.

6. I gave my back to the smiters, and my checks to them that plucked off the hair; I hid not my face from shame and spitting.

7. For the Lord GOD will help me; therefore have I not been confounded; therefore have I set my face like a flint, and I know that I will not be ashamed.

8. He is near that justifies me; who will contend with me? Let us stand up together; who is mine adversary? Let him come near to me.

9. Behold, the Lord GOD will help me; who is he that will condemn me? Behold, they all will wax old as a garment, the moth will eat them up. {S}

 

10. Who is among you that fears the LORD, that obeys the voice of His servant? Though he walks in darkness, and has no light, let him trust in the name of the LORD, and stay upon his God. {S}

 

 

 

Midrash of Matityahu (Matthew) 23: 23-24

 

  1. Oy for you, painted scribes and painted Pharisees [pretenders/hypocrites], for you give a tenth of your mint and dill and cumin, and have neglected and omitted the weightier (more important) matters of the Torah go: Halakha (right and justice), Chesed (mercy), and Emunah (faithful obedience). These you ought [particularly] to have done, without neglecting the others.   
  2. You are blind guides, who thoroughly filter out a gnat [from a cup] and [then] gulp down a camel!

 

 

 

The Rabbi’s Private Prophetic Study

 

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

 

THE THREE MENOROT [Candelabras] OF SEFER B’MIDBAR

 

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

 

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

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

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

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

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

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

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

 

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

 

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

B. Cultic regulations – Numbers 15:1-41

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

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

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

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

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

 

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

 

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

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

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

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

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

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

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

 

 

This Sabbath we continue with the second installment of Bil’am (English: Balaam), and the tragic consequences of a Gentile Prophet that is not permanently attached to Israel, both for the Prophet himself and for Israel.

 

The text seems to indicate that there are prophets amongst the Gentiles, the problem is that because they are not firmly attached to Israel, they waver between error and idolatry on the one hand and truth on the other, and thus posing a great danger because of their unreliability. What as the heart of this phenomenon? Their idea of superiority, in that they believe that no other human being can have so intimate contact with G-d as they, whilst at the same time their total objection to be part of Israel and throw their lot with the Jewish people,

 

It is for this reason, at Hakham Lukas writes concerning the case brought by the Nazarean Jews to the Sanhedrin, that the Gentiles who turn themselves to G-d from serving idols, must attend a Jewish Synagogue on the Sabbaths, and place themselves under the teaching discipline of a Jewish community/Synagogue (cf. Acts 15:20-21). Surely the gift of prophecy can fall upon the Gentiles, but if that gift is not subjected to the loving and teaching discipline of a local Jewish Synagogue/community, that gift is a loose canon a la Baal.

 

The key teaching for this week therefore is that the voluntary and willing subjection to the authorities of the Jewish Synagogue, whether Jew or Gentile ensures that a person does not fall after the example of Balaam and that of Israel’s apostates.

 

Shalom Shabbat!

 

Hakham Dr. Yosef ben Haggai