Torah Seder for Tebet 20, 5768

Esnoga Bet Emunah

227 Millset Chase - San Antonio, Texas 78253

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

Three and 1/2 year Lectionary Readings	Fourth Year of the Reading Cycle
Tebet 20, 5768 – Dec. 28/29, 2007	Seventh Year of the Shmita Cycle

Candle Lighting and Havdalah Times

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

Friday Dec. 28, 2007 – Candles at 5:29 PM Friday Dec. 28, 2007 – Candles at 6:27 PM

Saturday Dec. 29, 2007 – Havadalah 6:27 PM Saturday Dec. 29, 2007 – Havadalah 7:25 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Dec. 28, 2007 – Candles at 5:19 PM Friday Dec. 28, 2007 – Candles at 6:49 PM

Saturday Dec. 29, 2007 – Havadalah 6:18 PM Saturday Dec. 29, 2007 – Havadalah 7:41 PM

Cebu, Philippines Jakarta, Indonesia

Friday Dec. 28, 2007 – Candles at 5:17 PM Friday Dec. 28, 2007 – Candles at 5:50 PM

Saturday Dec 29, 2007 – Havadalah 6:10 PM Saturday Dec. 29, 2007 – Havadalah 6:43 PM

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

Shabbat	Torah Reading:	Weekday Torah Reading:
פִּינְחָס
“Pin’chas”	Reader 1 – B’midbar 25:10-18	Reader 1 – B’midbar 26:52-54
“Phinehas”	Reader 2 – B’midbar 26:1-7	Reader 2 – B’midbar 26:54-56
“Finees”	Reader 3 – B’midbar 26:8-14	Reader 3 – B’midbar 26:52-56
B’midbar (Numbers) 25:10 – 26:51	Reader 4 – B’midbar 26:15-22
Ashlamtah: Malachi 2:5-7 + 3:1-6, 10	Reader 5 – B’midbar 26:23-34
	Reader 6 – B’midbar 26:35-41	Reader 1 – B’midbar 26:52-54
Psalm: 105:7-11	Reader 7 – B’midbar 26:42-47	Reader 2 – B’midbar 26:54-56
	Maftir – B’midbar 26:48-51	Reader 3 – B’midbar 26:52-56
N.C.: Matityahu 23:25-26	Malachi 2:5-7 + 3:1-6, 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.

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Rashi & Targum Pseudo Jonathan

for: B’midbar (Numbers) 25:10 – 26:51

RASHI	TARGUM PSEUDO JONATHAN
10. Ad-noy spoke to Moshe saying.	10. AND the Lord spake with Mosheh, saying:
11. "Pinchas, the son of Elazar, [and grand] son of Aharon the Kohen, has turned My anger away from B’ne Yisrael by his vengeance for Me among them, so that I did not destroy B’ne Yisrael in My vengeance.	11. Phinehas the zealous, the son of Elazar bar Aharon, the priest, hath turned away mine anger from the children of Israel, in that, when zealous with My zeal, he hath slain the sinners who were among them; and for his sake I have not destroyed the children of Israel in My indignation.
12. Therefore tell [him], that I give him My covenant [of] peace.	12. Swearing by My Name, I say to him, Behold, I decree to him My covenant of peace, and will make him an angel of the covenant, that he may ever live, to announce the Redemption at the end of the days. [JERUSALEM. With the oath went Mosheh, and said unto Phinehas, Behold, I give to him.] And because they defamed him, saying, Is he not the son of Phuti, the Midianite? behold, I will make him to possess the high priesthood; and because he took the lance with his arm, and struck the Midianitess in her body, and prayed with his mouth for the people of the house of Israel,
13. It will be for him and his descendants after him a covenant of eternal Kehunah because he was zealous for his G-d and made atonement for B’ne Yisrael."	13. the priests will be held worthy of the three gifts of the shoulder, the cheek‑bone, and the inwards; and it will be to him, and to his sons after him, an everlasting covenant of consecration, because he was zealous for the Lord, and propitiated for the children of Israel.
14. The name of the slain Israelite man, who was killed along with the Midianite woman, was Zimri, son of Salu, leader of a paternal house of Shimon.	14. Now the name of the man of Israel who was slain with the Midianitha was Zimri bar Salu, a chief of the house of his fathers of the tribe of Shemeon.
15 The name of the slain Midianite woman was Kozbi, daughter of Tzur, the national leader of a paternal house in Midian.	15. And the name of the Midianite woman who was killed was Kosbi, daughter of Zur, who was called Shelonae, a daughter of Balak, the prince of the people of Moab, whose dwelling-place was in Midian.
16. Ad-noy spoke to Moshe saying:	16. And the Lord spake with Mosheh, saying:
17. "Antagonize the Midianites and kill them,	17. Trouble the Midianites and slay them,
18. for they antagonized you with their guiles in the matter of Pe'or, and in the matter of Kozbi the daughter of a Midianite prince, their sister, who was killed on the day of the plague that resulted from Pe'or."	18. because they troubled you by their deceitful counsels when they beguiled you in the matter of Peor, and of Kosbi their sister, daughter of the prince of Midian, who was slain in the day of the plague for the matter of Peor. [JERUSALEM. For their false dealings.]

1. It was after the plague. Ad-noy spoke to Moshe and Elazar, son of Aharon the Kohen, saying:	1. And it came to pass after the plague, that the compassions of the heavens were turned to avenge His people with judgment. And the Lord spoke to Mosheh and Elazar bar Aharon the priest, saying:
2. "Count the whole community of B’ne Yisrael twenty years of age and above, according to their paternal house, every one who is fit for duty in the army of Yisrael."	2. Take the sum of the account of the whole congregation of the Bene Israel, from twenty years old and upward, according to the house of their fathers, of every one who goes forth with the host in Israel.
3. Moshe and Elazar the Kohen spoke with them on the plains of Moav, by the Yarden near Yereicho, saying:	3. And Mosheh and Elazar the priest spoke with the leaders, and commanded that they should number them in the plain of Moab, by the Jordan (over against) Jericho, saying
4. "[Count those] twenty years of age and above, as Ad-noy commanded Moshe and B’ne Yisrael who had left Egypt."	4. (You are to number them) from a son of twenty years and upward, as the Lord commanded Mosheh and the sons of Israel when they came out of the land of Mizraim.
5. Reuven, [was] Yisrael's firstborn; the descendants of Reuven are: the Chanochite family from Chanoch, the Paluite family from Palu,	5. Reuben, the first‑born of Israel: the sons of Reuben, Hanok, the family of Hanok; of Phallu, the family of Phallu;
6. the Chetzronite family from Chetzron and the Karmite family from Karmi.	6. of Hezron, the family of Hezron; of Karmi, the family of Karmi.
7. These are Reuvein's families and they numbered forty-three thousand, and seven hundred and thirty.	7. These are the families of Reuben, and their numbers were forty‑three thousand seven hundred and thirty.
8. Palu's son[s were] was Eliav.	8. And the sons of Phallu Eliab;
9. Eliav's sons were Nemueil, Dasan and Aviram. They are Dasan and Aviram, the communal leaders, who incited against Moshe and Aharon in the assembly of Korach	9. the sons of Eliab, Nemuel, and Dathan, and Abiram. The same were Dathan and Abiram who brought together the congregation that gathered and made the division against Mosheh and Aharon in the congregation of Korach, when they gathered together and made division against the Lord,
10. The earth opened its mouth and swallowed them and Korach when that assembly died; when fire consumed the two hundred and fifty men; they became a symbol.	10. and the earth opened her mouth and swallowed them and Korach, when the congrergation of the wicked died, when the fire devoured the two hundred and fifty men, and they were made an example.
11. But the sons of Korach did not die.	11. But the sons of Korach were not in the counsel of their father, but followed the doctrine of Mosheh the prophet; and therefore they died not by the plague, nor were smitten by the fire, nor engulphed in the yawning of the earth. [JERUSALEM. But the sons of Korach, who were not in the counsel of their father did not die.]
12. The descendants of Shimon by their families are: the Nemuelite family from Nemuel, the Yaminite family from Yamin, the Yachinite family from Yachin,	12. The Beni Shemeon, Nemuel, Jamin, Jakin,
13. the Zarchite family from Zerach, [and] the Shaulite family from Shaul.	13. Zerach, Shaul,
14. These are the families of Shimon--- twenty-two thousand and two hundred.	14. with their families, twenty‑two thousand two hundred.
15. The descendants of Gad by their families are: The Tzefonite family from Tzefon, the Chagite family from Chagi, the Shunite family from Shuni,	15. Of Gad, the families of Zephon, Haggi, Suni,
16. the Oznite family from Ozni, the Eirite family from Eiri,	16. Ozni, Heri,
17. the Arodite family from Arod, and the Areilite family from Areili.	17. Arod, Areli,
18. These are the families of Gad's descendants and they numbered forty thousand and five hundred.	18. forty thousand five hundred.
19. The sons of Yehudah are Eir and Onan; Eir and Onan died in the land of Canaan.	19. Of Jehudah, Her and Onan. But Her and Onan died, on account of their sins, in the land of Kenaan.
20. The descendants of Yehudah by their families are: The Sheilanite family from Sheila, the Partzite family from Peretz, the Zarchite family from Zerach.	20. Of the Beni Jehudah, the families of Shela, Pherez, Zerach.
21. The descendants of Peretz were: The Chetzronite family from Chetzron, and the Chamulite family from Chamul.	21. The sons of Pherez, Hezron, Amul.
22. These are the families of Yehudah and they numbered seventy-six thousand and five hundred.	22. The numbers of the families of Jehudah, seventy‑six thousand five hundred.
23. The descendants of Yissachar by their families are: The Tolaite family from Tola, the Punite family from Puva,	23. Of Issakar, the families of Thola, Puah,
24. the Yashuvite family from Yashuv, and the Shimronite family from Shimron.	24. Jashub, Shimron,
25. These are the families of Yissachar and they numbered sixty-four thousand and three hundred.	25. sixty‑four thousand three hundred.
26. The descendants of Zevulun by their families are: The Sardite family from Sered, the Eilonite family from Eilon, [and] the Yachle'eilite family from Yachle'eil.	26. Of Zebulon, the families of Sered, Elon, Jahleel,
27. These are the families of Zevulun and they numbered sixty thousand and five hundred	27. sixty thousand five hundred.
28. The descendants of Yosef by their families are: Menashe and Ephraim.	28. Of Joseph, the Bene Menasheh,
29. The descendants of Menashe are: The Machirite family from Machir; Machir's son was Gil'ad, the Gil'adite family from Gil'ad.	29. Makir, Gilead,
30. The descendants of Gil'ad are: The I'ezerite family from I'ezer, the Chelkite family from Cheilek,	30. Thezar, Helek,
31. the Asrieilite family from Asrieil, the Shechemite family from Shechem,	31. Asriel, Shekem,
32. the Shemidaite family from Shemida, and the Chefrite family from Cheifer.	32. Shemida, Hepher.
33. Tzelofchad the son of Cheifer had no sons, only daughters; The name[s] of Tzelofchad's daughters were Machlah, No'ah, Choglah, Milkah and Sirtzah.	33. But Zelophehad bar Hepher had no sons, but daughters only; and the names of the daughters of Zelophebad were, Mahelah, Nohah, Hogelah, Milchah, and Thirzah.
34. These are the families of Menashe and they numbered fifty-two thousand and seven hundred.	34. These are the families of Menasheh, and their number fifty‑two thousand seven hundred.
35. The descendants of Ephraim by their families are: The Shusalchite family from Shuselach, the Bachrite family from Becher, and the Tachanite family from Tachan.	35. The Beni Ephraim, Shuthelah, Bekir, Tachan,
36. These are the sons of Shuselach: The Eiranite family from Eiran.	36. Heran the son of Shuthelah,
37. These are the families of Ephraim's descendants, and they numbered thirty-two thousand and five hundred; these are the descendants of Yoseif by their families.	37. their numbers thirty‑two thousand five hundred.
38. The descendants of Binyamin by their families were: The Balite family from Bela, the Ashbelite family from Ashbeil, the Achiramite family from Achiram,	38. The families of Benjamin, Bela, Ashbel, Abiram,
39. the Shufamite family from Shfufam, and the Chufamite family from Chufam.	39. Shephuphia,
40. The sons of Bela were Ard and Na'aman [giving rise to] the Ardite family, and the Na'amite family from Na'aman.	40. (the sons of Bela, Ared and Naaman,)
41. These are the descendants of Binyamin by their families, and they numbered forty-five thousand and six hundred.	41. forty‑five thousand six hundred.
42. These are the descendants of Dan by their families: The Shuchamite family from Shucham, these are Don's families.	42. The Bene Dan, the families of Shuham,
43. All Shuchamite families numbered sixty-four thousand and four hundred	43. sixty‑four thousand four hundred.
44. The descendants of Asher by their families are: The Yimnite family from Yimnah, the Yishvite family from Yishvi, [and] the Bri'ite family from Briah .	44. Those of Asher, Jimnah, Jishvah, Beriah, and of the sons of Beriah,
45. The descendants of Briah are: The Chevronite family from Chever, the Malkieilite family from Malkieil.	45. Heber and Malkiel.
46. The name of Asher's daughter was Serach.	46. The name of the daughter of Asher was Sarach, who was conducted by six myriads of angels, and taken into the Garden of Eden alive, because she had made known to Jacob that Joseph was living.
47. These are the families of Asher and they numbered fifty-three thousand and four hundred.	47. The numbers of Asher, fifty-three thousand four hundred.
48. The descendants of Naftali by their families are: the Yachtze'eilite family from Yachtze'eil, the Gunite family from Guni,	48. The Bene Naphtali, according to their families, Jaczeel, Guni,
49. the Yitzrite family from Yeitzer, and the Shileimite family from Shileim.	49. Jezer, Shillem,
50. These are the families of Naftali and they numbered forty-five thousand and four hundred.	50. forty‑five thousand four hundred.
51. The total number of B’ne Yisrael was six hundred and one thousand, seven hundred and thirty.	51. These are the numbers of the sons of Israel, six hundred and one thousand seven hundred and thirty.

Midrash Rabba for: B’midbar (Numbers) 25:10 – 26:51

1. PHINEHAS, THE SON OF ELEAZAR, THE SON OP AARON THE PRIEST (XXV, 11). The Holy One, blessed be He, said: ‘It is right that he should receive his reward. WHEREFORE SAY: BEHOLD, I GIVE UNTO HIM MY COVENANT OF PEACE (ib. 12). Great is peace, the gift made to Phinehas! For the world could not be maintained except by peace, and the Torah is wholly peace; as it says, Her ways are ways of pleasantness, and all her paths are peace (Prov III, 17). If a person comes from a journey he is received with the greeting of ‘Peace’. In the morning also the greeting of ‘Peace’ is offered, and in the evening likewise the greeting is ‘Peace’. The reading of the passage Hear, O Israel (Deut. VI, 4 ff. – i.e. the Shema) concludes with the words: ‘He spreads the tabernacle of peace over his people’ (Evening Shema) The Prayer (i.e. Amidah) concludes with peace. The priestly benediction concludes with peace. R. Simeon b. Halafta observed: There is no vessel that holds a blessing save peace; as it says, The Lord will give strength unto His people; the Lord will bless His people with peace (Ps. XXIX, 11).

3. What reason had the Holy One, blessed be He, for stating the pedigree of Phinehas after this particular incident (i.e. the slaying of Zimri; Num. XXV, 8)? Because, when Zimri the son of Salu was stabbed --the Sages have said: Zimri had six names (according to Sanh. 82a he had five): Zimri, Ben Salu, Saul, Ben Hakkena'anith, Shelumiel, Ben Zurishaddai. He was called Zimri because he became, on account of the Midianitess, like a rotten (muzereth) egg. ‘Ben Salu,’ because he was a son (ben) who outweighed (silla) in sin the rest of his family. ‘Saul,’ because he lent (hish'il) himself to transgression. ‘Ben Hakkena'anith,’ because he acted in accordance with the practice of Canaan (Kena'an). And what was his real name? Shelumiel. You find that when Zimri was stabbed the tribe rose up against Phinehas and said: ‘Have you ever seen such a thing? This son of Putiel whose maternal grandfather (i.e. Jethro) fattened (pittem) calves for idol-worship, has slain a prince in Israel!’ Consequently Scripture comes and declares his pedigree, by stating: PHINEHAS, THE SON OF ELIEZER, THE SON OF AARON THE PRIEST. WHEREFORE SAY: I GIVE UNTO HIM MY COVENANT OF PEACE (XXV, 12). This implies that Phinehas is still alive at the present time [Phinehas is identified with Elijah, and is thus said to have passed alive into heaven. The inference is either [1] from the form of the Heb. word Shalom in which the vav is broken, as though to imply that it should not be read and so the word will be Shalem ‘whole,’ ‘sound,’ or [2] by analogy with Mal. II, 5;]. In this strain it says, My covenant was with him of life and peace, and I gave them to him, and of fear, and he feared Me, and was afraid of My name (Mal. II, 5). AND IT SHALL BE UNTO HIM, AND TO HIS SEED AFTER HIM ... BECAUSE HE ... MADE ATONEMENT (XXV, 13). But did he offer a sacrifice, to justify the expression ATONEMENT in this connection? No, but it serves to teach you that if a man sheds the blood of the wicked (lawless) lawlfully, it is as though he had offered a sacrifice. NOW THE NAME OF THE MAN OF ISRAEL THAT WAS SLAIN, WHO WAS SLAIN WITH THE MIDIANITISH WOMAN (ib. 14). Just as the Holy One, blessed be He, concerns Himself with the praise of the righteous/generous, to publish it throughout the world, so He concerns Himself with the blame of the wicked/lawless, to publish it throughout the world. He made Phinehas famous and Zimri infamous. Of them it says, The memory of the righteous/generous will be for a blessing but the name of the wicked/lawless will rot (Prov. X, 7). A PRINCE OF A FATHERS’ HOUSE AMONG THE SIMEONITES (XXV, 14). This shows that if a man tarnishes his reputation he tarnishes the reputation of his family at the same time. ZIMRI, THE SON OF SALU (ib.). Scripture states this about him with astonishment. It says, Whosoever breaks through a fence, a serpent will bite him (Eccl. X, 8)! Now his ancestor was the first to display jealousy in regard to harlotry, as it says, Two of the sons of Jacob, Simeon and Levi ... took each man his sword ... and slew all the males (Gen. XXXIV, 25). Yet this man broke through the fence which his father had made! AND THE NAME OF THE MIDIANITISH WOMAN THAT WAS SLAIN WAS COZBI, THE DAUGHTER OF ZUR; HE WAS THE HEAD OF THE PEOPLE OF A FATHERS’ HOUSE IN MIDIAN (XXV, 15). This serves to inform you to what extent the Midianites had sacrificed themselves! They had actually abandoned a king's daughter to harlotry; as it says, And they slew the kings of Midian with the rest of their slain: Evi, and Rekem, Zur, etc. (Num. XXXI, 8). Now if Zur, the greatest of them all, though a king, abandoned his daughter, who would not abandon his also? In consequence of his having degraded himself and made his daughter disgrace herself in public, Scripture reduced him to an inferior position and mentioned him third. In truth, however, he was king over them all; HE WAS HEAD OF THE PEOPLE OF A FATHERS’ HOUSE IN MIDIAN.

4. HARASS THE MIDIANITES (XXV, 17). Why? FOR THEY HARASS YOU (ib. 18). From this the Sages have derived the maxim: If a man comes to kill you, kill him first. R. Simeon says: How do we know that one who causes a man to sin is even worse than one who kills him? Because one who kills him does so only as regards this world but leaves him a share in the World to Come. One who causes him to sin, however, kills him in this world and in the next. Two nations advanced against Israel with the sword and two with transgression. The Egyptians and the Edomites advanced against them with the sword, as is proved by the texts, The enemy said: I will pursue, I will overtake ... I will draw my sword (Ex. XV, 9), and Edom said unto him: you will not pass through me, lest I come out with the sword against you (Num. XX, 18). Two advanced against them with transgression, namely the Moabites and the Ammonites. Of those who had advanced against them with the sword it is written, You will not abhor an Edomite (Deut. XXIII, 8); You will not abhor an Egyptian (ib.). Of those, however, who had advanced against them with transgression, endeavoring to make Israel sin, it says, An Ammonite or a Moabite will not enter into the assembly of the Lord (ib. 4); Even to the tenth generation will none of them enter... for ever (ib.).

5. HARASS THE MIDIANITES (XXV, 17). ‘Although, [says God], ‘I have written that When you draw near unto a city to fight against it, then proclaim peace unto it (Deut. XX, 10) you must not do so to these; You will not seek their peace nor their prosperity’ (ib. XXIII, 7). You find that one who did approach them in a spirit of mercy ultimately brought on himself insult, war, and trouble. Who was it? It was David. Thus, David said: I will show kindness unto Hanan the son of Nahash [the king of Ammon] (II Sam. X, 2) Said the Holy One, blessed be He, to him: ‘Will you transgress My words? I have written, "You will not seek their peace nor their prosperity," and will you show them loving-kindness? Be not righteous overmuch’ (Eccl. VII, 16)! This implies that a man should not go beyond the Torah, yet this man sends to comfort the children of Ammon, and to show kindness to them! The end was that he suffered insult; as it says, So Hanan took David's servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away (II Sam. X, 4), and became involved in war with Aram Naharaim and with the kings of Zobah and with the kings of Maacah and with the children of Ammon, four nations! In this connection it is written, Joab saw that the battle was set against him before and behind, etc. (ib. 9). Who brought this on David? It was because he sought to show favor to those of whom the Holy One, blessed be He, had said, ’You will not seek their peace.’ Accordingly it is written, HARASS THE MIDIANITES.

6. Another explanation: HARASS THE MIDIANITES (XXV, 17). ‘Although,’ [says God], ‘I have, indeed, written, When you will besiege a city a long time, in making war against it to take it, you will not destroy the trees thereof (Deut. XX, 19) you must not do so in the case of these, but you must destroy their trees.’ You find, in fact, that when Joram king of Israel went to fight against Moab, They made a circuit of seven days’ journey; and there was no water for the host, nor for the beast (II Kings III, 9), so they began to weep; And the king of Israel said: Alas! for the Lord has called these three kings together to deliver them into the hand of Moab (ib. 10). Jehoshaphat answered him: Is there not here a prophet of the Lord, that we may inquire of the Lord by him? (ib. 11).And one of the king of Israel's servants answered and said: Elisha the son of Shaphat is here, who poured water on the hands of Elijah (ib.). This serves to make known the wickedness/lawlessness of Joram, inasmuch as he did not acknowledge his authority. No one acknowledged his authority except Jehoshaphat. And Jehoshaphat said: The word of the Lord is with him (ib. 12). So the king of Israel and Jehoshaphat and the king of Edom went down to him (ib.). Why is not Jehoshaphat described here as king? To acquaint you with the humility of that righteous/generous man, who was reluctant to appear in the presence of the prophet in royal garb, but came merely as an ordinary colleague. According to some authorities it was because it had been decreed that he should be killed together with Ahab, and so Scripture reckons the reign of his son as having begun at that hour. For this reason the word ‘king’ is not mentioned here. As a reward for their having gone down to the prophet they were privileged to witness all the miracles. When Elisha saw them he said to the king of Israel: What have I to do with you? Get yourself to the prophets of your father, and to the prophets of your mother (ib. 13), for he had never consulted him in all his life. So he began to entreat him, And the king of Israel said unto him: No; for the Lord has called these three kings together to deliver them into the hand of Moab (ib.). And Elisha said: As the Lord of hosts lives, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward you, nor see you. But now bring me a minstrel .... For thus says the Lord: You will not see wind, neither will you see rain, yet that valley will be filled with water; and you will drink, both you and your cattle (ib. 14 ff.). He gave them as much water as they needed, and he told them, further: The Moabites are in your hands. He will also deliver the Moabites into your hand. And you will smite every fortified city, and will fell every good tree, and stop all fountains of water (ib. 18 f.). Said they to him: ‘The Torah has stated: "You will not destroy the trees thereof" and yet you speak thus!’ He answered them: ‘This command was intended to apply to all the other nations, but this one is insignificant (qallah) and contemptible’; as it says, And this is but a light thing (nakal) in the sight of the Lord; he will also deliver the Moabites into your hand (ib.) because He had said: You will not seek their peace nor their good (Deut. XXIII, 7), which applies to the good trees. Accordingly it says, HARASS THE MIDIANITES.

7. AND IT CAME TO PASS AFTER THE PLAGUE ... TAKE THE SUM (XXV, 19 ff.). On every occasion when they fell they were required to submit to a census. It is like the case of a wolf who entered among a flock and the owner of the flock was brought down to number them so as to ascertain how many were missing. Another exposition. Why did He number them? It is like the case of a shepherd to whom an owner entrusted his flock by number. When the shepherd came to the end of his time, on returning them, he had to number them. When Israel went out of Egypt He entrusted them to Moses by number; as it is written, And the Lord spoke unto Moses in the wilderness of Sinai... Take the sum of all the congregation of the children of Israel, etc. (Num. I, 1); And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot (Ex. XII, 37). This proves that he took them over in Egypt by number. When, therefore, he was about to depart from the world in the plain of Moab he returned them by number.

Ketubim: Targum Tehillim (Psalms) 105:7-11

JPS Translation	TARGUM
1. O give thanks unto the LORD, call upon His name; make known His doings among the gentiles.	1. Sing praise in the presence of the Lord, call on His name; tell of His deeds among the Gentiles.
2. Sing unto Him, sing praises unto Him; speak of all His marvelous works.	2. Sing praise in His presence, make music in His presence; speak of all his wonders.
3. Glory in His holy name; let the heart of them rejoice that seek the LORD.	3. Sing praise in His holy name; may the heart of those who seek instruction from the presence of the Lord be glad.
4. Seek the LORD and His strength; seek His face continually.	4. Seek the teaching of the Lord, and His Torah; welcome His face continually.
5. Remember His marvelous works that He has done, His wonders, and the judgments of His mouth;	5. Call to mind the wonders that He has done; His miracles, and the judgments of his mouth.
6. O you seed of Abraham His servant, you children of Jacob, His chosen ones.	6. O seed of Abraham His servant, O sons of Jacob, His chosen ones –
7. He is the LORD our God; His judgments are in all the earth.	7. He is the Lord our God; His judgments are extended over all the earth.
8. He has remembered His covenant for ever, the word which He commanded to a thousand generations;	8. He remembered His covenant forever; He commanded a word for a thousand generations
9. The covenant which He made with Abraham, and His oath unto Isaac;	9. That which He made with Abraham, and His covenant with Isaac.
10. And He established it unto Jacob for a statute, to Israel for an everlasting covenant;	10. And He established it for Jacob as a decree, for Israel as a perpetual covenant.
11. Saying: 'Unto you will I give the land of Canaan, the lot of your inheritance.'	11. Saying, “To you I will give the land of Canaan as the lot of your inheritance.”

The Midrash on Psalms (Midrash Tehillim): Psalm 105:7-11

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

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

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

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

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

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

Ashlamatah: Malachi 2:5-7 + 3:1-6, 10

5. My covenant was with him of life and peace, and I gave them to him, and of fear, and he feared Me, and was afraid of My name.

6. The Law of truth was in his mouth, and unrighteousness/lawlessness was not found in his lips; he walked with Me in peace and uprightness/generosity, and did turn many away from iniquity/lawlessness.

7. For the priest's lips should keep knowledge, and they should seek the Law at his mouth; for he is the messenger of the LORD of hosts.

8. But you are turned aside out of the way; you have caused many to stumble in the Law; you have corrupted the covenant of Levi, says the LORD of hosts.

9. Therefore have I also made you contemptible and base before all the people, according as you have not kept My ways, but have had respect of persons in the Law. {P}

10. Have we not all one father? Has not one God created us? Why do we deal treacherously every man against his brother, profaning the covenant of our fathers?

11. Judah has dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah has profaned the holiness of the LORD which He loves, and has married the daughter of a strange god.

12. May the LORD cut off to the man that does this, him that calls and him that answers out of the tents of Jacob, and him that offers an offering unto the LORD of hosts. {P}

13. And this further you do: you cover the altar of the LORD with tears, with weeping, and with sighing, insomuch that He regards not the offering any more, neither receives it with good will at your hand.

14. Yet you say: 'Wherefore?' Because the LORD has been witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion, and the wife of your covenant.

15. And not one has done so who had exuberance of spirit! For what seeks the one? A seed given of God. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.

16. For I hate putting away, says the LORD, the God of Israel, and him that covers his garment with violence, says the LORD of hosts; therefore take heed to your spirit, that you deal not treacherously. {P}

17. You have wearied the LORD with your words. Yet you say: ‘Wherein have we wearied Him?’ In that you say: ‘Every one that does evil is good in the sight of the LORD, and He delights in them; or where is the God of justice?’

1. Behold, I send My messenger, and he will clear the way before Me; and the Lord, whom you seek, will suddenly come to His temple, and the messenger of the covenant, whom you delight in, behold, he comes, says the LORD of hosts.

2. But who may abide the day of his coming? And who will stand when he appears? For he is like a refiner's fire, and like fullers’ soap;

3. And he will sit as a refiner and purifier of silver; and he will purify the sons of Levi, and purge them as gold and silver; and there will be they that will offer unto the LORD offerings in righteousness/generosity.

4. Then will the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in ancient years.

5. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers; and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, says the LORD of hosts.

6. For I the LORD change not; and you, O sons of Jacob, are not consumed.

7. From the days of your fathers you have turned aside from Mine ordinances, and have not kept them. Return unto Me, and I will return unto you, says the LORD of hosts. But you say: ‘Wherein will we return?’

8. Will a man rob God? Yet you rob Me. But you say: ‘Wherein have we robbed You?’ In tithes and heave-offerings.

9. You are cursed with the curse, yet you rob Me, even this whole nation.

10. Bring you the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, says the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there will be more than sufficiency.

Midrash of Matityahu (Matthew) 23: 25-26

Oy for you painted sages and painted Pharisees! Because you make the outside of the cup and dish Tahor (clean) – but inside they are laden with extortion and self-indulgence.
Blind Rabbi, first make the inside of the cup and dish Tahor (clean) such that even the outside becomes Tahor (clean).

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 week we learn about certain Wisdom principles as well as about some Midrashic principles:

WISDOM PRINCIPLES:

1. The Torah is wholly peace; as it says, “Her ways are ways of pleasantness, and all her paths are peace.”

If the commandments of the Torah become too onerous or too boring, this a sign that either there is too much lawlessness in the hearts of the people or the Torah has been misinterpreted. For as Prov. 3:17 states the path of the Torah is pleasant and are/produce Shalom.

2. This shows that if a man tarnishes his reputation he tarnishes the reputation of his family at the same time.

People who tarnish their own reputation will have no respect for the reputation of others, starting with the reputation of their own loved ones. People who tarnish other’s reputation is because the esteem not their own reputation nor the reputation of their own loved ones.

3. A man should not go beyond the Torah

If the Torah has set a limit to one’s benevolence, one should respect those boundaries that G-d has placed, for G-d’s Wisdom is much higher than ours, and impossible to fully comprehend or fathom.

4. Because:

a) The Law of truth was in his mouth, and

b) unrighteousness/injustice was not found in his lips; and

c) he walked with Me in peace and uprightness/generosity,

Therefore: “(he) did turn many away from iniquity/lawlessness.”

Before one engages in changing/teaching others or bringing others near to G-d one must ensure that three things are characterize our lives: (a) The Law of Truth must be in one’s mouth constantly; (b) Injustice should not be found in our mouths; and (c) One must walk in Shalom with G-d and generosity towards G-d and fellow-man. If these three things are permanent characteristics in our lives then the result will be without much effort that one will “turn many from iniquity/lawlessness.” This is intimated in the words of the Master: “Blind Rabbi, first make the inside of the cup and dish Tahor (clean) such that even the outside becomes Tahor (clean)” (Matityahu 23:26).

5. Bring you the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, says the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there will be more than sufficiency.

The English words in the Bible for “Just,” “Justified,” “Righteous,” “Righteousness,” and “Upright” are all related to the Hebrew word “TSEDAQAH” which means charity/generosity. If your claim is that you have been “Justified” then that means that you have been made a hilarious generous person; if your claim is that you have been imputed “Righteousness” then that means that now you have become a hilarious giver. For it is said “[Let] each one [give] just as he decides in his heart, not from sorrow [fig., reluctantly] or from necessity [fig., under compulsion], for God loves a hillarious giver. And God [is] able to cause all grace to abound to you, so that in every [thing] always having all sufficiency, you will abound to every good work, just as it has been written, “He scattered abroad [fig., gave generously], He gave to the poor; His righteousness/generosity endures into the age [fig., forever]" [Psalm 112:9]. [2 Corinthians 9:7-9]

The more G-dly a person is the more generous that person is, particularly towards G-d’s ministers. The less G-dly a person is the less generous that person is, particularly towards G-d’s ministers. You can always know the level of G-dliness a person has by how hilarious and tasteful he/she is in his/her giving particularly to the needs of the ministry. This is the ultimate and most accurate barometer of one’s faith, all the rest are mere illusions. G-d wants food in His house, and His house has always been a Jewish house of worship and Torah study, it is our giving so that there may be bread in the Jewish house of worship and Torah study that one can claim first and foremost the promise attached to Malachi 3:10!

My friend, what is your condition? That of a hilarious giver or that of a hilarious taker? Do you have a history of regular giving (about 15% of your net income) to a house of Torah study and Jewish worship of G-d, no matter how poor you are?

MIDRASHIC PRINCIPLES:

1. He (Hu) is used as an intensive, sometimes to emphasize the degree of goodness, and sometimes to emphasize the degree of wickedness/lawlessness.

When in the DRASH level of interpretation this principle applies.

2. The Word being the Torah

Every time the word “DABAR” (Hebrew for “Word”), or the Aramaic “MEMRA,” or the Greek: “LOGOS” is used, they always without exception point to the Torah (The Law)! Therefore, John 1:1 should read: “In the beginning was the Word [TORAH], and the Word [TORAH] was with [or, in communion with] G-d, and the Word was JUDGE [Hebrew: “Elohim” can mean both G-d and Judge].”

3. For I the LORD change not; and you, O sons of Jacob, are not consumed

The Jewish people will exist forever, because G-d does not change. Anyone who says that G-d has abandoned the Jewish people, or say that the Jewish people are not saved is therefore a liar and has a god that changes his mind. And if one has a god who changes his mind then one can never be sure that one is saved! This principle is elucidated in the words of Hakham Shaul when he states: “For the gracious gifts and the calling of God [are] irrevocable” (Romans 11:29).

May these principles accompany you all your life for great blessing and much Divine mercy and protection together with all of our most beloved and noble people of Yisrael, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai