extracts from - ohr.edu · extracts from a sample booklet ... rosh hayeshiva and rav of moshav...

www. menuchapublishers.com

Extracts from

A Sample Booklet Containing the

and an amazingly clear and accurate

Interwoven with Brief Explanations andDivided According to Topics

by Rabbi Yonason David Arenias

“It is indeed a masterpiece and well worth reading. It is very inspiring...”HaRav Yisroel Belsky, zt”l Former Rosh HaYeshiva of Yeshivas Torah Vodaath, Brooklyn, New York

“The scope of this work is phenomenal! An excellent means to review as well as acquire an orderly andunified view of the topics of the Torah… I highly recommend this work.”

Rabbi Zev Leff, Rosh HaYeshiva and Rav of Moshav Matityahu

“Authoritative, insightful and extremely well presented.”Rabbi Berel Wein, Author, International Lecturer, and Director of Destiny Foundation

“Gives us the primary understanding of the Chumash, based on Chazal, in a most clear and lucidmanner. He has also brought out the theme of the narrative as elucidated by Chazal.”

Rabbi Ahron Lopiansky, Rosh HaYeshiva, Yeshiva Gedolah of Greater Washington

“This is frankly a wonderful way to learn Torah. Moving from the general to the specific is an excellentpedagogical technique that greatly facilitates both mastery of the material and retention. Instead of aseries of interesting, unrelated insights, the reader emerges with a real sense of what the text of theTorah actually says and what it is trying to teach. i enthusiastically endorse this work and the approachthat it represents. It will be of great benefit both to beginners and experienced scholars.”

Rabbi Yitzchak Breitowitz, Senior Lecturer, Yeshivas Ohr Somayach, Jerusalem

“The author weaves together the classical commentaries with astounding skill, enabling the reader tounderstand both the broad picture and the fine details of each topic.”

Rabbi Elazar Barclay, Co-author of the bestselling Guidelines Halacha series

“Comprehensive, educational, inspiring, yet at the same time an extremely enjoyable read.”Rabbi Dovid Kaplan, Mashgiach, Bais Yisrael Yeshiva, and Author of the Impact series

At the giving of the Torah, the Jewish people had a vision of Hashem surrounded by legions ofangels. Seeing their longing to be His faithful legions on earth, Hashem told them — as relatedat the beginning of Sefer Bamidbar — to form four camps around the Mishkan. But would theylive up to their roles and be a nation dedicated to fulfilling His will?

The hardships of the journey tested the people’s resolve. They struggled to fulfill Hashem’s will,but faltered and had to remain in the desert to strengthen their faith. When they resumed theirjourney to the land, more tests awaited them. They prayed with all their heart and fought battleafter battle. In the end, the nation did live up to the vision and emerged strong and faithful.

What was Hashem’s greatest demonstration of love for His people?Why did Amalek’s attack at Mount Hor cause a civil war?What’s the only way that the other nations can harm the Jewish people?

Answer your questions and understand Sefer Bamidbar as never before with

A Running Commentary on Sefer Bamidbar, containing A flowing, easy-to-read narrative, compiled from the major commentaries A new translation of the Chumash interwoven with brief explanations In-depth analyses of key topics Overviews, summaries, and chronologies Hundreds of stimulating questions and answers

May this work be an eternal merit for my beloved wifeznyp ielrl

Yehudis Areniasd"r q`ipx` lgxe sqei za zicedi

d"ryz xc` c"k r‰alp.d.a.v.p.z

ContentsOverview of Sefer Bamidbar 5

Bamidbar 7

Nasso 14

Beha’aloscha 21

Shelach 28

Korach 34

Chukas 40

Balak 46

Pinchas 52

Mattos 59

Masei 65

Sample of Overviews andRunning Commentary at end

A Note about the Translation The translation of the verses is based on Rashi’s inter-pretation. Wherever Rashi does not explain the text, the translation follows theother commentators. In addition, to ensure that the translation accurately conveysthe ideas of the Chumash yet remains readable, additional words — also based onRashi and the commentators — have been inserted to aid in understanding the text.To contrast between the verse text and the explanatory insertions, the verse text ispresented in bold. Occasionally pronouns have been identified for clarity. Theseappear in brackets and in bold to indicate that the pronoun is part of the text.

BOOK REVIEW by Shlomo Greenwald"The Jewish Press” – May 8, 2014Vortelach have taken over. They haveproliferated to the point where, for many of us,our understanding and reading of the Chumashis filtered through our favorite vortelach. Weare so enthralled by the latest and newest vortthat we seldom leave time or regard for seeingthe bigger picture. The bigger picture — of boththe entire Sefer Bamidbar and each parshahtherein — is what Journey of Faith is all about.Clearly a labor of love, Journey of Faith waswritten by Rabbi Yonasan Arenias, and it is agrand achievement. In Journey of Faith, RabbiArenias, a writer and educator, has donemuch. He’s collated the classicalcommentaries, placing them together, but alsoletting each breathe on its own so the readercan follow a particular peirush’s approach.(Primarily, the views are presented in a runningcommentary, which, in the narrative sections ofthe Chumash, reads in a smooth and engagingstyle).Before each parshah, he’s written an outline ofthe parshah, a detailed overview, andsummaries of the parshah’s chronology andthemes… Though it contains all these pieces,the book is laid out clearly; one element doesnot hobble another. Plus Rabbi Arenias has agift for clear and engaging writing.

BOOK REVIEW by Rabbi Gil Student“Jewish Action” – Summer 2014Journey of Faith takes readers throughBamidbar as a teacher would… This is areader-friendly commentary, specially designedfor maximum pedagogical impact.

From the readers...“Once I started reading Rabbi YonasonArenias' book, Journey of Faith, I could not putit down and used it consistently through SeferBamidbar. It enhanced my own understandingof Bamidbar tremendously. The organization isoutstanding and the presentation stunning.Anyone who wants to really understand theChumash through the eyes of the majorclassical commentators would certainly benefitfrom this book.”Rabbi Yitzchok Jaeger, Co-author of thebestselling Guidelines Halacha Series

“When I finish reading the parsha I feel I cansay, ‘I know what this parsha is about and whatthe major meforshim say on it.’ ”Rabbi Dovid Levine, Mashgiach, YeshivaGedolah of Midwood, New York

“I have been learning through ‘Journey of Faith’consistently throughout the last weeks and Iwould like to tell you that it is fantastic. On thesurface it initially appears like just anotherparsha book, but it is not. You superbly andclearly draw out the themes and patternssuccessfully giving an excellent overall view ofSefer Bamidbar, linking apparently unrelatedsections and explaining the order bothconceptually and chronologically. In additionyou pepper your commentary with nuggets ofgold in the deeper insights. I have not seen anysimilar work and very much hope that you havethe opportunity to employ a similar style to theother sifrei Chumash which also at times lack aclear narrative structure.”Rabbi Richard JacobsExecutive Director, Ohr Lagolah HertzInstitute for International Teacher Training

“I was shown your book by my Chumashteacher at Midreshet Tehilah Seminary andimmediately got my own copy. I just wanted tosay thank you so so much for writing it! I justcan't even tell you how much I love it! I show itto anyone I'm with when I have your book withme! I just can't get over the work, effort anddetail in it! … So thank you so much for makingmy Shabbat mornings so much to look forwardto and helping me really understand theChumash so much more!”N. M., London

“The Sefer was really excellent. I felt I reallyunderstood Parshas Bamidbar for the firsttime; as opposed to it being just a repetitivelisting of numbers, locations, and family trees.I read the portion about the significance of theMachanos (camp positions of the tribes) to myhigh school kids at the Shabbos Table andthey were amazed at the depth and signi-ficance of something they otherwise wouldhave glossed over. Thank you very much.”Dr J. L. T. MD, Community physician,Brooklyn

An Overview of Sefer BamidbarSEFER BAMIDBAR divides into four parts, eachcovering a distinct period of time: (1) the period thenation spent by Mount Sinai, from when theyerected the Mishkan about a year after the Exodusuntil their departure from the mountain sevenweeks later; (2) their journey from Sinai to theborder of Eretz Yisrael (known until then as theland of Canaan) and their subsequent thirty-eight-year sojourn in the desert; (3) their journey in thefortieth year from Kadeish to the plains of Moav, bythe Jordan River; and (4) their preparations to enterEretz Yisrael while they were encamped on theplains of Moav.

1. The nation’s sojourn by the mountain

The sefer begins with the nation encamped byMount Sinai, one month after they erected theMishkan. To show His love for them, Hashemordered a census of His precious people andcommanded them to form four camps surroundingthe Mishkan, the place where His Presence dwelledon earth with the greatest intensity. Thisarrangement paralleled the way Hashem issurrounded by heavenly legions of angels anddemonstrated unequivocally that the Jewish peoplehad become Hashem’s representatives on earth —His earthly legions charged with revealing His gloryin this world. Here we have a picture of the idealstructure of the nation and its close relationshipwith Hashem

Every male from the age of twenty to sixty yearsold was counted and allocated a position in thecamp, creating the impression of an army organizedfor military service. Although the nation was indeedreadying itself for the conquest of Eretz Yisrael, theywere not counted merely for military duty. Theywere counted in order to allocate to each person hisspecial role in Hashem’s service and to form theminto a community dedicated to performingHashem’s will. Not only were the Kohanim andLevi’im to be dedicated to Hashem’s service, but theentire nation were expected to serve Him, eachaccording to his assigned role.1 Together they wouldfulfill the national mission of bringing Hashem’sPresence into the world. Each person wasimportant and the entire camp was sanctified by HisPresence. Naturally this demanded that the peoplemake themselves worthy of His Presence andsanctify all aspects of their personal lives, and

Hashem explained how they were to do this. The first two parshiyos of Sefer Bamidbar,

Bamidbar and Nasso, describe this restructuring ofBnei Yisrael and the formation of this dedicated,holy community. The beginning of ParashasBeha’aloscha goes on to describe how the peoplewillingly accepted the new national structure andserved Hashem with true dedication whileencamped at Mount Sinai, most notably in thebringing of the pesach offering.

2. The journeys and trials of the dor hamidbar

When the people left Sinai and embarked on thejourney to Eretz Yisrael, a series of tragic incidentstook place. The difficulties and challenges of life inthe desert exposed weaknesses in the people’s faithand revealed that the nation had not yet reachedthe high levels of devotion Hashem expected ofthem. This was confirmed in the incident of thespies described in Parashas Shelach. When thepeople finally arrived at the border of Eretz Yisrael,they sent spies to explore the land and to see if itcould be conquered. This showed that they lackedfaith in Hashem’s promises about the land and Hisability to give it to them. Because of this lack offaith, the men between the ages of twenty and sixty— those counted in the census at Sinai — weresubsequently denied entry into the land andcondemned to die in the desert.

The people naturally felt discontented by thedecree. In Parashas Korach, the Torah recounts howKorach exploited their bitter feelings to mount arebellion against Moshe and Aharon. Therestructuring of the nation that took place at MountSinai depended on the willingness of the people toforgo their own interests in favor of the tribal andnational interests. Instead, driven by a desire to beKohen Gadol, Korach rallied the people andchallenged the statuses of the national groups, inparticular those of the Kohanim and Levi’im, anddemanded a return to the old order. There followeda series of miracles affirming the divine origin ofMoshe’s teachings and the rights and statuses of theKohanim and Levi’im. The new national structurewas consolidated.

Although He had condemned Bnei Yisrael to livefor forty years in the desert, Hashem neverabandoned His beloved people. They continued toeat the manna, drink from the rock’s water, and live

1. R’ Hirsch, 1:1.5

This page may be reprinted and distributed free of charge as long as source and copyright are acknowledged: from Journey of Faith, © 2016 Rabbi Yonason Arenias

under the protection of the Clouds of Glory. Isolatedfrom the influences of all the other nations, theylived as a single community in close proximity toeach other and the Mishkan and under the powerfulinfluence of Moshe. It was a time of growth andpreparation. Keenly aware that their entireexistence depended on Hashem, they learned totrust in Him in every aspect of their lives. Hashemwas readying them for life in Eretz Yisrael.2

3. The journeys and trials of the secondgeneration

With the arrival of the fortieth year, the lastmembers of the dor hamidbar died. It was now timefor their children, the new generation of Jews, tobegin their journey to Eretz Yisrael. They hadlearned to trust in Hashem while living isolatedlives in the desert with all their needs provided for.Now they would have to solidify their trust on theirjourney to Eretz Yisrael.

Parashas Chukas describes how Hashem testedthis generation on their journey: their water ran outin Kadeish; their leaders, Miriam and Aharon, died;Edom and Moav refused them passage, forcing themto take a long, circuitous route to Eretz Yisrael; theywere attacked by Amalek and by snakes; and theyhad to fight major battles against the Amorites andtheir fearsome kings, Sichon and Og. They did notalways pass the tests, but through their experiencesthey built up their faith and gradually learned to puttheir trust solely in Hashem.

Bnei Yisrael learned that if they would truly trustin Hashem, they had nothing to worry about; Hewould take care of all their needs. They discoveredthat Hashem had thwarted an attempt by theAmorite nation to ambush them. Later they heardabout how Hashem prevented Balak and Bilam’sattempts to curse them, as recorded in ParashasBalak. However, though the people had finallyreached the border of Eretz Yisrael with Hashem’said, their trials were not over.

When Balak and Bilam saw they could neitherharm Bnei Yisrael through battle nor throughcurses, they sought to harm them in another way —by enticing them to sin and stray from the Torah so

that Hashem Himself would punish them. Therefollowed the tragic incident at Shittim in which thewomen of Moav and Midian successfully enticed theJewish men to sin with them and even commitidolatry. Hashem’s anger was aroused, and a plaguestruck the people, threatening to destroy the entirenation at the border of Eretz Yisrael. The plaguewas brought to an end when Pinchas risked his lifeto kill the tribal head Zimri, one of the sinners, andsanctified Hashem’s Name. As we learn in ParashasPinchas, Hashem rewarded him greatly for hisselfless act.

Despite their having attained elevated levels offaith, Bnei Yisrael were clearly still vulnerable to thenegative influences of the other nations. Theyneeded to once more strengthen their commitmentto Hashem, uproot any lingering improper desiresfrom their hearts, and prove that they were worthyof being His chosen nation, His representatives onearth. This was achieved in the war against Midian.After taking another census of His precious people— of the new generation who would enter EretzYisrael and inherit a portion in the land, as alsorecorded in Parashas Pinchas — Hashem gave theorder to wipe out the evil nation of Midian. Throughthe preparations for the battle, and the battle itself,in which the soldiers all acted with totalrighteousness — as described in Parashas Mattos —the nation showed that they were truly dedicated toperforming Hashem’s will. The nation had come ofage and was ready to enter Eretz Yisrael.

4. Preparing to enter Eretz Yisrael.

The last parashah in Sefer Bamidbar, ParashasMasei, begins by recalling all the places in whichBnei Yisrael camped on their journey fromMitzrayim until the border of Eretz Yisrael. It was arecollection not just of the physical journey, but alsoof the people’s spiritual journey, their developmentinto a nation devoted to Hashem. The parashah thenlooks forward to the conquest and settlement of theland. Hashem ordered the people to expel the land’sidolatrous inhabitants and taught them the lawsrelated to the land’s division and inheritance.

2. See R’ Avigdor Miller, Sefer Dor De’ah, pp. 11, 29.6

This page may be reprinted and distributed free of charge as long as source and copyright are acknowledged: from Journey of Faith, © 2016 Rabbi Yonason Arenias

Parashah Outline

Part 1. The Count of Bnei Yisraeland Their Camp Arrangement

Bnei Yisrael were counted according to theirtribes — all except the tribe of Levi.

Hashem instructed the people to camparound the Mishkan in four camps(degalim).

Part 2. The Count of the Tribe ofLevi, Their Duties, and TheirCamp Arrangement

Hashem listed the Kohanim by name andassigned the Levi’im to help them.

The tribe of Levi was counted andinstructed to camp around the Mishkan infour groups.

The firstborn of Yisrael were counted and“redeemed” (i.e., replaced) by the Levi'im.

Part 3. The Count of theDescendants of Kehas andTheir Duties as Carriers of theMishkan’s Holy Objects

Hashem instructed Moshe Rabbeinu tocount the descendants of Kehas who wouldcarry the Mishkan’s holy objects.

Hashem explained how the Kohanim wouldprepare the Mishkan’s holy objects beforethe descendants of Kehas would carrythem.

Summary of Chronology is on page 13

Parashas

Part 1. The Count of Bnei Yisrael andTheir Camp Arrangement

(Verses 1:1–2:34)

The Command to Count Bnei YisraelHashem commanded Moshe and Aharon tocount all Bnei Yisrael [to know each person’slineage and the number of each tribe]1 1 Hashem spoke to Moshe in the Sinai Desert, inthe Tent of Meeting, on the first day of the secondmonth [Iyar], in the second year from [BneiYisrael’s] exodus from the land of Egypt, saying,2 “Take [pl.] a head count of the entire communityof Bnei Yisrael, counting them according to theirfamilies following their paternal line [i.e., father’stribe; lit., “father’s house”], by a count of names ofevery male, one by one [lit., “by their heads”], 3 fromtwenty years old and up, that is, everyone inYisrael who goes out to war with the army — countthem according to their tribal groupings, you andAharon [in order to know each tribe’s number].”

Hashem named the tribal leaders who would bewith them during the count4 Hashem continued, “There shall be with you [pl.]assisting you with the count a man from each tribe,each one the head of his father’s house [i.e., thetribal leader]. 5 And these are the names of the menwho will stand with you: for the tribe of Reuven,Eli’tzur son of Shedei’ur; 6 for the tribe of Shimon,Shelumiel son of Tzurishaddai; 7 for the tribe ofYehudah, Nachshon son of Amminadav; 8 for thetribe of Yissachar, Nesan’el son of Tzu’ar; 9 for thetribe of Zevulun, Eliav son of Cheilon; 10 for thetribes from Yosef’s sons, for the tribe of Efraim,Eli’shama son of Ammihud, and for the tribe ofMenasheh, Gamliel son of Pedahtzur; 11 for the tribeof Binyamin, Avidan son of Gidoni; 12 for the tribe ofDan, Achiezer son of Ammi’shaddai; 13 for the tribeof Asher, Pagiel son of Achran; 14 for the tribe ofGad, El’yasaf son of De’uel; 15 for the tribe of Naftali,Achira son of Einan. 16 These are the ones called onby the community to be their representatives, theleaders of their fathers’ tribes; they are the headsof Yisrael’s thousands.”

7This page may be reprinted and distributed free of charge as long as source and copyright are acknowledged: from Journey of Faith, © 2016 Rabbi Yonason Arenias

The Count

Moshe and Aharon gathered the communityand counted them17 Moshe and Aharon took these twelve men whowere designated here by their names, 18 and thenassembled the entire community on the first dayof the second month, and everyone verified theirlineage [lit., “bore themselves into their families”]according to their paternal line, by a count ofnames of every male from twenty years of age andup, one by one. 19 Just as Hashem had commandedMoshe, so he, Aharon and the leaders counted themin the Sinai Desert. qThe results of the count for each tribe20 These were the descendants of Reuven, Yisrael’sfirstborn — the recorded number of their families’offspring following their paternal line, in a countof names, one by one, of every male from twentyyears old and up, everyone who would go out towar with the army — 21 those counted in the tribeof Reuven were forty-six thousand five hundred[46,500]. t22 For the descendants of Shimon: the recordednumber of the offspring of their families followingtheir paternal line — those counted in a count ofnames, one by one, of every male from twentyyears old and up, everyone who would go out towar with the army — 23 those counted in the tribeof Shimon were fifty-nine thousand three hundred[59,300]. t24 For the descendants of Gad: the recorded numberof the offspring of their families following theirpaternal line — in a count of names of males fromtwenty years old and up, everyone who would goout to war with the army — 25 those counted in thetribe of Gad were forty-five thousand six hundredand fifty [45,650]. t26 For the descendants of Yehudah: the recordednumber of the offspring of their families followingtheir paternal line — in a count of names of malesfrom twenty years old and up, everyone whowould go out to war with the army — 27 thosecounted in the tribe of Yehudah were seventy-fourthousand six hundred [74,600]. t28 For the descendants of Yissachar: the recordednumber of the offspring of their families followingtheir paternal line — in a count of names of malesfrom twenty years old and up, everyone whowould go out to war with the army — 29 thosecounted in the tribe of Yissachar were fifty-fourthousand four hundred [54,400]. t

30 For the descendants of Zevulun: the recordednumber of the offspring of their families followingtheir paternal line — in a count of names of malesfrom twenty years old and up, everyone whowould go out to war with the army — 31 thosecounted in the tribe of Zevulun were fifty-seventhousand four hundred [57,400]. t32 For the two tribes from Yosef’s sons, [1] for thedescendants of Efraim: the recorded number of theoffspring of their families following their paternalline — in a count of names of males from twentyyears old and up, everyone who would go out towar with the army — 33 those counted in the tribeof Efraim were forty thousand five hundred[40,500]. t34 [2] For the descendants of Menasheh: therecorded number of the offspring of their familiesfollowing their paternal line — in a count ofnames of males from twenty years old and up,everyone who would go out to war with the army— 35 those counted in the tribe of Menasheh werethirty-two thousand two hundred [32,200]. t36 For the descendants of Binyamin: the recordednumber of the offspring of their families followingtheir paternal line — in a count of names of malesfrom twenty years old and up, everyone whowould go out to war with the army — 37 thosecounted in the tribe of Binyamin were thirty-fivethousand four hundred [35,400]. t38 For the descendants of Dan: the recorded numberof the offspring of their families following theirpaternal line — in a count of names of males fromtwenty years old and up, everyone who would goout to war with the army — 39 those counted in thetribe of Dan were sixty-two thousand sevenhundred [62,700]. t40 For the descendants of Asher: the recordednumber of the offspring of their families followingtheir paternal line — in a count of names of malesfrom twenty years old and up, everyone whowould go out to war with the army — 41 thosecounted in the tribe of Asher were forty-onethousand five hundred [41,500]. t42 The descendants of Naftali: the recorded numberof the offspring of their families following theirpaternal line — in a count of names of males fromtwenty years old and up, everyone who would goout to war with the army — 43 those counted in thetribe of Naftali were fifty-three thousand fourhundred [53,400]. tThe total count of Bnei Yisrael44 These are the totals of those counted [sing.] by


Moshe, Aharon, and the leaders of Yisrael; therewere twelve men, one man from each tribe [lit., “forhis father’s house”]. 45 All those counted in BneiYisrael according to their paternal lineage — fromtwenty years old and up, that is, everyone whowould go out to war with the army in Yisrael —46 all those counted were in total six hundred andthree thousand, five hundred and fifty [603,550].47 But the Levi’im, according to their fathers’ tribe,were not counted among [Bnei Yisrael]. t

The Levi’im’s Special Status

Hashem told Moshe not to count the Levi’imamong Bnei Yisrael and to appoint them overthe Mishkan48 Hashem spoke to Moshe, saying, 49 “But do notcount the tribe of Levi, and do not take their headcount among Bnei Yisrael. 50 For you are to appointthe Levi'im as guardians over the Mishkan ofTestimony [i.e., the Tabernacle for the Tablets ofTestimony], over all its utensils and overeverything that belongs to it. They will carry theparts of the Mishkan and all its utensils; they willlook after it and all its requirements; and they willcamp around the Mishkan. 51 When the Mishkan isabout to journey [i.e., be transported], the Levi'imwill dismantle it, and when the Mishkan is toencamp, the Levi’im will assemble and erect it. Anyoutsider [i.e., non-Levi] who approaches todismantle or erect it will be put to death by Hashem.52 Bnei Yisrael shall camp, with each one by hiscamp and by his camp’s flag, according to theirtribal groupings [as will be explained]. 53 But theLevi’im shall camp closer in around the Mishkan ofTestimony. If you do all this, then there will be nodivine wrath on anyone in the community of BneiYisrael; the Levi’im are to look after the charge ofthe Mishkan of Testimony.” t

The Four Camps

Hashem commanded everyone to camp by histribe around the Mishkan2 1 Hashem spoke to Moshe, that he speak toAharon and the people, saying, 2 “Bnei Yisrael shallencamp, each person by his camp’s unique flag, allwith emblems [or signs] according to their fathers’tribe [lit., “house”]; at a certain distance around theTent of Meeting they shall encamp.”

The tribes would form four camps and journeyin a set order

(1) Yehudah’s camp (degel)3 Hashem said, “Those who are to encamp in the

front, that is to the east, shall be the three tribes ofthe flag of the camp of Yehudah, according to theirtribal groupings; and the leader of Yehudah’sdescendants is Nachshon son of Amminadav. 4 Hisgroup — those who were counted in his tribe — isseventy-four thousand six hundred [74,600].5 Those who are to encamp next to him and his tribeare [1] the tribe of Yissachar; and the leader ofYissachar’s descendants is Nesan’el son of Tzuar.6 His group — those who were counted — isfifty-four thousand four hundred [54,400]. 7 [2] Thetribe of Zevulun; and the leader of Zevulun’sdescendants is Eliav son of Cheilon. 8 His group —those who were counted — is fifty-seven thousand,four hundred [57,400]. 9 All those counted for thecamp of Yehudah are one hundred and eighty-sixthousand four hundred [186,400], in their threetribal groupings. When the nation journeys, theyshall journey forth first.” q(2) Reuven’s camp (degel)10 Hashem said, “The three tribes of the flag of thecamp of Reuven shall be to the south, according totheir tribal groupings; and the leader of Reuven’sdescendants is Eli’tzur son of Shedei’ur. 11 Hisgroup — those who were counted in his tribe — isforty-six thousand five hundred [46,500]. 12 Thosewho are to encamp next to him and his tribe are[1] the tribe of Shimon; and the leader of Shimon’sdescendants is Shelumiel son of Tzuri’shaddai.13 His group — those who were counted — is fifty-nine thousand three hundred [59,300]. 14 And [2]the tribe of Gad; and the leader of Gad’s descen-dants is El’yasaf son of Re’uel. 15 His group — thosewho were counted — is forty-five thousand, six-hundred and fifty [45,650]. 16 All those counted forthe camp of Reuven are one hundred and fifty-onethousand four hundred and fifty [151,450], in theirthree tribal groupings. When the nation journeys,they shall journey forth second. q17 “Then the Tent of Meeting and the camp of theLevi’im shall journey forth in the midst of thecamps of Yisrael. Just as [the camps] encamp sothey shall journey, each man in his place,according to their camp flags.” q(3) Efraim’s camp (degel)18 Hashem said, “The three tribes of the flag of thecamp of Efraim, according to their tribal groupings,shall be to the west; and the leader of Efraim’sdescendants is Eli’shama son of Ammihud. 19 Hisgroup — those who were counted in his tribe — isforty thousand five hundred [40,500] males. 20 Andnext to him and his tribe shall be [1] the tribe of


Menasheh; and the leader of Menasheh’sdescendants is Gamliel son of Pedahtzur. 21 Hisgroup — those who were counted — is thirty-twothousand two hundred [32,200]. 22 And [2] the tribeof Binyamin; and the leader of Binyamin’sdescendants is Avidan son of Gidoni. 23 His group— those who were counted — is thirty-five thou-sand four hundred [35,400]. 24 All those counted forthe camp of Efraim are one hundred and eightthousand one hundred [108,100], in their threetribal groupings. When the nation journeys, theyshall journey forth third.” q(4) Dan’s camp (degel)25 Hashem said, “The three tribes of the flag of thecamp of Dan shall be to the north, according totheir tribal groupings; and the leader of Dan’sdescendants is Achiezer son of Ammi’shaddai.26 His group — those who were counted — issixty-two thousand seven hundred [62,700].27 Those who are to encamp next to him and histribe shall be [1] the tribe of Asher; and the leaderof Asher’s descendants is Pagiel son of Achran.28 His group — those who were counted — isforty-one thousand five hundred [41,500]. 29 And[2] the tribe of Naftali; and the leader of Naftali’sdescendants is Achira son of Einan. 30 His group —those who were counted — is fifty-three thousandfour hundred [53,400]. 31 All those counted for thecamp of Dan are one hundred and fifty-seventhousand six hundred [157,600]. When the nationjourneys, they shall journey forth last, according totheir camp flags.” tThe Total Count32 These mentioned above are the ones who werecounted in Bnei Yisrael according to their paternallineage — all those counted in the four campsaccording to their tribal groupings were sixhundred and three thousand, five hundred andfifty [603,550]. 33 The Levi’im were not countedamong the rest of Bnei Yisrael, just as Hashem hadcommanded Moshe.34 Bnei Yisrael did according to everything thatHashem had commanded Moshe; so theyencamped according to the location of their flagsand so they journeyed, each man in his assignedcamp according to his family following his paternalline. t

Part 2. The Count of the Tribe of Levi,Their Duties, and Their Camp

Arrangement(Verses 3:1 to 44)

The Kohanim, the Leaders of the Tribe ofLevi

The Torah names the Kohanim and recalls thattwo of Aharon’s sons had died3 1 Those who follow were the offspring of Aharonand Moshe on the day that Hashem spoke toMoshe on Mount Sinai. 2 These are the names ofAharon’s sons: Nadav, the firstborn, and Avihu,Elazar, and Isamar. 3 These are the names ofAharon’s sons, the anointed Kohanim who wereinaugurated to serve as Kohanim. 4 But Nadav andAvihu died in the Mishkan before Hashem whenthey offered a strange [i.e., unauthorized] fireoffering before Hashem in the Sinai Desert, andthey had no children. Therefore, only Elazar andIsamar served as Kohanim in the lifetime of [lit.,“before”] Aharon, their father. t

The Roles of the Kohanim and Levi’im

The Levi’im would help the Kohanim performthe Mishkan’s service5 Hashem spoke to Moshe, saying, 6 “Bring the tribeof Levi near and stand [them] before Aharon theKohen, to serve him and the Kohanim, as follows:7 They shall help look after his charge and thecharge of the entire community in the Tent ofMeeting, by helping to carry out the Mishkan’sservice. 8 They shall look after all the utensils ofthe Tent of Meeting and the charge of Bnei Yisraelto carry out the Mishkan’s service. 9 You shall giveover the Levi’im to Aharon and his sons; by Mydecree they are permanently given over to him forthis work from among Bnei Yisrael. 10 And appointAharon and his sons to look after their duties ofpriesthood; any outsider [i.e., non-Kohen] whodraws near to perform their duties will be put todeath by Me.” tThe Levi’im would replace the firstborns11 Hashem spoke to Moshe, saying, 12 “Look, I havetaken [i.e., drawn close] the Levi’im from amongBnei Yisrael in place of every firstborn of BneiYisrael who issued first from [lit., “opens”] thewomb; the Levi’im will be Mine to serve Me. 13 Forevery firstborn is Mine, since on the day I struckdown every firstborn non-Jew and animal in the


land of Egypt, I sanctified every firstborn in Yisraelfor Myself, both people and animals, and they willbe Mine [until redeemed, as explained below]; I amHashem.” t

The Count of the Levi’im and their CampArrangement

Hashem told Moshe to count the Levi’im fromone month old and up14 Hashem spoke to Moshe in the Sinai Desert,saying, 15 “Count Levi’s descendants according totheir paternal lineage, by their families; countevery male from one month old and up.” 16 Moshecounted them at Hashem’s order, just as he wascommanded.

The Torah lists the names of all eight families ofLevi’im17 These were Levi’s sons, by name: Gershon,Kehas, and Merari. 18 And these were the names ofGershon’s sons according to their families [i.e.,each one headed a family]: Livni and Shimi. 19 Andthese were the names of Kehas’s sons according totheir families: Amram, Yitzhar, Chevron, and Uziel.20 And these were the names of Merari’s sonsaccording to their families: Machli and Mushi.These were the eight Levi families according totheir paternal line.

The results of the count according to the threegroups of Levi’im, and details of their camplocations and charges, as well of Moshe and theKohanim

(1) Gershon21 As for the totals, for Gershon there were the Livnifamily and the Shimi family; these were thefamilies of Gershon. 22 Those counted in a count ofevery male from one month old and up, theircount was seven thousand five hundred [7,500].23 Hashem told Moshe: “The families of Gershonshall all encamp behind the Mishkan, that is, to thewest. 24 The leader of the patriarchal house ofGershon is El’yasaf son of La’el, 25 and the charge ofthe descendants of Gershon for the Tent ofMeeting is: the cover referred to as the Mishkan, thecover referred to as the Tent, the [Tent’s] cover, thecurtain screen for the Tent of Meeting’s entrance,26 the hangings of the Courtyard and the curtainscreen for the entrance of the Courtyard, whichare all around for enclosing and protecting theMishkan and the Outer Altar, and their ropes [forthe covers], and anything that is needed for all itswork [i.e., setting up the Mishkan].” q

(2) Kehas27 For Kehas there were the Amram family, theYitzhar family, the Chevron family, and the Uzielfamily; these were the families of Kehas. 28 In acount of every male from one month old and upthere were eight thousand six hundred [8,600]; theywere the guardians in charge of the holy objects.29 Hashem told Moshe: “The families of the descen-dants of Kehas shall encamp by the side of theMishkan, to the south. 30 The leader of thepatriarchal house of the families of Kehas isEli’tzafan son of Uziel, 31 and their charge is: theArk, the Table, the Menorah [candelabra], the twoAltars, and the holy utensils with which theservice of the Table, Menorah and Altars [see chap. 4]would be performed, and the curtain screen [i.e.,the paroches (partition curtain) at the entrance of theHoly of Holies], and all that is needed for its work[i.e., setting up the Mishkan].”

Elazar was appointed leader of the Levi’im’sleaders32 The leader of the three leaders in the tribe of Leviwas Elazar son of Aharon the Kohen; theappointment of the guardians in charge of the holyobjects [i.e., Kehas’ family] was under him.

(3) Merari33 For Merari there were the Machli family and theMushi family; these were the Merari families.34 Those counted in a count of every male from onemonth old and up were six thousand two hundred[6,200]. 35 Hashem told Moshe: “The leader of the patriarchalhouse of the families of Merari is Tzuriel son ofAvichayil. They shall all encamp by the side of theMishkan, to the north. 36 The appointed charge ofthe descendants of Merari is: the Mishkan’sboards, its bars, pillars, sockets [i.e., bases to holdthe boards], and all its tools needed for all its work[i.e., for setting it up], 37 the Courtyard’s pillars thatare all around it, and their sockets, pegs, andropes.”

(4) Moshe and the Kohanim38 Hashem told Moshe: “Those who are to encampbefore the Mishkan, to the front, before the Tent ofMeeting, to the east, are Moshe and Aharon andhis sons, the guardians in charge of the Sanctuary[i.e., Mishkan], for [i.e., in fulfillment of] the charge ofBnei Yisrael; an outsider [i.e., Yisrael] who comesnear to perform these duties will be put to death byMe.”


The total count39 All those counted of the Levi’im — whom Mosheand Aharon counted [sing.] at Hashem’s order,according to their families — every male from onemonth old and up were twenty-two thousand[22,000]. q

The Redemption of the Firstborn

Hashem told Moshe to count Bnei Yisrael’sfirstborn sons from one month old and up40 Hashem said to Moshe, “Count every malefirstborn of Bnei Yisrael from one month old andup, and take [lit., “lift up”] the number of theirnames. 41 Then you shall take the Levi’im to Me — Iam Hashem — in place of every firstborn amongBnei Yisrael, and you shall take the Levi’im’sanimals in place of every firstborn among theanimals of Bnei Yisrael.”42 Moshe counted every firstborn among BneiYisrael, just as Hashem commanded him. 43 All themale firstborns — those counted in a count ofnames of those from one month old and up — weretwenty-two thousand two hundred and seventy-three [22,273]. t

Hashem told Moshe to take the Levi’im in placeof the firstborn, and the Levi’im’s animals inplace of Bnei Yisrael’s firstborn animals44 Hashem spoke to Moshe, saying, 45 “Bring near toMe [lit., “take”] the Levi’im in place of every first-born among Bnei Yisrael, and take the Levi’im’sanimals in place of [Bnei Yisrael’s] animals, andthe Levi’im will be Mine — I am Hashem.”

Hashem also told Moshe to redeem the excessfirstborns by taking from them five shekels46 Hashem continued: “And as for the redemption ofthe two hundred and seventy-three [273] firstbornof Bnei Yisrael who exceed the Levi’im in number,47 take from them five shekel coins per head; takesacred shekels [i.e., heavier shekels used for sacredpurposes], where the shekel is twenty geirah coins.48 Then give all the money to Aharon and his sons,as redemption of the excess among [the first-born].” 49 Moshe took the redemption money fromthose firstborn in excess of those firstborn who hadbeen redeemed by the Levi’im; 50 he took from thefirstborns of Bnei Yisrael the money: one thou-sand three hundred and sixty-five [1,365] shekelsin holy shekels. 51 Moshe gave the money of thoseredeemed to Aharon and his sons at Hashem’sorder, just as Hashem had commanded Moshe. t

Part 3. The Count of the Descendantsof Kehas and Their Duties as Carriers

of the Mishkan’s Holy Objects(Verses 4:1–20)

The Command to Count the Group ofKehas

Hashem told Moshe and Aharon to count themembers of Kehas between the ages of 30 and50 years; they were to carry all the holy objectswhen the nation journeyed4 1 Hashem spoke to Moshe and Aharon, saying,2 “Take a head count of Kehas’s descendants fromamong Levi’s descendants, according to theirfamilies following their paternal line, 3 from thirtyyears old and up, until fifty years old, everyonewho enters [i.e., is eligible for] the group who are tocarry out work for the Tent of Meeting.”

The Kohanim Prepared the Holy Objectsfor Carrying

Hashem explained how the Kohanim wouldcover the holiest objects4 Hashem continued: “This is to be the service of thedescendants of Kehas for the Tent of Meeting: tocarry the holiest [lit., “holy of holies”] of theMishkan’s parts. 5 But first Aharon and his sons shallcome into the Tent of Meeting after the Cloud departs,when the camp is about to journey, and take downthe partition curtain, and cover with it the Ark ofTestimony [i.e., the Ark containing the Tablets ofTestimony]. 6 They shall place upon [the coveredArk] a covering of tachash hide, and spread acompletely blue woolen cloth on top of that, andthen adjust [the Ark’s] poles.”7 “Upon the Showbread Table [lit., “Table of Faces”]they shall spread a blue woolen cloth, then placeupon it the dishes [i.e., bread molds], the smallincense bowls, the supporting frames, and thehollow half-tubes that cover the bread underneaththem while supporting the bread above; and thecontinually present bread shall be [i.e., remain] on[the Table] when it is covered with the blue cloth.8 They shall spread over [the utensils and Table] ared woolen cloth, and then cover it with a coveringof tachash hide, and insert [the Table’s] carryingpoles into its rings.9 “They shall take a blue woolen cloth and coverthe Menorah [candelabra] of light, together with itslamps, its tongs [used for the wicks], its scoops


Summary of Chronology On the first of Nissan (the first month of the year), almost one year

after the Exodus from Mitzrayim, the Mishkan was erected. After a seven-day inauguration ceremony, on the eighth of Nissan, the

Levi’im began working in the Mishkan. On the first of Iyar (the second month), Hashem told Moshe to count

Bnei Yisrael (excluding the Levi’im) and ordered them to form fourdegalim around the Mishkan.

He then told Moshe to count the Levi’im and, together with Moshe andthe Kohanim, they camped in four groups around the Mishkan (closerto it than the degalim).

Next, the firstborn were counted and then redeemed by the Levi’im. Finally, Hashem ordered a second count of the Levi’im to determine

which of them would engage in active service. Moshe had to count thesons of Kehas first.

[used for the ash], and all its oil utensils with whichthe service will be performed. 10 They shall place itand all its utensils into a sack-like covering oftachash hide, and put the covering on the carryingpole.11 “Upon the Golden Altar they shall spread a bluewoolen cloth and cover it with a covering oftachash hide, and insert its carrying poles into itsrings. 12 They shall take all the service utensils withwhich the service will be performed in the HolyMishkan and put them in a sack-like blue woolencloth, cover them with a covering of tachash hide,and put them on the carrying pole.13 “They shall remove the ashes from the OuterAltar and spread a purple woolen cloth over it.14 They shall then place upon it all its utensils withwhich the service on it will be performed — thefire pans [i.e., shovels for ash], flesh hooks, rakes,and throwing basins — all the Altar’s utensils, andthey shall spread over it all a covering of tachashhide, and insert its carrying poles into its rings.15 “Aharon and his sons shall finish covering theholy Ark and all the other holy objects when thecamp is about to journey, and only after that shallthe sons of Kehas come into the Mishkan to carrythem, and thus [the sons of Kehas] will not touchthe holy objects and die. These are the burden ofthe sons of Kehas regarding the Tent of Meeting.”

Elazar was put in charge of the oils, spices andcontinual flour offering, and every holy object inthe Mishkan16 Hashem told Moshe, “The charge of Elazar son ofAharon the Kohen is the lighting oil for theMenorah, the incense spices, the continual [i.e.,daily] flour offering, and the anointment oil; and inaddition the charge of the entire Mishkan andevery holy object that is within it and its utensils.”

The Kohanim’s Responsibility for theLevi’im

Hashem told Moshe and Aharon not to causethe members of Kehas to die; the Kohanimwould assign them objects to carry17 Hashem spoke to Moshe and to Aharon, saying,18 “Do not cause the tribe of the families of Kehasto be cut off from [i.e., to die] among the Levi’im.19 Do this for them that they will live and not diewhen they approach the holy objects to carry them:Aharon and his sons shall first come and assigneach man his service and his burden, 20 so that theywill not come in to see when the holy objects arewrapped [lit., “swallowed”] in their covers and die asa result.” ttt


Parashah Outline

Part 1. The Count of the Levi’im (toCarry the Mishkan’s Parts)

Hashem told Moshe Rabbeinu to count themembers of the remaining two groups ofLevi’im — Gershon and Merari — whowould carry the Mishkan’s parts.

The Torah records the results of all thecounts (including that of Kehas’s group).

Part 2. The Sanctity of the Camp Hashem told Bnei Yisrael to send anyone

who was tamei (ritually impure) out of thecamp.

He explained the following laws: How a thief should repent The laws of a sotah

The laws of a nazir He instructed the Kohanim how to bless

Yisrael.

Part 3. The Leaders’ Offerings The leaders of the tribes donated wagons

and oxen to help the Levi’im transport theMishkan’s parts.

The leaders also brought offerings toinaugurate the Copper Altar.


Parashas

Part 1. The Count of the Levi’im(to Carry the Mishkan’s Parts)

(Verses 4:21–49)

The Command to Count the Groups ofGershon and Merari

Hashem told Moshe to count the members ofGershon and Merari who were between thirtyand fifty years old; He also detailed their charges

(1) Gershon4 21 Hashem spoke to Moshe, saying, 22 “Take a headcount of Gershon’s descendants — them, too —according to their paternal lineage, by theirfamilies. 23 Count them from thirty years old andup, until fifty years old — everyone who comes [i.e.,is eligible] to join the group selected to per- formwork at the Tent of Meeting. 24 This is to be thework of the families of Gershon: to work and carry.25 They shall carry the tapestries of the coverreferred to as the Mishkan, the cover referred to asthe Tent of Meeting, its cover, and the tachash-hidecover that is on top of it, the curtain screen for theTent of Meeting’s entrance, 26 the hangings of theCourtyard and the curtain screen for theentranceway of the Courtyard which are all aroundfor enclosing and protecting the Mishkan and theOuter Altar, and their ropes [for the covers], and allthe tools for their work, and everything that willbe given to [Gershon’s descendants] so they canwork.27 “The entire service of Gershon’s descendantsshall be at the supervision of Aharon and his sons,regarding everything that they carry and all theirwork. You and the Kohanim shall assign to themeverything that they carry as a fixed charge. 28 Thisis the work of the families of Gershon’s descen-dants at the Tent of Meeting; the actual assigning oftheir charges is to be under the control of Isamarson of Aharon the Kohen.” q(2) Merari 29 Hashem continued: “As for Merari’s descendants— count them according to their families followingtheir paternal line. 30 Count them from thirty yearsold and up, until fifty years old — everyone whoenters [i.e., is eligible for] the group selected to


perform the work of the Tent of Meeting. 31 This istheir charge of carrying regarding all their work atthe Tent of Meeting: the Mishkan’s boards, its bars,pillars, and sockets [i.e., bases to hold the boards];32 the Court- yard’s pillars that are all around it, andtheir sockets, pegs, ropes, and all their tools neededfor all their work. [Aharon and his sons] shallassign to Merari’s descendants by name the objectsto be in their charge for carrying. 33 This is the workof the families of Merari’s descendants, all theirwork at the Tent of Meeting, and it will be underthe control of Isamar, son of Aharon the Kohen.”

The Counts and Their Results

(1) Kehas34 Moshe and Aharon and the leaders of the com-munity counted (sing.) Kehas’s descendants accor-ding to their families following their paternal line— 35 from thirty years old and up, until fifty yearsold, everyone who would enter [i.e., was eligible for]the group selected for the work of the Tent ofMeeting — 36 those counted according to theirfamilies were two thousand seven hundred andfifty [2,750].37 These are the ones counted from the families ofKehas, everyone who would work at the Tent ofMeeting, whom Moshe and Aharon counted atHashem’s order through Moshe. q(2) Gershon38 And as for those counted of Gershon’s descen-dants, according to their families following theirpaternal line — 39 from thirty years old and up,until fifty years old, everyone who would enter [i.e.,was eligible for] the group selected for the work ofthe Tent of Meeting — 40 those counted accordingto their families following their paternal line, weretwo thousand six hundred and thirty [2,630].41 These are the ones counted from the families ofGershon’s descendants, everyone who would workat the Tent of Meeting, whom Moshe and Aharoncounted at Hashem’s order.

(3) Merari42 And as for those counted of the families ofMerari’s descendants, according to their familiesfollowing their paternal line — 43 from thirty yearsold and up, until fifty years old, everyone whowould enter the group selected for the work of theTent of Meeting — 44 those counted according totheir families were three thousand two hundred[3,200]. 45 These are the ones who were countedfrom the families of Merari’s descendants, whom

Moshe and Aharon counted at Hashem’s orderthrough Moshe.

The total count of all the Levi’im aged 30–5046 The total of all those counted — whom Moshe,Aharon, and the leaders of Yisrael counted accord-ing to their families following their paternal line,47 from thirty years old and up, until fifty years old,everyone who would come [i.e., was eligible] toperform the service of singing that would accompanythe sacrificial service and the work of carrying forthe Tent of Meeting — 48 those counted were eightthousand five hundred and eighty [8,580]. 49 AtHashem’s order through Moshe, [he] counted them,to appoint each man to his work and to hiscarrying; the ones counted were only those whoHashem had commanded Moshe to count, i.e.,between thirty and fifty. t

Part 2. The Sanctity of the Camp(Verses 5:1–6:27)

Purifying the Camp from Tumah

Hashem commanded Bnei Yisrael to send outfrom the camp everyone who was tamei5 1 Hashem spoke to Moshe, saying, 2 “CommandBnei Yisrael to send out from the camp everymetzora [i.e., one afflicted with tzara’as], every zav[i.e., one who had discharges], and everyone impurefrom contact with a corpse [lit., “soul”]. 3 Send outmales and females — send them to a place outsideof the camp so that they will not make impuretheir camps where I dwell among them.” 4 BneiYisrael did this and sent them outside the camp;just as Hashem had spoken to Moshe, so BneiYisrael did. t

Laws of Theft(Sanctifying the social-communal realm)

Hashem taught how to repent for stealing andthen swearing falsely about it5 Hashem spoke to Moshe, saying, 6 “Tell BneiYisrael: When a man or woman will commit any ofthe sins of man, thereby acting treacherouslyagainst Hashem, that person will have becomeguilty. 7 They shall confess their sin that they didand then each must return the object of his guilt, theprincipal [lit., “it’s head,” i.e., the amount stolen], andalso add a fifth to it, and give the money to the oneto whom he was guilty. 8 But if the man from whomhe stole died and has no heir [lit., “redeemer”] towhom to return the object of his guilt, the object of


his guilt [i.e., the principal and additional fifth] that isbeing returned belongs to Hashem and is given tothe Kohen. This law is besides the ram of atone-ment of the sinner with which [the Kohen] willmake atonement for him.”

Gifts to the Kohanim and the Laws ofTheft

Terumah brought to a Kohen belongs to him9 Hashem continued: “Every elevated portion thatwas separated and sanctified — all the holy offeringsthat Bnei Yisrael will bring to the Kohen willbelong to [the Kohen]. 10 But until given, the man’sholy offerings will belong to him [i.e., he can decideto which Kohen/ Levi to give them]; only offeringsthat a man will give to the Kohen will belong to[the Kohen].” t

Laws of the Sotah(Sanctifying the Family-Moral Realm)

Becoming a sotah – if a woman secluded herselfwith another man, the husband should take herto a Kohen to be tested11 Hashem spoke to Moshe, saying, 12 “Speak to BneiYisrael and say to them: If any man’s wife straysfrom the ways of modesty and acts treacherouslyagainst him, and he suspects 13 that another man laywith her intimately, but it was hidden from herhusband’s eyes, for she was secluded and either:[1] she became impure [i.e., committed adultery] butthere is no witness against her, and she actedwillingly and was not seized forcibly; 14 and moreovera spirit of jealousy had passed over him before-hand, and he had warned his wife not to be secludedwith another man, but she was and became impure;or [2] a spirit of jealousy had passed over himbeforehand and he warned his wife, and though shesecluded herself with the man, she did not becomeimpure. 15 Then the man must bring his wife to theKohen and also bring her offering on her behalf: atenth of an ephah of barley flour. He shall not pouroil on it, nor put frankincense on it, for it is a flouroffering of jealousies, a remembrance flouroffering recalling her suspected sin.

Testing the sotah – the Kohen makes her take anoath, writes it on a scroll which he dissolves inholy water, and offers up her minchah offering16 Hashem continued: “The Kohen shall bring [thewoman] near the Mishkan’s Courtyard and stand herbefore Hashem at the Courtyard’s gateway. 17 “TheKohen shall take holy water [i.e., it was sanctified inthe Washstand] and put it in an earthenware bowl,

and the Kohen shall take some of the dry earth thatwill be on the Mishkan’s floor and put it in thewater. 18 The Kohen shall stand the woman beforeHashem and uncover and unbraid the woman’s hairon her head and place upon her hands theremembrance flour offering — it is a flour offeringof jealousies — while in the Kohen’s hand shall bethe bowl containing the holy waters that are bitter toher and bring out on her a curse.19 “The Kohen shall make her take an oath, sayingto the woman, ‘If no other man lay with you andyou have not strayed and acted with impurity with aman other than your husband, you shall be freedfrom harm when you drink these waters that arebitter and bring out a curse. 20 But if you did strayby sinning with a man other than your husband, andif you became impure and a man other than yourhusband lay with you... [then you will die.]’ 21 Thenthe Kohen shall make the woman swear the part ofthe oath that contains the curse, and the Kohenshall say to the woman: ‘May Hashem make youinto an expression of curse and oath among yourpeople, when Hashem makes your thigh fall awayand your stomach swell. 22 These waters that bringout a curse will enter your innards and make thestomach of your adulterer swell and the thigh ofyour adulterer fall away!’ And the woman shall sayin response, ‘Amen [I accept], Amen.’23 “The Kohen shall write these curses on a scrolland then erase the writing in the bitter waters in theearthenware bowl. 24 He shall bring her offering [see5:25-26] and then have the woman drink the watersthat are bitter to her and bring out on her a curse,and the waters that bring out a curse shall enterher to be bitter and bad for her. 25 Before this theKohen shall take from the woman’s hand the flouroffering of jealousies, wave the flour offering in theprescribed manner before Hashem, and bring andtouch it to the Altar. 26 The Kohen shall scoop out byhand exactly three fingers’ worth from the flouroffering for its remembrance portion and burn iton the Outer Altar. Only afterward shall he have thewoman drink the water.

Drinking the water – the Kohen makes her drinkthe water27 Hashem continued: “He shall make her drink thewater, and it will be that if she became impure andacted treacherously against her husband, thewaters that bring out a curse will enter her to bebitter; first her stomach will swell and then herthigh will fall away, and the woman will become anexpression of curse among her people. 28 But if thewoman did not become impure, and she is totally


pure, she will be proven innocent and will be un-harmed by the waters and will bear offspring.29 “This is the law of jealousies when a woman willstray by sinning with a man other than her husbandand become impure. 30 If the husband is a man overwhom a spirit of jealousy will pass, and he willwarn his wife and make the woman stand beforeHashem at the Mishkan, then the Kohen shall do toher this entire law. 31 The man will be innocent ofsin; but that woman will bear the consequences ofher sin.” t

Laws of the Nazir(Sanctifying the Individual-Spiritual Realm)

One who vows to be a nazir cannot consumewine, cut his hair, or become tamei throughcontact with a corpse.6 1 Hashem spoke to Moshe, saying, 2 “Speak to BneiYisrael and say to them: When a man or womanwill express verbally that he is taking a vow to be anazir, to separate himself from wine for Hashem’ssake, 3 then from both new wine and aged, intoxi-cating wine he must separate [i.e., abstain]. Inaddition, he must not drink vinegar made from newwine or vinegar made from aged, intoxicating wine;he must not drink any liquid in which grapes weresoaked; and he must not eat fresh and driedgrapes [i.e., raisins]. 4 All the days of his separationhe must not eat anything made from the grapevine,from the seeds to the skin.5 “All the days of his vow of separation a razor mustnot pass over his head to cut any hair; until thecompletion of the days that he vowed for Hashem’ssake [his hair] shall be holy — he must leave thehair of his head to grow a long growth. 6 All thedays of his separating himself for Hashem’s sake hemust not come near a dead person [lit., “soul”].7 Even for his father or mother, for his brother orsister — he must not become impure for them ontheir deaths, because the crown of his God [i.e., hisuncut hair] is on his head. 8 All the days of hisseparation he shall be holy to Hashem throughavoiding contact with the dead.”

A nazir who became tamei counts seven daysand then purifies himself, shaves his hair andbrings offerings; he begins counting anew thedays he vowed9 Hashem continued: “If someone near him in aroofed area will die suddenly or unexpectedly, andthe corpse will make him and also his nazirite head[i.e., the hair that he did not cut due to his vow]impure, he shall count seven days and shave the hair

on his head on the day of his purification with thepurification waters; that is, on the seventh day heshall shave it after being purified. 10 And on theeighth day, he shall bring two turtledoves or twoyoung doves to the Kohen, to the area facing theTent of Meeting’s entrance. 11 The Kohen shallprepare and offer one as a sin offering and the otherone as a burnt offering and provide atonement forhim for having sinned by coming in contact with thedead person; and he shall sanctify his head anew onthat day, 12 and once more separate himself fromwine for Hashem’s sake for the entire period of hisvow of separation, and he shall bring a he-lamb inits first year as a guilt offering. The first days thathe already counted will fall away [i.e., be disregarded]because his period of separation was interruptedwhen he became impure.”

On completing his term, the nazir bringsofferings and shaves his hair and burns it13 Hashem continued: “This is the law of the nazir: Onthe day that the days of his vowed separation arecompleted, he shall bring himself to the Courtyard’sgate facing the entrance of the Tent of Meeting,14 and he shall bring with him his offering toHashem: one unblemished [lit., “perfect”] he-lamb inits first year as a burnt offering, one unblemishedshe-lamb in its first year as a sin offering, oneunblemished ram as a peace offering, 15 and abasket of matzos [i.e., unleavened bread]: unleavenedloaves of fine flour mixed with oil, and flat matzossmeared on top with oil. And the burnt and peaceofferings must be accompanied by their prescribedflour offerings and their wine libations.16 “The Kohen shall bring the offering beforeHashem and offer [lit., “make”] the nazir’s sinoffering and then his burnt offering, 17 and he shalloffer the ram as a peace sacrifice for Hashem withintent when sacrificing it to sanctify the basket ofmatzos, and the Kohen shall offer [the ram’s] flouroffering and its libation. 18 Then the nazir shallshave his nazirite head after the ram’s slaughterwhich was at the entrance of the Tent of Meeting,and he shall take the hair of his nazirite head andput it on the fire that is under the pot cooking thepeace sacrifice. 19 The Kohen shall take the cookedupper right foreleg of the ram, and one unleavenedloaf from the basket with one flat matzah, andplace them on the hands of the nazir after he hasshaved his nazirite head. 20 The Kohen shall wavethem in the prescribed way as a wave offeringbefore Hashem; it [i.e., the set of waved offerings] is aholy gift for the Kohen, aside from the ram’s breastwhich is waved, and aside from the ram’s thigh [i.e.,


right upper hind leg] which is raised which arestandard gifts from a peace sacrifice to a Kohen.Afterward the nazir may drink wine. 21 This [statedabove] is the law of the nazir who will vow to be anazir. He must bring his offering to Hashem for hisvow of separation, aside from whatever extra offer-ings he will vow according to what his means allow;according to the vow that he takes to bring extraofferings, so shall he fulfill it, on top of the basic lawof his vow of separation.” t

The Kohanim’s Blessings

Hashem commanded the Kohanim to bless BneiYisrael22 Hashem spoke to Moshe, saying, 23 “Speak toAharon and his sons, saying: Like this you shallbless Bnei Yisrael, saying to them:24 ‘May Hashem bless you and guard you. q25 ‘May Hashem illuminate His Countenance andshow it to you and grant you favor. q26 ‘May Hashem turn His Countenance toward youin compassion and grant you peace.’ q27 “[The Kohanim] shall bestow the blessings on BneiYisrael in My Name, and I will bless them.” q

Part 3. The Leaders’ Offerings(Verses 7:1–89)

The Leaders’ Donation of Wagons andOxen

The tribal leaders offered six wagons and twelveoxen to help transport the Mishkan7 1 It was on the day that Moshe finished setting upthe Mishkan that he anointed it with the specialanointing oil and sanctified it and all its utensils,and also after setting up the Outer Altar and all itsutensils, he anointed them and sanctified them.2 On that day the leaders of Yisrael, the heads oftheir fathers’ houses, came forward with anoffering. They were the original leaders of the tribesin Egypt, and the ones who would later stand withMoshe and Aharon at the countings. 3 They broughttheir offering before Hashem: six covered wagonsand twelve oxen — a wagon for every two leadersand an ox for each one — and they brought them infront of the Mishkan.

Hashem told Moshe to accept the wagons andoxen and give them to the groups of Gershonand Merari4 Hashem spoke to Moshe, saying, 5 “Take the

wagons and oxen from them; they will be used toperform the work of transporting the parts of theTent of Meeting. Give them to the Levi’im, to eachman according to his work.” 6 So Moshe took thewagons and oxen and gave them to the Levi’im.7 Two of the wagons and four of the oxen he gave toGershon’s descendants, in accordance with theirwork. 8 And four of the wagons and eight of theoxen he gave to Merari’s descendants, in accor-dance with their work, which, together with that ofGershon, was under the control of Isamar son ofAharon the Kohen. 9 But to the descendants ofKehas he did not give any, because the work ofcarrying the holy objects was incumbent upon them;they would have to carry them on the shoulders.

The Leaders’ Inauguration Offerings

The leaders brought offerings to inaugurate theAltar10 Then the leaders brought offerings for thededication of the Outer Altar on the day it wasanointed; and the leaders brought their offering infront of the Altar. 11 Hashem said to Moshe, “Oneleader each day, only one leader each day fortwelve days, shall they bring their offerings for theAltar’s dedication.” qThe Torah details the offerings of each leader

Day 1 – the leader of Yehudah12 The one who brought his offering on the first daywas Nachshon son of Amminadav of the tribe ofYehudah. 13 His offering was: one large silver bowl,its weight one hundred and thirty shekels; onesilver basin, its weight seventy shekels of thesacred shekel [i.e., a heavier shekel used for sacredpurposes], both of them full of fine flour mixed withoil for a flour offering; 14 one small gold dishweighing ten shekels full of incense; 15 one youngbull, one ram, and one he-lamb in its first year as aburnt offering; 16 one he-goat as a sin offering; 17 andfor the peace sacrifice: two oxen, five rams, fivehe-goats, and five lambs in their first year. This wasthe offering of Nachshon son of Amminadav. tDay 2 – the leader of Yissachar18 On the second day, Nesan’el son of Tzu’ar, theleader of the tribe of Yissachar brought an offering.19 He brought as his offering: one large silver bowl,its weight one hundred and thirty shekels; onesilver basin, its weight seventy shekels of thesacred shekel, both of them full of fine flour mixedwith oil for a flour offering; 20 one small gold dishweighing ten shekels full of incense; 21 one youngbull, one ram, and one he-lamb in its first year as a


burnt offering; 22 one he-goat as a sin offering; 23 andfor the peace sacrifice: two oxen, five rams, fivehe-goats, and five lambs in their first year. This wasthe offering of Nesan’el son of Tzu’ar. tDay 3 – the leader of Zevulun24 On the third day was the leader of Zevulun’sdescendants, Eliav son of Cheilon. 25 His offeringwas: one large silver bowl, its weight one hundredand thirty shekels; one silver basin, its weightseventy shekels of the sacred shekel, both of themfull of fine flour mixed with oil for a flour offering;26 one small gold dish weighing ten shekels full ofincense; 27 one young bull, one ram, and one he-lamb in its first year as a burnt offering; 28 onehe-goat as a sin offering; 29 and for the peacesacrifice: two oxen, five rams, five he-goats, andfive lambs in their first year. This was the offeringof Eliav son of Cheilon. tDay 4 – the leader of Reuven30 On the fourth day was the leader of Reuven’sdescendants, Eli’tzur son of Shedei’ur. 31 Hisoffering was: one large silver bowl, its weight onehundred and thirty shekels; one silver basin, itsweight seventy shekels of the sacred shekel, both ofthem full of fine flour mixed with oil for a flouroffering; 32 one small gold dish weighing ten shekelsfull of incense; 33 one young bull, one ram, and onehe-lamb in its first year as a burnt offering; 34 onehe-goat as a sin offering; 35 and for the peacesacrifice: two oxen, five rams, five he-goats, andfive lambs in their first year. This was the offeringof Eli’tzur son of Shedei’ur. tDay 5 – the leader of Shimon36 On the fifth day was the leader of Shimon’sdescendants, Shelumi’el son of Tzuri’shaddai. 37 Hisoffering was: one large silver bowl, its weight onehundred and thirty shekels; one silver basin, itsweight seventy shekels of the sacred shekel, both ofthem full of fine flour mixed with oil for a flouroffering; 38 one small gold dish weighing ten shekelsfull of incense; 39 one young bull, one ram, and onehe-lamb in its first year as a burnt offering; 40 onehe-goat as a sin offering; 41 and for the peacesacrifice: two oxen, five rams, five he-goats, andfive lambs in their first year. This was the offeringof Shelumi’el son of Tzuri’shaddai. tDay 6 – the leader of Gad42 On the sixth day was the leader of Gad’s descen-dants, Elyasaf son of De’uel. 43 His offering was: onelarge silver bowl, its weight one hundred and thirtyshekels; one silver basin, its weight seventy shekels

of the sacred shekel coin, both of them full of fineflour mixed with oil for a flour offering; 44 one smallgold dish weighing ten shekels full of incense; 45 oneyoung bull, one ram, and one he-lamb in its firstyear as a burnt offering; 46 one he-goat as a sinoffering; 47 and for the peace sacrifice: two oxen,five rams, five he-goats, and five lambs in theirfirst year. This was the offering of Elyasaf son ofDe’uel. t

Day 7 – the leader of Efraim48 On the seventh day was the leader of Efraim’sdescendants, Elishama son of Ammihud. 49 Hisoffering was: one large silver bowl, its weight onehundred and thirty shekels; one silver basin, itsweight seventy shekels of the sacred shekel, both ofthem full of fine flour mixed with oil for a flouroffering; 50 one small gold dish weighing ten shekelsfull of incense; 51 one young bull, one ram, and onehe-lamb in its first year as a burnt offering; 52 onehe-goat as a sin offering; 53 and for the peacesacrifice: two oxen, five rams, five he-goats, andfive lambs in their first year. This was the offeringof Elishama son of Ammihud. t

Day 8 – the leader of Menasheh54 On the eighth day was the leader of Menasheh’sdescendants, Gamli’el son of Pedahtzur. 55 Hisoffering was: one large silver bowl, its weight onehundred and thirty shekels; one silver basin, itsweight seventy shekels of the sacred shekel, both ofthem full of fine flour mixed with oil for a flouroffering; 56 one small gold dish weighing ten shekelsfull of incense; 57 one young bull, one ram, and onehe-lamb in its first year as a burnt offering; 58 onehe-goat as a sin offering; 59 and for the peacesacrifice: two oxen, five rams, five he-goats, andfive lambs in their first year. This was the offeringof Gamli’el son of Pedahtzur. t

Day 9 – the leader of Binyamin60 On the ninth day was the leader of Binyamin’sdescendants, Avidan son of Gidoni. 61 His offeringwas: one large silver bowl, its weight one hundredand thirty shekels; one silver basin, its weightseventy shekels of the sacred shekel, both of themfull of fine flour mixed with oil for a flour offering;62 one small gold dish weighing ten shekels full ofincense; 63 one young bull, one ram, and one he-lamb in its first year as a burnt offering; 64 onehe-goat as a sin offering; 65 and for the peacesacrifice: two oxen, five rams, five he-goats, andfive lambs in their first year. This was the offeringof Avidan son of Gidoni. t


Summary of Chronology On the first of Nissan (the first month of the year), the Mishkan was set

up. On that day — or perhaps a month later — Hashem told Moshe tosend out the spiritually impure people from the camp. He also taught thelaws of how a thief who swore falsely should repent, the laws of a sotah,the laws of a nazir, and the way in which the Kohanim should bless Yisrael.

Also on the first of Nissan, after the Mishkan and Altar were anointed byMoshe, the leaders donated wagons and oxen to help transport theMishkan from place to place. They also brought offerings to inauguratethe Altar. These offerings were offered up over twelve days, from the firstto the twelfth of Nissan.

On the first of Iyar (the second month), Hashem told Moshe to count theentire nation (see Parashas Bamidbar). Presumably it was at this time thatHe commanded him to count the Levi’im who were between thirty andfifty years old and to assign them their charges to carry the various partsof the Mishkan.

Day 10 – the leader of Dan66 On the tenth day was the leader of Dan’s descen-dants, Achiezer son of Ammi’shaddai. 67 His offeringwas: one large silver bowl, its weight one hundredand thirty shekels; one silver basin, its weightseventy shekels of the sacred shekel, both of themfull of fine flour mixed with oil for a flour offering;68 one small gold dish weighing ten shekels full ofincense; 69 one young bull, one ram, and one he-lamb in its first year as a burnt offering; 70 onehe-goat as a sin offering; 71 and for the peacesacrifice: two oxen, five rams, five he-goats, andfive lambs in their first year. This was the offeringof Achiezer son of Ammi’shaddai. tDay 11 – the leader of Asher72 On the eleventh day was the leader of thechildren of Asher, Pagi’el son of Achran. 73 Hisoffering was: one large silver bowl, its weight onehundred and thirty shekels; one silver basin, itsweight seventy shekels of the sacred shekel, both ofthem full of fine flour mixed with oil for a flouroffering; 74 one small gold dish weighing ten shekelsfull of incense; 75 one young bull, one ram, and onehe-lamb in its first year as a burnt offering; 76 onehe-goat as a sin offering; 77 and for the peacesacrifice: two oxen, five rams, five he-goats, andfive lambs in their first year. This was the offeringof Pagi’el son of Achran. tDay 12 – the leader of Naftali78 On the twelfth day was the leader of Naftali’sdescendants, Achira son of Einan. 79 His offeringwas: one large silver bowl, its weight one hundredand thirty shekels; one silver basin, its weightseventy shekels, in the holy shekel coin, both ofthem full of fine flour mixed with oil for a flouroffering; 80 one small gold dish weighing ten shekels

full of incense; 81 one young bull, one ram, and onehe-lamb in its first year as a burnt offering; 82 onehe-goat as a sin offering; 83 and for the peacesacrifice: two oxen, five rams, five he-goats, andfive lambs in their first year. This was the offeringof Achira son of Einan. tThe totals84 This was the dedication offering of the Altar, thetotal amounts that Moshe accepted from the twelveleaders of Yisrael on the day that it was anointed:twelve large silver bowls, twelve silver basins, andtwelve small gold dishes. 85 Each bowl weighed ahundred and thirty silver shekels and each basinseventy silver shekels, thus all the silver of thevessels was two thousand four hundred [2,400]shekels of the sacred shekel. 86 In addition, twelvegold dishes full of incense, each dish weighing tenshekels of the sacred shekel, thus all the gold of thedishes was one hundred and twenty [120] shekels.87 All the cattle and sheep for the burnt offeringswere twelve young bulls, twelve rams, and twelvehe-lambs in their first year, with their flourofferings; and twelve he-goats were for sinofferings. 88 All the cattle and sheep for the peacesacrifices were twenty-four young bulls, sixty rams,sixty he-goats, and sixty lambs in their first year.This was the dedication offering of the Altar after itwas anointed.

Hashem’s Response89 When Moshe came into the Tent of Meeting tospeak with [Hashem], he heard the Voice of Hashemspeaking and the Voice came to him from above thecover that was upon the Ark of Testimony, frombetween the two Keruvim — and He spoke only tohim. ttt


Parashah Outline

Part 1. At Mount Sinai Hashem instructed Aharon, the Kohen Gadol,

how to kindle the lamps of the Menorah. Hashem told Moshe Rabbeinu to inaugurate

the Levi’im to serve in the Mishkan. He alsoclarified the ages when they would begin andend their service.

He commanded Bnei Yisrael to bring thepesach offering and revealed the laws ofPesach Sheini.

Part 2. The Journey from MountSinai to Eretz Yisrael

The Torah describes how Bnei Yisrael wouldjourney in the desert according to themovement of the divine Cloud and thesounding of trumpets.

Bnei Yisrael departed from Mount Sinai andbegan journeying to Eretz Yisrael. The Torahdescribes the following: How the camps journeyed Moshe’s request to Chovav (his father-in-

law, Yisro) to join them How Moshe prayed on journeying and

encamping On their journey to Eretz Yisrael, the people

sinned: In Taveirah they complained about the

difficulties of the journey and were punished by fire. In Kivros HaTa’avah they demanded meat

and complained about the manna.Hashem gave them meat, but punished them as they ate it. New elders were appointed there. In Chatzeiros, Miriam criticized Moshe’s

conduct and was punished with tzara’as (a skin affliction).


Parashas

Part 1. At Mount Sinai(Verses 8:1–9:14)

Kindling the Menorah(A commandment for the Kohanim)

Hashem explained how Aharon was to kindlethe lamps8 1 Hashem spoke to Moshe, saying, 2 “Speak toAharon and say to him: When you kindle thelamps [lit., “raise up” the flames], arrange their wicksso that the seven lamps shall shine toward themiddle lamp at the center of the Menorah.”3 Aharon did so; he kindled its lamps toward thecenter of the Menorah, just as Hashem hadcommanded Moshe.

The Menorah was made from one piece of gold4 This is the account of the making of the Menorah:beaten out of one block of gold, from its base to itsflower ornamentation it was beaten out; like theimage that Hashem had showed Moshe, so hemade the Menorah. t

The Inauguration of the Levi’im(A commandment for the Levi’im)

Hashem told Moshe how to purify the Levi’im5 Hashem spoke to Moshe, saying, 6 “Persuade [lit.,“take”] the Levi’im to serve Me from among BneiYisrael and purify them to serve in the Mishkan. Topurify them do to them like this: Sprinkle on themthe purification waters, have them pass a razorover their entire body, and then they shall washtheir garments and purify [i.e., immerse]themselves and their garments in a mikveh.8 Afterward they shall take a young bull for a burntoffering with its flour offering of fine flour mixedwith oil. You shall take a second young bull for asin offering. 9 “You shall bring the Levi’im in front of the Tent ofMeeting and assemble there the entire communityof Bnei Yisrael. 10 You shall bring the Levi’im be-fore Hashem by the Mishkan’s entrance, and BneiYisrael shall rest their hands upon the heads of theLevi’im. 11 Then Aharon shall wave all the Levi’imin the prescribed manner as a wave offering beforeHashem from Bnei Yisrael, and, after offering up theofferings, they will thereby be consecrated to per-


form Hashem’s service. 12 The Levi’im shall resttheir hands upon the head of each of the bulls, and[Aharon] shall offer one as a sin offering and theother one as a burnt offering to Hashem, toprovide atonement for the Levi’im. 13 Then youshall have the Levi’im stand before Aharon andbefore his sons and wave them as a wave offeringfor Hashem. 14 And thus you shall separate theLevi’im from among Bnei Yisrael, and the Levi’imwill be Mine. 15 Afterward, the Levi’im shall cometo perform the work of the Tent of Meeting — afteryou purify them and wave them as a waveoffering.”

Hashem explained that the Levi’im would workin the Mishkan in place of the firstborn16 Hashem continued: “For [the Levi'im] are com-pletely given over to Me from among Bnei Yisrael;in place of every male who issued first from thewomb [lit., “those who open every womb”] — everyfirstborn of Bnei Yisrael — I have taken them toMe. 17 For all the firstborn of Bnei Yisrael are Mine,of both people and animals; on the day I struckdown every firstborn non-Jew and animal in theland of Egypt I sanctified them for Myself. 18 Butbecause the firstborns subsequently sinned I took theLevi’im in place of every firstborn of Bnei Yisrael;19 and I have completely given over the Levi’im toAharon and his sons from among Bnei Yisrael, toperform the work of the firstborn of Bnei Yisrael atthe Tent of Meeting and to provide atonement forBnei Yisrael, so that now there will not be a plagueamong Bnei Yisrael when anyone in Bnei Yisraelapproaches the Holy Sanctuary, since they no longerneed to approach it.”

The Levi’im were purified exactly as Hashemcommanded.20 Moshe, Aharon, and the entire community ofBnei Yisrael did [sing.] to the Levi’im everythingstated above; according to everything that Hashemhad commanded Moshe regarding the Levi’im, soBnei Yisrael did to them. 21 The Levi’im purifiedthemselves with the purification waters and washedtheir garments and immersed, and Aharon wavedthem as a wave offering before Hashem. ThenAharon provided atonement for them with theofferings, to fully purify them. 22 Afterward, theLevi’im came to perform their service at the Tentof Meeting, to serve before Aharon and before hissons; just as Hashem had commanded Mosheregarding the Levi’im, so [Bnei Yisrael] did tothem. q

The Levi’im’s Working Years

The Levi’im had to join the legion working in theOhel Mo’ed at age 25, [train for five years tillage 30,] and stop working at age 50.23 Hashem spoke to Moshe, saying, 24 “This is thelaw regarding the charges of the Levi’im: Any Levifrom the age of twenty-five years and up shallcome [i.e., be eligible] to join the group engaged inthe work of the Tent of Meeting. 25 From the age offifty years he shall retire from the work group andno longer do heavy work. 26 But he shall still servewith his brothers at the Tent of Meeting, keepinghis charge; but he shall not do heavy work. Thusyou shall do for the Levi’im regarding theircharges.” t

Pesach in the Desert(A commandment for all Bnei Yisrael)

Hashem told Bnei Yisrael to bring the pesachoffering, and they did9 1 Hashem spoke to Moshe in the Sinai Desert, inthe second year from [Bnei Yisrael’s] exodus fromthe land of Egypt,in the first month [Nissan],saying, 2 “Bnei Yisrael shall prepare and offer thepesach offering in its appointed time. 3 On thefourteenth day of this month, in the afternoon [lit.,“between the evenings”], you [pl.] shall offer it in itsappointed time; according to all its decrees andaccording to all its laws you shall offer it.” 4 Moshe told Bnei Yisrael to prepare and offer thepesach offering. 5 They offered the pesach offeringin the first month on the fourteenth day of themonth, in the afternoon, in the Sinai Desert;according to everything that Hashem hadcommanded Moshe, so Bnei Yisrael did.

Pesach Sheini

Some men who were tamei asked Moshe whythey could not bring the pesach offering6 It happened that there were men who wereimpure through having had contact with a deadperson and therefore could not offer the pesachoffering on that day. So they came before Mosheand Aharon on that day.7 These men said to [Moshe], “We are impurethrough having had contact with a dead person.Why should we be precluded and not bringHashem’s offering in its appointed time among therest of Bnei Yisrael?” 8 Moshe said to them, “Waitand I shall go and hear what Hashem willcommand regarding you.” t


Hashem said that anyone who was tamei or farfrom the Mishkan at the time of the pesachoffering should bring the offering a month later9 Hashem spoke to Moshe, saying, 10 “Speak to BneiYisrael, saying: If any man will be impure fromcontact with a corpse, or he will be on a roadfaraway from the Mishkan — whether this happensto you now or throughout your future generations— he shall still offer a pesach offering to Hashem,though as follows: 11 They shall offer it in the secondmonth [Iyar], on the fourteenth day, in theafternoon; and they shall eat it with matzos andbitter herbs. 12 They must not leave any of it overuntil morning, nor break any bone in it; accordingto all the decrees of the pesach offering of the firstmonth they shall prepare and offer it. 13 But a manwho was pure and not on a faraway road, yet herefrained from offering the pesach offering in thefirst month — that man’s soul will be cut off fromits people, for he did not bring Hashem’s offeringin its appointed time; that man will bear theconsequences of his sin.”

Hashem commanded converts to keep all thelaws of the pesach offering [and all the otherlaws of the Torah]14 Hashem continued: “If a convert will dwell withyou and, at Pesach, offer a pesach offering toHashem, according to all the decrees of the pesachoffering and according to its laws, so he shall offerit; there will be a single decree for you [pl.], bothfor the convert and for the native Jew of theland.” q

Part 2. The Journey from Mount Sinaito Eretz Yisrael

(Verses 9:15–12:16)

The Signs for the Nation to Journey

Bnei Yisrael journeyed according to themovements of the Cloud (the first of three signsto journey)15 On the day the Mishkan was set up, the Cloudcovered the Mishkan that served as a shelter forthe Tablets of Testimony; it would cover it by dayand in the evening would be upon the Mishkan asan appearance of fire until morning. 16 So it wouldalways be: the Cloud would cover it by day andtake on an appearance of fire by night. 17 Then when it was time to journey, according towhen the Cloud departed from above the Tent,only after that Bnei Yisrael would journey; and in

the place where the Cloud would rest, there BneiYisrael would encamp. 18 By Hashem’s order assignaled by the Cloud, Bnei Yisrael would journeyforth, and by Hashem’s order as signaled by theCloud they would encamp; and they would continueto encamp all the days that the Cloud would restupon the Mishkan.19 When the Cloud would prolong its stay upon theMishkan for many days, Bnei Yisrael wouldobserve Hashem’s charge and would not journey,20 and in contrast it occurred sometimes that theCloud would be upon the Mishkan for just a fewdays, but still by Hashem’s order they wouldencamp and by Hashem’s order they wouldjourney forth. 21 It occurred sometimes that theCloud would be upon the Mishkan only fromevening until morning and when the Cloud woulddepart in the morning, they would journey; orsometimes it would rest for a day and a night, andwhen the Cloud would depart they would journey.22 Or it would rest for two days, or a month, or ayear; when the Cloud would prolong its period ofresting upon the Mishkan, Bnei Yisrael wouldencamp and not journey, and when it woulddepart they would journey. 23 By Hashem’s orderthey would encamp and by Hashem’s order theywould journey forth; the charge of Hashem theyobserved — by Hashem’s order through Moshe. tHashem told Moshe to make trumpets, to signalthe community to assemble and the camps tojourney (the second of three signs to journey). 10 1 Hashem spoke to Moshe, saying, 2 “Make foryourself two silver trumpets — beaten out of oneblock of silver you shall make them — and they willbe yours to use for calling the community toassemble and for making the camps journey forth.3 When [the Kohanim] will blow a long blast withboth of them, the entire community shall assemblebefore you at the entrance of the Tent of Meeting.4 When they will blow a long blast with one trumpet,the leaders — the heads of Yisrael’s thousands —shall assemble before you. 5 And when you [pl.]shall blow a long blast followed by ‘short blasts’ [i.e.,a teruah], the camps that encamp to the Mishkan’seast shall journey forth. 6 Then, when you shallblow a long blast followed by ‘short blasts’ a secondtime, the camps that encamp to the south shalljourney forth; they will blow a long blast with‘short blasts’ for all their journeyings forth of allthe camps [including those in the west and north].7 But when assembling the congregation, you [pl.]shall blow a long blast and not blow ‘short blasts.’8 Aharon’s sons, the Kohanim, shall be the ones to


blow the trumpets. These laws of blowing (below, in10:9-10) will be for you [pl.] an eternal decreethroughout your generations.”

The trumpets would also be sounded on goingto war, as well as on Shabbos, festivals, andRosh Chodesh9 Hashem continued: “When you will [pl.] go to warin your land, against an oppressor who oppressesyou, blow ‘short blasts’ on the trumpets. You willthen be remembered favorably before Hashem,your God, and you will be saved from yourenemies. 10 And on the day of your happiness [i.e.,Shabbos], on your festivals, and at the beginningsof your months [i.e., Rosh Chodesh], [the Kohanim]shall blow on the trumpets on bringing your publicburnt offerings and your peace sacrifices, so that[the offerings] be a favorable remembrance for youbefore your God. I am Hashem your God.” t

The Departure from Mount Sinai

Bnei Yisrael departed from Mount Sinai andjourneyed according to a set order11 It was in the second year after the Exodus, in thesecond month [Iyar], on the twentieth day of themonth, that the Cloud departed from its restingplace on top of the Mishkan of Testimony. 12 BneiYisrael journeyed forth from the Sinai Desertaccording to their newly established order ofjourneying, and the Cloud eventually rested in theParan Desert.

(1) Degel Yehudah journeyed first13 They journeyed forth like this for the first time,by Hashem’s order through Moshe. 14 Members ofYehudah’s camp flag[lit., “The flag of Yehudah’sdescendants’ camp”] journeyed forth first in theirthree tribal groups; and the leader appointed over[Yehudah’s] group was Nachshon son ofAmminadav; 15 the leader over the group of thetribe of Yissachar’s descendants was Nesan’el sonof Tzu’ar; 16 and the leader over the group of thetribe of Zevulun’s descendants was Eliav son ofCheilon.17 Meanwhile, the Mishkan was taken down [i.e.,dismantled] and Gershon’s descendants andMerari’s descendants, the carriers of the Mishkan,journeyed forth after Yehudah’s camp.

(2) Degel Reuven journeyed18 Then members of Reuven’s camp flag journeyedforth in their three tribal groups; and the leaderappointed over [Reuven’s] group was Eli’tzur son ofShedei’ur; 19 the leader over the group of the tribe

of Shimon’s descendants was Shelumi’el son ofTzuri’shadai; 20 and the leader over the group of thetribe of Gad’s descendants was Elyasaf son ofDe’uel. 21 Then the members of Kehas, the carriers of thesanctified objects[lit., “Sanctuary”] journeyed forth;and [the descendants of Gershon and Merari]would set up the Mishkan before they arrived.

(3) Degel Efraim journeyed22 Then members of Efraim’s camp flag journeyedforth in their three tribal groups; and the leaderappointed over [Efraim’s] group was Eli’shama sonof Ammihud; 23 the leader over the group of thetribe of Menasheh’s descendants was Gamli’el sonof Pedahtzur; 24 and the leader over the group ofthe tribe of Binyamin’s descendants was Avidanson of Gidoni.

(4) Degel Dan journeyed25 Then members of Dan’s camp flag, thoseappointed gatherer of the forgotten articles for allthe camps, journeyed forth in their three tribalgroups; and the leader appointed over [Dan’s]group was Achiezer son of Ammi’shaddai; 26 theleader over the group of the tribe of Asher’sdescendants was Pagi’el son of Achran; 27 and theleader over the group of the tribe of Naftali’sdescendants was Achira son of Einan. 28 This wasBnei Yisrael’s order of journeying according totheir tribal groupings — and they journeyed. tMoshe asked Chovav [his father-in-law, Yisro] togo with them to the land29 Moshe said to Chovav son of Re’uel, theMidianite, Moshe’s father-in-law, “We are nowjourneying to the place about which Hashem said,‘I will give it to you [pl.].’ Come with us and we willdo good to you, for Hashem has promised tobestow good on Yisrael.” 30 But [Chovav] said tohim, “I will not go with you, but rather I will goback to my land and to my birthplace.” 31 So[Moshe] said, “Please do not leave us, for you haveknown of our encampments in the desert and yousaw all the miracles that were done for us with yourown eyes. 32 And it will be that if you go with us,then from that good with which Hashem will dogood with us, we will do good to you.”

On their first journey, Bnei Yisrael traveled athree-day distance [in one day], led by the Aron33 [Bnei Yisrael] journeyed from the mountain ofHashem a way of three days, and the Ark ofHashem’s covenant was journeying in front ofthem by a way of three days to search out and


prepare for them a resting place in which to camp.34 And Hashem’s Cloud was over them by day whenthey journeyed forth from the camp at MountSinai. qMoshe prayed to Hashem both when the Aronjourneyed and when it came to rest (The thirdsign to journey) p 35 Whenever the Ark would be about to journeyforth, Moshe would say [i.e., pray], “Arise, revealYourself Hashem, yet wait and do not go too far fromus! Let Your enemies be scattered, and let thosewho hate You flee from before You.” 36 Andwhenever [the Ark] would come to rest at a newencampment, he would say, “Rest peacefully,Hashem, among the ten thousands and thousandsof Yisrael.” p t

Taveirah (The first sin of speech)

When the people complained about thejourney, Hashem sent a fire to punish them11 1 On the journey from Mount Sinai the wickedpeople were speaking like those seeking a pretextthat was evil in Hashem’s ears in order to stopserving Him. Hashem heard and His anger flaredup, and Hashem’s fire descended and blazed among[the people] in the camp and consumed those at theedge of the camp.

When Moshe prayed, the fire sank into theground2 So the people cried out to Moshe to pray for them,and when Moshe prayed to Hashem, the fire sankinto the ground. 3 [Moshe] named that placeTaveirah [Blaze], because there a fire from Hashemhad blazed among them.

Kivros HaTa’avah (The second sin of speech)

The complaint – the eirev rav, and then BneiYisrael, desired meat instead of mann4 The “ones gathered in from the nations” [i.e., eirevrav] who were among [Bnei Yisrael] stimulated inthemselves a strong desire for meat, and BneiYisrael also turned away from Hashem and desiredmeat and cried with them over it, and they said,“Who will feed us meat? 5 We remember the fishthat we would eat in Egypt for free, as well as thecucumber, melons, leek, onions and garlic. 6 Butnow our spirits are dried up, for there is nothingbut the manna before our eyes, morning andevening!”

The Torah describes the qualities of the mann[showing that the complaint was a pretext torebel]7 Now, the manna was spherical like coriander seed,and its appearance similar to the appearance ofcrystal. 8 The people would simply stroll aroundand gather it, and it tasted as if they had ground itin a mill or crushed it in a mortar, or as if they hadcooked it in a pot or made it into cakes, and itstaste was like the taste of dough with the moist-ness of oil. 9 And when the dew would fall uponthe camp at night, the manna would fall upon it.

Hashem became angry and Moshe despaired;he told Hashem that he could neither lead thepeople alone nor provide enough meat forthem10 Moshe heard the people crying with theirfamilies, each man at the entrance of his tent; andHashem’s anger flared greatly, and in Moshe’seyes it was evil.11 Moshe said to Hashem, “Why have you done evilto me, Your servant? Why have I not found favor inYour eyes that You chose to place the burden ofthis entire people on me alone? 12 Was I pregnantwith this entire people, carrying them like a motherin my belly, or did I give birth to [them], that Yousay to me, ‘Carry [them] in your bosom, as a nursecarries an infant, until they arrive in the land thatYou swore to [their] forefathers’? 13 From wheredo I have enough meat to give to all this people?For they cry before me, saying, ‘Give us meat sothat we may eat!’ 14 I am unable to bear by myselfthe burden of all this people, for it is too heavy forme. 15 But if You [fem.] make me like this, weak likea female since I see their punishment, please kill mefirst — if I have found favor in Your eyes — so thatI will not see my [i.e., their] misfortune.” tHashem responded, telling Moshe to gatherseventy elders, and to tell the people to prepareto eat meat for a month16 Hashem said to Moshe, “Gather for Me seventymen from the elders of Yisrael whom you know tobe the nation’s elders and that they were once itsofficers in Egypt, and take them to the Tent ofMeeting and they will stand there with you.17 Then I will descend in a cloud and speak withyou there, and I will elevate them and take fromthe spirit of prophecy that is on you and place it onthem, and they will bear the burden of the nationwith you, so that you will not have to bear it byyourself.”


18 “Say to the people: Prepare yourselves fortomorrow for you are going to eat meat, becauseyou have cried in Hashem’s ears, saying, ‘Who willfeed us meat? For it was better for us in Egypt!’Hashem will give you meat and you will have to eatit. 19 Not for only one day will you eat it, nor twodays, nor five days, nor ten days, nor twenty days.20 You will eat it up until a full month, till it will bedetestable and feel like it is coming out of yournoses, and it will be repellent to you. You deservethis because you became arrogant and detestedHashem now that He is among you, and you criedbefore Him, saying, ‘Why is it that we left Egypt?’ ”

Moshe said there would not be sufficient meatfor them, but Hashem refuted him21 Moshe said to Hashem, “The people that I amamong are six hundred thousand men on foot, yetYou said, ‘I will give them meat and they will eat itfor a full month’! 22 Even if all the sheep and cattlewould be slaughtered for them, would that sufficefor them? Or if all the sea’s fish would be gatheredfor them, would that suffice for them?” t23 Hashem said to Moshe, “Is Hashem’s hand [i.e.,ability] limited? Now you will see whether what Isaid [lit., “My Word”] will happen to you or not!”

New elders – Moshe gathered seventy eldersand they prophesied24 Moshe left the Tent of Meeting and told Hashem’swords to the people. He then gathered seventymen from the nation’s elders and had them standaround the Tent of Meeting. 25 Hashem descendedin a cloud and spoke to [Moshe], and He elevatedthe elders and took from the spirit of prophecy thatwas on [Moshe] and bestowed it on the seventymen, the elders. And when the spirit rested onthem, they prophesied, though they did notcontinue to prophesy after that.

Eldad and Meidad prophesied in the camp26 Two men who were chosen to be elders hadremained behind in the camp: the name of one wasEldad, and the name of the second one wasMeidad. The spirit of prophecy rested on them.They were among those who had been chosen andwritten down to be elders, but they did not go outfrom the camp to the Tent of Meeting, and so theyprophesied in the camp instead.27 The youth ran and told Moshe. He said, “Eldadand Meidad are prophesying in the camp!”28 Yehoshua son of Nun, who had been Moshe’sattendant since his youth, cried out and said, “Mymaster, Moshe, put an end to them!” 29 Moshe said

to him, “Are you being zealous for my sake? If onlyit would be that all of Hashem’s people wereprophets, that Hashem will bestow His spirit ofprophecy on them!”

The punishment – Hashem sent the peoplequails, but after they gathered them, He struckthem down30 Moshe left the Tent of Meeting’s entrance andentered into the camp — he and the elders ofYisrael. 31 After each one had entered his tent, a windwent forth from Hashem and made a flock of quailsfly in from the sea, and it spread them out next tothe camp, a distance of a day’s journey here on oneside and a day’s journey here on the other sidearound the camp, and they were flying at about twocubits above the ground’s surface. 32 The peoplewere up that entire day and all the following nightand all the next day and gathered the quails — theone who collected the least gathered ten chomers— and they spread them out for themselves inmany layers to dry around the camp.33 The meat was still between their teeth, not yetfinished [i.e., swallowed], when Hashem’s angerflared up against the people, and Hashem struckthe wicked people with a very great blow.34 [Moshe] named that place Kivros Hata’avah[Graves of Desire], because there they buried thepeople who desired meat.

The nation journeyed to Chatzeiros35 From Kivros HaTa’avah the people journeyed toChatzeiros, and they were in Chatzeiros for sometime due to the next incident. t

Chatzeiros (The third sin of speech)

Miriam and Aharon spoke against Moshe abouthis [separation from his] wife, Tzipporah12 1 Miriam and then Aharon spoke [sing.] harshlyabout Moshe regarding his separation from theCushite woman whom he had married, for he hadmarried a Cushite woman. 2 They further said, “HasHashem only and solely spoken with Moshe?Look! He has also spoken with us.” And Hashemheard them. 3 Now, the man Moshe was veryhumble, more so than any person on the face ofthe earth. q

Hashem reprimanded Aharon and Miriam anddescribed to them Moshe’s unique level ofprophecy4 Hashem suddenly called each of them and said toMoshe, Aharon, and Miriam, “Go out, the three of


Summary of Chronology On the first of Nissan (the first month of the year), the Mishkan was set

up and the tribal leaders brought offerings (see end of Parashas Nasso).That same day, Hashem commanded Aharon to light the Menorah. Healso told Moshe to purify the Levi’im and have them inaugurated, andHe commanded Bnei Yisrael to prepare the pesach offering and bring iton the fourteenth of the month.

A group of men who had become tamei and could not offer the pesachoffering came before Moshe on the fourteenth of Nissan. Hashemcommanded them to offer it one month later, on the fourteenth of Iyar.

Just before Bnei Yisrael left Mount Sinai in Iyar (the second month),Moshe asked his father-in-law, Chovav (also known as Yisro), to go withthem to Eretz Yisrael.

Bnei Yisrael left Mount Sinai on the twentieth of Iyar. After a three-dayjourney, some evil people sought pretexts to complain in Taveirah. Thepeople later complained about the mann in Kivros HaTa’avah. Hashemsent quail on the twenty-third of Iyar, and the people remained there forthirty days eating quail, before journeying on to Chatzeiros. There,Hashem punished Miriam with tzara’as for speaking to Aharon aboutMoshe, and she was sent out of the camp for seven days. The nationwaited for her, then journeyed on to Kadeish Barnei’a, on the border ofEretz Yisrael. Thus it took the nation forty days to reach the land afterleaving Mount Sinai. They arrived there on the twenty-ninth of Sivan.

you, to the Tent of Meeting!” So the three of themwent out, 5 and Hashem descended in a pillar ofcloud and stood at the Tent’s entrance. He calledAharon and Miriam, so the two of them went outthe Tent toward the cloud. 6 He said, “Please listento My words. If there will be a prophet among you,I, Hashem, will reveal Myself to him only in avision; in a dream I will speak to him. 7 It is not soregarding My servant, Moshe; he is trusted in Myentire house. 8 Face to face [lit., “mouth to mouth”] Ispeak with him, in a clear worded communication[lit., “vision”] and not with riddles, and he gazes atthe likeness of Hashem. So why were you notafraid to speak against My servant, againstMoshe?”

Hashem then afflicted Miriam with tzara’as9 Hashem’s anger flared up against [Miriam andAharon], and He left. 10 The Cloud moved awayfrom over the Tent, and then — lo and behold! —Miriam was afflicted with tzara’as that was whitelike snow. Aharon turned to Miriam and — lo andbehold! — she was afflicted with tzara’as.

Aharon asked Moshe to forgive them, so Moshecried out to Hashem to heal her11 Aharon said to Moshe, “Please, my master, donot attribute to us now a willful sin, for this that weacted foolishly and sinned unintentionally. 12 Pleasedo not let [Miriam] remain a metzora and thus belike a corpse, for since [she] came out of [our]mother’s womb it is as if half [our] flesh has beenconsumed!” 13 Moshe cried out to Hashem, saying,“O God of compassion! Please! Heal her now.” t

Hashem ordered that she be quarantinedoutside the camp for seven days; the peoplewaited before journeying on14 Hashem said to Moshe, “If her father would havespat before her in anger, would she not beashamed to see him for seven days? Therefore, sinceshe has angered Me she should be quarantined forseven days outside the camp. Afterward, she shallbe brought back in.” 15 So Miriam was quarantinedoutside the camp for seven days, and the peopledid not journey until Miriam was brought back in. 16 Afterward, the people journeyed from Chatzei-ros and camped in the Paran Desert. ttt


Parashah Outline

Part 1. The Sin of the Spies Hashem told Bnei Yisrael that they could send

spies to explore Eretz Yisrael. Moshe Rabbeinu chose twelve spies and told

them what to observe in the land. When they returned, all but two — Yehoshua

and Kalev — said that it would be impossibleto conquer the land.

The people cried and complained, ignoring allreassurances.

Part 2. The Punishments Hashem was angry and wanted to annihilate

the people, but Moshe prayed on their behalfand He forgave them.

However, He decreed that the men of thatgeneration would roam in the desert over thenext forty years and die there.

Ten of the twelve spies died immediately in aplague. Only Yehoshua and Kalev wereallowed to live and enter the land.

The people mourned grievously. Some of themtried to enter the land anyway, but werestruck down by the nations of Amalek andCanaan.

Part 3. Mitzvos to Strengthen thePeople’s Faith

Hashem commanded Bnei Yisrael to bringlibations with certain offerings and to separatechallah (a portion of their daily bread).

He explained what is required to atone foridolatry.

He revealed the exact punishment fordesecrating Shabbos after a man was found gathering sticks on Shabbos.

He commanded Bnei Yisrael to attach tzitzis(fringes) to their garments.


Parashas

Part 1. The Sin of the Spies(Verses 13:1–14:45)

The Decision to Send Spies

Hashem told Moshe to send men to spy out theland — one leader from each tribe.13 1 Hashem spoke to Moshe, saying, 2 “Send forthfor yourself, if that is what you want, important menwho will explore the land of Canaan which I amnow giving to Bnei Yisrael; send [pl.] one man foreach patriarchal tribe [lit., “for his fathers’ tribe],each one being a leader among [Bnei Yisrael].”

The names of the men who were selected forthe spying mission3 Moshe sent them from the Paran Desert at Ha-shem’s order. All of them were important men; theywere the heads of Bnei Yisrael. 4 And these weretheir names: For the tribe of Reuven, Shammuason of Zakkur. 5 For the tribe of Shimon, Shafat sonof Chori. 6 For the tribe of Yehudah, Kalev son ofYefuneh. 7 For the tribe of Yissachar, Yigal son ofYosef. 8 For the tribe of Efraim, Hoshea son of Nun.9 For the tribe of Binyamin, Palti son of Rafu. 10 Forthe tribe of Zevulun, Gaddi’el son of Sodi. 11 For thetribe of Yosef: for the tribe of Menasheh, Gaddi sonof Susi. 12 For the tribe of Dan, Ammi’el son ofGemalli. 13 For the tribe of Asher, Sesur son ofMicha’el. 14 For the tribe of Naftali, Nachbi son ofVofsi. 15 For the tribe of Gad, Ge’uel son of Machi.

Moshe renamed Hoshea son of Nun,“Yehoshua”16 These are the names of the men whom Moshesent to explore the land, but Moshe called [i.e.,renamed] Hoshea son of Nun “Yehoshua.”

The Spying Mission

Moshe instructed the spies to look closely at thenature of the land and its people and to bringback fruit17 Moshe sent [the spies] to explore the land ofCanaan and said to them, “Go from here north [lit.,“ascend”] along this way that is in the south ofCanaan, and ascend the mountain country on itsborder. 18 Look at the land — what is it like?Determine this by looking at the people who dwellon it: Are [they] strong or weak? Are [they] few in


number or numerous? 19 And how is the land inwhich [they] dwell — is it full of good springs orbad? And see if the people are afraid: how are thecities in which [they] dwell — are they in open [i.e.,unwalled] cities or in fortified cities? 20 And the land— is it fertile [lit., “fat”] or lean? Is there in it arighteous man whose merit protects others like a‘tree,’ or not? Be courageous and take some of theland’s fruit.” It was the season of [lit., “the days werethe days of”] the ripening of the first grapes.The spies explored the entire land, visitingChevron, where three giants lived, and NachalEshkol, where they picked fruit21 [The spies] went north [lit., “ascended”] andexplored the land from the Tzin Desert in thesoutheast until Rechov, which is in the northwest onthe way to Chamas. 22 First they went norththrough the south of the land and Kalev came [sing.]to Chevron, where there dwelled Achiman, Sheishaiand Talmai, the children of the giant; Chevron hadbeen built up with seven times more goodness than[lit., “built seven years before”] Tzo’an in Egypt.23 Then they came to the Eshkol [Cluster] Valley andcut down from there a grapevine branch with onebunch of grapes hanging from it and carried it ontwo poles, and they also took from the pome-granates and from the figs. 24 He had called thatplace the Eshkol Valley on account of the grapecluster that Bnei Yisrael cut down from there.25 They returned from exploring the land at the endof forty days.

The Spies’ ReportTen of the spies returned saying that it would beimpossible to conquer the land26 They went and came to Moshe, Aharon, and theentire community of Bnei Yisrael, to the ParanDesert, to Kadeish, and they brought back a reportto [Moshe and Aharon] and to the entire com-munity, and they showed them the land’s fruit.27 They related to [Moshe] and said in front of thecommunity, “We came to the land to which you sentus, and it is even flowing with milk and honey, andthis is its fruit. 28 But it is impossible to conquer, forthe people inhabiting the land are mighty, and thecities well fortified and very large, and we also sawthe giant’s children there. 29 Moreover, the people ofAmalek inhabit the southern land bordering EretzYisrael; the Chitti people [Hittites], the Yevusi people[Jebusites], and the Emori people [Amorites] inhabitthe mountain area; and the Canaani people

[Canaanites] dwell by the Mediterranean Sea andnext to the Jordan River.”

Kalev said that Bnei Yisrael could conquer theland30 Then Kalev made all the people silent so that theywould listen to what he would say toward Moshe,and he also said, “We will surely go up and over thewalls of the fortified cities and possess [the land], forwe will surely be able to overcome [the people].”

The ten spies countered that they could notsince the land consumed its inhabitants andthere were giants there31 But the men who had gone up to the land with[Kalev] said, “We will not be able to possess the landor even to go north across the border to the people,for [they] are stronger than us.” 32 They then spokeout falsely [lit., “brought out speech”] to Bnei Yisraelabout the land that they had explored, saying, “Theland through which we passed in order to exploreit, it is a land that consumes its inhabitants, and allthe people whom we saw within it were men ofhuge dimensions. 33 There we saw the nefillim [i.e.,giants; lit., “fallen ones”], the sons of the giant whowas descended from the original nefillin who fellfrom Heaven; we were in our eyes like grass-hoppers compared to the land’s inhabitants, and sowe were in [the people’s] eyes.”

The People’s Reaction and the Leaders’Pleas

The people cried all that night and complainedto Moshe and Aharon14 1 The entire community raised their voices andshouted; and the people wept that night. 2 Then inthe morning all of Bnei Yisrael complained againstMoshe and Aharon, and the entire community saidto them, “If only we had died in the land of Egyptor in this desert — if only we had died! 3 Why isHashem bringing us to this land to fall in battle bythe sword? Our wives and children will becomecaptives [lit., “spoils”] for the Canaanites! Look! It isbetter for us to return to Egypt to be slaves” 4 Sothey said to each other, “Let us appoint a newleader and return to Egypt.”

Moshe and Aharon prostrated themselvesbefore the people5 Moshe and Aharon fell [sing.] on their faces andprostrated in front of the entire assembly of thecommunity of Bnei Yisrael.


Yehoshua and Kalev said the land was very goodand told the people not to rebel. But, inresponse, the people wanted to stone them6 Then Yehoshua son of Nun and Kalev son ofYefuneh — of those who had explored the land —rent their garments in grief. 7 They spoke to theentire community of Bnei Yisrael, saying,“Regarding the land through which we passed inorder to explore it — the land is very, very good.8 As for its conquest — if Hashem favors [lit.,“desires”] us because we are worthy, He will bring usto this land and give it to us; it alone is a land thatis flowing with milk and honey. 9 Only do not rebelagainst Hashem, and then you need not fear theland’s people, for they are like our bread and wewill consume them easily. Their ‘shade’ of protection[i.e., the righteous] has left them; Hashem is with us— do not fear them.” 10 But in response the entire community spoke aboutstoning them to death with stones, so to prevent thisHashem’s Glory descended in a cloud and appearedin the Tent of Meeting to all of Bnei Yisrael. t

Part 2. The Punishments(Verses 14:11–45)

Hashem’s Response

Hashem said He would destroy the people forangering Him and not trusting in Him11 Hashem said to Moshe, “For how long will thispeople anger Me, and for how long will they nottrust in Me as they should in consequence of all themiraculous signs that I have performed among[them]? 12 I will strike [them] down with a plagueand drive [them] out of existence, and in their place Iwill make you into a greater and stronger nationthan [they].”

Moshe’s Prayer

Moshe prayed on behalf of the people, arguingthat killing the people would desecrate HisName13 Moshe said to Hashem, “But the people of Egyptwill hear that You killed Your nation — those peoplewho saw that You lifted this people out fromamong them with Your great power. 14 They willconsequently say about the inhabitants of this landof Canaan — since they heard that You, Hashem, areamong this people, and that You, Hashem, appearto them eye to eye, and Your cloud stands over [i.e.,covers] them, and in a pillar of cloud You go before

them by day leading them, and in a pillar of fire bynight, thereby showing Your love for them, 15 and yetnow You will kill this entire people like a singleman [i.e., suddenly] — and all the nations (not justthe Egyptians) who have heard of Your reputationwill speak about the Canaanites’ strength, saying,16 ‘Because of Hashem’s inability to bring thispeople into the land that He swore to give them, Heslaughtered them in the desert.’

Moshe pleaded with Hashem to showcompassion and forgive the people’s sin17 “So now, please expand Your power of com-passion, my Master, and do as You once spoke,saying that 18 ‘Hashem, the Compassionate One, isslow to anger for everyone and abundant inkindness, He bears and forgives sin and rebellion,He cleanses of sin those who repent but does notcleanse those who do not, and eventually He recallsthe sins of the unrepentant fathers on the children,and on the third and fourth generations [i.e., thegrandchildren and great grandchildren] if they repeattheir father’s sins.’ ”

The Decree

Hashem forgave the people, but swore that theywould not see the land20 Hashem said to Moshe, “I have forgiven them inaccordance with your words (about what the nationswill say). 21 However, I swear that as surely as I amalive, the glory of Hashem will still fill the entireearth, 22 for all the men who saw My glory and Mymiraculous signs that I performed in Egypt and inthe desert, yet tested Me these ten times and didnot listen to My voice, 23 they will not see the landthat I swore to give their forefathers. In addition, allthose who anger Me will not see it.” tHashem promised to give Chevron to Kalev24 Hashem continued: “But My servant Kalev, becausethere was another spirit with him and he filled hisheart with devotion to follow after Me, I will bringhim to the area of land to which he came [i.e.,Chevron], and he and his offspring will drive out [itsinhabitants].”

Hashem commanded the people to turn back tothe desert25 Hashem continued: “Tell the people: ‘The Amale-kites and Canaanites dwell in the valley andmountain country on the land’s border, so do not tryto enter. Instead, tomorrow, turn back and journeytoward the desert, in the direction of the Sea ofReeds.’ ”


Hashem decreed that all the men over 20 woulddie in the desert over forty years (exceptYehoshua and Kalev), but their children wouldenter the land [and the women and Levi’im too]26 Hashem spoke to Moshe and to Aharon, saying,27 “For how long will I let this evil community ofspies live, considering that they are making BneiYisrael complain against Me? For I have heard BneiYisrael’s complaints, whom [the spies] are makingcomplain against Me. 28 Therefore, say to [BneiYisrael] that Hashem declared: ‘I swear that assurely as I am alive, if I will not do to you as youspoke in My ears [saying, ‘If only we had died in thisdesert’] then it’s as if I am not alive! 29 Thus in thisdesert your corpses will fall — all those counted inall your various counts; that is, all the men from theage of twenty years and up who complainedagainst Me. 30 You will not enter the land regardingwhich I raised my hand [i.e., took an oath], swearingto settle you in it [see Shemos 6:8], except for Kalevson of Yefuneh and Yehoshua son of Nun. 31 Butyour children — about whom you said, ‘They willbecome spoils!’ — I will bring them there, and theywill know the land that you detested. 32 In contrastyou will die — your corpses will fall in this desert.33 Your children will have to roam [lit., “pasture”] inthe desert for forty years and bear the consequencesof your sins [lit., “immoral strayings”] until yourcorpses have met their end in the desert.”

The Deaths of the Ten Spies

The ten spies died in a [fitting] plague36 Hashem continued: “As for the ten men whomMoshe sent to explore the land, and who thenreturned and made the entire community com-plain against him and Aharon, fully intending tospeak out [lit., “to bring out speech”] about the land— 37 these men who spoke out evil about the landnow died in the plague before Hashem. 38 ButYehoshua son of Nun and Kalev son of Yefunehlived on from among those men who went toexplore the land.”

The People’s Reaction

The people mourned on hearing the decree; agroup ascended the mountain bordering theland but were struck down by Amalekites andCanaanites39 Moshe told these words of Hashem to all of BneiYisrael, and the people mourned very much. 40 Thenext day some people arose early in the morning

and began ascending to the top of the mountain onthe land’s border, saying, “We’re here ready to gonorth [lit., “ascend”] to Eretz Yisrael, the place thatHashem said to go — for we have indeed sinned.”41 But Moshe said, “Why is it that you are trans-gressing Hashem’s command to turn back? Thiswill not succeed. 42 Do not ascend, for Hashem’sPresence is not among you, and then you will not bestruck down before your enemies. 43 For theAmalekites and Canaanites are there ready beforeyou, and you will fall in battle by the sword; this willhappen to you because of your having turned awayfrom following Hashem, and that’s why Hashemwill not be with you.”44 They defiantly ascended to the top of themountain, but the Ark of Hashem’s covenant andMoshe did not move from the midst of the camp.45 Then the Amalekites and Canaanites whodwelled on that mountain descended and struckand pounded them with blow after blow until theyreached Chormah (Destruction). t

Part 3. Mitzvos to Strengthen thePeople’s Faith(Verses 15:1–41)

Mitzvos Related to the Land: LibationsHashem commanded Bnei Yisrael to bring aminchah (flour offering) and nesech (libation)with every olah and shelamim – for a lamb, ramand ox15 1 Hashem spoke to Moshe, saying, 2 “Speak toBnei Yisrael and say to them: When in the end youcome to your homeland [lit., “land of your dwell-ings”] that I am giving you, 3 and you offer a fireoffering to Hashem — a burnt offering or a peacesacrifice — for the fulfillment of the utterance of avow or as a donation, or as an obligatory offering onyour festivals, to make a pleasing aroma forHashem, and [1] the offering is from cattle or sheep/goats, 4 then the one bringing his offering forHashem shall also bring a flour offering consistingof a tenth of an ephah of fine flour mixed with aquarter of a hin of oil. 5 In addition, you shall offer aquarter of a hin of wine for a libation with theburnt offering or the peace sacrifice — so shall youdo for each lamb offered. 6 Or, [2] for a fire offering ofa ram you shall prepare a flour offering consistingof two-tenths of an ephah of fine flour mixed with athird of a hin of oil, 7 and in addition one-third of ahin of wine for a libation — you shall bring these as


a pleasing aroma for Hashem. 8 And [3] when youoffer a young bull as a burnt offering or a peacesacrifice, for the fulfillment of the utterance of a vowor as a voluntary peace offering to Hashem, 9 thenhe shall bring with the young bull a flour offeringconsisting of three-tenths of an ephah of fine flourmixed with half a hin of oil. 10 In addition, you shallbring half a hin of wine for a libation; the flour offer-ing is a fire offering, a pleasing aroma for Hashem.11 So shall be done for each ox, or for each ram, orfor each lamb/kid from among the lambs or goats.12 According to the number of offerings that youoffer, so shall you offer flour offerings and libationsfor each one, so that the number of flour offeringsand libations will be according to their number.”

A convert must bring the same minchah andnesech offerings13 Hashem continued: “Every native Jew shall offerthese flour offerings and libations in this way, inorder to bring a fire offering that will be a pleasingaroma for Hashem. 14 And if a convert will come tolive with you, or he is among you now orthroughout your generations, and he will offer afire offering, a pleasing aroma for Hashem, justlike you also offer flour offerings and libations, soshall he offer them. 15 Regarding the entirecongregation — there shall be a single decree foryou and for the convert who dwells with you. This isan eternal decree throughout your futuregenerations; the convert shall be like you beforeHashem. 16 There shall be one Torah [i.e., teaching]and one law for you and for the convert whodwells with you.” t

Mitzvos Related to the Land: Challah

Hashem commanded Bnei Yisrael to separate aportion of their dough for Hashem17 Hashem spoke to Moshe, saying, 18 “Speak to BneiYisrael and say to them: Upon your coming intothe land to which I am bringing you, 19 when youeat from the land’s bread [made from its grain] youshall separate a sacred [lit., “elevated”] portion forHashem, as follows: 20 Before eating the bread youshall separate as a sacred portion a challah [lit., “asmall loaf”], the “first” portion of each of yourstandard sized doughs [lit., “kneadings”]; just as thesacred portion from the granary is separated, soyou shall separate it. 21 You shall give to Hashem asa sacred portion from only part of each dough, the“first” portion of each of your doughs, and so you willdo throughout your future generations.” q

Idolatry

Hashem explained how the community shouldatone for inadvertently committing idolatry22 Hashem continued: “If you [pl.] act inadvertentlyand commit idolatry, it is considered as if you do notfulfill all these commandments that Hashem toldMoshe — 23 all that Hashem commanded youthrough Moshe from the day that Hashem firstcommanded you and even what He will commandonward throughout your future generations —24 and if this sin was done inadvertently because of[lit., “from”] a mistaken ruling of the ‘eyes’ of thecommunity [i.e., the Sanhedrin], then the entirecommunity shall offer one young bull as a burntoffering, for a pleasing aroma for Hashem, alongwith its flour offering and libation according to theprescribed law [in 15:4-11], and one he-goat as a sinoffering. 25 The Kohen shall make atonement forthe entire community of Bnei Yisrael, and they willbe forgiven, for [the sin] was inadvertent and theybrought for their inadvertent act their burntoffering — a fire offering to Hashem — and theybrought their sin offering before Hashem. 26 Theentire community of Bnei Yisrael and the convertwho dwells among them will be forgiven, for ithappened to all the people inadvertently.” qHashem explained how an individual shouldatone for inadvertently committing idolatry27 “If a single person [lit., “soul”] will sin and commitidolatry inadvertently, he shall bring a she-goat inits first year as a sin offering. 28 The Kohen shallmake atonement for the person who erred whenhe sinned inadvertently before Hashem, to makeatonement for him, and he will be forgiven.29 There will be one Torah [i.e., teaching] for you [pl.]— the native Jew within Bnei Yisrael and theconvert who dwells among them — for anyonewho acts inadvertently.”

Hashem explained the punishment andatonement for committing idolatry intentionally30 “But the person [lit., “soul”] who will act defiantly[lit., “with an upraised hand”; i.e., intentionally] —whether of the natives or of the converts — he isblaspheming [i.e., scorning] Hashem; that person’ssoul will be cut off from among his people, 31 for hescorned the word of Hashem and nullified Hiscommandment; that person’s soul will becompletely cut off, when his sin is within him andhe has not repented.” t


Summary of Chronology On the twenty-ninth of Sivan (the third month of the year), Bnei

Yisrael arrived at Kadeish Barnei’a and sent spies to explore EretzYisrael.

The spies took forty days to explore the land. They returned on theeighth of Av (the fifth month) and gave their report to the people.

On hearing the report, the people cried all night — on Tishah B’Av,the ninth of Av — and complained to Moshe in the morning.

In response, Hashem decreed that all the men aged between twentyand sixty years would die in the desert, over a period of forty years.However, the spies died immediately. Some say they became sickand did not die until about a month later.

Immediately afterward, Hashem commanded the mitzvos oflibations and challah, and the laws of atonement for idolatry.

The episode of the man who desecrated Shabbos by gatheringwood might have occurred shortly after the incident of the spies, orat an earlier time — perhaps shortly after the Jews crossed the YamSuf (Reed Sea), or after the giving of the Torah, or sometime afterthe tribes formed degalim (camps).

Hashem taught the mitzvah of tzitzis after the incident of the spies,or at an earlier time (after the incident of the wood gatherer, if ittook place earlier).

Shabbos: The Incident of the WoodGatherer

Bnei Yisrael found a man gathering sticks onShabbos32 While Bnei Yisrael were in the desert, they founda man gathering sticks on the day of Shabbos.33 Those who found him gathering sticks broughthim to Moshe, Aharon, and the entire community.34 They put him in a guarded place, since it had notbeen specified what kind of death sentence had tobe done to him. q

At Hashem’s command, the people stoned himto death35 Hashem said to Moshe, “The man must be put todeath; the entire community shall stone himunremittingly with stone after stone [lit., “stones”]outside the camp until he dies.” 36 So the entirecommunity took him outside the camp and stonedhim with stones, and he died, just as Hashem hadcommanded Moshe. t

Tzitzis

Hashem told Bnei Yisrael to attach tzitzis to theirgarments, to remind them to perform themitzvos and not stray after their desires37 Hashem spoke to Moshe, saying, 38 “Speak to BneiYisrael and say to them that they should make forthemselves tzitzis [a fringe made up of distinctthreads] to hang on the corners of their garmentsthroughout their generations, and they should putwith the tzitzis of each corner an additional threadof blue wool. 39 And it [i.e., the group of threads alto-gether] will be for you the mitzvah of tzitzis, and youwill see it and thereby remember all of Hashem’scommandments and perform them, and you [pl.]shall not stray [lit., “explore”] after the desires ofyour hearts and your eyes which you tend to strayafter. 40 This is so that you will always rememberand perform all My commandments, and you willbecome holy to your God. 41 I am Hashem, yourGod, Who took you out of the land of Egypt in orderto be for you God on condition you accept Mycommandments; I am Hashem, your God.” ttt


Parashah Outline

Part 1. Korach’s Rebellion Korach and his followers challenged Moshe

Rabbeinu and Aharon, the Kohen Gadol,disputing the rights of the Kohanim andLevi’im.

Moshe proposed a test: they would bringincense on fire pans to see whom Hashemwould choose.

Hashem punished the rebels; they wereswallowed up by the earth or consumed byfire.

The fire pans were attached to the Altar for allto see as a remembrance sign.

Part 2. The People’s Rebellion The people remained doubtful and

complained about the deaths of Korach’sfollowers.

Hashem punished the people with a plague,which Aharon was able to stop by burningincense.

Hashem made Aharon’s staff miraculouslyblossom as a sign that he and the Levi’im hadbeen divinely chosen.

Finally acknowledging they had been wrong,the people were afraid they would die onapproaching the Mishkan. Hashem said theKohanim and Levi’im were responsible forguarding it.

Part 3. Gifts to the Kohanim andLevi’im

Hashem made a covenant confirming thatBnei Yisrael had to give gifts from the holyofferings to the Kohanim.

Bnei Yisrael also had to give the Levi’imtithes.

The Levi’im had to give a portion of theirtithes to the Kohanim.


Parashas

Part 1. Korach’s Rebellion(Verses 16:1–17:5)

Korach’s Accusation

Korach, together with Dasan, Aviram, On, and250 leaders of Yisrael, challenged Moshe andAharon16 1 Korach son of Yitzhar, son of Kehas, son ofLevi, took himself to one side to quarrel, and Dasanand Aviram sons of Eliav, and On son of Peles, allthree being descendants of Reuven, joined him.2 They defiantly rose up in public before Moshe,together with two hundred and fifty important menfrom Bnei Yisrael who were leaders of the com-munity, the ones called on at times of assembly torepresent the nation, men of renown.

Korach and his followers sought to discreditMoshe, and accused him and Aharon of takingtoo much greatness for themselves3 They all gathered against Moshe and Aharon andsaid to them, “You two have taken too muchgreatness for yourselves, for the entire community— all of them — are holy, and Hashem is in theirmidst. So why do you elevate yourselves overHashem’s assembly?”

Moshe’s ResponseMoshe fell on his face in anguish; he announceda divine test: Korach’s people would bring firepans with incense and Hashem would choosewho would serve Him in the Mishkan4 Moshe heard their claims and fell on his face indespair. 5 Then he spoke to Korach and his entirecommunity of supporters, saying, “Tomorrow morn-ing Hashem will make known who is His to carryout the Levi’im’s work and who is holy for thepriesthood, and He will bring them near to Him, andthe one whom He will choose, He will bring him andhis descendants near to Him to serve before Him.6 This is what you [pl.] shall do: Tomorrow youshall take for yourselves fire pans — Korach andhis entire community of supporters — 7 and put inthem fire [i.e., burning coals], and then at the Tent ofMeeting, before Hashem, you shall place on [the firepans] incense. It will be that the man whomHashem will choose by accepting his incense, he


alone will survive for he is the holy one to offerincense. Descendants of Levi, I have told you a greatthing, and it is a great and serious matter you havetaken upon yourselves to argue against Hashem!”

Moshe tried appeasing Korach, as well as theLevi’im8 Then Moshe said to Korach and the Levi’im,“Please listen, descendants of Levi. 9 Is it a smallmatter to you that the God of Yisrael separated youfrom the rest of the community of Yisrael in orderto bring you near to Him, to perform the work ofHashem’s Mishkan and to stand before the com-munity and serve them? 10 From all the tribes he hasbrought you [sing., i.e., Korach] near to this service,along with all your brothers, the descendants ofLevi, yet now you [pl.] also demand the priesthood?11 Because of this demand, you [sing.] and all yourcommunity who assemble with you, are reallyagainst Hashem — and as for Aharon, I made himKohen at Hashem’s bidding, so what is he that youcomplain against him?”

Moshe also sent for Dasan and Aviram [toappease them], but they refused to come12 Then Moshe sent messengers to call Dasan andAviram, the sons of Eliav, but they said, “We willnot go up to you! 13 Is it a small matter that youbrought us up from a land flowing with milk andhoney to cause us to die in the desert, that you alsorule over us and also made others rule over us!14 You have not even brought us to a land flowingwith milk and honey, nor have you given us anyhereditary fields and vineyards! Even if you wouldthreaten to gouge out the eyes of these men [i.e., us],we will not go up to you!”

Korach and his followers refused to make peace,so Moshe asked Hashem not to accept their[incense] offering, and he told Korach to beready for the test15 Moshe was very distressed. He said to Hashem,“Do not accept [lit., “turn to”] their offering [lit.,“flour offering”]. I did not take a donkey from anyone of them even when I had the right to, nor did Iwrong any one of them.”16 Moshe said to Korach, “You and your entirecommunity of supporters should be ready for thetest at the Tent of Meeting before Hashem tomorrow— you, they, and Aharon. 17 Each one of you shalltake his fire pan and you shall put incense onthem. Then the 250 men among you shall eachbring his fire pan before Hashem, two hundredand fifty fire pans in all, and you Korach andAharon as well, each one bringing his fire pan.” q

Divine Punishments

Korach incited the entire community againstMoshe and Aharon18 The next day each one of Korach’s followers tookhis fire pan, and they put fire on them and placedincense on them and stood at the Tent of Meeting’sentrance, and Moshe and Aharon also stood there.19 Korach gathered the entire community of BneiYisrael against [Moshe and Aharon] at the Tent ofMeeting’s entrance, but Hashem’s glory suddenlyappeared to the entire community in a cloud. qHashem declared He would annihilate thecommunity immediately, but Moshe and Aharonprayed for them20 Hashem spoke to Moshe and Aharon, saying,21 “Separate yourselves from amidst this com-munity, and I will annihilate them in an instant!”22 But they fell upon their faces and said, “God ofcompassion! God Who Knows of the thoughts [lit.,“souls”] of all people [lit., “flesh”]! Can it be that justone man sins — and You know who he is — yet Youwill send Your wrath on the entire community?” q[Hashem accepted the pleas.] He told the peopleto move away from the tents of Korach, Dasan,and Aviram; Moshe tried again to appeaseDasan and Aviram23 Hashem spoke to Moshe, saying, 24 “Speak to thecommunity, saying: Depart from the area aroundthe dwellings of Korach, Dasan, and Aviram.”25 Moshe arose and went to speak to Dasan andAviram, and the elders of Yisrael followed him.26 But Dasan and Aviram did not emerge so he spoketo the community, saying, “Move away now fromthe area next to the tents of these evil men, and donot touch anything that is theirs, lest you bedestroyed because of their many sins.” 27 [Thepeople] departed from the area next to thedwellings of Korach, Dasan, and Aviram, and fromall around. Then Dasan and Aviram emerged,standing upright and defiant at the entrances oftheir tents, with their wives, children, and infants.

Moshe announced a Divine sign28 Moshe said to the people, “With this event that isabout to happen you will know that Hashem sentme to perform all these acts of appointing others,and that the decisions did not come from the wishesof my heart: 29 If these men will die in a way that islike the death of all other people, and a usualhappening of death of all other people will bevisited upon them, then Hashem did not send me.


30 But if Hashem will create a new creation, and theground will open its mouth and swallow them andeverything that is theirs, and they will descendalive to the depths of Gehinnom, then you will knowthat these men angered Hashem.”

The ground swallowed up the rebels and the 250men were consumed by fire31 As soon as he finished speaking all these words,the ground that was beneath [Dasan and Aviram]split open, 32 and the earth opened its mouth andswallowed them and their households [lit.,“houses”], and also every person who belonged toKorach’s household and all the possessions. 33 Theyand everything that belonged to them descendedalive to the depths of Gehinnom, and the earthclosed its mouth and covered over them, and theywere lost to [lit., “from among”] the congregation ofYisrael. 34 All of Yisrael who were around them fledin fear at the sound of them being swallowed up, forthey said, “May be the earth will swallow us aswell!” 35 At the same time a fire went forth from Hashemand consumed the two hundred and fifty men whowere offering the incense. q

A Remembrance Sign

Hashem ordered Elazar to gather the fire pansand make them into a covering for the [Outer]Altar, as a sign and remembrance for the people17 1 Hashem spoke to Moshe, saying, 2 “Say toElazar son of Aharon the Kohen that he remove [lit.,“lift up”] the fire pans from among those burnt in theblaze, and tell him ‘Throw away the fire embersonto the ground,’ because [the fire pans] have be-come sanctified. 3 They [i.e., craftsmen] shall makethe fire pans of these sinners who sinned againsttheir souls into beaten-out sheets of copper as acovering for the Outer Altar, for [the sinners]brought them before Hashem and they therebybecame sanctified, and they will be there as aremembrance sign for Bnei Yisrael.” 4 Elazar theKohen took the copper fire pans that the ones whowere burned had brought before Hashem, and [thecraftsmen] beat them into a covering for the Altar.5 Hashem explained further: “It is a remembrance forBnei Yisrael, so that an outsider who is not one ofAharon’s offspring shall not approach the Altar toburn incense before Hashem, so that he will not belike Korach and his community of supporters, justas I Hashem already spoke through Moshe about[Aharon], that only he and his sons will beKohanim.” t

Part 2. The People’s Rebellion(Verses 17:6–18:7)

The Complaint

The people accused Moshe and Aharon of killingthe 250 men [by telling them to offer incense]6 On the following day, the entire community ofBnei Yisrael complained against Moshe andAharon, saying, “You made Hashem’s people [i.e.,the two hundred and fifty leaders] die!” 7 As thecommunity was gathering against Moshe andAharon, they turned toward the Tent of Meeting,and, lo and behold, the Cloud was covering it, andHashem’s glory appeared there, 8 so Moshe andAharon came [sing.] to the front [i.e., entrance] ofthe Tent of Meeting. q

The Plague

Hashem sent a plague to ravage the people;Aharon stopped it with incense9 Hashem spoke to Moshe, saying, 10 “Remove [lit.,“lift”] yourselves from amidst this community, and Iwill annihilate them in an instant.” But [Moshe andAharon] fell on their faces in prayer.11 Then Moshe said to Aharon, “Take the fire pan,put on it fire [i.e., coals] from atop the Altar, placeon it incense, and go quickly with it to the commu-nity and provide atonement for them, for the divinewrath has gone forth from before Hashem — theplague has begun!” 12 So Aharon took the fire pan asMoshe had spoken and ran into the midst of thecongregation, and indeed the plague had begunkilling among the people. He put the incense on thefire pan and provided atonement for the people.13 He stood between the dead and the living, andthe plague was stopped. 14 The number of dead inthe plague was fourteen thousand, seven hundred[14,700], besides the number of dead who had dieddue to the matter of Korach. 15 Aharon returned toMoshe, to the entrance of the Tent of Meeting, andthe plague was finally stopped. t

A New Remembrance Sign: Aharon’s staff

Hashem told Moshe to take a staff from eachtribal leader and place the staffs before the Aron16 Hashem spoke to Moshe, saying, 17 “Speak to BneiYisrael and take from them a staff for each tribe[lit., “paternal house”]; from all the leaders of theirtribes take twelve staffs altogether. Inscribe eachone’s name on his staff, 18 and on the staff of thetribe of Levi inscribe Aharon’s name, for there shall


be just one staff for the head of their tribe [lit.,“paternal houses”] of Kohanim and Levi’im. 19 Thenplace [the staffs] in the Tent of Meeting, in front ofthe Ark of Testimony where I meet with you [pl.].20 It will be that the one whom I will choose to serveme, his staff will blossom, and I will thereby stilland remove from Me the complaints of Bnei Yisraelwhich they are complaining about against you [pl.].”21 Moshe told Hashem’s words to Bnei Yisrael, andall their tribal leaders gave him a staff for theirtribes [lit., “paternal houses”], one staff for eachleader — twelve staffs altogether — and hepositioned Aharon’s staff in the middle of theirstaffs. 22 Moshe put the staffs before Hashem in theTent of the Testimony [i.e., in the Holy of Holies].

Aharon’s staff blossomed and grew almonds;Hashem told Moshe to place it in front of theAron23 On the following day Moshe entered the Tent ofthe Testimony and, lo and behold, Aharon’s staff ofthe House of Levi had blossomed, and it had alsoalready produced blossoms that fell and it hadsprouted buds and had grown almonds. 24 Moshebrought out all the staffs from before Hashem inthe Tent of Meeting to all of Bnei Yisrael, and eachone of the leaders recognized [lit., “saw”] and tookhis staff. t25 Hashem said to Moshe, “Return Aharon’s staff towhere it was in front of the Ark of Testimony, forsafekeeping and as a sign of remembrance forrebellious people [lit., “children”], and you willthereby end their complaints against Me, so thatthey will not die because of them.” 26 Moshe did so;just as Hashem commanded him, so he did. t

Guarding the Mishkan from UnauthorizedEntry

Bnei Yisrael thought they would die if they cametoo near the Mishkan [since they could not servein it]27 Then Bnei Yisrael spoke to Moshe, saying, “Look!Many of us died, many of us were lost from thenation — all of us are already considered lost! 28 Foranyone who approaches and enters the Courtyard, asis permitted, but then approaches and entersHashem’s Mishkan will die! Will we ever havefinished dying?!” qHashem said that the Kohanim were responsiblefor guarding the Mishkan from strangers; theLevi’im would help them18 1 Hashem said to Moshe to say to Aharon, “You,

along with your sons and your paternal family [lit.,“house”], the family of Kehas, will bear thepunishments for the sin of unlawfully touching thesanctified objects [lit., “Sanctuary”]; and you, alongwith your sons, the Kohanim, will bear thepunishments for the sin of Levi’im unlawfullyassuming your priesthood duties. 2 Also yourbrothers, the families of Gershon and Merari, thetribe of Levi, your father’s tribe — bring them nearto Hashem to be with you, and they shall join you inwarning others and serve you by helping you lookafter the Mishkan; but only you along with your sonsshall stand guard in the Mishkan before the Tent ofthe Testimony [i.e., the Holy of Holies]. 3 [TheLevi’im] shall help you keep your charge and thecharge of the entire Tent, but they shall notapproach the holy objects and the Altar to performthe priesthood duties, so that they will not die,neither they nor you. 4 They shall join you and helpkeep the charge of the Tent of Meeting concerningeverything required for the Tent’s service; anoutsider shall not approach you to perform thepriesthood duties. 5 You [pl.] shall guard the chargeof the Holy Sanctuary and its objects and the chargeof the Altar, so that there will not again be divinewrath against Bnei Yisrael.”6 Hashem continued: “Look, I have gladly taken [i.e.,drawn close] your [pl.] brothers, the Levi'im, fromamong Bnei Yisrael; they are given over to you as agift for the service of Hashem, to perform the workrequired for the Tent of Meeting. 7 You, along withyour sons, shall keep charge of your priesthoodduties regarding every matter of the Altar and inthe Tent and even within the partition curtain [i.e., inthe Holy of Holies], and you shall perform yourduties. I am giving your priesthood duties to you asa gift [lit., “service that is a gift”]; any outsider [i.e.,non-Kohen] who approaches to serve will be put todeath by Hashem.” t

Part 3. Gifts to the Kohanimand Levi’im

(Verses 18:8–32)

Gifts to the KohanimHashem made a covenant giving the Kohanimportions of the offerings that Bnei Yisraeldedicate to Him8 Hashem spoke to Aharon: “Look, I have gladlygiven over to you the charge of safeguarding Mysacred [lit., “separated and raised up”] portions and


all the holy sacrificial offerings of Bnei Yisrael; Ihave given all of them to you as a sign of greatness,and to your descendants, as an eternal decree.

The Yisraelim and Levi’im would give the Kohanimgifts [twenty-four matenos kehunah]9 Hashem continued: “This will be yours from theholy of holies [i.e., the holiest offerings], from whenthe parts of the offerings that must be put on the Altarfire have been offered: all [Bnei Yisrael’s] holiestofferings, all their flour offerings, all their sinofferings, and all their guilt offerings, and you alsoget all stolen items that they return to Me [see 5:5-8];[each offering] is holy of holies for you and yourdescendants. 10 In a place that is the holy of holies[i.e., the Courtyard] you shall eat it; every maleKohen may eat it — it shall be holy to you.11 “This shall also be yours: their separated giftportions [e.g., from peace offerings], that is, all thegifts that are wave offerings of Bnei Yisrael; I havegiven them to you, along with your male andfemale descendants, as an eternal decree; anyonepure in your household may eat [them].12 “Also, when Bnei Yisrael enter the land and taketithes, all the best portions of oil and all the bestportions of wine and grain, that is, the first tithes of[the crops] that they shall separate and present toHashem [the terumah gedolah], I have given them toyou. 13 The first ripe fruits of everything that is intheir land, which they shall bring to the House ofHashem, will be yours; anyone pure in yourhousehold may eat [them]. 14 Everything conse-crated in Yisrael through a vow will be yours. 15 “Every male that issues first from [lit., “opens”] thewomb of any creature [i.e., firstborns] that [BneiYisrael] shall bring to Hashem — among peopleand animals — will be yours; however, you shallsurely redeem the firstborn of people [i.e., by takingthe redemption money from the Yisrael], and youshall redeem the firstborn of the impure animal[i.e., donkey, by taking a lamb]. 16 As for [a person’s]redemption — you shall redeem the firstborn fromwhen he is a month old according to a fixedassessment of five silver shekels of the sacredshekel coin; [that shekel] is equivalent to twentygeirah coins.17 “But you shall not redeem firstborns of kosheranimals: the firstborn of an ox or the firstborn of asheep or the firstborn of a goat, for they are holy.You shall throw their blood on the Altar and burntheir fats as a fire offering, for a pleasing aroma forHashem. 18 Their flesh, however, will be yours; likeyour portions from peace offerings, that is, the breast

that is waved and the right thigh [i.e., upper hind leg]that is raised, they will be yours.”19 “Every sacred [lit., “separated and raised up”]portion of the holy offerings that Bnei Yisrael willseparate for Hashem, I have given to you, alongwith your sons and daughters, as an eternaldecree; it is an eternal saltlike covenant [i.e.,unspoilable and irrevocable] before Hashem, for youalong with your descendants.”

The gifts were the Kohanim’s as an eternaldecree20 Hashem then said to Aharon, “You will not havean inheritance like the other tribes of Bnei Yisrael intheir land, nor will you have a portion among themin the spoils of war; I am your portion and yourinheritance among Bnei Yisrael.” q

Tithes to the Levi’im

The Levi’im would receive tithes (ma’aserrishon) from Bnei Yisrael in return for working inthe Mishkan21 Hashem continued: “And to the descendants ofLevi — look! — I have given to them every tithefrom the produce in Yisrael [the ma’aser rishon] as aninheritance, in return for their work, that theyperform the service of the Tent of Meeting. 22 Forthe rest of Bnei Yisrael must no longer approachthe Tent of Meeting to perform the Levi’im’s duties,since it would cause them to bear a sin and to die.23 Rather, the Levi’im [themselves] shall perform theservice of the Tent of Meeting, and they will bear[Bnei Yisrael’s] sin for failing to warn them; it is aneternal decree throughout your generations.Among Bnei Yisrael they will not, however, inheritan inheritance in the land, 24 for the tithe of BneiYisrael which [Bnei Yisrael] shall separate toHashem as a sacred portion [ma’aser rishon], I havegiven to the Levi'im as an inheritance. Therefore, Isaid to them that among the rest of Bnei Yisraelthey shall not inherit an inheritance.” t

A Tithe from the Levi’im to the Kohanim

The Levi’im had to give a “tithe of the tithe”(terumas ma’aser) to the Kohanim25 Hashem spoke to Moshe, saying, 26 “Speak to theLevi'im and say to them: When you take from BneiYisrael the tithe [ma’aser rishon] that I have given toyou from them as your inheritance, you mustseparate from it Hashem’s sacred portion [terumasma’aser], a tithe [i.e., a tenth] from the tithe. 27 Yoursacred portion [terumas ma’aser] will be forbidden tonon-Kohanim since it will be considered by you like


Summary of Chronology Korach rebelled against Moshe and Aharon immediately after the decree

condemning those over the age of twenty to die in the desert. The rest of the events of the parashah followed one after the other.

the sacred portion [terumah gedolah] of grain thatBnei Yisrael separate from the granary and like thesacred portion [terumah gedolah] of wine or oil madefrom the fully ripe produce from the pit of thewinepress or olive press. 28 Just as Bnei Yisrael taketithes so shall you, too, separate Hashem’s sacredportion [terumas ma’aser] from all your tithes thatyou shall take from Bnei Yisrael, and you must givefrom [them] Hashem’s sacred portion to Aharonthe Kohen. 29 From all your gifts of tithes from BneiYisrael separate all of Hashem’s required sacredportion [terumas ma’aser and, if the Yisrael did nottake it, terumah gedolah]; from all the best of itseparate from it its sanctified portion [the terumah].

30 Also say to [the Levi’im]: When you have sepa-rated its best part from it [the terumas ma’aser],then the rest shall be considered to the Levi’imdevoid of any sanctity like the ordinary grain of thegranary and the ordinary produce of the pit ofgrapes or olives of a Yisrael. 31 Thus, you may eat it inany place whatsoever, you and your household, forit is a remuneration from Bnei Yisrael to you inreturn for your work in the Tent of Meeting.32 When you have separated its best part from it forthe Kohen [as terumas ma’aser], you will not bear asin because of it; do not profane the holy offeringsof Bnei Yisrael and you will not die.” ttt


Parashah Outline

Part 1. The Parah Adumah Hashem commanded Bnei Yisrael to prepare

ashes from a parah adumah (red cow). He told them to add the ashes to spring water

and sprinkle the water on anyone who hadbecome tamei (ritually impure) from contactwith a dead body. This would purify themand permit them to enter the Mishkan.

Part 2. The Sanctity of the Camp In their fortieth year in the desert, the nation

arrived in Kadeish, at the border of Edom. Miriam died in Kadeish, and then there was

no water for the people to drink. Hashem told Moshe and Aharon to speak to

the rock so that it would bring forth water. Moshe hit it instead. Although water still

came forth, Hashem decreed that he andAharon would die in the desert.

Part 3. Bnei Yisrael’s Journey toEretz Yisrael

Bnei Yisrael asked Edom for permission tocross their land but were refused.

Aharon died while Bnei Yisrael were still atthe border of Edom. The Clouds of Glory thendisappeared and Amalek attacked. BneiYisrael eventually defeated them.

Bnei Yisrael journeyed around Edom andMoav to reach Eretz Yisrael. When theycomplained, Hashem sent snakes to smitethem, but then told Moshe to make an imageof a snake to heal them.

After crossing the Arnon Valley and seeingthe miraculous death of the Amorites, theysang praises to Hashem and sang about themiraculous well.

Bnei Yisrael conquered the lands of kingsSichon and Og.


Parashas

Part 1. The Parah Adumah(Verses 19:1–22)

A Means to Purify

Hashem commanded Bnei Yisrael to make ashesfrom a red cow, in order to purify someonetamei from contact with a corpse19 1 Hashem spoke to Moshe and Aharon, saying,2 “This is the decree of the Torah that Hashemcommanded, saying: Speak to Bnei Yisrael, and tellthem that they shall bring [lit., “take”] to you [sing.] acompletely red cow that has no blemish and thathas never had a yoke put [lit., “go up”] on it.”3 Hashem continued: “You shall give it to Elazar theKohen, and he shall have someone take it to a placeoutside the camp and someone shall slaughter it infront of him. 4 Then Elazar the Kohen shall takesome of its blood with his right forefinger, andsprinkle some of its blood seven times while facingtoward the front [i.e., entrance] of the Tent ofMeeting. 5 Then a Kohen shall burn the cow before[Elazar’s] eyes; he shall burn its hide, its flesh, andits blood, along with its waste matter in itsintestines. 6 “Then the Kohen shall take a piece ofcedar wood, some hyssop, and scarlet-dyed wooland cast them into the fire burning the cow. 7 TheKohen who does this shall wash [i.e., immerse] hisgarments of priesthood and bathe [i.e., immerse] hisbody in the water of a mikveh; the Kohen will beimpure until evening and afterward he may enterthe camp of the Shechinah [i.e., Courtyard]. 8 The onewho burns [the cow] shall wash [i.e., immerse] hisgarments in water and bathe [i.e., immerse] hisbody in water, and he will be impure untilevening. 9 A ritually pure man shall gather thecow’s ashes and place them outside the camp in apure place; [they] shall be for safekeeping for thecommunity of Bnei Yisrael, for use as sprinklingwater; [the cow] is used for purification. 10 The onewho gathers the cow’s ashes shall wash [i.e.,immerse] his garments and will be impure untilevening. [The laws of the red cow] will be aneternal decree throughout their generations for BneiYisrael and for the convert who lives amongthem.”


The Tumah of Touching a Corpse

One who touches a dead body becomes tameifor seven days and must purify himself with theashes11 Hashem continued: “One who touches the corpseof any human being [lit., “soul”] will be impure for aperiod of seven days. 12 He shall purify himself with[the cow’s ashes] on the third day and on theseventh day, and then he will become pure afterimmersing; but if he will not purify himself on thethird day and on the seventh day, he will notbecome pure. 13 Anyone who touches a corpse,specifically a human being who died and not ananimal, and he does not purify himself with theashes — if he then entered the Mishkan’s Courtyardhe has defiled Hashem’s Mishkan [i.e., treated it asprofane]. That person [lit., “soul”] will be spirituallycut off from Yisrael, for the sprinkling water wasnot thrown on him. He remains [lit., “will be”]impure; his impurity continues to be within himeven if he immersed.”

If someone dies in a tent, anything in the tent istamei for seven days14 Hashem continued: “This is the law: when a mandies in a tent [i.e., covered area], anyone or anythingthat comes into the tent while the corpse is thereand anything that is in the tent when the man dieswill be impure for a period of seven days; 15 and anyopen clay container that has no tight fitting lid on itis impure. 16 Also, anyone or anything in an openfield [i.e., uncovered area] that touches someoneslain by a sword, or any other corpse, or even ahuman bone, or a person’s grave, will be impurefor a period of seven days.”

The Purifying Waters

The ashes of the red cow were added to springwater, and the water sprinkled on whoever andwhatever was tamei17 Hashem continued: “They shall take for theimpure person or object some of the ashes from theburnt cow of purification, and [someone] shall puton [the ashes] spring [lit., “living”] water that wasadded directly to a vessel [i.e., he shall stir the ashesinto the water until they are covered]. 18 Then a pureman (a Kohen) shall take some hyssop and dip it inthe water and sprinkle the water on the tent, andon all the objects and people who were thereinside it, and on anyone who touched while in anopen field the bone of a corpse or a slain person orany other corpse or a grave. 19 The pure person

shall sprinkle the water on the impure person orobject on the third day and on the seventh day, andhe must purify him on the seventh day to completethe purification, and [the person] shall wash [i.e.,immerse] his garments and bathe [i.e., immerse] hisbody in the water of a mikveh, and he will becomepure in the evening. 20 But a man who becomesimpure and does not purify himself — if he thenentered the Courtyard of the Beis HaMikdash, thatperson [lit., “soul”] will be spiritually cut off fromamong the congregation of Yisrael, for he hasdefiled Hashem’s Sanctuary; the sprinkling waterwas not thrown on him, so he is still impure.”

The law of carrying or touching the purifyingwaters21 Hashem continued: “All this will be for [BneiYisrael] an eternal decree. Moreover, one whocarries or sprinkles the sprinkling water not forpurifying will be impure for seven days and shallwash [i.e., immerse] himself and his garments on theseventh day; but one who merely touches thesprinkling water shall immerse and will only beimpure until the evening.”

The law of touching someone tamei fromcontact with a corpse22 Hashem continued: “Anything that someoneimpure from touching a corpse will touch willbecome impure, and so too a person who toucheshim will become impure until the evening.” t

Part 2. The Waters of Merivah(Verses 20:1–20:13)

Miriam’s Death and the Disappearance ofthe Well

Bnei Yisrael arrived at Kadeish in the first month[of their fortieth year in the desert]. [Most ofthe first generation had now died.] Miriam diedthere; the rock that provided the people withwater disappeared; and, afraid they would dieof thirst, they quarreled with Moshe20 1 In the first month of their fortieth year in thedesert, Bnei Yisrael — the entire community —entered the Tzin Desert, and the people settled inKadeish. There Miriam died, and there she wasburied. 2 Then, suddenly, there was no water for thecommunity to drink, so they gathered againstMoshe and Aharon. 3 The people quarreled withMoshe and said, saying to him to respond, “If onlywe had died already by the same death as that of


our brothers who died before Hashem! 4 Why didyou [pl.] bring Hashem’s congregation to thisbarren desert, to die here [lit., “there”] from thirst,both we and our animals? 5 And why did you [pl.]bring us up from Egypt only to bring us to thisterrible place? It is not a place suitable for theplanting of seeds, fig trees, grapevines, or pome-granate trees, and even worse there’s no water todrink!” 6 Moshe and Aharon came quickly to theTent of Meeting’s entrance because of the angrycongregation, and they fell on their faces in prayer.The glory of Hashem appeared to them alone. t

The Miracle at the Rock

Hashem told Moshe and Aharon to speak to therock and it would again give water7 Hashem spoke to Moshe, saying, 8 “Take the staffand assemble the community, you and yourbrother, Aharon, and speak [pl.] to the rock infront of them [lit., “before their eyes”], and then itwill give forth its water. Thus you [sing.] will bringforth water for them from the rock, and give thecommunity and their animals to drink.”

Moshe struck the rock twice with his staff, andabundant water came forth9 Moshe took the staff from its place before the Arkof Hashem, as He had commanded him, 10 and thenMoshe and Aharon assembled the congregation infront of the rock. On being provoked [Moshe] saidto them, “Listen now, obstinate ones! Shall webring forth water for you from this rock aboutwhich we have not been commanded?!”11 Then Moshe raised his hand and struck the rockof his choice twice with his staff. Abundant watercame forth, and the community and their animalsdrank. qMoshe and Aharon would not bring Bnei Yisraelinto Eretz Yisrael because they did not sanctifyHashem’s Name12 Hashem said to Moshe and to Aharon, “Becauseyou [pl.] did not trust in Me enough to sanctify Mein front of Bnei Yisrael by speaking to the rock,therefore you will not bring this congregation intothe land that I have given them.” 13 These are thewaters of strife, where Bnei Yisrael quarreledabout the lack of water with Hashem, and where inthe end He was sanctified through [the waters]. q

Part 3. Bnei Yisrael’s Journeyto Eretz Yisrael

(Verses 20:14–22:1)

The Request to Cross Edom

Moshe sent messengers to Edom’s king, askingto cross his land, but was refused14 Moshe sent messengers from Kadeish to the kingof Edom, saying: “So said your brother Yisrael: Youknow about all the hardship that has befallen us —15 how our forefathers went down to Egypt, and wedwelled in Egypt for many years, and the people ofEgypt did much evil to us and to our forefathers.16 We then cried out to Hashem, and He heard ourvoice and sent an angel [i.e., Moshe] who took usout of Egypt. Look! We are now in Kadeish, a cityat the edge of your territory. 17 Please help a littleand let us pass through your land. We will not,however, pass through any field or vineyard, andwe will not drink the well’s water that we possess,but will purchase from you food and water instead.We will go along the king’s highway and not turnaside to the right or to the left until we will havepassed through your territory.”18 But the king of Edom said to [Moshe], “You shallnot pass through [my territory] lest I go out togreet you with the sword!”

Bnei Yisrael made a second request, but Edomrefused and went out to confront them19 Then Bnei Yisrael said to [the king of Edom], “Weshall go up along the beaten path in the mountains,and if we drink any of your water — whether I ormy livestock — I shall give you [its] full price.There is nothing at all to harm you; I will simplypass through on foot.” 20 But he said in response,“You will not pass through!” And Edom went out tothe border to confront [Bnei Yisrael] with a hugearmy [lit., “people”] and with a strong show of force[lit., “strong hand”]. 21 Thus Edom refused to allowYisrael to pass through its territory, and BneiYisrael turned away from [its border]. t

Aharon’s Death

At Mount Hor, Hashem told Moshe that Aharonwould die. He was to take him and Elazar up themountain and appoint Elazar the Kohen Gadol22 After they journeyed from Kadeish, Bnei Yisrael— the entire community — came to Mount Hor.23 Hashem said to Moshe to say to Aharon at MountHor, on the border of the land of Edom, saying,


24 “Aharon will now die and his soul will be broughtin to the Next World where his ancestors [lit.,“people”] reside, for he will not come into the landthat I have given to Bnei Yisrael, because you [pl.]both rebelled against My word [i.e., disobeyed Myorder to speak to the rock] on account of the watersof strife. 25 With consoling words take Aharon andElazar his son, and bring them up Mount Hor.26 There disrobe Aharon of his Kohen Gadolgarments and put them on Elazar his son; the soulof Aharon will then be brought in to the Next Worldand he will die there.”Moshe did so, Aharon died, and all of BneiYisrael mourned him for thirty days27 Moshe did just as Hashem commanded and thethree of them ascended Mount Hor in front [lit.,“before the eyes”] of the entire community ofYisrael. 28 Moshe disrobed Aharon of his garmentsand put them on [Aharon’s] son Elazar, andAharon died there on top of the mountain. ThenMoshe and Elazar descended from the mountain,29 and the entire community saw that Aharon hadpassed away. The entire House of Yisrael wept forAharon for thirty days. q

Amalek’s AttackThe “Canaanite” [i.e., Amalek] attacked BneiYisrael. Bnei Yisrael made a vow to Hashem,then annihilated them21 1 The Canaanite, the king of Arad who dwelledin the south of Canaan, heard that the nation ofYisrael was coming along the southern route onwhich the twelve spies had once traversed, and hebattled against Yisrael and captured from [them] acaptive. 2 So Yisrael made a vow to Hashem andsaid, “If You give this people into my hands, I willconsecrate the plunder from their cities to theMishkan’s treasury.” 3 Hashem heard Yisrael’s voiceand gave the Canaanite people into their hands; and[Yisrael] killed them and consecrated their citiesand named the place Chormah [lit., “Conse-crated”]. t

The Journey around Edom and Moav (and the Trials Along the Way)

The people complained about the journeyaround Edom and about the mann. Hashemsent fiery snakes to smite them4 [Bnei Yisrael] had journeyed back from Mount Horseven encampments on the way to the Yam Suf [Seaof Reeds] and had to go around the land of Edom.The people’s spirit could not bear [lit., “grew short

with”] the difficulties of the way. 5 So the peoplespoke against God and Moshe: “Why did You [pl.]bring us up from Egypt to die in the desert? Forthere is no food [lit., “bread”] and no water here,and our spirits are fed up and disgusted with thisvery light [i.e., insubstantial] bread [i.e., manna].”6 In response Hashem sent the fiery snakes againstthe people. They bit the people and many peoplefrom Bnei Yisrael died.

The people asked Moshe to pray for them.Hashem told him to place the image of a snakeon a high pole, to heal them7 The people then came to Moshe and said, “Wehave sinned, for we spoke against Hashem andagainst you. Pray to Hashem that He remove thesnakes from us.” So Moshe prayed for the people.8 Hashem said to Moshe, “Make for yourself thelikeness of a fiery snake and place it on a high pole,and it will be that anyone who has been bittenshall look at it and live.” 9 Moshe made a coppersnake and placed it on the high pole. So it was thatwhenever a snake bit a man, he would gazeintently at the copper snake and live.

After journeying around Edom and Moav, BneiYisrael camped on the other side of the ArnonValley10 Bnei Yisrael journeyed on and camped in Ovos.11 They journeyed from Ovos and camped in IyeiHaAvarim [The Barren Passes], in the desert thatfaces Moav, on its eastern side [lit., “where the sunshines”]. 12 From there they journeyed on andcamped by the Zered River. 13 From there theyjourneyed on and camped in a place on the otherside of the Arnon Valley that is in the strip of desertextending from and part of the border of theAmorites; for the Arnon Valley is the border ofMoav, between Moav and the Amorites.

The Torah poetically recounts the miraculousdeaths of the Amorites in the Arnon Valley14 Concerning this encampment and the miraclesperformed there it will be said in the story [lit.,“book”] of Hashem’s wars, when people recount themiracles done for our forefathers, that He gave [i.e.,did for] them miracles at the Sea of Sufah [Reeds],and also in the valleys of Arnon. These are themiracles: 15 There was a spillage of streams ofAmorite blood in the valleys that occurred when theAmorite mountain stretched out and moved towardthe Moavite settlement of Ar and leaned on themountain on Moav’s border, crushing Amoriteshiding there. 16 And from there the blood came to the


well which brought it to Yisrael’s camp; it is the wellabout which Hashem said to Moshe, “Gather thepeople and I will give them water.” qBnei Yisrael sang in praise of the well17 Then when they saw the miracle, Yisrael weremoved to sing [lit., “will sing”] this song: “Arise, Owell, from the Arnon valley. Let us call out to it inpraise! 18 This is the well that the princes once “dug”it, nobles of the people “bored” it, by cutting thestone with their staff of God. From the barrendesert it was given to Bnei Yisrael as a gift. 19 Andfrom when it was given as a gift it accompanied them,descending with them to the valleys, and from thevalleys ascending with them to the heights, 20 andfrom the heights it went with them to the de-pression that is in the field of Moav, at the top ofthe peak that overlooks the surface of the desertknown as Yeshimon [Wasteland].” t

The Conquest of Sichon and OgBnei Yisrael sent messengers to Sichon, king ofthe Amorites, offering to cross his land in peace21 Moshe, on behalf of Yisrael, sent messengers toSichon, king of the Amorites, saying, 22 “Let [us]pass through your land. We will not turn aside toenter any field or vineyard. We will not drink thewell’s water that we possess, but will purchase foodand water instead. We will go along the king’shighway until we will have passed through yourterritory.”Sichon refused and went out to wage war, soBnei Yisrael smote him and took possession ofhis land23 But Sichon did not let Yisrael pass through histerritory. Instead, Sichon gathered all his people[i.e., fighting men] and went out to the desert toconfront Yisrael. He came to Yahatz and there hebattled against Yisrael. 24 Yisrael struck him and hispeople down with the edge of the sword and tookpossession of his land, from the Arnon Valley to theYabbok River bordering Ammon, that is as far as theland of the descendants of Ammon — for theborder of the descendants of Ammon waspowerful in that Hashem had prohibited attackingthem.

Bnei Yisrael settled in the Amorite cities, alsothose which Sichon had taken them from Moav25 Yisrael took all these cities; and later on Yisraeldwelled in all the cities of the Amorites — inCheshbon and all its nearby villages [lit.,“daughters”]. 26 For Cheshbon [had become] the city

of Sichon, king of the Amorites; he had foughtagainst the former king of Moav and took from hiscontrol all his land including Cheshbon as far as theArnon Valley.

The Torah recounts a parable describing the warbetween Sichon and Moav [proving BneiYisrael’s right to dwell in what was once Moav]27 About that war between Sichon and Moav theparable tellers said to Sichon: “Enter Cheshbonwith your soldiers! Let it be built anew and reestab-lished as Sichon’s city. 28 From there he would go onto conquer other areas of Moav. Hence: For a fire [i.e.,Sichon and his soldiers] has gone out from Chesh-bon, a flame from the city of Sichon; it consumedthe inhabitants of the region of Ar of Moav as well asthe priests [lit., “masters”] of Arnon’s altars. 29 Woeto you, people of Moav — you are cursed! You arelost, people of the idol Kemosh! [Kemosh] hasgiven over [Moav’s] sons to be fugitives from thesword, and its daughters [i.e., the women] into cap-tivity to Sichon, king of the Amorites. 30 [Moav’s]sovereignty over Cheshbon has been lost; it hasbeen removed from Divon. We laid waste Moav’speople as far as Nofach, which is near Meidva.”31 Yisrael settled in the land of the Amorites.

Moshe sent spies to Yazeir; the spies conqueredit by themselves32 Moshe later sent men to spy out Yazeir, and theycaptured its nearby villages and drove out theAmorites who were there.

Og, king of Bashan, went out to wage waragainst Bnei Yisrael. They smote him and tookpossession of his land33 [Bnei Yisrael] turned and went north [lit.,“ascended”] on the way to the Bashan district. Og,king of Bashan — he and all his people [i.e., fightingmen] — went out to confront them, to make war atEdre’i. 34 Hashem said to Moshe, “Do not fear him,for I have given him into your hand, along with allhis people and his land, and you will do to him asyou did to Sichon, king of the Amorites, whodwelled in Cheshbon.” 35 [Bnei Yisrael] struckdown [Og], his sons, and all his people, leaving himnot a single survivor, and they took possession ofhis land.

Bnei Yisrael journeyed on and camped oppositeYericho22 1 Bnei Yisrael journeyed on and camped on theplains of Moav, on the other side of the JordanRiver in the region of Jericho. qqq


Summary of Chronology On the first of Nissan, the day the Mishkan was set up, almost one

year after Bnei Yisrael left Mitzrayim, Hashem commanded Moshethe laws of the parah adumah.

The rest of the events recorded in the parashah took place in thefortieth year of Bnei Yisrael’s sojourn in the desert.

Bnei Yisrael arrived in Kadeish on the tenth of Nissan (the first month).Miriam died that same day, and the incident with the rock followed.

Four months later, after the unsuccessful request to cross Edom’sland, Bnei Yisrael arrived at Mount Hor. There Aharon died on the firstof Av (the fifth month).

Amalek attacked right afterward, and Bnei Yisrael retreated. Aftermourning Aharon anew, they fought back against Amalek.

The people then journeyed around Moav and Edom to reach the landof the Amorites.

In Elul (the sixth month), they fought Sichon, king of the Amorites; inTishrei (the seventh month) they captured Yazeir; and right after, onthe 23rd of Tishrei, they battled Og, king of Bashan. They arrived atthe plains of Moav shortly afterward and camped there by the JordanRiver.


Parashah Outline

Part 1. Moav’s Conspiracy toHarm Bnei Yisrael

Balak, the king of Moav, called Bilam tocome to Moav and curse Bnei Yisrael.

On the way to Moav, an angel obstructedBilam’s donkey. When Bilam hit it, itrebuked him. Then the angel rebuked himfor going to curse Bnei Yisrael, but he didnot listen and went anyway.

Part 2. Bilam’s BlessingsBalak took Bilam to three different places

to curse Bnei Yisrael.Against his will, Hashem made Bilam bless

Bnei Yisrael four times with favorableprophecies.

Part 3. The Incident in ShittimThe women of Moav enticed Bnei Yisrael

to act promiscuously and worship theiridol, Baal Pe’or. Incensed, Hashem sent aplague to punish Bnei Yisrael.

The plague ended when Pinchas, son ofElazar the Kohen Gadol, killed Zimri,leader of the tribe of Shimon, for sinningwith a Midianite woman in public.

Summary of Chronology on page 51

Parashas

Part 1. Moav’s Conspiracyto Harm Bnei Yisrael

(Verses 22:2–40)

Moav’s Fear

Moav was very afraid of Bnei Yisrael soconsulted with the elders of Midian22 2 When Balak son of Tzippor saw [i.e., compre-hended] everything that Yisrael had done to theAmorite king, Sichon, as well as Og, 3 the people ofMoav became very afraid of the people of Yisrael onhearing this for [Bnei Yisrael] were also numerous;and the people of Moav abhorred their lives becauseof their fear of Bnei Yisrael. 4 So Moav sought adviceand said to the elders of Midian, “Now the congre-gation of Yisrael will lick up and destroy all oursurroundings, like an ox licks up and uproots all of afield’s vegetation.” Balak son of Tzippor had justbecome king of Moav at that time.

Balak Summoned BilamBalak sent nobles from Moav and Midian toBilam calling him to come and curse Bnei Yisrael5 [Balak] sent messengers to Bil’am son of Beor, toPesor, which is by the Euphrates River in the landof [Balak’s] native people, to call him to come for hisown benefit, saying: “A nation has come out ofMitzrayim! [They] killed [lit., “covered”] the ‘eye’ ofthe land [i.e., Sichon and Og, who watched over ourland] and are now residing near me, ready todestroy me [i.e., my people]! 6 So now, please comeand curse this people for me, for [they are]mightier than I. Perhaps then I will be able togetherwith my people to strike [pl.] [them] and I will drive[them] from the land of Moav. For I know thatwhomever you bless is blessed and whomever youcurse is cursed.” 7 The elders of Moav and theelders of Midian went to Balak with all kinds ofmagic instruments in their possession [lit., “hand”],and they came to Bilam and told him Balak’swords.

Hashem appeared to Bilam and told him not togo with them8 [Bilam] said to them, “Lodge here tonight, and Iwill return you an answer [lit., “word”] tomorrow inaccordance with what Hashem will tell me.” So the


nobles [i.e., elders] of Moav stayed with Bilam. 9 Thatnight God came to Bilam in a vision and said, “Whoare these men with you?” 10 Bilam said to God,“Balak son of Tzippor, king of Moav, sent messen-gers to me saying: 11 The nation that went out ofEgypt has killed [lit., “covered”] the ‘eye’ of the land[i.e., Sichon and Og]! Now, come and curse [them]strongly for me; maybe then I will be able to battleagainst [them] and drive [them] out of existence.”12 God said to Bilam, “Do not go with them. Do noteven curse the nation from here, for it is blessed.”13 Bilam arose in the morning and said to Balak’snobles, “Go back to your land, for Hashem refusesto let me go with you, only with more importantnobles.” 14 Moav’s nobles arose and came to Balakand said, “Bilam refuses to go with us.”

Balak sent more messengers and said he wouldhonor Bilam greatly if he would agree to curseBnei Yisrael15 So Balak persisted and tried again, this timesending more nobles and more distinguished onesthan those first ones. 16 They came to Bilam and saidto him, “So said Balak son of Tzippor: Please donot hold back from coming to me. 17 For I willhonor you greatly, giving more money than ever, andeverything that you say to me I will do. So pleasecome and curse for me this nation.” 18 But Bilamanswered and said to Balak’s servants, “Even ifBalak would give me his house filled with silverand gold, I am unable to transgress the commandof Hashem, my God, whether to do something smallor large. 19 So now you, too, please stay in this placetonight, and then I will know what more Hashemwill tell me on this matter.”

Hashem told Bilam he could go, but he couldonly do as He would tell him20 God came to Bilam in a vision at night and said tohim, “If the men have come to call you for yourbenefit, arise and go with them, but only that whichI tell you, that is what you will do, even against yourwill.”

Bilam’s Journey to Moav

When Bilam went with Moav’s nobles, Hashemwas angry and sent an angel to obstruct his paththree times; only Bilam’s donkey could see it[1] 21 Bilam arose early in the morning and saddledhis she-donkey. He then went with Moav’s nobles,hoping to harm the Jewish people. 22 God’s anger waskindled because [Bilam] was going with this intent,so Hashem’s angel stood on the path to opposehim; [Bilam] was riding on his she-donkey and he

had his two youths with him to serve him. 23 Theshe-donkey but not Bilam saw Hashem’s angelstanding on the path with its drawn sword in itshand, so the she-donkey turned aside from thebeaten path and went into the open field. Bilamstruck the she-donkey to turn it back to the path.

[2] 24 Hashem’s angel then stood on a narrowvineyard path which had a stone fence on this sideand a stone fence on that side. 25 The she-donkeysaw Hashem’s angel and pressed itself against thestone wall in order to pass by and in doing sopressed Bilam’s leg against the wall. So [Bilam]struck it again.

[3] 26 Hashem’s angel continued to go ahead of [lit.,“pass”] Bilam and this time stood in a narrow placewhere there was no passage to turn aside to theright or left. 27 The she-donkey saw Hashem’s angeland stopped and crouched under Bilam. Bilam’sanger was kindled, and he struck the she-donkeywith a stick to punish it.

Hashem opened the donkey’s mouth so it couldspeak and rebuke Bilam28 Hashem opened up the she-donkey’s mouth,giving it the ability to speak, and it said to Bilam,“What have I done to you that you struck me thesethree times?” 29 Bilam said to the she-donkey,“Because you have ridiculed me! If only I had asword in my hand — for then I would have killedyou right now.” 30 The she-donkey said to Bilam,“But why? Am I not your faithful she-donkey uponwhich you have ridden ever since your beginningto ride until this day, yet in all that time have I beenaccustomed to do such a thing to you?” He said,“No.”

Hashem revealed the angel to Bilam; it rebukedhim but let him go on with Balak’s nobles, tellinghim that he would have to say what Hashemwould tell him31 Suddenly Hashem opened [lit., “uncovered”]Bilam’s eyes and he saw Hashem’s angel standingon the path with its drawn sword in its hand, so hebowed his head and prostrated himself on his face.32 Hashem’s angel said to him, “For what reason didyou strike your she-donkey these three times? Itwas I who went out to oppose you because [you]were hurrying along the path to act against me [i.e.,against Hashem’s will, thereby angering Him]. 33 Theshe-donkey saw me and turned away when it wasbefore me these three times. Had it not turnedaway from me, then I would have not only delayedyou but also killed you now while keeping it alive.”


34 Bilam said to Hashem’s angel, “I have sinned, for Idid not know that you were standing on the pathfacing me. Now, if it is evil in your eyes to go toMoav, I will turn back.” 35 Hashem’s angel said toBilam, “Go with the men, but know that only themessage that I [i.e., Hashem] will declare to you,that alone is what you will declare.” Even so, Bilamwent with Balak’s nobles hoping to harm Yisrael.

Balak and Bilam’s Meeting

Balak met Bilam in a city on Moav’s border.Bilam admitted that he could only say whatHashem would tell him.36 Balak heard that Bilam was coming, and went outto meet him at Moav’s most important city that wason the northern border formed by the Arnon Valley,at the very edge of Moav’s territory. 37 Balak said toBilam, “Did I not have to keep sending messengersto you to call you to come? Why did you not cometo me right away? Is it true, as you thought, that I amnot able to honor you?” 38 Bilam said to Balak, “Ihave come to you now but it will not help you, foram I really able to declare anything I want? Onlythe message that God will place in my mouth, thatalone I will declare.” 39 Bilam went with Balak, andthey came to the city of Chutzos [“Outside markets”].40 Balak then slaughtered an ox and a sheep [or:goat] and sent them to Bilam and to the nobles whowere with him.

Part 2. Bilam’s Blessings(Verses 22:41–24:25)

The First Blessing

Balak brought Bilam to the high place of Baal.They brought offerings. Hashem appeared toBilam, and told him to return to Balak and blessYisrael41 In the morning, Balak took Bilam and broughthim up to the high place where the idol of Baal wasworshipped, so that from there [Bilam] saw the edgeof the people of Yisrael’s camp. 23 1 Bilam said toBalak, “Build for me here seven altars, and preparefor me here seven bulls and seven rams.” 2 Balakdid just as Bilam said. Then Balak and Bilamoffered up [sing.] a bull and a ram on each altar.3 Bilam said to Balak, “Stand yourself by your burntoffering to watch over it and I will go nearby.Perhaps Hashem will happen to visit me in a vision,and the matter that He will show me, I will relateto you.” He then went away to be alone.

4 Though abominable, God happened to appear toBilam. [Bilam] said to Him, “I have set up for Youthe seven altars and I have offered up a bull and aram on each altar.” 5 Unimpressed, Hashem placed amessage in Bilam’s mouth and said to him, “Returnto Balak, and this message you will declare.” 6 Hereturned to him, and he was still standing watch byhis burnt-offering, he and all the nobles of Moav.

Bilam blessed Bnei Yisrael7 [Bilam] raised his voice to declare his parable andsaid, “Balak, the king of Moav, led me from the landof Aram, from the mountains of the east, saying,‘Come curse for me the descendants of Yaakov.Come bring Hashem’s wrath upon Yisrael.’ 8 Howcan I curse those whom God has not cursed? Andhow can I bring wrath on them if Hashem is and hasnot been wrathful? 9 For from its origin I see [thenation] was firmly established like these mountains[lit., “rocks”], and I perceive it was strongly foundedlike these hills. This is why the nation will dwellalone in the end of days and will not be countedamong the nations that will be destroyed then.10 Who can count the dust [i.e., young children] ofYaakov, or the number of even a quarter of Yisrael[i.e., one of their four camps]? May I [lit., “my soul”]die the death of the upright ones among Yisrael, andmay my end be like [theirs]!”11 Balak said to Bilam, “What have you done to me?I brought [lit., “took”] you from Aram to curse myenemies, but instead you have really blessed them!”12 [Bilam] answered and said, “Is it not as I told you:whatever message Hashem will put in my mouth, Imust be careful to speak just that?”

The Second Blessing

Balak took Bilam to the field of lookouts. Theyagain brought offerings and Hashem appearedto Bilam, telling him to return to Balak and blessYisrael13 Balak said to [Bilam], “Come now with me toanother place from where you will see [Yisrael’scamp] — but you will see only its edge, you will notsee all of it — and curse [them] for me from there.”14 So he took him to the field of the lookouts at thetop of the peak, and built seven altars there andoffered up a bull and a ram on each altar. 15 [Bilam]said to Balak, “Stand yourself here by your burntoffering to watch over it while I shall prepare myselfto be appeared to [lit., “happened upon”] by Hashemin a vision here, close by.”16 Hashem happened to appear to Bilam and He puta message in his mouth. He then said, “Return to


Balak, and this message you will declare.” 17 [Bilam]came to him, and he was standing watch by hisburnt offering along with some of Moav’s nobles.Balak said to him derisively, “What did Hashemdeclare?”

Bilam blessed Bnei Yisrael18 Bilam raised his voice to declare his parable andsaid, “Arise, Balak, and hear with full attention!Listen to my words, son of Tzippor! 19 God is not likea person that He should betray His word, nor like ahuman that He should change His mind. Shall Hesay something and not do it, or speak and not fulfill[His word]? 20 “I received an order from Him to blessYisrael; He blessed them, and I cannot reverse [theblessing]. 21 “[Hashem] does not perceive any sin inthe House of Yaakov, and He does not see anytransgression [lit., “toil”] in Yisrael. Even when theysin, Hashem, [their] God, is with [Yisrael], and theKing’s friendship, as evidenced by His DivinePresence, remains among [them]. 22 God broughtthem out of Egypt with His towering might [lit., “Hishigh flying”] and great miracles. 23 They are worthy ofall this for there is no divination being practiced inYaakov and no soothsaying in Yisrael. There will bea time like this in the future when they will be closerto Hashem than the angels, and it will be said by theangels to Yaakov and Yisrael, “How has Hashemacted? 24 “Yes! The nation will arise like a powerfullion, and it will lift itself up like a lion to conquerEretz Yisrael. It will not lie down and rest fromwaging war until it will consume its prey, killing theland’s inhabitants, and drink the blood of the slain,acquiring their property.25 Balak said to Bilam, “Better that you neither cursethem at all nor bless them at all!” 26 Bilamanswered and said to Balak, “Did I not tell you,saying, ‘Everything that Hashem will tell me, thatalone I shall do’?”

The Third Blessing

Balak took Bilam to the summit of Pe’or. Theyagain brought offerings and this time Bilamdesired to bless Bnei Yisrael.27 Balak said to Bilam, “Come now, I shall take youto another place. Perhaps it will be proper in God’seyes that you will curse [the nation] for me fromthere.” 28 So Balak took Bilam to the summit wherethe idol of Pe’or was worshipped, which overlooksthe surface of the desert known as Yeshimon[Wasteland].29 Bilam said to Balak, “Build for mehere seven altars, and prepare for me here sevenbulls and seven rams.” 30 Balak did as Bilam said,

and he offered up a bull and a ram on each altar.24 1 Bilam saw that it was good in Hashem’s eyesto bless Yisrael, so he did not go and seek outdivinations to see if Hashem would let him cursethem as he had before time after time. Instead, he sethis face [i.e., gaze] toward the desert hoping tomention Bnei Yisrael’s sin with the golden calf.2 However, when Bilam lifted his eyes and saw thepeople of Yisrael dwelling in holiness according to[their] tribes, there came on him a new Godly spiritand he no longer wished to curse them.

Bilam blessed Bnei Yisrael3 He raised his voice to declare his parable andsaid, “The prophetic declaration of Bilam son ofBeor, the declaration of the man with the hol-lowed out [i.e., missing] eye, 4 the declaration of theone who hears God’s words, who clearly perceivesa vision of Shad-dai [the Almighty] — he falls [i.e.,lies] down to sleep and it is revealed to his eyes: 5 How good and holy are your tents, O Yaakov, andyour encampments, O Yisrael. 6 Their kingdom willbe like streams stretching out to faraway, their landlike lush gardens by a river, their fame like fragrantaloes that Hashem planted, their kings like tallcedars by water. 7 “Water will flow plentifully fromthe wells where they fill [their] buckets, and [their]seed shall be planted by abundant waters. [Their]first king will be superior to Agag, the king ofAmalek, and [their] kingdom will become more andmore exalted. 8 Their greatness is from God Whobrought [them] out of Egypt with His toweringmight. He will consume the nations that are Hisenemies and will make their bones bare of flesh,and He will strike them with His arrows. 9 Yisraelwill kneel [i.e., rest] and lie down [i.e., settle] in theirland like a strong lion, and like a sleeping mightylioness — who would dare rouse it? Those whobless you [i.e., Yisrael] will be blessed, while thosewho curse you will be cursed.”

Balak was incensed and told Bilam to flee to hishome. Bilam advised Balak [how to entice theJewish people to sin]10 Balak’s anger was kindled against Bilam, and heclapped his hands together in anguish. Balak toldBilam, “I called you to curse my enemies, but nowyou have truly blessed them these three times. 11 Sonow flee to your home [lit., “place”]! I said I wouldgreatly honor you, but Hashem has prevented youfrom receiving honor!” 12 Bilam said to Balak, “Did Inot even tell your messengers whom you sent tome, saying, 13 ‘Even if Balak would give me hishouse filled with silver and gold, I am unable to


transgress Hashem’s command to do somethinggood or bad according to my wish [lit., “heart”] —what Hashem will speak, that alone is what I willspeak’? 14 Now I am returning to my people. None-theless, come and I will advise you how you canharm Yisrael, and I will also tell you what this peoplewill do to your people at the end of days.”

The Fourth Blessing

Bilam blessed Bnei Yisrael a fourth and finaltime15 He raised his voice to declare his parable andsaid, “The prophetic declaration of Bilam son ofBeor, the declaration of the man with the hollowedout eye, 16 the declaration of the one who hearsGod’s words and knows the mind of the HighestOne. He clearly perceives a vision of Shad-dai [theAlmighty]; he falls [i.e., lies] down to sleep and it isrevealed to his eyes:17 I see [Yisrael’s greatness], but it is not now; Iperceive it, but it is not close in time. I saw in myvision that a star shot forth [i.e., a king arose] fromthe House of Yaakov, and a staff [i.e., powerful king]arose from Yisrael and smote the princes andpeople of Moav and pierced all the nations of theworld, who are the descendants of Sheis [AdamHaRishon’s son]. 18 Edom will be an inheritance [i.e.,conquered], and Se’ir, too, will be an inheritance forYisrael, [their] enemy [lit., “enemies”], and thenYisrael will acquire their possessions. 19 Then theMashiach who will be from the House of Yaakov willdominate the world and destroy the remnant whosurvived from the most important city of Edom.”20 [Bilam] then saw the final punishment of Amalekand raised his voice to declare his parable andsaid, “Amalek was the first of the nations to waragainst Yisrael, and thus its end will be to bedestroyed forever by Yisrael.” 21 Then he saw thegreatness of the Kenites, Yisro’s descendants, andraised his voice to declare his parable andsaid, “Your dwelling place will be strong; you placedyour nest [i.e., dwelling] in the rock [i.e., Yisrael].22 For even when you, the Kenites, will be removedfrom your dwelling places and exiled by Ashur(Assyria) with the ten tribes of Yisrael , till what placewill Ashur take you captive? In the end you willreturn.” 23 [Bilam] raised his voice to declare hisparable and said, “Woe! Who will be able to dosomething to live through and prevent Hashem fromHis placing on him these decrees?! 24 For Ashur willdisplace the nations and then armies in large shipswill come from the region of Kittim [i.e., Rome] and

afflict Ashur and then afflict the peoples who live onthe other side of the Euphrates River. But in the endof days [Kittim] will also be destroyed forever.”

Bilam and Balak parted25 Bilam got up and immediately went from Moavand returned to his native region, and Balak alsowent on his way. t

Part 3. The Incident in Shittim(Verses 25:1–9)

The Sin

[Balak followed Bilam’s advice to entice BneiYisrael to sin.] The people sinned with thewomen of Moav and prostrated themselvesbefore Baal Pe’or25 1 When Yisrael were settled in Shittim, thepeople began to behave immorally with thedaughters [i.e., women] of Moav. 2 [These women]called the people to the feasts from the sacrifices oftheir gods, and the people ate and prostratedthemselves to their gods [i.e., idols]. 3 Yisraelattached itself to the worship of the idol Baal Pe’or,and thus Hashem’s anger was kindled againstYisrael and He sent a plague.

A Plague

Hashem was angry at Bnei Yisrael [and sent aplague]. He told Moshe to hang [the idolaters]4 Hashem said to Moshe, “Take all the people’sleaders to judge the people and, for Hashem’s sake,hang [the idolaters] in full view of everyone [lit.,“before the sun”]. Hashem’s anger will thenwithdraw from Yisrael.” 5 Moshe said to Yisrael’sjudges, “Let each one of you slay [i.e., hang] those ofhis men [i.e., those he judged] who are guilty of beingattached to the worship of Baal Pe’or.”

Zimri and Pinchas

A man [Zimri, the leader of the tribe of Shimon]challenged Moshe and sinned in the midst ofthe camp6 But then a man from Bnei Yisrael came forwardand brought the Midianite woman (a princess) tohis brothers for immorality, right in front of Mosheand in front of the entire community of BneiYisrael. Moshe was unsure what to do, so [everyone]began weeping at the entrance of the Tent ofMeeting.


Summary of Chronology In the fortieth year of their sojourn in the desert, while Bnei Yisrael

were encamped on the plains of Moav, Balak called Bilam to cursethem. After Bilam was unable to do so, he advised Balak to entice themto sin.

The incident with the women of Moav and Midian occurred shortlyafterward.

Pinchas killed the man and woman with a spear,and the plague stopped7 Pinchas, son of Elazar who was son of Aharon theKohen, saw this incident and knew what to do. Hearose from amid the community, took a spear in

his hand, 8 and went after the man of Yisrael intothe tent and pierced both of them, the man ofYisrael and the woman, right through her stomacharea. With that the plague was stopped from ragingamong Bnei Yisrael. 9 The number of dead in theplague was twenty-four thousand. ttt


Parashah Outline

Part 1. Pinchas’s Reward andMidian’s Punishment

Hashem made a covenant of eternal priest-hood with Pinchas in return for actingzealously for His sake and killing Zimri.

Hashem commanded Bnei Yisrael to treat theMidianites like enemies and to smite them.

Part 2. The National Census and theInheritance of the Land

Bnei Yisrael were counted according to theirtribes.

Hashem told Moshe Rabbeinu that EretzYisrael would be divided up among thosewho had been counted.

The tribe of Levi were counted separatelyfrom the rest of the nation since they wouldnot be receiving a portion in the land.

Hashem awarded Tzelafchad’s daughterstheir father’s portion in the land and taughtthe laws of inheritance to Bnei Yisrael.

Part 3. Moshe’s Successor:Yehoshua

Hashem told Moshe to ascend MountHaAvarim and see the land before he woulddie.

He told Moshe to appoint Yehoshua as thenext leader.

Part 4. The Laws of the Tamid andMussafim

Hashem commanded Bnei Yisrael to offer upthe tamid (daily) offering and, on Shabbosand the festivals, mussafim (additionalofferings).


Parashas

Part 1. Pinchas’s Reward and

Midian’s Punishment(Verses 25:10–18)

Pinchas’s Reward

Hashem made a covenant with Pinchas25 10 Hashem spoke to Moshe, saying, 11 “Pinchasson of Elazar, who is the son of Aharon the Kohen,turned back My anger from Bnei Yisrael when hezealously avenged My vengeance — the anger Ishould have displayed — among them by killingZimri, and thus I did not annihilate Bnei Yisrael inMy vengeance. 12 Therefore, say to Pinchas that I amhereby giving him My covenant that it will be forhim a covenant of peace, 13 and it will be for him andfor his descendants after him a covenant of eternalpriesthood [i.e., the covenant will bestow peace andpriesthood], in return for this that he zealously tookvengeance for the sake of his God and therebyatoned for Bnei Yisrael, saving them from theplague.”

Hashem identified the slain man and woman14 “The name of the slain man of Yisrael, who wasslain together with the Midianite woman, was Zimrison of Salu, the leader of a patriarchal house ofShimon and also of the tribe. 15 And the name of theslain Midianite woman was Kozbi daughter ofTzur, who was the head of the nations of Midian,being head of the most important patriarchal housein Midian.” t

Midian’s Punishment

Bnei Yisrael had to be hostile to the Midianitesand to smite them [at a later time]16 Hashem spoke to Moshe, saying, 17 “Be continuallyhostile to the Midianites and then, later, smitethem, 18 for they are hostile to you with their evilplots to bring you to idol worship, which they plottedagainst you in the matter of the idol Pe’or in Shittimand also in the matter of Kozbi, daughter ofMidian’s leader, their sister, who was slain on theday of the plague that Hashem sent because of thematter of Pe’or.” t


Part 2. The National Census and theInheritance of the Land

(Verses 26:1–27:11)

The Count of Bnei Yisrael

Hashem told Moshe and Elazar to count BneiYisrael26 1 It was after the plague tand Hashem said to Moshe and through Moshe toElazar son of Aharon the Kohen, saying, 2 “Take[pl.] a head count of the entire community of BneiYisrael, counting them according to their paternallineage [lit., “father’s house”; i.e., tribe], from twentyyears old and up, that is, everyone in Yisrael whogoes out to war with the army.” 3 Moshe and Elazarthe Kohen spoke about the census with [BneiYisrael] on the plains of Moav, by the Jordan Riverin the region of Yericho, saying, 4 “You must becounted from twenty years old and up, just asearlier Hashem commanded Moshe and those ofBnei Yisrael who went out of the land of Egypt thattheir count be from twenty years.”

The results of the counts of the tribes (includingthe family names)5 First was the tribe of Reuven, the firstborn ofYisrael: the sons of Reuven were, according to theirfamilies, from Chanoch, the Chanochite family; fromPallu, the Palluite family; 6 from Chetzron, theChetzronite family; and from Karmi, the Karmitefamily. 7 These were the families of the Reuvenites;those counted from them were in total forty-threethousand seven hundred and thirty [43,730]. q8 The son [lit., “sons”] of Pallu was Eliav; 9 and thesons of Eliav were Nemu’el, Dasan, and Aviram.This is the Dasan and Aviram, the communityleaders [lit., “those called on by the community (torepresent them)”], who, together with the commu-nity of Korach’s followers, provoked Bnei Yisrael toargue against Moshe and Aharon and dispute theKohanim’s status, for the sake of their true goal ofprovoking the people to argue against Hashem.10 And so the earth opened its mouth andswallowed them and Korach when the communitydied and when the divine fire consumed the twohundred and fifty men; and they themselves,through their deaths, became a sign and remem-brance for Bnei Yisrael not to dispute the Kohanim’sstatus. 11 But Korach’s sons did not die. q12 The sons of Shimon were, according to theirfamilies, from Nemu’el, the Nemuelite family; fromYamin, the Yaminite family; from Yachin, the

Yachinite family; 13 from Zerach, the Zarchitefamily; and from Shaul, the Shaulite family. 14 Thesewere the families of the Shimonites — twenty-twothousand two hundred [22,200] in total. q15 The sons of Gad were, according to their families,from Tzefon, the Tzefonite family; from Chagi, theChagite family; from Shuni, the Shunite family;16 from Ozni, the Oznite family; from Eri, the Eritefamily; 17 from Arod, the Arodite family; and fromAreli, the Arelite family. 18 These were the familiesof the Gadites according to their count — fortythousand five hundred [40,500] in total. q19 The sons of Yehudah were Er and Onan, but Erand Onan died in the land of Canaan withoutoffspring. 20 The other sons of Yehudah were,according to their families, from Shelah, theShelanite family; from Peretz, the Partzite family;and from Zerach, the Zarchite family. 21 And thesons of Peretz were, according to their families, fromChetzron, the Chetzronite family, and from Chamul,the Chamulite family. 22 These were the families ofYehudah according to their count — seventy-sixthousand five hundred [76,500] in total. q23 The sons of Yissachar were, according to theirfamilies, from Tola, the Tolaite family; from Puvah,the Punite family; 24 from Yashuv, the Yashuvitefamily; and from Shimron, the Shimronite family.25 These were the families of Yissachar according totheir count — sixty-four thousand three hundred[64,300] in total. q26 The sons of Zevulun were, according to theirfamilies, from Sered, the Sardite family; from Elon,the Elonite family; from Yachle’el, the Yachleelitefamily. 27 These were the families of the Zevulonitesaccording to their count — sixty thousand fivehundred [60,500] in total. q28 The sons of Yosef were, according to theirfamilies, Menasheh and Efraim. 29 The sons ofMenasheh were, according to their families, fromMachir, the Machirite family, and Machir fatheredGilad; and from Gilad, the Giladite family. 30 Thesewere the sons of Gilad: from I’ezer, the I’ezritefamily; from Chelek, the Chelkite family; 31 fromAsri’el, the Asrielite family; from Shechem, theShichmite family; 32 from Shemida, the Shemidaitefamily; and from Chefer, the Chefrite family. 33 AndTzelafchad son of Chefer did not have any sons,only daughters; and the names of Tzelafchad’sdaughters were Machlah, Noah, Chaglah, Milkah,and Tirtzah. 34 These were the families ofMenasheh, and those counted were fifty-twothousand seven hundred [52,700] in total. q


35 These were the sons of Efraim according to theirfamilies: from Shuselach, the Shusalchite family;from Becher, the Bachrite family; and from Tachan,the Tachanite family. 36 And these were the sons ofShuselach: from Eran, the Eranite family. 37 Thesewere the families of Efraim according to theircount — thirty-two thousand five hundred [32,500]in total. These were the sons of Yosef according totheir families. q38 The sons of Binyamin were, according to theirfamilies, from Bela, the Balite family; from Ashbel,the Ashbelite family; from Achiram, the Achiramitefamily; 39 from Shefufam, the Shufamite family; andfrom Chufam, the Chufamite family. 40 And the sonsof Bela were Ard and Na’aman: from Ard, the Arditefamily, and from Na’aman, the Na’amite family.41 These were the sons of Binyamin according totheir families, and those counted were forty-fivethousand six hundred [45,600] in total. q42 These were the sons of Dan according to theirfamilies: from Shucham, the Shuchamite family.These were the families of Dan according to theirfamilies. 43 All the Shuchamite families were,according to their count, forty-six thousand fourhundred [46,400] in total. q44 The sons of Asher were, according to theirfamilies, from Yimnah, the Yimnah family; fromYishvi, the Yishvite family; and from Briah, theBri’ite family. 45 From the sons of Briah: fromChever, the Chevrite family, and from Malki’el, theMalkielite family. 46 And the name of Asher’sdaughter was Serach. 47 These were the sons ofAsher according to their count — fifty-threethousand four hundred [53,400] in total. q48 The sons of Naftali were, according to their fami-lies, from Yachtze’el, the Yachtzeelite family; fromGuni, the Gunite family; 49 from Yetzer, the Yitzritefamily; and from Shilem, the Shilemite family.50 These were the families of the Naftali accordingto their families, and those counted were forty-fivethousand four hundred [45,400] in total. q

The total count 51 These were the counted ones of Bnei Yisrael: sixhundred and one thousand, seven hundred andthirty [601,730]. t

The Division of the Land

The land was to be divided up (by a Divinelottery) among the tribes according to thosewho were counted52 Hashem spoke to Moshe, saying, 53 “To these who

were counted the land shall be divided as aninheritance, by the number of names in each tribe.54 For the tribe that has many people you shallincrease the portion of its inheritance, and for thetribe that has few people you shall reduce itsinheritance; each tribe according to its count shallbe given its inheritance. 55 However, the land shallbe divided by a lottery; according to the names oftheir fathers’ tribes — those who left Mitzrayim —[the people] shall inherit. 56 By the miraculouscommand of the drawn lot shall [the tribe’s]portion be divided out, whether the tribe is large orsmall.” q

The Count of Bnei Levi

The Torah lists the families of Levi and theircount57 These were the counted ones of the sons of Leviaccording to their families: from Gershon, theGershonite family; from Kehas, the Kehasitefamily; and from Merari, the Merarite family.58 These were the families of Levi: the Livnitefamily, the Chevronite family, the Machlite family,the Mushite family, and the Korchite family. AndKehas fathered Amram. 59 The name of Amram’swife was Yocheved, the daughter of Levi — whomLevi’s wife bore her to Levi in Mitzrayim — and shebore to Amram: Aharon, Moshe, and Miriam, theirsister. 60 To Aharon were born Nadav and Avihu,Elazar and Isamar, 61 but Nadav and Avihu died[sing.] when they brought a strange [i.e., unautho-rized] fire before Hashem. 62 Those counted fromLevi were twenty-three thousand [23,000], everymale from one month old and up; for they werenot counted among the rest of Bnei Yisrael fromtwenty years old because an inheritance in the landwas not given to them among Bnei Yisrael.

All the men who were counted at Sinai had nowdied — except for Yehoshua and Kalev63 These are the counts of Moshe and Elazar theKohen who counted Bnei Yisrael on the plains ofMoav by the Jordan River in the region of Yericho.64 There was not among these counts a single manfrom the previous counts of Moshe and Aharon theKohen who counted Bnei Yisrael in the SinaiDesert. 65 For after the incident of the spies Hashemhad declared about them (see 14:35) that theywould surely die in the desert, and now not a singleman remained from them except Kalev son ofYefuneh and Yehoshua son of Nun. q


The Daughters of Tzelafchad and the Lawsof Inheritance

Tzelafchad’s daughters asked Moshe to givethem their father’s portion in the land27 1 The daughters of Tzelafchad son of Chefer, sonof Gilad, son of Machir, son of Menasheh, of thefamilies of Menasheh son of Yosef, came forwardwith a petition; and these are the names of hisdaughters: Machlah, Noah, Chaglah, Milkah, andTirtzah. 2 They stood before Moshe, before Elazarthe Kohen Gadol, and before the tribal leaders andthe entire community at the entrance of the Tent ofMeeting, saying, 3 “Our father died in the desert, buthe was not among the community who gatheredagainst Hashem to complain, nor in Korach’scommunity, for he died because of his own sinwithout causing others to sin, and he had no sons.4 Why then should our father’s name be precludedfrom being remembered among his family justbecause he had no son? Rather, give us a heritageamong our father’s brothers.” 5 Moshe broughttheir case before Hashem. tHashem told Moshe to give them their father’sportion, and to teach Bnei Yisrael the laws ofinheritance6 Hashem said to Moshe, saying, 7 “The daughters ofTzelafchad speak [i.e., petitioned] correctly. Youshall surely give them [masc.] a hereditarypossession in the land among their [masc.] father’sbrothers, and thus you shall pass on their father'sinheritance to them. 8 “And speak to Bnei Yisrael about this, saying: If aman dies and has no son, pass on his inheritanceto his daughter. 9 If he has no daughter, give hisinheritance to his brothers. 10 If he has no brothers,give his inheritance to his father’s brothers. 11 If hisfather has no brothers, give his inheritance to hisnearest relative from his father’s family, so that hewill inherit it. This will be an eternal decreed lawfor Bnei Yisrael, just as Hashem commandedMoshe.” t

Part 3. Moshe’s Successor: Yehoshua(Verses 27:12–23)

Moshe Would Not Enter the Land

Hashem told Moshe to ascend Mount HaAvarim[on the last day of his life] to see Eretz Yisrael; hewould die there12 Hashem said to Moshe, “Before you die, ascend

this Mount HaAvarim [Mount of the Crossings] andsee the land that I have given to Bnei Yisrael. 13 Youwill see it and then your soul will be brought in tothe place where your ancestors [lit., “people”] residein the Next World — you too, just as Aharon’s soul,your brother, was brought in. 14 This is because you[pl.] both rebelled against My order to sanctify Methrough the water by speaking to the rock beforetheir eyes in the Tzin Desert during thecommunity’s strife over the lack of water. Thosewere the waters of strife of Kadeish in the TzinDesert.” q

YehoshuaMoshe asked Hashem to appoint a fitting leaderto succeed him15 Moshe spoke to Hashem, saying to Him to reply,16 “May Hashem, God of the spirits of all flesh andblood [i.e., He Who knows people’s minds], appoint awise man over the community who can guide alltypes of people, and 17 who will go out to battlebefore them and who will come in from battlebefore them, who will take [i.e., lead] them out and,through his merits, bring them in, so that thecommunity of Hashem will not be like strayingsheep that do not have a shepherd to guide them.”

Hashem told him to appoint Yehoshua bin Nun[on the last day of his life]18 Hashem said to Moshe, “Persuade to be leader [lit.,“take”] Yehoshua son of Nun, who is known to youand who is a man who has in him, as you requested,a spirit to guide all types of people, and place yourhand upon him, giving him permission to rule andteach. 19 Have him stand before Elazar the Kohenand the entire community, and before their eyescharge him on behalf of the nation, 20 and transmitand place upon him some of your rays of splendorthat radiate from your face so that the entirecommunity of Bnei Yisrael will listen to him withrespect. 21 But before going out to battle he shall standbefore Elazar the Kohen and ask of him beforeHashem about the judgment of the Urim V’Tumim.By [Elazar’s] order they shall go out to battle and byhis order they shall come in — [Yehoshua] and allof Bnei Yisrael with him, and the entire communityof elders [i.e., Sanhedrin] shall follow Elazar’s order.”

Moshe appointed Yehoshua [on the last day ofhis life]22 Moshe did everything just as Hashem had com-manded him. On the last day of his life he persuaded[lit., “took”] Yehoshua to be the next leader and hadhim stand before Elazar the Kohen and before the


entire community. 23 He placed both his hands onhim and charged him on behalf of the nation, just asHashem had spoken through Moshe. t

Part 4. The Laws of the Tamid andMussafim

(Verses 28:1–30:1)

The TamidHashem commanded Bnei Yisrael to offer a dailyburnt offering (olah) morning and afternoon28 1 Hashem spoke to Moshe, saying, 2 “CommandBnei Yisrael and say to them: Be careful to offer upto Me in its appointed time [i.e., daily] the blood ofMy burnt fire offering and My food [i.e., the animal’sparts] that is designated for My fire on the Altar as apleasing aroma for Me. 3 And also say to them: Thisis the service of the fire offering that you shall offerup to Hashem: unblemished [lit., “perfect”] malelambs in their first year, two a day, as a continualburnt offering. 4 You [sing.] shall offer one lamb inthe morning, and offer the second lamb in theafternoon [lit., “between the evenings”]. 5 And youshall bring with each lamb a tenth of an ephah offine flour as a flour offering, mixed with a quarterhin of pressed-out olive oil. 6 This will be a continualburnt offering like that offered at Mount Sinai, forthe sake of being a pleasing aroma, an atoning fireoffering for Hashem. 7 Its libation is a quarter hin ofwine for each lamb; to be poured in a holy place[i.e., on the Altar], an intoxicating wine libation forHashem. 8 You shall offer the second lamb in theafternoon; offer its flour offering and libation like themorning flour offering and its libation. It is a fireoffering, a pleasing aroma for Hashem that His willwas carried out.” t

The MussafimHashem commanded Bnei Yisrael to offer upmussafim (additional offerings)

(1) Shabbos9 Hashem told Moshe: “On Shabbos day you shallbring an additional offering of two unblemished malelambs in their first year and two-tenths of an ephahof fine flour mixed with oil as a flour offering, andits wine libation. 10 The Shabbos burnt offering canonly be brought on its Shabbos, and is in addition tothe continual burnt offering and its libation andflour offering.” t(2) Rosh Chodesh11 Hashem told Moshe: “Bring at the beginnings [i.e.,

first day] of your months a burnt offering toHashem consisting of: two young bulls, one ram,and seven male lambs in their first year — allunblemished. 12 Bring with them three-tenths of anephah of fine flour mixed with oil as a flour offeringfor each [lit., “the one”] bull; two-tenths of an ephahof fine flour mixed with oil as a flour offering forthe one ram; 13 and a tenth of an ephah of fine flourmixed with oil as a flour offering for each lamb.Each animal is a burnt offering that is a pleasingaroma, a fire offering for Hashem. 14 And bring theirlibations: There shall be half a hin of wine for eachbull, a third of a hin for the ram, and a quarter of ahin for each lamb. This is the monthly burntoffering that can be brought only in its particularmonth, for all the months of the year. 15 And alsobring one male kid from the goats for a sin offeringfor Hashem. All these shall be offered in addition tothe continual burnt offering and its libation andflour offering.” q(3) The Festivals

Pesach16 Hashem told Moshe: “In the first month [Nissan],on the fourteenth day of the month, there shall beoffered the pesach offering for Hashem, 17 and on thefifteenth day of this month is a festival; for sevendays unleavened bread [matzos] shall be eaten.18 The first day you shall designate for holiness [forprayer, fine food and dress; lit., “On the first day aproclaiming of holiness”], and you shall not do on itany productive work at all. 19 You shall bring a fireoffering, a burnt offering for Hashem consisting of:two young bulls, one ram and seven male lambs intheir first year; it shall be for you to ensure that theyshall all be unblemished. 20 Their flour offering shallbe fine flour mixed with oil — you shall offerthree-tenths of an ephah for each bull andtwo-tenths of an ephah for the ram. 21 You shall offerone-tenth of an ephah of fine flour for each lamb,for all the seven lambs. 22 And you shall bring onemale kid goat as a sin offering to atone for you.23 Offer up these besides the morning burntoffering of a lamb that is offered as the continualburnt offering. 24 Offer up offerings exactly like theseeach day for the seven days of Pesach — they are Myfood, a fire offering, a pleasing aroma for Hashem.[These] shall be offered in addition to thecontinual burnt offering and its libation and flouroffering. 25 And the seventh day shall also be for youa holiday to designate for holiness [lit., “on theseventh day there shall be for you a proclaiming ofholiness”], and you shall not do on it any productivework.” q


Shavuos26 Hashem told Moshe: “The day of the offering of thefirst fruits [Shavuos], when you bring from the newcrop a new flour offering to Hashem on the com-pletion of your counting seven weeks, shall be foryou a holiday to designate for holiness, and youshall not do on it any productive work. 27 You shallbring a burnt offering as a pleasing aroma forHashem: two young bulls, one ram, and seven malelambs in their first year. 28 Their flour offeringshall be fine flour mixed with oil — three-tenths ofan ephah for each bull, two-tenths of an ephah forthe one ram, 29 and one-tenth of an ephah for eachlamb, for all the seven lambs. 30 And you shall bringone male kid from the goats to atone for you. 31 Offerup these besides the continual burnt offering andits flour offering; it shall be for you to ensure thatthey shall all be unblemished, and their libations,too.” tRosh Hashanah29 1 Hashem told Moshe: “In the seventh month, thefirst day of the month [Rosh Hashanah] shall be foryou a holiday to designate for holiness, and youshall not do on it any productive work. It shall befor you a day of shofar-sounding. 2 You shall offer aburnt offering as a pleasing aroma for Hashem:one young bull, one ram, and seven male lambs intheir first year, all unblemished. 3 Their flouroffering shall be fine flour mixed with oil —three-tenths of an ephah for the bull, two-tenths ofan ephah for the ram, 4 and one-tenth of an ephahfor each lamb, for all the seven lambs. 5 And youshall bring one kid from the goats as a sin offering toatone for you. 6 Offer up these besides the burntoffering that is brought at the beginning of the monthand its flour offering, and besides the continualburnt offering and its flour offering, and theirlibations according to their laws, as a pleasingaroma, a fire offering for Hashem.” qYom Kippur7 Hashem told Moshe: “The tenth day of this seventhmonth [Yom Kippur] shall be for you a day todesignate for holiness, and you shall afflictyourselves [lit., “your souls”] and not do on it anywork. 8 You shall bring a burnt offering to Hashemas a pleasing aroma: one young bull, one ram, andseven male lambs in their first year; it shall be foryou to ensure that they shall all be unblemished.9 Their flour offering shall be fine flour mixed withoil — three-tenths of an ephah for the bull, two-

tenths of an ephah for the one ram, 10 and one-tenthof an ephah for each lamb, for all the seven lambs.11 And you shall bring one kid from the goats as a sinoffering. Offer up these and their libations besidesthe sin offering of atonement, and besides thecontinual burnt offering and its flour offering andits libation.” qSukkos -– a different offering for each of itsseven days12 Hashem told Moshe: “The fifteenth day of theseventh month shall be for you a holiday todesignate for holiness [Sukkos], and you shall notdo on it any productive work. You shall celebrate afestival to Hashem for seven days. 13 On the first dayyou shall bring a burnt offering, a fire offering as apleasing aroma for Hashem, consisting of: thirteenyoung bulls, two rams, and fourteen male lambs intheir first year — all shall be unblemished. 14 Theirflour offering shall be fine flour mixed with oil —three-tenths of an ephah for each bull, for allthirteen bulls; two-tenths of an ephah for each ram,for the two rams; 15 and one-tenth of an ephah foreach lamb, for all fourteen lambs. 16 And you shallbring one kid from the goats as a sin offering. All thisis besides the continual burnt offering, its flouroffering, and its libation. q17 “On the second day you shall bring twelve youngbulls, two rams, and fourteen male lambs in theirfirst year, all unblemished. 18 Their flour offeringand libations, for the bulls, rams, and lambs, shallbe in their appropriate amounts as the law requires.19 And you shall bring one kid from the goats as a sinoffering. All this is besides the continual burntoffering and its flour offering and [its] liba-tions. q20 “On the third day you shall bring eleven youngbulls, two rams, and fourteen male lambs in theirfirst year, all unblemished. 21 Their flour offeringand libations, for the bulls, rams, and lambs, shallbe in their appropriate amounts as the law requires.22 And you shall bring one kid from the goats as a sinoffering. All this is besides the continual burntoffering and its flour offering and libation. q23 “On the fourth day you shall bring ten young bulls,two rams, and fourteen male lambs in their firstyear, all unblemished. 24 Their flour offering andlibations, for the bulls, rams, and lambs, shall be intheir appropriate amounts as the law requires.25 And you shall bring one kid from the goats as a sinoffering. All this is besides the continual burntoffering and its flour offering and libation. q


Summary of Chronology Hashem made a covenant of eternal priesthood with Pinchas right

after the incident in Shittim. This occurred while Bnei Yisrael wereencamped in the plains of Moav in the fortieth year of their sojournin the desert. After what happened in Shittim, Hashem alsocommanded the Jewish people to be hostile to the Midianites fortheir evil deeds.

Hashem then told Moshe and Elazar to count the people andexplained how Eretz Yisrael would be divided up among thosecounted.

Tzelafchad’s daughters approached Moshe while he was teaching thelaws of dividing up the land. Hashem told Moshe to give them theirfather’s portion in the land and to teach Bnei Yisrael the laws ofinheritance.

Hashem then told Moshe that he would ascend Mount HaAravim onthe day he would die. He was also to appoint Yehoshua as hissuccessor on that day.

Right afterward, Hashem taught the laws of the tamid and mussafim.

26 “On the fifth day you shall bring nine young bulls,two rams, and fourteen male lambs in their firstyear, all unblemished. 27 Their flour offering andlibations, for the bulls, rams, and lambs, shall be intheir appropriate amounts as the law requires.28 And you shall bring one kid from the goats as a sinoffering. All this is besides the continual burntoffering and its flour offering and libation. q29 “On the sixth day you shall bring eight young bulls,two rams, and fourteen male lambs in their firstyear, all unblemished. 30 Their flour offering andlibations, for the bulls, rams, and lambs, shall be intheir appropriate amounts as the law requires.31 And you shall bring one kid from the goats as a sinoffering. All this is besides the continual burntoffering and its flour offering and libations. q32 “On the seventh day you shall bring seven youngbulls, two rams, and fourteen male lambs in theirfirst year, all unblemished. 33 Their flour offeringand libations, for the bulls, rams, and lambs, shallbe in their appropriate amounts as the law requires.34 And you shall bring one kid from the goats as a sinoffering. All this is besides the continual burntoffering and its flour offering and libation.” q

Shemini Atzeres35 Hashem told Moshe: “On the eighth day there willbe for you a day of restriction from labor; you shallnot do on it any productive work. 36 You shall bringa burnt offering, a fire offering as a pleasing aromafor Hashem consisting of: one bull, one ram, andseven male lambs in their first year, all unblem-ished. 37 Their flour offering and libations, for thebull, ram, and lambs, shall be in their appropriateamounts as the law requires. 38 And you shall bringone kid from the goats as a sin offering. All this isbesides the continual burnt offering and its flouroffering and libation.”

Vows and dedications39 Hashem told Moshe: “All these obligatory offeringsyou shall offer up to Hashem on your festivals [lit.,appointed times], besides bringing on them yourvoluntary vows and donations of your burntofferings, flour offerings, libations, and peaceofferings.”

30 1 Moshe said all these laws to Bnei Yisrael,according to everything that Hashem hadcommanded [him] [lit., “Moshe”]. ttt


Parashah Outline

Part 1. The Laws of Vows andOaths

Moshe Rabbeinu taught Bnei Yisrael thelaws of vows and oaths of prohibition(prohibiting something normallypermitted).

He also taught them how to revoke vowsmade by women.

Part 2. The War with Midian Bnei Yisrael took vengeance on Midian for

what the Midianites did to them inShittim. They killed the Midianite menand captured the women, children, andanimals.

The captives and animals were divided upbetween the soldiers and people.

In gratitude for their salvation, the armyofficers brought an offering of gold fromtheir spoils.

Part 3. The Inheritance of Gad andReuven

The tribes of Gad and Reuven asked toinherit the lands of Sichon and Og.

Moshe agreed on condition that they fightfor Eretz Yisrael with the other tribes.

Moshe apportioned this land to the tribesof Gad and Reuven and also to half of thetribe of Menasheh.


Parashas

Part 1. The Laws of Vows and Oaths(Verses 30:2–17)

The General LawMoshe told the tribal leaders that one cannotviolate a vow (neder) or oath (shevuah)prohibiting something permitted30 2 Moshe spoke to the heads of the tribes of BneiYisrael, saying, “This is the word [i.e., Torah law]that Hashem commanded: 3 If a man takes a vow toHashem to prohibit an item or swears an oath totake [lit., “bind”] a prohibition upon himself not todo something, he shall not profane his word byviolating it; rather, according to everything that hismouth utters he shall do.”

The Annulment of Vows and Oaths Madeby Women

(1) A single daughter4 Moshe continued: “If a woman in her youth takes avow to Hashem or takes a prohibition upon herselfwith an oath while living in her father’s house [i.e.,under his jurisdiction], 5 and her father hears abouther vow or her oath of prohibition that she tookupon herself, and her father remains silent towardher in this matter, then all her vows will stand [be ineffect], and any oath of prohibition that she tookupon herself will stand. 6 But if her father held herback from keeping her vow or oath by annulling it onthe day he heard [lit. “hears”] about it, then all hervows and prohibitions [oaths] that she took uponherself will not stand; and Hashem will forgive herfor any subsequent “breaches” of the vow or oath thatwas annulled without her knowledge, for her fatherheld her back from keeping it.”

(2) An engaged daughter7 Moshe continued: “If [a woman] is betrothed to aman and took vows or oaths before her betrothal andher vows are still upon her [though never approvedor annulled by her father], or the pronunciations ofher lips [i.e., oaths] which she took upon herself arestill upon her, 8 and her husband [i.e., fiancé] or fatherhears about them but remains silent toward her inthis matter on the day he hears about [them], thenher vows will stand, and her prohibitions [oaths]


that she took upon herself will stand. 9 But if on theday her husband hears about her vow or oath heholds her back from keeping it and annuls her vowthat is upon her [or] the pronunciations of her lipsthat she took upon herself, and her father also holdsher back, it will be annulled and Hashem will forgiveher if she “breaches” the vow or oath, not knowing itwas annulled.”

(3) A widow and divorcee10 Moshe continued: “As for the vow of a widow or ofa divorcee, every oath which she took upon herselfwill stand for her.”

(4) A married woman11 Moshe continued: “But if [a woman] took a vowwhile in her husband’s house [i.e., married to him] orshe took a prohibition upon herself with an oath,12 and her husband hears about it and remainssilent toward her in this matter — he did not holdher back from keeping it — then all her vows willstand, and every prohibition which she took uponherself will stand. 13 But if her husband annuls themon the day he hears about [them], everythingverbalized by her [lit., “coming out of her lips”]concerning her vows and personal prohibitionswill not stand; her husband annulled them andHashem will forgive her for any subsequent“breaches.” 14 Any vow or oath of prohibition that awoman takes to afflict her person, the husband canlet it stand [i.e., confirm it] or annul it. 15 But if herhusband remains silent toward her about them,from the day he hears about them until the next daybegins, then he will in effect have let stand all hervows or all her prohibitions that are upon her; hein effect let them stand because he remained silenttoward her on the day he heard about [them]. 16 Butif he annuls them after he heard about [them] andconfirmed them without her knowledge, he will bearher sin if she subsequently violates them.” 17 These are the decrees that Hashem commandedMoshe that apply between a man and his wife andbetween a father and his daughter who is in heryouth in her father’s house. t

Part 2. The War with Midian(Verses 31:1–54)

The War

Hashem commanded Moshe to take revenge onthe Midianites – for Bnei Yisrael’s sake31 1 Hashem spoke to Moshe, saying, 2 “Take

revenge [sing.] on the Midianites for Bnei Yisrael;afterward you will die and your soul will be broughtin to the Next World where your ancestors [lit.,“people”] reside.”

Moshe prepared for battle, telling the people toexact vengeance on the Midianites – forHashem’s sake3 Moshe spoke to the people, saying, “Arm righteousmen from among you for the army; they shall befighters against the nation of Midian, to inflict ven-geance for Hashem on Midian. 4 You shall send tothe army a thousand men from each tribe, from allthe tribes of Yisrael.” 5 A thousand men from eachtribe, from Yisrael’s thousands, were handedover to Moshe — altogether twelve thousand armysoldiers. 6 Moshe sent them to form the army, athousand soldiers from each tribe; he sent them andPinchas son of Elazar the Kohen to the army, andalso the holy objects and the trumpets used forsounding signals under [Pinchas’s] charge.

Bnei Yisrael killed all the Midianite men, theirkings, and also Bilam; they brought the captivesand plunder back to the camp7 [The soldiers] gathered against Midian just asHashem had commanded Moshe, and they killedevery adult male. 8 They killed Midian’s kingscausing them to fall on top of their slain — Evi,Rekem, Tzur, Chur, and Reva, the five kings ofMidian; and also Bilam son of Be’or they killed bythe sword. 9 Bnei Yisrael captured the women ofMidian and their young children, and theyplundered all their domestic animals, all theirherds, and all their possessions. 10 Then theyburned with fire all their inhabited cities and alltheir priests’ residences, 11 and they took all theinanimate booty and all the captives, both thepeople and the animals. 12 They brought the humancaptives, the captured animals, and the inanimatebooty to Moshe, Elazar the Kohen Gadol, and thecommunity of Bnei Yisrael; they brought it all to thecamp, to the plains of Moav which are by theJordan River in the region of Yericho. q

The Captives and Plunder

Moshe was angry at the officers for not killingthe women; he ordered them to kill all the adultwomen and male children13 Moshe, Elazar the Kohen, and all the community’sleaders went out to meet [the soldiers], outside thecamp. 14 Moshe was angry with those in charge ofthe army, both the officers of the units of thousands


and the officers of the units of hundreds who werecoming back from leading the army that fought thewar. 15 Moshe said to them, “You kept alive everyfemale Midianite?! 16 But it is they who were thecause of sin for Bnei Yisrael, and who, on Bilam’sadvice, brought them to act treacherously againstHashem in the matter of Baal Pe’or, and as a resultthere was a deadly plague among Hashem’s com-munity. 17 So now, kill every male among the youngchildren, and also kill every female capable ofknowing a man intimately. 18 But all the youngchildren among the females who have not known aman intimately, being too young, keep alive foryourselves.”

Moshe ordered the soldiers to purify themselvesand their clothes and vessels which had comeinto contact with the slain19 Moshe told the soldiers, “As for you, encampoutside the camp of the Shechinah for seven days;anyone who has killed a person with a weapon andanyone who has touched a slain person — youshall purify yourselves on the third day and on theseventh day with the purifying waters made from theashes of the red heifer, both you and your captives[i.e., any of them who became impure after conver-sion]. 20 You must also purify every garment, everyleather article, everything made out of the hair,horns, or hooves of goats, and every wooden articlethat touched a corpse.” q

Elazar told the soldiers to [kasher and] immersethe metal utensils21 Elazar the Kohen Gadol then said to the armymen, who came back from [lit. “go to”] war, “This isthe decree of the Torah that Hashem commandedMoshe: 22 But as for all the gold, silver, copper, iron,tin, and lead cooking utensils — 23 any such objectthat comes into contact with fire when touching food,put it into fire to purge non-kosher absorptions andit will be pure. But it must also be purified with thepurifying waters. Any metal utensil that does notcome into contact with fire when touching food, putin a mikveh of water. 24 And you shall immerseyourselves and wash [i.e., “immerse”] your clothes onthe seventh day and you will then be pure, andafterward you may come into the camp of theShechinah.” q

The Division of the Plunder

Hashem told Moshe to count the capturedanimals and humans and divide them betweenthe soldiers and the rest of the nation25 Hashem spoke to Moshe, saying, 26 “Take a head

count of the plundered captives, both the humansand the animals — you, Elazar the Kohen Gadoland the tribal leaders [lit., “heads of the fathers”] ofthe community. 27 Then divide the captives betweenall those who took part in the war, who went out towar with the army, and the entire community.”

Hashem told the soldiers and people to give apercent (or “tax”) of the spoils to Him28 Hashem continued, “You shall separate a tax forHashem from the men who took part in the war,who went out to war with the army: one being fromevery five hundred, from the humans, the cattle,the donkeys, and the sheep and goats. 29 Take the taxfrom their half of the captives and give it to Elazarthe Kohen as Hashem’s sacred [lit., “separated andraised up”] portion. 30 And from Bnei Yisrael’s half,take one part out of every fifty [i.e., one-fiftieth; lit.,“one taken from fifty”], from the humans, the cattle,the donkeys, the sheep and goats, and from all theother animals, and give them to the Levi’im, theguardians in charge of the safeguarding ofHashem’s Mishkan.”

The totals31 Moshe and Elazar the Kohen did just as Hashemhad commanded Moshe. 32 The numbers of thecaptives that had to be divided, which were inaddition to the inanimate booty that the armypeople had plundered for themselves, were: sheep,six hundred and seventy-five thousand [675,000];33 cattle, seventy-two thousand [72,000]; 34 donkeys,sixty-one thousand [61,000]; 35 and human beings,of the females who had not known a man inti-mately, being too young, all the human beings cameto thirty-two thousand [32,000].

The amounts of the soldier’s portion and tax toHashem36 Therefore, the half given as the portion of thosewho went out to war with the army was: thenumber of sheep and goats, three hundred andthirty-seven thousand five hundred [337,500], 37 andthus the tax for Hashem from the sheep and goatswas six hundred and seventy-five [675]; 38 the cattlenumbered thirty-six thousand [36,000], and theirtax for Hashem was seventy-two [72]; 39 thedonkeys numbered thirty thousand five hundred[30,500], and their tax for Hashem was sixty-one[61]; 40 and the human beings numbered sixteenthousand [16,000], and their tax for Hashem wasthirty-two human beings [32]. 41 Moshe gave the tax,


Hashem’s sacred portion, to Elazar the Kohen, justas Hashem had commanded Moshe.

The amounts of the people’s portion and tax toHashem42 And as for the tax from Bnei Yisrael’s half of thecaptives that Moshe had divided off for thecommunity from those brought back by the menwho went to war — 43 the community’s half being:from the sheep, three hundred and thirty-seventhousand five hundred [337,500]; 44 cattle, thirty-six thousand [36,000]; 45 donkeys, thirty thousandfive hundred [30,500]; 46 and human beings, sixteenthousand [16,000] — 47 Moshe took from BneiYisrael’s half the tax of one part out of every fifty[i.e., one-fiftieth], from the humans and animals, andhe gave them to the Levi’im, the guardians incharge of safeguarding Hashem’s Mishkan, just asHashem had commanded Moshe.

The Officers’ Offering

The officers brought jewelry to Hashem as anatonement, and in gratitude for the miraculousbattle48 Those in charge of the thousands of soldiers in thearmy, both the officers of the units of thousandsand the officers of the units of hundreds,approached Moshe. 49 They said to Moshe, “Yourservants have taken a head count of the fightingmen who are in our charge, and not a single man ismissing from among us. 50 We have thereforebrought an offering to Hashem from every goldarticle that each man found — whether an anklet,bracelet, ring, earring, or chastity plate — to atonefor our souls before Hashem.”

The offering was weighed and became aremembrance sign51 Moshe and Elazar the Kohen took [sing.] the goldfrom [the officers], every finished article, andweighed it. 52 All the gold of the sacred portion thatthey separated for Hashem weighed sixteenthousand seven hundred and fifty [16,750] shekels,from both the officers of the units of thousands andthe officers of the units of hundreds. 53 This is asidefrom what the army men had plundered, each manfor himself to keep. 54 Moshe and Elazar the Kohentook [sing.] the gold from the officers of the units ofthousands and units of hundreds and brought [pl.]it to the Tent of Meeting as a sign of remembrancefor Bnei Yisrael before Hashem. t

Part 3. The Inheritance of

Gad and Reuven(Verses 32:1–42)

Gad and Reuven’s Request

The tribes of Reuven and Gad asked to inherentthe lands of Yazeir and Gilad (formerly of Sichonand Og) and not to cross the Jordan River32 1 The descendants of Reuven and the des-cendants of Gad had abundant livestock, veryenormous amounts. They saw the land of Yazeirand the land of Gilad of the conquered territories ofSichon and Og, and saw that the region was a regionsuitable for livestock. 2 So the descendants of Gadand the descendants of Reuven came to the Tent ofMeeting and spoke to Moshe, Elazar the KohenGadol, and the community leaders, saying, 3 “Thecities of Ataros, Divon, Yazeir, Nimrah, Cheshbon,Elaleh, Sevam, Nevo, and Be’on, 4 in the land whoseinhabitants Hashem smote before the community ofYisrael — it is a land suitable for livestock, and yourservants have abundant livestock.” q5 They said further, “If we have found favor in youreyes, let this land be given to your servants as aheritage; do not make us cross the Jordan River.”

Moshe Rabbeinu’s Rebuke

Moshe rebuked the two tribes: if they would notcross, they would deter the others from crossingand arouse Hashem’s anger6 Moshe said to the descendants of Gad and thedescendants of Reuven, “Should your brothers goto war while you dwell here in peace?! 7 And why doyou ask this and thereby discourage [lit., “deter theheart of”] Bnei Yisrael from crossing the JordanRiver to the land that Hashem has given them?8 Your fathers [i.e., the ten spies] did this when I sentthem from Kadeish Barnei’a to see [i.e., explore] theland. 9 They went north [lit., “ascended”] until theEshkol Valley and saw the land, and on their returndiscouraged [lit., “deterred the heart of”] Bnei Yisraeland caused them to not want to enter the land thatHashem had given them. 10 Hashem’s anger flaredup on that day, and He took an oath, saying, 11 ‘Themen from age twenty years old and up who cameout of [lit., “ascended [north] from”] Mitzrayim willnot see the ground that I swore to Avraham,Yitzchak and Yaakov, because they did not fill theirhearts with devotion to follow after Me whole-heartedly, 12 except for Kalev son of Yefuneh, theKenizite [i.e., the stepson of Kenaz], and Yehoshua


son of Nun, because they filled their hearts withdevotion to follow after Hashem.’ 13 Hashem’s angerthen flared up at Bnei Yisrael, and He made themroam in the desert for forty years, until the entiregeneration that did the deeds that were evil inHashem’s eyes came to an end [i.e., died]. 14 Andnow you have arisen in place of your fathers with away of life like that of these sinful men, to addfurther to Hashem’s anger against Yisrael. 15 Forbecause you will turn back from following afterHim wholeheartedly, He will add further to thedecree to leave [the people] in the desert, and thusyou will destroy this entire people.” qGad and Reuven made a new offer: they wouldbuild sheep pens and cities for their children,before leading Bnei Yisrael’s armies and onlyreturn after the land’s division16 The descendants of Gad and Reuven approached[Moshe] and said, “We shall build here sheep pensfor our livestock, and cities for our young children.17 But then we shall swiftly arm ourselves to battlebefore the armies of Bnei Yisrael until we will havebrought them to their promised land [lit., “place”];meanwhile, our young children will dwell in thefortified cities that we will build now because of theland’s hostile inhabitants. 18 Moreover, we will notreturn to our homes until Bnei Yisrael have ap-portioned the land, giving each man his inheritance.19 For we shall not inherit with them on the otherside of the Jordan River, to the west and beyond,since our inheritance has already come to us on theeastern side of the Jordan River.” tMoshe told them to build cities for their childrenand [then] sheep pens, and then to cross theJordan River [and fight for Hashem’s sake]20 Moshe said to them, “If you will do this thing thatyou said, if you arm yourselves for war knowing thatyou are before Hashem [i.e., fighting for His sake],21 and every soldier of yours will cross the JordanRiver knowing he is before Hashem and remain thereuntil He has driven out His enemies from beforeHim, 22 then the land will be conquered beforeHashem [i.e., with His might], and afterward you willall return home safely and will be free of anyobligation to Hashem and to Yisrael, and this land ofSichon and Og will become yours, as a permanentpossession before Hashem. 23 But if you will not dothis — then your present improper intentions will berevealed and you have right now sinned to Hashem.If so, know that the punishment for your sin will beforthcoming and will befall [lit., “find”] you. 24 So buildyourselves cities for your young children and

afterward construct pens for your sheep, and do [i.e.,fulfill] what your mouths have uttered.”

The Agreement

Gad and Reuven agreed to do as Mosherequested25 The descendants of Gad and the descendants ofReuven spoke [sing.] to Moshe, saying, “Yourservants will do just as my master commands.26 Our young children, our wives, our livestock,and all our animals will stay [lit., “be”] there in thecities of the land of Gilad, 27 while your servantswill cross the River Jordan for war, every armysoldier knowing he is before Hashem, just as mymaster spoke.”

Moshe charged Elazar, Yehoshua, and the tribalheads to give the two tribes the land if theywent to war28 Moshe charged and appointed over them and thismatter Elazar the Kohen, Yehoshua son of Nun, andthe paternal heads [lit., “heads of the fathers”] of thetribes of Bnei Yisrael. 29 He said to them, “If everysoldier of the descendants of Gad and the descen-dants of Reuven will cross the Jordan River withyou for war knowing they are before Hashem, andthe land is conquered before you, then give themthe land of Gilad as a permanent possession. 30 But ifthey do not cross over with you armed for war,then they shall have to take possession of theirassigned portion among you in the land of Canaan.”31 The descendants of Gad and the descendants ofReuven responded, saying, “That which Hashemhas spoken to your servants through you, Moshe, sowe will do. 32 We will cross over armed for warbefore Hashem to the land of Canaan, and thereshall be with us then, under our control, the perma-nent possession of our inheritance which is here onthe east side of the Jordan River.”

The Division of the Lands of Sichon and Og

Moshe gave Gad, Reuven, and part of the tribeof Menasheh the lands of Sichon and Og33 So Moshe gave to them — to the descendants ofGad, the descendants of Reuven, and part [lit.,“half”] of the tribe of Menasheh son of Yosef — thekingdom of Sichon, the deceased king of theAmorites, and the kingdom of Og, the deceased kingof the Bashan; he gave them the land and divided itaccording to its cities and their boundaries [lit.,“with the boundaries of the land’s cities”] all around.


Summary of Chronology All the events of this parashah took place in the fortieth year of the

Exodus, in the order they are recounted — after teaching the laws ofthe communal offerings (as recounted in Parashas Mattos), Moshetaught the laws of vows and oaths, then the nation fought with Midianand divided the spoils, and finally Gad and Reuven asked to inherit thelands of Sichon and Og and Moshe apportioned these lands to Reuven,Gad, and part of Menasheh.

One opinion suggests that Moshe taught the laws of vows and oathswhen Gad and Reuven made their request and vowed to remain inEretz Yisrael until it would be divided up.

Gad fortified the Amorite cities and built sheeppens; Reuven built up cities and changed theirnames34 Then the descendants of Gad built up the cities ofDivon, Ataros, Aro’er, 35 Atros Shofan, Yazeir,Yagbehah, 36 Beis Nimrah, and Beis Haran intofortified cities for their wives and young children andinto sheep pens. 37 The descendants of Reuven builtup the cities of Cheshbon, Elalei, and Kiryasayim,38 as well as Nevo and Baal Ma’on — which imme-diately were given altered names — and Sivmah,and then afterwards they renamed the other fourcities that they had built up.

Machir, Ya’ir and Novach captured the remain-ing unconquered Amorite cities and villages39 The sons of Machir son of Menasheh went to theland of Gilad and captured it [all its cities, but not itsvillages] and drove out [sing.] the Amorite peoplewho were dwelling there. 40 Moshe gave the Gilad toMachir son of Menasheh, and he dwelled there.41 Ya’ir son of Menasheh went and captured thevillages of Gilad and, on receiving them as aninheritance, named them “the villages of Ya’ir.”42 Novach went and captured the city of Kenas andits neighboring villages [lit., “daughters”] and, onreceiving it as an inheritance, named it Novach afterhis name. ttt


Parashah Outline

Part 1. Remembering Bnei Yisrael’sJourney to Eretz Yisrael

Moshe Rabbeinu recorded all of BneiYisrael’s journeys and encampments fromtheir exodus from Mitzrayim until theirarrival on the plains of Moav by theJordan River.

Part 2. The Possession of EretzYisrael

Hashem commanded Bnei Yisraelregarding the possession of Eretz Yisrael: He commanded them to drive out the

idolatrous inhabitants from the land. He defined the land’s borders. He told the tribes to give cities to the

Levi’im. He commanded Bnei Yisrael to prepare

six cities of refuge where unintentionalmurderers would live.

Leaders from the tribe of Menashehpetitioned Moshe about the possible lossof land from their portion if Tzelafchad’sdaughters would marry men from anothertribe. In response, Hashem commanded allsingle daughters who would inherit landto marry within their tribe.


Parashas

Part 1. Remembering Bnei Yisrael’sJourney to Eretz Yisrael

(Verses 33:1–49)

From Mitzrayim until the Plains of Moav

Moshe recorded all the encampments33 1 These are all the encampments of Bnei Yisraelwho went out of the land of Egypt in their groupsunder the command of Moshe and Aharon. 2 Mosherecorded the places from where they set out [lit.“their goings out”] to go on their journeys, atHashem’s order; and these are their encampmentsaccording to from where they set out:

(1) The encampments in the first and secondyear – from Mitzrayim until Rismah (Kadeish)3 They journeyed from Ramses in the first month,on the fifteenth day of the first month; the dayafter bringing the pesach offering Bnei Yisrael wentout with an upraised hand [i.e., openly, with might]before the eyes of all the people of Egypt, 4 for thepeople of Egypt were occupied burying those amongthem whom Hashem had struck down, that is,every firstborn; and Hashem had also carried outacts of judgment on their gods. 5 Bnei Yisrael journeyed from Ramses andencamped in Sukkos. 6 They then journeyed fromSukkos and encamped in Eisam, which is at theedge of the desert. 7 They then journeyed fromEisam and turned back [sing.] to Pi HaChiros[Mouth of Freedom], which was in front of the idolBaal Tzefon [Master of the North], and encampedbefore Migdol. 8 They then journeyed from PneiHaChiros and passed through the midst of the ReedSea toward the desert. They went a way of threedays in the Eisam Desert and encamped in Marah.9 They then journeyed from Marah and came toEilim; in Eilim there were twelve springs of waterand seventy date palms, and they encamped there.10 They then journeyed from Eilim and encampedby the Reed Sea. 11 They then journeyed from theReed Sea and encamped in the Sin Desert. 12 Theythen journeyed from the Sin Desert and encampedin Dafkah. 13 They then journeyed from Dafkah andencamped in Alush. 14 They then journeyed fromAlush and encamped in Refidim, and there was nowater there for the people to drink. 15 They then


journeyed from Refidim and encamped in the SinaiDesert. 16 They then journeyed from the SinaiDesert and encamped in Kivros HaTa’avah. 17 Theythen journeyed from Kivros HaTa’avah andencamped in Chatzeiros. 18 They then journeyedfrom Chatzeiros and encamped in Rismah.

(2) The encampments during the thirty-eightyears of wandering in the desert19 They then journeyed from Rismah and encampedin Rimmon Paretz. 20 They then journeyed fromRimmon Paretz and encamped in Livnah. 21 Theythen journeyed from Livnah and encamped inRissah. 22 They then journeyed from Rissah andencamped in Keheilasah. 23 They then journeyedfrom Keheilasah and encamped by Mount Shafer.24 They then journeyed from Mount Shafer andencamped in Charadah. 25 They then journeyedfrom Charadah and encamped in Makheilos. 26 Theythen journeyed from Makheilos and encamped inTachas. 27 They then journeyed from Tachas andencamped in Tarach. 28 They then journeyed fromTarach and encamped in Miskah. 29 They thenjourneyed from Miskah and encamped inChashmonah. 30 They then journeyed from Chash-monah and encamped in Moseiros. 31 They thenjourneyed from Moseiros and encamped in BneiYa’akan. 32 They then journeyed from Bnei Ya’akanand encamped in Chor HaGidgad. 33 They thenjourneyed from Chor HaGidgad and encamped inYatvasah. 34 They then journeyed from Yatvasahand encamped in Avronah. 35 They then journeyedfrom Avronah and encamped in Etzyon Gaver.36 They then journeyed from Etzyon Gaver andencamped in the Tzin Desert, which is whereKadeish is. 37 They then journeyed from Kadeishand encamped by Mount Hor, at the edge of theland of Edom. 38 Aharon, the Kohen Gadol, ascendedMount Hor at Hashem’s command and died therein the fortieth year from Bnei Yisrael’s exodusfrom the land of Egypt, in the fifth month [Av], onthe first of the month. 39 Aharon was one hundredand twenty-three years old when he died on MountHor. q

(3) The encampments in the fortieth year, fromMount Hor until the plains of Moav40 The Canaanite, the king of Arad who dwelled inthe south of the land of Canaan, heard that BneiYisrael were coming and went to war with them.41 They then journeyed from Mount Hor andencamped in Tzalmonah. 42 They then journeyedfrom Tzalmonah and encamped in Punon. 43 They

then journeyed from Punon and encamped in Ovos.44 They then journeyed from Ovos and encamped inIyei HaAvarim [the Barren Passes] on the border ofMoav. 45 They then journeyed from Iyim andencamped in Divon Gad. 46 They then journeyedfrom Divon Gad and encamped in Almon Divla-saimah. 47 They then journeyed from Almon Divla-saimah and encamped by the Avarim Mountains,before Mount Nevo. 48 They then journeyed from theAvarim Mountains and encamped on the plains ofMoav by the Jordan River in the region of Yericho.49 They encamped by the Jordan River from BeisHaYeshimos until Avel HaShittim [the plain ofShittim called “Avel,” mourning], on the plains ofMoav. q

Part 2. The Possession of Eretz Yisrael(Verses 33:50–36:13)

Driving Out the Idolatrous Inhabitants

Hashem commanded Bnei Yisrael to drive outthe land’s idolatrous inhabitants and destroytheir places of worship50 Hashem spoke there to Moshe, on the plains ofMoav by the Jordan River in the region of Yericho,saying, 51 “Speak to Bnei Yisrael and say to them:When you cross the Jordan River into the land ofCanaan, 52 you shall drive out from before you allthe idolatrous inhabitants of the land, and you shalldestroy all their temples [lit., a place “paved” forbowing], and you shall destroy all their cast-metalidolatrous images as well, and you shall demolish alltheir altars. 53 If you will drive out the inhabitants ofthe land then, and only then, you will be able todwell in it, for I have given the land to you to takepossession of it. 54 Then you shall apportion theland to your tribes [lit., “families”] by means of alottery; for the tribe that has many people you shallincrease the size of its hereditary portion, and forthe tribe that has few people you shall decrease itshereditary portion. Wherever the lot falls for [thetribe], that place will belong to [the tribe]; accor-ding to your fathers’ tribes you shall apportion theland. 55 But if you will not drive out from before youall the inhabitants of the land, then those whomyou leave from them will become to you a source ofharm, like pegs thrust in your eyes and like a hedgeof thorns at your sides [i.e., confining you], and theywill harass you on the land in which you dwell.56 And it will be that what I had intended to do tothem, I will do to you.” t


The Borders of the Land and Its Division

The four borders of the land of Canaan / EretzYisrael34 1 Hashem spoke to Moshe, saying, 2 “CommandBnei Yisrael and say to them: When you come intothe land of Canaan, this is the land, as definedbelow, that by a divine lottery will fall to you ashereditary property: the land of Canaan accordingto its four borders —

[1] 3 “Your land’s southern side [i.e., border] willbegin from the Tzin Desert, next to Edom.Specifically, your southern border will begin fromthe lower eastern edge of the Salt Sea [i.e., DeadSea]. 4 The border will then turn southward for you,passing south of the city of Ma’aleh Akrabim, and itwill then pass westward to the city of Tzin, and theendpoint of this section of the border will be south ofKadeish Barnei’a. It will then extend southward toChatzar Adar and pass westward to Atzmon. 5 Theborder will turn northward from Atzmon to theriver of Egypt, and will then follow the river so thatits endpoint will be to the west, where the rivermeets the sea and the western border begins.

[2] 6 “And as for your western border, it will be theGreat Sea [i.e., the Mediterranean] and its territory[i.e., the islands; lit., “border”]; this will be yourwestern border. [3] 7 “And this will be your northern border: fromthe Great Sea have the border turn [lit., “slope foryou”] to Mount Hor. 8 From Mount Hor have it turneastward to the road leading to Chamas; theendpoint of this section of the border will beTzedad. 9 The border will then extend to Zifron, andits endpoint will be at Chatzar Einan; this will beyour northern border.

[4] 10 “Then have the border turn to the easternborder, going from Chatzar Einan in the northeast toShefam on the eastern border. 11 The border will thendescend southward from Shefam to Rivlah, to theeast of Ayin, and the border will descend furtherand strike [i.e., reach] the eastern bank [lit.,“shoulder”] of the Kinneret Sea [Sea of Galilee]. 12 Theborder will then descend to the Jordan River andfollow it, and its endpoint will be the southeastshore of the Salt Sea; this will be for you the landaccording to its borders all around.”

The land would be apportioned to nine and ahalf tribes, for Reuven, Gad, and part ofMenasheh had already taken their portions eastof the Jordan River13 Moshe commanded Bnei Yisrael, saying, “This is

the land that you shall apportion by a divinelottery, that Hashem commanded to give to thenine tribes and to part [lit., “half”] of the tribe ofMenasheh, who have not yet received their portions.14 For the tribe of Reuven’s descendants, accordingto their fathers’ lineage [lit., “house”], and the tribeof Gad’s descendants, according to their fathers’lineage, have already taken [i.e., received] theirportions, and also part of the tribe of Menashehhave taken their portion [lit., “hereditary property”]— 15 the two tribes and part of the tribe ofMenasheh have all taken their portions on the sideof the Jordan River opposite Yericho, to the front,that is, to the east.”

Hashem named the leaders who wouldapportion the land: Elazar, Yehoshua, and thetwelve tribal leaders16 Hashem spoke to Moshe, saying, 17 “These are thenames of the men who will take possession of theland on your [pl., i.e., Bnei Yisrael’s] behalf and thendivide it among their tribes: Elazar, the Kohen Gadol,and Yehoshua bin Nun will be in charge, 18 and takeone leader from each tribe to take possession ofthe land and apportion it. 19 “These are the names of [these] men: for thetribe of Yehudah, Kalev son of Yefuneh; 20 for thetribe of Shimon’s descendants, Shmuel son ofAmmihud; 21 for the tribe of Binyamin, Elidad sonof Kislon; 22 for the tribe of Dan’s descendants, theleader Buki son of Yogli; 23 for Yosef’s descendants:for the tribe of Menasheh’s descendants, the leaderChani’el son of Eifod, 24 and for the tribe of Efraim’sdescendants, the leader Kemu’el son of Shiftan; 25

for the tribe of Zevulun’s descendants, the leaderElitzafan son of Parnach; 26 for the tribe ofYissachar’s descendants, the leader Palti’el son ofAzzan; 27 for the tribe of Asher’s descendants, theleader Achihud son of Shelomi; 28 for the tribe ofNaftali’s descendants, the leader Pedah’el son ofAmmihud.” 29 These are the ones whom Hashemcommanded to apportion the land to Bnei Yisraelin the land of Canaan. t

The Cities of the Levi’im

Hashem commanded Bnei Yisrael to give theLevi’im forty-eight cities with open spacesaround them, including six cities of refuge35 1 Hashem spoke to Moshe on the plains of Moav,by the Jordan River in the region of Yericho, saying,2 “Command Bnei Yisrael that they should give tothe Levi’im from their hereditary possessions in


the land cities in which to dwell, and, in addition,they should give to the Levi’im open areas for thosecities all around them. 3 The cities will be for themto dwell in, and their open areas will be for theiranimals, their possessions, and all their livingneeds. 4 The open areas of the cities that you shallgive to the Levi’im shall extend from the city walloutward one thousand cubits all around the city.5 You shall measure outside the city two thousandcubits on the eastern side [i.e., 2000 cubits from thecity wall eastward], two thousand cubits on thesouthern side, two thousand cubits on the westernside, and two thousand cubits on the northern side,with the city in the center; this will be the extent of[the Levi’im’s] open areas of the cities.”6 “As for the cities that you [pl.] shall give to theLevi’im: give them the six cities of refuge [lit.,“absorption”] that you shall provide [i.e., establishand maintain] as places to where a murderer will beable to flee from the avenger, and, in addition tothem, you shall give the Levi’im another forty-twocities. 7 Thus, all the cities that you shall give theLevi’im comes to forty-eight cities — comprisingthem and their open spaces. 8 In allocating [these]cities that you shall give from Bnei Yisrael’s here-ditary possessions: from the tribe that has manypeople [and thus a larger portion], you shall increasethe number of cities they give, and from the tribe whohas few people, you shall decrease the number; eachone shall give from its cities to the Levi’im inproportion to the size of its hereditary propertythat [it] will receive [lit., “inherit”].” t

The Refuge Cities and the Laws of Murder

Hashem commanded Bnei Yisrael to prepare sixcities of refuge, to which unintentionalmurderers would be able to flee from thevictim’s avenger9 Hashem spoke to Moshe, saying, 10 “Speak to BneiYisrael and say to them: When you cross over theJordan River to the land of Canaan, 11 you mustprepare for yourselves cities that will be for youcities of refuge, to where a murderer who fatallysmites a person unintentionally shall flee. 12 Thecities will be for any murderer among you a place ofrefuge from the victim’s avenger [lit., “redeemer”], sothat the murderer will not die before he standsbefore the court [lit., “the community”] forjudgment. 13 “As for the cities that you shall provide, thereshall be six cities of refuge for you. 14 Three of thecities you shall provide on the other side of the

Jordan River from the land of Canaan, and three ofthe cities you shall provide in the land of Canaan;they shall all be cities of refuge. 15 These six citieswill be for refuge for Bnei Yisrael, as well as for aconvert and a resident gentile among them; anyonewho smites a person unintentionally shall be ableto flee there.”

A murderer who killed intentionally must be putto death16 Hashem continued, “If [someone] struck [hisvictim] with an iron implement and he died, he isan intentional murderer; the murderer shall be putto death. 17 If he struck him with a stone that filledhis hand and by which he could die and he died, heis a murderer; the murderer shall be put to death.18 Or if he struck him with a wooden implementthat filled his hand and by which he could die andhe died, he is a murderer; the murderer shall beput to death.19 “The avenger of blood shall kill the murderer;wherever he meets him he shall kill him. 20 If [themurderer] pushed him out of hatred, or he threwhimself or an object on him in ambush and he died,21 or he hit him with his hand in enmity and hedied, the attacker must be put to death — he is amurderer; the avenger of blood shall kill themurderer wherever he meets him.”

A murderer who killed unintentionally mustdwell in his refuge city until the death of theKohen Gadol22 Hashem continued, “But if with unforeseensuddenness [i.e., accidently], without enmity and notin ambush, he pushed [the victim] or he threw onhim any implement 23 or, without seeing him, hecaused any stone by which [the victim] could die tofall on him, and he died, and he was not his enemynor did he seek his harm, 24 then the court [lit., “thecommunity”] shall judge between the one whofatally smites and the avenger of blood concerningthese laws. 25 The court [lit., “the community”] mustsave the unintentional murderer from the hand ofthe ‘avenger of blood,’ and thus the court shallreturn him to his refuge city, to where he initiallyfled; he shall dwell there until the death of theKohen Gadol, whom the anointer anointed with theholy oil.26 “If the unintentional murderer goes out on purposebeyond the border of his refuge city to where hefled [lit., “will flee”] or was exiled, 27 and the avengerof blood finds him outside the border of his refugecity, and the avenger of blood kills the murderer, it


was permissible since it’s considered as if [themurderer] was a dead man who [had] no blood.28 For he must dwell within his refuge city until thedeath of the Kohen Gadol, and only after the KohenGadol’s death may the murderer return to theancestral land in his possession.”

A murderer can be executed only on thetestimony of witnesses29 Hashem continued, “These laws — just stated andthose that follow — will be considered eternaldecreed laws for you throughout your generationsin all your dwelling places. 30 Anyone who kills aperson, only by the testimony of two witnesses will[the executor] be allowed to kill the murderer; butjust one witness may not testify against a person tocause him to die.It is forbidden to take ransom for someonecondemned to death or exile31 Hashem continued, “Do not take ransom [lit.,“atonement money”] for the purpose of saving the lifeof a murderer who is guilty and deserves to die, forhe must be put to death. 32 And do not take ransomfor the purpose of permitting someone who fled tohis refuge city to leave it and return to dwell in theland before the death of the Kohen Gadol.”

Hashem warned the people not to make theland guilty or tamei through failing to punishmurderers33 Hashem continued, “Do not bring guilt on the land[Eretz Yisrael] in which you are to live, for it is theshedding of innocent blood that brings guilt on theland, and there shall be no atonement for the landfor the blood that was spilled within it exceptthrough the blood of the one who spilled it. 34 Anddo not bring impurity on the land in which you willdwell and in the midst of which I [i.e., My Presence]will reside, for I, Hashem, reside among BneiYisrael.” t

Laws of Marriage and the Case ofTzelafchad’s Daughters

The leaders of the tribe of Menasheh toldMoshe that if Tzelafchad’s daughters wouldmarry into other tribes, their tribe’s portionwould be reduced36 1 The paternal heads [lit., heads of the fathers] ofthe family of the sons of Gilad son of Machir, son ofMenasheh, one of the families of Yosef’s descen-dants, approached and spoke before Moshe andbefore the tribal leaders, the paternal heads of Bnei

Yisrael. 2 They said, “Hashem commanded my lordto give the land by a divine lottery to Bnei Yisraelas hereditary property, and my lord was com-manded by Hashem to give the inheritance of ourbrother Tzelafchad to his daughters. 3 But nowwhen they will become wives to any one of thedescendants of the other tribes of Bnei Yisrael,then their hereditary property will be taken offfrom the hereditary property of our fathers andadded to the hereditary property of the tribe intowhich they will be married, and thus [the property]will be taken off from the divinely apportioned lot ofour hereditary property thereafter. 4 And even ifBnei Yisrael will have the Jubilee year, theirhereditary property will remain added on to thehereditary property of the tribe into which theywill be married, and from the hereditary propertyof our fathers’ tribe their hereditary property willremain taken off.”

Hashem commanded single women who wouldinherit property to marry within their tribe; onlyTzelafchad’s daughters could marry whoeverthey wished5 At Hashem’s order Moshe commanded BneiYisrael, saying, “The representatives of the tribe ofYosef’s descendants speak correctly! 6 This is theword that Hashem commanded regarding thedaughters of Tzelafchad, saying: They may becomewives to whomever is good in their eyes. However,they should become wives to someone of the familyof their father’s tribe, 7 so that the hereditaryproperty of Bnei Yisrael will not go around [i.e., betransferred] from one tribe to another tribe, for eachmember of Bnei Yisrael should cleave to thehereditary property of his father’s tribe. 8 “And as regards every other daughter of any of thetribes of Bnei Yisrael who inherits a hereditaryproperty, she should become a wife to someonefrom the family of her father’s tribe, so that eachmember of Bnei Yisrael inherits his father’shereditary property, 9 and thus hereditary propertywill not go around from one tribe to another tribe,for each of the tribes of Bnei Yisrael shall cleave toits own hereditary property.”

Tzelafchad’s daughters married cousins withintheir tribe10 Just as Hashem commanded Moshe, soTzelafchad’s daughters did. 11 Machlah, Tirtzah,Chaglah, Milkah, and No’ah, Tzelafchad’s daugh-ters, became wives of their cousins [lit., “uncles’sons”]. 12 To men from the families of the des-


Summary of Chronology

After apportioning the lands of Sichon and Og to Reuven, Gad, andpart of Menasheh (as recounted in Parashas Mattos), Mosherecorded the encampments the nation made on their journey fromMitzrayim to the plains of Moav.

Then Hashem commanded Bnei Yisrael to expel the idolatrousinhabitants of Eretz Yisrael and taught the laws related to the land’sdivision and inheritance.

Finally, the leaders of Menasheh came before Moshe with theirpetition.

cendants of Menasheh son of Yosef they becamewives, and thus their hereditary property remained [lit., “was”] with the tribe of their father’sfamily.

13 These are the commandments and laws thatHashem commanded Bnei Yisrael through Moshe,on the plains of Moav by the Jordan River in theregion of Yericho. wfg


24

8K

OR

AC

HJo

urn

ey o

f F

ait

h

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

· O

ve

rvie

w

···

····

····

····

··

Aff

irm

ing

th

e D

ivin

e O

rig

in o

f th

e T

ora

h a

nd

the

Rig

hts

of

the

Ko

ha

nim

an

d L

ev

i’im

Wh

en

Ko

rach

an

d t

he

pe

op

le r

eb

elle

d a

ga

inst

Mo

she

an

d A

ha

ron

, H

ash

em

pe

rfo

rme

d m

ira

cle

s a

ffir

min

g t

he

div

ine

ori

gin

of

Mo

she

’s t

ea

chin

gs

an

d t

he

rig

hts

of

the

Ko

ha

nim

an

d L

evi’

im

Pa

rt 1

. K

ora

ch’s

Re

be

llio

n

Ko

rach

’s je

alo

usy

. K

ora

ch w

as

a L

ev

i o

f g

rea

t d

isti

nct

ion

. H

e w

as

ve

ry w

ise

, v

ery

we

alt

hy

,1 a

nd

, a

s w

e w

ill

see

, h

e h

ad

p

rop

he

tic

po

we

rs.

He w

as

ev

en

o

ne o

f th

ose

ho

no

red

w

ith

ca

rry

ing

the Aron

.2

Un

fort

un

ate

ly,

his

ri

che

s m

ad

e

him

p

rou

d

an

d

hu

ng

ry fo

r h

on

or.

3 W

he

n M

osh

e R

ab

be

inu

a

pp

oin

ted

E

litz

afa

n to

le

ad

th

e g

rou

p o

f

Ke

ha

s (o

ne o

f th

e t

hre

e g

rou

ps

of

Le

vi’

im),

Ko

rach

fu

me

d w

ith

je

alo

usy

. A

cco

rdin

g t

o

his

sw

oll

en

se

lf-i

ma

ge

, th

ere

wa

s n

o o

ne m

ore

fit

tin

g f

or

the p

osi

tio

n t

ha

n h

imse

lf. H

e

be

cam

e co

nv

ince

d th

at

Mo

she w

as

ma

kin

g d

eci

sio

ns

by h

imse

lf,

wit

ho

ut

Ha

she

m’s

ex

pre

ss

com

ma

nd

.4

Sin

ce

he

wa

s a

lso

je

alo

us

of

Ah

aro

n

for

be

ing

Ko

he

n

Ga

do

l,5

foo

lish

ly

thin

kin

g

tha

t h

e

wa

s A

ha

ron

’s

eq

ua

l,6

he

de

cid

ed

to

ch

all

en

ge

Mo

she

’s

au

tho

rity

wit

h t

he g

oa

l o

f b

eco

min

g n

oth

ing l

ess

th

an

th

e n

ew

Ko

he

n G

ad

ol.7

Ko

rach

ga

the

red

su

pp

ort

. K

ora

ch w

ise

ly re

fra

ine

d fr

om

ch

all

en

gin

g M

osh

e w

he

n

Ah

aro

n a

nd

E

litz

afa

n w

ere

a

pp

oin

ted

to

th

eir

re

spe

ctiv

e p

osi

tio

ns.

A

t th

at

tim

e th

e

na

tio

n

wa

s e

nca

mp

ed

a

t M

ou

nt

Sin

ai,

an

d

Mo

she

en

joy

ed

th

e

pe

op

le’s

co

mp

lete

sup

po

rt.

Aft

er

the tr

ag

ic sp

yin

g m

issi

on

to

E

retz

Y

isra

el,

an

d th

e d

ecr

ee th

at

tho

se

be

twe

en

tw

en

ty a

nd

si

xty

y

ea

rs o

ld w

ou

ld d

ie in

th

e d

ese

rt (s

ee Parashas Shelach

),

the s

itu

ati

on

ch

an

ge

d. M

an

y o

f th

e p

eo

ple

fe

lt b

itte

r, a

nd

th

ey r

ese

nte

d M

osh

e f

or

no

t

ple

ad

ing w

ith

Ha

she

m t

o o

ve

rtu

rn t

he d

ecr

ee (

as

he h

ad

aft

er

the s

in w

ith

th

e g

old

en

calf

). S

ee

ing th

e p

eo

ple

’s d

isco

nte

nt,

K

ora

ch sa

w th

at

the ti

me h

ad

co

me fo

r h

im to

mo

un

t h

is r

eb

ell

ion

.8

Fir

st K

ora

ch d

rew

Da

san

an

d A

vir

am

in

to h

is d

isp

ute

. T

he

se t

wo

me

n h

ad

a l

on

g

his

tory

o

f h

ost

ilit

y to

wa

rd M

osh

e.

Am

on

g o

the

r in

cid

en

ts,

the

y w

ere

th

e o

ne

s w

ho

forc

ed

Mo

she t

o f

lee M

itzr

ay

im w

he

n t

he

y r

ev

ea

led

to

Ph

ara

oh

th

at

he h

ad

kil

led

an

Eg

yp

tia

n (

ev

en

th

ou

gh

he h

ad

do

ne s

o t

o s

av

e a

Je

w’s

lif

e).

9 K

ora

ch a

lso

wo

n o

ve

r to

his

ca

use

tw

o h

un

dre

d a

nd

fi

fty le

ad

ers

o

f th

e co

mm

un

ity (1

6:1

–2

). T

he

y w

ere

a

ll

firs

tbo

rn w

ho

ha

d l

ost

th

eir

rig

ht

to p

erf

orm

th

e avodah

(sa

crif

icia

l se

rvic

e)

aft

er

the

1. Pesachim

1

19

a.

2

. Tanchuma

2

.

3. Rashbam

, Pesachim

1

19

a;

see Mesilas Yesharim

, ch

ap

. 1

1.

4. Rashi,

16

:1,

an

d Sifsei Chachomim

th

ere

.

5. Ramban

, 1

6:1

.

6. Maharsha

, Sanhedrin

1

10

a.

7. Abarbanel

; Malbim

, 1

6:1

; R’ Hirsch

, 1

6:8

–1

1; Tzeidah

LaDerech

, 1

6:1

; se

e Tanchuma

10

an

d Rashi,

16

:1, 6

.

8. Ramban

, 16

:1; Tanchuma

3–

4.

9

. Se

e Shemos

2:1

3–

15

an

d Rashi t

he

re; Megillah

11

a.

Ove

rvie

wgxw

24

9

sin

wit

h t

he g

old

en

ca

lf (

see Overview

to

Parashas Bamidbar)

. K

ora

ch e

xp

loit

ed

th

eir

fee

lin

gs

of

rese

ntm

en

t, a

s w

ell

as

tho

se o

f th

e e

nti

re n

ati

on

, to

ch

all

en

ge M

osh

e.1

0

Ko

rach

’s c

laim

. K

ora

ch d

id n

ot

op

en

ly s

ee

k t

he p

osi

tio

n o

f E

litz

afa

n o

r o

f A

ha

ron

.11

He p

rese

nte

d h

imse

lf a

s th

e p

eo

ple

’s ch

am

pio

n a

nd

, su

pp

ort

ed

b

y h

is d

isti

ng

uis

he

d

gro

up

o

f fo

llo

we

rs,

pu

bli

cly a

ccu

sed

M

osh

e a

nd

A

ha

ron

o

f h

old

ing to

o m

uch

p

ow

er

(16

:3).

12 H

e cl

aim

ed

th

at

Mo

she h

ad

d

eci

de

d to

a

pp

oin

t h

is b

roth

er

Ko

he

n G

ad

ol

by

him

self

. R

ea

lly

, K

ora

ch a

rgu

ed

, a

ll th

e p

eo

ple

w

ere

h

oly

a

nd

w

ort

hy o

f a

pp

roa

chin

g

Ha

she

m;

the

y h

ad

n

o n

ee

d fo

r A

ha

ron

to

b

e th

eir

in

term

ed

iary

.13 H

e co

nse

qu

en

tly

de

ma

nd

ed

— a

s a m

ea

ns

of

ga

inin

g p

ub

lic

sup

po

rt —

th

at

the r

igh

ts o

f th

e K

oh

an

im

an

d L

ev

i’im

b

e re

turn

ed

to

th

e fi

rstb

orn

.14 A

nd

if

H

ash

em

d

ee

me

d it

n

ece

ssa

ry to

ap

po

int

a K

oh

en

Ga

do

l, th

en

so

me

on

e o

the

r th

an

Ah

aro

n s

ho

uld

be a

pp

oin

ted

.15

Mo

she

’s re

spo

nse

: a

d

ivin

e te

st.

Ko

rach

’s cl

aim

w

as

in e

sse

nce

a d

en

ial

of

the

div

ine o

rig

in o

f M

osh

e’s

te

ach

ing

s a

nd

th

ere

by e

nd

an

ge

red

th

e e

nti

re T

ora

h —

if

on

e

of

Mo

she

’s te

ach

ing

s w

as

op

en

to

q

ue

stio

n,

the

y w

ere

a

ll o

pe

n to

q

ue

stio

n.1

6 M

osh

e

rea

lize

d

tha

t th

e

on

ly

wa

y

to

con

clu

siv

ely

p

rov

e

Ko

rach

w

ron

g

wa

s to

p

lace

th

e

ma

tte

r b

efo

re H

ash

em

.17 H

e p

rop

ose

d a d

ivin

e te

st:

Ko

rach

a

nd

h

is fo

llo

we

rs w

ou

ld

tak

e

fire

p

an

s a

nd

o

ffe

r H

ash

em

in

cen

se

—

just

li

ke

Ko

ha

nim

—

to

ge

the

r w

ith

Ah

aro

n.

Ha

she

m

wo

uld

a

cce

pt

the

ince

nse

o

f th

e

on

e

cho

sen

fo

r th

e kehunah

(pri

est

ho

od

), b

ut,

Mo

she w

arn

ed

, ev

ery

on

e e

lse w

ou

ld d

ie (

16

:4–

7).

Ko

rach

w

as

no

t a

fra

id.

He

fore

saw

th

at

a

succ

ess

ion

o

f g

rea

t p

eo

ple

w

ou

ld

de

sce

nd

fro

m h

im, i

ncl

ud

ing t

he g

rea

t ju

dg

e a

nd

pro

ph

et,

Sh

mu

el

Ha

Na

vi.

He a

ssu

me

d

this

me

an

t th

at

Ha

she

m w

ou

ld c

ho

ose

him

to

be K

oh

en

Ga

do

l in

ste

ad

of

Ah

aro

n,1

8 s

o

he i

gn

ore

d M

osh

e’s

wa

rnin

gs,

as

we

ll a

s M

osh

e’s

att

em

pts

to

ap

pe

ase

him

. Da

san

an

d

Av

ira

m a

lso

re

fuse

d M

osh

e’s

p

ea

ce o

ffe

rs.

Th

ere

w

as

no

thin

g le

ft to

d

o b

ut

wa

it fo

r

the te

st.

Mo

she fi

xe

d it

fo

r th

e n

ex

t m

orn

ing in

th

e h

op

e th

at

the re

be

ls w

ou

ld h

av

e

tim

e to

co

me to

th

eir

se

nse

s.1

9 B

ut

Ko

rach

u

sed

th

e ti

me to

a

rou

se th

e e

nti

re n

ati

on

ag

ain

st M

osh

e a

nd

Ah

aro

n t

hro

ug

h f

latt

ery

, lie

s, a

nd

mo

cke

ry (

16

:8–

17

).2

0

Ha

she

m’s

an

ge

r.

Ko

rach

an

d h

is f

oll

ow

ers

ca

me w

ith

th

eir

fir

e p

an

s to

th

e e

ntr

an

ce

of

the Ohel

Mo’ed

. In

cite

d b

y K

ora

ch, t

he p

eo

ple

als

o g

ath

ere

d t

he

re, e

ag

er

to s

ee w

ha

t

wo

uld

h

ap

pe

n.2

1 S

ud

de

nly

H

ash

em

’s P

rese

nce

a

pp

ea

red

in

a p

illa

r o

f cl

ou

d,

an

d H

e

told

Mo

she t

ha

t H

e i

nte

nd

ed

to

an

nih

ila

te t

he p

eo

ple

im

me

dia

tely

. T

he f

act

th

at

the

y

ha

d e

ve

n e

nte

rta

ine

d t

he p

oss

ibil

ity t

ha

t H

e a

gre

ed

wit

h K

ora

ch a

nd

wo

uld

ta

ke a

wa

y

the r

igh

ts o

f th

e K

oh

an

im a

nd

Le

vi’

im r

ev

ea

led

th

at

the

y d

ou

bte

d t

he w

ord

s o

f th

eir

tea

che

r a

nd

pro

ph

et,

Mo

she

. T

his

wa

s ta

nta

mo

un

t to

d

ou

bti

ng H

ash

em

’s w

ord

s, a

nd

for

this

th

ey d

ese

rve

d d

ea

th (

16

:18

–2

1).

22

Mo

she a

nd

Ah

aro

n i

mm

ed

iate

ly f

ell

on

th

eir

fa

ces,

ple

ad

ing o

n b

eh

alf

of

the p

eo

ple

tha

t o

nly

Ko

rach

be j

ud

ge

d s

ince

on

ly h

e w

as

rea

lly t

o b

lam

e f

or

reb

ell

ing (1

6:2

2).

23

Ha

she

m re

len

ted

a

nd

in

stru

cte

d M

osh

e to

te

ll th

e p

eo

ple

to

d

isso

cia

te th

em

selv

es

fro

m th

e re

be

ls b

y m

ov

ing a

wa

y fr

om

th

e te

nts

o

f K

ora

ch,

Da

san

, a

nd

A

vir

am

. T

his

10

. Ramban

, 1

6:1

; Ibn

Ezra

, 1

6:1

.

11

. S

ee Gur Aryeh

, 1

6:1

.

12

. R’ Hirsch

, 1

6:4

; Gur Aryeh

, 1

6:1

.

13

. Gur Aryeh

, 1

6:3

; R’ Hirsch

, 1

6:3

.

14

. Ramban

, 1

6:5

.

15

. Nachalas Yaakov,

1

6:1

; se

e R’ Hirsch,

16

:4.

1

6. R’ Bachya

, 1

6:3

0; R’ Hirsch

, 1

6:4

.

17

. R’ Hirsch

, 1

6:4

–5

.

18

. Rashi,

16

:7.

1

9. Ohr

HaChaim

, 1

6:5

; R’ Hirsch

, 1

6:5

.

20

. Tanchuma

7

; Rashi,

16

:19

.

21

. Rashi,

16

:19

.

22

. Ramban

,

16

:20

.

23

. Rashi,

16

:22

; Ramban

, 16

:21

.

16

1 K

ora

ch s

on

of

Yit

zh

ar,

so

n o

f K

eh

as,

so

n

of

Le

vi,

to

ok

h

imse

lf to

o

ne si

de to

q

ua

rre

l,

an

d D

asa

n a

nd

Av

ira

m s

on

s o

f E

lia

v, a

nd

On

son

o

f P

ele

s, a

ll th

ree b

ein

g d

esc

en

da

nts

o

f

Re

uv

en

, jo

ine

d h

im.

2 T

he

y d

efi

an

tly ro

se u

p

in

pu

bli

c b

efo

re

Mo

she

, to

ge

the

r w

ith

tw

o

hu

nd

red

an

d f

ifty

im

po

rta

nt

me

n f

rom

Bn

ei

Yis

rae

l w

ho

we

re l

ea

de

rs o

f th

e c

om

mu

nit

y,

the

o

ne

s ca

lle

d o

n a

t ti

me

s o

f a

sse

mb

ly to

rep

rese

nt

the n

ati

on

, me

n o

f re

no

wn

fh `

z�d

§wÎo¤A

x¬d

§v¦iÎo

¤A g

©xŸ½w

g©T¦I©e

a²i¦l

¡ i¥p

§A m

¹x¦ia£

«©e o¸z

c§e i

®¦e¥lÎo

¤A:o«¥a

E`§x

i¬¥p§A

z¤l�¤RÎ

o¤A o

F¬§e

a

ÆEnªwI

©el�¥

x§U¦iÎ

i«¥p§A¦n

mi¬¦W

p£«©e

d½¤WŸn

i¥p§t¦l

i¬¥¦x§w

d²c¥r

i¬¥i

¦U§p

m¦i®z

`nE

mi¦X

¦n£g:m

«¥WÎi

¥W§p©

c�¥r

Fn

Wh

o w

as

Ko

rach

?

He w

as

a

pro

min

en

t Le

vi

wh

o w

as

wis

e, a

pro

ph

et,

an

d

eve

n h

elp

ed

carr

y th

e Aron

.

25

3K

OR

AC

HJo

urn

ey o

f F

ait

h

Fo

r cl

ari

ty,

bra

cke

ts [

] in

dic

ate

an

ad

dit

ion

by t

he

au

tho

r o

r a

dif

fere

nt

com

me

nta

tor

fro

m

the

on

e b

ein

g c

ite

d. ²

“S

ee

co

mm

en

tary

on

…”

an

d “

see

co

mm

. o

n…

” re

fer

to t

he

Ru

nn

ing

Co

mm

en

tary

in

th

is o

r a

no

the

r p

ara

sha

h. ²

Fo

r e

asy

re

fere

nce

, a

ll s

ou

rce

s a

re in

ita

lics

.

····

····

····

····

····

····

····

····

····

····

····

····

····

····

· R

un

nin

g C

om

me

nta

ry

····

····

··

Pa

rt 1

. K

ora

ch’s

Re

be

llio

n

Ve

rse

s 1

6:1

–1

7:5

Ko

rach

’s A

ccu

sati

on

qK

ora

ch a

sse

mb

led

a f

oll

ow

ing

th

at

incl

ud

ed

Da

san

, A

vir

am

, O

n,

an

d 2

50

lea

de

rs o

f Y

isra

el

to g

ath

er

ag

ain

st M

osh

e a

nd

Ah

aro

n.

qK

ora

ch a

nd

his

fo

llo

we

rs s

ou

gh

t to

dis

cre

dit

Mo

she

an

d a

ccu

sed

Mo

she

an

d A

ha

ron

of

tak

ing

to

o m

uch

gre

atn

ess

fo

r th

em

selv

es.

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

····

···

16

:1-2

··

····

····

Th

is p

ara

sha

h re

cou

nts

th

e tr

ag

ic

sto

ry o

f K

ora

ch,

a

dis

tin

gu

ish

ed

me

mb

er

of

the tr

ibe o

f L

ev

i, w

ho

p

resu

me

d to

q

ue

stio

n M

osh

e a

nd

Ah

aro

n’s

le

ad

ers

hip

o

f th

e n

ati

on

. B

efo

re e

xp

lain

ing w

hy h

e th

ou

gh

t

he w

as

just

ifie

d,

it i

s im

po

rta

nt

to n

ote

th

at

he w

as

som

eo

ne o

f g

rea

t

imp

ort

an

ce

an

d

dis

tin

ctio

n.

Th

e

To

rah

m

ak

es

this

cl

ea

r fr

om

th

e

ou

tse

t b

y d

eta

ilin

g h

is i

llu

stri

ou

s li

ne

ag

e:

“Ko

rach

so

n o

f Y

itz

ha

r, s

on

of

Ke

ha

s, s

on

of

Le

vi”

(1

6:1

) (Gur Aryeh

).1 N

ot

on

ly w

as

he a

me

mb

er

of

the t

rib

e o

f L

ev

i —

th

e t

rib

e c

ho

sen

to

se

rve H

ash

em

in

th

e M

ish

ka

n

— h

e w

as

als

o t

he g

ran

dso

n o

f th

e r

igh

teo

us

Ke

ha

s, w

ho

se o

ffsp

rin

g

we

re ch

ose

n to

g

ua

rd a

nd

tr

an

spo

rt th

e

Mis

hk

an

’s h

oli

est

o

bje

cts,

incl

ud

ing t

he Aron

, Me

no

rah

, an

d A

lta

rs (

see c

om

m.

on 3

:21

–3

8 a

nd 4

:1–

3).

Ch

aza

l sa

y th

at

he w

as

act

ua

lly o

ne o

f th

ose

h

on

ore

d w

ith

ca

rry

ing

the h

oly

Aron

its

elf

. Th

ey a

lso

te

ll u

s th

at

he w

as

ve

ry w

ise (Tanchuma 2

)

an

d,

as

we w

ill

see

, b

less

ed

w

ith

p

rop

he

tic

po

we

rs

(Rashi,

16

:7; Divrei

HaYamim

I 6

:18

–2

2) . N

ev

ert

he

less

, d

esp

ite a

ll h

is g

rea

t- n

ess

, h

e b

eca

me

inv

olv

ed

in

a te

rrib

le d

isp

ute

w

ith

M

osh

e R

ab

be

inu

th

at

led

to

h

is

de

ath

.

1. Gur Aryeh

no

tes

tha

t th

e T

ora

h h

as

alr

ea

dy d

eta

ile

d K

ora

ch’s

lin

ea

ge i

n Shemos

6:2

1. H

e s

ug

ge

sts

tha

t it

is

rep

ea

ted

he

re i

n o

rde

r to

cla

rify

th

at

he w

as

an

im

po

rta

nt

pe

rso

n, y

et

to h

is e

tern

al

sha

me

wa

s d

raw

n t

o r

eb

el.

Alt

ern

ati

ve

ly, Tzeidah

LaDerech

su

gg

est

s th

at

by d

eta

ilin

g h

is l

ine

ag

e, t

he T

ora

h

all

ud

es

to th

e re

aso

n fo

r th

e d

isp

ute

: K

ora

ch fe

lt th

at

he w

as

the ri

gh

tfu

l h

eir

to

th

e le

ad

ers

hip

o

f

Ke

ha

s, a

s w

ill b

e e

xp

lain

ed

sh

ort

ly.

Wh

y d

id

Ko

rach

re

be

l?

He w

as

ve

ry

we

alt

hy, w

hic

h

ma

de h

im

arr

og

an

t.

Als

o, h

e w

as

jea

lou

s o

f

Elit

zafa

n b

en

Uzi

’el, w

ho

ha

d

be

en

ap

po

inte

d

lea

de

r o

f th

e

gro

up

of

Ke

ha

s,

an

d h

e w

as

jea

lou

s o

f

Ah

aro

n, t

oo

,

wh

o w

as

Ko

he

n

Ga

do

l.

Ru

nn

ing

Co

mm

en

tary

gxw

25

4

Ko

rach

’s m

oti

ve

s.

Ho

w

cou

ld

such

a

gre

at

ma

n

reb

el

ag

ain

st

Ha

she

m’s

ch

ose

n le

ad

er?

Se

ve

ral f

act

ors

led

to

Ko

rach

’s r

eb

ell

ion

:

1. Wealth.

Ko

rach

wa

s fa

bu

lou

sly w

ea

lth

y.

He a

cqu

ire

d h

is w

ea

lth

ba

ck in

M

itzr

ay

im.

Wh

en

Y

ose

f H

aT

zad

dik

, th

e so

n o

f Y

aa

ko

v A

vin

u,

wa

s in

ch

arg

e o

f M

itzr

ay

im, t

he

re w

as

a w

orl

d f

am

ine

. Na

tio

ns

fro

m a

ll

ov

er

the

wo

rld

, in

clu

din

g

Ya

ak

ov

an

d

his

fa

mil

y,

we

re

forc

ed

to

de

sce

nd

to

M

itzr

ay

im

to

bu

y

gra

in

(wh

ich

, o

n

Yo

sef’

s a

dv

ice

, th

e

Eg

yp

tia

ns

ha

d

sto

ckp

ile

d

du

rin

g

the

pre

vio

us

ye

ars

o

f p

len

ty).

Mit

zra

yim

b

eca

me

the

reci

pie

nt

of

the

wo

rld

’s

rich

es,

w

hic

h

Yo

sef

sto

red

in

th

ree e

no

rmo

us

tre

asu

re h

ou

ses.

K

ora

ch d

isco

ve

red

o

ne o

f

the

m, a

nd

he b

eca

me s

o r

ich

th

at

just

ca

rry

ing t

he k

ey

s to

his

tre

asu

re

che

sts

req

uir

ed

co

un

tle

ss d

on

ke

ys

(Pesachim

11

9a

; Maharsha

, Sanhedrin

11

0a

).

Un

fort

un

ate

ly, t

his

we

alt

h p

rov

ed

to

be K

ora

ch’s

un

do

ing

. It

ma

de h

im

pro

ud

an

d a

rro

ga

nt,

an

d t

his

le

d t

o h

is e

ve

ntu

al

do

wn

fall

(Pesachim

11

9a

an

d Rashbam

th

ere

; se

e Ba’al HaTurim

) .

2. The pursuit

of honor.

Aft

er

the M

ish

ka

n w

as

set

up

, Mo

she t

oo

k a

cen

sus

of

the L

ev

i’im

(se

e 3

:14

–3

9)

an

d a

pp

oin

ted

le

ad

ers

fo

r e

ach

of

its

thre

e g

rou

ps

(Ge

rsh

on

, Ke

ha

s, a

nd

Me

rari

).2 F

or

the g

rou

p o

f K

eh

as,

he

cho

se E

litz

afa

n s

on

of

Uzi

’el

(se

e 3

:30

). A

lth

ou

gh

Mo

she h

ad

do

ne t

his

at

Ha

she

m’s

co

mm

an

d,

Ko

rach

re

aso

ne

d t

ha

t th

e p

osi

tio

n w

as

rig

htf

ull

y

his

. “M

y

fath

er

wa

s o

ne

of

fou

r b

roth

ers

,”

Ko

rach

sa

id

to

him

self

.3

“Sin

ce A

mra

m w

as

the f

irst

bo

rn, i

t is

un

de

rsta

nd

ab

le t

ha

t h

is t

wo

so

ns,

Mo

she a

nd

Ah

aro

n,

too

k t

he h

igh

est

po

siti

on

s —

Mo

she b

eca

me k

ing

[i.e

., th

e n

ati

on

al

lea

de

r] a

nd

A

ha

ron

th

e K

oh

en

G

ad

ol.

Bu

t su

rely

I

sho

uld

h

av

e ta

ke

n th

e n

ex

t h

igh

est

p

osi

tio

n.

Aft

er

all

, I

am

Y

itzh

ar’

s

firs

tbo

rn [

Ke

ha

s’s

seco

nd

so

n].

So

wh

y d

id M

osh

e a

pp

oin

t E

litz

afa

n s

on

of

Uzi

’el,

the y

ou

ng

est

o

f th

e fo

ur

bro

the

rs,

to b

e th

e le

ad

er

of

the

gro

up

o

f K

eh

as?

[I

t m

ust

b

e th

at

he is

m

ak

ing d

eci

sio

ns

by h

imse

lf,

wit

ho

ut

con

sult

ing H

ash

em

(Sifsei Chachomim

; R’ Bachya

; se

e 1

6:2

8).

] T

he

re-

fore

,” K

ora

ch co

ncl

ud

ed

“I

w

ill

cha

lle

ng

e h

im a

nd

in

va

lid

ate

all

h

is

tea

chin

gs.

” A

lth

ou

gh

K

ora

ch

tho

ug

ht

his

re

aso

nin

g

log

ica

l, h

e

wa

s

swa

ye

d b

y je

alo

usy

an

d t

he d

esi

re f

or

ho

no

r (Rashi,

citi

ng Tanchuma

1).

4

3. Jealousy

of Aharon.

Ko

rach

wa

s a

lso

je

alo

us

of

Ah

aro

n (Ramban

).5

Th

ese

fe

eli

ng

s b

eg

an

b

urn

ing in

sid

e h

im so

on

a

fte

r th

e M

ish

ka

n w

as

set

up

. T

he

Mid

rash

re

late

s th

at

Ko

rach

w

as

hu

mil

iate

d

at

the

ina

ug

ura

tio

n o

f th

e L

ev

i’im

[o

n t

he s

ev

en

th o

f N

issa

n]

wh

en

he w

as

the

firs

t L

ev

i to

b

e sh

av

ed

o

f a

ll h

is h

air

a

nd

w

av

ed

a

rou

nd

(s

ee co

mm

. o

n

2.

As

ex

pla

ine

d i

n t

he c

om

me

nta

ry o

n 3

:44

–5

1, t

his

ce

nsu

s e

ith

er

too

k p

lace

rig

ht

aft

er

the M

ish

ka

n

wa

s e

rect

ed

or

a m

on

th la

ter,

wh

en

th

e o

the

r tr

ibe

s w

ere

co

un

ted

.

3.

Fro

m o

lde

st t

o y

ou

ng

est

, th

e f

ou

r b

roth

ers

we

re A

mra

m,

Yit

zha

r, C

he

vro

n, a

nd

Uzi

’el.

Se

e Shemos

6:1

8.

4.

Ko

rach

’s a

rgu

me

nt

wa

s, o

f co

urs

e, f

all

aci

ou

s. T

he n

ew

hie

rarc

hy t

ha

t ca

me i

nto

ex

iste

nce

wit

h t

he

rea

rra

ng

em

en

t o

f th

e c

am

p w

as

ba

sed

on

me

rit

(in

div

idu

al a

nd

tri

ba

l), n

ot

lin

ea

ge

. Se

e t

he Overview

to

Parashas Bamidbar.

5.

As

pro

of

of

this

, Ramban

ci

tes

Mo

she

’s re

bu

ke to

K

ora

ch:

“Yo

u a

lso

d

em

an

d th

e p

rie

sth

oo

d!”

(16

:10

).

extracts from - ohr.edu · extracts from a sample booklet ... rosh hayeshiva and rav of moshav...

Documents