Parashat Korach / פרשת קורח

It is written in Proverbs, “The name of the wicked will
rot” (10:7), on which the Talmud comments, “Let the mold
grow upon their names, for we do not use their names”
(Yoma 38a).
This begs the question: How could the Torah eternalize
the name of Korach, a wicked man who did not repent in
his lifetime, by calling an entire parsha by his name?
While Korach was indeed wicked in his deeds, he
nevertheless harbored a desire which is appropriate for every Jewish person to emulate: He wanted to
be the High Priest. As Rambam writes: “Any type of
person…whose spirit inspires him, and he resolves in his
mind to set himself apart [from worldly pursuits], to stand
before God and serve as His minister, to work for Him,
and to know God; who [then acts upon his resolution and
he] goes in a morally upright manner—following his
inherent, God-given disposition and he discards all the
numerous concerns that people are normally preoccupied with—then he will attain the holiness of the Holy
of Holies” (end of Laws of the Sabbatical and Jubilee Years), i.e. the
the spiritual level of the High Priest.
Thus Korach was not corrupt in his ideology, but only
in his method of implementation. His desire to be High
The priest was well founded, as Moshe confirmed, “I too want
this” (Rashi to 16:6); his only mistake was attempting to
achieve this goal by usurping Moshe, rather than
following him.
So it is appropriate that our Parsha is named after
Korach, for his desire for spirituality, is something we
should all learn from.
Nevertheless, we see that most of the Parsha speaks of
Korach’s actual mistakes, rather than his good
intentions, to the extent that we are warned “not to be like
Korach and his company” (17:5). Where then, is the
the positive message in Korach’s sin and punishment?
In truth, however, even Korach’s downfall tells an
uplifting message to those who ponder its significance
deeply. For by placing us in this world with free choice
to act wisely or foolishly, God has ultimately granted us
the greatest possible gift to strive for holiness (to be a
“High Priest”) by utilizing our own talents and skills for
the good on our own, with our own free choice.
Thus, from Korach’s well-meaning failure, we can learn:
a.) To emulate his good intentions and b.) The possibility of renal failure (which Korach suffered) means that freedom of choice is totally in our hands and that consequently,
real success is an option available for us all.
(Based on Sichas Shabbos Parshas Korach 5750)

Efrat, Israel –  “And the Lord spoke to Moses saying ‘send forth for yourself men to explore the land of Canaan…” (Numbers 13:1-2)

The great sin of humanity was Adam’s disregard of God’s command not to eat the fruit of knowledge; the great sin of Israel was the Israelites’ disregard of God’s command to conquer the land of Israel.  The result of both rebellious actions was Paradise lost, redemption unrealized.

A proper understanding of the sin of the scouts will serve to illuminate our true mission in the world, and the role played by Torah and the land of Israel in fulfilling that mission.

First, three questions:   (1)  If indeed the sending out of the spies was to result in such a disaster, why was it initially commanded by God?  (2) Rashi links the sin of the scouts to the last incident of last week’s Torah portion when Miriam slandered her brother Moses for sending away his wife Zipporah, for which she was punished by leprosy—What does the sin of the Scouts have to do with the sin of Miriam?  (3)  How is the commandment of the ritual fringes at the end of our portion connected to the sin of the scouts?

Rav Soloveitchik explained that Miriam was upset with Moses for divorcing Zipporah after the Revelation at Sinai, because she thought he was disobeying God’s command to all of the Israelites to “return to their tents” (Deut 5:30), that is, to resume their usual sexual relationships. Miriam and Aaron both maintained that this command applied to everyone, including the prophets, because, as they both said, “Was it only to Moses that God communicated?  Did he not communicate to us as well?” (Num. 12:2)

But Miriam and Aaron were wrong.  Moses is a qualitatively different prophet than they or any other prophets were or will be. God speaks to Moses “mouth to mouth…, in a clear vision, not in riddles: he gazes upon the image of the Lord” (Num. 12:6-8).  And indeed, God Himself tells Moses not to return to his tent with the rest of Israel, but rather to express his unique prophetic status by always being “on call” to receive God’s words: “Let the rest of the Israelites return to their tents and wives) but you (Moses) are to remain standing here with me…” (Deut. 5:30; see Maimonides Laws of the Foundations of Torah 7:6 and Avishai David, Discourses, Shelah, p.317).

Miriam did not recognize the uniqueness of Moses’ prophecy, and the scouts did not recognize the uniqueness of the Land of Israel.  The mission of Israel is to be God’s witnesses (Isa. 55); and God communicated His word to all of Israel at Sinai and through Israel (eventually) to the entire world.  But God still had an exclusively and uniquely intimate relationship with Moses.  God loves the entire world and He created every human being from His womb (Job 31:15); but nevertheless He enjoys an exclusive relationship with Israel, His witnesses, the carriers of His Torah. Similarly, God’s command, “you shall love your friend, created – like you – in the Divine Image, as you love yourself,” (Lev.19:18) still allows for a unique and exclusive relationship between husband and wife. According to the Talmud, this emanates from the very same verse (B.T. Kiddushim 44a).

This combination of universal love and exclusive intimacy applies as well to the land of Israel.  “The earth and its fullness belongs to the Lord” (Psalms 24:1), but there is a unique portion of the earth, the land of Israel, which must express the will of God in its very earth (shmitta), in its produce (tithes, pe’ah), in the teachings of peace and redemption for all humanity which will emanate from the Jerusalem Temple at the end of the days.  God told Moses to “explore” the land, not to spy it out (le’ragel).  The Hebrew word used to explore is la-tur.  Tur means to love, even to lust after, as we learn from the command of the ritual fringes (Num.15:37-41).  Just as the Talmud teaches that a man must first see his bride before becoming engaged to her so that he may be certain that he loves her (BT Kidushin 41a), so must Israel the people see and love Israel the land (even through the eyes of their agents, the tribal princes) before conquering it, before becoming engaged and wed to it.  The desert generation did not understand God’s command.

Our task is to make earth a sanctuary for God’s Presence, so humanity will finally accept God’s definition of good and evil rather than humanity’s subjective and self-serving self-justification. Heaven kissed Earth when God uniquely informed Moses of His will, Heaven kissed Earth when God chose Israel as His agents; Heaven will kiss Earth eternally when Israel lives on its land and builds a sanctuary to encompass all of humanity and God together, “His house a House of Prayer for all nations.”  (Isa. 56:7) We must strive for Paradise to be regained, for the great and sacred marriage between God and the world to be consummated.

Shabbat Shalom

As in the days of Noah

The idea of the “Rapture” comes from interpretations of Scripture that see believers being taken out of this world into heaven. According to this view, the clearest rapture-reference in the Gospels appears in the Olivet discourse, in which Jesus says that some will be “taken” and others “left” (cf. Matt 24:40-42; Lk 17:34-35). When read in isolation, this statement may sound like a record of the Rapture; however, the broader context clarifies that those who are “taken” are not whisked to heaven, but rather taken away in judgment, while those who are “left” will remain with the Son of Man in the kingdom of God.

During the Olivet discourse, Jesus declares, “Two men will be in the field; one will be taken (παραλαμβάνω; paralambáno) and one will be left (ἀφίημι; aphíemi). Two women will be grinding at the mill; one will be taken and one left. Therefore, stay awake, for you do not know on which day your Lord is coming” (Matt 24:40-42). The popular Left Behind book series takes its title from these verses, and understand them to mean that some will be “taken” to heaven in the Rapture, while others will be “left behind” for the tribulation on earth. However, the Messiah’s actual message offers the opposite picture: those who are “taken” will experience a tribulation, and those who are “left” will be saved from it.

Just before Yeshua mentions those “taken” and “left,” he states, “As were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and took them all away (ἦρεν ἅπαντας; aeren hapantas), so will be the coming of the Son of Man” (Matt 24:37-39). In this context, Jesus asserts that just as people in Noah’s day were “taken” by the floodwaters, people will be taken in judgment at the second coming. Conversely, just as the righteous Noah and his family were “left behind” on the earth when everyone else was “taken,” the righteous will be left behind when the Son of Man returns. Whereas the Left Behind series understands being “taken” as a good scenario — namely, being raptured to safety in heaven — in the biblical context being “taken” is a very bad thing. On the other hand, to be “left behind” is to be spared from eschatological judgment and to join the Son of Man in his Father’s eternal kingdom.

Lesson 37

Parashah 37 Shalach L’kha שׁלח־לך 13:1-15:41

Rashi comments : Send for yourself: According to your own understanding. I am not commanding you, but if you wish, you may send. Since the Israelites had come [to Moses] and said, “Let us send men ahead of us,” as it says, “All of you approached me…” (Deut. 1:22),

send for yourself, send forth men, if you please, suit yourself

ADONAI (יהוה) Suggests That Moshe Send Spies to the Promised Land

13:1(i) And ADONAI (יהוה) spoke to Moshe, saying,

13:2 שׁלח־לך אנשׁים ויתרו את־ארץ כנען אשׁר־אני נתן לבני ישׂראל אישׁ אחד אישׁ אחד למטה אבתיו תשׁלחו כל נשׂיא בהם׃

Shelakh-lekha anashim veyaturu et-eretz Kenaan asher-ani noten livnei Yisrael ish echad ish echad lemateh avotav tishlakhu kol nasi vahem:

Send for yourself men, that they may search the Eretz Kenaan, which I give to benai Yisrael: of every tribe of their avot shall you send a man, every one a ruler among them.

13:3 And Moshe by the commandment of ADONAI (יהוה) sent them from the wilderness of Paran: all those men [were] heads of benai Yisrael.

13:4 Lemateh…… (למטה)

And these [were] their names:

from the tribe of Reuven (ראוּבן), Shamua Ben Zakur.

13:5 From the tribe of Shimon: Shafat Ben Hori.

13:6 From the tribe of Yehudah: Kalev (כּלב) Ben Yefuneh.

13:7 From the tribe of Yissakhar: Yigal Ben Yosef.

13:8 From the tribe of Efrayim: Hoshea (הושׁע) Ben Nun.

13:9 From the tribe of BenYamin: Palti Ben Rafu.

13:10 From the tribe of Zevulun: Gadi’el Ben Sodi.

13:11 From the tribe of Yosef, [namely], of the tribe of Menasheh, Gadi Ben Susi.

13:12 From the tribe of Dan: Ammi’el Ben Gemalli.

13:13 From the tribe of Asher: Setur Ben Mikha’el.

13:14 From the tribe of Naftali: Nachvi Ben Vofsi.

13:15 From the tribe of Gad: Ge’u’el Ben Makhi.

Moshe Gives Instructions to the Spies

13:16 These [are] the names of the men which Moshe sent to spyout the land.

And Moshe called Hoshea (הושׁע salvation) Ben Nun Yehoshua.

13:17 And Moshe sent them to spy out the Eretz Kenaan, and said to them, Get you up this [way] southward, and go up into the mountain:

13:18 and see what the land is like: whether the people who dwell in it are strong or weak, few or many;

13:19 And what the land [is] that they dwell in, whether it [be] good or bad; and what cities [they be] that they dwell in, whether in tents, or in strong holds;

13:20 And what the land [is], whether it [be] fat or lean, whether there be wood therein, or not. And be you of good courage, and bring of the fruit of the land. Now the time [was] the time of the firstripe grapes.

13:21(ii)

So they went up, and searched the land from the wilderness of Zin to Rehov, as men come to Hamat.

13:22 And they ascended by the south, and came to Hevron; where Ahiman, Sheshai, and Talmai, the descendants of Anak, [were]. (Now Hevron was built seven years before Zoan in Mitzrayim.)

13:23 And they came to the brook of Eshkol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and [they brought] of the pomegranates, and of the figs.

13:24 The place was called the brook Eshkol, because of the cluster of grapes which benai Yisrael cut down from thence.

13:25 And they returned from searching of the land after forty days.

13:26 And they went and came to Moshe, and to Aharon, and to all the congregation of benai Yisrael, to the wilderness of Paran, to Kadesh; and brought back word to them, and to all the congregation, and shewed them the fruit of the land.

The Spies Give Their negative Report

13:27 Then they told him, and said: “We went to the land where you sent us. It truly flows with milk and honey, and this is its fruit.

13:28 But the inhabitants are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there.

13:29 The Amalekites dwell in the eretz negev (south): and the Hittites, and the Yevusites, and the Emorites, dwell in the mountains: and the Kena’ani dwell by the sea, and by the coast of Yardan.

Kalev gave positive report

13:30 And Kalev (כּלב) stilled the people before Moshe, and said, Let us go up at once, and possess it; for we are well able to overcome it.

13:31 But the men that went up with him said, We be not able to go up against the people; for they [are] stronger than we.

13:32 And they brought up an evil report of the land which they had searched to benai Yisrael, saying, The land, through which we have gone to search it, [is] a land that eats up the inhabitants thereof; and all the people that we saw in it [are] men of a great stature.

13:33 And there we saw the giants, sons of Anak, [which come] of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.

Kalev is first introduced when Mosheh sent a group of twelve men to spy out the land of Kenaan prior to their going in to take it from the resident tribes:

13:2 Send for yourself men, that they may search the Eretz Kenaan, which I give to benai Yisrael: of every tribe of their avot shall you send a man, every one a ruler among them.

The Genealogy of Kalev can be confirm trace link to following verse:

Bamidbar 32:12 except Kalev Ben Yefuneh haKenizi and Yehoshua Ben Nun, because they have followed ADONAI unreservedly.

Yehoshua 14:6 The descendants of Yehudah approached Yehoshua in Gilgal, and Kalev Ben Yefuneh the Kenizi said to him, “You know what ADONAI told Moshe the man of Elohim about me and you in Kadesh-Barnea.

Yehoshua 14:13 Yehoshua blessed him and gave Hevron to Kalev Ben Yefuneh as his inheritance.

1 Chronicles 4:15 ובני כלב בן־יפנה עירו אלה ונעם ובני אלה וקנז׃

Uvenei Kalev Ben-Yefuneh ‘Iru, Elah va Na’am uvenei Elah u Kenaz:
Banim Kalev Ben Yefuneh: Iru, Elah and Naam. Benai Elah: Kenaz.

a Kenizzite or descendant of Kenaz: – Kenezite, Kenizzites.

There were three Kenaz not of the same person

A. Grandson of Esav (Beresheet 36:11, Beresheet 36:15, Beresheet 36:42; 1Chron 1:36, 1 Chron 1:53).

B. The father of Otni’el (Yehoshua 15:17; Softim 1:13; Softim 3:9, Softim 3:11; 1 Chron 4:13).

C. Grandson of Kalev (1 Chron 4:15).

Grandson of Esav

Beresheet 36:11 The sons of Elifaz were Teman, Omar, Tzefo, Ga`tam and K’naz.

Beresheet 36:15 The chieftains of the sons of Esav were the sons of Elifaz the firstborn ofEsav and the chieftains of Teman, Omar, Tzefo, K’naz,

Beresheet 36:42 Kenaz, Teman, Mivtzar,

1 Chron 1:36 The sons of Elifaz: Teman, Omar, Tzefi, Gatam, K'naz, Timna andAmalek.

1 Chron 1:53 Kenaz, Teman, Mivtzar,

The father of Otni’el

Yehoshua 15:17 Otni'el Ben Kenaz, Kalev's brother, captured it; so he gave himAkhsah his daughter as his wife.

Softim 1:13 Otni'el Ben Kenaz, Kalev's younger brother, captured it; so he gave himAkhsah his daughter as his wife.

Softim 3:9 But when the people of Yisra’el cried out to ADONAI, ADONAI raised up a savior for the people of Isra’el; and he rescued them; this was `Otni’el, Ben Kalev’s younger brother K’enaz.

Judge 3:11 So the land had rest for forty years, until `Otni’el the son of K’naz died.

1 Chron 4:13 Benei K’naz: Otni'el and S'rayah. The son ofOtni’el: Hatat.

Kalev

1 Chron 4:15 Benei Kalev Ben Yefuneh: Iru, Elah and Naam. Benei Elah: K’naz.

The genealogies of two descendants of Yehudah are developed more fully—Kalev: 1 Chron 2:18-20, 1 Chron 2:42-55 (this is not the Kalev of Num. 13; see 4:15), and David: 1 Chron 3:1-24.

Kalev = “dog”

1) the godly son of Yefuneh and the faithful spy who reported the Promised Land favourably and urged its capture

2) son of Hezron and grandson of Pharez and great grandson of Yehudah and the father of Hur and grandfather of Kalev the spy

Anak = both ענק and as הענק A race of giants called the Anakim traced their ancestry to Anak, the son of the Kenaanite Arba, founder of Kiriat-Arba), lit. “Town of the Four(the city later known as Hebron). *Hevron, the land Kalev received for his inheritance, is the focus of contemporary land conflict between Palestinians and Yehudim, and is much in the news Anak’s descendants were conquered and displaced by Kalev, one of the scouts whom Moshe had sent decades earlier to spy out the land of Kenaan. Giants like the Anakim were also known as Nephilim, thought to be superhuman progeny of benei Elohim and the daughters on men cited in Beresheet 6:4

Zoan = “place of departure” an ancient city of lower Egypt called Tanis by the Greeks; located on the eastern bank of the Tanitic branch of the Nile; the capital of the Shepherd dynasty, built 7 years after Hebron and existing before Abraham and the dwelling place of the Pharaoh at the time of the exodus .

Numbers 13:22 says that it was built seven years after Hevron was built. Tehillim 78:12,43 identifies the “field of Zoan” as where Moshe performed miracles before Pharaoh to persuade him to release Yisrael from his service. The fields of Zoan are thus considered to be another name for the Land of Goshen גושן ארץ. The city is also mentioned in Yeshayahu 19:11, 13, Yeshayahu 30:4 and Ezekiel 30:14.
Zoan appear 7 time in scripture

Numbers 22 And they ascended by the south, and came unto Hebron; where Ahiman, Sheshai, and Talmai, the children of Anak, were. (Now Hebron was built seven years before Zoan in Egypt.)
Tehillim 78:12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.
Tehillim 78:43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan:
Yeshayahu 19:11 Surely the princes of Zoan are fools, the counsel of the wise counsellors of Pharaoh is become brutish : how say ye unto Pharaoh, I am the son of the wise, the son of ancient kings?
19:13 The princes of Zoan are become fools , the princes of Noph are deceived ; they have also seduced Egypt, even they that are the stay of the tribes thereof.
30:4 For his princes were at Zoan, and his ambassadors came to Hanes.
Ezekiel 30:14 And I will make Pathros desolate , and will set fire in Zoan, and will execute judgments in No.

Lesson 36

Parashah 36: Be-Ha’alotekha – 8:1-12:16

8:1 (i) And ADONAI (יהוה) spoke to Moshe, saying:

8:2 “Speak to Aharon, and say to him, ‘When you arrange the nerot (lamps), the seven nerot (lamps) shall give light in front of the Menorah.’ “

8:3 And Aharon did so; he lighted the lamps thereof over against the menorah, as ADONAI (יהוה) commanded Moshe.

8:4 And this work of the menorah [was of] beaten gold, to the shaft thereof, to the flowers thereof, [was] beaten work: according to the pattern which ADONAI (יהוה) had shewed Moshe, so he made the menorah.

8:5 And ADONAI (יהוה) spoke to Moshe, saying,

8:6 Take the Leviim from among benai Yisrael, and cleanse them.

8:7 And thus shall you do to them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and [so] make themselves clean.

8:8 Then let them take a young bullock with his Minchah, [even] fine flour mingled with oil, and another young bullock shall you take for a Chatat.

8:9 And you shall bring the Leviim before the Ohel Moed: and you shall gather the whole assembly of benai Yisrael together:

8:10 And you shall bring the Leviim before ADONAI (יהוה): and benai Yisrael shall put their hands upon the Leviim:

8:11 And Aharon shall offer the Leviim before ADONAI (יהוה) [for] an offering of benai Yisrael, that they may execute the service of ADONAI (יהוה).

8:12 And the Leviim shall lay their hands upon the heads of the bullocks: and you shall offer the one [for] a Chattat, and the other [for] a Olah, to ADONAI (יהוה), to make an atonement for the Leviim.

8:13 And you shall set the Leviim before Aharon, and before his Banim, and offer them [for] an offering to ADONAI (יהוה).

8:14 Thus shall you separate the Leviim from among benai Yisrael: and the Leviim shall be mine.

8:15 (ii)

And after that shall the Leviim go in to do the service of the Ohel Moed: and you shall cleanse them, and offer them [for] an offering.

8:16 For they [are] wholly given to me from among benai Yisrael; instead of such as open every womb, [even instead of] the bachor of all benai Yisrael, have I taken them to me.

8:17 For all the bachor of benai Yisrael [are] mine, [both] man and beast: on the day that I smote every bachor in the Eretz Mitzrayim I sanctified them for myself.

8:18 And I have taken the Leviim for all the bachor of benai Yisrael.

8:19 And I have given the Leviim [as] a gift to Aharon and to his Banim from among benai Yisrael, to do the service of benai Yisrael in the Ohel Moed, and to make an atonement for benai Yisrael: that there be no plague among benai Yisrael, when benai Yisrael come nigh to the sanctuary.

8:20 And Moshe, and Aharon, and all the congregation of benai Yisrael, did to the Leviim according to all that ADONAI (יהוה) commanded Moshe concerning the Leviim, so did benai Yisrael to them.

8:21 And the Leviim were purified, and they washed their clothes; and Aharon offered them [as] an offering before ADONAI (יהוה); and Aharon made an atonement for them to cleanse them.

8:22 And after that went the Leviim in to do their service in the Ohel Moed before Aharon, and before his banim: as ADONAI (יהוה) had commanded Moshe concerning the Leviim, so did they to them.

8:23 And ADONAI (יהוה) spoke to Moshe, saying,

8:24 This [is it] that [belongs] to the Leviim: from twenty and five years old and upward they shall go in to wait upon the service of the Ohel Moed:

8:25 And from the age of fifty years they shall cease waiting upon the service [thereof], and shall serve no more:

8:26 But shall minister with their brethren in the Ohel Moed, to keep the charge, and shall do no service. Thus shall you do to the Leviim touching their charge.

There are three rules which applied to the Menorah in the Sanctuary and the Temple.

Firstly, even a person who was not a kohen could light the lamps.
Secondly, only a kohen could prepare the lamps, setting the wicks and the oil.
Thirdly, the Menorah could only be lit in the Temple Sanctuary.

Parashat Sh’lach / פרשת שלח־לך

Parsha Summary for Parshas Shlach

Note: The Shabbos Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person “goes up” to make a bracha [blessing] on the Torah Reading.


1st Aliya: Moshe sends the Spies on their mission.

2nd Aliya: The Spies return carrying the massive fruits of the land. They deliver their negative report and the nation loses its faith in G-d and Moshe.

3rd Aliya: Moshe successfully argues for the life of the nation, and Hashem issues the 40 year decree of wandering and dying.

4th Aliya: The Spies die, and the nation is informed of their own punishment.

5th Aliya: The laws of the Mincha – meal offering are stated.

6th Aliya: The laws of separating Challah – the dough offering, and the communal sin offering are stated.

7th Aliya: The individual sin offering; the incident with the man who transgressed Shabbos by gathering sticks; his punishment; and the Mitzvah of Tzitzit, conclude the Parsha.

SHELACH

NUMBERS 13 (ONKELOS) — 1 And the Lord spake with Mosheh, saying: 2 Send thou men, that they may explore the land of Kenaan, which I will give to the children of Israel: one man for each tribe of their fathers shall you send, each one a ruler among them. 3 And Mosheh sent them from the wilderness of Pharan, according to the Word of the Lord. All those men were heads of the children of Israel; 4 and these are their names: Tor the tribe of Reuben, Shamua bar Zakur; 5 for the tribe of Shemeon, Shaphat bar Hori; 6 for the tribe of Jehudah, Kaleb bar Jephuneh; 7 for the tribe of Issakar, Igal bar Joseph; 8 for the tribe of Ephraim, Hoshea bar Nun; 9 for the tribe of Benyamin, Phalti bar Raphu; 10 for the tribe of Zebulon, Gediel bar Sodi; 11 for the tribe of Joseph, the tribe of Menasheh, Gaddi bar Susi; 12 for the tribe of Dan, Ammiel bar Gemali; 13 for the tribe of Asher, Sethor bar Mikael; 14 for the tribe of Naphtali, Nachbi bar Yapsi; 15 for the tribe of Gad, Geuel bar Machi: 16 These are the names of the men whom Mosheh sent to explore the land.

17 And Mosheh called Hoshea bar Nun Jehoshua. And Mosheh sent them away to explore the land of Kenaan. And he said to them, Go up hither by the south, and ascend to the mountain, 18 and see the country what it is, and the people who dwell upon it, whether they be strong or weak, few or many; 19 and what the land is in which they dwell, whether good or bad; and what the cities they inhabit, whether open, or walled in; 20 and whether the land is rich or poor; whether it hath trees or not: and you, be of good courage, and bring of the fruits of the land. And the days were the days of the first grapes.

21 And they went up, and explored the country, from the wilderness of Zin unto Rechob, to come unto Hamath. 22 And they went up by the south, and came to Hebron; and there were Achiman, Sheshai, and Talmai, sons of the giants; (and Hebron was built seven years before Tanis of Mizraim). 23 And they came to the Stream of Grapes, and cut down there a branch, with one cluster of grapes, and carried it on a staff between two; and (they took also) of the pomegranates, and of the figs. 24 That place was called the Stream of Grapes, on account of the grapes (athkela) which the sons of Israel cut down from thence. 25 And they returned from the exploration of the country at the end of forty days.

26 And they went and came to Mosheh, and to Aharon, and to all the congregation of the children of Israel at the wilderness of Pharan, at Rekam,and returned the word to them, and to all the congregation, and showed them the fruit of the land. 27 And they recounted to him, and said: We came to the land whither thou didst send us,and truly it doth produce milk and honey, and this is the fruit of it. 28 But very mighty are the people who inhabit the land, and the cities are fortified and very great; and we saw, also, the sons of the giants there. 29 The Amalkaah dwell in the land of the south, and the Hittaah and Jebusaah and Amoraah dwell in the mountain, and the Kenaanaah dwell by the sea, and upon the bank of the Jordan.

30 And Kaleb quieted the people for Mosheh, and said: Going, let us go up and possess it, for we are able to (do) it: 31 but the men who had gone up with him said, We are not able to go up against the people, for they are stronger than we. 32 And they gave forth an evil report (name) about the land which they had explored to the children of Israel, saying: The country which we have passed through to search it, is a land that killeth its inhabitants; and all the people whom we saw in it are men of stature; 33 and there we saw the giants, the sons of Anak, which are of the giants; and we looked, in our own sight, as locusts, and so were we in their eyes.

NUMBERS 14 (ONKELOS) — 1 And all the congregation lifted up and gave (forth) their voice; and all the people wept that night. 2 And all the children of Israel murmured against Mosheh and Aharon; and the whole congregation said to them, that we had died in the land of Mizraim, or that we had died in this wilderness! 3 And why is the Lord bringing us to this land, that we may fall by the sword, and our wives and our children become a prey? Would it not be better for us to return into Mizraim? 4 And they said, a man to his brother, Let us appoint a chieftain, and go back into Mizraim.

5 And Mosheh and Aharon fell upon their faces before all the assembly of the sons of Israel. 6 And Jehoshua bar Nun, and Kaleb bar Jephuneh, who were of the explorers of the land, rent their clothes. 7 And they spake to all the congregation of the sons of Israel, saying: The land, which we passed through to explore it, is a good land, most exceedingly. 8 If the Lord hath pleasure in us, even He will bring us into this land, and give us the land which produceth milk and honey. 9 Only be not rebellious against the Word of the Lord, nor be afraid of the people of the land, for they are delivered into our hand; their strength is departed from them, and the Word of the Lord is our helper: fear them not. 10 But all the congregation said that they would stone them with stones.

And the Glory of the Lord was revealed at the tabernacle of ordinance, unto ail the children of Israel. 11 And the Lord said to Mosheh, How long will this people provoke Me, and how long will they disbelieve in My Word, for all the signs which I have wrought among them? 12 I will smite them with the pestilence and consume them; and will make of thee a people greater and stronger than they. 13 But Mosheh said before the Lord, And the Mizraee will hear of it;—for Thou didst bring up by Thy power this people from among them, 14 and they will tell unto the inhabitants of this land; for they have heard that Thou, Lord, dost dwell in Thy Shekinah among this people, whose eyes behold the glorious Shekinah of the Lord, and that Thy Cloud overshadoweth them, and that in the pillar of the Cloud Thou conductest them in the day, and in the pillar of Fire by night. 15 Now if Thou shalt kill this people as one man, the nations who have heard the fame of Thy power will speak, saying: 16 Because there was not strength (enough) before the Lord to bring this people into the land which He covenanted to them, He hath killed them in the desert. 17 And now I beseech, let power be magnified from before the Lord, as Thou hast thus spoken, saying: 18 The Lord is far from anger, and great in performing goodness and truth: forgiving iniquity and rebellion and sins, pardoning them who return unto His law: but acquitting not them who will not turn, (but) visiting the sins of the fathers upon the rebellious children unto the third and unto the fourth generation. 19 Pardon, I beseech, the sins of this people according to the amplitude of Thy goodness, and as Thou hast forgiven this people from Mizraim until now.

20 And the Lord said, I have pardoned according to thy word. 21 Yet, as I live, with the glory of the Lord shall all the earth be filled. 22 Because all these men who have seen My glory, and the signs I wrought in Mizraim and in the desert, but have tempted before Me these ten times, and have not been obedient to My Word,—23 if they shall see the land which I covenanted to their fathers, nor shall any see it who have provoked before Me. 24 But My servant Kaleb, for that there was in him another spirit, and that he hath wholly followed (in) My fear, him will I bring into the land whither he went, and his children shall possess it.—25 Now the Amalkaah and the Kenaanaah dwelt in the valley.—Tomorrow, turn you and get you to the wilderness by the way of the Sea of Suph.

26 And the Lord spake with Mosheh and unto Aharon, saving: 27 How long shall this evil congregation be murmuring against Me? The murmuring of the sons of Israel which they murmur against Me is heard before Me. 28 Say to them, As I live, saith the Lord, even as ye have spoken before Me, so will I do to you. 29 In this wilderness shall your carcases fall, and all who are numbered of you, of all your numbers, from one of twenty years and upward who have murmured against me—30 if you shall come into the land in which I covenanted in My Word to cause you to dwell, except Kaleb bar Jephuneh, and Jehoshua bar Nun. 31 But your children, of whom you said they were for a prey, will I bring in, and they shall know the land which you have abhorred. 32 But your carcases shall fall in this wilderness; 33 and your children shall go about in the wilderness forty years, and shall bear your iniquities until your carcases be laid in the wilderness. 34 According to the number of the days in which you explored the land, forty days, a day for a year, a day for a year, you shall receive for your sins, even forty years, and you shall know (the consequence of) your murmuring against me.  35 I, the Lord, have made the decree in My Word,—if I will not do unto all this evil congregation who have gathered together against Me; in this wilderness shall they find their end, and here shall they die.

36 And the men whom Mosheh sent to search the land, and who returned to make all the congregation murmur against him, by bringing forth an evil name upon the land; 37 those men who brought out the evil name upon the land died by the plague before the Lord. 38 But Jehoshua bar Nun and Kaleb bar Jephuneh lived, of those men who went to explore the land. 39 And Mosheh told these words to all the children of Israel, and the people bewailed greatly. 40 And they arose in the morning to go up to the top of the mountain, saying: Behold, we will go up to the place of which the Lord hath spoken; for we have sinned. 41 But Mosheh said, Wherefore do you transgress against the decree of the Word of the Lord? But it will not prosper. 42 Go not up, for the Shekinah of the Lord is not among you, and be not broken before your enemies. 43 For the Amalkaah and the Kenaanaah are there before you, and you will fall by the sword; for, because you have turned away from the service of the Lord, the Word of the Lord will not be your helper. 44 Yet they would commit the wickedness of going up to the summit of the mountain, though the ark of the Lord’s covenant, and Mosheh, removed not from the midst of the camp. 45 And the Amalkaah and the Kenaanaah who dwelt in the mountain came down and smote them, and pursued them unto Hormah.

NUMBERS 15 (ONKELOS) — 1 And the Lord spake with Mosheh, saying: 2 Speak with the children of Israel, and say to them: When you shall (at last) have come into the land which I will give you, 3 and you will make an oblation before the Lord, a burnt offering, or a consecrated sacrifice for the release of a vow, or in a free will offering, or in your solemnities to render an acceptable service before the Lord, from the herd or from the flock; 4 let him who offereth his oblation before the Lord bring for a mincha a tenth of flour sprinkled with the fourth of a hina of oil. 5 And wine for a libation the fourth of a hina shall he make upon the burnt offering, or hallowed sacrifice, for one lamb: 6 or for a ram he shall make a mincha of two tenths of flour sprinkled with the third of a hina of oil; 7 and wine for the libation thou shalt bring the third of a hina, to be received with acceptance before the Lord. 8 And when thou makest a bullock a burnt offering, or a hallowed sacrifice for the release of a vow, or hallowed sacrifices before the Lord, 9 let him bring with the bullock a mincha of three tenths of flour sprinkled with a half hina of oil; 10 and wine shalt thou bring for the libation the half of a hina, an oblation to be received with acceptance before the Lord. 11 So shalt thou do for one bullock, or one ram, or one lamb from the lambs, or from the kids. 12 According to the number that you perform so shall you do with each, according to their number. 13 All native born (Hebrews) shall do these things to offer an oblation to be received with favour before the Lord. 14 And if a sojourner who sojourneth with you, or whoever among you in your generations will make an oblation to be received with favour before the Lord, as you do, so shall he do. 15 One congregation and one rite shall be for you and for the sojourners who sojourn; it is an everlasting statute; as you are, so shall the sojourner be before the Lord: 16 one law and one judgment shall be for you and for the sojourners who dwell with you.

17 And the Lord spake with Mosheh, saying: 18 Speak with the sons of Israel, and say to them, When you have come into the land into which I will bring you, 19 and when you eat of the bread of the land, you shall set apart a separation before the Lord. 20 Of the first of your food you shall set apart a cake for a separation; as the separation of the threshing-floor, so shall you set it apart; 21 of the first of your bread (dough) you shall give the separation before the Lord in your generations.

22 And should you be in ignorance, and not do all these commandments of which the Lord hath spoken with Mosheh, 23 even all which the Lord commanded you by the hand of Mosheh from the day that the Lord commanded and thenceforward in your generations, 24 it shall be that if anything be hid from the eyes of the congregation and you do ignorantly, then all the congregation shall make a burnt offering of one young bullock, to be received with acceptance before the Lord, with his mincha and his libation, according to the proper manner, and one kid of the goats for a sin offering: 25 and the priest shall make atonement for all the congregation of the sons of Israel, and it shall be forgiven them, for it was ignorance; but they shall bring their oblation before the Lord on account of their ignorance. 26 And it shall be forgiven to all the congregation of the children of Israel, and to the sojourners who sojourn among them; for all the people (were) in ignorance. 27 And if one sin ignorantly, he shall bring a female kid of the year for a sin offering; 28 and the priest shall make atonement for the man who hath erred in his sin through ignorance before the Lord, to atone for him, and it shall be forgiven him. 29 For the native born of the sons of Israel, and for the sojourner who sojourneth among you, one law shall there be for you, for him who acteth in ignorance. 30 But the man who doeth presumptuously, whether of the native born, or of the sojourners, he provoketh the Lord to anger, and that man shall perish from among his people: 31 because he hath despised the word of the Lord, and hath made His commandment vain, that man shall be utterly destroyed, his sin is upon him.

32 And while the children of Israel were in the wilderness, they found a man stealing wood on the day of the Sabbath; 33 and they who had found him stealing wood brought him to Mosheh and Aharon, and to all the congregation. 34 And they bound him in the house of custody; for it had not been explained to them what they should do to him. 35 And the Lord said unto Mosheh, The man shall be surely put to death; all the congregation shall stone him with stones without the camp. 36 And all the congregation brought him forth without the camp, and stoned him with stones, and he died; as the Lord commanded Mosheh.

37 And the Lord spake to Mosheh, saying: 38 Speak with the children of Israel, and bid them that they make them fringes upon the borders of their garments throughout their generations, and that upon the fringes on the borders they put a ribbon of hyacinth. 39 And they shall be to you for fringes, that you may look upon it, and remember all the commandments of the Lord, and do them, and not wander after the imagination of your heart, or after the sight of your eyes, after which you have gone astray. 40 That you may remember and do all My precepts, and be saints before your God. 41 I am the Lord your God who brought you forth from the land of Mizraim to be to you Eloha: I am the Lord your God.

Matiytyahu It Is a Didactic or Teaching Gospel. While giving the account of a number of miracles, the book is marked by several discourses of considerable length, as The sermon on the Mount, chapters 3-7, the denunciation of the *Pharisees not the school of Hillel, chapter 23, the prophecy of the destruction of Jerusalem and the end of the world, chapters 24-25, the address to the apostles, chapter 10; and the doctrines of the kingdom, 17:24-20:16. These portions and the parables noted above will indicate how large a portion of the book is taken up in discourses. The student can make lists of other and shorter sections of teaching.

* On one occasion an expert in the law stood up to test Yeshua. “ Teacher,” he asked, “what must I do to inherit eternal life?”

“What is written in the Law?” he replied. “How do you read it?”

He answered: ” ‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’”

“You have answered correctly,” Yeshua replied. “Do this and you will live.”

But he wanted to justify himself, so he asked Yeshua, “And who is my neighbor?”

Yeshua as Rabbi:

Part 1: What is a Rabbi?

Part 2: Was Yeshua a Rabbi?

Part 3: Yeshua’ Miracles

Yeshua, as an integral member of the culture he lived in, was not only a rabbi with s’mikah, but he also took part in the rabbinic culture of his day, interacting with others in that culture. As such, he was called on to answer a number of questions and to weigh in with his opinions on issues of import to that culture.

The Schools

Within his culture of early first-century Israel, there were seven primary rabbinic ’schools’ of thought, with followers – talmidim – in each school. These schools were named after the founding rabbi, even if that rabbi was no longer alive. Much like the discussion that goes on in these schools of thought within Judaism would debate key questions of theology and practice, often quite heatedly.

At the poles of thought within these schools, the most lenient (or liberal, though not in a modern sense) of the rabbinical schools was the School of Hillel. One of Hillel’s key teachings, recorded in the Talmud, is this:

That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn.

About ten years after Hillel’s death, Yeshua took this concept, building onto it in a positive fashion:

So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.

At the other end of the spectrum, the School of Shammai was the most strict in its interpretations. The remaining five schools of rabbinic thought ranged between these two, Hillel and Shammai, with key nuances – emphases or de-emphases – from the other schools. When Yeshua began his ministry near the age of 30, he entered into this context, and as one might expect, he was asked to weigh in on the great debates of the day.

Question and Answer

Within the rabbinic schools, the primary means of debate was ask-assertive conversation rather than the highly expository method in Western/Greek culture. The reason for this is based on the theory that ‘if I tell you what you should believe, the answer you have is my answer. If, however, I ask you questions that lead to the answer, when you arrive at it, the answer will be your answer. As such, if you come into contact with alternative alternative answers, you will be much less likely to abandon the one I taught you.’

I saw this type of ˜questioning  in action in Sefat, Israel in 2006 in a small photography shop run by an elderly Rabbi. The artwork in this shop was literally amazing, and one of the men in our group asked the rabbi which of the pieces was his favorite. The conversation then went like this:

Rabbi: May I ask you a question?

Jon: Yes

Rabbi: Are you married?

Jon: Yes, why?

Rabbi: Do you have children?

Jon: Yes. (pause) Why?

Rabbi: Which of them is your favorite?

And thus, he had his answer. To a westerner like me, it seems that it would have been simpler to say ‘I can’t pick one, because each has something I love’ (or something similar), but that answer would not have been nearly as personal as the one given by the elderly rabbi.

In a similar fashion, much of Yeshua’ teaching was in the form of questions and stories rather than simple exposition. On the occasions when we see him interacting with students/adherents to other schools, he uses this technique to point to an answer before giving exposition on the subject, as the answer to his questions often contain the answer he is giving. Also, in many cases where Yeshua is being questioned, it is out of an honest attempt to learn his teaching on a subject, not always to trap him.

The Debates

When Hillel died in 10 A.D., the Shammites took over the Pharisee role within the Sanhedrin and became the primary religious influence in Judea, whereas in the Galilee region, where Yeshua lived and was raised, the teachings of Hillel held sway. With this in mind, the pharisees that opposed Yeshua we often identified as Judeans (or were located in Jerusalem in Judea), whereas the ones sympathetic to Yeshua or his followers (like Gamaliel, Hillel’s grandson) were Gallilean.

According to Josephus and other Jewish records, there were a number of key debates being waged between the rabbinical schools. These included divorce, who is my neighbor, hand-washing, marriage in the afterlife, the greatest commandment, healing on the Sabbath (Shammai taught you shouldn’t even pray for the sick on the Sabbath, let alone heal them!), the purpose of the Sabbath and whether Gentiles could be saved. The animosity shown between the Shammites and the Hillelites are hard to understate, with comparisons to the classic Calvinist/Arminian debate holding similarities, with the Shammites holding to a strict fundamentalist view of scripture and practice and the Hillelites holding to a much more lenient, contextual view which emphasized the balance between love for God and love for your neighbor.

As such, it is interesting that in the eight key debates that Yeshua entered, he sided with the School of Hillel – or went even farther than Hillel – in seven and only sided with Shammai in one case (that of when divorce is acceptable).

For instance, in the debate of “who is my neighbor?”, Shammai taught that only God-fearing, observant Jews were ‘neighbors’ (thus, the only ones worthy of love). Hillel, on the other hand, taught that everyone – including one’s enemies – were ‘neighbors’, with the exception of the hated, apostate Samaritans. And so, when Yeshua was asked (in the scripture above), “Who is my neighbor?” he entered this debate:

In reply Yeshua said: “A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side.”

It should be noted that the priest and the Levite were both obeying Torah by not touching a dead or nearly-dead body and becoming unclean, so they were following the law, as interpreted by Shammai and other strict rabbinic schools of thought. According to Pharisee teaching, though, all life was sacred and the proper thing to do would have been to stop and help the man or bury him (thus becoming unclean for a time) if he died. A number of commentators suggest that the expert in the Torah was likely expecting Yeshua to make the “good guy” a pharisee, thus siding with Hillel on the issue of the importance of life above ritual cleanliness.

Instead, though, Yeshua said:

“But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. The next day he took out two silver coins and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’

“Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”

The expert in the law replied, “The one who had mercy on him.” [Note: he couldn’t even SAY the word ‘Samaritan’]

Yeshua told him, “Go and do likewise.”

And so, Yeshua’ answer to the question “Who is my neighbor?” was everybody, including the most despised apostate you can think of, going further to the ‘left’ of Hillel.

So, when viewed within the context of his world, this is just one more example where we can get a view into why Yeshua was asked certain questions, how he interacted with his world, and some of the political/religious backdrop that ultimately led to his death, burial and resurrection.

 

What’s in a Name_ הושע becomes יהושע _ Sefaria Source Sheet Builder

 

WHETHER IT WAS FOR TWO DAYS


A person might ask: Since we are expecting Mashiach at ever
moment, how can we possibly immerse ourselves in the
drudgery of everyday life and even make plans for the future? If we
are truly excited about the coming of Mashiach, how can we be
excited about serving God in the world as it is before Mashiach comes?
The answer to these questions can be found in the way that the
Tabernacle was dismantled and erected in the desert. Often, the
Jewish people would stay encamped in one place for a considerable
period of time—as much as 19 years (Rashi to Devarim 1:46) —so the
need for fully erecting the Tabernacle, with all the labor involved,
was understood. But “sometimes, the cloud remained for (just) a few
days… and sometimes the cloud remained from night until morning,
and when the cloud rose in the morning, they traveled” (v. 20-21) .

MONTH OR A YEAR …” ( V . 22)

So what was the point of the hundreds of man-hours involved in
erecting the Tabernacle, if it was to be dismantled soon afterwards,
sometimes the following day?
The Talmud explains that since ”they encamped by the word of
God, and they traveled by the word of God” (v. 23) , each encampment
was not considered to be transitory in nature, because the direct
Divine command to camp at that point, “conferred it with the
importance of a permanent settlement” (Eruvin 55b) .
Likewise, while it is true that our current work is transitory in
nature, for Mashiach is about to arrive at any moment, nevertheless,
since in our daily work we are following “the word of God,” we
should view what we are doing as having the utmost importance and
be enthusiastic in carrying out the tiniest detail.
(Based on Sichas Shabbos Parshas Vayigash 5747)

Lesson 35

Torah Moshe 4: Bamidbar / Numbers Chapter 4
The Number and Duties of the Leviim

4:1(vii) Raise up the Kohatites

And ADONAI (יהוה) spoke to Moshe and to Aharon, saying:

4:2 Take the sum of Benai Kohat from among Benai Levi, after their families, by the house of their avot,

4:3 From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the Ohel Moed.

4:4 This [shall be] the service of Benai Kohat in the Ohel Moed, [about] the most kadosh things:

4:5 And when the camp setteth forward, Aharon shall come, and his sons, and they shall take down the covering parochet (veil), and cover the Aron HaEdut (Ark of the Testimony) with it:

4:6 And shall put thereon the covering of tachash’ skins, and shall spread over [it] a cloth wholly of blue, and shall put in the staves thereof.

4:7 And upon the Shulchan HaPanim they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover kesot hanesekh (pitchers of the drink offering): and the continual lechem shall be thereon:

4:8 And they shall spread upon them a cloth of scarlet, and cover the same with a covering of tachash’ skins, and shall put in the staves thereof.

4:9 And they shall take a cloth of blue, and cover the Menorat HaMa’ohr (illumination) , and his lamps, and his tongs, and his snuffdishes, and all the oil vessels thereof, wherewith they minister to it:

4:10 And they shall put it and all the vessels thereof within a covering of tachash’ skins, and shall put [it] upon a bar.

4:11 And upon the Mitzbach HaZahav they shall spread a cloth of blue, and cover it with a covering of tachash’ skins, and shall put to the staves thereof:

4:12 And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put [them] in a cloth of blue, and cover them with a covering of tachash’ skins, and shall put [them] on a bar:

4:13 And they shall take away the ashes from the Mitzbe’ach, and spread a purple cloth thereon:

4:14 And they shall put upon it all the vessels thereof, wherewith they minister about it, [even] the censers, the flesh-hooks, and the shovels, and the basin, all the Klei (vessels) HaMitzbe’ach; and they shall spread upon it a covering of tachash’ skins, and put to the staves of it.

4:15 And when Aharon and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, Benai Kohat shall come to bear [it]: but they shall not touch [any] kadosh thing, lest they die. These [things are] the burden of Benai Kohat in the Ohel Moed.

4:16 And to the office of Elazar Ben Aharon the kohen [pertains] the oil for the light, and the sweet incense, and the daily Minchah, and the anointing oil, [and] the oversight of all the tabernacle, and of all that therein [is], in the sanctuary, and in the vessels thereof.

4:17 (Maftir) Limits of the Inner Circle

And ADONAI (יהוה) spoke to Moshe and to Aharon, saying,

4:18 Cut you not off the tribe of the families of the Kohatites from among the Leviim:

4:19 But thus do to them, that they may live, and not die, when they approach to the most kadosh things: Aharon and his sons shall go in, and appoint them every one to his service and to his burden:

4:20 But they shall not go in to see when the kadosh things are covered, lest they die.

Haftarah Bamidbar: Hoshea 2:1(1:10)-2:22(20)

Brit Hadashah: Loukas 2:1-7; Korintos Alef 12:12-31; Romaios 9:33

Parashah 35: Naso (Take) 4:21-7:89

4:21(i) Raise up to Serve

And ADONAI (יהוה) spoke to Moshe, saying:

4:22 Take also the sum of Benai Gershon, throughout the houses of their avot, by their families;

30-50 years old

4:23 From thirty years old and upward until fifty years old shall you number them; all that enter in to perform the service, to do the work in the Ohel Moed.

4:24 This [is] the service of the families of the Gershonites, to serve, and for burdens:

4:25 And they shall bear the curtains of the tabernacle, and the Ohel Moed, his covering, and the covering of the tachash’ skins that [is] above upon it, and the hanging for the door of the Ohel Moed,

4:26 And the hangings of the court, and the hanging for the door of the gate of the court, which [is] by the tabernacle and by the Mitzbe’ach round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve.

4:27 At the appointment of Aharon and his sons shall be all the service of Benai the Gershonites, in all their burdens, and in all their service: and you shall appoint to them in charge all their burdens.

4:28 This [is] the service of the families of Benai Gershon in the Ohel Moed: and their charge [shall be] under the hand of Itamar Ben Aharon hakohen.

4:29 As for Benai Merari, you shall number them after their families, by the house of their avot;

4:30 From thirty years old and upward even to fifty years old shall you number them, every one that enters into the service, to do the work of the Ohel Moed.

4:31 And this [is] the charge of their burden, according to all their service in the Ohel Moed; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof,

4:32 And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name you shall reckon the instruments of the charge of their burden.

4:33 This [is] the service of the families of Benai Merari, according to all their service, in the Ohel Moed, under the hand of Itamar Ben Aharon the kohen.

Census (heads) of the Leviim

4:34(S:ii) And Moshe and Aharon and the chief of the congregation numbered Benai the Kohatites after their families, and after the house of their avot,

4:35 From thirty years old and upward even to fifty years old, every one that enters into the service, for the work in the Ohel Moed:

4:36 And those that were numbered of them by their families were two thousand seven hundred and fifty.

4:37 These [were] they that were numbered of the families of the Kohatites, all that might do service in the Ohel Moed, which Moshe and Aharon did number according to the commandment of ADONAI (יהוה) by the hand of Moshe.

4:38(A:ii) And those that were numbered of Benai Gershon, throughout their families, and by the house of their avot,

4:39 From thirty years old and upward even to fifty years old, every one that enters into the service, for the work in the Ohel Moed,

4:40 Even those that were numbered of them, throughout their families, by the house of their avot, were two thousand and six hundred and thirty.

4:41 These [are] they that were numbered of the families of Benai Gershon, of all that might do service in the Ohel Moed, whom Moshe and Aharon did number according to the commandment of ADONAI (יהוה).

4:42 And those that were numbered of the families of Benai Merari, throughout their families, by the house of their avot,

4:43 From thirty years old and upward even to fifty years old, every one that enters into the service, for the work in the Ohel Moed,

4:44 Even those that were numbered of them after their families, were three thousand and two hundred.

4:45 These [be] those that were numbered of the families of Benai Merari, whom Moshe and Aharon numbered according to the word of ADONAI (יהוה) by the hand of Moshe.

4:46 All those that were numbered of the Leviim, whom Moshe and Aharon and the chief of Yisrael numbered, after their families, and after the house of their avot,

4:47 From thirty years old and upward even to fifty years old, every one that came to do the service of the ministry, and the service of the burden in the Ohel Moed,

4:48 Even those that were numbered of them, were eight thousand and five hundred and fourscore.

4:49 According to the commandment of ADONAI (יהוה) they were numbered by the hand of Moshe, every one according to his service, and according to his burden: thus were they numbered of him, as ADONAI (יהוה) commanded Moshe.

Description of Nazarite

A Nazarite vow is this type of commitment. The Nazarite is required to separate totally from family, friends, and the community. He or she are to focus only on serving HaShem. To some individuals the vow lasted a lifetime, but to individuals that voluntarily took the vow the minimum length was seven days. HaShem gives us examples in both the Tanakh and in the Brit Hadashah of individuals that were committed to serve Him as Nazarites.

There are four specific examples in Scripture that personify the hardship that comes with the commitment to serve HaShem as a Nazarite. Three of these individuals were Nazarites for life. The three Nazarites for life are dedicated to the service of HaShem before they are born. The fourth individual the scriptures say was under a Nazarite vow, took the vow voluntarily. The four individuals mentioned in the scriptures who were under the Nazarite vow are Shimshon, Shemu’el, Yochanan the immerser, and Paulos (Rav Shaul). These four individuals became separated from family and friends to become totally focused on serving HaShem.

תּחשׁtachash – a kind of leather, skin, or animal hide, badger’s skin? porpoise skin? perhaps the badger or dugong, dolphin, or sheep

Shevet / Tribe

Assignment, Charge, duties, things to do

References

Manpower

Kotanites

(30 – 50 yrs old)

  1. take down the covering parochet (veil), cover the Aron HaEdut (Ark of the Testimony) with it: put thereon the covering of tachash’ skins, and shall spread over [it] a cloth wholly of blue, and shall put in the staves thereof.
  2. And upon the Shulchan HaPanim spread a cloth of blue, put thereon the dishes, the spoons, the bowls, covers to cover kesot hanesekh (pitchers of the drink offering): the continual lechem shall be thereon: shall spread upon them a cloth of scarlet, and cover the same with a covering of tachash’ skins, and shall put in the staves thereof.
  3. take a cloth of blue, and cover the Menorat HaMa’ohr (illumination) , his lamps, his tongs, his snuffdishes, and all the oil vessels thereof, put it and all the vessels thereof within a covering of tachash’ skins, and shall put [it] upon a bar.
  4. the Mitzbach HaZahav spread a cloth of blue, cover it with a covering of tachash’ skins, put to the staves thereof: take all the instruments of ministry, wherewith they minister in the sanctuary, put [them] in a cloth of blue, cover them with a covering of tachash’ skins, shall put [them] on a bar: take away the ashes from the Mitzbe’ach, and spread a purple cloth thereon: put upon it all the vessels thereof, wherewith they minister about it, [even] the censers, the flesh-hooks, the shovels, the basin, all the Klei (vessels) HaMitzbe’ach; they shall spread upon it a covering of tachash’ skins, put to the staves of it. Aharon and his sons have made an end of covering the sanctuary, all the vessels of the sanctuary, as the camp is to set forward; after that, Benai Kohat shall come to bear [it]: but they shall not touch [any] kadosh thing, lest they die.

5 the office of Elazar Ben Aharon the kohen [pertaineth] the oil for the light, and the sweet incense, the daily Minchah, and the anointing oil, the oversight of all the tabernacle, of all that therein [is], in the sanctuary, and in the vessels thereof.

4 -16

2,750

Gershonites

(30 – 50 yrs old)

bear the curtains of the tabernacle, the Ohel Moed, his covering, the covering of the tachash’ skins that [is] above upon it, and the hanging for the door of the Ohel Moed, the hangings of the court, and the hanging for the door of the gate of the court, which [is] by the tabernacle; by the Mitzbe’ach round about, their cords, all the instruments of their service,

22- 28

2,630

Merarites

(30 – 50 yrs old)

the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof, the pillars of the court round about, their sockets, their pins, and their cords, with all their instruments

29 -33

3,200

Total

8,580