Parshat Matot/Masei

Parshat Matot/Masei A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary

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Parshat Matot/Masei A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc.

The Torah - Chumash Bemidbar With and

an Interpolated English Translation Commentary Based on the Works of the Lubavitcher Rebbe

Copyright © 2006-2009 by Chabad of California

THE TORAH CHUMASH EMIDBAR second,- revised printingB2009

WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF A project of THE LUBAVITCH REBBE Chabad of California

741 Gayley Avenue, Los Angeles, CA 90024 Copyright © 310-208-5811 2004 310-208-7511 / Fax by ChabadPublished of California, by Inc.

Kehot Publication Society

Published by New York 11213 770 Eastern Parkway, Brooklyn, Kehot Publication Society 718-774-4000 / Fax 718-774-2718 770 Eastern Parkway, Brooklyn, New York 11213 [email protected] 718-774-4000 / Fax 718-774-2718

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Order Department: 291 Kingston Avenue, Brooklyn, New York 11213 291 Kingston Avenue / /Brooklyn, New York 11213 718-778-0226 Fax 718-778-4148 718-778-0226 / Fax 718-778-4148 www.kehot.com www.kehotonline.com All rights reserved, including the right to reproduce this book All rights reserved, including theform, rightwithout to reproduce this book or portions thereof, in any permission, or portions thereof, in any form,ofwithout permission, in writing, from Chabad California, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark The KehotL’Inyonei logo is a Chinuch, trademarkInc. of Merkos of Merkos L'Inyonei Chinuch, Inc. ISBN: 978-0-8266-0193-3 ISBN 0-8266-0193-6 (set) ISBN: 978-0-8266-0195-2 Published Publishedininthe theUnited UnitedStates StatesofofAmerica America

  

The Book of Numbers

Parshat Matot/Masei

5769/2009 This book contains the Hebrew Text of the Torah,

ISBN 978-0-8266-0191-9

GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi

EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Tisa Vayakheil Pekudei

LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai

NUMBERS Bemidbar Naso Beha’alotecha Shelach Korach Chukat Balak Pinchas

Matot

Masei

DEUTERONOMY

Devarim Va’etchanan Eikev Re’eh Shoftim Teitzei Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah

42

‫מטות‬

42 ‫ַמ ּט ֹות‬

Matot

P

Overview

arashat Matot covers three main subjects: the laws of vows and oaths, the war against Midian, and the settlement of the tribes of Reuben and Gad. The second and third of these three fit well into the historical flow of the Torah. The war against Midian is the third and final act in the drama of Israel’s confrontation with the Moab-Midian alliance whose story began in parashat Balak. The settlement of the two tribes of Reuben and Gad is the next phase of the conquest of the Land of Israel, begun at the end of parashat Chukat and continuing through the Book of Joshua and beyond. What, then, of the laws of vows and oaths? Like the other legal passages of the Torah, we would expect to find these laws in Exodus or Leviticus. So why are they in fact here? It must be that these laws have a particular relevance to the subject of conquering and settling the Land of Israel. This will be clear when we review the events that preceded this parashah and which lead into it, as follows. As we explained previously, the Jewish people’s slide into the idolatry of Pe’or and their harlotry with the Moabite-Midianite women actually began as a misunderstanding of the way they were meant to be involved in the physical world. They knew that their parents’ generation had been sentenced to live in the desert for forty years (after the incident of the spies) because they had shunned the challenges of such involvement. Standing at the threshold of the Promised Land, they were poised to accept this challenge and had resolved not to repeat their parents’ errors; they were ready to attack the materiality of the physical world and infuse it with God-consciousness. However, their impetuous enthusiasm led them to err, and they overlooked the need to be cautious. As Eve had done with the fruit of the tree of knowledge, they fell into the trap of overestimating their holiness and thinking that their sublime spiritual consciousness and zeal made them invincible and immune to the machinations of evil. They knew that the purpose of life is to make all of reality into a home for God, and they had learned from Jethro’s conversion and Balaam’s prophecies that in order for this to happen, even the lowest, most anti-holy elements of reality must be elevated into holiness. Thus, they reasoned that they, too, must experience these dangerous but powerful energies of lust and unholy spirituality—in order, of course, to elevate them back to their source in holiness. But of course, they were wrong. If one is to throw caution to the wind and risk everything, it should be in the opposite direction, to combat evil, as Pinchas graphically demonstrated.

186

Overview of MATOT Although we should not shun the challenge of engaging the materiality of this world directly, we must be duly aware of its potential to divert us and corrupt our intentions. Hence the pertinence of the laws of vows and oaths: through these laws a person can set up boundaries for himself where he feels they are needed, as we will explain further on. The next subject of this parashah, the war with Midian, can now be seen as a logical follow-through from the laws of vows and oaths. Those laws are the spiritual correction of the error of Pe’or, and the battle with Midian is the effort to uproot the source of this error. The settlement of the tribes of Reuben and Gad is also a development of the same theme. These tribes wished to settle in the territory that Moses had conquered from Sichon and Og, on the east side of the Jordan River. God did not intend the Jews to settle this land at this point in history. These tribes reasoned, however, that the holiness of the Land of Israel proper was greater than the land outside its boundaries; therefore, it was crucial to elevate the unholy land as well. Their argument was therefore a variation on the same theme as before. As we shall see, however, this time they were partially right, and their understanding is an important lesson for us regarding our relationship to the physical world. All three subjects of parashat Matot, then, are relevant to the impending entry into the Land of Israel. On the personal level as well, they are relevant to each of us individually in our encounter with the material world and to our generation collectively, standing as we are on the threshold of the messianic Redemption. This explains how the name of the parashah, Matot, can be justifiably used as the name for the entire parashah. The word itself means “tribes,” but there are two words used in the Torah for “tribe,” the other one being shevet. Interestingly, both synonyms for “tribe” are also synonyms for “tree branch.” Just as branches stem from a tree trunk, a “tribe” is a branch or division of the people rooted in its common ancestor (in this case, Jacob). The difference between the two synonyms is that while shevet refers to a soft, pliable twig, mateh (the singular of matot) refers to a hard stick. The shevet owes its pliability to the fact that it is freshly cut from the tree (or even still connected to it), in contrast to the mateh, which has long been severed from the tree and has therefore lost its elasticity. Thus, shevet refers to the Jewish tribe (or individual Jew) when it is consciously connected to its source, whereas mateh refers to the same tribe (or individual Jew) when it is not so consciously connected. Spiritually, shevet can be considered to refer to the soul before it descended into the body, when it was fully conscious of Divinity and its own connection to its source. Mateh would then refer to the soul as it has entered the body and lost this conscious connection—at least temporarily—and been charged with elevating the body and the portion of reality under its purview. In such a state, we must evince the inflexibility of a hardened stick in our devotion to principles and resistance to evil. If successful, we can face the challenges of life confidently and proceed to fulfill our purpose on earth and make reality into the home for God it was intended to be.1

1. Based on Reshimot 51 and Likutei Sichot, vol. 18, p. 382, vol. 28, p. 281, etc.

187

‫מטות‬  ONKELOS  ‫ישי‬ ֵ ׁ ֵ‫ִעם ר‬ ‫ֹשה‬ ֶ ׁ ‫  וּ ַמ ּ ֵליל מ‬30:2 ‫ימר ּ ֵדין‬ ָ ‫ׁ ִש ְב ַט ּיָא ִל ְבנֵי יִ ְשׂרָ ֵאל ְל ֵמ‬ ‫ גבַ ר אֲ רֵ י יִ ּ ַדר‬ ְּ 3 :ָ‫ִּפ ְת ּ ָג ָמא ִּדי פַ ּ ֵקיד יְ י‬ ‫נְ דַ ר קֳ דָ ם יְ ָי א ֹו יְ קַ ּיֵם ְקיָם ְל ֵמיסַ ר‬ ‫ִא ּ ָסר ַעל נ ְַפ ׁ ֵש ּה לָ א יְ בַ ּ ֵטל ִּפ ְת ּ ָג ֵמ ּה‬ :‫ְּככָ ל ְּדיִ ּפוֹק ִמ ּ ֻפ ּ ֵמ ּה י ְַע ּ ֵבד‬

First Reading

‫אמר‬ ֹ ֑ ֵ‫אׁש֣י הַ ַּמ ּ֔טֹות לִ ְבנֵ ֥י יִ ְׂש ָר ֵ ֖אל ל‬ ֵ ‫ל־ר‬ ָ ‫  ַוי ְַד ֵּב֤ר מׁשֶ ֙ה ֶא‬2 ‫ איׁש ֩ ִ ּֽכי־יִ ֨ ֹּדר ֜ ֶנ ֶדר ַ ֽליה ָוֹ ֗ה‬ ִ 3 :‫ְהוֹֽה‬ ָ ‫ׁשר ִצּוָ ֥ה י‬ ֖ ֶ ֲ‫ֶז ֣ה הַ ָּד ֔ ָבר א‬ ‫ַחל ְּדבָ ֑רֹו‬ ֖ ֵ ‫ֹו־ה ָּׁש֤בַ ע ְׁשבֻ עָ ֙ה ל ְֶא ֤ ֹסר ִאּסָ ֙ר עַ ל־נ ְַפ ׁ֔שֹו ֹ֥לא י‬ ִ ‫ֽא‬ :‫ֲׂשה‬ ֽ ֶ ‫ְּככָ ל־הַ ּיֹ ֵצ֥א ִמ ִ ּ֖פיו ַיֽע‬  RASHI 

‫ּסף‬ ָ ‫ מו‬,"'‫יאים נִ ְתנַ ְּבא ּו ְּב"כֹה ָא ַמר ה‬ ִ ‫ ְו ַה ְּנ ִב‬, "‫ַה ּ ַליְ לָ ה‬ :‫ ָּדבָ ר ַאחֵ ר‬."‫ש ִּנ ְתנַ ּ ֵבא ִּבלְ ׁש ֹון "זֶה ַה ָּדבָ ר‬ ֶ ׁ ‫ֹשה‬ ֶ ׁ ‫ֵיהם מ‬ ֶ ‫ֲעל‬ "‫"ה ּ ָת ָרה‬ ַ ‫ש ֶה ָחכָ ם ִּבלְ ׁש ֹון‬ ֶ ׁ ‫לו ַמר‬ ֹ ,‫ ִמעוּט הוּא‬,"‫"זֶה ַה ָּדבָ ר‬ ‫ ְו ִאם ִח ּ ְלפ ּו‬,‫וּבַ ַעל ִּבלְ ׁש ֹון "הֲ פָ ָרה" ִּכלְ ׁש ֹון ַה ּ ָכתוּב ּ ָכאן‬ ‫קונָם‬ ֹ ‫ הֲ ֵרי ָעלַ י‬:‫או ֵמר‬ ֹ ‫ ָה‬.‫ נ ֶֶדר‬3 :‫— ֵאין מֻ ּ ָתר ְו ֵאין מוּפָ ר‬ ‫ אֲ ִפ ּל ּו‬,‫ָכול‬ ֹ ‫ י‬.‫לונִ י‬ ֹ ‫שה ָּדבָ ר ּ ְפ‬ ֶׂ ‫ש ּלֹא ֶא ֱע‬ ֶ ׁ ‫או‬ ֹ ‫אוכַ ל‬ ֹ ‫ש ּלֹא‬ ֶׁ ּ ּ ‫"ככָ ל ַהי ֹוצֵ א‬ ְּ :‫קו ֵרא ָעלָ יו‬ ֹ ‫ אֲ נִ י‬,‫לות‬ ֹ ֵ‫שיֹאכַ ל נְ ב‬ ֶ ׁ ‫נִ ׁ ְש ּ ַבע‬ 3

‫ "ל ְֶאסֹר ִא ּ ָסר" — לֶאֱ סֹר ֶאת‬:‫לו ַמר‬ ֹ ‫שה"? ּ ַתלְ מוּד‬ ֶׂ ‫ַע‬ ֲ ‫ִמ ּ ִפיו י‬ ‫מו "לֹא‬ ֹ ‫ ְּכ‬.‫רו‬ ֹ ָ‫ לֹא יַחֵ ל ְדּ ב‬:‫ ְולֹא לְ ַה ִּתיר ֶאת ָה ָאסוּר‬,‫ַה ּ ֻמ ּ ָתר‬ :‫שה ְדבָ ָריו חֻ ּ ִלין‬ ֶׂ ‫ַע‬ ֲ ‫רו" — לֹא י‬ ֹ ָ‫יְ ַח ּלֵל ְּדב‬

,‫יאים לְ לַ ּ ְמ ָדם ְּת ִח ּ ָלה‬ ִ ‫בוד לַ ְּנ ִׂש‬ ֹ ‫ ָחלַ ק ּ ָכ‬.‫אשי ַה ּ ַמ ּט ֹות‬ ֵ ׁ ‫ ר‬2 ָ ?‫רות ּ ֵכן‬ ֹ ‫ש ַאף ׁ ְש ָאר ַה ִּד ְּב‬ ֶ ׁ ‫ ו ְּמנַ יִ ן‬.‫ְו ַא ַחר ּ ָכ ְך לְ כָ ל ְּבנֵי יִ ְׂש ָר ֵאל‬ ‫ָשב ּו ֵאלָ יו ַאהֲ רֹן ְוכָ ל ַה ְּנ ִׂש ִאים ּ ָבעֵ ָדה‬ ֻ ׁ ‫ "וַ ּי‬:‫לו ַמר‬ ֹ ‫ּ ַתלְ מוּד‬ ֶ ‫ֹשה אֲ ל‬ ֶ ׁ ‫וַ יְ ַד ּ ֵבר מ‬ .1"‫ ְו ַאחֲ ֵרי כֵ ן נִ ְּג ׁש ּו ּ ָכל ְּבנֵי יִ ְׂש ָר ֵאל‬,‫ֵיהם‬ ‫שהֲ פָ ַרת נְ ָד ִרים ְּבי ִָחיד‬ ֶ ׁ ‫ּמה ָר ָאה לְ ָא ְמ ָר ּה ּ ָכאן? לִ ּ ֵמד‬ ָ ‫ו‬ .‫טות‬ ֹ ‫ֹשה ֶה ְד ֹיו‬ ָ ׁ ‫ ְו ִאם ֵאין י ִָחיד מֻ ְמחֶ ה — ֵמפֵ ר ִּב ׁ ְשל‬,‫מֻ ְמחֶ ה‬ ‫יאים‬ ִ ‫שה ֹזו ֶא ּ ָלא לַ ְּנ ִׂש‬ ָ ׁ ‫ֹשה ּ ָפ ָר‬ ֶ ׁ ‫ש ּלֹא ָא ַמר מ‬ ֶ ׁ ,‫ָכול‬ ֹ ‫או י‬ ֹ 2 ֵ ‫ ְונֶאֱ ַמר ִּב ׁ ְשחו‬,"‫ "זֶה ַה ָּדבָ ר‬:‫ִּבלְ בָ ד? נֶאֱ ַמר ּ ָכאן‬ : ‫ּטי חוּץ‬ ‫ֶא ְמ ָרה לְ ַאהֲ רֹן וּלְ בָ נָיו וּלְ כָ ל ְּבנֵי‬ ֶ ‫"זֶה ַה ָּדבָ ר"; ַמה ּ ְל ַה ּ ָלן נ‬ ‫ֶא ְמ ָרה‬ ֶ ‫ ַאף ֹזו נ‬,"'‫גו‬ ֹ ‫"ד ּ ֵבר ֶאל ַאהֲ רֹן ְו‬ ַּ :‫ש ּנֶאֱ ַמר‬ ֶ ׁ ,‫יִ ְׂש ָר ֵאל‬ ‫ֹשה נִ ְתנַ ּ ֵבא ְּב"כֹה ָא ַמר ה' ּ ַכחֲ צֹת‬ ֶ ׁ ‫ מ‬.‫ זֶה ַהדָּ בָ ר‬:‫לְ כֻ ּ ָלן‬

 CHASIDIC INSIGHTS  But when a person sees that a particular indulgence affects him negatively, he should at least temporarily renounce it. If he feels incapable of resisting the urge to overindulge, he can make a formal vow, which forbids the indulgence to him just as if it had been forbidden by the Torah. Thus, the sages say, “vows foster abstinence.”10 If, on the other hand, he feels that he is capable of controlling himself, it is better to abstain from the indulgence without the formality of a vow. Regarding this, the sages say, “sanctify yourself with that which is permitted to you.”11 In either case, every individual must be honest with himself about which aspects of life he is ready to elevate and which he is not, and what lengths he must go to in order to curb his appetites.12 By guarding himself from things that would be detrimental to his Divine consciousness, a person both weakens materialism’s power over him and increases the power of holiness within him. This, too, gives him more power to resist evil.13 Nonetheless, the Torah states that there are specific individuals who can annul vows that others make. This means, in effect, that such individuals are able to grant someone who, on his own, might not be ready to tackle a certain aspect of reality, the ability to do so. Certainly, this is the preferred approach, inasmuch as it both elevates the spiritual stature of the individual and enables him to elevate the spiritual level of a greater part of his environment.

.‫ ד‬,‫שמות יא‬ .3 .‫ ב‬,‫ויקרא יז‬ .2 .‫ לא ־ לב‬,‫שמות לד‬ .1

This further explains why the laws of vows and oaths were taught now, as the Jewish people were preparing to enter the Land of Israel. The purpose of their entry, we know, was to make the physical world a home for God. This they were to do by engaging in the physical work of occupying and working the land and, in general, earning a living and sustaining themselves from the earth’s raw materials—all for holy purposes and with holy intentions. Thus, although a person’s involvement with physicality may on occasion require him to swear off some aspect of it, he must always remember that the purpose of his life is ideally accomplished by annulling such vows and partaking of life’s bounties in holiness.14 If a man makes a vow: If a person consecrates fruit as a sacrifice for the Temple, even though fruit cannot be used for such a purpose, it becomes holy and it is forbidden to eat it. This is because he can indeed sanctify an animal for sacrificial purposes and cause it to be forbidden for other mundane uses.15 The power to consecrate extends beyond the realm of its fundamental sphere of influence. This teaches us the magnificent power of speech. We are empowered to transform the mundane into the holy, to elevate a simple beast into a sacrifice simply by stating such an intention. Certainly, we must then be careful to use this gift only for the loftiest and most desirable ends.16

10. Avot 3:13. 11. Yevamot 20a; Sifrei, Reeh 14:21 (104); see Tanya, ch. 30 (39a) and 27 (34b), where it is stated that this injunction is rooted in the written Torah; Nachmanides on Leviticus 19:2. 12. Likutei Torah 3:83b, 84b; Reshimot 51; Likutei Sichot, vol. 33, pp. 186 ff. 13. Likutei Sichot, vol. 4, p. 1077. 14. Likutei Sichot, vol. 13, pp. 108-109, vol. 33, p. 197. 15. Mishneh Torah, Nedarim 1:7. 16. Address of Shabbat Matot-Masei, 5748.

188

Numbers 30:2-3

Matot

Vows and Oaths 30:2 Having mentioned vows in the preceding laws1—those of the additional festival offerings—Moses now elaborates on the laws of vows.2 As has been seen,3 when Moses taught the people a lesson in the Torah, he taught it first to Aaron, then to Aaron’s sons, then to the princes, then to the rest of the people, and so on. In the following section—the laws of vows and oaths and the laws of their annulment—the Torah highlights the princes’ distinction over the rest of the people in order to imply that when it is necessary to release an individual from a vow he has taken, it should preferably be done by a single person of distinction, i.e., an expert sage, and only when this is not possible should release be carried out by three nonexperts.4 Moses spoke to the princes, the heads of the tribes of the Israelites, as a unit, in the course of teaching the rest of the people, saying, “This is the thing God has commanded: 3 A minor’s vows are not legally binding. If an adult man, over 12 years old,5 makes a vow to God or makes an oath to prohibit himself from doing something otherwise permitted to him, he shall not profane his word; rather, he shall fulfill whatever he said.6 A vow is a declaration of intent with regard to a specific object, whereas an oath is a declaration of intent with regard to oneself. In either case, a person may not break his vows or oaths. However, if an expert sage or a tribunal of three non-experts deems it necessary, he or they can declare the vow to be retroactively void;7 this is called releasing the vow.  CHASIDIC INSIGHTS  3 If a man makes a vow: By taking a vow, a person

forbids himself from some activity that the Torah otherwise permits. In a sense, then, these laws can be seen as a continuation of the lesson of Pinchas: that there are times and exigencies that dictate going beyond the prescriptions and proscriptions of the Torah. What are these circumstances? In general, the Torah divides all we can do in this world into three categories: what we must do, what we may do, and what we must not do. The things we must do are essential for our fulfillment of our role as bearers of God’s message on earth. The things we may do are not essential but can, if used properly, enhance our spiritual lives and the fulfillment of our purpose. The things we must not do are detrimental to our purposes. Under normal circumstances, these aspects of reality cannot be elevated to Divine consciousness by our efforts. The middle ground is obviously the most fluid. As mentioned, things that fall into this category can become positive forces in life if we use them with the proper intentions. To do so, however, a person has to possess sufficient spiritual fortitude not to be sucked into the sensuality of the material experi-

ence and thereby lose his Divine orientation. On a collective scale, the ability of the Jewish people to elevate certain aspects of this neutral ground has fluctuated throughout history. When the Temple stood, for example, the revelation of the Divine presence in its precincts imbued even the common folk with a certain amount of holiness that was lacking in subsequent eras. This is the reason behind the various rabbinic decrees and prohibitions that have been added to Jewish observance over time. Most of these originated after the loss of the holy Temple. Similarly, every individual goes through periods in his life when he is more or less fit to indulge in this or that material pleasure. In general, if a person can indulge in a pleasure that God has put in this world for our enjoyment without compromising his Divine consciousness, he is encouraged to do so. “In the future, every person will be called to account for the pleasures that he encountered but did not partake of,”8 the sages said. And of a person who took too many vows, they said, “Is that which the Torah has forbidden not enough for you, that you must seek to prohibit yourself from other things as well?!”9

1. Above, 29:39. 2. Rashi on 30:1; Rashbam on 30:2. 3. Exodus 34:31 ff. 4. Likutei Sichot, vol. 33, p. 191. 5. Normally, men become legal adults at the age of 13 and women at the age of 12. With respect to vows and oaths, however, the year before this point (after a man’s 12th birthday and a woman’s 11th) is an intermediary period between minority and majority: if they understand the concept of God enough to know to whom they are vowing or swearing, their words are legally binding, and if not, not. 6. Likutei Sichot, vol. 13, p. 105, note 6. 7. Likutei Sichot, vol. 33, p. 189. 8. Y. Kidushin 4:12. 9. Y. Nedarim 9:5.

188

‫מטות‬  ONKELOS  ‫  וְ ִא ְּת ָתא אֲ רֵ י ִת ּ ַדר נְ דַ ר קֳ דָ ם‬4 ‫יְ ָי וְ ֵתיסַ ר ִא ּ ָסר ְּבבֵ ית אֲ בוּ ָהא‬ ‫  וְ יִ ׁ ְש ַמע אֲ בוּ ָהא יָת‬5 :‫ְּברַ ְביוּ ָת ָהא‬ ‫נִ ְדרַ ּה וֶאֱ סָ רַ ּה ִּדי אֲ סָ רַ ת ַעל נ ְַפ ׁ ַש ּה‬ ‫וְ יִ ׁ ְש ּתוֹק לַ ּה אֲ בוּ ָהא וִ יקוּ מוּ ן ּ ָכל‬ ‫נִ ְדרָ ָהא וְ כָ ל אֱ סָ רֵ י ִּדי אֲ סָ רַ ת ַעל‬ ‫  וְ ִאם ַא ְע ִּדי ָאבוּ ָהא‬6 :‫נ ְַפ ׁ ַש ּה יְ קוּ מוּ ן‬ ‫י ַָת ּה ְּביו ָֹמא ִד ׁ ְש ַמע ּ ָכל נִ ְדרָ ָהא‬ ‫וֶאֱ סָ רָ ָהא ִּדי אֲ סָ רַ ת ַעל נ ְַפ ׁ ַש ּה לָ א‬ ‫יְ קוּ מוּ ן וּ ִמן קֳ דָ ם יְ ָי יִ ׁ ְש ְּתבֵ ק לַ ּה אֲ רֵ י‬ :‫ַא ְע ִּדי אֲ בוּ ָהא י ַָת ּה‬

First Reading

ָ‫י־ת ּ֥דֹר ֶנ ֶ֖דר ַ ֽליהֹוָ ֑ה וְ ָ ֽא ְס ָ ֥רה ִא ָּס֛ר ְּב ֵב֥ית ָא ִ ֖ביה‬ ִ ‫ וְ ִא ֕ ָּׁשה ִ ּֽכ‬4 ‫ וְ ׁשָ ַ֨מע ָא ִ֜ביהָ ֶאת־נִ ְד ָ ֗רּה ֶוֽאֱ סָ ָר ּ֙ה אֲ ֶׁש֣ר ָ ֽא ְס ָ ֣רה‬5 : ָ‫ִּבנְ ע ֶ ֻֽריה‬ ‫ל־א ָּס֛ר‬ ִ ָ‫עַ ל־נ ְַפ ֔ ָׁשּה וְ ֶ ֽהחֱ ִ ֥ריׁש ָלּ֖ה ָא ִ ֑ביהָ וְ ָ ֨קמּו֙ ּכָ ל־נְ ָד ֶ ֔ריהָ וְ כ‬ ֘‫ וְ ִאם־הֵ ִנ֨יא ָא ִ ֣ביהָ אֹ ָתּה‬6 :‫ׁשּה י ָֽקּום‬ ֖ ָ ‫ר־א ְס ָ ֥רה עַ ל־נ ְַפ‬ ֽ ָ ֶ‫אֲ ׁש‬ ‫ׁשּה‬ ֖ ָ ‫ר־א ְס ָ ֥רה עַ ל־נ ְַפ‬ ֽ ָ ֶ‫ְּביֹ֣ום ׁשָ ְמעֹו ֒ ּכָ ל־נְ ָד ֶ ֗ריהָ ֶוֽאֱ סָ ֶ ֛ריהָ אֲ ׁש‬ :‫ח־לּה ִ ּֽכי־הֵ ִנ֥יא ָא ִ ֖ביהָ אֹ ָ ֽתּה‬ ָ ֔ ַ‫ֹ֣לא י ָ֑קּום ַוֽיה ָֹו ֙ה ִי ְֽסל‬  RASHI 

.‫ָאה" ֹזו הֲ פָ ָרה‬ ָ ‫ "הֲ נ‬:‫או ֵמר‬ ֹ ‫ הֱ וֵ י‬,"‫או ָת ּה ְו ֵהפֵ ר‬ ֹ ‫יש ּה יָנִ יא‬ ָ ׁ ‫ִא‬

:‫יתו‬ ֹ ֵ‫ וַ אֲ ִפ ּל ּו ֵאינ ָּה ְּבב‬,‫יה‬ ָ ‫ ִּב ְר ׁשוּת ָא ִב‬. ָ‫ בבֵ ית ָא ִביה‬4 ְּ

:‫ ְוכֵ ן‬, "‫"ולָ ּ ָמה ְתנִ יאוּן‬ ְ :‫ ְוכֵ ן‬,‫יעה וַ הֲ ָס ָרה‬ ָ ִ‫ לְ ׁש ֹון ְמנ‬:‫ּטו‬ ֹ ‫ו ְּפ ׁשו‬

‫ש ַה ְ ּק ַט ּנָה ֵאין נִ ְד ָר ּה‬ ֶ ׁ ,‫בוג ֶֶרת‬ ֹ ‫ ְולֹא ְק ַט ּנָה ְולֹא‬. ָ‫ִּבנְ עֻ ֶריה‬

7

"‫ּא ִתי‬ ָ ‫יד ְע ּ ֶתם ֶאת ְּתנו‬ ַ ‫"ו‬ ִ :‫ ְוכֵ ן‬,6"‫ֹאשי‬ ִ ׁ ‫ֹאש ַאל יָנִ י ר‬ ׁ ‫"ש ֶמן ר‬ ֶׁ

.‫יה‬ ָ ‫יה לְ ָהפֵ ר נְ ָד ֶר‬ ָ ‫של ָא ִב‬ ֶ ׁ ‫ּתו‬ ֹ ‫ ְו ַה ּב ֹוג ֶֶרת ֵאינ ָּה ִּב ְר ׁשו‬,‫נ ֶֶדר‬

‫ ּ ַב ּ ֶמה ַה ּ ָכתוּב‬.‫ וַ ה' יִ ְסלַ ח לָ ּה‬:‫שר ַס ְר ּ ֶתם ֵמ ָעלַ י‬ ֶ ׁ ֲ‫— ֶאת א‬

‫שנָה‬ ָ ׁ ‫ ּ ַבת ֶא ָחד עֶ ְׂש ֵרה‬:4‫ְו ֵאי ֹזו ִהיא ְק ַט ּנָה? ָא ְמר ּו ַר ּב ֹו ֵתינ ּו‬

,‫ש ַמע ּ ַב ְעלָ ּה ְו ֵהפֵ ר לָ ּה‬ ָ ׁ ‫ש ּנ ְָד ָרה ְּבנָזִ יר ְו‬ ֶ ׁ ‫שה‬ ָ ּׁ ‫ְמ ַד ּ ֵבר? ְּב ִא‬

‫שם‬ ֵ ׁ ְ‫שם ִמי נ ְָד ָרה וּל‬ ֵ ׁ ְ‫ ִאם י ְָד ָעה ל‬,‫יה נִ ְב ָּד ִקין‬ ָ ‫ְו ֹיום ֶא ָחד נְ ָד ֶר‬

‫עובֶ ֶרת ַעל נִ ְד ָר ּה ְו ׁש ֹו ָתה יַיִ ן ו ִּמ ּ ַט ּ ְמ ָאה‬ ֹ ‫ְו ִהיא לֹא י ְָד ָעה ְו‬

‫שנָה ְו ֹיום‬ ָ ׁ ‫ ּ ַבת ׁ ְש ּ ֵתים עֶ ְׂש ֵרה‬.‫ישה — נִ ְד ָר ּה נ ֶֶדר‬ ָ ׁ ‫ִמי ִה ְק ִּד‬

‫שהוּא‬ ֶ ׁ ‫ ְו ַאף ַעל ּ ִפי‬,‫יחה‬ ָ ִ‫ש ְ ּצ ִריכָ ה ְסל‬ ֶ ׁ ‫ ֹזו ִהיא‬,‫לַ ּ ֵמ ִתים‬

.‫ֹת ּה‬ ָ ‫ וְ ִאם הֵ נִ יא ָא ִביהָ א‬6 :‫ ֵאינ ָּה ְצ ִריכָ ה לְ ִה ּ ָב ֵדק‬,‫ֶא ָחד‬

‫ ַקל וָ ח ֶֹמר לִ ׁ ְש ֵאינָן‬,‫יחה‬ ָ ִ‫יכים ְסל‬ ִ ‫ ְו ִאם ַה ּמוּפָ ִרים ְצ ִר‬.‫מוּפָ ר‬

"‫ָאה‬ ָ ‫ "הֲ נ‬.‫ש ֵהפֵ ר לָ ּה‬ ֶ ׁ ‫לו ַמר‬ ֹ ‫ ְּכ‬,‫או ָת ּה ִמן ַה ּנ ֶֶדר‬ ֹ ‫ִאם ָמנַ ע‬

:‫מוּפָ ִרים‬

‫"ו ִאם ְּב ֹיום ׁ ְשמ ַֹע‬ ְ :‫או ֵמר‬ ֹ ‫שהוּא‬ ֶ ׁ ‫ ְּכ‬,‫ֹזו ֵאינִ י ֹיו ֵד ַע ַמה ִהיא‬

5

.‫ לד‬,‫במדבר יד‬ .7 .‫ ה‬,‫תהלים קמא‬ .6 .‫ ז‬,‫במדבר לב‬ .5 .‫ ב‬,‫נדה מה‬ .4

 CHASIDIC INSIGHTS  can annul vows his wife makes after her marriage. A fiancé, since he acts together with the father, can annul vows his fiancée made before her betrothal, i.e., even before he established any connection with her. Thus, in this sense, a man possesses greater power over his wife’s vows when he is only her fiancé than he will when he becomes her husband. Allegorically, the relationship between God and the Jewish people is analogous to that of a married couple. Exile is similar to the state of betrothal: the relationship has been established, but it will only be consummated with marriage, the Redemption. This idea applies to each Jew’s own personal relationship with God. When his consciousness of God is full and consummate, he is in a state of redemption, and is “married.” When his Divine consciousness is suspended or latent, he is in exile, and is only “betrothed.” Since he is “betrothed” to God, he has indeed renounced all other “relationships,” and the world’s various diversions have no sway over him. But he can produce no “offspring”—truly good deeds, which increase Divine consciousness in reality—until he is “married.” Still, there is an advantage to the state of “betrothal.” A fiancé knows that he cannot annul his fiancé’s vows on his own; he needs the help of the father in

order to do this. He is thus protected from falling into the trap of self-reliance and egocentricity. Similarly, one who knows that he has not yet consummately united with God knows that he still needs His help in elevating the world’s materiality. He is spared the feeling of self-reliance that endangers someone who has achieved full Divine consciousness. Furthermore, thanks to his reliance on the father, the fiancé can annul vows made prior to the betrothal. Allegorically, this means that when a Jew relies on and elicits God (the Father)’s help, he can overcome his relationship with materialism, his connection to the world before his “betrothal.” Since materialism is ingrained into the reality of our world and we are naturally entrenched in it, it is virtually impossible for an individual to free himself of its shackles on his own. The ideal then, is to preserve the feeling of being only “betrothed” to God even after having become “married.” This is made possible by remembering that since God is infinite, there are infinite levels of relationship to be attained with Him, and therefore, every consummation of consciousness becomes a state of “betrothal” relative to the higher state of consummation to come.21

21. Likutei Sichot, vol. 2, pp. 612 ff.

189

Matot

Numbers 30:4-6

4 If a woman makes a vow to God or imposes a prohibition upon herself by means of an oath when she is under 11 years old, she is a minor and her vows are not legally binding. If she makes a vow or oath when she is over twelve-and-a-half years old17 and also unmarried, she is a free agent and her vows are legally binding the same as any other adult’s. However, if she is both in her father’s house, i.e., she is still unmarried and therefore under his sole jurisdiction, and she is also in her youth, that is, between the ages of eleven5 and twelve-and-a-half, then these special laws apply to her: 5 If her father heard her vow or her prohibition that she imposed upon herself by taking an oath, and yet her father remains silent and thus confirms her vow or oath, all her vows in such cases shall be binding, and also any prohibition that she has imposed upon herself in such cases shall be binding. 6 But if her father hinders her on the day he hears this vow or oath by annulling it, declaring it null and void, all her vows and her prohibitions that she has imposed upon herself and he has so annulled shall not be binding. God will forgive her if, before becoming aware that her father annulled her vow or oath, she transgressed it, because her father already hindered her, preventing the vow or oath from taking force.  CHASIDIC INSIGHTS  He shall not violate his word: The word for “violate” in Hebrew (yachel) comes from the word for “profane” or “unholy” (chol). The inner meaning of this verse is therefore that a person should not make his word “profane”; even our most mundane matters should also be imbued with holy intentions and be consistent with the greater purpose of Creation, making a home for God in this world.18 4 If a woman makes a vow : The following individuals can annul a woman’s vows:

• A father can annul his daughter’s vows as long as she is not married; • a betrothed woman’s fiancé and father can together annul her vows; and • a husband can annul his wife’s vows. The man in question can annul his daughter’s/fiancé’s/wife’s vows if they are in some way detrimental to her (or in the case of the fiancé/husband, detrimental to their relationship), and his annulment actually contravenes the force of her vow, thereby canceling it. In addition, a sage or rabbinical court can invalidate any individual’s vows if his vow is proving more of a hindrance than a help in his life and/or relationship with God. In this case, however, the sage or court do not have the legal authority to annul the vow;19 they rather interrogate the individual and

determine whether he would have made the vow had he known it would lead to the present consequences. If the answer is “no,” it is established that the vow was made under false pretenses and is therefore retroactively void. The annulment of the father/fiancé/ husband is analogous to the case in which a person has made a formal vow but is ready to progress to the point where he no longer needs it, since he can restrain himself on his own. Such an individual still needs to abstain from worldly pleasures in some way, but he is ready—with the proper inspiration—to do so without the legal crutch of the vow. The invalidation of the vow by the sage or court is analogous to the case in which a person is successfully restraining himself on his own but is now ready to ascend to the maturity of consciousness in which the material world poses no threat to his Divine orientation. He can partake of the world’s pleasures in a Godly way. The sage or court, in this case, simply has to reveal the latent, inner Divinity of the individual’s soul; this releases him from his need for abstinence. In fact, it becomes retroactively evident that, had he manifested this level of consciousness all along, there would have been no need for abstinence to begin with.20 If a woman makes a vow: A father can annul vows his daughter makes before her marriage. A husband

17. Although a woman normally becomes a legal adult at the age of 12, in some cases (such as this) she is considered to be in an intermediate stage of maturity between the ages of twelve and twelve-and-a-half. This stage is called “youth” (na’arut). 18. Likutei Sichot, vol. 13, p. 108. 19. The Torah text itself does imply that the sage and the court possess such authority, but according to the legal tradition given with the text, they do not (Likutei Sichot, vol. 33, p. 189). 20. Likutei Sichot, vol. 33, pp. 191-192.

189

‫‪First Reading‬‬

‫מטות‬

‫‪ 7‬וְ ִאם־הָ יֹ֤ו ִ ֽת ְה ֶי ֙ה לְ ִ ֔איׁש ּונְ ָד ֶ ֖ריהָ עָ לֶ ֑יהָ ֚אֹו ִמ ְב ָט֣א ְׂשפָ ֶ֔תיהָ‬ ‫יׁשּ֛ה ְּביֹ֥ום ׁשָ ְמע֖ ֹו‬ ‫ׁשּה‪ 8 :‬וְ ׁשָ ַמ֥ע ִא ָ‬ ‫אֲ ֶׁש֥ר ָ ֽא ְס ָ ֖רה עַ ל־נ ְַפ ָ ֽ‬ ‫ר־א ְס ָ ֥רה עַ ל־‬ ‫וְ ֶ ֽהחֱ ִ ֣ריׁש לָ ּ֑ה וְ ָ ֣קמּו נְ ָד ֶ ֗ריהָ ֶוֽאֱ סָ ֶ ֛רהָ אֲ ׁשֶ ָ ֽ‬ ‫נ ְַפ ָ ֖‬ ‫אֹותּה ֒ וְ הֵ ֗ ֵפר‬ ‫ָ‬ ‫ׁשּה י ֻ ָֽקמּו‪ ְ֠ 9 :‬ו ִ ֠אם ְּביֹ֨ום ְׁש ֣ ֹמ ַ ֽע ִאיׁשָ ּה֘ י ִָנ֣יא‬ ‫ֶאת־נִ ְד ָר ּ֙ה אֲ ֶׁש֣ר עָ ֔ ֶליהָ וְ ֵאת֙ ִמ ְב ָט֣א ְׂשפָ ֶ֔תיהָ אֲ ֶׁש֥ר ָ ֽא ְס ָ ֖רה‬ ‫ֽיהֹו֖ה ִי ְֽס ַ ֽל ָ ֽ‬ ‫עַ ל־נ ְַפ ָׁשּ֑ה ַו ָ‬ ‫רּוׁש֑ה ֛ ֹּכל‬ ‫ח־לּה‪ 10 :‬וְ נֵ ֶ�֥דר ַאלְ ָמנָ ֖ה ּוגְ ָ‬ ‫ר־א ְס ָ ֥רה עַ ל־נ ְַפ ָ ֖‬ ‫אֲ ׁשֶ ָ ֽ‬ ‫יׁשּה‬ ‫ם־ּב֥ית ִא ָ ֖‬ ‫ׁשּה י ָ֥קּום עָ ֶלֽיהָ ‪ 11 :‬וְ ִא ֵ‬ ‫אֹו־א ְס ָ ֥רה ִא ָּס֛ר עַ ל־נ ְַפ ָ ֖‬ ‫ָֽ‬ ‫נ ָ ָ֑ד ָרה‬ ‫ׁשּה ִּב ְׁשבֻ ָ ֽעה‪ 12 :‬וְ ׁשָ ַמ֤ע‬ ‫ִאיׁשָ ּ֙ה וְ ֶ ֽהחֱ ִ ֣רׁש ֔ ָלּה ֹ֥לא הֵ ִנ֖יא אֹ ָתּ֑ה וְ ָ ֨קמּו֙ ּכָ ל־נְ ָד ֶ ֔ריהָ וְ כָ ל־‬ ‫ר־א ְס ָ ֥רה עַ ל־נ ְַפ ָ ֖‬ ‫ִא ָּס֛ר אֲ ׁשֶ ָ ֽ‬ ‫ׁשּה י ָֽקּום‪ 13 :‬וְ ִאם־הָ פֵ ר ֩ י ֨ ֵָפר‬ ‫ל־מֹוצא ְׂשפָ ֶת֧יהָ לִ נְ ָד ֶ ֛ריהָ‬ ‫ָ֨‬ ‫אֹ ָת֥ם | ִאיׁשָ ּה֘ ְּביֹ֣ום ׁשָ ְמעֹו ֒ ּכָ‬ ‫ח־לּה‪:‬‬ ‫יׁשּ֣ה הֲ פֵ ָ ֔רם ַוֽיהֹוָ ֖ה ִי ְֽס ַ ֽל ָ ֽ‬ ‫ׁשּה ֹ֣לא י ָ֑קּום ִא ָ‬ ‫ּולְ ִא ַּס֥ר נ ְַפ ָ ֖‬ ‫ימּנּו‬ ‫יׁשּ֥ה יְ ִק ֶ ֖‬ ‫ל־ׁשבֻ עַ ֥ת ִא ָ ּ֖סר לְ עַ ֹ ּ֣נת נָ ֑פֶ ׁש ִא ָ‬ ‫‪ּ 14‬כָ ל־נֵ ֶ�֛דר וְ כָ ְ‬ ‫ם־החֲ ֵרׁש ֩ ַיֽחֲ ִ ֨ריׁש לָ ּ֥ה ִאיׁשָ ּה֘ ִמּיֹ֣ום‬ ‫יׁשּ֥ה יְפֵ ֶ ֽרּנּו‪ 15 :‬וְ ִא ַ ֽ‬ ‫וְ ִא ָ‬ ‫ֶאל־יֹום ֒ וְ הֵ ִקי ֙ם ֶאת־ּכָ ל־נְ ָד ֶ ֔ריהָ ֥אֹו ֶאת־ּכָ ל־אֱ סָ ֶ ֖ריהָ אֲ ֶׁש֣ר‬ ‫י־החֱ ִ ֥רׁש ָלּ֖ה ְּביֹ֥ום ׁשָ ְמ ֽעֹו‪:‬‬ ‫עָ לֶ ֑יהָ הֵ ִ ֣קים אֹ ָ֔תם ִּכ ֶ ֽ‬

‫‪ ONKELOS ‬‬ ‫‪  7‬וְ ִאם ֶמהֱ וָה ֶתהֱ וֵי ִלגְ בַ ר וְ נִ ְדרָ ָהא‬ ‫עֲ לַ ּה א ֹו ּ ֵפרוּ ׁש ִס ְפו ָָת ָהא ִּדי אֲ סָ רַ ת‬ ‫ַעל נ ְַפ ׁ ַש ּה‪  8 :‬וְ יִ ׁ ְש ַמע ּ ַב ְעלַ ּה ְּביו ָֹמא‬ ‫ִד ׁ ְש ַמע וְ יִ ׁ ְש ּתוֹק לַ ּה וִ יקוּ מוּ ן נִ ְדרָ ָהא‬ ‫וֶאֱ סָ רָ ָהא ִּדי אֲ סָ רַ ת ַעל נ ְַפ ׁ ַש ּה‬ ‫יְ קוּ מוּ ן‪  9 :‬וְ ִאם ְּביו ָֹמא ִד ׁ ְש ַמע ּ ַב ְעלַ ּה‬ ‫ַא ְע ִּדי י ַָת ּה וּ בַ ּ ֵטל יָת נִ ְדרָ ָהא ִּדי‬ ‫עֲ לַ ּה וְ יָת ּ ֵפרוּ ׁש ִס ְפו ָָת ָהא ִּדי אֲ סָ רַ ת‬ ‫ַעל נ ְַפ ׁ ַש ּה וּ ִמן קֳ דָ ם יְ ָי יִ ׁ ְש ְּתבֵ ק לַ ּה‪:‬‬ ‫‪  10‬וּ נְ דַ ר ַא ְר ְמלָ א וּ ְמ ָת ְרכָ א ּכֹל‬ ‫ִּדי אֲ סָ רַ ת ַעל נ ְַפ ׁ ַש ּה יְ קוּ ם עֲ לַ ּה‪:‬‬ ‫‪  11‬וְ ִאם ּ ֵבית ּ ַב ְעלַ ּה נְ דָ רַ ת א ֹו‬ ‫אֲ סָ רַ ת ִא ּ ָסר ַעל נ ְַפ ׁ ַש ּה ְּב ִקיּ וּ ם‪:‬‬ ‫‪  12‬וּ ׁ ְש ַמע ּ ַב ְעלַ ּה וּ ׁ ְש ֵתיק לַ ּה לָ א‬ ‫ַא ְע ִּדי י ַָת ּה וִ יקוּ מוּ ן ּ ָכל נִ ְדרָ ָהא וְ כָ ל‬ ‫אֱ סָ ר ִּדי אֲ סָ רַ ת ַעל נ ְַפ ׁ ַש ּה יְ קוּ מוּ ן‪:‬‬ ‫‪  13‬וְ ִאם ּ ַב ּ ָטלָ א יְ בַ ּ ֵטל י ְַתהוֹן ּ ַב ְעלַ ּה‬ ‫ְּביו ָֹמא ִד ׁ ְש ַמע ּ ָכל ַא ּ ָפקוּ ת ִס ְפו ָָת ָהא‬ ‫ְלנִ ְדרָ ָהא וּ ְל ִא ּ ַסר נ ְַפ ׁ ַש ּה לָ א יְ קוּ מוּ ן‬ ‫ּ ַב ְעלַ ּה ּ ַב ּ ֵט ִלנּ וּ ן וּ ִמן קֳ דָ ם יְ ָי יִ ׁ ְש ְּתבֵ ק‬ ‫ כל נְ דַ ר וְ כָ ל ִקיּ וּ ַמת ִא ּ ָסר‬ ‫לַ ּה‪ָ ּ 14 :‬‬ ‫ְלסַ ּ ָגפָ א נְ פָ ׁש ּ ַב ְעלַ ּה יְ קַ ְּי ִמנּ וּ ן וּ בַ ְעלַ ּה‬ ‫יְ בַ ְּט ִלנּ וּ ן‪  15 :‬וְ ִאם ִמ ׁ ְש ּ ַתק יִ ׁ ְש ּתוֹק‬ ‫לַ ּה ּ ַב ְעלַ ּה ִמיּ וֹם ְליוֹם וִ יקַ ּיֵם יָת ּ ָכל‬ ‫נִ ְדרָ ָהא א ֹו יָת ּ ָכל אֱ סָ רָ ָהא ִּדי עֲ לַ ּה‬ ‫קַ ּיֵם י ְַתהוֹן אֲ רֵ י ׁ ְש ֵתיק לַ ּה ְּביו ָֹמא‬ ‫ִד ׁ ְש ָמע‪:‬‬

‫‪ RASHI ‬‬ ‫ינו ֶא ּ ָלא‬ ‫או ֵא ֹ‬ ‫ּסה‪ֹ .‬‬ ‫יש‪ֹ .‬זו אֲ רו ָ‬ ‫‪ 7‬וְ ִאם הָ ֹיו ִת ְהיֶה לְ ִא ׁ‬ ‫יש ּה נ ָָד ָרה"‪ ,‬הֲ ֵרי‬ ‫"ו ִאם ּ ֵבית ִא ׁ ָ‬ ‫או ֵמר‪ְ :‬‬ ‫שהוּא ֹ‬ ‫ּאה? ְּכ ׁ ֶ‬ ‫שו ָ‬ ‫נְ ׂ‬ ‫יה‬ ‫ש ָא ִב ָ‬ ‫ּסה‪ .‬וּבָ א לַ חֲ לֹק ּ ָב ּה — ׁ ֶ‬ ‫ּאה ָאמוּר‪ְ ,‬וכָ אן ּ ַבאֲ רו ָ‬ ‫שו ָ‬ ‫נְ ׂ‬ ‫או‬ ‫יה‪ֵ ,‬הפֵ ר ָה ָאב ְולֹא ֵהפֵ ר ַה ּ ַב ַעל‪ֹ ,‬‬ ‫וּבַ ְעלָ ּה ְמ ִפ ִירין נְ ָד ֶר ָ‬ ‫ינו מוּפָ ר‪ְ ,‬ו ֵאין‬ ‫ֵהפֵ ר ַה ּ ַב ַעל ְולֹא ֵהפֵ ר ָה ָאב‪ ,‬הֲ ֵרי זֶה ֵא ֹ‬ ‫צָ ִר ְ‬ ‫ש ּנ ְָד ָרה‬ ‫לו ַמר‪ִ ,‬אם ִק ּיֵם ֶא ָחד ֵמ ֶהם‪ :‬וּנְ ָד ֶריהָ עָ לֶיהָ ‪ֶ ׁ .‬‬ ‫יך ֹ‬ ‫יה‪ְ ,‬ולֹא הו ְּפר ּו ְולֹא‬ ‫ש ַמע ּ ָב ֶהן ָא ִב ָ‬ ‫יה‪ְ ,‬ולֹא ׁ ָ‬ ‫ְּבבֵ ית ָא ִב ָ‬ ‫ש ִאם ִק ּיֵם ַה ּ ַב ַעל‪,‬‬ ‫גו'‪ .‬הֲ ֵרי לְ ָך ׁ ֶ‬ ‫יש ּה וְ ֹ‬ ‫ש ַמע ִא ׁ ָ‬ ‫הו ְּקמוּ‪ 8 :‬וְ ׁ ָ‬ ‫ָכול אֲ ִפ ּל ּו‬ ‫שר עָ לֶיהָ ‪ .‬י ֹ‬ ‫שהוּא ַק ּיָם‪ 9 :‬וְ הֵ פֵ ר ֶאת נִ ְד ָר ּה אֲ ׁ ֶ‬ ‫ֶׁ‬ ‫יה" —‬ ‫יה ּ ֵבית ָא ִב ָ‬ ‫"בנְ ֻע ֶר ָ‬ ‫לו ַמר‪ִּ :‬‬ ‫לֹא ֵהפֵ ר ָה ָאב? ּ ַתלְ מוּד ֹ‬ ‫שר ָא ְס ָרה‬ ‫יה ִהיא‪ 10 :‬כּ ֹל אֲ ׁ ֶ‬ ‫יה ִּב ְר ׁשוּת ָא ִב ָ‬ ‫ש ִּבנְ עו ֶּר ָ‬ ‫ּ ָכל ׁ ֶ‬

‫ש ֵאינ ָּה לֹא ִּב ְר ׁשוּת ָאב ְולֹא‬ ‫ש ּה יָקוּם עָ לֶיהָ ‪ .‬לְ ִפי ׁ ֶ‬ ‫ַעל נ ְַפ ׁ ָ‬ ‫שו ִּאין ַה ּ ָכתוּב ְמ ַד ּ ֵבר‪,‬‬ ‫ִּב ְר ׁשוּת ּ ַב ַעל‪ .‬ו ְּב ַאלְ ָמנָה ִמן ַה ִּנ ּ ׂ‬ ‫רו ְקנָה‬ ‫אֲ בָ ל ַאלְ ָמנָה ִמן ָה ֵארו ִּסין — ֵמת ַה ּ ַב ַעל‪ ,‬נִ ְת ֹ‬ ‫ּאה‬ ‫שו ָ‬ ‫יש ּה נ ָָד ָרה‪ִּ .‬בנְ ׂ‬ ‫ְו ָחזְ ָרה לִ ְר ׁשוּת ָה ָאב‪ 11 :‬וְ ִאם ּ ֵבית ִא ׁ ָ‬ ‫גו'‪ .‬לְ ִפי‬ ‫‪ 14‬כל נ ֵֶדר וְ כָ ל ׁ ְשבֻ ַעת ִא ּ ָסר וְ ֹ‬ ‫ָּ‬ ‫ַה ּ ָכתוּב ְמ ַד ּ ֵבר‪:‬‬ ‫ָכול ּ ָכל נְ ָד ִרים ְּב ַמ ׁ ְש ָמע? ּ ַתלְ מוּד‬ ‫ש ַה ּ ַב ַעל ֵמפֵ ר‪ ,‬י ֹ‬ ‫ש ָא ַמר ׁ ֶ‬ ‫ֶׁ‬ ‫ינו ֵמפֵ ר ֶא ּ ָלא נִ ְד ֵרי ִענּ וּי נֶפֶ ׁש‬ ‫לו ַמר‪" :‬לְ ַע ּנֹת נָפֶ ׁש" — ֵא ֹ‬ ‫ֹ‬ ‫‪ 15‬מי ֹּום ֶאל ֹיום‪.‬‬ ‫ִ‬ ‫ִּבלְ בָ ד‪ְ .‬ו ֵהם ְמפ ָֹר ׁ ִשים ְּב ַמ ּ ֶסכֶ ת נְ ָד ִרים‪:8‬‬ ‫"מ ּי ֹום ֶאל ֹיום" — לְ לַ ּ ֶמ ְדךָ‬ ‫ֹאמר ֵמעֵ ת לְ עֵ ת‪ ,‬לְ כָ ְך ִ‬ ‫ש ּלֹא ת ַ‬ ‫ֶׁ‬ ‫ש ְך‪:‬‬ ‫ש ּ ֶת ְח ׁ ַ‬ ‫ש ֵאין ֵמפֵ ר ֶא ּ ָלא ַעד ׁ ֶ‬ ‫ֶׁ‬

‫‪ .8‬עט‪ ,‬א‪.‬‬

‫‪their relationship.‬‬ ‫‪15 Regarding the period in which the husband may annul such vows or oaths, if‬‬ ‫‪her husband remains silent from the time he heard about them on one day until‬‬ ‫‪the beginning of the next day, that is, until nightfall after he heard about them, he‬‬ ‫‪has by virtue of remaining silent upheld all the vows and prohibitions she has‬‬ ‫‪assumed; he has upheld them since he remained silent on the day he heard it.‬‬ ‫‪190‬‬

Numbers 30:7-15

Matot

7 If, between the ages of eleven and twelve-and-a-half, she becomes betrothed to a man while her vows are in force, or the oaths she made by an utterance of her lips and that she thereby imposed upon herself are in force, her father having neither annulled them nor confirmed them, 8 and her fiancé hears about them but remains silent on the day he hears about them, her vows shall remain binding and her prohibition that she has imposed upon herself by taking an oath shall remain binding. By remaining silent, her fiancé has confirmed them. 9 But if her fiancé, together with her father, hinders her on the day he hears it, he thereby annuls the vow she had taken upon herself and the utterance that she had imposed upon herself by taking an oath, and God will forgive her if she transgresses it unaware that it has been annulled. 10 If the engagement is broken off while the woman is still in this age range, she returns to the jurisdiction of her father and the laws governing a single girl of this age apply to her. But as for the vow or oath of a woman who did marry her fiancé but became a widow or a divorcé while still in this age range, whatever she prohibited upon herself will remain binding upon her. Once she has been fully married, her father no longer has any jurisdiction over her, even if she subsequently becomes widowed or divorced. 11 If the woman married her fiancé and she vowed in her husband’s house, that is, while under his jurisdiction, regardless of her age, or imposed a prohibition upon herself with an oath, 12 and her husband heard and remained silent, and did not hinder her, all her vows shall be binding and every prohibition she imposed upon herself shall be binding. By remaining silent, he has implicitly confirmed her vow or oath. 13 If, on the other hand, her husband annuls them on the day he hears them, anything issuing from her lips regarding her vows or self-imposed prohibitions shall not be binding: her husband has annulled them and God shall forgive her if, unaware that he has annulled them, she transgresses them. 14 Her husband does not have control over all her vows and oaths; he can either uphold or annul only any vow or any binding oath of self-affliction that affects š A CLOSER LOOK › [7] If she becomes betrothed: The terms “betrothed” [‫אירוסין‬, eirusin] and “fiancé(e)” [‫ה‬/‫ארוס‬, arus(ah)] as used here indicate a precise and binding legal status between the man and woman, contracted by specific legal procedures. In Jewish law, “betrothal” is an intermediate state between singlehood and marriage, in which the couple are legally husband and wife but are not yet allowed to live together or cohabit.22 Betrothal cannot be dissolved simply by consent; if the betrothed couple wish to separate they must

undergo a halachic divorce.23 In ancient times, it was customary for couples to become betrothed and then married several months (often twelve) later, in order to give the families time to prepare for the wedding.24 Nowadays, this practice has been largely discontinued, and halachic betrothal takes place as the first part of the marriage ceremony. Thus, when couples today decide to get married, they should never be referred to as being “betrothed” [arusim], but only as being “engaged” [mishtadchim, etc.].25

22. Shulchan Aruch, Even HaEzer 55:1. 23. Shulchan Aruch, Even HaEzer 26:3. 24. See, for example, Genesis 24:55. 25. Igrot Kodesh, vol. 26, p. 140; Sichot Kodesh 5741, vol. 2, pp. 512-513.

190

‫מטות‬  ONKELOS  ‫ּ ַב ּ ָטלָ א יְ בַ ּ ֵטל י ְַתהוֹן‬ ‫  וְ ִאם‬16 :‫ּ ָב ַתר ִּד ׁ ְש ָמע וִ יקַ ּ ֵבל יָת חוֹבַ ּה‬ ‫ א ּ ֵלין ְקי ַָמ ּיָא ִּדי פַ ּ ֵקיד יְ ָי יָת‬ ִ 17 ‫ֹשה ּ ֵבין ְּגבַ ר ְל ִא ְּת ֵת ּה ּ ֵבין ַא ּ ָבא‬ ֶ ׁ‫מ‬ :‫ִל ְברַ ּ ֵת ּה ְּברַ ְביוּ ָת ָהא ּ ֵבית אֲ בוּ ָהא‬ :‫ימר‬ ָ ‫ֹשה ְל ֵמ‬ ֶ ׁ ‫  וּ ַמ ּ ֵליל יְ ָי ִעם מ‬31:1 ‫ א ְת ְּפרַ ע ּ ֻפ ְרעֲ נוּ ת ְּבנֵי יִ ְשׂרָ ֵאל‬ ִ 2 :‫ָאי ּ ָב ַתר ּ ֵכן ִּת ְת ְּכנ ֵׁש ְל ַע ּ ָמ ְך‬ ֵ ‫ִמן ִמ ְד ָינ‬ ‫ימר‬ ַ ‫ֹשה ִעם ַע ּ ָמא ְל ֵמ‬ ֶ ׁ ‫  וּ ַמ ּ ֵליל מ‬3 ‫ז ִָריזוּ ִמ ְּנכוֹן ּג ְֻב ִרין ְל ֵחילָ א וִ יהוֹן ַעל‬ ‫יהב ּ ֻפ ְרעֲ נוּ ת ִּדין ַע ּ ָמא דַ י ָי‬ ַ ‫ִמ ְדיָן ְל ֵמ‬ :‫ְּב ִמ ְדיָן‬

Second Reading

:‫ָׂשא ֶאת־עֲוֹ ָנּֽה‬ ֖ ָ ‫ וְ ִאם־הָ ֵפ֥ר י ֵָפ֛ר אֹ ָ ֖תם ַ ֽאחֲ ֵ ֣רי ׁשָ ְמע֑ ֹו וְ נ‬16 ‫ׁשה ֵּב֥ין ִ ֖איׁש‬ ֶ ֔ ֹ‫ׁשר ִצּוָ ֤ה יְה ָוֹ ֙ה ֶאת־מ‬ ֶ ֨ ֲ‫ אּלֶה ַ ֽהחֻ ִּ֗קים א‬ ֣ ֵ 17 ‫ פ‬: ָ‫ין־א֣ב לְ ִב ּ֔תֹו ִּבנְ ע ֶ ֻ֖ריהָ ֵּב֥ית ָא ִ ֽביה‬ ָ ֵ‫לְ ִא ְׁש ּ֑תֹו ּב‬ ‫ נְ ֗ ֹקם נִ ְק ַמת֙ ְּבנֵ ֣י‬2 :‫ֵאמר‬ ֹ ֽ ‫ְהוֹ֖ה ֶאל־מֹ ֶׁש֥ה ּל‬ ָ ‫  ַוי ְַד ֵּב֥ר י‬31:1 ‫שני‬ ‫ וַיְ ַד ֵּב֤ר‬3 :‫ִי ְׂש ָר ֵ֔אל מֵ ֵ ֖את הַ ִּמ ְדי ִָנ֑ים ַא ַ ֖חר ֵ ּֽת ָא ֵס֥ף ֶאל־עַ ֶ ּֽמיָך‬ ‫ָׁשים לַ ּצָ ָב֑א‬ ֖ ִ ‫ֵאמר הֵ ָ ֽחלְ צ֧ ּו ֵ ֽמ ִא ְּתכֶ ֛ם אֲ נ‬ ֹ ֔ ‫מׁשֶ ֙ה ֶאל־הָ עָ ֣ם ל‬ :‫ְהוֹ֖ה ְּב ִמ ְד ָיֽן‬ ָ ‫ל־מ ְד ָי֔ן לָ ֵת֥ת נִ ְק ַמת־י‬ ִ ַ‫וְ ִי ְֽהיּו֙ ע‬  RASHI 

‫ש ּי ֵׁש לִ י‬ ֶ ׁ ‫בות‬ ֹ ‫טו‬ ֹ ‫ידות‬ ֹ ‫ ִמ ּ ְפנֵי ׁ ְש ּ ֵתי ְפ ִר‬:‫ ָּדבָ ר ַאחֵ ר‬.‫לֹא לָ ֶהם‬

,‫בו‬ ֹ ‫ ֶא ְפ ׁ ִשי‬:‫ש ָא ַמר‬ ֶ ׁ ,‫ש ַמע ְו ִק ּיֵם‬ ָ ּׁ ‫ש‬ ֶ ׁ ‫ ַאחֲ ֵרי‬.‫עו‬ ֹ ‫ש ְמ‬ ָ ׁ ‫ אחֲ ֵרי‬16 ַ

ֹ ְ‫ל‬ ‫ וַ יְ ַד ּ ֵבר‬3 :‫ רוּת ַה ּמ ֹו ָא ִב ּיָה ְונַ ֲע ָמה ָה ַע ּמ ֹונִ ית‬:‫הו ִציא ֵמ ֶהם‬

‫ הוּא נִ ְכנָס‬.‫ וְ נָשָׂ א ֶאת עֲ ֹונ ָּה‬:‫ְו ָחזַר ְו ֵהפֵ ר לָ ּה אֲ ִפ ּל ּו ּב ֹו בַ ּי ֹום‬

— ‫תו ְּתל ּויָה בַ ָּדבָ ר‬ ֹ ‫ית‬ ָ ‫ש ּ ִמ‬ ֶ ׁ ‫ש ַמע‬ ָ ּׁ ‫ש‬ ֶ ׁ ‫ ַאף ַעל ּ ִפי‬.'‫גו‬ ֹ ְ‫ֹשה ו‬ ֶ ׁ‫מ‬

‫ הוּא‬,‫רו‬ ֹ ֵ‫ש ַהגּ ֹו ֵרם ּ ַת ָּקלָ ה לַ חֲ ב‬ ֶ ׁ ,‫ לָ ַמ ְדנ ּו ִמ ּ ָכאן‬.‫יה‬ ָ ‫ּ ַת ְח ּ ֶת‬

‫ לְ ׁש ֹון חֲ לוּצֵ י‬,‫ּמו‬ ֹ ‫ ְּכ ַת ְרגּ ו‬.ּ‫ הֵ חָ לְ צו‬:‫שה ְב ִׂש ְמ ָחה ְולֹא ֵא ַחר‬ ָׂ ‫ָע‬

‫ ְולֹא ֵמ ֵאת‬.‫ מ ֵאת ַה ִּמ ְדיָנִ ים‬2 ֵ :‫ָשין‬ ִ ׁ ‫נִ ְכנָס ּ ַת ְח ּ ָתיו לְ כָ ל ֳענ‬

,10"‫ָשים‬ ִ ׁ ‫"ב ַחר לָ נ ּו אֲ נ‬ ְּ :‫ ְוכֵ ן‬,‫יקים‬ ִ ‫ צַ ִּד‬.‫ָשים‬ ִ ׁ ‫ אֲ נ‬:‫צָ בָ א ְמ ֻז ּיָנִ ים‬

‫ש ָהי ּו‬ ֶ ׁ ,‫ש ַה ּמ ֹו ָא ִבים נִ ְכנְ ס ּו לַ ָּדבָ ר ֵמחֲ ַמת יִ ְר ָאה‬ ֶ ׁ ,‫ַה ּמ ֹו ָא ִבים‬

‫עו ֵמד‬ ֹ ‫ש ָה‬ ֶ ׁ .'‫ נִ ְק ַמת ה‬:"‫יד ִעים‬ ֻ ‫ָשים חֲ כָ ִמים ִו‬ ִ ׁ ‫ "אֲ נ‬:‫ְוכֵ ן‬ :‫דו ׁש ּ ָברו ְּך הוּא‬ ֹ ‫עו ֵמד ְּכ ֶנגֶד ַה ָּק‬ ֹ ‫ ְּכ ִא ּל ּו‬,‫ְּכ ֶנגֶד יִ ְׂש ָר ֵאל‬

:‫ש ּלֹא נֶאֱ ַמר ֶא ּ ָלא‬ ֶ ׁ ,‫או ָתם‬ ֹ ‫ש ִ ּי ְהי ּו ׁש ֹולְ לִ ים‬ ֶ ׁ ‫יְ ֵר ִאים ֵמ ֶהם‬

11

‫ אֲ בָ ל ִמ ְדיָנִ ים נִ ְת ַע ְּבר ּו ַעל ִריב‬,9"‫"ו ַאל ִּת ְת ּגָר ּ ָבם ִמלְ ָח ָמה‬ ְ .‫ יג‬,‫דברים א‬ .11 .‫ ט‬,‫שמות יז‬ .10 .‫ ט‬,‫דברים ב‬ .9

 CHASIDIC INSIGHTS  3 The revenge of God against Midian: The word

“Midian” in Hebrew is derived from the word for “strife” or “argument” (madon).29

This evil of baseless hatred had to be eliminated before we entered the Land of Israel, since baseless hatred is obviously at odds with the harmonious functioning of society that is the prerequisite for attaining any national goals, let alone that of promulgating Divinity in the world. Indeed, the Jews succumbed to this evil during the era of the second

Temple and this is what brought about the Temple’s destruction and the present exile.30 The root of baseless hatred is ego. An egocentric person feels threatened by anyone who opposes (or seems to oppose) his inflated sense of self. Any positive quality evinced by the other person diminishes his own importance, so the egocentric person will desperately seek to delegitimize the other person. Although he may not seek to actively harm him, he will be secretly pleased when the other person

š INNER DIMENSIONS › [3] The revenge of God against Midian: The Name of God used in this verse is the Name Havayah, indicating that the evil embodied by Midian opposes specifically this Name of God. The Name Havayah (which means “the One who brings into being”) alludes to the various forces of God’s energy He used and uses to create the world. These creative forces are different and even opposing, but they function harmoniously because they exhibit no self-assertion; they exist only to actualize God’s creative will. Thus, the Midianite egocentrism that spawns contention and strife undermines the harmonious function-

ing of the forces God uses to continuously create the world. This is an additional reason why this war had to be led by Moses. The only way for there to be cooperation and peace between people in this world is when they submit to the higher authority of the Torah. Firstly, without this submission, who is to say whose authority is more legitimate? Secondly, the Torah itself fosters peace, as it is said, “its ways are the ways of pleasantness, and all its paths are peace.” Since Moses was both the channel through whom God gave the Torah and the personification of selflessness, he had to lead the war against Midian.31

29. See Zohar 2:68a; Likutei Torah (Arizal). 30. Yoma 9a. 31. Likutei Torah 3:85d ff, Sefer HaMa’amarim 5659, p. 53 ff; Sefer HaMa’amarim 5747, p. 183 ff.

191



Numbers 30:16-31:3

Matot

16 But if he then changes his mind and annuls them, after having heard them and confirmed them by remaining silent until the end of the day or by saying ‘I approve,’ this shall not be a valid annulment; therefore, he shall bear her iniquity if she transgresses her vow or oath, thinking he has annulled it. 17 These are the rules which God commanded Moses concerning a man and his wife and a father and his daughter, in her youth, while in her father’s house. The sage (or tribunal) can release the vow, while the father, husband, or fiancé can annul the vow, but not vice versa.”

The Attack on Midian  Second Reading 31:1 The Torah now returns to the historical narrative, continuing

with the aftermath of the incident at Shitim and the preparations for Moses’ death. As was seen above,26 God told Moses to distress the Midianites and that soon he would have to attack them directly. God now spoke to Moses, saying, 2 “Take revenge for the Israelites against the Midianites. Afterwards, you will die and be gathered to your people.” 3 Even though Moses understood that he would die soon after this battle, he nevertheless did not delay to do God’s bidding. Moses spoke to the people, saying, “Arm from among you righteous men for the army, that they can do battle against Midian, and carry out the revenge of God against Midian.” God had just described this battle as “the revenge of the Israelites,” but since whoever is an enemy of the Jewish people is an enemy of God, the two concepts are equivalent.  CHASIDIC INSIGHTS  2 Take revenge for the Israelites: In the battles

tunately, the misconstruction of this appreciation for the lowest rungs of spirituality led to the error of Pe’or. In order to wipe out the source of this error, Moses’ inspiration and example was necessary.

This is because God commanded the Jewish people to take vengeance against Midian because they enticed them into the idolatry of Pe’or.27 No Midianite territory was captured or annexed to the Land of Israel. As we mentioned previously, the idolatry of Pe’or is essentially hedonism: the indulgence in sensual pleasure as an end in itself rather than for the higher purpose of experiencing Divinity or infusing Divinity into reality. This attitude toward life is the antithesis of the lifework of Moses. Hedonism implies that physical pleasures are either too “low” and vulgar to serve Divine purposes or are somehow off-limits for the holy life. Moses, the channel through whom God gave the Torah, championed the truth that Godliness can and must pervade all of reality; it must even dictate our approach to physical pleasures. In fact, if anything, Moses’ lifework proclaimed that it is specifically in the lowest end of creation that the potential for Divinity is the greatest. He used this argument to wrest the Torah from the angels and expose the error of the spies. Unfor-

This theoretical groundwork, which destroys the philosophy of Pe’or’s mental stranglehold, is sufficient to prevent a person from falling into the trap in the future. But to “avenge” the evil, i.e., to repair the damage already done and root out any trace of its effect that might surface sometime in the future, more is required than the detached arguments of a philosophical theoretician. The battle itself was therefore led by Pinchas, because Pinchas embodied the ethic and zeal of self-sacrifice. The inspired zeal that makes a person incensed enough to go beyond the letter of the law—and even risk his life—reveals a higher, purer level of motive and consciousness than normal.

against Sichon and Og, Moses played an active role. Here, however, he merely prepared the people for war while Pinchas actually led them in battle.

26. Above, on 25:16-18. 27. Numbers 25:17-18. 28. Reshimot 51.

191

Similarly, in our personal confrontation with the deception of Pe’or, we need to emulate both Moses and Pinchas. From Moses we learn to cultivate the proper, Jewish attitude toward materialism and its sensuality; from Pinchas we learn to attack its effects on us with righteous indignation.28

‫מטות‬  ONKELOS  ‫ א ְלפָ א ְל ׁ ִש ְב ָטא ַא ְלפָ א ְל ׁ ִש ְב ָטא‬ ַ 4 ‫ְלכֹל ׁ ִש ְב ַט ּיָא ְדיִ ְשׂרָ ֵאל ִּת ׁ ְש ְלחוּ ן‬ ‫ֵמ ַא ְלפַ ּיָא‬ ּ‫  וְ ִא ְת ְּב ָחרו‬5 :‫ְל ֵחילָ א‬ ‫ְדיִ ְשׂרָ ֵאל ַא ְלפָ א ְל ׁ ִש ְב ָטא ְּתרֵ י עֲ ַשׂר‬ ‫  וּ ׁ ְשלַ ח י ְַתהוֹן‬6 :‫ַא ְל ִפין ְמז ְָרזֵי ֵחילָ א‬ ‫ֹשה ַא ְלפָ א ְל ׁ ִש ְב ָטא ְל ֵחילָ א‬ ֶ ׁ‫מ‬ ‫י ְַתהוֹן וְ יָת ִּפינְ ָחס ּ ַבר ֶא ְל ָעזָר ּ ַכהֲ נָא‬ ‫ְל ֵחילָ א וּ ָמנֵי ְדקֻ ְד ׁ ָשא וַחֲ צו ְֹצרַ ת‬ ‫  וְ ִא ְת ַח ּיָלוּ ַעל ִמ ְדיָן‬7 :‫י ּ ֶַב ְב ּ ָתא ִּבידֵ ּה‬ ‫ֹשה וּ ְק ָטלוּ ּ ָכל‬ ֶ ׁ ‫ְּכ ָמא ִדי פַ ּ ֵקיד יְ ָי יָת מ‬ :‫ְּדכוּ רָ א‬

Second Reading

‫ אלֶף לַ ַּמ ֔ ֶּטה ֶ ֖אלֶף לַ ַּמ ֶּט֑ה לְ כֹ ל֙ ַמ ּ֣טֹות יִ ְׂש ָר ֵ֔אל ִּת ְׁשלְ ֖חּו‬ ֶ֚ 4 ‫  ַוּי ָ ִּֽמ ְסרּו֙ ֵ ֽמ ַאלְ ֵפ֣י ִי ְׂש ָר ֵ֔אל ֶ ֖אלֶף לַ ַּמ ֶּט֑ה ְׁשנֵים־‬5 :‫לַ ּצָ ָ ֽבא‬ ‫ִׁש ֨ ַלח אֹ ָת֥ם מֹ ֶׁש֛ה ֶא֥לֶ ף‬ ְ ‫  ַוּי‬6 :‫לּוצ֥י צָ ָ ֽבא‬ ֵ ֲ‫עָ ָׂש֥ר ֶ ֖אלֶף ח‬ ‫ן־אלְ עָ ָז ֤ר הַ ּכֹ הֵ ֙ן לַ ּצָ ֔ ָבא‬ ֶ ֶ‫ת־ּפינְ ָ֜חס ּב‬ ִ֨ ‫לַ ַּמ ֶ ּ֖טה לַ ּצָ ָב֑א ֠אֹ ָ֠תם וְ ֶא‬ ‫ל־מ ְד ָי֔ן‬ ִ ַ‫ ַ וּֽיִ ְצ ְּבאּו֙ ע‬7 :‫רּוע֖ה ְּבי ָֽדֹו‬ ָ ‫ּוכלֵ ֣י הַ ֔ ֹּק ֶדׁש ַוֽחֲ ֽצ ְֹצ ֥רֹות הַ ְּת‬ ְ :‫ְהוֹ֖ה ֶאת־מֹ ֶׁש֑ה ַו ַּיֽהַ ְרגּ֖ו ּכָ ל־ז ָ ָֽכר‬ ָ ‫ַ ּֽכאֲ ֶׁש֛ר ִצּוָ ֥ה י‬  RASHI 

ֵ ‫נות ּפו ִּט‬ ֹ ‫"מ ְּב‬ ִ :‫ש ּנֶאֱ ַמר‬ ֶ ׁ ?‫של ֹיוסֵ ף‬ ֶ ּׁ ‫ּ ִפינְ ָחס ִמ‬ ‫ — ִמ ּז ֶַרע‬14"‫יאל‬ ‫ש ּ ִפ ְט ּ ֵפט‬ ֶ ׁ ‫ ו ִּמ ּז ֶַרע ֹיוסֵ ף‬,‫בו ָדה ז ָָרה‬ ֹ ‫ש ּ ִפ ּ ֵטם ֲעגָלִ ים לַ ֲע‬ ֶ ׁ ‫רו‬ ֹ ‫יִ ְת‬

.ּ‫ וַ ִּי ּ ָמ ְסרו‬:‫שבֶ ט ל ִֵוי‬ ֵ ׁ ‫ לְ ַר ּב ֹות‬.‫ לְ כֹל ַמ ּט ֹות יִ שְׂ ָר ֵאל‬4 ‫יבים ַעל‬ ִ ‫ ּ ַכ ּ ָמה ֵהם חֲ ִב‬,‫רועֵ י יִ ְׂש ָר ֵאל‬ ֹ ‫של‬ ֶ ׁ ‫יע ָך ׁ ִש ְב ָחן‬ ֲ ‫הו ִד‬ ֹ ְ‫ל‬

.‫ ו ְּכלֵי ַה ּק ֶֹד ׁש‬:‫ּח ִמלְ ָח ָמה‬ ַ ‫ש ָהיָה ְמ ׁשו‬ ֶ ׁ :‫ ָּדבָ ר ַאחֵ ר‬.‫רו‬ ֹ ‫ְּביִ ְצ‬

‫"עוד‬ ֹ :‫או ֵמר‬ ֹ ‫ ַמה הוּא‬,‫תו‬ ֹ ‫ית‬ ָ ‫ש ְמע ּו ְּב ִמ‬ ָ ׁ ‫ש ּלֹא‬ ֶ ׁ ‫ ַעד‬:‫יִ ְׂש ָר ֵאל‬

‫יח ַמלְ כֵ י‬ ַ ‫ ו ַּמ ְפ ִר‬,‫ש ָהיָה ִבלְ ָעם ִע ּ ָמ ֶהם‬ ֶ ׁ .‫רון ְו ַה ִ ּציץ‬ ֹ ‫זֶה ָה ָא‬

‫ֹשה ְּתל ּויָה ְּבנִ ְק ַמת‬ ֶ ׁ ‫יתת מ‬ ַ ‫ש ּ ִמ‬ ֶ ׁ ‫ש ְמע ּו‬ ָ ּׁ ‫ש‬ ֶ ּׁ ‫ ו ִּמ‬,12"‫ְמ ַעט ו ְּס ָקלֻנִ י‬

‫ ֶה ְר ָאה לָ ֶהם‬,‫מו ּפ ֹו ֵר ַח ִע ּ ָמ ֶהם‬ ֹ ‫ש ִפים ְוהוּא ַע ְצ‬ ָ ׁ ‫ִמ ְדיָן ִּב ְכ‬ ְ ‫"על‬ ַ :‫ לְ כָ ך נֶאֱ ַמר‬,‫נו ְפלִ ים‬ ֹ ‫שם ָחקוּק ּב ֹו ְו ֵהם‬ ֵ ּׁ ‫ש ַה‬ ֶ ׁ ‫ֶאת ַה ִ ּציץ‬

‫ֹתם‬ ָ ‫ א‬6 :‫ש ִּנ ְמ ְסר ּו ַעל ּ ָכ ְר ָחן‬ ֶ ׁ ‫ לֹא ָרצ ּו לָ לֶכֶ ת ַעד‬,‫ִמ ְדיָן‬

,‫שנּ ֹו ְפלִ ים ַעל ַהחֲ לָ לִ ים ִמן ָהאֲ ִויר‬ ֶ ׁ ,‫ֵיהם" ְּב ַמלְ כֵ י ִמ ְדיָן‬ ֶ ‫ַחלְ ל‬ .‫ָדו‬ ֹ ‫ ְּבי‬:15‫ש ַע‬ ֻ ׁ ‫הו‬ ֹ ְ‫ֵיהם" ְּבסֵ פֶ ר י‬ ֶ ‫"אל ַחלְ ל‬ ֶ :‫ְוכֵ ן ְּב ִבלְ ָעם ְּכ ִתיב‬ : "‫ָדו‬ ֹ ‫צו ִמ ּי‬ ֹ ‫ "וַ ִ ּי ַּקח ֶאת ּ ָכל ַא ְר‬:‫ ְוכֵ ן‬,‫ּתו‬ ֹ ‫ִּב ְר ׁשו‬ 16

‫ ו ִּמ ּ ְפנֵי‬.‫שקוּל ְּכ ֶנגֶד ּ ֻכ ּ ָלם‬ ָ ׁ ‫ש ָהיָה ִפינְ ָחס‬ ֶ ׁ ‫ ַמ ִּגיד‬.‫וְ ֶאת ּ ִפינְ חָ ס‬ ‫דו ׁש ּ ָברו ְּך‬ ֹ ‫ָמה ָהלַ ְך ּ ִפינְ ָחס ְולֹא ָהלַ ְך ֶאלְ ָעזָר? ָא ַמר ַה ָּק‬ — ‫ש ָה ַרג ּ ָכזְ ִבי בַ ת צוּר‬ ֶ ׁ — ‫ש ִה ְת ִחיל ּ ַב ּ ִמ ְצוָ ה‬ ֶ ׁ ‫"מי‬ ִ :‫הוּא‬ ְ ,‫ש ָהלַ ך לִ נְ קֹם נִ ְק ַמת ֹיוסֵ ף אֲ ִבי ִא ּמ ֹו‬ ֶ ׁ :‫ ָּדבָ ר ַאחֵ ר‬."‫יִ גְ מֹר‬ ‫של‬ ֶ ׁ ‫ש ָהיְ ָתה ִא ּמ ֹו‬ ֶ ׁ ‫ ו ִּמ ַּניִ ן‬.13"‫ֹתו‬ ֹ ‫"ו ַה ּ ְמ ָדנִ ים ָמ ְכר ּו א‬ ְ :‫ש ּנֶאֱ ַמר‬ ֶׁ

.‫ כו‬,‫במדבר כא‬ .16 .‫ כב‬,‫יג‬ .15 .‫ כה‬,‫שמות ו‬ .14 .‫ לו‬,‫בראשית לז‬ .13 .‫ ד‬,‫שמות יז‬ .12

 CHASIDIC INSIGHTS  more comprehensive perceptions of truth. His lack of concern for his own image will also enable him to bare his shortcomings to another person and seek his guidance, thereby allowing him to solve his problems and progress in his self-refinement.40 Whoever is an enemy of the Jewish people is an enemy of God: This idea is expressed specifically in the context of the war with Midian because the Midianites in fact attacked both God and the Jewish people. They sought to physically destroy the Jews, and the means they used to try to do this was to entice them into sin, thus attacking God.41 Whoever is an enemy of the Jewish people is an enemy of God: The vengeance God sought against Midian was in response to the death of thousands of Jews that resulted from the encounter with Midian. These Jews died because the Midianite women enticed them into idol worship and moral transgressions. We see here how much God loves His people: He considers someone who opposes and attacks even transgressors such as these as if he had attacked God Himself.42 4 From all the tribes of Israel: Unlike other wars, the Levites were conscripted to fight in this one and

took a portion of the booty. This is because the purpose of this war, as we said, was to uproot the idolatry of Pe’or, the misuse and abuse of gross materiality. The Levites, consecrated from birth to the service of God, are always in danger of thinking that the proper response to the dangers of materiality is to renounce it altogether. Therefore, it was necessary to engage them in this war in order that they learn to fully appreciate the value of the elements of creation on the lower rungs of spirituality. The lesson for us here is that the extent to which we dedicate ourselves to spiritual pursuits should not cause us to disparage those “beneath” us. As the sages have instructed us, “Be humble before all men.”43 Everything and everyone has some positive aspect for us to value and learn from, no matter how holy we may be or have become.44 The Torah goes into great detail about the booty of Midian and its purification in preparation for Jewish use and is quite terse about the details of the battle itself. This, again, is because the purpose of the war with Midian was not to conquer them or their land but to illustrate the proper attitude toward materiality.45

40. Likutei Torah 3:85d ff; Sefer HaMa’amarim 5659, p. 53 ff; Sefer HaMa’amarim 5747, p. 183 ff. 41. Likutei Sichot, vol. 18, pp. 361-362. 42. Sichot Kodesh 5734, vol. 2, p. 323. 43. Avot 4:10. 44. Reshimot 51. 45. Likutei Sichot, vol. 33, pp. 197-198.

192

Numbers 31:4-7

Matot

4 Moses continued, “You shall send a thousand of these men from each tribe from all the tribes of Israel—including the tribe of Levi, which normally is exempt from military service—into the army.” 5 From the thousands of Israelites, a thousand men were given over for each tribe against their will, because they understood that fighting this battle would hasten Moses’ death. Even though the Jews harassed Moses continually since the Exodus, they really valued him and tried to forestall losing him. Nonetheless, they reluctantly submitted to God’s will, and there were thus 12,000 armed for battle. 6 Moses sent them—the thousand from each tribe—to the army. Because the excessive plunder from the battles with Sichon and Og had left the Israelites morally lax and susceptible to Balaam’s plot, Moses told them not to take any booty by themselves from this battle.32 In order to increase their spiritual merits, he sent them to the army along with Pinchas the son of Eleazar the priest, for his merit equaled that of the rest of the army. Although Eleazar was the high priest, it was Pinchas who accompanied the army because (a) he had begun the attack on the Midianites when he slew their princess, Kozbi,33 so it was fitting that he oversee its completion; (b) this was an opportunity for him to take revenge on the Midianites for buying his ancestor,34 Joseph,35 as a slave; and (c) he was the priest appointed to exhort the people before battle.36 Pinchas went out with the sacred utensils—the ark that always accompanied the Israelites into battle37 and the high priest’s garments, which the priest appointed to exhort the people before battle wore38—and the trumpets for sounding during battle39 in his possession. 7 They mounted an attack against Midian, as God had commanded Moses, and they killed every male (See Figure 1).

Figure 1: The Battle with Midian

 CHASIDIC INSIGHTS  suffers, or at least not be troubled. Furthermore, egocentricity blinds a person to other people’s good qualities; since he is not sincere in his relationship with God and the world, he cannot believe that others are, either.

him, since he will judge them favorably and find no justification for their suffering. If he does find some fault with someone else, he will admonish him in accordance with the Torah’s guidelines for doing so, but he will not hate him.

In contrast, someone who is not plagued with egocentricity will focus only on other people’s good qualities. Their suffering will genuinely trouble

Similarly, rather than viewing differences of opinion as an affront to his selfhood, the selfless person will view them as opportunities to arrive at higher,

32. Likutei Sichot, vol. 18, pp. 357 ff. 33. Above, 25:6 ff. 34. As was stated above, on 25:10. 35. Genesis 37:36. 36. Deuteronomy 20:1-4. 37. See Exodus 40:21. 38. Yoma 73a. 39. Above, 10:9.

192

‫‪Third (Second) Reading‬‬

‫מטות‬

‫ת־ר ֶק ֙ם‬ ‫ֵיהם ֶאת־אֱ וִ ֤י וְ ֶא ֶ ֨‬ ‫ל־חלְ ל ֗ ֶ‬ ‫ת־מלְ ֨ ֵכי ִמ ְד ָי֜ן ָ ֽה ְרגּ֣ו עַ ַ‬ ‫‪ 8‬וְ ֶא ַ‬ ‫ת־רבַ ע חֲ ֵ ֖מׁשֶ ת ַמלְ כֵ ֣י ִמ ְד ָי �֑ן וְ ֵאת֙‬ ‫וְ ֶאת־צ֤ ּור וְ ֶאת־חּו ֙ר וְ ֶא ֶ ֔‬ ‫ן־ּבע֔ ֹור ָ ֽה ְרגּ֖ו ּבֶ ָ ֽח ֶרב‪ַ  9 :‬ו ִּי ְׁש ּ֧בּו ְב ֵנֽי־יִ ְׂש ָר ֵא֛ל ֶאת־‬ ‫ִּבלְ עָ ֣ם ּבֶ ְ‬ ‫ל־מ ְקנ ֵֶה֛ם‬ ‫ל־ּבהֶ ְמ ָּת֧ם וְ ֶאת־ּכָ ִ‬ ‫ת־ט ָּפ֑ם וְ ֵ֨את ּכָ ְ‬ ‫נְ ֵׁש֥י ִמ ְד ָי֖ן וְ ֶא ַ‬ ‫ֹוׁשבֹ ָ֔תם וְ ֵ ֖את‬ ‫ל־ע ֵריהֶ ֙ם ְּב ֣מ ְ‬ ‫יל֖ם ּבָ ָזֽזּו‪ 10 :‬וְ ֵא֤ת ּכָ ָ ֽ‬ ‫וְ ֶאת־ּכָ ל־חֵ ָ‬ ‫ׂש ְרפ֖ ּו ּבָ ֵ ֽאׁש‪ַ  11 :‬וּי ְִקחּו֙ ֶאת־ּכָ ל־הַ ּׁשָ ֔ ָלל וְ ֵ ֖את‬ ‫ל־טיר ָֹת֑ם ָ ֽ‬ ‫ּכָ ִ ֽ‬ ‫ֹוח ָ ּֽב ָא ָ ֖דם ּובַ ְּבהֵ ָ ֽמה‪ַ  12 :‬וּי ִָ֡באּו ֶאל־מׁשֶ ה ֩ וְ ֶאל־‬ ‫ּכָ ל־הַ ַּמלְ ֑ק ַ‬ ‫ֶאלְ עָ ָז֨ר הַ ּכֹ ֜ ֵהן וְ ֶאל־ע ֲַד֣ת ְּב ֵנֽי־ ִי ְׂש ָר ֵ֗אל ֶאת־הַ ְּׁש ִ ֧בי וְ ֶאת־‬ ‫מֹואב‬ ‫ָ֔‬ ‫ל־ע ְר ֣ ֹבת‬ ‫ל־ה ַ ּֽמחֲ נֶ ֑ה ֶא ַ ֽ‬ ‫ֹוח וְ ֶאת־הַ ּׁשָ ָל֖ל ֶא ַ ֽ‬ ‫הַ ַּמלְ ֛ק ַ‬ ‫ׁשר עַ ל־י ְַר ֵ ּ֥דן י ְֵר ֽחֹו‪ :‬ס‬ ‫אֲ ֶ ֖‬ ‫‪‬‬

‫יא֥י‬ ‫וְ כָ ל־נְ ִׂש ֵ‬

‫‪  8‬וְ יָת‬

‫ַמ ְלכֵ י‬

‫ִמ ְדיָן‬

‫ְק ָטלוּ‬

‫ַעל‬

‫ְק ִטילֵ יהוֹן יָת אֱ וִ י וְ יָת רֶ קֶ ם וְ יָת צוּ ר‬ ‫וְ יָת חוּ ר וְ יָת רֶ בַ ע ַח ְמ ׁ ָשא ַמ ְלכֵ י ִמ ְדיָן‬ ‫וְ יָת ִּב ְל ָעם ּ ַבר ְּבעוֹר ְק ָטלוּ ְּב ַח ְר ּ ָבא‪:‬‬ ‫‪  9‬וּ ׁ ְשב ֹו ְבנֵי יִ ְשׂרָ ֵאל יָת נְ ׁ ֵשי ִמ ְדיָן‬ ‫ירהוֹן וְ יָת‬ ‫וְ יָת ַט ְפ ְלהוֹן וְ יָת ּ ָכל ְּב ִע ְ‬ ‫יתיהוֹן וְ יָת ּ ָכל נִ ְכסֵ יהוֹן ְּבזוֹ‪:‬‬ ‫ּ ָכל ּ ֵג ֵ‬ ‫‪  10‬וְ יָת ּ ָכל ִק ְרוֵיהוֹן ְּבמו ְֹתבָ נֵיהוֹן‬ ‫וְ יָת ּ ָכל ּ ֵבית ִסגְ דַ ְתהוֹן או ִֹקידוּ‬ ‫ְּבנוּ רָ א‪  11 :‬וּ ׁ ְשב ֹו יָת ּ ָכל עֲ דָ ָאה‬ ‫ָשא וּ ִב ְב ִעירָ א‪:‬‬ ‫וְ יָת ּ ָכל ְּדבַ ְר ּ ָתא ּ ֶבאֱ נ ׁ ָ‬ ‫ֹשה וּ ְלוַת ֶא ְל ָעזָר‬ ‫‪  12‬וְ ַאיְ ִתיוּ ְלוַת מ ׁ ֶ‬ ‫ּ ַכהֲ נָא וּ ְלוַת ְּכנִ ׁ ְש ּ ָתא ִד ְבנֵי יִ ְשׂרָ ֵאל‬ ‫יָת ׁ ִש ְביָא וְ יָת ְּדבַ ְר ּ ָתא וְ יָת עֲ דָ ָאה‬ ‫ישרַ ּיָא ְדמו ָֹאב ִּדי‬ ‫יתא ְל ֵמ ׁ ְ‬ ‫ְל ַמ ׁ ְש ִר ָ‬ ‫ֹשה‬ ‫ַעל י ְַר ְּדנָא ִדירֵ חוֹ‪  13 :‬וּ נְ פָ קוּ מ ׁ ֶ‬

‫ׁשה וְ ֶאלְ עָ ָז ֧ר הַ ּכֹ ֵה֛ן‬ ‫שלישי (שני במחוברין) ‪ַ  13‬ו ֨ ֵּי ְצ ֜אּו מֹ ֨ ֶ‬ ‫ָ ֽהעֵ ָ ֖דה‬

‫‪ ONKELOS ‬‬

‫את֑ם‬ ‫לִ ְק ָר ָ‬

‫ל־מ ֖חּוץ‬ ‫ֶא ִ‬

‫ַ ֽל ַ ּֽמחֲ ֶנֽה‪:‬‬

‫חיִל ׂשָ ֵ ֤רי ָ ֽהאֲ לָ ִפי ֙ם וְ ׂשָ ֵ ֣רי‬ ‫קּודי הֶ ָ ֑‬ ‫ׁשה ַע֖ל ְּפ ֵ ֣‬ ‫‪ַ  14‬וּי ְִק ֣צֹף מֹ ֔ ֶ‬ ‫יהם‬ ‫הַ ּמֵ ֔אֹות הַ ּבָ ִ ֖אים ִמ ְּצ ָב֥א הַ ִּמלְ ָח ָ ֽמה‪ַ  15 :‬ו ֹּ֥יאמֶ ר אֲ לֵ ֶ ֖‬ ‫ ה֣ן ֜ ֵהּנָה הָ יּ֨ו לִ ְבנֵ ֤י יִ ְׂש ָר ֵאל֙‬ ‫ִיתם ּכָ ל־נְ ֵק ָ ֽבה‪ֵ 16 :‬‬ ‫מֹ ֶׁש֑ה ַ ֽה ִחּי ֶ ֖‬ ‫ל־ּד ַב֣ר ְּפע֑ ֹור ו ְַּת ִ ֥הי‬ ‫יהֹו֖ה עַ ְ‬ ‫ר־מ֥עַ ל ַ ּֽב ָ‬ ‫ִּב ְד ַב֣ר ִּבלְ ֔ ָעם לִ ְמסָ ַ‬

‫וְ ֶא ְל ָעזָר ּ ַכהֲ נָא וְ כָ ל רַ ְב ְרבֵ י ְכנִ ׁ ְש ּ ָתא‬ ‫יתא‪:‬‬ ‫ְלקַ ּ ָדמוּ ְתהוֹן ְל ִמ ּ ָברָ א ְל ַמ ׁ ְש ִר ָ‬ ‫ֹשה ַעל ִּד ְמ ַמ ּנָן ַעל‬ ‫‪  14‬וּ ְרגֵ יז מ ׁ ֶ‬ ‫ֵחילָ א רַ ּ ָבנֵי ַא ְל ִפין וְ רַ ּ ָבנֵי ָמאו ָָתא‬ ‫ּ ַדאֲ ת ֹו ֵמ ֵחיל ְקרָ בָ א‪  15 :‬וַאֲ ַמר ְלהוֹן‬ ‫ הא‬ ‫ֹשה הֲ קַ ּי ְֶמ ּתוּ ן ּ ָכל נוּ ְקבָ א‪ָ 16 :‬‬ ‫מׁ ֶ‬ ‫ָאה ִל ְבנֵי יִ ְשׂרָ ֵאל ּ ַבעֲ ַצת‬ ‫ִא ִּנין הֲ ו ָ‬ ‫ִּב ְל ָעם ְל ׁ ַש ּ ָקרָ א ׁ ְשקָ ר קֳ דָ ם יְ ָי ַעל‬ ‫ֵעסַ ק ְּפעוֹר וַהֲ וַת מו ָֹתנָא ִּב ְכנִ ׁ ְש ּ ָתא‬ ‫דַ ייָ‪:‬‬

‫ְהוֹֽה‪:‬‬ ‫הַ ַּמּג ָ ֵ֖פה ַ ּֽבע ֲַד֥ת י ָ‬ ‫‪ RASHI ‬‬ ‫שה ָמנָה‬ ‫שחֲ ִמ ּׁ ָ‬ ‫רו ֶאה ׁ ֶ‬ ‫שת ַמלְ כֵ י ִמ ְדיָן‪ְ .‬ו ִכי ֵאינִ י ֹ‬ ‫‪ 8‬חֲ ֵמ ׁ ֶ‬ ‫שו ּו‬ ‫ש ּׁ ָ‬ ‫שת"? ֶא ּ ָלא לְ לַ ּ ֶמ ְד ָך ׁ ֶ‬ ‫לו ַמר "חֲ ֵמ ׁ ֶ‬ ‫ַה ּ ָכתוּב‪ ,‬לָ ָמה הֻ זְ ַקק ֹ‬ ‫שם לִ ּטֹל‬ ‫כֻ ּ ָלם ּ ָבעֵ צָ ה‪ְ ,‬והֻ ׁ ְשו ּו כֻ ּ ָלם ּ ַב ּ ֻפ ְר ָענוּת‪ִּ .‬בלְ ָעם ָהלַ ְך ׁ ָ‬ ‫תו‪.‬‬ ‫ש ִה ּ ִפיל ִמ ִ ּי ְׂש ָר ֵאל ּ ַב ֲעצָ ֹ‬ ‫ְׂשכַ ר עֶ ְׂש ִרים ְו ַא ְר ּ ָב ָעה ֶאלֶף ׁ ֶ‬

‫יאן עֵ צָ ה ָר ָעה‪ָ .‬א ַמר‬ ‫ְויָצָ א ִמ ּ ִמ ְדיָן לִ ְק ַראת יִ ְׂש ָר ֵאל‪ ,‬ו ַּמ ּׁ ִש ָ‬ ‫יתם ׁ ִש ּׁ ִשים ִר ּב ֹוא לֹא יְ כָ לְ ּ ֶתם לָ ֶהם‪,‬‬ ‫שהֱ יִ ֶ‬ ‫"אם ְּכ ׁ ֶ‬ ‫לָ ֶהם‪ִ :‬‬ ‫לו‬ ‫שר ֶאלֶף ַא ּ ֶתם ּ ָב ִאים לְ ִה ּ ָלחֵ ם"? נ ְָתנ ּו ֹ‬ ‫שו ִּב ׁ ְשנֵים ָע ָׂ‬ ‫ְו ַע ְכ ׁ ָ‬

‫ש ּלֹא ִב ְר ׁשוּת‪,‬‬ ‫ְולֹא נ ְֶח ׁ ְשד ּו ַעל ַה ָּגזֵל לִ ׁ ְשל ַֹח יָד ּ ַב ִּב ּזָה ׁ ֶ‬ ‫ֵיהם ְמפ ָֹר ׁש ּ ַב ַּק ּ ָבלָ ה‪:‬‬ ‫גו'"‪ .‬וַ ֲעל ֶ‬ ‫שלָ ל ְו ֹ‬ ‫"את ּ ָכל ַה ּׁ ָ‬ ‫ש ּנֶאֱ ַמר‪ֶ :‬‬ ‫ֶׁ‬ ‫ש ּ ָב ְך‬ ‫שי ַה ּ ִמלְ ָח ָמה ׁ ֶ‬ ‫גו'"‪ַ — 19‬אף ַאנְ ׁ ֵ‬ ‫"ש ַּניִ ְך ְּכעֵ ֶדר ָה ְרחֵ לִ ים ְו ֹ‬ ‫ִׁ‬ ‫יטין‪:‬‬ ‫של ַמלְ ּבו ּׁש ְו ַת ְכ ׁ ִש ִ‬ ‫שלָ ל‪ֵ .‬הן ִמ ּ ַטלְ ְטלִ ין ׁ ֶ‬ ‫יקים‪ָ ׁ :‬‬ ‫ּ ֻכ ּ ָלם צַ ִּד ִ‬ ‫קוחַ ‪ָ .‬א ָדם‬ ‫יטין‪ַ :‬מלְ ֹ‬ ‫ש ֵאינָם ּ ַת ְכ ׁ ִש ִ‬ ‫ַּבז‪ .‬הוּא ִּב ּזַת ִמ ּ ַטלְ ְטלִ ין ׁ ֶ‬ ‫"ש ִבי"‬ ‫קו ַח"‪ְ ׁ ,‬‬ ‫"מלְ ֹ‬ ‫"ש ִבי" ֵאצֶ ל ַ‬ ‫ש ּ ָכתוּב ׁ ְ‬ ‫קום ׁ ֶ‬ ‫ו ְּב ֵה ָמה‪ .‬ו ְּב ָמ ֹ‬ ‫ֹשה וְ ֶאלְ עָ זָ ר‬ ‫קו ַח" ּ ַב ְּב ֵה ָמה‪ 13 :‬וַ ּיֵצְ א ּו מ ׁ ֶ‬ ‫ּ"מלְ ֹ‬ ‫ּ ָב ָא ָדם‪ ,‬ו ַ‬

‫שלֵם ְולֹא ִק ּ ְפחוּהוּ‪ֶ ּ :‬בחָ ֶרב‪ .‬הוּא בָ א ַעל יִ ְׂש ָר ֵאל‬ ‫רו ִמ ׁ ּ ָ‬ ‫ְׂשכָ ֹ‬ ‫יהם‬ ‫ש ִעים ֶא ּ ָלא ְּב ִפ ֶ‬ ‫נו ׁ ָ‬ ‫ש ֵאין ֹ‬ ‫ּתו ְּב ֻא ּ ָמנו ָּתם‪ֶ ׁ ,‬‬ ‫ְו ֶהחֱ לִ יף ֻא ּ ָמנו ֹ‬

‫ש ָרא ּו ֶאת נַ ֲע ֵרי יִ ְׂש ָר ֵאל ֹיו ְצ ִאים לַ חֲ טֹף ִמן‬ ‫ַהכּ ֹהֵ ן‪ .‬לְ ִפי ׁ ֶ‬ ‫ֹשה ַעל ּ ְפקו ֵּדי הֶ חָ יִ ל‪ְ .‬ממֻ ִּנים ַעל‬ ‫ַה ִּב ּזָה‪ 14 :‬וַ ִּי ְקצֹף מ ׁ ֶ‬ ‫ש ּי ֵׁש‬ ‫דולִ ים‪ֶ ׁ ,‬‬ ‫חון ַה ּד ֹור ּ ָתלוּי ּ ַב ְּג ֹ‬ ‫ש ּ ָכל ִס ְר ֹ‬ ‫ַה ַחיִ ל‪ .‬לְ לַ ּ ֶמ ְד ָך ׁ ֶ‬

‫ְּב ִפיו‪ַ ,‬אף ֵהם ּ ָבא ּו ָעלָ יו ְו ֶהחֱ לִ יפ ּו ֻא ּ ָמנו ָּתם ְּב ֻא ּ ָמנוּת‬ ‫"ו ַעל ַח ְר ְּב ָך ִת ְחיֶה"‪:17‬‬ ‫ש ּנֶאֱ ַמר‪ְ :‬‬ ‫ש ּ ָב ִאין ּ ַבחֶ ֶרב‪ֶ ׁ ,‬‬ ‫ָה ֻא ּמ ֹות‪ֶ ׁ ,‬‬

‫או ָתן‪,‬‬ ‫ש ָהי ּו ַמ ִּכ ִירין ֹ‬ ‫חות‪ 16 :‬הֵ ן הֵ ּנָה‪ַ .‬מ ִּגיד‪ֶ ׁ ,‬‬ ‫ּכ ַֹח ְּבי ָָדם לִ ְמ ֹ‬

‫ש ֻא ּ ָמנו ָּתם לְ ַק ּ ְללָ ם‬ ‫שה‪ ,‬וּבָ א הוּא ְו ָתפַ ׂ‬ ‫ַעל יְ ֵדי ְּת ִפ ּ ָלה וּבַ ָּק ׁ ָ‬

‫שב‬ ‫מו ׁ ַ‬ ‫שהוּא לְ ׁש ֹון ֹ‬ ‫ש ּ ָל ֶהם‪ֶ ׁ ,‬‬ ‫קום ּ ַפלְ ְט ִרין ׁ ֶ‬ ‫‪ 10‬טיר ָֹתם‪ְ .‬מ ֹ‬ ‫ִ‬

‫לונִ י ּ ָב ּה"‪ִּ :‬ב ְדבַ ר ִּבלְ עָ ם‪ָ .‬א ַמר לָ ֶהם‪:‬‬ ‫של ּ ְפ ֹ‬ ‫ש ִּנ ְכ ׁ ַ‬ ‫"זו ִהיא ׁ ֶ‬ ‫ֹ‬ ‫עולָ ם‪ֵ ,‬אין ַא ּ ֶתם‬ ‫ש ּ ָב ֹ‬ ‫נות ׁ ֶ‬ ‫מו ֹ‬ ‫יסים ּ ָכל הֲ ֹ‬ ‫"אֲ ִפ ּל ּו ַא ּ ֶתם ַמ ְכנִ ִ‬

‫יהם‪,‬‬ ‫ש ֵר ֶ‬ ‫שב ָׂ‬ ‫מו ׁ ַ‬ ‫יהם‪ָּ .‬דבָ ר ַאחֵ ר‪ :‬לְ ׁש ֹון ֹ‬ ‫ְּכ ָמ ִרים ֹיו ְדעֵ י חֻ ֵּק ֶ‬

‫ש ׁש‬ ‫ש ָהי ּו ׁ ֵ‬ ‫ש ּ ֶמא ְמ ֻר ִּבים ַא ּ ֶתם ִמן ַה ּ ִמ ְצ ִרים ׁ ֶ‬ ‫כולִ ים לָ ֶהם‪ֶ ׁ ,‬‬ ‫יְ ֹ‬

‫— "טו ְּרנֵי ְפלִ ׁ ְש ּ ָת ֵאי"‪:‬‬

‫של‬ ‫יהם ׁ ֶ‬ ‫אות ֶרכֶ ב ּ ָבחוּר? ּב ֹוא ּו ְו ַא ּ ִׂשיאֲ כֶ ם עֵ צָ ה‪ :‬אֱ ל ֵֹה ֶ‬ ‫ֵמ ֹ‬ ‫‪20‬‬ ‫יתא ְּב"חֵ לֶק" ו ְּב ִס ְפ ֵרי‪:‬‬ ‫ֵא ּל ּו ש ֹׂונֵא זִ ּ ָמה הוּא ְוכוּ'"‪ִּ ,‬כ ְד ִא ָ‬

‫"ס ְרנֵי ְפלִ ׁ ְש ִּתים"‬ ‫ש ּ ְמ ֻת ְר ּגָם ַ‬ ‫מו ׁ ֶ‬ ‫ְּכ ֹ‬

‫‪18‬‬

‫יקים‪,‬‬ ‫ש ִרים ְוצַ ִּד ִ‬ ‫ש ָהי ּו ְּכ ׁ ֵ‬ ‫גו'‪ַ .‬מ ִּגיד ׁ ֶ‬ ‫שלָ ל וְ ֹ‬ ‫‪ 11‬וַ ִּי ְקח ּו ֶאת ּ ָכל ַה ּׁ ָ‬ ‫‪ .17‬בראשית כז‪ ,‬מ‪ .18 .‬יהושע יג‪ ,‬ג‪ .19 .‬שיר השירים ו‪ ,‬ו‪ .20 .‬סנהדרין קו‪ ,‬א‪.‬‬

‫‪193‬‬

Numbers 31:8-16

Matot

8 As it happened, Balaam was in Midian at the time, for he had come to collect his fee for having caused the death of thousands of Israelites by advising Moab and Midian to entice them into the sins of idolatry and lechery.46 When the Israelites attacked, he used his magical powers to make himself and the five kings of the Midianite confederation fly in the air, but Pinchas held up the high priest’s headband to them, and the Divine Name engraved on it nullified the power of Balaam’s magic. In this way, they killed the Midianite kings, making them fall from the air upon their own slain. Evi, Rekem, Tzur, Chur, and Reva were the five kings of Midian. They were equally guilty of scheming against the Israelites, and therefore all died the same way. Balaam, in the meantime, left the Midianite camp and approached the Israelite army, attempting to argue that it was useless to try to subdue Midian. “If,” he argued, “when you were 600,000 strong, you could not resist the temptation to sin with the Midianite girls, what makes you think you can now resist the same temptation when you are only 12,000 strong?” The Israelites thereupon slew Balaam the son of Beor with the sword. This was poetic justice: Balaam had tried to usurp the Jews’ weapon, their power of prayer, by battling them with his curses; the Jews in turn killed him by usurping the non-Jewish weapon, the sword.47 9 The Israelites took the Midianite women and their small children captive, and they plundered all their beasts, livestock, and all their possessions. 10 They set fire to all their residential cities and also to their castles, in which their political and religious leaders lived. 11 They took all the movable booty and all the living plunder of man and beast 12 and brought it all—the captives, the plundered animals, and the movable booty—to Moses and to Eleazar the priest and to the entire community of Israel in the camp, in the plains of Moab by the Jordan opposite Jericho. They did not appropriate any of it for themselves, just as Moses had told them.  Third Reading (Second when combined) 13 Although the soldiers’ behavior was

impeccable, some of the young people started looting the booty when the army returned. To stop them, Moses, Eleazar the priest, and all princes of the community went out to meet them, outside the camp. 14 When he saw the Midianite women, Moses became angry with the officers of the army—the commanders of thousands and the commanders of hundreds— who had returned from the campaign of war. 15 Moses said to them, “Did you let all the females live? 16 We can recognize them individually: they are the same ones who were involved with the Israelites on Balaam’s advice to betray God in the incident of Peor, resulting in a plague among the congregation of God.

46. Above, on 24:14. 47. Compare above, on 21:18.

193

‫‪Third (Second) Reading‬‬

‫מטות‬

‫ל־א ֗ ָּׁשה יֹ ַ ֥דעַ ת ִ ֛איׁש‬ ‫‪ 17‬וְ עַ ָ ּ֕תה ִה ְרגּ֥ו כָ ל־ז ָָכ֖ר ּבַ ָּט֑ף וְ כָ ִ‬ ‫ָׁשים אֲ ֶׁש֥ר ֹלא־ ָי ְֽדע֖ ּו‬ ‫לְ ִמ ְׁשּכַ ֥ב ז ָָכ֖ר הֲ ֽרֹגּו‪ 18 :‬וְ כֹ ל֙ הַ ַּט֣ף ּבַ ּנ ִ֔‬ ‫ִמ ְׁשּכַ ֣ב זָכָ ֑ר ַ ֽהחֲ יּ֖ו לָ ֶכֽם‪ 19 :‬וְ ַא ֶּ֗תם חֲ נּ֛ו ִמ ֥חּוץ ַ ֽל ַ ּֽמחֲ נֶ ֖ה‬ ‫ִׁש ְבעַ ֣ת י ִ ָ֑מים ּכֹ ֩ל הֹ ֵ ֨רג ֜ ֶנפֶ ׁש וְ ֣ ֹכל | נֹ גֵ ֣עַ ֶ ּֽב ָח ֗ ָלל ִ ּֽת ְת ַח ְּט ֞אּו‬ ‫יכם‪ 20 :‬וְ כָ ל־‬ ‫ּוׁש ִב ֶ ֽ‬ ‫יעי ַא ֶ ּ֖תם ְ‬ ‫יׁש ֙י ּובַ ּיֹ֣ום הַ ְּׁש ִב ִ֔‬ ‫ּבַ ּיֹ֤ום הַ ְּׁשלִ ִ‬ ‫ל־ּכלִ י־עֵ ֑ץ‬ ‫ל־מע ֲֵׂש֥ה ִע ִּז֖ים וְ כָ ְ‬ ‫ל־ּכלִ י־ע֛ ֹור וְ כָ ַ ֽ‬ ‫ּבגֶד וְ כָ ְ‬ ‫ֶ֧‬

‫‪ ONKELOS ‬‬ ‫‪  17‬וּ ְכ ַען ְקטוּ לוּ כָ ל ְּדכוּ רָ א ְּב ַט ְפלָ א‬ ‫וְ כָ ל ִא ְּת ָתא ִּדידַ ַעת ְּגבַ ר ְל ִמ ׁ ְש ְּכבֵ י‬ ‫ְדכוּ רָ א ְקטוּ לוּ ‪  18 :‬וְ כֹל ַט ְפלָ א‬ ‫ִבנְ ׁ ַש ּיָא ִּדי לָ א יְ דָ ָעא ִמ ׁ ְש ְּכבֵ י ְדכוּ רָ א‬ ‫קַ ִּיימוּ ְלכוֹן‪  19 :‬וְ ַא ּתוּ ן ׁ ְשר ֹו ִמ ּ ָברָ א‬ ‫יתא ׁ ַש ְב ָעא יו ִֹמין ּכֹל ִּד ְק ַטל‬ ‫ְל ַמ ׁ ְש ִר ָ‬ ‫נ ְַפ ׁ ָשא וְ כֹל ִּד ְקרֵ ב ִּב ְק ִטילָ א ּ ַת ּדוּ ן‬ ‫ית ָאה וּ ְביו ָֹמא‬ ‫עֲ לו ִֹהי ְּביו ָֹמא ְת ִל ָ‬ ‫יע ָאה ַא ּתוּ ן וּ ׁ ְש ִביכוֹן‪  20 :‬וְ כָ ל‬ ‫ׁ ְש ִב ָ‬ ‫ְלבוּ ׁש וְ כָ ל ָמן ִּד ְמ ׁ ַש ְך וְ כָ ל עוֹבַ ד‬

‫ִּת ְת ַח ָ ּֽטאּו‪ :‬ס‬

‫ְמ ַע ּזֵי וְ כָ ל ָמן ְּד ָאע ּ ַת ּדוּ ן עֲ לו ִֹהי‪:‬‬

‫ל־אנְ ֵׁש֣י הַ ּצָ ֔ ָבא הַ ּבָ ִ ֖אים‬ ‫‪ 21‬ו ַֹּ֨יאמֶ ר ֶאלְ עָ ָז ֤ר הַ ּכֹ הֵ ֙ן ֶא ַ‬ ‫ׁשה‪:‬‬ ‫ר־צּוָ ֥ה יְ הוָֹ ֖ה ֶאת־מֹ ֶ ֽ‬ ‫ּתֹורה אֲ ׁשֶ ִ‬ ‫לַ ִּמלְ ָח ָמ֑ה ֹז֚את חֻ ַ ּ֣קת הַ ָ ֔‬

‫‪  21‬וַאֲ ַמר ֶא ְל ָעזָר ּ ַכהֲ נָא ְלגַ ְברֵ י‬ ‫ֵחילָ א ּ ַדאֲ ת ֹו ִל ְקרָ בָ א ּ ָדא ְּגזֵרַ ת‬ ‫ֹשה‪:‬‬ ‫אוֹרַ יְ ָתא ִּדי פַ ּ ֵקיד יְ ָי יָת מ ׁ ֶ‬

‫‪ RASHI ‬‬ ‫יש‪ְ .‬רא ּויָה לְ ִה ּ ָבעֵ ל ַאף ַעל ּ ִפי‬ ‫שה י ַֹד ַעת ִא ׁ‬ ‫‪ 17‬וְ כָ ל ִא ּׁ ָ‬

‫יתי‪ָ ,‬א ָדם ַא ּ ֶתם"‬ ‫"ו ַא ּ ֵתן צֹאנִ י צֹאן ַמ ְר ִע ִ‬ ‫ש ּנֶאֱ ַמר‪ְ :‬‬ ‫ֶׁ‬

‫ש ּלֹא נִ ְב ֲעלָ ה‪ְ .‬ולִ ְפנֵי ַה ִ ּציץ ֶה ֱע ִבירוּם‪ְ ,‬ו ָה ְרא ּויָה לְ ִה ּ ָבעֵ ל‬ ‫ֶׁ‬

‫"א ָדם"‪,‬‬ ‫עולָ ם ְקרוּיִ ין ָ‬ ‫"א ָדם" ְו ֵאין ֻא ּמ ֹות ָה ֹ‬ ‫ַא ּ ֶתם ְקרוּיִ ים ָ‬

‫יקות‪ :‬הֲ רֹגוּ‪ .‬לָ ּ ָמה ָחזַר ְו ָא ַמר? לְ ַה ְפ ִסיק ָה ִענְ יָן‪,‬‬ ‫מו ִר ֹ‬ ‫ֶיה ֹ‬ ‫ּ ָפנ ָ‬

‫ש ּלֹא נֶאֱ ַמר‬ ‫שא‪ֶ ׁ ,‬‬ ‫ש ַהגּ ֹויִ ם ְמ ַט ּ ְמ ִאים ְּב ַמ ַּגע ו ְּב ַמ ּ ָׂ‬ ‫מו ֶדה הוּא ׁ ֶ‬ ‫ֹ‬

‫"ה ְרג ּו כָ ל זָכָ ר ּ ַב ּ ָטף‬ ‫קו ֵרא‪ִ :‬‬ ‫ש ִאם אֲ נִ י ֹ‬ ‫ִּד ְב ֵרי ַר ִּבי יִ ׁ ְש ָמעֵ אל‪ֶ ׁ ,‬‬

‫"א ָדם ִּכי‬ ‫ש ּנֶאֱ ַמר‪ָ :‬‬ ‫לות‪ֶ ׁ ,‬‬ ‫ֹה ֹ‬ ‫"א ָדם" ֶא ּ ָלא ֵאצֶ ל טֻ ְמ ַאת א ָ‬ ‫ָ‬

‫גו'"‪ֵ ,‬אינִ י ֹיו ֵד ַע‬ ‫ָשים ְו ֹ‬ ‫יש ְוכֹל ַה ּ ַטף ּ ַב ּנ ׁ ִ‬ ‫שה י ַֹד ַעת ִא ׁ‬ ‫ְוכָ ל ִא ּׁ ָ‬ ‫או לְ ַהחֲ ֹיות ִעם ַה ּ ָטף‪ ,‬לְ כָ ְך נֶאֱ ַמר‬ ‫ִאם לַ הֲ רֹג ִעם ַה ְ ּזכָ ִרים‪ֹ ,‬‬

‫ש ַהגּ ֹויִ ם ְמ ַק ְּבלִ ין‬ ‫ּש ִביכֶ ם‪ .‬לֹא ׁ ֶ‬ ‫ֹהל" ‪ַ :‬א ּ ֶתם ו ׁ ְ‬ ‫יָמוּת ְּבא ֶ‬ ‫יכין ַה ּז ָָאה‪ֶ ,‬א ּ ָלא ָמה ַא ּ ֶתם ְּבנֵי ְב ִרית‪ַ ,‬אף‬ ‫ּצ ִר ִ‬ ‫טֻ ְמ ָאה ו ְ‬ ‫ּ‬ ‫ּ‬ ‫יכין ַהז ָָאה‪ 20 :‬וְ כָ ל‬ ‫ָבוא ּו לַ ְּב ִרית ְויִ ּ ַט ּ ְמאוּ‪ְ ,‬צ ִר ִ‬ ‫שי ֹ‬ ‫ׁ ְש ִביכֶ ם‪ְּ ,‬כ ׁ ֶ‬

‫הו ֵרג ְּב ָדבָ ר ַה ְמ ַק ּ ֵבל טֻ ְמ ָאה‬ ‫או ֵמר‪ְּ :‬ב ֹ‬ ‫נֶפֶ ׁש‪ַ .‬ר ִּבי ֵמ ִאיר ֹ‬ ‫ש ַה ְּכלִ י ְמ ַט ּ ֵמא ָא ָדם‬ ‫ַה ּ ָכתוּב ְמ ַד ּ ֵבר‪ְ .‬ולִ ּ ֶמ ְד ָך ַה ּ ָכתוּב ׁ ֶ‬

‫מות‪:‬‬ ‫ַמעֲ שֵׂ ה ִע ִּזים‪ .‬לְ ָה ִביא ְּכלֵי ַה ַּק ְרנַ יִ ם ְו ַה ְּטלָ פַ יִ ם ְו ָה ֲעצָ ֹ‬ ‫ֹשה לִ ְכלַ ל ּ ַכ ַעס‪,‬‬ ‫ש ּ ָבא מ ׁ ֶ‬ ‫גו'‪ .‬לְ ִפי ׁ ֶ‬ ‫ֹאמר ֶאלְ עָ זָ ר ַהכּ ֹהֵ ן וְ ֹ‬ ‫‪ 21‬וַ ּי ֶ‬

‫ָכול אֲ ִפ ּל ּו‬ ‫או י ֹ‬ ‫מו‪ֹ .‬‬ ‫נוג ֵַע ּ ַב ּ ֵמת ַע ְצ ֹ‬ ‫ְּב ִח ּבו ֵּרי ַה ּ ֵמת‪ְּ ,‬כ ִא ּל ּו ֹ‬

‫כות ִּגע ּולֵי נ ְָכ ִרים‪.‬‬ ‫ש ִּנ ְת ַע ּ ְלמ ּו ִמ ּ ֶמנּ ּו ִהלְ ֹ‬ ‫ּ ָבא לִ ְכלָ ל ָטעוּת‪ֶ ׁ ,‬‬

‫"וכֹל ֹנג ֵַע ּ ֶב ָחלָ ל" —‬ ‫לו ַמר‪ְ :‬‬ ‫גו? ּ ַתלְ מוּד ֹ‬ ‫ז ַָרק ּב ֹו חֵ ץ וַ הֲ ָר ֹ‬

‫ש ּנֶאֱ ַמר‪" :‬וַ ִ ּי ְקצֹף ַעל‬ ‫מוצֵ א ּ ַב ּׁ ְש ִמינִ י לַ ּ ִמ ּלו ִּאים‪ֶ ׁ ,‬‬ ‫ְוכֵ ן ַא ּ ָתה ֹ‬

‫הו ֵרג ַעל‬ ‫ּרו‪ַ ,‬אף ֹ‬ ‫נוג ֵַע‪ַ ,‬מה נּ ֹוג ֵַע ַעל יְ ֵדי ִח ּבו ֹ‬ ‫הו ֵרג לְ ֹ‬ ‫יש ֹ‬ ‫ֵה ִק ׁ‬

‫ית ָמר"‪ָ ּ — 24‬בא לִ ְכלַ ל ּ ַכ ַעס‪ָ ּ ,‬בא לִ ְכלַ ל‬ ‫ֶאלְ ָעזָר ְו ַעל ִא ָ‬ ‫ְ‬ ‫‪25‬‬ ‫"ש ְמע ּו נָא ַה ּמ ִֹרים" — "וַ ּיַך ֶאת ַה ּ ֶסלַ ע" ‪ַ ,‬על‬ ‫ָטעוּת‪ְ ,‬וכֵ ן ְּב ׁ ִ‬

‫ֹהל‪,‬‬ ‫גויִ ם ֵאינָן ְמ ַט ּ ְמ ִאין ְּבא ֶ‬ ‫ִק ְב ֵרי ֹ‬

‫הו ָר ָאה ְּב ַר ּב ֹו‪:‬‬ ‫גו'‪ָ ּ .‬תלָ ה ַה ֹ‬ ‫שר צִ ָּוה ה' וְ ֹ‬ ‫יְ ֵדי ַה ּ ַכ ַעס ָט ָעה‪ :‬אֲ ׁ ֶ‬

‫ש ּלֹא יִ ּ ָכנְ ס ּו לָ ֲעז ָָרה‪ :‬כּ ֹל ה ֵֹרג‬ ‫‪ 19‬מחוּץ לַ ּ ַמחֲ נֶה‪ֶ ׁ .‬‬ ‫ִ‬ ‫"הֲ רֹגוּ"‪:‬‬

‫ּרו‪ִּ :‬ת ְתחַ ְּטאוּ‪ְּ .‬ב ֵמי נִ ָּדה‪ְּ ,‬כ ִדין ׁ ְש ָאר ְט ֵמ ֵאי ֵמ ִתים‪,‬‬ ‫יְ ֵדי ִח ּבו ֹ‬ ‫או ֵמר‬ ‫ש ַאף לְ ִד ְב ֵרי ָה ֹ‬ ‫ֶׁ‬

‫‪21‬‬

‫‪22‬‬

‫‪23‬‬

‫‪ .21‬רשב"י ביבמות ס‪ ,‬ב‪ .22 .‬יחזקאל לד‪ ,‬לא‪ .23 .‬במדבר יט‪ ,‬יד‪ .24 .‬ויקרא י‪ ,‬טז‪ .25 .‬במדבר כ‪ ,‬י ־יא‪.‬‬

‫› ‪š INNER DIMENSIONS‬‬ ‫‪ter originating from a specified source can some‬‬‫‪how affect it.‬‬ ‫‪Ritual defilement by contact with a corpse is‬‬ ‫‪even more abstract than regular ritual defile‬‬‫‪ment, so the means used to purify it—sprinkling‬‬ ‫‪a few drops of a specially prepared solution on‬‬ ‫‪the outside of the affected person or vessel—are‬‬ ‫‪even more “spiritual” and counter logic even‬‬ ‫‪more.‬‬ ‫‪This explains how Moses erred regarding the‬‬ ‫‪power of the solution of the ashes of the red cow:‬‬ ‫‪Moses was the “escort of the King” (God), and‬‬ ‫‪looked at reality from the higher, Divine per‬‬‫‪spective. Accordingly, he felt that the potency of‬‬

‫‪194‬‬

‫—‬

‫‪or heated until white-hot in order to‬‬ ‫‪make it physically release the forbidden food it‬‬ ‫‪has absorbed, while a vessel that has been de‬‬‫—‪filed needs only to be immersed in a mikveh‬‬ ‫‪whose waters merely surround the vessel from‬‬ ‫‪without and do not physically affect the walls of‬‬ ‫‪the vessel in any way.‬‬ ‫]‪[continued...‬‬

‫‪Inasmuch as our sense of logic is tied largely to‬‬ ‫‪our physical senses, the process used to make‬‬ ‫‪a vessel give up the forbidden food it has ab‬‬‫‪sorbed seems more logical than the process used‬‬ ‫‪to purify a vessel from ritual defilement. It goes‬‬ ‫‪somewhat against the grain of logic to say that‬‬ ‫‪immersing a vessel in a specified volume of wa-‬‬

Numbers 31:17-21

Matot

17 So now kill every male child, and you shall also kill every woman who is old enough to have carnal intercourse with a man, even if she is still a virgin. 18 But you may keep alive all the young girls who are not old enough to have carnal intercourse with a man, for yourselves. We will determine which ones are in which category by having all the women pass in front of the high priest’s headband; the faces of those mature enough for carnal relations will turn green. 19 And those of you who have been defiled through contact with a corpse during the war or will kill the captives now must encamp outside the camp, that is, not enter the courtyard of the Tent of Meeting for at least seven days; specifically, whoever either came in contact with a corpse indirectly through having killed a person with a sword or some other instrument that transmits defilement or who touched a corpse directly shall purify himself on the third and seventh day after he begins counting, with the solution made of the ashes of the red cow.48 This applies to both you and to any of your captives who have converted. 20 Similarly, all garments, leather articles, any goat product, including those made of its hair, horns, claws, and bones, and every wooden and metal article that came in contact with a corpse shall undergo the same purification rites.” 21 In his anger at the army over their having left the Midianite women alive, Moses mistakenly assumed that purifying the plundered eating utensils from the defilement of having come in contact with a corpse would also purify these same utensils from the forbidden food they had absorbed and from the impurity they possessed by virtue of belonging to a non-Jew.49 So Moses’ nephew, Eleazar the priest, said to the soldiers returning from battle, “This—the laws of purification from defilement through contact with a corpse that Moses just reviewed for you—is the statute that God commanded Moses, and you must do as he said.  CHASIDIC INSIGHTS  17 You shall kill every woman who can have car-

nal intercourse with a man: The Midianite women who had seduced the Israelite men clearly deserved the death penalty, for they were guilty of causing them to sin and had thus proven themselves to be either outright malicious or incapable of standing up to mass evil. Those who did not participate in Balaam’s scheme (if there were such) but were simply non-virgins had to be killed because their attitudes toward carnality and femininity had already been spoiled by the relations they had engaged in as part of the corrupt Midianite society. Their attitudes and jadedness rendered them not only unfit to join the ranks of the Jewish people but a danger-

ous influence that could not be allowed to seep into the society of holiness and corrupt it. But why was it necessary to kill the Midianite women who were merely old enough for carnal relations, even if they were still virgins? Presumably, they had to be killed because the very fact that they had reached puberty and were therefore ready at any time to join the ranks of the carnally active women meant that they already considered themselves part of the depraved Midianite culture and had absorbed its values. This put them in the same category as their experienced compatriots.50

š INNER DIMENSIONS › [21] The fundamental difference between ritual defilement (tumah) and absorption of forbidden food is that the latter penetrates into the vessel,

while the former resides spiritually around the vessel. Thus, a vessel that has absorbed forbidden food needs to be immersed in boiling water

48. Above, 19:1-22. 49. Likutei Sichot, vol. 8, pp. 182-184. 50. Likutei Sichot, vol. 18, p. 368.

194

‫‪Fourth (Second) Reading‬‬

‫מטות‬

‫ אְ֥ך ֶאת־הַ ּז ָָה֖ב וְ ֶאת־הַ ּכָ ֑סֶ ף ֶ ֽאת־הַ ּנְ ֨חׁשֶ ת֙ ֶאת־הַ ּבַ ְרזֶ֔ל‬ ‫‪ַ 22‬‬ ‫ל־ּד ֞ ָבר אֲ ׁשֶ ר־י ֣ ָֹבא בָ ֵ֗אׁש‬ ‫ת־העֹ ָ ֽפ ֶרת‪ּ 23 :‬כָ ָ‬ ‫ֶ ֽאת־הַ ְּב ִ ֖דיל וְ ֶא ָ ֽ‬ ‫ׁש וְ ָט ֔ ֵהר ַ֕אְך ְּב ֵמ֥י נִ ָ ּ֖דה י ְִת ַח ָּט֑א וְ ֨ ֹכל אֲ ֶׁש֧ר‬ ‫ַ ּֽתע ִ ֲ֤בירּו בָ ֵא ֙‬ ‫ֹֽלא־י ֛ ָֹבא ּבָ ֵ ֖אׁש ַ ּֽתע ִ ֲ֥בירּו בַ ָ ּֽמיִם‪ 24 :‬וְ ִכּבַ ְס ֶּת֧ם ִּבגְ ֵדיכֶ ֛ם‬ ‫ל־ה ַ ּֽמחֲ ֶנֽה‪ :‬ס‬ ‫ּוטהַ ְר ֶּת֑ם וְ ַא ַ ֖חר ָּת ֥ ֹבאּו ֶא ַ ֽ‬ ‫יעי ְ‬ ‫ּבַ ּיֹ֥ום הַ ְּׁש ִב ִ ֖‬ ‫‪‬‬

‫ ׂשא ֵא֣ת‬ ‫ֵאמר‪ָ ֗ 26 :‬‬ ‫ְהוֹ֖ה ֶאל־מֹ ֶׁש֥ה ּל ֽ ֹ‬ ‫רביעי ‪ַ  25‬ו ֹּ֥יאמֶ ר י ָ‬ ‫ֹוח הַ ְּׁש ִ֔בי ָ ּֽב ָא ָ ֖דם ּובַ ְּבהֵ ָמ֑ה ַא ָּת ֙ה וְ ֶאלְ עָ ָז ֣ר‬ ‫֤רֹאׁש ַמלְ ֨ק ַ ֙‬ ‫ֹוח‬ ‫ית ֶאת־הַ ַּמלְ ֔ק ַ‬ ‫אׁשי אֲ ֥בֹות ָ ֽהעֵ ָ ֽדה‪ 27 :‬וְ ָח ִ֨צ ָ ֙‬ ‫הַ ּכֹ ֔ ֵהן וְ ָר ֵ ֖‬ ‫ל־העֵ ָ ֽדה‪:‬‬ ‫ּובין ּכָ ָ ֽ‬ ‫֚ ֵּבין ֽ ֹּת ְפ ֵׂש֣י הַ ִּמלְ ָח ָ֔מה הַ ֹ ּֽי ְצ ִ ֖אים לַ ּצָ ָב֑א ֵ ֖‬ ‫‪ ַ 28‬וֽהֲ ֵ ֽרמֹ ָ֨ת ֜ ֶמכֶ ס ַ ֽליה ָוֹ ֗ה מֵ ֵ֞את ַאנְ ֵׁש֤י הַ ִּמלְ ָח ָמ ֙ה הַ ֹּֽי ְצ ִ ֣אים‬ ‫ּומן־הַ ּבָ ָ ֔קר‬ ‫ן־ה ָא ָד ֙ם ִ‬ ‫לַ ּצָ ֔ ָבא ֶא ָח֣ד ֔ ֶנפֶ ׁש ֵ ֽמחֲ ֵ ֖מׁש הַ ּמֵ ֑אֹות ִמ ָ ֽ‬ ‫ּומן־הַ ֽ ֹּצאן‪:‬‬ ‫ן־החֲ מֹ ִ ֖רים ִ‬ ‫ּומ ַ ֽ‬ ‫ִ‬

‫‪ ONKELOS ‬‬ ‫ ברַ ם יָת ּ ַדהֲ בָ א וְ יָת ּ ַכ ְס ּ ָפא יָת‬ ‫‪ְּ 22‬‬ ‫נְ חֻ ׁ ְש ּ ָתא יָת ּ ַפ ְרזְ לָ א יָת אֲ בָ ָצא וְ יָת‬ ‫ כל ִמ ּ ַד ַעם ְּד ִמ ּ ַת ַעל‬ ‫אֲ בָ רָ א‪ָ ּ 23 :‬‬ ‫ְּבנוּ רָ א‬

‫ּ ַת ַע ְברֻ ּנ ֵּה‬

‫ְּבנוּ רָ א‬

‫וְ יִ ְד ּ ֵכי‬

‫ְּברַ ם ְּב ֵמי ַא ּ ָדיוּ ָתא יִ ּ ַת ִּדי וְ כֹל‬ ‫ִּדי לָ א ִמ ּ ַת ַעל ְּבנוּ רָ א ּ ַת ַע ְברֻ ּנ ֵּה‬ ‫‪  24‬וּ ְת ַח ְּורוּ ן‬

‫ְּב ַמ ּיָא‪:‬‬

‫ְלבוּ ׁ ֵשיכוֹן‬

‫יע ָאה וְ ִת ְד ּכוּ ן וּ בָ ַתר‬ ‫ְּביו ָֹמא ׁ ְש ִב ָ‬ ‫יתא‪  25 :‬וַאֲ ַמר‬ ‫ּ ֵכן ּ ֵתעֲ לוּ ן ְל ַמ ׁ ְש ִר ָ‬ ‫ימר‪  26 :‬קַ ּ ֵבל יָת‬ ‫ֹשה ְל ֵמ ָ‬ ‫יְ ָי ְלמ ׁ ֶ‬ ‫חֻ ׁ ְש ּ ַבן‬

‫ּ ַד ְברַ ת‬

‫וּ ִב ְב ִעירָ א‬

‫ַא ְּת‬

‫ׁ ִש ְביָא‬ ‫וְ ֶא ְל ָעזָר‬

‫ָשא‬ ‫ּ ֶבאֱ נ ׁ ָ‬ ‫ּ ַכהֲ נָא‬

‫ישי אֲ בָ ַהת ְּכנִ ׁ ְש ּ ָתא‪  27 :‬וּ ְתפַ ּ ֵליג‬ ‫וְ רֵ ׁ ֵ‬ ‫יחי ְקרָ בָ א‬ ‫יָת ְּדבַ ְר ּ ָתא ּ ֵבין ּ ַג ְברֵ י ְמגִ ֵ‬ ‫ִּדנְ פָ קוּ ְל ֵחילָ א וּ בֵ ין ּ ָכל ְּכנִ ׁ ְש ּ ָתא‪:‬‬ ‫‪  28‬וְ ַת ְפרֵ ׁש נְ ִסיבָ א קֳ דָ ם יְ ָי ִמן ּ ַג ְברֵ י‬ ‫יחי ְקרָ בָ א ִּדנְ פָ קוּ ְל ֵחילָ א ַחד‬ ‫ְמגִ ֵ‬ ‫ָשא וּ ִמן‬ ‫נ ְַפ ׁ ָשא ֵמחֲ ֵמ ׁש ְמ ָאה ִמן אֱ נ ׁ ָ‬ ‫ּתוֹרֵ י וּ ִמן חֲ ָמרֵ י וּ ִמן ָענָא‪:‬‬

‫‪ RASHI ‬‬

‫ש ּלֹא ִהזְ ִהיר לָ כֶ ם‬ ‫גו'‪ַ .‬אף ַעל ּ ִפי ׁ ֶ‬ ‫‪ 22‬א ְך ֶאת ַה ָּזהָ ב וְ ֹ‬ ‫ַ‬

‫יכין ַה ּ ֵכלִ ים ִּגעוּל‬ ‫רו ִמ ּ ֻט ְמ ַאת ֵמת‪ָ .‬א ַמר לָ ֶהם‪ְ :‬צ ִר ִ‬ ‫זֶה לְ ַטהֲ ֹ‬ ‫לְ ַטהֲ ָרם ִמן ָה ִא ּסוּר‪ְ ,‬ו ִח ּטוּי לְ ַטהֲ ָרן ִמן ַה ּ ֻט ְמ ָאה‪ְ .‬ו ַר ּב ֹו ֵתינ ּו‬

‫עוד י ֵׁש לְ ַהזְ ִהיר לָ כֶ ם ַעל‬ ‫כות טֻ ְמ ָאה‪ֹ ,‬‬ ‫ֹשה ֶא ּ ָלא ַעל ִהלְ ֹ‬ ‫מׁ ֶ‬ ‫ְ‬ ‫לו ַמר ְממֻ ָע ִטין ַא ּ ֶתם‬ ‫"אך" לְ ׁש ֹון ִמעוּט‪ְּ ,‬כ ֹ‬ ‫כות ִּגעוּל‪ְ .‬ו ַ‬ ‫ִהלְ ֹ‬

‫ירן ִמן ָה ִא ּסוּר‪ִ ,‬ה ְט ִעין ְט ִבילָ ה‬ ‫ש ַאף לְ ַה ְכ ׁ ִש ָ‬ ‫ָּד ְר ׁש ּו ִמ ּ ָכאן ‪ֶ ׁ ,‬‬

‫ִמ ּ ְל ִה ׁ ְש ּ ַת ּ ֵמ ׁש ּ ַב ּ ֵכלִ ים‪ ,‬אֲ ִפ ּל ּו לְ ַא ַחר ָטהֳ ָר ָתן ִמ ּ ֻט ְמ ַאת ַה ּ ֵמת‪,‬‬

‫ּ"מי נִ ָּדה" ַה ְּכתו ִּבין ּ ָכאן‪ָּ ,‬ד ְר ׁשוּ‪ַ :‬מיִ ם‬ ‫כות‪ .‬ו ֵ‬ ‫לִ ְכלֵי ַמ ּ ָת ֹ‬

‫לות‪ְ .‬ו ַר ּב ֹו ֵתינ ּו ָא ְמר ּו‪:26‬‬ ‫יעת ִא ּסוּר נְ בֵ ֹ‬ ‫ש ִ ּי ּ ַטהֲ ר ּו ִמ ְּבלִ ַ‬ ‫ַעד ׁ ֶ‬ ‫ְ‬ ‫ש ּל ֹו ק ֶֹדם‬ ‫ש ָּצ ִריך לְ ַה ֲע ִביר חֲ ל ָֻּדה ׁ ֶ‬ ‫לו ַמר‪ֶ ׁ ,‬‬ ‫ָהב"‪ֹ ,‬‬ ‫"א ְך ֶאת ַה ּז ָ‬ ‫ַ‬

‫ָה ְראוּיִ ם לִ ְט ּבֹל ּ ָב ֶהם נִ ָּדה‪ְ ,‬וכַ ּ ָמה ֵהם? ַא ְר ּ ָב ִעים ְס ָאה‪:‬‬

‫שם חֲ ל ָֻּדה‪,‬‬ ‫ש ּלֹא יְ ֵהא ׁ ָ‬ ‫"א ְך" — ׁ ֶ‬ ‫ש ּיַגְ ִעילֶנּ וּ‪ְ ,‬וזֶה ּו לְ ׁש ֹון ַ‬ ‫ֶׁ‬ ‫שר ָיבֹא‬ ‫‪ 23‬כל דָּ בָ ר אֲ ׁ ֶ‬ ‫ָּ‬ ‫שהוּא‪:‬‬ ‫מות ׁ ֶ‬ ‫ַא ְך ַה ּ ַמ ּ ֶתכֶ ת יִ ְהיֶה ְּכ ֹ‬

‫‪27‬‬

‫יש ֹו ַעל‬ ‫ש ֵאין ּ ַת ׁ ְש ִמ ׁ‬ ‫שר לֹא ָיבֹא ָּב ֵא ׁש‪ָ ּ .‬כל ָּדבָ ר ׁ ֶ‬ ‫וְ כֹל אֲ ׁ ֶ‬ ‫צונֵן ְולֹא‬ ‫ישן ְּב ֹ‬ ‫ש ּ ַת ׁ ְש ִמ ׁ ָ‬ ‫לו ִח ּי ֹות‪ֶ ׁ ,‬‬ ‫ּצ ֹ‬ ‫סות ו ְ‬ ‫גון‪ּ :‬כ ֹו ֹ‬ ‫יְ ֵדי ָהאוּר‪ְּ ,‬כ ֹ‬ ‫בָ לְ ע ּו ִא ּסוּר‪ַ ּ :‬תעֲ ִביר ּו בַ ּ ָמיִ ם‪ַ .‬מ ְט ִּבילָ ן ְו ַד ּי ֹו‪ְ .‬ו ַד ְו ָקא ְּכלֵי‬

‫יש ֹו‬ ‫של ּב ֹו ְּכלוּם‪ַ ּ :‬תעֲ ִביר ּו בָ ֵא ׁש‪ְּ .‬כ ֶד ֶר ְך ּ ַת ׁ ְש ִמ ׁ‬ ‫בָ ֵא ׁש‪ .‬לְ בַ ּׁ ֵ‬

‫ש ֵאין ְט ֵמא‬ ‫‪ 24‬אל ַה ּ ַמחֲ נֶה‪ .‬לְ ַמחֲ נֵה ׁ ְש ִכינָה‪ֶ ׁ ,‬‬ ‫ֶ‬ ‫כות‪:‬‬ ‫ַמ ּ ָת ֹ‬

‫יש ֹו ַעל יְ ֵדי ַח ּ ִמין יַגְ ִעילֶנּ ּו ְּב ַח ּ ִמין‪,‬‬ ‫ש ּ ַת ׁ ְש ִמ ׁ‬ ‫תו‪ַ :‬מה ּׁ ֶ‬ ‫— ַהגְ ָעלָ ֹ‬

‫ּח ִמ ּ ַמחֲ נֵה לְ ִו ּיָה ו ִּמ ּ ַמחֲ נֵה יִ ְׂש ָר ֵאל‪ 26 :‬שָׂ א‬ ‫ֵמת ָטעוּן ׁ ִש ּלו ַ‬

‫ש ּפוּד ְו ָה ַא ְס ּ ָכלָ ה‪,‬‬ ‫גון ַה ּׁ ַ‬ ‫יש ֹו ַעל יְ ֵדי צָ לִ י‪ְּ ,‬כ ֹ‬ ‫ש ּ ַת ׁ ְש ִמ ׁ‬ ‫ו ַּמה ּׁ ֶ‬ ‫"ח ּטוּי"‬ ‫ּטו ִ‬ ‫יְ לַ ְּבנֶנּ ּו ּ ָבאוּר‪ַ :‬א ְך ְּב ֵמי נִ דָּ ה יִ ְתחַ ָּטא‪ .‬לְ ִפי ְפ ׁשו ֹ‬

‫קוחַ ּ ֵבין‬ ‫ית ֶאת ַה ּ ַמלְ ֹ‬ ‫ֹאש‪ַ .‬קח ֶאת ַהחֶ ׁ ְש ּב ֹון‪ 27 :‬וְ חָ צִ ָ‬ ‫ֵאת ר ׁ‬ ‫גו'‪ .‬חֶ ְצ ֹיו לְ ֵא ּל ּו ְוחֶ ְצ ֹיו לְ ֵא ּלוּ‪:‬‬ ‫ּת ְֹפשֵׂ י ַה ִּמלְ חָ ָמה וְ ֹ‬

‫‪ .26‬ילקוט שמעוני תשפ"ה‪ .27 .‬עבודה זרה עה‪ ,‬ב‪.‬‬

‫› ‪š INNER DIMENSIONS‬‬ ‫‪Eleazar, however, was the priest, the “escort of‬‬ ‫‪the Queen” (the people). He looked at reality‬‬ ‫‪from the earthly perspective, and therefore knew‬‬ ‫;‪that sweeping, overall changes are not enough‬‬ ‫‪the individual must work on his or her inner self‬‬ ‫‪directly, as well.54‬‬

‫‪the solution of the ashes of the red‬‬ ‫‪cow should be sufficient to penetrate the inner‬‬‫‪most aspects of the person or vessel: an overall‬‬ ‫‪change in a person’s attitude should by right‬‬ ‫‪affect all aspects of his or her life, down to the‬‬ ‫‪minutest details.‬‬ ‫]‪[continued...‬‬

‫‪54. Likutei Sichot, vol. 8, pp. 184-185.‬‬

‫‪195‬‬

Numbers 31:22-28

Matot

22 But even after you have purified the captured utensils from defilement caused by contact with a corpse, you must also purify these utensils from the forbidden food they absorbed and from the impurity of belonging to a non-Jew, through a different process. Metal vessels—the gold, the silver, the copper, the iron, the tin, and the lead 23 —in fact, whatever is used in fire, you shall pass through fire the same way it is used, and then it will be purified. If it is a cooking vessel used with boiling water, you must immerse it in boiling water. If it is used directly over the fire, you must heat it until it turns white-hot. This is how a metal utensil releases the forbidden food it has absorbed. You must, however, remove any rust from it first, so nothing interposes between the metal and the cleansing medium. (In contrast to metal vessels, earthenware vessels used in fire never release the forbidden food they have absorbed, so such vessels cannot be purified.)” Although the people knew the principles involved in removing forbidden food from vessels51 (and therefore Moses did not need to mention these laws after the battles with Sichon and Og), Eleazar had to repeat them here because (a) Moses had implied that they were not applicable; (b) Moses had not overseen this battle, so extra care was necessary to ensure that the soldiers followed all the applicable laws properly, and (c) the Midianites had rusty vessels, so the law applicable to such a case had to be articulated now.52 “But before you purify a metal vessel from the forbidden food it has absorbed, it must be purified with sprinkling water, that is, the solution made with the ashes of the red cow, to purify it from the defilement caused by contact with a corpse, and even if the vessel is brand new, it must be immersed in the purifying water of a mikveh, the ocean, or a flowing river or stream to purify it from the defilement caused by non-Jewish ownership. Whatever vessel is not used in fire does not absorb any forbidden food; therefore, you need only immerse it in purifying water after purifying it from contact with a corpse. 24 In order to complete the process of purification from defilement by a corpse, mentioned by Moses, you shall immerse yourselves and your garments in purifying water on the seventh day after you began counting, and thus become ritually pure;53 only afterwards, you and your garments may enter the camp, that is, the courtyard of the Tent of Meeting.”  Fourth Reading 25 God spoke to Moses, saying,

26 “Take a count of the plunder of the captive people and animals, you, together with Eleazar the priest and the heads of the paternal houses of the community. 27 And you shall divide this plunder equally between the warriors who went out to battle and the rest of the entire congregation. The soldiers may keep whatever moveable property they captured, however, all for themselves. 28 And you shall levy a tax for God from the half you gave to the soldiers who went out to battle: one out of every 500 of the people, the cattle, the donkeys, and the sheep. 51. Leviticus 6:21. 52. Likutei Sichot, vol. 18, p. 369, note 43. 53. Above, on 19:12.

195

‫‪Fifth (Second) Reading‬‬

‫מטות‬

‫רּומ֥ת‬ ‫יתם ִּת ָ ּ֑קחּו וְ ָנ ַֽת ָּת֛ה לְ ֶאלְ עָ ָז ֥ר הַ ּכֹ ֵ ֖הן ְּת ַ‬ ‫ מ ַ ּֽמחֲ ִצ ָ ֖‬ ‫‪ֽ ִ 29‬‬ ‫ ּומ ַ ּֽמחֲ ִ֨צת ְּב ֵנֽי־ ִי ְׂש ָר ֵ֜אל ִּת ַ ּ֣קח | ֶא ָח֣ד | ָאחֻ ֣ז ִמן־‬ ‫ְהוֹֽה‪ִ 30 :‬‬ ‫י ָ‬ ‫ּומן־הַ ֖ ֹּצאן‬ ‫ן־החֲ מֹ ִ ֥רים ִ‬ ‫ן־ה ָא ָ ֧דם ִמן־הַ ּבָ ָ ֛קר ִמ ַ ֽ‬ ‫ַ ֽהחֲ ִמ ִּׁ֗שים ִמ ָ ֽ‬ ‫ׁש ְמ ֵ ֕רי ִמ ְׁש ֶ ֖מ ֶרת‬ ‫ִמּכָ ל־הַ ְּבהֵ ָמ֑ה וְ ָנ ַֽת ָּת֤ה אֹ ָת ֙ם ַ ֽללְ וִ ִּ֔ים ֽ ֹ‬ ‫ִמ ְׁשּכַ ֥ן י ָ‬ ‫ׁשה וְ ֶאלְ עָ ָז֖ר הַ ּכֹ ֵה֑ן ַ ּֽכאֲ ֶׁש֛ר ִצּוָ ֥ה‬ ‫ְהוֹֽה‪ַ  31 :‬ו ַּי ֣עַ ׂש מֹ ֔ ֶ‬ ‫ְהוֹ֖ה ֶאת־מֹ ֶ ֽ‬ ‫י ָ‬ ‫ֹוח ֶי ֶ֣תר הַ ֔ ָּבז אֲ ֶׁש֥ר ָ ּֽבזֲזּ֖ו‬ ‫ׁשה‪ ֽ ַ 32 :‬וי ְִה ֙י הַ ַּמלְ ֔ק ַ‬ ‫אלֶף וְ ִׁש ְב ִע֥ים ֶ ֖אלֶ ף ַוֽחֲ ֵמׁ֥שֶ ת‬ ‫עַ ֣ם הַ ּצָ ָב֑א ֗צֹאן ׁשֵ ׁש־מֵ ֥אֹות ֶ ֛‬ ‫אֲ לָ ִ ֽפים‪ּ 33 :‬ובָ ָ ֕קר ְׁשנַ �֥יִם וְ ִׁש ְב ִ ֖עים ָ ֽאלֶ ף‪ ַ 34 :‬וֽחֲ מֹ ִ ֕רים‬ ‫ָׁשים אֲ ֶׁש֥ר‬ ‫ֶא ָח֥ד וְ ִׁש ִ ּׁ֖שים ָ ֽאלֶף‪ 35 :‬וְ נֶ ֣פֶ ׁש ָא ָ ֔דם ִ֨מן־הַ ּנ ִ֔‬ ‫לׁשים ָ ֽאלֶ ף‪:‬‬ ‫ּוׁש ִ ֖‬ ‫ֹלא־ ָי ְֽדע֖ ּו ִמ ְׁשּכַ ֣ב זָכָ ֑ר ּכָ ל־ ֕ ֶנפֶ ׁש ְׁשנַ �֥יִם ְ‬ ‫‪ 36‬ו ְַּת ִה ֙י ַ ֽה ֶ ּֽמחֱ ָ֔צה ֕ ֵחלֶק הַ ֹ ּֽי ְצ ִ ֖אים ּבַ ּצָ ָב֑א ִמ ְס ַּפ֣ר הַ ֗ ֹּצאן‬ ‫לׁש֣ים ֶ֔אלֶף וְ ִׁש ְבעַ ֥ת אֲ לָ ִ ֖פים ַוֽחֲ ֵמׁ֥ש‬ ‫ּוׁש ִ‬ ‫ְׁשלׁש־מֵ ֥אֹות ֶ֨אלֶף֙ ְ‬ ‫יהֹו֖ה ִמן־הַ ֑ ֹּצאן ֵׁשׁ֥ש מֵ ֖אֹות ָח ֵמׁ֥ש‬ ‫ְהי הַ ֶּמ֥כֶ ס ַ ֽל ָ‬ ‫מֵ ֽאֹות‪ַ  37 :‬וי ִ ֛‬ ‫ּומ ְכ ָס֥ם ַ ֽליהֹוָ ֖ה‬ ‫אלֶף ִ‬ ‫לׁשים ָ ֑‬ ‫ּוׁש ִ ֖‬ ‫וְ ִׁש ְב ִ ֽעים‪ 38 :‬וְ ֨ ַהּבָ ָ ֔קר ִׁש ָּׁש֥ה ְ‬ ‫לׁש֥ים ֶ ֖אלֶ ף ַוֽחֲ ֵמׁ֣ש מֵ ֑אֹות‬ ‫ְׁשנַ �֥יִם וְ ִׁש ְב ִ ֽעים‪ ַ 39 :‬וֽחֲ מֹ ִ ֕רים ְׁש ִ‬ ‫ּומ ְכ ָס֥ם ַ ֽל ָ‬ ‫ִ‬ ‫ׂשר‬ ‫יהֹו֖ה ֶא ָח֥ד וְ ִׁש ִ ּֽׁשים‪ 40 :‬וְ נֶ ֣פֶ ׁש ָא ָ ֔דם ִׁש ָּׁש֥ה עָ ָ ֖‬ ‫ּוׁש ִ ֖‬ ‫ּומ ְכסָ ֙ם ַ ֽליה ָוֹ ֔ה ְׁשנַ �֥יִם ְ‬ ‫אלֶף ִ‬ ‫ָ֑‬ ‫ׁשה‬ ‫לׁשים ָנֽפֶ ׁש‪ 41 :‬וַּיִ ֵּת֣ן מֹ ֗ ֶ‬ ‫רּומ֣ת יְה ָוֹ ֔ה לְ ֶאלְ עָ ָז֖ר הַ ּכֹ ֵה֑ן ַ ּֽכאֲ ֶׁש֛ר ִצּוָ ֥ה יְ הוָֹ ֖ה‬ ‫ת־מכֶ ֙ס ְּת ַ‬ ‫ֶא ֨ ֶ‬ ‫ׁשה‪:‬‬ ‫ֶאת־מֹ ֶ ֽ‬ ‫‪‬‬

‫‪ ONKELOS ‬‬ ‫ מ ּ ַפ ְלגוּ ְתהוֹן‬ ‫‪ִ 29‬‬

‫ִּת ְּסבוּ ן‬

‫יהב‬ ‫וְ ֵת ַ‬

‫ְל ֶא ְל ָעזָר ּ ַכהֲ נָא ַא ְפרָ ׁשוּ ָתא קֳ דָ ם‬ ‫יְ יָ‪  30 :‬וּ ִמ ּ ַפ ְלגוּ ת ְּבנֵי יִ ְשׂרָ ֵאל ִּת ּ ַסב‬ ‫ָשא‬ ‫ַחד ְּד ִא ּ ַת ַחד ִמן ַח ְמ ׁ ִשין ִמן אֱ נ ׁ ָ‬ ‫ִמן ּתוֹרֵ י ִמן חֲ ָמרֵ י וּ ִמן ָענָא ִמ ּ ָכל‬ ‫ָאי נ ְָטרֵ י‬ ‫יהב י ְַתהוֹן ְללֵ ו ֵ‬ ‫ְּב ִעירָ א וְ ֵת ַ‬ ‫ֹשה‬ ‫ַמ ְּטרַ ת ַמ ׁ ְש ְּכנָא דַ ייָ‪  31 :‬וַעֲ בַ ד מ ׁ ֶ‬ ‫וְ ֶא ְל ָעזָר ּ ַכהֲ נָא ְּכ ָמא ִדי פַ ּ ֵקיד יְ ָי‬ ‫ֹשה‪  32 :‬וַהֲ וָה ְּדבַ ְר ּ ָתא ׁ ְש ָאר‬ ‫יָת מ ׁ ֶ‬ ‫ִּב ּזָא ִּדי ְבז ֹו ַע ּ ָמא ִדנְ פָ קוּ ְל ֵחילָ א‬ ‫ָענָא ׁ ִשית ְמ ָאה וְ ׁ ַש ְב ִעין וְ ַח ְמ ׁ ָשא‬ ‫ַא ְל ִפין‪  33 :‬וְ תוֹרֵ י ׁ ַש ְב ִעין וּ ְתרֵ ין‬ ‫ַא ְל ִפין‪:‬‬

‫‪  34‬וַחֲ ָמרֵ י‬

‫ׁ ִש ִּתין‬

‫וְ ַחד‬

‫ָשא ִמן‬ ‫ַא ְל ִפין‪  35 :‬וְ נ ְַפ ׁ ָשא דֶ אֱ נ ׁ ָ‬ ‫נְ ׁ ַש ּיָא ִּדי לָ א יְ דָ ָעא ִמ ׁ ְש ְּכבֵ י ְדכוּ רָ א‬ ‫ּ ָכל נ ְַפ ׁ ָש ָתא ְּתלָ ִתין וּ ְתרֵ ין ַא ְל ִפין‪:‬‬ ‫‪  36‬וַהֲ וַת ּ ַפ ְלגּ וּ ָתא חֳ לַ ק ּג ְֻברַ ּיָא‬ ‫ִּדנְ פָ קוּ ְל ֵחילָ א ִמנְ יַן ָענָא ְּתלַ ת ְמ ָאה‬ ‫וּ ְתלָ ִתין וּ ׁ ְשבַ ע ַא ְל ִפין וַחֲ ֵמ ׁש ְמ ָאה‪:‬‬ ‫‪  37‬וַהֲ וָה נְ ִסיבָ א קֳ דָ ם יְ ָי ִמן ָענָא‬ ‫ׁ ִשית ְמ ָאה ׁ ַש ְב ִעין וְ ָח ֵמ ׁש‪  38 :‬וְ תוֹרֵ י‬ ‫יבהוֹן קֳ דָ ם‬ ‫ְּתלָ ִתין וְ ׁ ִש ּ ָתא ַא ְל ִפין וּ נְ ִס ְ‬ ‫יְ ָי ׁ ַש ְב ִעין וּ ְתרֵ ין‪  39 :‬וַחֲ ָמרֵ י ְּתלָ ִתין‬ ‫יבהוֹן קֳ דָ ם‬ ‫ַא ְל ִפין וַחֲ ֵמ ׁש ְמ ָאה וּ נְ ִס ְ‬ ‫ָשא‬ ‫יְ ָי ׁ ִש ִּתין וְ ָחד‪  40 :‬וְ נ ְַפ ׁ ָשא דֶ אֱ נ ׁ ָ‬ ‫יבהוֹן קֳ דָ ם‬ ‫ׁ ִש ּ ָתא עֲ ַשׂר ַא ְל ִפין וּ נְ ִס ְ‬ ‫יהב‬ ‫יְ ָי ְּתלָ ִתין וּ ְתרֵ ין נ ְַפ ׁ ִשין‪  41 :‬וִ ַ‬ ‫ֹשה יָת נְ ִסיב ַא ְפרָ ׁשוּ ָתא קֳ דָ ם יְ ָי‬ ‫מׁ ֶ‬ ‫ְל ֶא ְל ָעזָר ּ ַכהֲ נָא ְּכ ָמא ִדי פַ ּ ֵקיד יְ ָי יָת‬

‫ׁשה ִמן־‬ ‫ִׂש ָר ֵא֑ל אֲ ׁשֶ ֙ר ָח ָצ֣ה מֹ ֔ ֶ‬ ‫ ּומ ַ ּֽמחֲ ִ ֖צית ְּבנֵ ֣י י ְ‬ ‫חמישי ‪ֽ ִ 42‬‬ ‫ָׁשים הַ ֽ ֹּצ ְב ִ ֽאים‪ 43 :‬ו ְַּת ִ ֛הי ֶ ֽמחֱ ַצ֥ת ָ ֽהעֵ ָ ֖דה ִמן־הַ ֑ ֹּצאן‬ ‫ָ ֽהאֲ נ ִ ֖‬ ‫לׁש֣ים ֶ֔אלֶף ִׁש ְבעַ ֥ת אֲ לָ ִ ֖פים ַוֽחֲ ֵמׁ֥ש‬ ‫ּוׁש ִ‬ ‫ְׁשלׁש־מֵ ֥אֹות ֶ֨אלֶף֙ ְ‬ ‫ּוׁש ִ ֖‬ ‫מֵ ֽאֹות‪ּ 44 :‬ובָ ָ ֕קר ִׁש ָּׁש֥ה ְ‬ ‫לׁשים ָ ֽאלֶף‪ ַ 45 :‬וֽחֲ מֹ ִ ֕רים‬ ‫ְׁש ִ‬ ‫ׂשר‬ ‫לׁש֥ים ֶ ֖אלֶף ַוֽחֲ ֵמׁ֥ש מֵ ֽאֹות‪ 46 :‬וְ נֶ ֣פֶ ׁש ָא ָ ֔דם ִׁש ָּׁש֥ה עָ ָ ֖‬

‫ֹשה‪  42 :‬וּ ִמ ּ ַפ ְלגוּ ת ְּבנֵי יִ ְשׂרָ ֵאל ִּדי‬ ‫מׁ ֶ‬ ‫ֹשה ִמן ּג ְֻברַ ּיָא ִּדנְ פָ קוּ ְל ֵחילָ א‪:‬‬ ‫ְּפלַ ג מ ׁ ֶ‬ ‫‪  43‬וַהֲ וַת ּ ַפ ְלגוּ ת ְּכנִ ׁ ְש ּ ָתא ִמן ָענָא‬ ‫ְּתלַ ת ְמ ָאה וּ ְתלָ ִתין וְ ׁ ַש ְב ָעא ַא ְל ִפין‬ ‫וַחֲ ֵמ ׁש ְמ ָאה‪  44 :‬וְ תוֹרֵ י ְּתלָ ִתין‬ ‫וְ ׁ ִש ּ ָתא ַא ְל ִפין‪  45 :‬וַחֲ ָמרֵ י ְּתלָ ִתין‬ ‫ַא ְל ִפין וַחֲ ֵמ ׁש ְמ ָאה‪  46 :‬וְ נ ְַפ ׁ ָשא‬ ‫ָשא ׁ ִש ּ ָתא עֲ ַשׂר ַא ְל ִפין‪:‬‬ ‫דֶ אֱ נ ׁ ָ‬

‫ָ ֽאלֶף‪:‬‬ ‫‪ RASHI ‬‬ ‫ש ּלֹא נִ ְצ ַט ּו ּו לְ ָה ִרים ֶמכֶ ס‬ ‫ֶתר ַה ָּבז‪ .‬לְ ִפי ׁ ֶ‬ ‫קוחַ י ֶ‬ ‫‪ 32‬וַ יְ ִהי ַה ּ ַמלְ ֹ‬ ‫ּ‬ ‫ּ‬ ‫ּ‬ ‫קו ַח‪ָ ּ ,‬כ ַתב ֶאת ַה ָל ׁש ֹון ַהזֶה‪:‬‬ ‫ִמן ַה ּ ִמ ּ ַטלְ ְטלִ ין ֶא ָלא ִמן ַה ּ ַמלְ ֹ‬

‫גו'"‪ 42 :‬ו ִּמ ּ ַמחֲ צִ ית‬ ‫"מ ְס ּ ַפר ַה ּצֹאן ְו ֹ‬ ‫ְולֹא בָ א לִ ְכלַ ל חֲ ל ָֻּקה‪ִ ,‬‬

‫ש ָהיָה‬ ‫ש ּ ָבא לִ ְכלַ ל חֲ ל ָֻּקה ְולִ ְכלַ ל ֶמכֶ ס‪ֶ ׁ ,‬‬ ‫קו ַח"‪ֶ ׁ ,‬‬ ‫"וַ יְ ִהי ַה ּ ַמלְ ֹ‬

‫"מן‬ ‫יא ּה לָ ֶהם ִ‬ ‫הו ִצ ָ‬ ‫ֹשה‪ .‬לָ עֵ ָדה‪ְ ,‬ו ֹ‬ ‫שר חָ צָ ה מ ׁ ֶ‬ ‫ְּבנֵי יִ שְׂ ָר ֵאל אֲ ׁ ֶ‬ ‫ָשים ַה ּצ ְֹב ִאים"‪ 43 :‬וַ ְּת ִהי ֶמחֱצַ ת הָ עֵ ָדה‪ָ ּ .‬כ ְך ְוכָ ְך‪,‬‬ ‫ָהאֲ נ ׁ ִ‬

‫לו‬ ‫יש ֹ‬ ‫שר ּ ָבזְ ז ּו ַעם ַה ָּצבָ א" ִא ׁ‬ ‫עו ֵדף ַעל ּ ַבז ַה ּ ִמ ּ ַטלְ ְטלִ ין "אֲ ׁ ֶ‬ ‫ֹ‬

‫גו'"‪:‬‬ ‫ֹשה ְו ֹ‬ ‫"וַ ִ ּי ַּקח מ ׁ ֶ‬

‫‪196‬‬

Numbers 31:29-46

Matot

29 Take this tax from their half and give it to Eleazar the priest as a gift to God. 30 From the half belonging to the rest of the Israelites, you shall take one fiftieth of the people, the cattle, the donkeys, the sheep, and all animals as a tax, and you shall give them to the Levites, the keepers of the charge of the community, as their representatives, in the Tabernacle of God.” 31 Moses and Eleazar the priest did as God had commanded Moses. 32 The plunder, which was in addition to the moveable spoils that the army had pillaged, consisted of 675,000 sheep, 33 72,000 cattle, 34 and 61,000 donkeys. 35 As for the people, that is, the women who were not old enough to have carnal intercourse with a man, they were 32,000. Miraculously, the tallies were all such that their halves were divisible by 50 and by 500, so God’s instructions could be carried out precisely and so the tax could be actually levied from the entire tally. This would not have been possible if the total had not been divisible by these numbers.55 36 Regarding the half that was the portion of those who went out to battle: the number of sheep was 337,500 37 and the tax to God from the sheep—one five hundredth—was 675; 38 there were 36,000 cattle, of which the tax to God was 72; 39 there were 30,500 donkeys, of which the tax to God was 61; 40 and there were 16,000 people, of which the tax to God was 32 people. 41 Moses gave the tax, which was a gift to God, to Eleazar the priest, as God had commanded Moses.  Fifth Reading 42 As he was commanded, Moses then took a tax from the half al-

lotted to the Israelites, which Moses had divided for them from the total spoils brought back by the men who had gone into the army. 43 Although it had taken time to divide all the plunder in half and levy the tax from the soldiers’ half, none of the captives or animals died, nor were any new ones born, in the interim.56 Thus, the community’s half also totaled the same as the soldiers’: 337,500 sheep, 44 36,000 cattle, 45 30,500 donkeys, 46 and 16,000 people. Thus, the two halves of the spoils were exactly equal, and the proportions levied from them were precise.

55. Likutei Sichot, vol. 13, pp. 110-113. 56. Ibid.

196

‫מטות‬

‫‪Sixth (Third) Reading‬‬

‫ת־ה ָאחֻ ֙ז ֶא ָח֣ד‬ ‫ִׂש ָר ֵ֗אל ֶא ָ ֽ‬ ‫ׁשה ִמ ַ ּֽמחֲ ִצ֣ת ְּב ֵנֽי־י ְ‬ ‫‪ַ  47‬וּי ַ ִּ֨קח מֹ ֜ ֶ‬ ‫ּומן־הַ ְּבהֵ ָמ֑ה ַוּי ִֵּ֨תן אֹ ָ֜תם ַ ֽללְ וִ ִּ֗ים‬ ‫ן־ה ָא ָ ֖דם ִ‬ ‫ן־החֲ ִמ ִּׁ֔שים ִמ ָ ֽ‬ ‫ִמ ַ ֽ‬ ‫ׁשה‪:‬‬ ‫ׁש ְמ ֵר ֙י ִמ ְׁש ֨ ֶמ ֶרת֙ ִמ ְׁשּכַ ֣ן יְה ָוֹ ֔ה ַ ּֽכאֲ ֶׁש֛ר ִצּוָ ֥ה יְ הוָֹ ֖ה ֶאת־מֹ ֶ ֽ‬ ‫ֹֽ‬ ‫ׁשר לְ ַאלְ ֵפ֣י הַ ּצָ ָב֑א ׂשָ ֵ ֥רי‬ ‫ׁשה הַ ְּפקֻ ִ ֕דים אֲ ֶ ֖‬ ‫‪ ֽ ַ 48‬וּי ְִק ְרבּו֙ ֶאל־מֹ ֔ ֶ‬ ‫ׁשה עֲבָ ֶ ֣דיָך‬ ‫אמרּו֙ ֶאל־מֹ ֔ ֶ‬ ‫ָ ֽהאֲ לָ ִ ֖פים וְ ׂשָ ֵ ֥רי הַ ּמֵ ֽאֹות‪ַ  49 :‬ו ֹ ּֽי ְ‬ ‫ת־רֹאׁש ַאנְ ֵׁש֥י הַ ִּמלְ ָח ָ ֖מה אֲ ֶׁש֣ר ְּבי ֵ ָ֑דנּו וְ ֹֽלא־‬ ‫ֽׂש ֔אּו ֶא ֛‬ ‫ָּנ ְ‬ ‫ׁשר‬ ‫ת־ק ְר ַּב֣ן יְה ָוֹ ֗ה ִאיׁש ֩ אֲ ֨ ֶ‬ ‫נִ ְפ ַ ֥קד ִמ ֶ ּ֖מּנּו ִ ֽאיׁש‪ַ  50 :‬וּנ ְַק ֵ ֞רב ֶא ָ‬ ‫כּומ֑ז לְ כַ ֵּפ֥ר‬ ‫ָמ ָצ֤א ְכ ִ ֽלי־זָהָ ב֙ ֶא ְצעָ ָד֣ה וְ צָ ִ֔מיד ַט ַ ּ֖בעַ ת עָ ִג֣יל וְ ָ‬ ‫ׁשה וְ ֶאלְ עָ ָז ֧ר הַ ּכֹ ֵה֛ן‬ ‫ְהוֹֽה‪ַ  51 :‬וּי ַ ִּ֨קח מֹ ֜ ֶ‬ ‫עַ ל־נ ְַפׁשֹ ֵ ֖תינּו לִ ְפנֵ ֥י י ָ‬ ‫ֲׂשה‪ 52 :‬וַיְ ִ ֣הי | ּכָ ל־ז ְַה֣ב‬ ‫ֶאת־הַ ּז ָָה֖ב ֵ ֽמ ִא ָּת֑ם ֖ ֹּכל ְּכ ִל֥י ַ ֽמע ֶ ֽ‬ ‫רּומה אֲ ֶׁש֤ר הֵ ִ ֨רימּו֙ ַ ֽליה ָוֹ ֔ה ִׁש ֨ ָּׁשה עָ ָׂש֥ר ֶא֛לֶ ף ְׁשבַ ע־‬ ‫הַ ְּת ָ֗‬ ‫מֵ ֥אֹות ַוֽחֲ ִמ ִ ּׁ֖שים ָׁש ֶ֑קל מֵ ֵאת֙ ׂשָ ֵ ֣רי ָ ֽהאֲ לָ ִ֔פים ּומֵ ֵ ֖את ׂשָ ֵ ֥רי‬ ‫ׁשה‬ ‫ אנְ ׁשֵ ֙י הַ ּצָ ֔ ָבא ָ ּֽבזֲזּ֖ו ִ ֥איׁש ֽלֹו‪ 54 :‬וַּיִ ַ ּ֨קח מֹ ֜ ֶ‬ ‫הַ ּמֵ ֽאֹות‪ַ 53 :‬‬ ‫וְ ֶאלְ עָ ָז ֤ר הַ ּכֹ הֵ ֙ן ֶאת־הַ ּז ֔ ָָהב מֵ ֵא֛ת ׂשָ ֵ ֥רי ָ ֽהאֲ לָ ִ ֖פים וְ הַ ּמֵ ֑אֹות‬ ‫מֹועד זִּכָ ֥רֹון לִ ְב ֵנֽי־יִ ְׂש ָר ֵ ֖אל לִ ְפנֵ ֥י‬ ‫ֵ֔‬ ‫ל־אהֶ ל‬ ‫ַוּי ִ ָ֤באּו אֹ ת ֹ֙ו ֶא ֣ ֹ‬ ‫‪‬‬

‫‪ ONKELOS ‬‬ ‫ֹשה ִמ ּ ַפ ְלגוּ ת ְּבנֵי יִ ְשׂרָ ֵאל‬ ‫‪  47‬וּ נְ סֵ יב מ ׁ ֶ‬ ‫ָשא‬ ‫יָת ְּד ִא ּ ַת ַחד ַחד ִמן ַח ְמ ׁ ִשין ִמן אֱ נ ׁ ָ‬ ‫ָאי‬ ‫יהב י ְַתהוֹן ְללֵ ו ֵ‬ ‫וּ ִמן ְּב ִעירָ א וִ ַ‬ ‫נ ְָטרֵ י ַמ ְּטרַ ת ַמ ׁ ְש ְּכנָא דַ י ָי ְּכ ָמא ִדי‬ ‫ֹשה‪  48 :‬וּ ְק ִריבוּ ְלוַת‬ ‫פַ ּ ֵקיד יְ ָי יָת מ ׁ ֶ‬ ‫ֹשה ִּד ְמ ַמ ּנָן ַעל ַא ְלפֵ י ֵחילָ א רַ ּ ָבנֵי‬ ‫מׁ ֶ‬ ‫ַא ְל ִפין וְ רַ ּ ָבנֵי ָמאו ָָתא‪  49 :‬וַאֲ ָמרוּ‬ ‫יך קַ ִּבילוּ יָת חֻ ׁ ְש ּ ַבן‬ ‫ֹשה ַע ְב ּ ָד ְ‬ ‫ְלמ ׁ ֶ‬ ‫יחי ְקרָ בָ א ִּדי ִע ּ ָמנָא וְ לָ א‬ ‫ּ ַג ְברֵ י ְמגִ ֵ‬ ‫יבנָא‬ ‫ׁ ְשגָ א ִמ ּ ָננָא אֱ נ ָׁש‪  50 :‬וְ קָ רֵ ְ‬ ‫יָת קֻ ְר ּ ָבנָא דַ י ָי ְּגבַ ר ְּד ַא ׁ ְש ּ ַכח ָמן‬ ‫ירין וְ ׁ ִש ְּב ִכין ִעזְ קָ ן קַ ּ ָד ׁ ִשין‬ ‫ִּד ְד ַהב ׁ ֵש ִ‬ ‫וּ ָמחו ְֹך ְלכַ ּ ָפרָ א ַעל נ ְַפ ׁ ָש ָתנָא קֳ דָ ם‬ ‫ֹשה וְ ֶא ְל ָעזָר ּ ַכהֲ נָא‬ ‫יְ יָ‪  51 :‬וּ נְ סֵ יב מ ׁ ֶ‬ ‫יָת ּ ַדהֲ בָ א ִמ ְּנהוֹן ּכֹל ָמן ְּדעוֹבָ דָ א‪:‬‬ ‫‪  52‬וַהֲ וָה ּ ָכל ְּד ַהב ַא ְפרָ ׁשוּ ָתא ִּדי‬ ‫ַא ְפ ִר ׁישוּ קֳ דָ ם יְ ָי ׁ ִש ּ ָתא עֲ ַשׂר ַא ְל ִפין‬ ‫ׁ ְשבַ ע ְמ ָאה וְ ַח ְמ ׁ ִשין ִס ְל ִעין ִמן רַ ּ ָבנֵי‬ ‫ ג ְברֵ י‬ ‫ַא ְל ִפין וּ ִמן רַ ּ ָבנֵי ָמאו ָָתא‪ַ ּ 53 :‬‬ ‫ְּד ֵחילָ א ּ ַבזּ וּ ְּגבַ ר ְלנ ְַפ ׁ ֵש ּה‪  54 :‬וּ נְ סֵ יב‬ ‫ֹשה וְ ֶא ְל ָעזָר ּ ַכהֲ נָא יָת ּ ַדהֲ בָ א ִמן‬ ‫מׁ ֶ‬ ‫ָת ּה‬ ‫רַ ּ ָבנֵי ַא ְל ִפין וּ ָמאו ָָתא וְ ַאיְ ִתיוּ י ֵ‬ ‫ְל ַמ ׁ ְש ּ ַכן זִ ְמנָא ּדוּ ְכרָ נָא ִל ְבנֵי יִ ְשׂרָ ֵאל‬

‫ְהוֹֽה‪ :‬פ‬ ‫י ָ‬

‫קֳ דָ ם יְ יָ‪  32:1 :‬וּ ְב ִעיר סַ ִּגי הֲ וָה ִל ְבנֵי‬

‫אּוב֛ן‬ ‫ ּומ ְק ֶנ ֣ה | ַ ֗רב הָ ָי֞ה לִ ְבנֵ ֧י ְר ֵ‬ ‫שישי (שלישי במחוברין ‪ִ 32:1‬‬

‫ְראוּ בֵ ן וְ ִל ְבנֵי גָ ד ּ ַת ִּקיף לַ חֲ דָ א וַחֲ ז ֹו‬

‫ת־א ֶ֣רץ‬ ‫ת־א ֶ֤רץ י ְַעזֵ ֙ר וְ ֶא ֶ‬ ‫ֵי־ג֖ד עָ צ֣ ּום ְמ ֑ ֹאד ַוּי ְִר ֞אּו ֶא ֶ‬ ‫וְ לִ ְבנ ָ‬

‫יָת אֲ רַ ע י ְַעזֵר וְ יָת אֲ רַ ע ִּג ְל ָעד וְ ָהא‬ ‫ַא ְתרָ א אֲ ַתר ּ ָכ ׁ ַשר ְלבֵ ית ְּב ִעיר‪:‬‬

‫ּגִ לְ ֔ ָעד וְ ִהּנֵ ֥ה הַ ָּמ ֖קֹום ְמ ֥קֹום ִמ ְק ֶנ ֽה‪:‬‬ ‫‪ RASHI ‬‬ ‫‪ 48‬ה ּ ְפקֻ ִדים‪ַ .‬ה ּ ְממֻ ִּנים‪ 49 :‬וְ לֹא נִ ְפ ַקד‪ְ .‬ולֹא נ ְֶח ַסר‪.‬‬ ‫ַ‬

‫קום ָּד ִוד"‬ ‫שם‪ְ .‬וכֵ ן‪" :‬וַ ִ ּי ּ ָפ ֵקד ְמ ֹ‬ ‫ֵישב ׁ ָ‬ ‫ָה ָרגִ יל ל ׁ ֵ‬

‫רון"‪,‬‬ ‫"ח ּ ָס ֹ‬ ‫"ולָ א ׁ ְשגָא"‪ַ ,‬אף הוּא ִּבלְ ׁש ֹון אֲ ַר ּ ִמי ִ‬ ‫ּמו‪ְ :‬‬ ‫ְו ַת ְרגּ ו ֹ‬

‫ידים‬ ‫‪ 50‬אצְ עָ ָדה‪ֵ .‬א ּל ּו ְצ ִמ ִ‬ ‫ֶ‬ ‫שם‪:‬‬ ‫שב ׁ ָ‬ ‫יש ֹיו ׁ ֵ‬ ‫מו‪ְ ,‬ו ֵאין ִא ׁ‬ ‫קו ֹ‬ ‫ְמ ֹ‬

‫שגְ יָא ִמ ּ ִמנְ ָינָא"‪.‬‬ ‫"דהֲ וַ ת ׁ ָ‬ ‫ּמו‪ַּ :‬‬ ‫"אנ ִֹכי אֲ ַח ּ ֶט ּנָה"‪ַ ּ ,28‬ת ְרגּ ו ֹ‬ ‫מו‪ָ :‬‬ ‫ְּכ ֹ‬ ‫ָ‬ ‫ָ ‪29‬‬ ‫יש‬ ‫שבֶ ך‪ִ ,‬א ׁ‬ ‫מו ׁ ָ‬ ‫קום ֹ‬ ‫שבֶ ך" — י ְֶח ַסר ְמ ֹ‬ ‫מו ׁ ָ‬ ‫"כי יִ ּ ָפ ֵקד ֹ‬ ‫ְוכֵ ן‪ִּ :‬‬

‫אזֶן‪ :‬וְ כו ָּמז‪ְּ .‬דפוּס‬ ‫של יָד‪ :‬עָ גִ יל‪ .‬נִ זְ ֵמי ֹ‬ ‫של ֶרגֶל‪ :‬וְ צָ ִמיד‪ֶ ׁ .‬‬ ‫ֶׁ‬

‫‪30‬‬

‫— נ ְֶח ַסר‬

‫נות ִמ ְדיָן‪:‬‬ ‫של ְּב ֹ‬ ‫של ּ ֵבית ָה ֶרחֶ ם‪ ,‬לְ כַ ּ ֵפר ַעל ִה ְרהוּר ַה ּלֵב ׁ ֶ‬ ‫ֶׁ‬

‫‪ .28‬בראשית לא‪ ,‬לט‪ .29 .‬שמואל־א כ‪ ,‬יח‪ .30 .‬שם‪ ,‬כג‪.‬‬

‫‪ CHASIDIC INSIGHTS ‬‬ ‫‪Moses was initially opposed to their proposal, since‬‬ ‫‪he felt that if the people would enter the Land of‬‬ ‫‪Israel and capitalize on its inherent superior spiri‬‬‫‪tuality, the spiritual energy generated would be so‬‬ ‫‪great that it would draw into it the spiritual poten‬‬‫‪tials of the rest of the world. This would make it‬‬ ‫‪unnecessary to actively seek out the spiritual po‬‬‫‪tentials outside the holy land. Indeed, something of‬‬ ‫‪this nature actually occurred much later, in the era‬‬ ‫‪of King Solomon. His Divine wisdom was so great‬‬

‫‪197‬‬

‫‪reality betrayed a certain escapism. The fact that the‬‬ ‫‪Levites had been conscripted into the war against‬‬ ‫‪Midian had showed them that even those dedi‬‬‫‪cated to the most sublime forms of Divine service‬‬ ‫‪can and must work to elevate reality. They therefore‬‬ ‫‪preferred to be shepherds, since this occupation is‬‬ ‫‪conducive to a meditative lifestyle and distances‬‬ ‫‪a person from the bustle of city life. They felt that‬‬ ‫‪it was possible to accomplish God’s ends while re‬‬‫‪moved from the realities of civilization.‬‬

Numbers 31:47-32:1

Matot

47 Moses took one-fiftieth of the half of the Israelites, the people and the animals, and gave them as a tax to the Levites, the keepers of the charge of the community, as their representatives, in the Tabernacle of God, as God had commanded Moses. 48 After this, the officers appointed over the army’s thousands, the commanders of thousands and the commanders of hundreds, approached Moses. 49 They said to Moses, “Your servants counted the soldiers who were in our charge, and not one man is missing from us. 50 We therefore wish to bring an offering for God—any man who found a gold article of women’s jewelry, be it an anklet, a bracelet, a ring, an earring, or a chastity belt—to atone for our souls before God for any lustful thoughts we may have had toward the Midianite women.” 51 Moses and Eleazar the priest took all the gold articles from them. 52 The total of the gift of gold which they dedicated to God amounted to 16,750 shekels; this was from the commanders of the thousands and the commanders of the hundreds, 53 while, as mentioned previously, the soldiers had seized moveable spoils for themselves and kept them. 54 Moses and Eleazar the priest took the gold from the commanders of the thousands and hundreds and brought it to the Tent of Meeting, as a remembrance for the Israelites before God.

The Request of Reuben and Gad  Sixth Reading (Third when combined) 32:1 The Israelites had camped in Sichon’s

territory, southern Gilead, ever since conquering it in Elul, 2487.57 They had also conquered the Ya’zer district, in Sichon’s territory,58 and Og’s territory, even further north.59 Of all the tribes, the descendants of Reuben and Gad had most appreciated the unique spiritual benefits of the manna, and were careful to eat it as much as possible. Since, for this reason, they had slaughtered very little of their cattle for food,60 they had an abundance of livestock, very numerous, and they saw the land of Ya’zer and the land of southern Gilead,61 and behold, the place was a place uniquely suitable for livestock.  CHASIDIC INSIGHTS  1 The descendants of Reuben and Gad had an

abundance of livestock: As was explained above,62 the war with Midian demonstrated that the proper attitude toward the lower elements of creation is not to shun them but to elevate them: to reveal their Divine dimension and thereby harness them for promoting holiness in the world. The tribes of Reuven and Gad, seeing that this is the case, reasoned that the territory outside of the holy Land of Israel was of a lower spirituality and therefore settling it and utilizing it for holy purposes would accomplish more than settling the Land of Israel.

For this same reason, they mentioned their cattle before their children; animals are a “lower” form of life than people, and therefore the tribes of Reuven and Gad appreciated the challenge they represented more. Thus, their mistake was the opposite of the mistake of the spies and their generation. The spies disdained becoming involved with materiality, while the tribes of Reuven and Gad overemphasized its importance. At the same time, their approach to the elevation of

57. Above, 21:21. 58. Above, 21:32. 59. Above, on 21:33 ff. 60. Sefer HaSichot 5750, vol. 2, p. 548, note 80, quoting Tiferet Yehonatan on this verse. 61. Manasseh’s grandson was named Gilead (above, 26:29). Perhaps the Torah refers to this area by the name it would be given later, when the Israelites conquered it, or perhaps Manasseh’s son Machir named his son Gilead after the area he sensed prophetically that he would one day possess. 62. On 31:2, 4.

197

‫‪Sixth (Third) Reading‬‬

‫מטות‬

‫אמ ֤רּו ֶאל־מׁשֶ ֙ה וְ ֶאל־‬ ‫אּוב֑ן ַו ֹ ּֽי ְ‬ ‫ּובנֵ ֣י ְר ֵ‬ ‫ֵי־ג֖ד ְ‬ ‫‪ַ  2‬וּי ֥ ָֹבאּו ְבנ ָ‬ ‫ֵאמר‪ 3 :‬ע ֲָט ֤רֹות וְ ִדיבֹ ֙ן‬ ‫יא֥י ָ ֽהעֵ ָ ֖דה ל ֽ ֹ‬ ‫ֶאלְ עָ ָז ֣ר הַ ּכֹ ֔ ֵהן וְ ֶאל־נְ ִׂש ֵ‬ ‫ּוב ֽ ֹען‪ 4 :‬הָ ָ֗א ֶרץ‬ ‫ּוׂש ָב֥ם ּונְ ֖בֹו ְ‬ ‫וְ י ְַע ֵז ֣ר וְ נִ ְמ ָ ֔רה וְ חֶ ְׁש ּ֖בֹון וְ ֶאלְ עָ לֵ ֑ה ְ‬ ‫ׁשר ִהּכָ ֤ה יְה ָוֹ ֙ה לִ ְפ ֵנ ֙י ע ֲַד֣ת ִי ְׂש ָר ֵ֔אל ֶא ֶ֥רץ ִמ ְק ֶנ ֖ה ִ ֑הוא‬ ‫אֲ ֨ ֶ‬ ‫וְ ַ ֽלעֲבָ ֶ ֖דיָך ִמ ְק ֶנ ֽה‪ :‬ס‬ ‫ם־מ ָצ֤אנּו חֵ ֙ן ְּבעֵ י ֶנ֔יָך י ַ ֻּ֞תן ֶאת־הָ ָא ֶ֧רץ הַ ֹ ּ֛זאת‬ ‫אמ ֗רּו ִא ָ‬ ‫‪ַ  5‬ו ֹ ּֽי ְ‬ ‫ל־ּתע ֲִב ֵ ֖רנּו ֶאת־הַ ּי ְַר ֵ ּֽדן‪ַ  6 :‬ו ֹּ֣יאמֶ ר‬ ‫ַ ֽלעֲבָ ֶ ֖דיָך ַ ֽלאֲ חֻ ָּז ֑ה ַא ַ ֽ‬ ‫יכם י ֨ ָֹבאּו֙ לַ ִּמלְ ָח ָ֔מה‬ ‫אּוב֑ן הַ ַ ֽאחֵ ֗ ֶ‬ ‫ֵי־ג֖ד וְ לִ ְבנֵ ֣י ְר ֵ‬ ‫ׁשה לִ ְבנ ָ‬ ‫מֹ ֔ ֶ‬ ‫נִיאּון} ֶאת־לֵ ֖ב ְּבנֵ ֣י‬ ‫ׁ֥שבּו ֽ ֹפה‪ 7 :‬וְ לָ ָּ֣מה תנואון { ְת ֔‬ ‫וְ ַא ֶ ּ֖תם ֵּת ְ‬ ‫ ּכה‬ ‫הוֹֽה‪ֹ ֥ 8 :‬‬ ‫ִׂש ָר ֵא֑ל ֵ ֽמעֲבֹ ֙ר ֶאל־הָ ָ֔א ֶרץ אֲ ׁשֶ ר־נ ַָת֥ן לָ ֶ ֖הם יְ ָ‬ ‫י ְ‬ ‫עָ ׂש֖ ּו אֲ ֽ ֹב ֵתיכֶ ֑ם ְּבׁשָ לְ ִ ֥חי אֹ ָת֛ם ִמ ָּק ֵדׁ֥ש ּבַ ְרנֵ ֖עַ לִ ְר ֥אֹות ֶאת־‬ ‫הָ ָ ֽא ֶרץ‪ ֽ ַ 9 :‬ו ַ ּֽיע ֲ֞לּו עַ ד־נַ ַ֣חל ֶא ְׁש ּ֗כֹול ַוּי ְִראּו֙ ֶאת־הָ ָ֔א ֶרץ ַוּי ִָנ֕יאּו‬ ‫ת־ל֖ב ְּבנֵ ֣י ִי ְׂש ָר ֵא֑ל לְ ִבלְ ִּתי־בֹ א֙ ֶאל־הָ ָ֔א ֶרץ אֲ ׁשֶ ר־נ ַָת֥ן‬ ‫ֶא ֵ‬ ‫אמר‪:‬‬ ‫ְהוֹ֖ה ּבַ ּיֹ֣ום הַ ֑הּוא וַּיִ ּׁשָ ַ ֖בע לֵ ֽ ֹ‬ ‫ר־א֥ף י ָ‬ ‫ְהוֹֽה‪ 10 :‬ו ִַּי ַֽח ַ‬ ‫לָ ֶ ֖הם י ָ‬ ‫ אם־י ְִר ֨אּו ָ ֽהאֲ נ ִָׁ֜שים ָ ֽהעֹ ִל֣ים ִמ ִּמ ְצ ַ ֗ריִם ִמ ֨ ֶּבן עֶ ְׂש ִ ֤רים ׁשָ ָנ ֙ה‬ ‫‪ִ 11‬‬ ‫ו ַָ֔מ ְעלָ ה ֚ ֵאת ָ ֽהאֲ ָד ָ֔מה אֲ ֶׁש֥ר נִ ְׁש ַּב ְ֛ע ִּתי לְ ַא ְב ָר ָה֥ם לְ יִ ְצ ָ ֖חק‬

‫‪ ONKELOS ‬‬ ‫‪  2‬וַאֲ ת ֹו ְבנֵי גָ ד וּ ְבנֵי ְראוּ בֵ ן וַאֲ ָמרוּ‬ ‫ֹשה וּ ְל ֶא ְל ָעזָר ּ ַכהֲ נָא וּ ְלרַ ְב ְרבֵ י‬ ‫ְלמ ׁ ֶ‬ ‫ מ ְכלֶ ְל ּ ָתא‬ ‫ימר‪ַ 3 :‬‬ ‫ְל ֵמ ָ‬ ‫ְכנִ ׁ ְש ּ ָתא‬ ‫וּ ַמ ְל ּ ֶב ׁ ְש ּ ָתא וְ כוּ ְמ ִרין וּ בֵ ית נִ ְמ ִרין וּ בֵ ית‬ ‫ימא וּ בֵ ית‬ ‫חֻ ׁ ְש ּ ָבנָא וּ בַ עֲ לֵ י ְדבָ בָ א וְ ִס ָ‬ ‫ א ְר ָעא ִּדי‬ ‫ֹשה וּ ְבעוֹן‪ַ 4 :‬‬ ‫ְקבֻ ְר ּ ָתא ְדמ ׁ ֶ‬ ‫ְמ ָחא יְ ָי יָת י ְַתבָ ָהא קֳ דָ ם ְּכנִ ׁ ְש ּ ָתא‬ ‫ְדיִ ְשׂרָ ֵאל אֲ רַ ע ּ ָכ ׁ ְשרָ א ְלבֵ ית ְּב ִעיר‬ ‫יך ִאית ְּב ִעיר‪  5 :‬וַאֲ ָמרוּ‬ ‫ִהיא וּ ְל ַע ְב ּ ָד ְ‬ ‫ָיך‬ ‫ַא ׁ ְש ּ ַכ ְחנָא רַ חֲ ִמין ְּב ֵעינ ְ‬ ‫ִאם‬ ‫יך‬ ‫ִּת ְתיְ ִהיב יָת ַא ְר ָעא ָהדָ א ְל ַע ְבדָ ְ‬ ‫ְל ַאחֲ סָ נָא לָ א ַת ְע ְּב ִר ּ ָננָא יָת י ְַר ְּדנָא‪:‬‬ ‫ֹשה ִל ְבנֵי גָ ד וְ ִל ְבנֵי‬ ‫‪  6‬וַאֲ ַמר מ ׁ ֶ‬ ‫ְראוּ בֵ ן ַהאֲ ֵחיכוֹן יֵעֲ לוּ ן ִל ְקרָ בָ א‬ ‫יתבוּ ן ָהכָ א‪  7 :‬וּ ְל ָמא תוֹנוּ ן‬ ‫וְ ַא ּתוּ ן ּ ֵת ְ‬ ‫יָת ִל ּ ָבא ִּד ְבנֵי יִ ְשׂרָ ֵאל ִמ ְּל ֶמ ְע ּ ַבר‬ ‫ כדֵ ין‬ ‫יהב ְלהוֹן יְ יָ‪ְּ 8 :‬‬ ‫ְל ַא ְר ָעא ִּד ַ‬ ‫עֲ בָ דוּ אֲ בָ ַה ְתכוֹן ּ ַכד ׁ ְשלָ ִחית י ְַתהוֹן‬ ‫יאה ְל ֶמחֱ זֵי יָת ַא ְר ָעא‪:‬‬ ‫ֵמ ְרקַ ם ּ ֵג ָ‬ ‫‪  9‬וּ ְס ִליקוּ ַעד נַחֲ לָ א ְד ַא ְת ּ ָכלָ א‬ ‫וַחֲ ז ֹו יָת ַא ְר ָעא וְ אוֹנִ יוּ יָת ִל ּ ָבא ִּד ְבנֵי‬ ‫יעל ְל ַא ְר ָעא‬ ‫יִ ְשׂרָ ֵאל ְּב ִדיל ְּדלָ א ְל ֵמ ַ‬ ‫יהב ְלהוֹן יְ יָ‪  10 :‬וּ ְתקֵ ף רֻ גְ זָא דַ י ָי‬ ‫ִּד ַ‬ ‫ אם‬ ‫ימר‪ִ 11 :‬‬ ‫ְּביו ָֹמא ַההוּ א וְ קַ ִּיים ְל ֵמ ָ‬ ‫יֶחֱ זוּ ן ּג ְֻברַ ּיָא ִּד ְס ִליקוּ ִמ ִּמ ְצרַ יִ ם ִמ ּ ַבר‬ ‫עֶ ְשׂ ִרין ׁ ְשנִ ין וּ ְל ֵע ּ ָלא יָת ַא ְר ָעא ִּדי‬ ‫קַ ּי ִֵמית ְל ַא ְברָ ָהם ְליִ ְצ ָחק וּ ְליַעֲ קֹב‬ ‫אֲ רֵ י לָ א ַא ׁ ְש ִלימוּ ּ ָב ַתר ּ ַד ַח ְל ִּתי‪:‬‬

‫א־מלְ ֖אּו ַ ֽאחֲ ָ ֽרי‪:‬‬ ‫ּֽולְ ַיֽע ֑ ֲֹקב ִּכ֥י ֹֽל ִ‬ ‫‪ RASHI ‬‬ ‫‪ 6‬ה ַאחֵ יכֶ ם‪.‬‬ ‫ַ‬ ‫עוג ָהיוּ‪:‬‬ ‫יחון וָ ֹ‬ ‫גו'‪ֵ .‬מ ֶא ֶרץ ִס ֹ‬ ‫רות וְ ִדיבֹן וְ ֹ‬ ‫‪ 3‬עֲ ָט ֹ‬

‫‪ 8‬מ ָּק ֵד ׁש ַּב ְרנ ֵַע‪ָ ּ .‬כ ְך ׁ ְש ָמ ּה‪,‬‬ ‫ִ‬ ‫חזֶק ֶה ָע ִרים ְו ָה ָעם‪:‬‬ ‫ַה ּ ִמלְ ָח ָמה ְו ֹ‬

‫יהה הוּא‪ 7 :‬וְ לָ ּ ָמה ְתנִ יאוּן‪ָ ּ .‬ת ִסיר ּו ְו ַת ְמנִ יע ּו‬ ‫לְ ׁש ֹון ְּת ִמ ָ‬

‫ּשנֵי ָק ֵד ׁש ָהיוּ‪:‬‬ ‫וְׁ‬

‫ש ַא ּ ֶתם יְ ֵר ִאים לַ ֲעבֹר ִמ ּ ְפנֵי‬ ‫ש ִ ּי ְהי ּו ְסבו ִּרים ׁ ֶ‬ ‫לִ ּ ָבם ֵמ ֲעבֹר‪ֶ ׁ ,‬‬

‫‪ CHASIDIC INSIGHTS ‬‬ ‫‪equipped to retain the force of idealism required‬‬ ‫‪when descending to elevate the lower levels of real‬‬‫‪ity.‬‬ ‫‪Moreover, Moses stipulated that the tribes of Reu‬‬‫‪ben and Gad be the leaders of the conquest of Isra‬‬‫‪el.68 By leading the conquest and thereby cultivating‬‬ ‫‪selfsacrifice, they would become sufficiently strong‬‬ ‫‪in their commitment to God’s purposes to be able to‬‬ ‫‪successfully pass the test of living outside the holy‬‬ ‫‪land. At the same time, they would gain the expe‬‬‫‪rience of having lived for years in a non-pastoral‬‬ ‫‪context and learned to appreciate it. This would en‬‬‫‪sure that when they returned to their shepherding‬‬ ‫‪it would not be an escape from reality.69‬‬

‫‪and manifested so much Divinity that it awoke the‬‬ ‫‪slumbering spiritual potentials of the outlying lands‬‬ ‫‪and drew them toward their center of gravity. This‬‬ ‫‪will be the case in the messianic future, as well.‬‬ ‫‪But when the tribes of Reuben and Gad pointed out‬‬ ‫‪to Moses that Divine providence indicated that this‬‬ ‫‪land was meant for them—“[it is] a land [fit] for‬‬ ‫—”‪livestock, and your servants possess livestock‬‬ ‫‪he agreed that God was, in effect, offering them the‬‬ ‫‪challenge of elevating this region and it was proper‬‬ ‫‪for them to accept it. Nonetheless, he stipulated that‬‬ ‫‪they first enter the holy land together with their‬‬ ‫‪brethren, in order to experience firsthand the pu‬‬‫‪rity of life in it. This way they would be properly‬‬

‫‪68. Rashi on Numbers 32:17, quoting Deuteronomy 3:18. 69. Reshimot 51; Likutei Sichot, vol. 33, p. 198.‬‬

‫‪198‬‬

Numbers 32:2-11

Matot

2 Like the spies that conquered Ya’zer63 and the rest of the people, they were determined not to repeat the previous generation’s mistake of spurning the Land of Israel, and wanted to rectify this mistake, as well. They knew that God had promised Abraham that his descendants, the Jewish people, would eventually inherit not only Canaan but afterwards also the original territories of Edom, Moab, and Ammon, to the east of the Jordan River.64 They also knew that although God had forbidden the Israelites to wage war with these peoples, parts of Moab and Ammon had become permitted when Sichon wrested them from their original inhabitants. Thus, they felt that settling these lands now would hasten the time when the Israelites would inherit them in their entirety. Also, they felt that if Moses would have at least some involvement in possessing the land, it would solidify the Israelites’ physical and spiritual control over it considerably. By choosing not to enter Canaan for these positive reasons, they hoped to rectify the sin of the spies’ generation, who chose not to enter Canaan for negative reasons. They took the fact that they had abundant cattle and that these territories were particularly suitable for cattle as a Divine sign that they should try to realize their vision.65 The descendants of Gad, who took the lead in this matter, and the descendants of Reuben, who followed them, came and spoke to Moses and to Eleazar the priest and to the princes of the community when they were all studying together, saying, 3 “The cities of Atarot, Divon, Ya’zer, and Nimrah, Cheshbon, Elaleh, Sevam, Nebo, and Beon, and their surrounding areas, 4 in the land that God struck down before the congregation of Israel, is a land uniquely suitable for livestock, and your servants possess much livestock.” 5 They said to Moses, “If it pleases you, let this land be given to your servants as a heritage; do not take us across the Jordan. Even though the whole nation conquered this land, and it is therefore the property of all the tribes, we ask that it be given to us in exchange for the land we would have taken on the west side of the Jordan.”66 6 Because of their lofty intentions, Moses agreed to their idea in principle, but he had one major misgiving: Moses said to the descendants of Gad and the descendants of Reuben, “Shall your brethren go to war while you stay here? 7 Why do you discourage the Israelites from crossing over to the land which God has given them? They will think you are afraid of fighting the inhabitants of the land, and will become afraid, also. 8 This is what your fathers did when I sent them from Ritmah, near Kadesh Barnea, to explore the land.67 9 They went up to the Valley of Eshkol and saw the land, and they discouraged the Israelites from coming into the land which God has given them. 10 God became angry that day, and He swore, saying, 11 ‘None of the men 20 years old and over who came out of Egypt will see the land that I swore to Abraham, to Isaac, and to Jacob, for they did not follow Me wholeheartedly, 63. Above, 21:32. 64. Genesis 15:18-21. 65. Sefer HaSichot 5750, pp. 545 ff. 66. Likutei Sichot, vol. 23, p. 182, notes 7-8. 67. Above, chapter 13.

198

‫‪Seventh (Fourth) Reading‬‬

‫מטות‬

‫ֽיהֹוׁש֖עַ ִּבן־נּ֑ון ִּכ֥י ִמלְ ֖אּו‬ ‫ֻ‬ ‫ ּבלְ ִ ּ֞תי ּכָ לֵ ֤ב ּבֶ ן־ ְי ֻפ ֶּנ ֙ה הַ ְּקנִ ִּז֔י ִו‬ ‫‪ִ 12‬‬ ‫ר־א֤ף יְה ָוֹ ֙ה ְּב ִי ְׂש ָר ֵ֔אל וַיְ נִ עֵ ֙ם ּבַ ִּמ ְד ֔ ָּבר‬ ‫ְהוֹֽה‪ 13 :‬ו ִַּי ַֽח ַ‬ ‫ַ ֽאחֲ ֵ ֥רי י ָ‬ ‫הוֹֽה‪:‬‬ ‫ַא ְרּבָ ִ ֖עים ׁשָ נָ ֑ה עַ ד־ּתֹ ֙ם ּכָ ל־הַ ּ֔דֹור ָ ֽהעֹ ֶׂש֥ה הָ ָ ֖רע ְּבעֵ ינֵ ֥י יְ ָ‬ ‫ָׁשים ַח ָּט ִ ֑אים‬ ‫יכם ַּת ְר ּ֖בּות אֲ נ ִ ֣‬ ‫‪ 14‬וְ ִהּנֵ ֣ה ַק ְמ ֶּ֗תם ֚ ַּת ַחת אֲ ֣ ֹב ֵת ֔ ֶ‬ ‫ ּכ֤י ְתׁשּובֻ ֙ן‬ ‫ְהוֹ֖ה ֶאל־ ִי ְׂש ָר ֵ ֽאל‪ִ 15 :‬‬ ‫לִ ְסּפ֣ ֹות ע֗ ֹוד עַ ֛ל חֲ ֥רֹון ַאף־י ָ‬ ‫ּנִיחֹו ּבַ ִּמ ְד ָּב֑ר וְ ִ ֽׁש ַח ֶ ּ֖תם לְ כָ ל־הָ עָ ֥ם‬ ‫מֵ ַא֣חֲ ָ ֔ריו וְ י ַָס֣ף ע֔ ֹוד לְ הַ ֖‬

‫‪  12‬אֱ לָ ֵהין ּ ָכלֵ ב ּ ַבר יְ פֻ ּנֶה ְקנִ ּז ָָאה‬ ‫ֹש ַע ּ ַבר נוּ ן אֲ רֵ י ַא ׁ ְש ִלימוּ‬ ‫וִ יהו ׁ ֻ‬ ‫ּ ָב ַתר ּ ַד ַח ְל ּ ָתא דַ ייָ‪  13 :‬וּ ְתקֵ ף רֻ גְ זָא‬ ‫דַ י ָי ְּביִ ְשׂרָ ֵאל וּ ְטרָ ִדנּ וּ ן ְּב ַמ ְד ְּברָ א‬ ‫ַא ְר ְּב ִעין ׁ ְשנִ ין ַעד ְּדסָ ף ּ ָכל ּ ָדרָ א‬ ‫ּ ַדעֲ בַ ד ְּד ִב ׁיש קֳ דָ ם יְ יָ‪  14 :‬וְ ָהא‬ ‫קַ ְמ ּתוּ ן חֲ לַ ף אֲ בָ ַה ְתכוֹן ּ ַת ְל ִמידֵ י‬ ‫ג ְֻברַ ּיָא ַח ּיָבַ ּיָא ְלאוֹסָ פָ א עוֹד ַעל‬ ‫ְּתקוֹף רֻ גְ זָא דַ י ָי ְליִ ְשׂרָ ֵאל‪  15 :‬אֲ רֵ י‬ ‫ְתתוּ בוּ ן ִמ ּ ָב ַתר ּ ַד ַח ְל ּ ֵת ּה וְ יוֹסֵ ף עוֹד‬

‫הַ ֶּזֽה‪ :‬ס‬ ‫אמ ֔רּו ּגִ ְד ֥רֹת ֛צֹאן נִ ְבנֶ ֥ה לְ ִמ ְק ֵנ ֖נּו ֑ ֹּפה‬ ‫‪ַ  16‬וּיִּגְׁש֤ ּו ֵאלָ י ֙ו ַו ֹּ֣י ְ‬ ‫וְ עָ ִ ֖רים לְ ַט ֵ ּֽפנּו‪ ַ 17 :‬וֽאֲ ֜ ַנ ְחנּו ֵנ ָֽחלֵ ֣ץ חֻ ִׁ֗שים לִ ְפ ֵנ ֙י ְּבנֵ ֣י יִ ְׂש ָר ֵ֔אל‬ ‫קֹומ֑ם וְ י ַָׁש֤ב ַט ֨ ֵּפנּו֙ ְּבעָ ֵר֣י‬ ‫ל־מ ָ‬ ‫ם־הֲביאֹ ֻנ֖ם ֶא ְ‬ ‫ִֽ‬ ‫עַ ֛ד אֲ ֶׁש֥ר ִא‬ ‫ ֹלא נָׁש֖ ּוב ֶאל־ּבָ ֵּת֑ינּו ֗ ַעד‬ ‫הַ ִּמ ְב ָ֔צר ִמ ְּפ ֵנ֖י יֽ ְׁש ֵב֥י הָ ָ ֽא ֶרץ‪֥ 18 :‬‬ ‫ ּכ֣י ֹ֤לא נִ נְ ַחל֙ ִא ָּ֔תם‬ ‫ִה ְתנַחֵ ל֙ ְּבנֵ ֣י ִי ְׂש ָר ֵ֔אל ִ ֖איׁש ַנֽחֲ לָ ֽתֹו‪ִ 19 :‬‬ ‫מֵ עֵ ֥בֶ ר לַ ּי ְַר ֵ ּ֖דן ו ָָה֑לְ ָאה ִּכ֣י ָב ָ֤אה ַּנֽחֲ לָ ֵ֨תנּו֙ ֵאלֵ֔ ינּו מֵ עֵ ֥בֶ ר‬ ‫הַ ּי ְַר ֵ ּ֖דן ִמז ָ ְֽר ָחה‪ :‬פ‬ ‫‪‬‬

‫‪ ONKELOS ‬‬

‫ְל ַאחֲ רוּ ְתהוֹן ְּב ַמ ְד ְּברָ א וּ ְת ַח ְּבלוּ ן‬ ‫ָת ּה‬ ‫ְלכָ ל ַע ּ ָמא ָהדֵ ין‪  16 :‬וּ ְק ִריבוּ ְלו ֵ‬ ‫וַאֲ ָמרוּ ַח ְט ִרין ְּד ָען נִ ְבנֵי ִל ְב ִעירָ נָא‬ ‫ָהכָ א וְ ִק ְרוִ ין ְל ַט ְפלָ נָא‪  17 :‬וַאֲ נ ְַחנָא‬ ‫נִ זְ ּ ָדרֵ ז ַמ ְּב ִעין קֳ דָ ם ְּבנֵי יִ ְשׂרָ ֵאל ַעד ִּדי‬ ‫ֵיתבוּ ן ַט ְפלָ נָא‬ ‫ילנּ וּ ן ְל ַא ְתרֵ יהוֹן וְ י ְ‬ ‫ָע ִ‬ ‫נ ֵ‬ ‫ְּב ִק ְרוִ ין ְּכ ִריכָ ן ִמן קֳ דָ ם י ְָתבֵ י ַא ְר ָעא‪:‬‬ ‫‪  18‬לָ א נְ תוּ ב ְלבָ ּ ָתנָא ַעד ְּדי ְַח ְסנוּ ן‬ ‫ְּבנֵי יִ ְשׂרָ ֵאל ְּגבַ ר ַאחֲ סַ נְ ּ ֵת ּה‪  19 :‬אֲ רֵ י‬ ‫לָ א נ ְַחסֵ ין ִע ְּמהוֹן ֵמ ִע ְברָ א ְלי ְַר ְּדנָא‬ ‫ילנָא ַאחֲ סַ נְ ּ ָתנָא‬ ‫וּ ְל ַה ּ ָלא אֲ רֵ י קַ ּ ֵב ְ‬ ‫לָ נָא ֵמ ִע ְברָ א ְלי ְַר ְּדנָא ַמ ִּדנְ ָחא‪:‬‬

‫ׁשה‬ ‫שביעי (רביעי במחוברין) ‪ַ  20‬ו ֹּ֤יאמֶ ר אֲ לֵ יהֶ ֙ם מֹ ֔ ֶ‬ ‫ם־ּת ָ ֽחלְ צ֛ ּו לִ ְפנֵ ֥י יְ הוָֹ ֖ה‬ ‫ם־ּתעֲׂש֖ ּון ֶאת־הַ ָּד ָב֣ר הַ ֶּז ֑ה ִא ֵ‬ ‫ִא ַ ֽ‬ ‫ל־חל֛ ּוץ ֶאת־הַ ּי ְַר ֵ ּ֖דן לִ ְפנֵ ֣י‬ ‫לַ ִּמלְ ָח ָ ֽמה‪ 21 :‬וְ עָ ֨ ַבר לָ כֶ ֧ם ּכָ ָ‬ ‫ת־אי ָ ְ֖ביו ִמּפָ ָנֽיו‪ 22 :‬וְ נִ ְכ ְּב ֨ ָׁשה הָ ָ֜א ֶרץ‬ ‫יְהוָֹ ֑ה עַ ֧ד ֽה ִֹוריׁש֛ ֹו ֶא ֽ ֹ‬ ‫ּומּיִ ְׂש ָר ֵא֑ל‬ ‫ִית֧ם נְ ִקּיִ ֛ם ֵ ֽמיהֹוָ ֖ה ִ‬ ‫לִ ְפנֵ ֤י יְה ָוֹ ֙ה וְ ַא ַח֣ר ָּת ֻׁ֔שבּו ִו ְֽהי ֶ‬ ‫הוֹֽה‪ 23 :‬וְ ִאם־‬ ‫ְ֠ו ָ ֽהי ְָ֠תה הָ ָ֨א ֶרץ הַ ֹ ּ֥זאת לָ כֶ ֛ם ַ ֽלאֲ חֻ ָּז֖ה לִ ְפנֵ ֥י יְ ָ‬ ‫את ֔ ֶכם אֲ ֶׁש֥ר‬ ‫אתם ַ ֽליהֹוָ ֑ה ְּודעּו֙ ַח ַּט ְ‬ ‫ֹ֤לא ַ ֽתעֲׂשּו ֙ן ֔ ֵּכן ִהּנֵ ֥ה חֲ ָט ֶ ֖‬

‫ֹשה ִאם ּ ַת ְע ְּבדוּ ן‬ ‫‪  20‬וַאֲ ַמר ְלהוֹן מ ׁ ֶ‬ ‫יָת ִּפ ְת ּ ָג ָמא ָהדֵ ין ִאם ִּתזְ ּ ָד ְרזוּ ן קֳ דָ ם‬ ‫ַע ּ ָמא דַ י ָי ִל ְקרָ בָ א‪  21 :‬וְ י ְֶע ּ ַבר ְלכוֹן‬ ‫ּ ָכל ִּד ְמזָרַ ז יָת י ְַר ְּדנָא קֳ דָ ם ַע ּ ָמא דַ י ָי‬ ‫יתרֵ ְך יָת ּ ַבעֲ לֵ י ְדבָ בו ִֹהי ִמן‬ ‫ַעד ִּד ָ‬ ‫קֳ דָ מו ִֹהי‪  22 :‬וְ ִת ְת ְּכבֵ ׁש ַא ְר ָעא קֳ דָ ם‬ ‫ַע ּ ָמא דַ י ָי וּ בָ ַתר ּ ֵכן ְּתתוּ בוּ ן וּ ְתהוֹן‬ ‫ז ּ ַָכ ִאין ִמן קֳ דָ ם יְ ָי וּ ִמ ִּי ְשׂרָ ֵאל וּ ְת ֵהי‬ ‫ַא ְר ָעא ָהדָ א ְלכוֹן ְל ַאחֲ סָ נָא קֳ דָ ם יְ יָ‪:‬‬ ‫‪  23‬וְ ִאם לָ א ַת ְע ְּבדוּ ן ּ ֵכן ָהא ַח ְב ּתוּ ן‬ ‫קֳ דָ ם יְ ָי וּ ְדעוּ חוֹבַ ְתכוֹן ִּדי ַת ׁ ְש ּ ַכח‬ ‫י ְַתכוֹן‪:‬‬

‫ִּת ְמ ָ ֖צא ֶא ְת ֶכֽם‪:‬‬ ‫‪ RASHI ‬‬ ‫של ּ ָכלֵב ֶאת‬ ‫לו ִא ּמ ֹו ׁ ֶ‬ ‫של ְקנַ ז ָהיָה‪ְ ,‬ויָלְ ָדה ֹ‬ ‫גו ׁ ֶ‬ ‫חו ְר ֹ‬ ‫‪ 12‬ה ְ ּקנִ ִּזי‪ֹ .‬‬ ‫ַ‬ ‫ָע ְתנִ ֵ‬ ‫ֹשה‬ ‫יאל‪ 13 :‬וַ יְ נִ עֵ ם‪ .‬וַ יְ ַטלְ ְטלֵם‪ִ ,‬מן "נָע וָ נָד"‪ 31‬וַ ִּי ַּקח מ ׁ ֶ‬ ‫שנָה ַעל ׁ ָ‬ ‫"ספ ּו ׁ ָ‬ ‫מו‪ְ :‬‬ ‫גו' ‪ 14‬לִ ְס ּפ ֹות‪ְּ .‬כ ֹ‬ ‫וְ ֹ‬ ‫ֹלו ֵתיכֶ ם‬ ‫שנָה"‪" ,32‬ע ֹ‬ ‫ְספ ּו ְו ֹ‬ ‫גו'"‪ ,33‬לְ ׁש ֹון ּת ֹוסֶ פֶ ת‪ 16 :‬נִ ְבנֶה לְ ִמ ְקנֵנ ּו ּפֹה‪ָ .‬ח ִסים ָהי ּו‬ ‫ֵיהם‬ ‫ש ִה ְק ִּדימ ּו ִמ ְקנ ֶ‬ ‫יהם‪ֶ ׁ ,‬‬ ‫נו ֵת ֶ‬ ‫ֵיהם ו ְּב ֹ‬ ‫מונָם ֹיו ֵתר ִמ ְּבנ ֶ‬ ‫ַעל ָמ ֹ‬ ‫ש ּו ָה ִע ָּקר — ִע ָּקר‪,‬‬ ‫ֹשה‪" :‬לֹא כֵ ן‪ֲ ,‬ע ׂ‬ ‫לְ ַט ּ ָפם‪ָ .‬א ַמר לָ ֶהם מ ׁ ֶ‬ ‫ְו ַה ּ ָטפֵ ל — ָטפֵ ל‪ְּ :‬בנ ּו לָ כֶ ם ְּת ִח ּ ָלה ָע ִרים לְ ַט ּ ְפכֶ ם ְו ַא ַחר‬ ‫רות לְ צֹאנְ כֶ ם"‪ 17 :‬וַ אֲ נ ְַחנ ּו נֵחָ לֵץ חֻ ׁ ִשים‪ .‬נִ זְ ָּד ֵרז‬ ‫ּ ָכ ְך ְּג ֵד ֹ‬ ‫‪35‬‬ ‫‪34‬‬ ‫שלָ ל ָח ׁש ּ ַבז" ‪" ,‬יְ ַמ ֵהר י ִָח ׁ ָ‬ ‫מו‪" :‬לְ ַמ ֵהר ׁ ָ‬ ‫ְמ ִה ִירים‪ְּ ,‬כ ֹ‬ ‫ישה" ‪:‬‬

‫ש ִּג ּב ֹו ִרים ָהיוּ‪,‬‬ ‫ָסות‪ִ ,‬מ ּת ֹו ְך ׁ ֶ‬ ‫אשי גְ י ֹ‬ ‫לִ ְפנֵי ְּבנֵי יִ שְׂ ָר ֵאל‪ְּ .‬ב ָר ׁ ֵ‬ ‫‪36‬‬ ‫"ו ָט ַרף זְ ֹ‬ ‫ש ּ ֵכן נֶאֱ ַמר ְּבגָד‪ְ :‬‬ ‫ֶׁ‬ ‫ֹשה‬ ‫רו ַע ַאף ָק ְדקֹד" ‪ְ .‬ו ַאף מ ׁ ֶ‬ ‫"א ּלֶה ַה ְּדבָ ִרים"‪" :‬וָ אֲ צַ ו ֶא ְתכֶ ם ּ ָבעֵ ת‬ ‫ָחזַר וּפֵ ַר ׁש לָ ֶהם ְּב ֵ‬ ‫ּצים ּ ַת ַע ְבר ּו לִ ְפנֵי אֲ חֵ יכֶ ם ְּבנֵי יִ ְׂש ָר ֵאל ּ ָכל‬ ‫גו' חֲ לו ִ‬ ‫ַה ִהוא ְו ֹ‬ ‫הל ְֵך לִ ְפנ ֶ‬ ‫"ו ֶה ָחלוּץ ֹ‬ ‫יחו ְּכ ִתיב‪ְ :‬‬ ‫ְּבנֵי ָחיִ ל"‪ .37‬ו ִּב ִיר ֹ‬ ‫ֵיהם"‪,38‬‬ ‫עו ֵדנ ּו ֵאצֶ ל‬ ‫ָשב ַט ּ ֵפנוּ‪ְּ .‬ב ֹ‬ ‫ָאם‪ :‬וְ י ׁ ַ‬ ‫ש ִ ּק ְ ּימ ּו ְתנ ָ‬ ‫זֶה ְראוּבֵ ן ְוגָד ׁ ֶ‬ ‫‪ 19‬מעֵ בֶ ר לַ ּי ְַרדֵּ ן‬ ‫ֵ‬ ‫שו‪:‬‬ ‫ש ִּנ ְבנֶה ַע ְכ ׁ ָ‬ ‫ַאחֵ ינוּ‪ְּ :‬בעָ ֵרי ַה ִּמ ְבצָ ר‪ֶ ׁ .‬‬ ‫ּה‬ ‫גו'‪ָ ּ .‬בעֵ בֶ ר ַה ּ ַמ ֲע ָר ִבי‪ִּ :‬כי בָ ָאה נַחֲ לָ ֵתנוּ‪ְּ .‬כבָ ר ִק ּ ַבלְ נו ָ‬ ‫וְ ֹ‬ ‫ּ ָבעֵ בֶ ר ַה ּ ִמזְ ָר ִחי‪:‬‬

‫‪ .31‬בראשית ד‪ ,‬יב‪ .32 .‬ישעיה כט‪ ,‬א‪ .33 .‬ירמיה ז‪ ,‬כא‪ .34 .‬ישעיה ח‪ ,‬א‪ .35 .‬ישעיה ה‪ ,‬יט‪ .36 .‬דברים לג‪ ,‬כ‪ .37 .‬דברים ג‪ ,‬יח‪ .38 .‬יהושע ו‪ ,‬יג‪.‬‬

‫‪199‬‬

Numbers 32:12-23

Matot

12 except for Caleb the son of Yefuneh, the Kenizite—Caleb’s father, Yefunah, had died, and his mother married Kenaz, so Caleb was Kenaz’s stepson70—and Joshua the son of Nun, for they followed God wholeheartedly.’ 13 God became angry with Israel, and He made them wander in the desert for 40 years, until the entire generation who had done evil in the eyes of God had died out. 14 And behold, you have now risen in place of your fathers as a society of sinful people, to add to the wrathful anger of God against Israel. 15 If you turn away from following Him, He will leave Israel in the desert again, and you will destroy this entire people.” 16 They approached him and said, “We will build sheepfolds and similar enclosures for our livestock here and cities for our wives and children.” They mentioned sheepfolds before cities because they were more concerned for their livestock than they were for their families. 17 “We will then arm ourselves quickly and go before the Israelites, leading the troops, for we are valiant, and we also rely on Jacob’s promise that the descendants of Gad will be successful warriors.71 We will not leave them until we have brought them safely to their place. In the meantime, our wives and children will reside in the fortified cities we will now build, on account of the inhabitants of the land. 18 Not only will we help our brethren conquer the land, we shall not return to our homes until each of the Israelites has taken possession of his inheritance.” In fact, it took them seven years to conquer it and another seven to divide it up, and the warriors of Reuben and Gad did not return to the eastern side of the Jordan until the end of these 14 years.72 19 “For we will not inherit with them on the other, west side of the Jordan and beyond, because our inheritance has come to us here, on the east bank of the Jordan.”  Seventh Reading (Fourth when combined) 20 Moses said to them, “If you do this

thing, if you arm yourselves for battle and go before your brothers, God’s people,

21 and all your armed men cross the Jordan to do battle before your brothers, God’s people,73 until He has driven out His enemies before Him, 22 and the land will be conquered before God, then, as far as I am concerned, this is enough, and afterwards you may return, and you shall be freed of your obligation from God and from Israel, and this land will become your heritage before God. You then do not have to stay any longer. 23 But, if you do not do so, behold, you will have sinned against God, and be aware that there is a punishment for your sin, which will find you. 70. See Joshua 15:17. 71. Genesis 49:19. 72. See Joshua, chapter 22. 73. See Likutei Sichot, vol. 9, p. 7, note 36.

199

‫‪Seventh (Fourth) Reading‬‬

‫מטות‬

‫ ּבנֽ ּו־לָ כֶ ֤ם עָ ִרי ֙ם לְ ַט ְּפ ֔ ֶכם ּוגְ ֵד ֖רֹת לְ צֹ ַנֽאֲ כֶ ֑ם וְ הַ ּיֹ ֵצ֥א‬ ‫‪ְ 24‬‬ ‫ׁשה‬ ‫אּובן ֶאל־מֹ ֶ ֖‬ ‫ּובנֵ ֣י ְר ֔ ֵ‬ ‫יכ֖ם ַ ּֽתע ֲֽׂשּו‪ַ  25 :‬ו ֹּ֤יאמֶ ר ְּבנֵי־ ָג ֙ד ְ‬ ‫ִמ ִּפ ֶ‬ ‫ָׁשינּו‬ ‫ ט ֵּפ֣נּו נ ֔ ֵ‬ ‫ֵאמר עֲבָ ֶ ֣דיָך ַ ּֽיע ֲׂ֔שּו ַ ּֽכאֲ ֶׁש֥ר אֲ ד ִֹנ֖י ְמצַ ֶּוֽה‪ַ 26 :‬‬ ‫ל ֹ֑‬ ‫יּו־ׁשם ְּבעָ ֵר֥י הַ ּגִ לְ ָ ֽעד‪ ֽ ַ 27 :‬ועֲבָ ֶ ֨דיָך‬ ‫ל־ּבהֶ ְמ ֵּת֑נּו ִי ְֽה ָ ֖‬ ‫ִמ ְק ֵנ ֖נּו וְ כָ ְ‬ ‫ְהוֹ֖ה לַ ִּמלְ ָח ָמ֑ה ַ ּֽכאֲ ֶׁש֥ר אֲ דֹ ִנ֖י‬ ‫ַּיֽעַ ְב ֜רּו ּכָ ל־חֲ ל֥ ּוץ צָ ָב֛א לִ ְפנֵ ֥י י ָ‬ ‫ׁשה ֵאת ֶאלְ עָ ָז ֣ר הַ ּכֹ ֔ ֵהן וְ ֵ ֖את יְ הֹוׁשֻ ֣עַ‬ ‫ֹבר‪ַ  28 :‬וי ְַצ֤ו לָ הֶ ֙ם מֹ ֔ ֶ‬ ‫ּד ֵ ֽ‬ ‫ִׂש ָר ֵ ֽאל‪ 29 :‬ו ַֹּ֨יאמֶ ר‬ ‫אׁש֛י אֲ ֥בֹות הַ ַּמ ּ֖טֹות לִ ְבנֵ ֥י י ְ‬ ‫ת־ר ֵ‬ ‫ִּבן־נּ֑ון וְ ֶא ָ‬ ‫אּוב֣ן | ֠ ִא ְּת ֠ ֶכם ֶאת־‬ ‫ֽי־ר ֵ‬ ‫ּוב ֵנ ְ‬ ‫ֵהם ִאם־ ַיֽעַ ְב ֣רּו ְבנֵי־גָ ֣ד ְ‬ ‫ׁשה אֲ ל ֗ ֶ‬ ‫מֹ ֜ ֶ‬ ‫ל־חל֤ ּוץ לַ ִּמלְ ָח ָמ ֙ה לִ ְפנֵ ֣י יְה ָוֹ ֔ה וְ נִ ְכ ְּב ָׁש֥ה הָ ָ ֖א ֶרץ‬ ‫הַ ּי ְַר ֵ ּ֞דן ּכָ ָ‬ ‫ת־א ֶ֥רץ הַ ּגִ לְ ָע֖ד ַ ֽלאֲ חֻ ָּזֽה‪ 30 :‬וְ ִאם־‬ ‫לִ ְפנֵיכֶ ֑ם ּונְ ַת ֶּת֥ם לָ ֶה֛ם ֶא ֶ‬ ‫לּוצים ִא ְּתכֶ ֑ם וְ ֹֽנאחֲ זּ֥ו ְב ֽ ֹתכֲכֶ ֖ם ְּב ֶא ֶ֥רץ ְּכ ָנֽעַ ן‪:‬‬ ‫ֹ֧לא ַיֽעַ ְב ֛רּו חֲ ִ ֖‬ ‫ׁשר ִּד ֶּב֧ר יְ הוָֹ ֛ה‬ ‫ֵאמר ֵאת ֩ אֲ ֨ ֶ‬ ‫אּוב֖ן ל ֑ ֹ‬ ‫ּובנֵ ֥י ְר ֵ‬ ‫‪ַ  31‬ו ַ ּֽי ֲענּ֧ו ְבנֵי־גָ ֛ד ְ‬ ‫לּוצ֛ים לִ ְפנֵ ֥י יְ הוָֹ ֖ה‬ ‫ֲׂשה‪ 32 :‬נַ ְ֣חנּו ַ ֽנע ֧ ֲֹבר חֲ ִ‬ ‫ֶאל־עֲבָ ֶ ֖דיָך ּכֵ ֥ן ַ ֽנע ֶ ֽ‬ ‫ֶא ֶ֣רץ ְּכנָ ֑עַ ן וְ ִא ָ ּ֨תנּו֨ אֲ חֻ ַּז ֣ת ַנֽחֲ לָ ֵ֔תנּו מֵ ֵע֖בֶ ר לַ ּי ְַר ֵ ּֽדן‪ 33 :‬וַּיִ ֵּת֣ן‬ ‫ַּׁש֣ה‬ ‫אּובן וְ ַ ֽלחֲ ִצ֣י | ֵׁש֣בֶ ט | ְמנ ֶ‬ ‫ׁשה לִ ְבנֵי־ ָגד ֩ וְ לִ ְב ֵנ֨י ְר ֜ ֵ‬ ‫לָ ֶה֣ם | מֹ ֡ ֶ‬ ‫ת־מ ְמלֶ֔ כֶ ת‬ ‫מ ֶלְך ָ ֽהאֱ מֹ ִ ֔רי וְ ֶ֨א ַ‬ ‫ת־מ ְמ ֨ ֶלכֶ ת֙ ִסיחֹ ֙ן ֶ ֣‬ ‫ן־יֹוסף ֶא ַ‬ ‫ֵ֗‬ ‫בֶ‬ ‫יה ִּבגְ בֻ ֹ֔לת עָ ֵר֥י הָ ָ ֖א ֶרץ סָ ִ ֽביב‪:‬‬ ‫מ ֶלְך הַ ּבָ ָׁש֑ן הָ ָ֗א ֶרץ לְ עָ ֶ ֨ר ָ ֙‬ ‫ע֖ ֹוג ֶ ֣‬

‫‪ ONKELOS ‬‬ ‫ בנוּ ְלכוֹן ִק ְרוִ ין ְל ַט ְפ ְלכוֹן וְ ַח ְט ִרין‬ ‫‪ְּ 24‬‬ ‫ְל ָענְ כוֹן וּ ְדיִ ּפוֹק ִמ ּ ֻפ ְּמכוֹן ּ ַת ְע ְּבדוּ ן‪:‬‬ ‫‪  25‬וַאֲ ָמרוּ ְבנֵי גָ ד וּ ְבנֵי ְראוּ בֵ ן‬ ‫יך י ְַע ְּבדוּ ן‬ ‫ימר ַע ְב ּ ָד ְ‬ ‫ֹשה ְל ֵמ ָ‬ ‫ְלמ ׁ ֶ‬ ‫ ט ְפלָ נָא‬ ‫ְּכ ָמא ִדי ִר ּבוֹנִ י ְמפַ ּ ֵקד‪ַ 26 :‬‬ ‫יתנָא וְ כָ ל ְּב ִעירָ נָא יְ הוֹן‬ ‫נְ ׁ ָשנָא ּ ֵג ָ‬ ‫יך‬ ‫ּ ַת ּ ָמן ְּב ִק ְרוֵי גִ ְל ָעד‪  27 :‬וְ ַע ְב ּ ָד ְ‬ ‫י ְַע ְּברוּ ן ּ ָכל ְמזָרַ ז ֵחילָ א קֳ דָ ם ַע ּ ָמא‬ ‫דַ י ָי ִל ְקרָ בָ א ְּכ ָמא ִדי ִר ּבוֹנִ י ְמ ַמ ּ ֵלל‪:‬‬ ‫ֹשה יָת ֶא ְל ָעזָר‬ ‫‪  28‬וּ פַ ּ ֵקיד ְלהוֹן מ ׁ ֶ‬ ‫ישי‬ ‫ֹש ַע ּ ַבר נוּ ן וְ יָת רֵ ׁ ֵ‬ ‫ּ ַכהֲ נָא וְ יָת יְ הו ׁ ֻ‬ ‫אֲ בָ ַהת ׁ ִש ְב ַט ּיָא ִל ְבנֵי יִ ְשׂרָ ֵאל‪:‬‬ ‫ֹשה ְלהוֹן ִאם י ְַע ְּברוּ ן‬ ‫‪  29‬וַאֲ ַמר מ ׁ ֶ‬ ‫ְּבנֵי גָ ד וּ ְבנֵי ְראוּ בֵ ן ִע ְּמכוֹן יָת י ְַר ְּדנָא‬ ‫ּ ָכל ִּד ְמזָרַ ז ִל ְקרָ בָ א קֳ דָ ם ַע ּ ָמא דַ י ָי‬ ‫וְ ִת ְת ְּכבֵ ׁש ַא ְר ָעא קֳ דָ ֵמיכוֹן וְ ִת ְּתנוּ ן‬ ‫ְלהוֹן יָת ַא ְר ָעא ְדגִ ְל ָעד ְל ַאחֲ סָ נָא‪:‬‬ ‫‪  30‬וְ ִאם לָ א י ְַע ְּברוּ ן ְמז ְָרזִ ין ִע ְּמכוֹן‬ ‫וְ י ְַח ְסנוּ ן ּ ֵבינֵיכוֹן ְּב ַא ְר ָעא ִד ְכנ ַָען‪:‬‬ ‫‪  31‬וַאֲ ִתיבוּ ְבנֵי גָ ד וּ ְבנֵי ְראוּ בֵ ן‬ ‫יך‬ ‫ימר יָת ִּדי ַמ ּ ֵליל יְ ָי ְל ַע ְב ּ ָד ְ‬ ‫ְל ֵמ ָ‬ ‫ּ ֵכן נ ְַע ּ ֵבד‪  32 :‬נ ְַחנָא נ ְֶע ּ ַבר ְמז ְָרזִ ין‬ ‫קֳ דָ ם ַע ּ ָמא דַ י ָי ְל ַא ְר ָעא ִד ְכנ ַָען‬ ‫וְ ִע ּ ָמנָא אֲ חוּ דַ ת ַאחֲ סַ נְ ּ ָתנָא ֵמ ִע ְברָ א‬ ‫ֹשה ִל ְבנֵי‬ ‫יהב ְלהוֹן מ ׁ ֶ‬ ‫ְלי ְַר ְּדנָא‪  33 :‬וִ ַ‬ ‫גָ ד וְ ִל ְבנֵי ְראוּ בֵ ן וּ ְלפַ ְלגּ וּ ת ׁ ִש ְב ָטא‬ ‫ַשה בַ ר יוֹסֵ ף יָת ַמ ְל ְּכוַת ִסיחוֹן‬ ‫ִד ְמנ ׁ ּ ֶ‬ ‫ַמ ְל ּ ָכא דֶ אֱ מוֹרָ ָאה וְ יָת ַמ ְל ְּכוַת עוֹג‬ ‫ַמ ְל ּ ָכא ְד ַמ ְתנָן ַא ְר ָעא ְל ִק ְרו ָָהא‬ ‫ִּב ְתחוּ ִמין ִק ְרוֵי ַא ְר ָעא ְסחוֹר ְסחוֹר‪:‬‬

‫‪ RASHI ‬‬ ‫צנֶה וַ אֲ לָ ִפים ּ ֻכ ּ ָלם"‪,39‬‬ ‫צנַאֲ כֶ ם‪ֵ ּ .‬תבָ ה ֹזו ִמ ִּגזְ ַרת " ֹ‬ ‫‪ 24‬לְ ֹ‬ ‫ש ּ ָבא ּ ָכאן‬ ‫ש ֵאין ּב ֹו ָאלֶ"ף ַמ ְפ ִסיק ּ ֵבין נוּ"ן לְ צָ ִד"י‪ְ .‬ו ָאלֶ"ף ׁ ֶ‬ ‫ֶׁ‬ ‫של ַר ִּבי‬ ‫דו ׁ ֶ‬ ‫יסו ֹ‬ ‫צנֶה" הוּא‪ִ .‬מ ֹ‬ ‫של " ֹ‬ ‫קום ֵה"א ׁ ֶ‬ ‫ַא ַחר ַהנּ וּ"ן ִּב ְמ ֹ‬ ‫ָבו ּ ַה‪,‬‬ ‫שן לָ ַמ ְד ִּתי ּ ֵכן‪ :‬וְ ַה ּיֹצֵ א ִמ ּ ִפיכֶ ם ּ ַתעֲ שׂ וּ‪ .‬לְ ג ֹ‬ ‫ֹשה ַה ַּד ְר ׁ ָ‬ ‫מׁ ֶ‬ ‫ש ִ ּק ּ ַבלְ ּ ֶתם ֲעלֵיכֶ ם לַ ֲעבֹר לַ ּ ִמלְ ָח ָמה ַעד ִּכ ּבו ּׁש ְו ִח ּלוּק‪.‬‬ ‫ֶׁ‬ ‫‪40‬‬ ‫שה ְו ַא ַחר ּ ָת ׁ ֻ‬ ‫"ונִ ְכ ְּב ׁ ָ‬ ‫ֹשה לֹא ִב ֵּק ׁש ֵמ ֶהם ֶא ּ ָלא ְ‬ ‫ש ּמ ׁ ֶ‬ ‫ֶׁ‬ ‫שבוּ" ‪,‬‬

‫הו ִסיפ ּו לְ ִה ְת ַע ּ ֵכב‬ ‫"עד ִה ְתנַ חֵ ל"‪ ,41‬הֲ ֵרי ֹ‬ ‫ֵיהם ַ‬ ‫ְו ֵהם ִק ְּבל ּו ֲעל ֶ‬ ‫יש‬ ‫ֹאמר ְּבנֵי גָד‪ֻ ּ .‬כ ּ ָלם ְּכ ִא ׁ‬ ‫שוּ‪ 25 :‬וַ ּי ֶ‬ ‫ש ִח ּ ְלקוּ‪ְ ,‬וכֵ ן ָע ׂ‬ ‫שבַ ע ׁ ֶ‬ ‫ֶׁ‬ ‫ָאם ִמ ּנָה‬ ‫ֵיהם"‪ְ ,‬ו ַעל ְּתנ ָ‬ ‫"על ֶ‬ ‫מו ֲ‬ ‫ֶא ָחד‪ 28 :‬וַ יְ צַ ו לָ הֶ ם‪ְּ .‬כ ֹ‬ ‫ש ַע‪ְּ ,‬כ ֹ‬ ‫יהו ׁ ֻ‬ ‫ֶאלְ ָעזָר ִו ֹ‬ ‫מו‪" :‬ה' יִ ּ ָלחֵ ם לָ כֶ ם"‪ 32 :42‬וְ ִא ּ ָתנ ּו אֲ חֻ ַּזת‬ ‫ּתנ ּו ְּת ִהי אֲ חֻ ּזַת נַ חֲ לָ ֵתנ ּו‬ ‫לו ַמר‪ְּ ,‬בי ֵָדינ ּו ו ִּב ְר ׁשו ֵ‬ ‫נַחֲ לָ ֵתנוּ‪ְּ .‬כ ֹ‬ ‫ֵמעֵ בֶ ר ַה ּזֶה‪:‬‬

‫‪ .39‬תהלים ח‪ ,‬ח‪ .40 .‬לעיל כב‪ .41 .‬לעיל יח‪ .42 .‬שמות יד‪ ,‬יד‪.‬‬

‫‪and aspiration to inherit the land in full. By dividing the tribe in two and giving‬‬ ‫‪half an inheritance on the west side of the Jordan and half an inheritance on the‬‬ ‫‪east side, Moses demonstrated that this tribe did not receive its portion on the east‬‬ ‫‪bank of the Jordan because it did not want to live in the land proper. Indeed, the‬‬ ‫‪majority of the tribe crossed the Jordan and settled on its west bank.79 Moses gave‬‬ ‫‪these two-and-a-half tribes all the land mentioned together with the cities within‬‬ ‫‪its borders, the cities of the surrounding territory.‬‬ ‫‪79. Likutei Sichot, vol. 28, pp. 210-215.‬‬

‫‪200‬‬

Numbers 32:24-33

Matot

24 So build yourselves cities for your wives and children and sheepfolds for your sheep and appropriate pens for your other animals—but not in the order you mentioned them, sheepfolds and then cities, for your families are more important than your livestock. And, since you have vowed to remain on the western side of the Jordan until your brethren inherit their land, you must do as you have promised.” 25 The descendants of Gad and the descendants of Reuben spoke to Moses as one man, unanimously, saying, “Your servants will do as you, our master, commands. 26 Our children and our wives, our livestock and our cattle will remain there, in the cities of Gilead. 27 But your servants will cross over, all who are armed for combat before God, for the battle, as our master has spoken.” 28 Since he knew he would not live to supervise the arrangement with these tribes himself, Moses commanded Eleazar the priest and Joshua the son of Nun and all the paternal heads of the tribes of the Israelites concerning them. 29 Moses said to Eleazar and Joshua, “If the descendants of Gad and Reuben cross the Jordan with you, all who are armed for combat before God, and the land is conquered before you, you may give them Gilead as a heritage. 30 But if they do not cross over with you armed for battle, they shall receive a possession among you in Canaan.” 31 The descendants of Gad and the descendants of Reuben answered, saying, “We shall do as God has spoken to your servants. 32 We shall cross over in an armed force before God to Canaan, and then we shall have the estate of our inheritance on this side of the Jordan.” 33 So Moses gave the land on the east side of the Jordan to the descendants of Gad and the descendants of Reuben and half, that is, part of the tribe of Manasseh the son of Joseph. Specifically, Moses gave the former kingdom of Sichon, king of the Amorites, to the tribes of Reuben and Gad, and the former kingdom of Og, king of Bashan, to two of the eight clans of the tribe of Manasseh.74 The tribe of Manasseh had not requested any land on the east side of the Jordan, but Moses realized that the tribes of Reuben and Gad were correct in assuming that if he were involved in possessing the land it would strengthen the people’s control over it. He took their reasoning one step further and reasoned that his involvement (and its positive effect) would be even more pronounced if he planted some other part of the Jewish people in their land on his own initiative. He had given the former kingdom of Sichon to the tribes of Reuben and Gad, but the former kingdom of Og lay unclaimed. This area was the land of the Rephaim,75 part of the land that God had promised to give to Abraham’s descendants when they first conquered the land,76 not in the messianic future. (True, Moses had originally assumed that the land on the west side of the Jordan should be conquered first, but that plan had already been aborted.77) The tribe of Manasseh was famous for its devotion to the Land of Israel,78 so Moses specifically chose them to express the people’s hope 74. Deuteronomy 3:12-13; see Joshua 17:1-2, where six of the eight clans of Manasseh (as given above, 26:29-32) are stated to have inherited on the west side of the Jordan. The clan of Machir is recorded explicitly as inheriting to the east of the Jordan (below, v. 39; Deuteronomy 3:13). The clan of Gilead is not mentioned explicitly, but it is not included in the list (in Joshua 17:2) of the six that inherited on the west side, and it is logical to assume that it inherited in the area that was eventually named after it. 75. Deuteronomy. 3:13. 76. Genesis 15:18-21. 77. Above, on 21:23. 78. See above, on 27:1.

200

‫‪Seventh (Fourth) Reading‬‬

‫‪‬‬

‫מטות‬

‫יבן וְ ֶאת־ע ֲָט ֑רֹת וְ ֵ ֖את עֲרֹ ֵעֽר‪:‬‬ ‫ת־ּד ֖ ֹ‬ ‫‪ַ  34‬וּי ְִבנּ֣ו ְבנֵי־ ֔ ָגד ֶא ִ‬ ‫ת־ּב֥ית‬ ‫ׁשֹופ֛ן וְ ֶאת־י ְַע ֵז֖ר וְ יָגְ ְּב ָ ֽהה‪ 36 :‬וְ ֶא ֵ‬ ‫ָ‬ ‫‪ 35‬וְ ֶאת־עַ ְט ֥רֹת‬ ‫ ּובנֵ ֤י‬ ‫ת־ּב֣ית הָ ָ ֑רן עָ ֵר֥י ִמ ְב ָ ֖צר וְ גִ ְד ֥רֹת ֽ ֹצאן‪ְ 37 :‬‬ ‫נִ ְמ ָ ֖רה וְ ֶא ֵ‬ ‫ת־אלְ עָ לֵ ֑א וְ ֵ ֖את ִק ְרי ָ ָֽתיִ ם‪:‬‬ ‫ְראּובֵ ֙ן ּבָ נ֔ ּו ֶאת־חֶ ְׁש ּ֖בֹון וְ ֶא ֶ‬ ‫ת־ׂש ְב ָמ֑ה‬ ‫ׁשם וְ ֶא ִ ֽ‬ ‫ת־ּב֧עַ ל ְמע֛ ֹון ֽמּוסַ ֥ ֹּבת ֵ ֖‬ ‫‪ 38‬וְ ֶאת־נְ ֞בֹו וְ ֶא ַ‬ ‫ת־ׁש ֥מֹות ֶ ֽהעָ ִ ֖רים אֲ ֶׁש֥ר ּבָ נֽ ּו‪:‬‬ ‫ַוּי ְִק ְר ֣אּו ְבׁשֵ ֔ ֹמת ֶא ְ‬ ‫ַּׁש֛ה ּגִ לְ עָ ָ֖דה וַּיִ לְ ְּכדֻ ֑הָ‬ ‫ן־מנ ֶ‬ ‫מפטיר ‪ַ  39‬ו ֨ ֵּילְ ֜כּו ְּב ֵנ֨י ָמ ִכ֧יר ּבֶ ְ‬ ‫ר־ּבּה‪ַ  40 :‬וּי ִֵּת֤ן מׁשֶ ֙ה ֶאת־הַ ּגִ לְ ֔ ָעד‬ ‫ת־האֱ מֹ ִ ֥רי אֲ ׁשֶ ָ ֽ‬ ‫ַוּי ֶֹ֖ורׁש ֶא ָ ֽ‬ ‫ן־מנַּׁשֶ ֙ה הָ ֔ ַלְך‬ ‫ָאיר ּבֶ ְ‬ ‫ַּׁש֑ה ַו ֵּיׁ֖שֶ ב ָ ּֽבּה‪ 41 :‬וְ י ִ ֤‬ ‫ן־מנ ֶ‬ ‫לְ ָמ ִ ֖כיר ּבֶ ְ‬ ‫יה֑ם ַוּי ְִק ָר֥א ֶא ְת ֶ ֖הן ַח ֹ ּ֥ות י ִ ָֽאיר‪ 42 :‬וְ ֹ ֣נבַ ח‬ ‫ת־ח ֽ ֹּו ֵת ֶ‬ ‫ַוּיִלְ ֖ ֹּכד ֶא ַ‬ ‫ת־ּבנֹ ֶת֑יהָ ַוּי ְִק ָר֧א ָ ֥ל �֥ה ֹ ֖נבַ ח‬ ‫ת־ק ָנ ֖ת וְ ֶא ְ‬ ‫הָ ֔ ַלְך ַוּיִלְ ֥ ֹּכד ֶא ְ‬ ‫ִּב ְׁש ֽמֹו‪:‬‬

‫‪ ONKELOS ‬‬ ‫‪  34‬וּ ְבנ ֹו ְבנֵי גָ ד יָת ִּדיבוֹן וְ יָת‬ ‫עֲ ָטרוֹת וְ יָת עֲ רו ֵֹער‪  35 :‬וְ יָת ַע ְטרוֹת‬ ‫ׁשוֹפָ ן וְ יָת י ְַעזֵר וְ רָ ָמ ָתא‪  36 :‬וְ יָת ּ ֵבית‬ ‫נִ ְמרָ ה וְ יָת ּ ֵבית ָהרָ ן ִק ְרוִ ין ְּכ ִריכָ ן‬ ‫וְ ַח ְט ִרין ְּד ָען‪  37 :‬וּ ְבנֵי ְראוּ בֵ ן ְּבנ ֹו יָת‬ ‫חֶ ׁ ְש ּבוֹן וְ יָת ֶא ְל ָעלֵ א וְ יָת ִק ְרי ָָתיִ ם‪:‬‬ ‫‪  38‬וְ יָת נְ ב ֹו וְ יָת ּ ַב ַעל ְמעוֹן ַמ ְּקפַ ן‬ ‫ׁ ְש ָמ ָהן וְ יָת ִשׂ ְב ָמה וּ ְקר ֹו ִב ׁ ְש ָמ ָהן יָת‬ ‫ׁ ְש ָמ ַהת ִק ְרו ַּיָא ִּדי ְבנוֹ‪  39 :‬וַאֲ זָלוּ ְּבנֵי‬ ‫ַשה ְלגִ ְל ָעד וְ כַ ְב ׁשוּ ָה‬ ‫ָמ ִכיר ּ ַבר ְמנ ׁ ּ ֶ‬ ‫יהב‬ ‫וְ ָתרֵ ְך יָת אֱ מוֹרָ ָאה ִדי בַ ּה‪  40 :‬וִ ַ‬ ‫ַשה‬ ‫ֹשה יָת ִּג ְל ָעד ְל ָמ ִכיר ּ ַבר ְמנ ׁ ּ ֶ‬ ‫מׁ ֶ‬ ‫ַשה‬ ‫יתיב ּ ַב ּה‪  41 :‬וְ י ִָאיר ּ ַבר ְמנ ׁ ּ ֶ‬ ‫וִ ֵ‬ ‫אֲ זַל וּ ְכבַ ׁש יָת ּ ַכ ְפרָ נֵיהוֹן וּ ְקרָ א‬ ‫י ְַת ֵהן ּ ַכ ְפרָ נֵי י ִָאיר‪  42 :‬וְ נֹבַ ח אֲ זַל‬ ‫ָהא וּ ְקרָ א‬ ‫וּ ְכבַ ׁש יָת ְקנָת וְ יָת ּ ַכ ְפרָ נ ָ‬ ‫לַ ּה נֹבַ ח ִּב ׁ ְש ֵמ ּה‪:‬‬

‫קי"ב פסוקים‪ .‬בק"י סימן‪ .‬יק"ב סימן‪ .‬עיב"ל סימן‪.‬‬

‫‪ RASHI ‬‬ ‫ּסב ַעל‬ ‫סוף ַה ּ ָפסוּק מו ָ‬ ‫‪ 36‬עָ ֵרי ִמ ְבצָ ר וְ גִ ְדרֹת צֹאן‪ .‬זֶה ֹ‬ ‫ְּת ִח ּ ַלת ָה ִענְ יָן‪" :‬וַ ִ ּי ְבנ ּו ְבנֵי גָד ֶאת ֶה ָע ִרים ַה ּ ָלל ּו לִ ְה ֹיות‬ ‫עון‬ ‫בו וְ ֶאת ַּב ַעל ְמ ֹ‬ ‫רות צֹאן"‪ 38 :‬וְ ֶאת נְ ֹ‬ ‫ָע ֵרי ִמ ְבצָ ר ְוגִ ְד ֹ‬ ‫בו ָדה ז ָָרה ֵהם‪,‬‬ ‫מות ֲע ֹ‬ ‫עון — ׁ ְש ֹ‬ ‫בו וּבַ ַעל ְמ ֹ‬ ‫שם‪ .‬נְ ֹ‬ ‫מו ַּסבּ ֹת ׁ ֵ‬ ‫בו ָדה ז ָָרה‬ ‫שם ֲע ֹ‬ ‫יהם ַעל ׁ ֵ‬ ‫קו ִרים ָע ֵר ֶ‬ ‫מו ִר ִ ּיים ֹ‬ ‫ְו ָהי ּו ָהאֱ ֹ‬ ‫מות אֲ חֵ ִרים‪,‬‬ ‫ש ֹ‬ ‫ש ּ ָל ֶהם‪ ,‬ו ְּבנֵי ְראוּבֵ ן ֵהסֵ ּב ּו ֶאת ׁ ְש ָמם לְ ׁ ֵ‬ ‫ֶׁ‬ ‫שם‬ ‫עון מו ַּס ּב ֹות לְ ׁ ֵ‬ ‫בו וּבַ ַעל ְמ ֹ‬ ‫שם" — נְ ֹ‬ ‫ְוזֶהוּ‪" :‬מו ַּס ּבֹת ׁ ֵ‬ ‫ַאחֵ ר‪ :‬וְ ֶאת שִׂ ְב ָמה‪ָ ּ .‬בנ ּו ִׂש ְב ָמה‪ְ ,‬ו ִהיא " ְׂשבָ ם" ָהאֲ מו ָּרה‬ ‫יש"‬ ‫"ר ׁ‬ ‫ש ּ ֵתבַ ת ֵ‬ ‫"ו ָת ֵר ְך"‪ֶ ׁ ,‬‬ ‫ּמו‪ְ :‬‬ ‫לְ ַמ ְעלָ ה‪ 39 :43‬וַ י ֹּו ֶר ׁש‪ְּ .‬כ ַת ְרגּ ו ֹ‬

‫שה‬ ‫הו ָר ׁ ָ‬ ‫שה‪ ,‬וּלְ ׁש ֹון ֹ‬ ‫שת ׁ ְש ּ ֵתי חֲ ל ֻּק ֹות — לְ ׁש ֹון יְ ֻר ּׁ ָ‬ ‫ש ּ ֶמ ׁ ֶ‬ ‫ְמ ׁ ַ‬ ‫ֵיהון‪ :‬וַ ִּי ְק ָרא ֶא ְתהֶ ן‬ ‫שהוּא ֵטרוּד ְו ֵתרו ְּך‪ 41 :‬חַ ֹּו ֵתיהֶ ם‪ַ ּ .‬כ ְפ ָרנ ֹ‬ ‫ֶׁ‬ ‫רון‪:‬‬ ‫מו לְ זִ ּ ָכ ֹ‬ ‫לו ּ ָבנִ ים‪ְ ,‬ק ָר ָאם ִּב ׁ ְש ֹ‬ ‫ש ּלֹא ָהי ּו ֹ‬ ‫חַ ֹּות י ִָאיר‪ .‬לְ ִפי ׁ ֶ‬ ‫דו‬ ‫יסו ֹ‬ ‫יתי ִּב ֹ‬ ‫ינו ַמ ּ ִפיק ֵה"א‪ְ .‬ו ָר ִא ִ‬ ‫‪ 42‬וַ ִּי ְק ָרא לָ ה נֹבַ ח‪" .‬לָ ה" ֵא ֹ‬ ‫שם זֶה‪,‬‬ ‫ש ּלֹא נִ ְת ַק ּיֵם לָ ּה ׁ ֵ‬ ‫שן‪ ,‬לְ ִפי ׁ ֶ‬ ‫ֹשה ַה ַּד ְר ׁ ָ‬ ‫של ַר ִּבי מ ׁ ֶ‬ ‫ֶׁ‬ ‫מו "לָ א"‪ .‬ו ְּת ֵמ ַהנִ י‬ ‫ש ּ ַמ ׁ ְש ַמע ִמ ְד ָר ׁש ֹו ְּכ ֹ‬ ‫לְ ִפיכָ ְך הוּא ָרפֶ ה‪ֶ ׁ ,‬‬ ‫מות לָ ּה‪" :‬וַ ּי ֶ‬ ‫בות ַה ּד ֹו ֹ‬ ‫ַמה ִ ּי ְדר ֹׁש ִּב ׁ ְש ּ ֵתי ֵת ֹ‬ ‫ֹאמר לָ ה ב ַֹעז"‪,44‬‬ ‫‪45‬‬ ‫נות לָ ה בַ יִ ת" ‪:‬‬ ‫"לִ ְב ֹ‬ ‫חסלת פרשת מטות‬

‫‪ .43‬פסוק ג‪ .44 .‬רות ב‪ ,‬יד‪ .45 .‬זכריה ה‪ ,‬יא‪.‬‬

‫› ‪š INNER DIMENSIONS‬‬ ‫”‪Furthermore, the word Yair means “will shine,‬‬ ‫‪so Chavot Yair means “Locales of life where Di‬‬‫”‪vine light will shine.‬‬

‫‪[41] “The villages of Yair”: When he renamed‬‬ ‫‪the villages, Yair called them chavot (instead of‬‬ ‫‪one of the more usual terms, banot or kefarim).‬‬

‫‪The deeper reason why Yair renamed only the‬‬ ‫‪villages this way is because the culture of the vil‬‬‫‪lage is less sophisticated than that of the city and‬‬ ‫‪thus represents a more raw, unrefined level of‬‬ ‫‪Divine consciousness. (We are contrasting the‬‬ ‫‪village with a well-run and enlightened city, not‬‬ ‫‪the degenerate hotbed of vice the term “city” has‬‬ ‫)‪unfortunately come to connote in modern times.‬‬ ‫‪Transforming the village into a Godly setting‬‬ ‫‪thus captures the essence of our Divine mission‬‬ ‫‪in this world—to transform even the aspects of‬‬ ‫‪reality that are furthest removed from Divinity‬‬ ‫‪into God’s home on earth.91‬‬

‫‪The basic reason for this is because the word‬‬ ‫‪chavot is related to the word for “life” (chai), in‬‬‫‪dicating that he intended them to be a memorial‬‬ ‫‪to his life.‬‬

‫‪201‬‬

‫‪On a deeper level, however, this term expressed‬‬ ‫‪the spiritual transformation Yair intended for‬‬ ‫‪these villages to undergo. Idolatry, the antithesis‬‬ ‫‪of Divine consciousness, is equivalent to spiri‬‬‫‪tual death: the idolater severs himself from God,‬‬ ‫‪the source of life. By including these villages in‬‬ ‫‪the Jewish national homeland, Yair was trans‬‬‫‪forming them from domains of death to gardens‬‬ ‫‪of life.‬‬

Numbers 32:34-42

Matot

34 The descendants of Gad built up Divon, Atarot, Aroer, 35 Atrot Shofan, Ya’zer, Yogbehah, 36 Beit Nimrah, and Beit Haran, making them into fortified cities and sheepfolds. 37 The descendants of Reuben built Cheshbon, Elaleh, Kiryataim, 38 Nebo, Ba’al Meon—the names of the latter two having been changed by the tribe of Reuben since they were originally named after idols—and Sivmah, which is the same as Sevam, mentioned above,80 for they changed the names of the cities they built in order to emphasize the fact that they had now come into Jewish possession.81

Additional Conquests  Maftir Inspired by the idea of expanding the

borders of the Land of Israel in anticipation of the future, the descendants of Machir the son of Manasseh82 went to the northern part of Gilead, that was beyond Og’s territory, and conquered it, driving out the Amorites who were there. 40 Moses gave this part of Gilead to Machir the son of Manasseh, and he settled in it.83 41 Yair, the great grandson of Manasseh,84 also went and conquered some of the Amorites’ territory in northern Gilead, which included cities and villages.85 He called the villages surrounding the cities “the villages of Yair” after himself to perpetuate his name, since he was childless.86 But he only named the villages after himself and not the cities because villages are like the “offspring” of the cities.87 42 Similarly, another descendant of Manasseh,88 Figure 2: The Land Granted to the Tribes of Novach, went and conquered the city of Kenat, Reuben, Gad, and Manasseh and its surrounding villages, but he called the city itself—not just the villages— Novach, after his name. But this name did not persist (See Figure 2).89 The Haftarah for the First Sabbath of the Three Weeks may be found on p. 253.

 CHASIDIC INSIGHTS  37 The descendants of Reuben built: The original

names of these cities were associated with the idolatries their original inhabitants practiced in them. Changing their names was an act of conquest, of taking something formerly associated with idolatry and appropriating it for holy purposes. In this

sense, the tribe of Reuben was continuing the task begun with the war against Midian and Moses’ stipulation that they cross the Jordan with their brothers: that of elevating the lowest ends of the spiritual continuum to holiness.90

80. v. 3. 81. Sefer HaSichot 5750, vol. 2, p. 546, note 68. 82. Above, 26:29. 83. Deuteronomy 3:15. 84. 1 Chronicles 2:22. 85. Deuteronomy 3:4-14. 86. Deuteronomy 3:14. 87. Likutei Sichot, vol. 38, pp. 117 ff. 88. Chizkuni. 89. As can be seen from 1 Chronicles 2:23. 90. Likutei Sichot, vol. 33, p. 198. 91. Likutei Sichot, vol. 38, pp. 120-121.

201

GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi

EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Tisa Vayakheil Pekudei

LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai

NUMBERS Bemidbar Naso Beha’alotecha Shelach Korach Chukat Balak Pinchas Matot

Masei

DEUTERONOMY

Devarim Va’etchanan Eikev Re’eh Shoftim Teitzei Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah

43

‫מסעי‬

43 ‫ַמ ְס ֵעי‬

Masei

A 

Overview

t the end of parashat Chukat, the Israelites arrived at the threshold of the Promised Land, “by the Jordan opposite Jericho.” The ensuing three parashiot—Balak, Pinchas, and Matot—describe the events that took place while the Israelites were encamped at their final stop, most prominently the encounter with Moab and Midian. This parashah, Masei, the last of the Book of Numbers, opens with a recapitulation of the Israelite’s entire trek from Egypt until their final camp, and it takes its name (which means “the journeys of”) from the opening words of this recapitulation. This summary would seem to be a fitting way to close the book. But the fact that the text continues after this review—and indeed, that the entire Book of Deuteronomy is yet to come—indicates that it serves rather as the demarcation between the story of the sojourn in the desert and the preparations for entering the Land of Israel. After looking back at what was, we look forward to what is about to be. And indeed, the remainder of Masei deals with specific instructions pertaining to the conquest of the land: driving out its idolatrous inhabitants, delineating its borders, designating who will divide it up, specifying where the Levites will live and the special role their cities will play, and detailing additional laws of inheritance. So it would seem that the opening subject of the parashah is entirely different from the rest of its contents. If the opening review of the Israelites’ itinerary is the end of the story of the desert, perhaps it should have been placed at the end of the previous parashah. The present parashah would then be entirely devoted to the life the people would lead after crossing the Jordan. The fact that, despite what we might think, the itinerary is part of the look ahead, and actually introduces it, implies that it is at least as relevant to what is to come as it is to what was.

T 

he distinguishing feature of human life is change. True, lower life forms also grow, learn, and adapt, but once they reach maturity, they remain what they are. Even the forms of life above us—the angels—are static: every angel is the eternal, unchanging personification of a specific level of Divine consciousness or emotion. Only human beings are capable of changing their way of looking at life, of progressing to

205

Overview of MASEI higher, more Divinely conscious levels of living based on their expanded understanding of reality. If this spiritual growth is the unique property of human existence, it follows that in order for us to remain human and avoid becoming fossilized as a stagnant animal (or even angel!), this process must go on continuously. We must always strive to expand our spiritual horizons and seek higher levels of living. The secret of life, then, is to keep moving, to keep journeying upward: never to look at progress only as a phenomenon of the past, but to see it primarily as an integral part of the future.

A 

s we have seen, the archetype of constricted consciousness is the Land of Egypt. The Hebrew name for Egypt (Mitzraim) means “limits” and “boundaries” (meitzarim). The Exodus from Egypt is thus the archetype for transcending limits in the spiritual life. But here we find an instructive nuance in the way the Israelites’ itinerary is introduced: “These are the journeys of the Israelites who left the Land of Egypt.” This phrase seems to imply that all the journeys were from the Land of Egypt, while technically only the first journey was from Egypt. By introducing the entire itinerary this way, the Torah teaches us that whenever we go out of Egypt, whenever we transcend one level of life, we should consider our new, expanded level of consciousness a new “Egypt,” a level of constricted awareness relative to where we want to go next. In this way, we are constantly going out of Egypt. Furthermore, rather than simply listing the stops on the journey, the account is phrased in a way that emphasizes how the Israelites left every place they stopped at: “[They] journeyed from Rameses and camped at Sukot. They journeyed from Sukot and camped at Eitam.... They journeyed from Eitam....”1 This implies that every progression from level to level must be a quantum leap. It is not enough to just enhance or ascend at our present level; each leg of the journey should be a complete departure from the previous way we conceived of God, of life, and of ourselves.2 In this context, it is particularly instructive to realize that not everything that happened along this journey from Egypt to the threshold of the Promised Land was altogether positive. At quite a few stops, the Israelites fell backwards, even retreated, and learned the lessons of Divine living the hard way. Nonetheless, they are all called “journeys”; in the long run they all contributed to the final arrival. This teaches us that in order to progress in life, we must learn how to see every regression as a lesson in how to progress further, and thereby turn every failure into a success. This is possible because, despite the imperative to progress continually, there are certain things that should not change. This is the lesson we learned in the previous parashah, Matot.3 These basic constants—our fundamental beliefs and our resistance to evil—are the bedrock of our spiritual lives, and give us the stability on which we can base our continuous ascent. In particular, we can survive our falls when we realize that they are all orchestrated by Divine providence: we fall specifically in those areas of life where God sees we need to ascend; the rest of our life remains intact, providing the framework we need to put ourselves back together.

1. Numbers 33:5-7. 2. To borrow a metaphor from physics, constant velocity is also a constant: there must be acceleration, as well. And the rate of acceleration must also increase, or it, too, becomes a constant. And so on. 3. This is one of the inner reasons why, in most years, these two parashiot are read together.

206

Overview of MASEI

T 

hese lessons were particularly pertinent when the Jews were about to enter the Promised Land. The safe and sequestered life of the desert, of seclusion in a totally spiritual environment, naturally encourages spiritual growth. Of course, it is possible to stagnate in a spiritual environment as well, but the main challenge to remaining spiritually alive is in the settled land of mundane, material living. It is therefore fitting to make this point just as our sights become focused on working the land across the Jordan River, so that we remember throughout our mundane lives to strive and progress constantly toward ever higher levels of Divine consciousness. By ascending the ladder of spiritual growth ourselves and helping others make the same climb, we actualize the lessons we learned in the desert and successfully meet the great challenge of making the world into God’s home.4

4. Likutei Torah 3:88c; Sichot Kodesh 5732, vol. 2, pp. 431-434; Sichot Kodesh 5740, vol. 3, pp. 626-627; Sichot Kodesh 5741, vol. 4, pp. 268-272; Hitva’aduyot 5742, vol. 4, p. 1908; Likutei Sichot, vol. 18, pp. 382-383, vol. 23, pp. 224-228. vol. 28, pp. 282-284, etc.

207

‫מסעי‬  ONKELOS  ‫ א ּ ֵלין ַמ ְּטלָ נֵי ְבנֵי יִ ְשׂרָ ֵאל ִּדי‬ ִ 33:1 ‫נְ פָ קוּ ֵמ ַא ְר ָעא ְד ִמ ְצרַ יִ ם ְל ֵחילֵ יהוֹן‬ ‫  וּ ְכ ַתב‬2 :‫ֹשה וְ ַאהֲ רֹן‬ ֶ ׁ ‫ִּבידָ א ְדמ‬ ‫ֹשה יָת ַמ ְּפקָ נֵיהוֹן ְל ַמ ְּטלָ נֵיהוֹן‬ ֶ ׁ‫מ‬ ‫ימרָ א דַ י ָי וְ ִא ּ ֵלין ַמ ְּטלָ נֵיהוֹן‬ ְ ‫ַעל ֵמ‬ :‫ְל ַמ ְּפקָ נֵיהוֹן‬

First (Fourth) Reading

‫ אּלֶה ַמ ְסעֵ ֣י ְב ֵנֽי־ ִי ְׂש ָר ֵ֗אל אֲ ֶׁש֥ר ָי ְֽצ ֛אּו מֵ ֶא ֶ֥רץ ִמ ְצ ַ ֖ריִ ם‬ ֵ֜ 33:1 ‫ׁשה ֶאת־‬ ֶ ֜ ֹ‫  ַוּי ְִכ ֨ ֹּתב מ‬2 :‫ׁשה וְ ַ ֽאהֲ ֽ ֹרן‬ ֖ ֶ ֹ‫לְ ִצ ְבאֹ ָת֑ם ְּביַד־מ‬ ‫יהם‬ ֖ ֶ ֵ‫ל־ּפ֣י יְהוָֹ ֑ה וְ ֵאּ֥לֶ ה ַמ ְסע‬ ִ ַ‫יהם ע‬ ֖ ֶ ֵ‫יה֛ם לְ ַמ ְסע‬ ֶ ‫מֹוצ ֵא‬ ָֽ :‫יהם‬ ֽ ֶ ‫מֹוצ ֵא‬ ֽ ָ ְ‫ל‬  RASHI 

‫הוצֵ א‬ ֹ ‫עוד‬ ֹ ‫ ְו‬.‫ארן‬ ָ ‫ש ִהיא ְּב ִמ ְד ּ ַבר ּ ָפ‬ ֶ ׁ ,‫ לָ ַמ ְד ּ ָת‬,"‫וַ ּיַחֲ נ ּו ְּב ִר ְת ָמה‬

‫יע‬ ַ ‫הו ִד‬ ֹ ְ‫עות ַה ּ ָללוּ? ל‬ ֹ ‫ לָ ּ ָמה נִ ְכ ְּתב ּו ַה ּ ַמ ּ ָס‬.‫ א ּלֶה ַמ ְסעֵ י‬1 ֵ

‫יתת ַאהֲ רֹן — ֵמהֹר‬ ַ ‫ש ָהי ּו לְ ַא ַחר ִמ‬ ֶ ׁ ‫עות‬ ֹ ‫מונָה ַמ ּ ָס‬ ֹ ‫שם ׁ ְש‬ ָ ּׁ ‫ִמ‬

‫ֵיהם לְ ַטלְ ְטלָ ם‬ ֶ ‫ש ָּגזַר ֲעל‬ ֶ ׁ ‫ש ַאף ַעל ּ ִפי‬ ֶ ׁ ,‫קום‬ ֹ ‫של ָמ‬ ֶ ׁ ‫חֲ ָס ָדיו‬

‫ש ּ ָכל‬ ֶ ׁ ,‫ נִ ְמצָ א‬,‫מו ָאב ִּב ׁ ְשנַ ת ָה ַא ְר ּ ָב ִעים‬ ֹ ‫בות‬ ֹ ‫ָה ָהר ַעד ַע ְר‬

‫ש ָהי ּו נ ִָעים ו ְּמטֻ לְ ָטלִ ים‬ ֶ ׁ ‫ֹאמר‬ ַ ‫ לֹא ת‬,‫יעם ּ ַב ּ ִמ ְד ּ ָבר‬ ָ ִ‫ְולַ הֲ נ‬

.‫עות‬ ֹ ‫שנָה לֹא נ ְָסע ּו ֶא ּ ָלא עֶ ְׂש ִרים ַמ ּ ָס‬ ָ ׁ ‫ּשל ׁ ִֹשים‬ ְ ׁ ‫מונֶה ו‬ ֹ ‫ׁ ְש‬

,‫ּחה‬ ָ ‫שנָה ְולֹא ָהיְ ָתה לָ ֶהם ְמנו‬ ָ ׁ ‫ִמ ּ ַמ ּ ָסע לְ ַמ ּ ָסע ּ ָכל ַא ְר ּ ָב ִעים‬

‫ּמא ָּד ַר ׁש‬ ָ ‫ ְו ַר ִּבי ַתנְ חו‬.‫שן‬ ָ ׁ ‫ֹשה ַה ַּד ְר‬ ֶ ׁ ‫של ַר ִּבי מ‬ ֶ ׁ ‫דו‬ ֹ ‫יסו‬ ֹ ‫זֶה ִמ‬ ְ ‫יכו‬ ֹ ִ‫הול‬ ֹ ‫חולֶה ְו‬ ֹ ‫נו‬ ֹ ‫ש ָהיָה ְב‬ ֶ ׁ ‫של לְ ֶמלֶך‬ ָ ׁ ‫ ָמ‬:‫שה ַאחֶ ֶרת‬ ָ ׁ ‫ּב ֹו ְּד ָר‬

‫עות; צֵ א ֵמ ֶהם‬ ֹ ‫ּש ּ ַתיִ ם ַמ ּ ָס‬ ְ ׁ ‫שהֲ ֵרי ֵאין ּ ָכאן ֶא ּ ָלא ַא ְר ּ ָב ִעים ו‬ ֶׁ

‫ ִה ְת ִחיל ָא ִביו‬,‫חוזְ ִרין‬ ֹ ‫ש ָהי ּו‬ ֶ ׁ ‫ ּ ֵכיוָ ן‬,‫תו‬ ֹ ‫או‬ ֹ ‫חוק לְ ַר ּ ְפ‬ ֹ ‫קום ָר‬ ֹ ‫לְ ָמ‬

‫שם נִ ׁ ְש ּ ַת ּ ְלח ּו‬ ָ ּׁ ‫ש ּ ִמ‬ ֶ ׁ ,‫ש ּ ָבא ּו לְ ִר ְת ָמה‬ ֶ ׁ ‫ש ּנ ְָסע ּו ֵמ ַר ְע ְמסֵ ס ַעד‬ ֶ ּׁ ‫ִמ‬

,ּ‫ ּ ָכאן הו ַּק ְרנו‬,ּ‫ָשנְ נו‬ ַ ׁ ‫"כאן י‬ ָ ּ :‫לו‬ ֹ ‫ ָא ַמר‬.‫עות‬ ֹ ‫מונֶה ּ ָכל ַה ּ ַמ ּ ָס‬ ֹ ָ :"'ּ‫ֹאשך ְוכו‬ ֶ ׁ ‫ש ׁ ְש ּ ָת ֶאת ר‬ ַ ׁ ‫ּ ָכאן ָח‬

'‫גו‬ ֹ ‫רות ְו‬ ֹ ֵ‫"ו ַא ַחר נ ְָסע ּו ָה ָעם ֵמחֲ צ‬ ְ :‫ש ּנֶאֱ ַמר‬ ֶ ׁ ,‫ַה ְמ ַר ְּגלִ ים‬ 1 ‫ "וַ ִ ּי ְסע ּו ֵמחֲ צֵ רֹת‬:‫או ֵמר‬ ֹ ‫ ְוכָ אן הוּא‬, "'‫גו‬ ֹ ‫ָשים ְו‬ ִ ׁ ‫ׁ ְשלַ ח לְ ָך אֲ נ‬

,‫אש ֹונָה ק ֶֹדם ְּגז ֵָרה‬ ׁ ‫שנָה ִר‬ ָ ׁ ‫ש ּ ֻכ ּ ָלם ָהי ּו ְּב‬ ֶ ׁ ,‫שר‬ ָׂ ‫ַא ְר ּ ָב ָעה ָע‬

.‫ ב‬,‫ טז – יג‬,‫במדבר יב‬ .1

 CHASIDIC INSIGHTS  1 These are the journeys: The Ba’al Shem Tov taught that these forty-two journeys are also the forty-two spiritual journeys we make throughout our life. We begin from birth, and the nation’s exodus from Egypt is both its own birth as a nation and an allegory for every individual birth, the liberation of the fetus from the confines of the womb into the freedom of the outside world where it can develop and become independent. The final journey is to the spiritual Promised Land, the afterlife that awaits us after death.

2 This is the land which shall fall to you as an inheritance: Allegorically, the Land of Israel represents the physical world in general; the fact that we are obligated to perform certain commandments only within its borders alludes to the fact that we can only perform God’s commandments and elevate material reality while our souls are in this world, that is, during our physical lifetime. This opportunity does not exist before the soul descends into the body and after it leaves it, even though the soul is alive before birth and lives on after death.

Although some of the intervening journeys in the Israelite’s trek through the desert were accompanied by setbacks, in their spiritual origin and in the way they are meant to be reflected in our lives they are all holy and positive. If we choose properly between good and evil, we will live out these phases of life in the way God intended; if, like the generation of the desert, we make some wrong choices, they will have to be expressed as setbacks.3

By delineating the boundaries of the Land of Israel— allegorically, demarcating the sphere within which we can perform God’s commandments and elevate the material world—the Torah underscores the value we should attach to this opportunity, which we are granted only during our lives on earth.

Even though we can always transform the setbacks we have suffered in our lives into positive, growth experiences, it is still better not to have to fall back on this. With regard to our future journeys, let us try to always choose to live them out in positive, holy ways.4

Relative to the beatific existence the soul enjoys in its celestial abode before birth, the difficult and challenging life it must lead in this world seems indeed to be a “fall” from a former height. But by utilizing all our powers to capitalize on the unique opportunity that is ours only in this world, we not only help God achieve His purpose in creation and fulfill the purpose of our existence, but also vastly enhance our ability to absorb the Divine revelations that await us in the afterlife.5

3. See above, on 11:34; Degel Machaneh Ephraim, Masei (80a) citing Brit Menuchah; Sichot Kodesh 5719, p. 208; Or HaTorah, Masei, p. 1352; Sefer HaSichot 5749, vol. 2, p. 528. 4. Likutei Sichot, vol. 4, p. 1083. 5. Likutei Sichot, vol. 13, pp. 126-127; Tanya, chapter 37 (48b), Likutei Torah 3:42b, etc.

208

Numbers 33:1-2

Masei

Synopsis of the Exodus 33:1 The Torah continues to chronicle the preparations for the people’s entry into the Land of Israel. Now that the people have reached their final stop on their trek through the desert and are poised to enter the Promised Land, the narrative summarizes this chapter of their history by briefly reviewing the 42 stations on the journey. These are the journeys of the Israelites who left Egypt, organized by tribal troops,1 under the leadership of Moses and Aaron. 2 Moses recorded their starting points for their journeys according to the word of God, and these were their journeys with their starting points (See Figure 1).2

Figure 1: The Forty-Nine Journeys 1. Exodus 12:51. 2. There are 41 starting points; the 42nd location being the final destination, the plains of Moab.

208

‫‪Second (Fourth) Reading‬‬

‫מסעי‬

‫אׁשֹון ַ ּֽבחֲ ִמ ָּׁש֥ה עָ ָׂש֛ר יֹ֖ום‬ ‫‪ַ  3‬וּי ְִסע֤ ּו ֵ ֽמ ַר ְע ְמסֵ ֙ס ּבַ ֣ ֹח ֶדׁש ָ ֽה ִר ֔‬ ‫לַ ֣ ֹח ֶדׁש ָ ֽה ִראׁש֑ ֹון ִמ ָ ּֽמחֳ ַ ֣רת הַ ֗ ֶּפסַ ח ָי ְֽצ ֤אּו ְב ֵנֽי־יִ ְׂש ָר ֵאל֙ ְּב ָי ֣ד‬ ‫ׁשר‬ ‫ ּומ ְצ ַ ֣ריִם ְמ ַק ְּב ִ ֗רים ֵאת ֩ אֲ ֨ ֶ‬ ‫ל־מ ְצ ָ ֽריִם‪ִ 4 :‬‬ ‫ָר ָ֔מה לְ עֵ ֵינ֖י ּכָ ִ‬ ‫יהם עָ ָׂש֥ה יְ הוָֹ ֖ה‬ ‫אֹלהֵ ֔ ֶ‬ ‫ל־ּבכ֑ ֹור ּובֵ ֣‬ ‫ִהּכָ ֧ה יְהוָֹ ֛ה ּבָ ֶ ֖הם ּכָ ְ‬ ‫ִׂש ָר ֵ ֖אל ֵ ֽמ ַר ְע ְמ ֵס֑ס ַ ֽו ַּיֽחֲ נּ֖ו ְּבסֻ ֽ ֹּכת‪:‬‬ ‫ְׁשפָ ִ ֽטים‪ַ  5 :‬וּי ְִסע֥ ּו ְב ֵנֽי־י ְ‬ ‫ׁשר ִּב ְק ֵצ֥ה הַ ִּמ ְד ָ ּֽבר‪:‬‬ ‫‪ַ  6‬וּי ְִסע֖ ּו ִמּסֻ ֑ ֹּכת ַו ַּיֽחֲ נּ֣ו ְב ֵא ָ֔תם אֲ ֶ ֖‬ ‫ל־ּפנֵ ֖י ַּב֣עַ ל‬ ‫ירֹת אֲ ֶׁש֥ר עַ ְ‬ ‫ל־ּפ֣י ַ ֽה ִח ֔‬ ‫‪ַ  7‬וּי ְִסעּו֙ ֵ ֽמ ֵא ָ֔תם ַו ֨ ָּיׁשָ ב֙ עַ ִ‬ ‫ירת ַו ַּיֽעַ ְב ֥רּו‬ ‫ְצפ֑ ֹון ַ ֽו ַּיֽחֲ נּ֖ו לִ ְפנֵ ֥י ִמגְ ּֽדֹל‪ַ  8 :‬וּי ְִסעּו֙ ִמ ְּפנֵ ֣י ַ ֽה ִח ֔ ֹ‬ ‫ְבתֹוְך־הַ ָּי֖ם הַ ִּמ ְד ָּב ָ֑רה ַו ֨ ֵּילְ ֜כּו ֶ ּ֣ד ֶרְך ְׁשל֤ ׁשֶ ת י ִָמי ֙ם ְּב ִמ ְד ַּב֣ר‬ ‫ֵא ָ֔תם ַ ֽו ַּיֽחֲ נּ֖ו ְּב ָמ ָ ֽרה‪ַ  9 :‬וּי ְִסעּו֙ ִמ ָּמ ָ ֔רה ַוּי ֖ ָֹבאּו ֵא ִיל ָ֑מה‬ ‫מיִם וְ ִׁש ְב ִע֥ים ְּת ָמ ִ ֖רים ַ ֽו ַּיֽחֲ נּו־‬ ‫ילם ְׁש ֵּ֨תים עֶ ְׂש ֵ ֜רה עֵ י ֹ ֥נת ַ ֛‬ ‫ּ֠ו ְב ֵא ִ֠‬

‫ר־סין ַ ֽו ַּיֽחֲ נּ֖ו ְּב ָד ְפ ָ ֽקה‪ַ  13 :‬וּי ְִסע֖ ּו ִמ ָּד ְפ ָ ֑קה ַ ֽו ַּיֽחֲ נּ֖ו‬ ‫ִמ ִּמ ְדּבַ ִ ֑‬ ‫ֹלא־היָה ָׁש֥ם‬ ‫ָ֨‬ ‫ידם וְ‬ ‫ְּב ָא ֽלּוׁש‪ַ  14 :‬וּי ְִסע֖ ּו מֵ ָאל֑ ּוׁש ַ ֽו ַּיֽחֲ נּו֙ ִּב ְר ִפ ִ ֔‬ ‫ידם ַ ֽו ַּיֽחֲ נּ֖ו ְּב ִמ ְד ַּב֥ר ִס ָינֽי‪:‬‬ ‫מיִם לָ ָע֖ם לִ ְׁש ּֽתֹות‪ַ  15 :‬וּי ְִסע֖ ּו ֵ ֽמ ְר ִפ ִ ֑‬ ‫ַ֛‬ ‫‪ַ  16‬וּי ְִסע֖ ּו ִמ ִּמ ְד ַּב֣ר ִסינָ ֑י ַ ֽו ַּיֽחֲ נּ֖ו ְּב ִק ְב ֥רֹת ַ ֽה ַ ּֽתאֲ ָוֽה‪ 17 :‬וַּיִ ְסע֖ ּו‬ ‫ִמ ִּק ְב ֣רֹת ַ ֽה ַ ּֽתאֲ וָ ֑ה ַ ֽו ַּיֽחֲ נּ֖ו ַ ּֽבחֲ צֵ ֽרֹת‪ַ  18 :‬וּי ְִסע֖ ּו ֵ ֽמחֲ צֵ ֑ ֹרת ַ ֽו ַּיֽחֲ נּ֖ו‬ ‫ְּב ִר ְת ָ ֽמה‪ַ  19 :‬וּי ְִסע֖ ּו ֵ ֽמ ִר ְת ָמ֑ה ַ ֽו ַּיֽחֲ נּ֖ו ְּב ִר ֥ ֹּמן ָ ּֽפ ֶרץ‪ 20 :‬וַּיִ ְסע֖ ּו‬ ‫מֵ ִר ֣ ֹּמן ָּפ ֶ֑רץ ַ ֽו ַּיֽחֲ נּ֖ו ְּבלִ ְב ָנֽה‪ַ  21 :‬וּי ְִסע֖ ּו ִמּלִ ְבנָ ֑ה ַ ֽו ַּיֽחֲ נּ֖ו ְּב ִר ָ ּֽסה‪:‬‬ ‫‪ַ  22‬וּי ְִסע֖ ּו ֵ ֽמ ִר ָּס֑ה ַ ֽו ַּיֽחֲ נּ֖ו ִּב ְקהֵ ָ ֽל ָתה‪ 23 :‬וַּיִ ְסע֖ ּו ִמ ְּקהֵ לָ ָ֑תה‬ ‫ר־ׁש֑פֶ ר ַ ֽו ַּיֽחֲ נּ֖ו ַ ּֽבחֲ ָר ָ ֽדה‪:‬‬ ‫ר־ׁשפֶ ר‪ַ  24 :‬וּי ְִסע֖ ּו ֵ ֽמהַ ָ‬ ‫ַ ֽו ַּיֽחֲ נּ֖ו ְּבהַ ָ ֽ‬ ‫‪ַ  25‬וּי ְִסע֖ ּו ֵ ֽמחֲ ָר ָ ֑דה ַ ֽו ַּיֽחֲ נּ֖ו ְּב ַמ ְקהֵ ֹֽלת‪ 26 :‬וַּיִ ְסע֖ ּו ִמ ַּמ ְקהֵ ֹ֑לת‬

‫קַ ְד ָמ ָאה ִמ ּ ָב ַתר ִּפ ְס ָחא נְ פָ קוּ ְבנֵי‬ ‫יִ ְשׂרָ ֵאל ְּברֵ ׁיש ְּגלֵ י ְל ֵעינֵי ּ ָכל‬ ‫ִמ ְצרָ ֵאי‪  4 :‬וּ ִמ ְצרָ ֵאי ְמקַ ְּב ִרין יָת ִּדי‬ ‫ְק ַטל יְ ָי ְּבהוֹן ּ ָכל ּ ֻב ְכרָ א וּ ְב ַטעֲ ו ְַתהוֹן‬ ‫עֲ בַ ד יְ ָי ִּדינִ ין‪  5 :‬וּ נְ ָטלוּ ְבנֵי יִ ְשׂרָ ֵאל‬ ‫ֵמרַ ְע ְמסֵ ס וּ ׁ ְשר ֹו ְּבסֻ ּכֹת‪  6 :‬וּ נְ ָטלוּ‬ ‫ִמ ּ ֻס ּכֹת וּ ׁ ְשר ֹו ְב ֵא ָתם ִּדי ִּב ְס ַטר‬ ‫ַמ ְד ְּברָ א‪  7 :‬וּ נְ ָטלוּ ֵמ ֵא ָתם וְ ָתב ַעל‬ ‫ּפוּ ם ִחירָ ָתא ִּדי קֳ דָ ם ְּב ֵעל ְצפוֹן‬ ‫וּ ׁ ְשר ֹו קֳ דָ ם ִמגְ ּדֹל‪  8 :‬וּ נְ ָטלוּ ִמן ּפוּ ם‬ ‫ִחירָ ָתא וַעֲ בָ רוּ ְבג ֹו י ּ ַָמא ְל ַמ ְד ְּברָ א‬ ‫וַאֲ זָלוּ ַמהֲ לַ ְך ְּתלָ ָתא יו ִֹמין ְּב ַמ ְד ְּברָ א‬ ‫ְד ֵא ָתם וּ ׁ ְשר ֹו ְּב ָמרָ ה‪  9 :‬וּ נְ ָטלוּ ִמ ּ ָמרָ ה‬ ‫ילם ְּתרֵ י עֲ ַשׂר‬ ‫ילם וּ ְב ֵא ִ‬ ‫וַאֲ ת ֹו ְל ֵא ִ‬ ‫ַמ ּבוּ ִעין ְּד ַמ ִּיין וְ ׁ ַש ְב ִעין ִּד ְק ִלין וּ ׁ ְשר ֹו‬

‫וּ ׁ ְשר ֹו ְּב ַמ ְד ְּברָ א ְד ִסין‪  12 :‬וּ נְ ָטלוּ‬ ‫ְד ִסין‬

‫ִמ ּ ַמ ְד ְּברָ א‬

‫וּ ׁ ְשר ֹו‬

‫ְּבדָ ְפקָ ה‪:‬‬

‫‪  13‬וּ נְ ָטלוּ ִמ ּ ָד ְפקָ ה וּ ׁ ְשר ֹו ְּב ָאלוּ ׁש‪:‬‬ ‫ידים‬ ‫‪  14‬וּ נְ ָטלוּ ֵמ ָאלוּ ׁש וּ ׁ ְשר ֹו ִּב ְר ִפ ִ‬ ‫וְ לָ א הֲ וָה ַת ּ ָמן ַמ ּיָא ְל ַע ּ ָמא ְל ִמ ׁ ְש ּ ֵתי‪:‬‬ ‫ידם וּ ׁ ְשר ֹו ְּב ַמ ְד ְּברָ א‬ ‫‪  15‬וּ נְ ָטלוּ ֵמ ְר ִפ ִ‬ ‫ְד ִסינָי‪  16 :‬וּ נְ ָטלוּ ִמ ּ ַמ ְד ְּברָ א ְד ִסינָי‬ ‫וּ ׁ ְשר ֹו ְּב ִק ְברֵ י ִד ְמ ׁ ַשאֲ לֵ י‪  17 :‬וּ נְ ָטלוּ‬ ‫ִמ ִּק ְברֵ י ִד ְמ ׁ ַשאֲ לֵ י וּ ׁ ְשר ֹו ּ ַבחֲ ֵצרֹת‪:‬‬ ‫‪  18‬וּ נְ ָטלוּ ֵמחֲ ֵצרֹת וּ ׁ ְשר ֹו ְּב ִר ְת ָמה‪:‬‬ ‫‪  19‬וּ נְ ָטלוּ ֵמ ִר ְת ָמה וּ ׁ ְשר ֹו ְּב ִר ּמֹן‬ ‫ּ ָפרֶ ץ‪  20 :‬וּ נְ ָטלוּ ֵמ ִר ּמֹן ּ ָפרֶ ץ וּ ׁ ְשר ֹו‬ ‫ְּב ִל ְבנָה‪  21 :‬וּ נְ ָטלוּ ִמ ִּל ְבנָה וּ ׁ ְשר ֹו‬ ‫ְּב ִר ּ ָסה‪  22 :‬וּ נְ ָטלוּ‬ ‫ִּב ְק ֵהלָ ָתה‪:‬‬

‫ֵמ ִר ּ ָסה וּ ׁ ְשר ֹו‬

‫‪  23‬וּ נְ ָטלוּ‬

‫ִמ ְּק ֵהלָ ָתה‬

‫וּ ׁ ְשר ֹו ְּבטוּ רָ א ְד ׁ ָשפֶ ר‪  24 :‬וּ נְ ָטלוּ‬ ‫ִמ ּטוּ רָ א‬

‫ְד ׁ ָשפֶ ר‬

‫וּ ׁ ְשר ֹו‬

‫ּ ַבחֲ רָ דָ ה‪:‬‬

‫‪  25‬וּ נְ ָטלוּ ֵמחֲ רָ דָ ה וּ ׁ ְשר ֹו ְּב ַמ ְק ֵהלֹת‪:‬‬ ‫‪  26‬וּ נְ ָטלוּ ִמ ּ ַמ ְק ֵהלֹת וּ ׁ ְשר ֹו ְּב ָת ַחת‪:‬‬

‫ַ ֽו ַּיֽחֲ נּ֖ו ְּב ָ ֽת ַחת‪:‬‬ ‫‪ RASHI ‬‬ ‫‪ 4‬ו ִּמצְ ַריִ ם ְמ ַק ְּב ִרים‪ְ .‬טרו ִּדים ְּב ֶא ְבלָ ם‪ 18 :‬וַ ּיַחֲ נ ּו ְּב ִר ְת ָמה‪.‬‬ ‫"מה ִ ּי ּ ֵתן לְ ָך‬ ‫ש ּנֶאֱ ַמר‪ַ :‬‬ ‫של ְמ ַר ְּגלִ ים‪ֶ ׁ ,‬‬ ‫שם לָ ׁש ֹון ָה ָרע ׁ ֶ‬ ‫ַעל ׁ ֵ‬

‫‪209‬‬

‫ְּב ַח ְמ ׁ ָשא ַע ְשׂרָ א יו ָֹמא ְלי ְַר ָחא‬

‫י ּ ַָמא ְדסוּ ף‪  11 :‬וּ נְ ָטלוּ ִמ ּי ּ ַָמא ְדסוּ ף‬

‫ר־סין‪ 12 :‬וַּיִ ְסע֖ ּו‬ ‫שני ‪ַ  11‬וּי ְִסע֖ ּו ִמּיַם־ס֑ ּוף ַ ֽו ַּיֽחֲ נּ֖ו ְּב ִמ ְדּבַ ִ ֽ‬

‫‪ .2‬תהלים קכ‪ ,‬ג־ד‪.‬‬

‫‪  3‬וּ נְ ָטלוּ ֵמרַ ְע ְמסֵ ס ְּבי ְַר ָחא קַ ְד ָמ ָאה‬

‫ילם וּ ׁ ְשר ֹו ַעל‬ ‫ַת ּ ָמן‪  10 :‬וּ נְ ָטלוּ ֵמ ֵא ִ‬

‫ַם־סּוף‪:‬‬ ‫ׁשם‪ַ  10 :‬וּי ְִסע֖ ּו ֵ ֽמ ֵא ִיל֑ם ַ ֽו ַּיֽחֲ נּ֖ו עַ ל־י ֽ‬ ‫ָֽ‬ ‫‪‬‬

‫‪ ONKELOS ‬‬

‫ו ַּמה ּי ִֹסיף לָ ְך‪ ,‬לָ ׁש ֹון ְר ִמ ּיָה‪ִ ,‬ח ֵּצי גִ ּב ֹור ׁ ְשנוּנִ ים ִעם ַּגחֲ לֵי‬

‫ְר ָת ִמים"‪:2‬‬

Numbers 33:3-26

Masei

3 They journeyed from Raamses6 in Nisan, the first month, specifically, on the 15th day of the first month; on the day following the Passover sacrifice, the Israelites left triumphantly7 in full view of all the Egyptians. 4 And the Egyptians were busy burying their dead, because God had struck down their firstborn,8 and He also destroyed their deities.9 5 The Israelites journeyed from Raamses and camped at Sukot.10 6 They journeyed from Sukot and camped at Eitam, at the edge of the desert.11 7 They journeyed from Eitam and returned to Pi Hachirot, which faces Ba’al Tzefon, and camped before Migdol.12 8 They journeyed from Penei Hachirot (an alternative name for Pi Hachirot) and crossed in the midst of the sea to the desert.13 They walked for three days in the desert of Eitam and camped at Marah.14 9 They journeyed from Marah and arrived at Elim, and at Elim there were 12 springs of water and 70 palm trees, and they camped there.15 10 They journeyed from Elim and camped by the Sea of Reeds.16  Second Reading 11 They journeyed from the Sea of Reeds and camped in the Sin

desert.17

12 They journeyed from the Sin desert and camped at Dafkah.18 13 They journeyed from Dafkah and camped at Alush.19 14 They journeyed from Alush and camped at Refidim, but there was no water for the people to drink there.20 15 They journeyed from Refidim and camped in the Sinai desert.21 16 They journeyed from the Sinai desert22 and camped at Kivrot Hata’avah.23 17 They journeyed from Kivrot Hata’avah and camped at Chatzerot.24 18 They journeyed from Chatzerot and camped at Ritmah.25 The word ritmah means “slander”; this place was so named because it was here that the spies slandered the Land of Israel. 19 They journeyed from Ritmah and camped at Rimon Peretz.26 20 They journeyed from Rimon Peretz and camped at Livnah. 21 They journeyed from Livnah and camped at Risah. 22 They journeyed from Risah and camped at Kehelatah. 23 They journeyed from Kehelatah and camped at Mount Shefer. 24 They journeyed from Mount Shefer and camped at Charadah. 25 They journeyed from Charadah and camped at Makhelot. 26 They journeyed from Makhelot and camped at Tachat. 6. Exodus 12:37. 7. Ibid. 14:8. 8. Ibid. 12:29. 9. Ibid. 12:12. 10. Ibid. 12:37. 11. Ibid. 13:20. 12. Ibid. 14:2. 13. Ibid. 14:22. 14. Ibid. 15:22-23. 15. Ibid. 15:27. 16. This station is not mentioned in Exodus. 17. Exodus 16:1. 18. This station is not mentioned in Exodus. 19. This station is not mentioned by name in Exodus, but the events chronicled in Exodus 16 occurred there. 20. Exodus 17:1. 21. Ibid. 19:1-2. 22. Above, 10:33. 23. Above, 11:1-34; the name is not given until v. 34. 24. Above, 11:35. 25. Above, 12:16. This station is not mentioned by name but referred to as a locale in the Paran desert. 26. This and the following 16 stations are not mentioned explicitly in the historical chronicle (see above, on 20:1).

209

‫‪Second (Fourth) Reading‬‬

‫מסעי‬

‫‪ַ  27‬וּי ְִסע֖ ּו ִמ ָּת ַ֑חת ַ ֽו ַּיֽחֲ נּ֖ו ְּב ָ ֽת ַרח‪ַ  28 :‬וּי ְִסע֖ ּו ִמ ָּת ַ֑רח ַ ֽו ַּיֽחֲ נּ֖ו‬ ‫ְּב ִמ ְת ָ ֽקה‪ַ  29 :‬וּי ְִסע֖ ּו ִמ ִּמ ְת ָ ֑קה ַ ֽו ַּיֽחֲ נּ֖ו ְּב ַח ְׁשמֹ ָנֽה‪ 30 :‬וַּיִ ְסע֖ ּו‬ ‫ֵ ֽמ ַח ְׁשמֹ נָ ֑ה ַ ֽו ַּיֽחֲ נּ֖ו ְּב ֽ ֹמסֵ ֽרֹות‪ַ  31 :‬וּי ְִסע֖ ּו ִמ ֽ ֹּמסֵ ֑רֹות ַ ֽו ַּיֽחֲ נּ֖ו ִּב ְבנֵ ֥י‬ ‫ַיֽע ָ ֲֽקן‪ַ  32 :‬וּי ְִסע֖ ּו ִמ ְּבנֵ ֣י ַיֽע ָ ֲ֑קן ַ ֽו ַּיֽחֲ נּ֖ו ְּב ֥ ֹחר הַ ּגִ ְד ָּגֽד‪ 33 :‬וַּיִ ְסע֖ ּו‬ ‫מֵ ֣ ֹחר הַ ּגִ ְדּגָ ֑ד ַ ֽו ַּיֽחֲ נּ֖ו ְּבי ְָט ָ ֽב ָתה‪ַ  34 :‬וּי ְִסע֖ ּו ִמּי ְָט ָב ָ֑תה ַ ֽו ַּיֽחֲ נּ֖ו‬ ‫ְּבעַ ְבר ָֹנֽה‪ַ  35 :‬וּי ְִסע֖ ּו ֵ ֽמעַ ְברֹנָ ֑ה ַ ֽו ַּיֽחֲ נּ֖ו ְּבעֶ ְצ ֥יֹן ָּגֽבֶ ר‪ 36 :‬וַּיִ ְסע֖ ּו‬ ‫ר־צן ִ ֥הוא ָק ֵ ֽדׁש‪ 37 :‬וַּיִ ְסע֖ ּו ִמ ָּק ֵדׁ֑ש‬ ‫ֵ ֽמעֶ ְצ ֣יֹן ּגָ ֑בֶ ר ַו ַּיֽחֲ נּ֥ו ְב ִמ ְדּבַ ִ ֖‬ ‫ַ ֽו ַּיֽחֲ נּו֙ ְּב ֣ ֹהר הָ ֔ ָהר ִּב ְק ֵצ֖ה ֶא ֶ֥רץ אֱ ֽדֹום‪ַ  38 :‬ו ַּי֩עַ ֩ל ַ ֽאהֲ ֨ ֹרן הַ ּכֹ ֜ ֵהן‬ ‫ְהוֹ֖ה ַו ָּי ָ֣מת ָׁש֑ם ִּב ְׁשנַ ֣ת ָ ֽה ַא ְרּבָ ִ֗עים‬ ‫ל־ּפ֥י י ָ‬ ‫ל־הר הָ ָה֛ר עַ ִ‬ ‫ֶא ֥ ֹ‬ ‫יׁשי‬ ‫ִׂש ָר ֵאל֙ מֵ ֶא ֶ֣רץ ִמ ְצ ַ ֔ריִם ּבַ ֥ ֹח ֶדׁש ַ ֽהחֲ ִמ ִ ֖‬ ‫לְ ֵצ֤את ְּב ֵנֽי־י ְ‬ ‫ּומ ַ ֖את ׁשָ נָ ֑ה‬ ‫ְּב ֶא ָח֥ד לַ ֽ ֹח ֶדׁש‪ 39 :‬וְ ַ ֽאהֲ ֔רֹן ּבֶ ן־ׁשָ ל֧ ׁש וְ עֶ ְׂש ִ ֛רים ְ‬ ‫ְּבמֹ ֖תֹו ְּב ֥ ֹהר הָ ָ ֽהר‪ :‬ס‬

‫‪ ONKELOS ‬‬ ‫‪  27‬וּ נְ ָטלוּ ִמ ּ ָת ַחת וּ ׁ ְשר ֹו ְּב ָתרַ ח‪:‬‬ ‫‪  28‬וּ נְ ָטלוּ ִמ ּ ָתרַ ח וּ ׁ ְשר ֹו ְּב ִמ ְתקָ ה‪:‬‬ ‫מנָה‪:‬‬ ‫‪  29‬וּ נְ ָטלוּ ִמ ִּמ ְתקָ ה וּ ׁ ְשר ֹו ְּב ַח ׁ ְש ֹ‬ ‫מנָה וּ ׁ ְשר ֹו ְּבמֹסֵ רוֹת‪:‬‬ ‫‪  30‬וּ נְ ָטלוּ ֵמ ַח ׁ ְש ֹ‬ ‫‪  31‬וּ נְ ָטלוּ ִמ ּמֹסֵ רוֹת וּ ׁ ְשר ֹו ִּב ְבנֵי‬ ‫יַעֲ קָ ן‪  32 :‬וּ נְ ָטלוּ ִמ ְּבנֵי יַעֲ קָ ן וּ ׁ ְשר ֹו‬ ‫ְּבחֹר ַה ִּג ְד ּ ָגד‪  33 :‬וּ נְ ָטלוּ ֵמחֹר ַה ִּג ְד ּ ָגד‬ ‫וּ ׁ ְשר ֹו ְּבי ְָטבָ ָתה‪  34 :‬וּ נְ ָטלוּ ִמ ּי ְָטבָ ָתה‬ ‫רנָה‬ ‫רנָה‪  35 :‬וּ נְ ָטלוּ ֵמ ַע ְב ֹ‬ ‫וּ ׁ ְשר ֹו ְּב ַע ְב ֹ‬ ‫וּ ׁ ְשר ֹו ְּבעֶ ְציֹן ּ ָגבֶ ר‪  36 :‬וּ נְ ָטלוּ ֵמעֶ ְציֹן‬ ‫ּ ָגבֶ ר וּ ׁ ְשר ֹו ְב ַמ ְד ְּברָ א ְד ִצן ִהיא ְרקָ ם‪:‬‬ ‫‪  37‬וּ נְ ָטלוּ ֵמ ְרקָ ם וּ ׁ ְשר ֹו ְּבהֹר טוּ רָ א‬ ‫ִּב ְסיָפֵ י ַא ְר ָעא דֶ אֱ דוֹם‪  38 :‬וּ ְסלֵ ק‬ ‫ימרָ א‬ ‫ַאהֲ רֹן ּ ַכהֲ נָא ְלהֹר טוּ רָ א ַעל ֵמ ְ‬ ‫דַ י ָי וּ ִמית ּ ַת ּ ָמן ִּב ׁ ְשנַת ַא ְר ְּב ִעין ְל ִמ ּ ַפק‬ ‫ְּבנֵי יִ ְשׂרָ ֵאל ֵמ ַא ְר ָעא ְד ִמ ְצרַ יִ ם‬ ‫יש ָאה ְּב ַחד ְלי ְַר ָחא‪:‬‬ ‫ְּבי ְַר ָחא חֲ ִמ ׁ ָ‬ ‫‪  39‬וְ ַאהֲ רֹן‬

‫ּ ַבר‬

‫ְמ ָאה‬

‫וְ עֶ ְשׂ ִרין‬

‫וּ ְתלַ ת ׁ ְשנִ ין ּ ַכד ִמית ְּבהֹר טוּ רָ א‪:‬‬ ‫ָאה ַמ ְל ּ ָכא דַ עֲ רָ ד‬ ‫‪  40‬וּ ׁ ְש ַמע ְּכנַעֲ נ ָ‬

‫ּוא־יׁש֥ב ּבַ ּנֶ ֖ גֶב ְּב ֶא ֶ֣רץ ְּכנָ ֑עַ ן‬ ‫ֵ‬ ‫מ ֶלְך ע ָ ֲ֔רד וְ ֽה‬ ‫ִׁש ַ֗מע ַ ֽה ְּכ ַ ֽנעֲנִ ֙י ֶ ֣‬ ‫‪ַ  40‬וּי ְ‬ ‫ְּב ֖ ֹבא ְּבנֵ ֥י ִי ְׂש ָר ֵ ֽאל‪ַ  41 :‬וּי ְִסע֖ ּו מֵ ֣ ֹהר הָ ָה֑ר ַ ֽו ַּיֽחֲ נּ֖ו ְּבצַ לְ מֹ ָנֽה‪:‬‬ ‫פּונן‪ַ  43 :‬וּי ְִסע֖ ּו ִמּפּו ֹ ֑נן ַ ֽו ַּיֽחֲ נּ֖ו‬ ‫‪ַ  42‬וּי ְִסע֖ ּו ִמּצַ לְ מֹ נָ ֑ה ַ ֽו ַּיֽחֲ נּ֖ו ְּב ֹֽ‬ ‫ְּבאֹ ֽ ֹבת‪ַ  44 :‬וּי ְִסע֖ ּו ֵ ֽמאֹ ֑ ֹבת ַ ֽו ַּיֽחֲ נּ֛ו ְּב ִע ֵּי ֥י ָ ֽהעֲבָ ִ ֖רים ִּבגְ ֥בּול‬ ‫יבן‬ ‫יבן ָּגֽד‪ 46 :‬וַּיִ ְסע֖ ּו ִמ ִּד ֣ ֹ‬ ‫מֹואב‪ַ  45 :‬וּי ְִסע֖ ּו ֵ ֽמ ִעּיִ ֑ים ַ ֽו ַּיֽחֲ נּ֖ו ְּב ִד ֥ ֹ‬ ‫ָֽ‬ ‫֑יְמה‬ ‫ּגָ ֑ד ַ ֽו ַּיֽחֲ נּ֖ו ְּבעַ לְ ֥ ֹמן ִּד ְבלָ ָ ֽתי ְָמה‪ַ  47 :‬וּי ְִסע֖ ּו ֵ ֽמעַ לְ ֣ ֹמן ִּד ְבלָ ָת ָ‬ ‫ַ ֽו ַּיֽחֲ נּ֛ו ְּבהָ ֵ ֥רי ָ ֽהעֲבָ ִ ֖רים לִ ְפנֵ ֥י נְ ֽבֹו‪ַ  48 :‬וּי ְִסע֖ ּו ֵ ֽמהָ ֵ ֣רי ָ ֽהעֲבָ ִ ֑רים‬ ‫מֹואב ַע֖ל י ְַר ֵ ּ֥דן י ְֵר ֽחֹו‪ַ  49 :‬ו ַּיֽחֲ נּ֤ו עַ ל־הַ ּי ְַר ֵּד ֙ן‬ ‫ָ֔‬ ‫ַ ֽו ַּיֽחֲ נּו֙ ְּב ַ ֽע ְר ֣ ֹבת‬ ‫מֹואב‪ :‬ס‬ ‫ִמ ֵּב֣ית הַ ְי ִׁש ֔ ֹמת ַע֖ד ָא ֵב֣ל הַ ִּׁש ִ ּ֑טים ְּב ַ ֽע ְר ֖ ֹבת ָ ֽ‬

‫ָתב ְּבדָ רו ָֹמא ְּב ַא ְר ָעא ִד ְכנ ַָען‬ ‫וְ הוּ א י ֵ‬ ‫יתי ְּבנֵי יִ ְשׂרָ ֵאל‪  41 :‬וּ נְ ָטלוּ ֵמהֹר‬ ‫ְּב ֵמ ֵ‬ ‫מנָה‪  42 :‬וּ נְ ָטלוּ‬ ‫טוּ רָ א וּ ׁ ְשר ֹו ְּב ַצ ְל ֹ‬ ‫מנָה וּ ׁ ְשר ֹו ְּבפוּ נֹן‪  43 :‬וּ נְ ָטלוּ‬ ‫ִמ ּ ַצ ְל ֹ‬ ‫אבֹת‪  44 :‬וּ נְ ָטלוּ‬ ‫ִמ ּפוּ נֹן וּ ׁ ְשר ֹו ְּב ֹ‬ ‫אבֹת וּ ׁ ְשר ֹו ִּב ְמגִ ּזַת עֲ בָ רָ ֵאי ִּב ְתחוּ ם‬ ‫ֵמ ֹ‬ ‫מו ָֹאב‪  45 :‬וּ נְ ָטלוּ ִמ ְּמגִ ּז ָָתא וּ ׁ ְשר ֹו‬ ‫ְּב ִדיבֹן ּ ָגד‪  46 :‬וּ נְ ָטלוּ ִמ ִּדיבֹן ּ ָגד‬ ‫וּ ׁ ְשר ֹו ְּב ַע ְלמֹן ִּד ְבלָ ָתיְ ָמה‪  47 :‬וּ נְ ָטלוּ‬ ‫ֵמ ַע ְלמֹן ִּד ְבלָ ָתיְ ָמה וּ ׁ ְשר ֹו ְּבטוּ רֵ י‬ ‫דַ עֲ בָ רָ ֵאי ִּדקֳ דָ ם נְ בוֹ‪  48 :‬וּ נְ ָטלוּ‬ ‫ישרַ ּיָא‬ ‫ִמ ּטוּ רֵ י דַ עֲ בָ רָ ֵאי וּ ׁ ְשר ֹו ְּב ֵמ ׁ ְ‬ ‫ְדמו ָֹאב ַעל י ְַר ְּדנָא ִדירֵ חוֹ‪  49 :‬וּ ׁ ְשר ֹו‬ ‫ישר‬ ‫ַעל י ְַר ְּדנָא ִמ ּ ֵבית יְ ׁ ִשימוֹת ַעד ֵמ ׁ ַ‬ ‫ישרַ ּיָא ְדמו ָֹאב‪:‬‬ ‫ׁ ִש ִּטין ְּב ֵמ ׁ ְ‬

‫‪ RASHI ‬‬ ‫יקה‪ 40 :‬וַ ִּי ׁ ְש ַמע ַה ְּכנַעֲ נִ י‪.‬‬ ‫ש ּ ֵמת ִּבנְ ׁ ִש ָ‬ ‫‪ 38‬על ּ ִפי ה'‪ְ .‬מלַ ּ ֵמד ׁ ֶ‬ ‫ַ‬ ‫ָ‬ ‫ש ִּנ ְס ּ ַת ּ ְלק ּו‬ ‫ּעה‪ֶ ׁ ,‬‬ ‫יתת ַאהֲ רֹן ִהיא ַה ּׁ ְשמו ָ‬ ‫ש ּ ִמ ַ‬ ‫ּ ָכאן לִ ּ ֶמ ְדך ׁ ֶ‬ ‫ש ִּנ ְּתנָה ְר ׁשוּת לְ ִה ּ ָלחֵ ם ְּביִ ְׂש ָר ֵאל‪,‬‬ ‫בוד ְוכַ ּ ָסבוּר ׁ ֶ‬ ‫ַענְ נֵי כָ ֹ‬ ‫בות‬ ‫‪ 44‬ב ִע ּיֵי הָ עֲ בָ ִרים‪ .‬לְ ׁש ֹון חֳ ָר ֹ‬ ‫ְּ‬ ‫לְ ִפיכָ ְך ָחזַר ו ְּכ ָתבָ ּה‪:‬‬

‫‪ 49‬מ ּ ֵבית ַהיְ ׁ ִשמֹת ַעד ָאבֵ ל ַה ּׁ ִש ִּטים‪ָ ּ .‬כאן לִ ּ ֶמ ְד ָך ׁ ִשעוּר‬ ‫ִ‬ ‫‪5‬‬ ‫ַמחֲ נֵה יִ ְׂש ָר ֵאל ׁ ְשנֵים ָע ָׂ‬ ‫שר ִמיל‪ְּ ,‬ד ָא ַמר ַר ּ ָבה ּ ַבר ּ ַבר ָחנָה ‪:‬‬ ‫יש ֹור‬ ‫ידי חֲ זִ י לִ י ַההוּא ַא ְת ָרא ְוכוּ'‪ָ :‬אבֵ ל ַה ּׁ ִש ִּטים‪ִ .‬מ ׁ‬ ‫לְ ִד ִ‬ ‫מו‪:‬‬ ‫"אבֵ ל" ׁ ְש ֹ‬ ‫של ׁ ִש ִּטים ָ‬ ‫ֶׁ‬

‫שמ ּו ֶאת יְ רו ׁ ָ‬ ‫ש ֶדה"‪ָׂ " ,3‬‬ ‫מו‪" :‬לְ ִעי ַה ּ ָׂ‬ ‫ְוגַ ּ ִלים‪ְּ ,‬כ ֹ‬ ‫ּשלַ יִ ם לְ ִע ִ ּיים"‪:4‬‬ ‫‪ .3‬מיכה א‪ ,‬ו‪ .4 .‬תהלים עט‪ ,‬א‪ .5 .‬עירובין נה‪ ,‬ב‪.‬‬

‫‪2449 to 2468),41 so, in the remaining 19 years (between 2469 and 2487), they camped‬‬ ‫‪at only 20 stations. They thus spent an average of a year at each of these stations.‬‬ ‫‪41. Above, on 19:1, from Rashi on Deuteronomy 1:46.‬‬

‫‪210‬‬

Numbers 33:27-49

Masei

27 They journeyed from Tachat and camped at Tarach. 28 They journeyed from Tarach and camped at Mitkah. 29 They journeyed from Mitkah and camped at Chashmonah. 30 They journeyed from Chashmonah and camped at Moserot. 31 They journeyed from Moserot and camped at Benei Yaakan. 32 They journeyed from Benei Yaakan and camped at Chor Hagidgad. 33 They journeyed from Chor Hagidgad and camped at Yotvatah. 34 They journeyed from Yotvatah and camped at Avronah. 35 They journeyed from Avronah and camped at Etzion Gever. 36 They journeyed from Etzion Gever and camped in the desert of Tzin, at the city of Kadesh.27 37 They journeyed from Kadesh and camped at Mount Hor,28 at the edge of Edom. 38 Aaron the priest ascended Mount Hor at God’s bidding and died there “by God’s kiss,”29 on the first day of Av, the fifth month, in the 40th year of the Israelites’ exodus from Egypt.30 39 Aaron was 123 years old when he died at Mount Hor. 40 After Aaron died, the Amalekite king of Arad, disguised as a Canaanite, who dwelt in the south of Canaan, heard that Aaron died when the Israelites came to Mount Hor, and therefore attacked them.31 41 They journeyed from Mount Hor and camped at Tzalmonah.32 42 They journeyed from Tzalmonah and camped at Punon.33 43 They journeyed from Punon and camped at Ovot.34 44 They journeyed from Ovot and camped by the ruins of the passes,35 on the Moabite boundary. 45 They journeyed from the ruins of the passes and camped at Divon Gad.36 46 They journeyed from Divon Gad and camped at Almon Divlataimah.37 47 They journeyed from Almon Divlataimah and camped at The Mountains of the Passes, in front of Nebo.38 48 They journeyed from The Mountains of the Passes and camped in the plains of Moab by the Jordan opposite Jericho.39 49 They camped along the Jordan; their encampment extended from Beit Yeshimot to Avel, the plain of Shitim,40 in the plains of Moab, a distance of 24,000 cubits. From this chronicle, it is clear that God did not exhaust the people by making them wander continuously during the 38 years between the sin of the spies and the entry into the land. Of the 42 stations, 14 occurred between the Exodus (the 15th of Nisan, 2448) and the decree (the 9th of Av, 2449), and 8 between Kadesh (the 1st of Nisan, 2487) and the plains of Moab (after Tishrei, 2488). The people spent 19 years at Ritmah (from 27. Above, 20:1. 28. Above, 20:22. 29. Above, on 20:26. 30. Above, 20:23-29. 31. See above, 21:1-3. 32. Above, 21:4; it is not mentioned there by name. 33. This is where the incident of the snakes occurred (above, 21:4-9), although it is not mentioned by name in the chronicle of the incident. 34. Above, 21:10. 35. Above, 21:11. 36. Above, 21:12; it is not mentioned there by name. 37. Above, 21:13; it is not mentioned there by name. 38. Above, 21:32; it is not mentioned there by name. 39. Above, 22:1, 27:12. 40. Above, 25:1.

210

‫‪Third (Fifth) Reading‬‬

‫‪‬‬

‫מסעי‬

‫ׁשה‬ ‫שלישי (חמישי במחוברין) ‪ַ  50‬וי ְַד ֵּב֧ר יְ הוָֹ ֛ה ֶאל־מֹ ֶ ֖‬ ‫ל־ּבנֵ ֣י‬ ‫ֵאמר‪ּ ַ 51 :‬דּבֵ ֙ר ֶא ְ‬ ‫מֹוא֑ב עַ ל־י ְַר ֵ ּ֥דן י ְֵר ֖חֹו ל ֽ ֹ‬ ‫ָ‬ ‫ְּב ַ ֽע ְר ֣ ֹבת‬ ‫ִי ְׂש ָר ֵ֔אל וְ ָ ֽא ַמ ְר ָ ּ֖ת אֲ ל ֵֶה֑ם ִּכ֥י ַא ֶּת֛ם ֽ ֹע ְב ִ ֥רים ֶאת־הַ ּי ְַר ֵ ּ֖דן ֶאל־‬ ‫ֵיכם‬ ‫ֶא ֶ֥רץ ְּכ ָנֽעַ ן‪ 52 :‬וְ ֨ה ַֹור ְׁש ֶּ֜תם ֶאת־ּכָ ל־יֽ ְׁש ֵב֤י הָ ָ֨א ֶר ֙ץ ִמ ְּפנ ֔ ֶ‬ ‫ל־מ ְׂש ִּכּיֹ ָת֑ם וְ ֵ֨את ּכָ ל־צַ לְ ֵמ֤י ַמ ֵ ּֽסכֹ ָת ֙ם‬ ‫וְ ִ ֨אּבַ ְד ֶּ֔תם ֵ ֖את ּכָ ַ‬ ‫מֹותם ַּת ְׁש ִ ֽמידּו‪ 53 :‬וְ ֽה ַֹור ְׁש ֶּת֥ם ֶאת־‬ ‫ל־ּב ָ ֖‬ ‫ְּת ַא ֔ ֵּבדּו וְ ֵא֥ת ּכָ ָ ֽ‬ ‫ם־ּבּ֑ה ִּכ֥י לָ כֶ ֛ם נ ַָת ִּ֥תי ֶאת־הָ ָ ֖א ֶרץ לָ ֶ ֥רׁשֶ ת‬ ‫הָ ָ ֖א ֶרץ ִוֽיׁשַ ְב ֶּת ָ‬ ‫יכם‬ ‫גֹורל לְ ִמ ְׁש ְּפ ֽ ֹח ֵת ֗ ֶ‬ ‫אֹ ָ ֽתּה‪ 54 :‬וְ ִה ְת ַנ ַֽחלְ ֶּתם ֩ ֶאת־הָ ָ֨א ֶרץ ְּב ָ ֜‬ ‫ת־נֽחֲ לָ ֔תֹו ֶא ֩ל‬ ‫ת־נֽחֲ לָ ת ֹ֙ו וְ לַ ְמעַ ֙ט ַּת ְמ ִע֣יט ֶא ַ‬ ‫לָ ַ ֞רב ַּת ְר ּ֤בּו ֶא ַ‬ ‫ּגֹורל ל֣ ֹו ִי ְֽה ֶי ֑ה לְ ַמ ּ֥טֹות אֲ ֽ ֹב ֵתיכֶ ֖ם‬ ‫אֲ ׁשֶ ר־ ֵי֨צֵ א ל֥ ֹו ָׁש ָּ֛מה הַ ָ ֖‬ ‫תֹוריׁשּו ֶאת־יֽ ְׁש ֵב֣י הָ ָ ֘א ֶרץ֘ ִמ ְּפנֵיכֶ ם ֒‬ ‫ם־ֹלא ִ ֜‬ ‫ִּת ְתנ ָ ֶֽחלּו‪ 55 :‬וְ ִא ֨‬ ‫נִינם‬ ‫ֵיכם וְ לִ ְצ ִ ֖‬ ‫ּתֹותירּו מֵ ֔ ֶהם לְ ִׂש ִּכי ֙ם ְּבעֵ ֣ינ ֔ ֶ‬ ‫ִ֣‬ ‫וְ הָ ָי ֙ה אֲ ֶׁש֣ר‬ ‫ְּב ִצ ֵּדיכֶ ֑ם וְ ָ ֽצרֲ ֣רּו ֶא ְת ֔ ֶכם עַ ל־הָ ָ֕א ֶרץ אֲ ֶׁש֥ר ַא ֶ ּ֖תם יֽ ְׁש ִ ֥בים ָ ּֽבּה‪:‬‬ ‫יתי ַ ֽלעֲׂש֥ ֹות לָ ֶ ֖הם ֶ ֽאע ֱֶׂש֥ה לָ ֶ ֽכם‪ :‬פ‬ ‫‪ 56‬וְ הָ ָי֗ה ַ ּֽכאֲ ֶׁש֥ר ִּד ִ ּ֛מ ִ‬ ‫ת־ּבנֵ ֤י יִ ְׂש ָר ֵאל֙‬ ‫ צו ֶא ְ‬ ‫ֵאמר‪ַ֞ 2 :‬‬ ‫ְהוֹ֖ה ֶאל־מֹ ֶׁש֥ה ּל ֽ ֹ‬ ‫‪ַ  34:1‬וי ְַד ֵּב֥ר י ָ‬ ‫י־א ֶּת֥ם ּבָ ִ ֖אים ֶאל־הָ ָא ֶ֣רץ ְּכנָ ֑עַ ן ֹ ֣זאת‬ ‫ֵהם ִ ּֽכ ַ‬ ‫ּת אֲ ל ֔ ֶ‬ ‫וְ ָ ֽא ַמ ְר ָ ֣‬ ‫ֹֽלתיהָ ‪:‬‬ ‫ׁשר ִּת ֤ ֹּפל לָ כֶ ֙ם ְּב ַנֽחֲ ֔ ָלה ֶא ֶ֥רץ ְּכ ַנ֖עַ ן לִ גְ ֻב ֶ ֽ‬ ‫הָ ָ֗א ֶרץ אֲ ֨ ֶ‬

‫‪ ONKELOS ‬‬ ‫ישרַ ּיָא‬ ‫ֹשה ְּב ֵמ ׁ ְ‬ ‫‪  50‬וּ ַמ ּ ֵליל יְ ָי ִעם מ ׁ ֶ‬ ‫ימר‪:‬‬ ‫ְדמו ָֹאב ַעל י ְַר ְּדנָא ִדירֵ ח ֹו ְל ֵמ ָ‬ ‫ימר‬ ‫ מ ּ ֵלל ִעם ְּבנֵי יִ ְשׂרָ ֵאל וְ ֵת ַ‬ ‫‪ַ 51‬‬ ‫ְלהוֹן אֲ רֵ י ַא ּתוּ ן ָע ְב ִרין יָת י ְַר ְּדנָא‬ ‫ִד ְכנ ַָען‪:‬‬

‫ְל ַא ְר ָעא‬

‫‪  52‬וּ ְת ָת ְרכוּ ן‬

‫יָת ּ ָכל י ְָתבֵ י ַא ְר ָעא ִמן קֳ דָ ֵמיכוֹן‬ ‫וּ ְת ַא ְּבדוּ ן יָת ּ ָכל ּ ֵבית ִסגְ ּ ַד ְתהוֹן וְ יָת‬ ‫ּ ָכל ַצ ְל ֵמי ַמ ְּתכַ ְתהוֹן ְּת ַא ְּבדוּ ן וְ יָת‬ ‫ּ ָכל ּ ָב ַמ ְתהוֹן ְּת ׁ ֵשיצוּ ן‪  53 :‬וּ ְת ָת ְרכוּ ן‬ ‫יתבוּ ן ּ ַב ּה אֲ רֵ י‬ ‫יָת י ְָתבֵ י ַא ְר ָעא וְ ֵת ְ‬ ‫ְלכוֹן יְ ָה ִבית יָת ַא ְר ָעא ְל ֵמירַ ת‬ ‫י ַָת ּה‪:‬‬

‫‪  54‬וְ ַת ְח ְסנוּ ן‬

‫יָת‬

‫ַא ְר ָעא‬

‫יאי ּ ַת ְסגּ וּ ן‬ ‫ְב ַע ְדבָ א ְלז ְַרעֲ י ְַתכוֹן ְלסַ ִּג ֵ‬ ‫יָת ַאחֲ סַ נְ ְּתהוֹן וְ ִלזְ ִעירֵ י ּ ַתזְ עֲ רוּ ן‬ ‫יָת ַאחֲ סַ נְ ְּתהוֹן ִל ְדיִ ּפוֹק לֵ ּה ּ ַת ּ ָמן‬ ‫ַע ְדבָ א ִּדילֵ ּה יְ ֵהי ְל ׁ ִש ְבטֵ י אֲ בָ ַה ְתכוֹן‬ ‫ּ ַת ְח ְסנוּ ן‪  55 :‬וְ ִאם לָ א ְת ָת ְרכוּ ן יָת‬ ‫יהי ִּדי‬ ‫י ְָתבֵ י ַא ְר ָעא ִמן קֳ דָ ֵמיכוֹן וִ ֵ‬ ‫יען נ ְָטלָ ן זֵין‬ ‫ַת ׁ ְשאֲ רוּ ן ִמ ְּנהוֹן ְל ִס ָ‬ ‫ְל ִק ְבלֵ יכוֹן‬

‫ַמ ְּקפָ נֵיכוֹן‬

‫וּ ְל ַמ ׁ ִּש ְריָן‬

‫יעיקוּ ן ְלכוֹן ַעל ַא ְר ָעא ִּדי ַא ּתוּ ן‬ ‫וִ ִ‬ ‫י ְָת ִבין‬

‫ּ ַב ּה‪:‬‬

‫ְּכ ָמא‬

‫יהי‬ ‫‪  56‬וִ ֵ‬

‫ִדי‬

‫חֲ ׁ ָש ִבית ְל ֶמ ְע ּ ַבד ְלהוֹן ֶאעֱ בֵ יד ְלכוֹן‪:‬‬ ‫ימר‪:‬‬ ‫ֹשה ְל ֵמ ָ‬ ‫‪  34:1‬וּ ַמ ּ ֵליל יְ ָי ִעם מ ׁ ֶ‬ ‫ימר ְלהוֹן‬ ‫ פ ּ ֵקד יָת ְּבנֵי יִ ְשׂרָ ֵאל וְ ֵת ַ‬ ‫‪ַּ 2‬‬ ‫אֲ רֵ י ַא ּתוּ ן ָע ִלין ְל ַא ְר ָעא ִד ְכנ ַָען ּ ָדא‬ ‫ַא ְר ָעא ִּדי ִת ְת ְּפלֵ ג ְלכוֹן ְּב ַאחֲ סָ נָא‬ ‫ַא ְר ָעא ִד ְכנ ַַען ִל ְתחוּ ָמ ָהא‪:‬‬

‫‪ RASHI ‬‬ ‫שר ּת ֹו ִתיר ּו‬ ‫שר ְּגבוּלִ ין‪ְּ ,‬כ ִמנְ יַן ַה ּׁ ְשבָ ִטים‪ 55 :‬וְ הָ יָה אֲ ׁ ֶ‬ ‫ָע ָׂ‬

‫גו'‪.‬‬ ‫הו ַר ׁ ְש ּ ֶתם וְ ֹ‬ ‫גו' וְ ֹ‬ ‫‪ 51‬כי ַא ּ ֶתם ע ְֹב ִרים ֶאת ַה ּי ְַרדֵּ ן וְ ֹ‬ ‫ִּ‬ ‫וַ הֲ לֹא ּ ַכ ּ ָמה ְפ ָע ִמים הֻ זְ הֲ ר ּו ַעל ּ ָכ ְך? ֶא ּ ָלא ּ ָכ ְך ָא ַמר לָ ֶהם‬

‫דות‬ ‫ית ֹ‬ ‫ֵמהֶ ם‪ .‬יִ ְהיֶה לָ כֶ ם לְ ָר ָעה‪ :‬לְ שִׂ ִּכים ְּבעֵ ינֵיכֶ ם‪ .‬לִ ֵ‬

‫שה‪ַ ,‬על ְמנָת ּ ֵכן‬ ‫עו ְב ִרים ּ ַב ּי ְַר ֵּדן ּ ַב ּי ּ ַָב ׁ ָ‬ ‫ש ַא ּ ֶתם ֹ‬ ‫"כ ׁ ֶ‬ ‫ֹשה‪ְּ :‬‬ ‫מׁ ֶ‬

‫דות"‪ִׂ " — 7‬ש ּ ַכ ּיָא"‪:‬‬ ‫של "יְ ֵת ֹ‬ ‫רות עֵ ינֵיכֶ ם‪ַ ּ ,‬ת ְרגּ וּם ׁ ֶ‬ ‫ַה ְמנַ ְ ּק ֹ‬

‫ּ ַת ַע ְברוּ‪ְ ,‬ו ִאם לָ או — ַמיִ ם ּ ָב ִאין ְו ׁש ֹו ְט ִפין ֶא ְתכֶ ם"‪ְ .‬וכֵ ן‬

‫קו ִצים‪,‬‬ ‫וְ לִ צְ נִ ינִ ם‪ּ .‬פ ֹו ְת ִרים ּב ֹו ַה ּפ ֹו ְת ִרים לְ ׁש ֹון ְמסוּכַ ת ֹ‬

‫הו ַר ׁ ְש ּ ֶתם‪.‬‬ ‫עו ָדם ּ ַב ּי ְַר ֵּדן‪ 52 :‬וְ ֹ‬ ‫ש ַע ְּב ֹ‬ ‫הו ׁ ֻ‬ ‫ש ָא ַמר לָ ֶהם יְ ֹ‬ ‫ָמ ִצינ ּו ׁ ֶ‬

‫ַה ּס ֹוכֶ כֶ ת ֶא ְתכֶ ם לִ ְס ּגֹר ְולִ ְכלֹא ֶא ְתכֶ ם ֵמ ֵאין ֹיוצֵ א וָ בָ א‪:‬‬

‫שם‬ ‫הון"‪ַ ,‬על ׁ ֵ‬ ‫"בית ִסגְ ַּד ְת ֹ‬ ‫ּמו‪ֵ ּ :‬‬ ‫ְוג ֵַר ׁ ְש ּ ֶתם‪ַ :‬משְׂ ִּכ ּי ָֹתם‪ְּ .‬כ ַת ְרגּ ו ֹ‬

‫שר ִּת ּפֹל לָ כֶ ם‬ ‫ּמו‪ 2 :‬זֹאת הָ ָא ֶרץ אֲ ׁ ֶ‬ ‫וְ צָ ְרר ּו ֶא ְתכֶ ם‪ְּ .‬כ ַת ְרגּ ו ֹ‬

‫שיִ ׁש‬ ‫של ׁ ַ‬ ‫ש ָהי ּו ְמ ַס ְּכ ִכין ֶאת ַה ַּק ְר ַקע ְּב ִר ְצ ּ ַפת אֲ בָ נִ ים ׁ ֶ‬ ‫ֶׁ‬

‫גות‬ ‫נוהֲ ֹ‬ ‫גות ּ ָב ָא ֶרץ ְו ֵאין ֹ‬ ‫נוהֲ ֹ‬ ‫ש ַה ְר ּ ֵבה ִמ ְצ ֹות ֹ‬ ‫גו'‪ .‬לְ ִפי ׁ ֶ‬ ‫וְ ֹ‬ ‫ְ‬ ‫יה‬ ‫ּחו ֶת ָ‬ ‫ְּבחוּצָ ה לָ ָא ֶרץ‪ ,‬הֻ ְצ ַרך לִ ְכ ּתֹב ֶמ ְצ ָרנֵי ְּגב ּולֵי רו ֹ‬

‫ֵיהם ְּב ִפ ּׁשוּט י ַָדיִ ם ְו ַרגְ לַ יִ ם‪ְּ ,‬כ ִד ְכ ִתיב‪:‬‬ ‫לְ ִה ׁ ְש ּ ַתחֲ ֹוות ֲעל ֶ‬ ‫ֶיה"‪:6‬‬ ‫"ו ֶאבֶ ן ַמ ְׂש ִּכית לֹא ִת ְּתנ ּו ְּב ַא ְר ְצכֶ ם לְ ִה ׁ ְש ּ ַתחֲ ֹות ָעל ָ‬ ‫ְ‬

‫לו ַמר לְ ָך‪ִ :‬מן ַה ְּגבוּלִ ים ַה ּ ָלל ּו ְולִ ְפנִ ים‪ַ ,‬ה ּ ִמ ְצ ֹות‬ ‫ָס ִביב‪ֹ ,‬‬

‫הו ַר ׁ ְש ּ ֶתם ֶאת‬ ‫הון"‪ 53 :‬וְ ֹ‬ ‫"מ ְּתכַ ְת ֹ‬ ‫ַ‬ ‫ּמו‪:‬‬ ‫ַמ ּ ֵסכ ָֹתם‪ְּ .‬כ ַת ְרגּ ו ֹ‬

‫גו ָרל‪ ,‬נִ ְק ֵראת‬ ‫ש ִּנ ְת ַח ּ ְל ָקה ְּב ֹ‬ ‫שם ׁ ֶ‬ ‫גות‪ִּ :‬ת ּפֹל לָ כֶ ם‪ַ .‬על ׁ ֵ‬ ‫נוהֲ ֹ‬ ‫ֹ‬

‫יש ְב ּ ֶתם ּ ָב ּה"‬ ‫"ו ׁ ַ‬ ‫יה‪ְ ,‬ו ָאז ִ‬ ‫או ָת ּה ִמ ּי ֹו ׁ ְשבֶ ָ‬ ‫הו ַר ׁ ְש ּ ֶתם ֹ‬ ‫הָ ָא ֶרץ‪ְ .‬ו ֹ‬

‫או ֵמר ‪ַ :‬על יְ ֵדי‬ ‫חֲ ל ָֻּקה לְ ׁש ֹון "נְ ִפילָ ה"‪ .‬ו ִּמ ְד ַר ׁש ַא ּג ָָדה ֹ‬ ‫של ׁ ִש ְב ָעה ֻא ּמ ֹות ִמן‬ ‫יהם ׁ ֶ‬ ‫ש ֵר ֶ‬ ‫דו ׁש ּ ָברו ְּך הוּא ָׂ‬ ‫ש ִה ּ ִפיל ַה ָּק ֹ‬ ‫ֶׁ‬

‫ש ּ ָמה‪ִ .‬מ ְק ָרא ָקצֵ ר הוּא זֶה —‬ ‫לו ׁ ָ‬ ‫שר יֵצֵ א ֹ‬ ‫‪ 54‬אל אֲ ׁ ֶ‬ ‫ֶ‬ ‫ּ ָב ּה‪:‬‬

‫"ר ֵאה‪ֵ ,‬אין ּ ָב ֶהם‬ ‫לו‪ְ :‬‬ ‫ֹשה‪ָ ,‬א ַמר ֹ‬ ‫ש ַמיִ ם ו ְּכפָ ָתן לִ ְפנֵי מ ׁ ֶ‬ ‫ַה ּׁ ָ‬

‫לו יִ ְהיֶה‪ :‬לְ ַמ ּט ֹות‬ ‫ש ּ ָמה ַהגּ ֹו ָרל‪ֹ ,‬‬ ‫לו ׁ ָ‬ ‫שר יֵצֵ א ֹ‬ ‫קום אֲ ׁ ֶ‬ ‫ֶאל ָמ ֹ‬

‫עוד ּכ ַֹח"‪:‬‬ ‫ֹ‬

‫— ּתו ְּכל ּו לְ ִה ְת ַק ּיֶם ּ ָב ּה‪ְ ,‬ו ִאם לָ או — לֹא תו ְּכל ּו לְ ִה ְת ַק ּיֶם‬

‫אֲ ב ֵֹתיכֶ ם‪ .‬לְ ִפי חֶ ׁ ְש ּב ֹון ֹיו ְצ ֵאי ִמ ְצ ַריִ ם‪ָּ .‬דבָ ר ַאחֵ ר‪ִּ :‬ב ׁ ְשנֵים‬ ‫‪ .6‬ויקרא כו‪ ,‬א‪ .7 .‬שמות לח‪ ,‬כ‪ .8 .‬תנחומא ד‪.‬‬

‫‪211‬‬

‫‪8‬‬

Masei

Numbers 33:50-34:2

Occupying the Land  Third Reading (Fifth when combined) 50 God spoke to Moses in the plains of

Moab by the Jordan opposite Jericho, saying: 51 “Although you have already told the people that they will have to expel the present population from Canaan,42 speak to the Israelites now and say to them: ‘When you cross the Jordan into Canaan, 52 you shall do so with the express intention to drive out all the inhabitants of the land from before you, or else the waters of the Jordan will engulf you and kill you. You must destroy all their marble-floored temples, destroy their molten idols, and demolish their altars. 53 If you indeed clear out the land of its present inhabitants, you will successfully settle it, for I have given you the land to occupy it. 54 You shall be privileged to give the land as an inheritance to your families by lot, as I have told you:43 you shall give a larger inheritance to the large tribe and you shall give a smaller inheritance to the small tribe; wherever the lot falls for a person, that shall be his inheritance; you shall inherit according to the tribes of your fathers who came out of Egypt, and furthermore, you shall inherit the land in 12 districts, according to the tribes of your fathers. 55 But if you do not completely drive out the inhabitants of the land from before you, then those whom you leave over will become as vexing as spikes in your eyes and will cage you in like a hedge of thorns on all your sides, and they will harass you in those areas of the land in which you settle. 56 And it will be that what I had intended to do to them, I will do to you.’ ”

The Boundaries of the Land 34:1 God spoke to Moses, saying: 2 “Command the Israelites and say to them, ‘When you arrive in Canaan, this is the land which shall fall to you by lot as an inheritance, Canaan according to its borders. As you know, there are certain commandments that you are obligated to fulfill only within your land but not outside of it. It is specifically within the following borders that you are obligated to fulfill those commandments. It will fall easily to you, for I have incapacitated the guardian angels of the seven nations that occupy it.

42. Exodus 23:27-33, 34:11 ff. 43. Above 26:52-56.

211

‫‪Third (Fifth) Reading‬‬

‫מסעי‬

‫ר־צן עַ ל־יְ ֵ ֣די אֱ ֑דֹום וְ הָ ָי ֤ה‬ ‫‪ 3‬וְ הָ ָי֨ה לָ כֶ ֧ם ְּפ ַאת־נֶ �֛גֶב ִמ ִּמ ְדּבַ ִ ֖‬ ‫לָ כֶ ֙ם ּגְ ֣בּול ֔ ֶנגֶב ִמ ְק ֵצ֥ה יָם־הַ ֶ ּ֖מלַ ח ֵ ֽק ְד ָמה‪ 4 :‬וְ נ ַָס֣ב לָ כֶ ם ֩‬

‫הַ ּגְ ֨בּול ִמ ֜ ֶּנגֶב לְ ַ ֽמעֲלֵ ֤ה עַ ְק ַר ִּבי ֙ם וְ עָ ֣בַ ר ִ֔צנָה והיה {וְ הָ יּו֙ }‬ ‫ר־א ָ ּ֖דר וְ עָ ַב֥ר‬ ‫ֹוצאֹ ָ֔תיו ִמ ֶ ּ֖נגֶב לְ ָק ֵדׁ֣ש ּבַ ְרנֵ ֑עַ וְ י ָָצ֥א חֲ צַ ַ‬ ‫ּֽת ְ‬ ‫עַ ְצ ֽ ֹמנָה‪ 5 :‬וְ נ ַָס֧ב הַ ּגְ ֛בּול ֵ ֽמעַ ְצ ֖מֹון נַ ְ֣חלָ ה ִמ ְצ ָ ֑ריִ ם וְ הָ יּ֥ו‬ ‫ֹוצאֹ ָ ֖תיו הַ ָּי ָּֽמה‪ּ 6 :‬וגְ ֣בּול ָי֔ם וְ הָ ָי ֥ה לָ כֶ ֛ם הַ ָּי ֥ם הַ ּג ָ֖דֹול ּוגְ ֑בּול‬ ‫ֽת ְ‬ ‫ֶה־ּי ְֽה ֶי ֥ה לָ ֶכ֖ם ּגְ ֣בּול צָ פ֑ ֹון ִמן־‬ ‫ֶה־ּי ְֽה ֶי ֥ה לָ ֶכ֖ם ּגְ ֥בּול ָיֽם‪ 7 :‬וְ ז ִ‬ ‫ז ִ‬ ‫הַ ָּי ֙ם הַ ּג ָ֔דֹל ְּת ָת ֥אּו לָ ֶכ֖ם ֥ ֹהר הָ ָ ֽהר‪ 8 :‬מֵ ֣ ֹהר הָ ֔ ָהר ְּת ָת ֖אּו‬ ‫ֹוצ ֥ ֹאת הַ ּגְ ֻב֖ל ְצ ָ ֽד ָדה‪ 9 :‬וְ י ָָצ֤א הַ ּגְ בֻ ל֙‬ ‫לְ ֣ ֹבא חֲ ָמ֑ת וְ הָ יּ֛ו ּֽת ְ‬ ‫ֶה־ּי ְֽה ֶי ֥ה לָ כֶ ֖ם ּגְ ֥בּול צָ ֽפֹון‪:‬‬ ‫ֹוצאֹ ָ ֖תיו חֲ ַצ֣ר עֵ ינָ �֑ן ז ִ‬ ‫ז ְִפ ֔ ֹרנָה וְ הָ יּ֥ו ֽת ְ‬ ‫ית֥ם לָ ֶכ֖ם לִ גְ ֣בּול ֵ ֑ק ְד ָמה ֵ ֽמחֲ ַצ֥ר עֵ ינָ ֖ן ְׁש ָ ֽפ ָמה‪:‬‬ ‫‪ 10‬וְ ִה ְת ַאּוִ ֶ‬

‫‪ ONKELOS ‬‬ ‫יהי ְלכוֹן רוּ ַח ּ ָדרו ָֹמא ִמ ּ ַמ ְד ְּברָ א‬ ‫‪  3‬וִ ֵ‬ ‫יהי ְלכוֹן‬ ‫ְד ִצן ַעל ְּתחוּ ֵמי אֱ דוֹם וִ ֵ‬ ‫ְּתחוּ ם ּ ָדרו ָֹמא ִמ ְּסיָפֵ י י ּ ַָמא ְד ִמ ְל ָחא‬ ‫ִק ּדוּ ָמא‪  4 :‬וְ י ְַס ַחר ְלכוֹן ְּתחוּ ָמא‬ ‫ִמ ּ ָדרו ָֹמא ְל ַמ ְּסקָ נָא ְד ַע ְקרַ ִּבים וְ י ְֶע ּ ַבר‬ ‫ְל ִצן וִ יהוֹן ַמ ְּפקָ נו ִֹהי ִמ ּ ָדרו ָֹמא ִל ְרקַ ם‬ ‫יאה וְ יִ ּפוֹק לַ חֲ ַצר ַא ּ ָדר וְ י ְֶע ּ ַבר‬ ‫ּ ֵג ָ‬ ‫ְל ַע ְצמוֹן‪  5 :‬וְ י ְַס ַחר ְּתחוּ ָמא ֵמ ַע ְצמוֹן‬ ‫ְלנַחֲ לָ א ְד ִמ ְצרָ יִ ם וִ יהוֹן ַמ ְּפקָ נו ִֹהי‬ ‫יהי ְלכוֹן‬ ‫ְלי ּ ַָמא‪  6 :‬וּ ְתחוּ ם ַמ ַע ְרבָ א וִ ֵ‬ ‫י ּ ַָמא רַ ּ ָבא וּ ְתחוּ ֵמ ּה ּ ֵדין יְ ֵהי ְלכוֹן‬ ‫ְּתחוּ ם ַמ ַע ְרבָ א‪  7 :‬וְ דֵ ין יְ ֵהי ְלכוֹן‬ ‫ְּתחוּ ם ִצ ּפוּ נָא ִמן י ּ ַָמא רַ ּ ָבא ְּתכַ ְּונוּ ן‬ ‫ מהֹר טוּ רָ א‬ ‫ְלכוֹן ְלהֹר טוּ רָ א‪ֵ 8 :‬‬ ‫ְּתכַ ְּונוּ ן ִל ְמטֵ י חֲ ָמת וִ יהוֹן ַמ ְּפקָ נו ִֹהי‬ ‫ִד ְתחוּ ָמא ִל ְצדָ ד‪  9 :‬וְ יִ ּפוֹק ְּתחוּ ָמא‬ ‫ְלזִ ְפרוֹן וִ יהוֹן ַמ ְּפקָ נו ִֹהי לַ חֲ ַצר‬ ‫ֵעינָן ּ ֵדין יְ ֵהי ְלכוֹן ְּתחוּ ם ִצ ּפוּ נָא‪:‬‬ ‫‪  10‬וּ ְתכַ ְּונוּ ן ְלכוֹן ִל ְתחוּ ם ִק ּדוּ ָמא‬ ‫ֵמחֲ ַצר ֵעינָן ִל ׁ ְשפָ ם‪:‬‬

‫‪ RASHI ‬‬ ‫שר ִמן ַה ּ ִמזְ ָרח‬ ‫רו ִמית אֲ ׁ ֶ‬ ‫ּח ְּד ֹ‬ ‫‪ 3‬וְ הָ יָה לָ כֶ ם ּ ְפ ַאת ֶנגֶב‪ .‬רו ַ‬

‫שלַ ח ְולֹא‬ ‫מו ָאב ׁ ָ‬ ‫"וגַ ם ֶאל ֶמל ְֶך ֹ‬ ‫ש ּנֶאֱ ַמר‪ְ :‬‬ ‫מו ָאב‪ֶ ׁ ,‬‬ ‫של ֶא ֶרץ ֹ‬ ‫ֶׁ‬

‫צו ַע‬ ‫דום‪ַ ,‬מ ְתחֶ לֶת ִמ ְק ֹ‬ ‫שר ֵאצֶ ל אֱ ֹ‬ ‫לַ ּ ַמ ֲע ָרב‪ִ :‬מ ִּמ ְד ַּבר צִ ן‪ .‬אֲ ׁ ֶ‬

‫שם‬ ‫סופָ ּה ו ִּמ ּׁ ָ‬ ‫מו ָאב ַעד ֹ‬ ‫של ֹ‬ ‫רו ָמ ּה ׁ ֶ‬ ‫ָאבָ ה"‪ְ .13‬ו ָהלְ כ ּו ּ ָכל ְּד ֹ‬

‫של ֹׁש‬ ‫של ֶא ֶרץ ִּת ׁ ְש ַעת ַה ּ ַמ ּט ֹות‪ֵ ּ .‬כיצַ ד? ׁ ָ‬ ‫רו ִמית ִמזְ ָר ִחית ׁ ֶ‬ ‫ְּד ֹ‬

‫ש ּ ָל ּה‬ ‫ש ּ ָס ְבב ּו ּ ָכל ֶמצֶ ר ִמזְ ָר ִחי ׁ ֶ‬ ‫פון‪ַ ,‬עד ׁ ֶ‬ ‫ֵיהם לַ ָּצ ֹ‬ ‫ָה ְפכ ּו ּ ְפנ ֶ‬

‫של ֶא ֶרץ יִ ְׂש ָר ֵאל ֹזו ֵאצֶ ל ֹזו‪:‬‬ ‫רו ָמ ּה ׁ ֶ‬ ‫בות ִּב ְד ֹ‬ ‫צות ֹיו ׁ ְש ֹ‬ ‫אֲ ָר ֹ‬

‫עוג‪,‬‬ ‫יחון וָ ֹ‬ ‫ש ִּכ ּל ּו ֶאת ִמזְ ָר ָח ּה‪ָ ,‬מ ְצא ּו ֶאת ֶא ֶרץ ִס ֹ‬ ‫לְ ָר ְח ּ ָב ּה; ו ְּכ ׁ ֶ‬

‫מו ָאב ּ ֻכ ּ ָל ּה‬ ‫דום ּ ֻכ ּ ָל ּה‪ְ ,‬ו ֶא ֶרץ ֹ‬ ‫ְקצָ ת ֶא ֶרץ ִמ ְצ ַריִ ם‪ְ ,‬ו ֶא ֶרץ אֱ ֹ‬

‫של ֶא ֶרץ ְּכנַ ַען ְו ַה ּי ְַר ֵּדן ַמ ְפ ִסיק‬ ‫ש ָהי ּו ֹיו ׁ ְש ִבין ְּב ִמזְ ָר ָח ּה ׁ ֶ‬ ‫ֶׁ‬ ‫ְ‬ ‫ּ‬ ‫ּ‬ ‫ש ּנֶאֱ ַמר ְּביִ ְפ ּ ָתח‪" :‬וַ ֵילֶך ּ ַב ּ ִמ ְד ּ ָבר וַ י ָָסב ֶאת‬ ‫ֵיהם‪ְ ,‬וזֶה ּו ׁ ֶ‬ ‫ּ ֵבינ ֶ‬

‫תו ְצא ָֹתיו‬ ‫מון נַ ְחלָ ה ִמ ְצ ָריִ ם‪ְ ,‬ו ָהי ּו ֹ‬ ‫"מ ַע ְצ ֹ‬ ‫ֵ‬ ‫שה ֹזו‪:‬‬ ‫ְּבפָ ָר ׁ ָ‬ ‫ַה ּי ּ ָָמה"‪ְ .‬ונַ ַחל ִמ ְצ ַריִ ם ָהיָה ְמ ַה ּל ְֵך ַעל ּ ְפנֵי ּ ָכל ֶא ֶרץ‬

‫ש ֶמ ׁש לְ ֶא ֶרץ‬ ‫מו ָאב‪ ,‬וַ ָּיבֹא ִמ ּ ִמזְ ַרח ׁ ֶ‬ ‫דום ְו ֶאת ֶא ֶרץ ֹ‬ ‫ֶא ֶרץ אֱ ֹ‬ ‫פונ ָּה‬ ‫ש ָהיְ ָתה ִּב ְצ ֹ‬ ‫עוג‪ֶ ׁ ,‬‬ ‫יחון וָ ֹ‬ ‫מו ָאב"‪ְ .14‬וכָ ְב ׁש ּו ֶאת ֶא ֶרץ ִס ֹ‬ ‫ֹ‬

‫שר ַעל ּ ְפנֵי ִמ ְצ ַריִ ם"‪,9‬‬ ‫יחור אֲ ׁ ֶ‬ ‫"מן ַה ּׁ ִש ֹ‬ ‫ש ּנֶאֱ ַמר‪ִ :‬‬ ‫ִמ ְצ ַריִ ם‪ֶ ׁ ,‬‬

‫צו ַע‬ ‫מו ָאב‪ְ .‬ו ָק ְרב ּו ַעד ַה ּי ְַר ֵּדן‪ְ ,‬והוּא ְּכ ֶנגֶד ִמ ְק ֹ‬ ‫של ֶא ֶרץ ֹ‬ ‫ֶׁ‬

‫דום‬ ‫ו ַּמ ְפ ִסיק ּ ֵבין ֶא ֶרץ ִמ ְצ ַריִ ם לְ ֶא ֶרץ יִ ְׂש ָר ֵאל‪ְ .‬ו ֶא ֶרץ אֱ ֹ‬

‫ש ֶא ֶרץ ְּכנַ ַען‬ ‫מו ָאב‪ .‬נִ ְמצָ א‪ֶ ׁ ,‬‬ ‫של ֶא ֶרץ ֹ‬ ‫פונִ ית ַמ ֲע ָר ִבית ׁ ֶ‬ ‫ְצ ֹ‬

‫סוף‬ ‫דום ְּב ֹ‬ ‫מו ָאב ֵאצֶ ל ֶא ֶרץ אֱ ֹ‬ ‫ֶא ְצלָ ּה לְ צַ ד ַה ּ ִמזְ ָרח‪ְ ,‬ו ֶא ֶרץ ֹ‬

‫רו ִמית ִמזְ ָר ִחית‬ ‫צו ַע ְּד ֹ‬ ‫ש ְּבעֵ בֶ ר ַה ּי ְַר ֵּדן לְ ַמ ֲע ָרב — ָהיָה ִמ ְק ֹ‬ ‫ֶׁ‬

‫ש ּי ְָצא ּו יִ ְׂש ָר ֵאל ִמ ּ ִמ ְצ ַריִ ם‪ִ ,‬אם ָרצָ ה‬ ‫רום לַ ּ ִמזְ ָרח‪ .‬ו ְּכ ׁ ֶ‬ ‫ַה ָּד ֹ‬

‫דום‪ 4 :‬וְ נ ַָסב לָ כֶ ם ַה ְ ּגבוּל ִמ ֶּנגֶב לְ ַמעֲ לֵה‬ ‫ש ּ ָל ּה ֵאצֶ ל אֱ ֹ‬ ‫ֶׁ‬

‫ירם ֶאת‬ ‫יס ָתם לָ ָא ֶרץ‪ָ ,‬היָה ַמ ֲע ִב ָ‬ ‫קום לְ ָק ֵרב ֶאת ְּכנִ ָ‬ ‫ַה ּ ָמ ֹ‬

‫"ויָצָ א" ְמלַ ּ ֵמד‬ ‫או ְ‬ ‫"ונ ַָסב" ֹ‬ ‫ש ּנֶאֱ ַמר ְ‬ ‫קום ׁ ֶ‬ ‫ַע ְק ַר ִּבים‪ָ ּ .‬כל ָמ ֹ‬ ‫ְ‬ ‫ּ‬ ‫הולֵך ְו ֹיוצֵ א לַ חוּץ — ֹיוצֵ א‬ ‫שוֶ ה ֶא ָלא ֹ‬ ‫ש ּלֹא ָהיָה ַה ּ ֶמצֶ ר ׁ ָ‬ ‫ֶׁ‬

‫ש ּנֶאֱ ַמר‬ ‫רו ִמית ַמ ֲע ָר ִבית‪ֶ ׁ ,‬‬ ‫צו ַע ְּד ֹ‬ ‫— ֶא ֶרץ ִמ ְצ ַריִ ם ְּב ִמ ְק ֹ‬

‫שה כֵ ן‪.‬‬ ‫פון וּבָ ִאין לְ ֶא ֶרץ יִ ְׂש ָר ֵאל‪ְ ,‬ולֹא ָע ָׂ‬ ‫ַה ִּנילוּס לְ צַ ד צָ ֹ‬ ‫ָחם אֱ ל ִֹהים ֶּד ֶר ְך ֶא ֶרץ ּ ְפלִ ׁ ְש ִּתים"‪,10‬‬ ‫"ולֹא נ ָ‬ ‫ש ּנֶאֱ ַמר‪ְ :‬‬ ‫ְוזֶה ּו ׁ ֶ‬

‫סון לְ ַמ ֲע ָרב‬ ‫עולָ ם ּ ַבאֲ לַ ְכ ֹ‬ ‫של ֹ‬ ‫נו ׁ ֶ‬ ‫פו ֹ‬ ‫עו ֵקם לְ צַ ד ְצ ֹ‬ ‫ַה ּ ֶמצֶ ר ְו ֹ‬

‫של ֶא ֶרץ ְּכנַ ַען — ּ ָכ ִענְ יָן‬ ‫ש ֵהם ֹיו ׁ ְש ִבים ַעל ַה ּיָם ְּב ַמ ֲע ָרבָ ּה ׁ ֶ‬ ‫ֶׁ‬

‫של ַמ ֲעלֵה ַע ְק ַר ִּבים‪ .‬נִ ְמצָ א‬ ‫רו ָמ ּה ׁ ֶ‬ ‫עובֵ ר ַה ּ ֶמצֶ ר ִּב ְד ֹ‬ ‫ְו ֹ‬

‫ֹשבֵ י חֶ בֶ ל ַה ּיָם גּ ֹוי ְּכ ֵר ִתים"‪ְ — 11‬ולֹא‬ ‫ש ּנֶאֱ ַמר ּ ַב ּ ְפלִ ׁ ְש ִּתים‪" :‬י ׁ ְ‬ ‫ֶׁ‬ ‫רו ָמה ֶאל‬ ‫יאם ֶּד ֶר ְך ָּד ֹ‬ ‫הו ִצ ָ‬ ‫תו ַה ֶּד ֶר ְך‪ֶ ,‬א ּ ָלא הֱ ִס ּ ָבן ְו ֹ‬ ‫או ֹ‬ ‫ָחם ֹ‬ ‫נ ָ‬

‫מו‬ ‫ַמ ֲעלֵה ַע ְק ַר ִּבים לִ ְפנִ ים ִמן ַה ּ ֶמצֶ ר‪ :‬וְ עָ בַ ר צִ נָה‪ֶ .‬אל ִצן‪ְּ ,‬כ ֹ‬

‫"מ ְד ּ ַבר ָה ַע ּ ִמים"‪ ,12‬לְ ִפי‬ ‫או יְ חֶ זְ ֵקאל‪ִ :‬‬ ‫ש ְ ּק ָר ֹ‬ ‫ַה ּ ִמ ְד ּ ָבר‪ְ ,‬והוּא ׁ ֶ‬ ‫רו ָמ ּה‬ ‫הולְ ִכין ֵאצֶ ל ְּד ֹ‬ ‫בות ְּב ִצ ּד ֹו‪ְ ,‬ו ֹ‬ ‫ש ָהי ּו ּ ַכ ּ ָמה ֻא ּמ ֹות ֹיו ׁ ְש ֹ‬ ‫ֶׁ‬ ‫של‬ ‫רו ָמ ּה ׁ ֶ‬ ‫ש ּ ָבא ּו לִ ְד ֹ‬ ‫ִמן ַמ ֲע ָרב ְּכלַ ּ ֵפי ִמזְ ָרח ּ ָת ִמיד‪ַ ,‬עד ׁ ֶ‬ ‫צו‬ ‫ש ּי ִַּניחֵ ם לְ ִה ּ ָכנֵס ְּב ַא ְר ֹ‬ ‫דום ׁ ֶ‬ ‫דום‪ ,‬ו ִּב ְק ׁש ּו ִמ ּ ֶמל ְֶך אֱ ֹ‬ ‫ֶא ֶרץ אֱ ֹ‬

‫של ָק ֵד ׁש‬ ‫רו ָמ ּה ׁ ֶ‬ ‫צו ָתיו‪ִּ .‬ב ְד ֹ‬ ‫ֹתיו‪ְ .‬ק ֹ‬ ‫"מ ְצ ַריְ ָמה"‪ :‬וְ הָ יֻה ּת ֹוצְ א ָ‬ ‫ִ‬ ‫שט ַה ּ ֶמצֶ ר ו ַּמ ְר ִחיב לְ צַ ד‬ ‫ּ ַב ְרנ ֵַע‪ :‬וְ יָצָ א חֲ צַ ר ַאדָּ ר‪ִ .‬מ ְת ּ ַפ ּׁ ֵ‬ ‫לו‬ ‫סון לְ ַמ ֲע ָרב וּבָ א ֹ‬ ‫עוד ּ ַבאֲ לַ ְכ ֹ‬ ‫ש ְך ֹ‬ ‫עולָ ם‪ְ ,‬ונִ ְמ ׁ ָ‬ ‫של ֹ‬ ‫פון ׁ ֶ‬ ‫צָ ֹ‬ ‫שם לְ נַ ַחל ִמ ְצ ַריִ ם‪ .‬וּלְ ׁש ֹון‬ ‫מון ו ִּמ ּׁ ָ‬ ‫שם לְ ַע ְצ ֹ‬ ‫לַ חֲ צַ ר ַא ָּדר‪ ,‬ו ִּמ ּׁ ָ‬ ‫"ויָצָ א חֲ צַ ר ַא ָּדר" —‬ ‫ש ּ ָכ ַתב ְ‬ ‫"ונ ַָסב" ָה ָאמוּר ּ ָכאן‪ ,‬לְ ִפי ׁ ֶ‬ ‫ְ‬

‫ְולַ ֲעבֹר ֶּד ֶר ְך ָר ְח ּ ָב ּה וּלְ ִה ּ ָכנֵס לָ ָא ֶרץ‪ְ ,‬ולֹא ָרצָ ה‪ְ .‬והֻ ְצ ְרכ ּו‬

‫או ָת ּה‬ ‫ש ָעבַ ר ֶאת ָק ֵד ׁש ּ ַב ְרנ ֵַע‪ְ ,‬ור ַֹחב ֹ‬ ‫ש ִה ְת ִחיל לְ ַה ְר ִחיב ִמ ּׁ ֶ‬ ‫ֶׁ‬

‫רו ָמ ּה‬ ‫ש ּ ָבא ּו לִ ְד ֹ‬ ‫דום‪ַ ,‬עד ׁ ֶ‬ ‫של אֱ ֹ‬ ‫רו ָמ ּה ׁ ֶ‬ ‫לִ ְס ּבֹב ֶאת ּ ָכל ְּד ֹ‬

‫מון‪,‬‬ ‫פון ָהיְ ָתה ִמ ָּק ֵד ׁש ּ ַב ְרנ ֵַע ַעד ַע ְצ ֹ‬ ‫ש ּ ָבלְ ָטה לְ צַ ד צָ ֹ‬ ‫ּעה ׁ ֶ‬ ‫ְרצו ָ‬

‫‪ .9‬יהושע יג‪ ,‬ג‪ .10 .‬שמות יג‪ ,‬יז‪ .11 .‬צפניה ב‪ ,‬ה‪ .12 .‬יחזקאל כ‪ ,‬לה‪ .13 .‬שופטים יא‪ ,‬יז‪ .14 .‬שם‪ ,‬יח‪.‬‬

‫‪212‬‬

Numbers 34:3-10

Masei

3 Your land’s southernmost side shall be from the desert of Tzin, which is alongside Edom, westward, as follows: The southern border shall begin from the southernmost edge of the Salt Sea, i.e., the Dead Sea, to the east, i.e., on the southeast shore of the Dead Sea. 4 The border will then turn southward and pass to the south of Ma’aleh Akrabim and pass toward Tzin. Its southernmost extension shall be to the south of Kadesh Barnea, because it shall extend to Chatzar Adar and from there pass toward Atzmon. 5 The border will then turn northwest from Atzmon and continue to the stream of Egypt, i.e., the Nile,44 following it, and its end shall be where the stream of Egypt flows into the Mediterranean Sea. 6 Your land’s western border shall be the Great Sea—the Mediterranean—and the islands close to the shore will also be within this border. This shall be your western border. 7 This shall be your northern border: From the Mediterranean Sea draw a slanting line from the seaward extension of Mount Hor45—where the northwest border begins—to Mount Hor itself. 8 From Mount Hor draw a slanting line eastward until the entrance of Chamat, which is Antioch, and the end of this leg of the northern border shall extend to Tzedad. 9 From there, an additional leg of the northern border shall extend to Zifron, and its end shall be Chatzar Einan; this shall be your northern border. 10 You shall then draw a slanting line for the eastern border, from Chatzar Einan to Shefam.  RASHI  ‫ מהֹר‬8 ֵ :‫ש ּ ָפע‬ ֻ ׁ ‫ּסב ו ְּמ‬ ָ ‫שהוּא מו‬ ֶ ׁ ,‫ש ּק ֹו ִרין אפינדי"ץ‬ ֶ ׁ ,‫יע‬ ַ ‫ַה ּי ִָצ‬

‫לו‬ ֹ ‫רום וּבָ א‬ ֹ ‫שם וָ ָהלְ ָאה נִ ְת ַק ֵּצר ַה ּ ֶמצֶ ר ְונ ַָסב לְ צַ ד ַה ָּד‬ ָ ּׁ ‫ו ִּמ‬

‫ ְו ִת ְפ ְּגע ּו‬,‫פון לְ צַ ד ַה ּ ִמזְ ָרח‬ ֹ ‫ ּ ָתס ֹּב ּו ְו ֵתלְ כ ּו ֶאל ֶמצֶ ר ַה ָּצ‬.‫הָ הָ ר‬

‫שהוּא ִמ ַּצד‬ ֶ ׁ ,‫שם לְ צַ ד ַה ּ ַמ ֲע ָרב ֶאל ַה ּיָם‬ ָ ּׁ ‫ ו ִּמ‬,‫לְ נַ ַחל ִמ ְצ ַריִ ם‬

.‫סופֵ י ַה ְּגבוּל‬ ֹ .‫ ּת ֹוצְ אֹת ַה ְ ּגבֻ ל‬:‫טו ְכיָא‬ ֹ ְ‫ ֹזו ַאנ‬,‫ִּבלְ בֹא חֲ ָמת‬

‫ש ַּנ ַחל ִמ ְצ ַריִ ם‬ ֶ ׁ ,‫ נִ ְמצָ א‬.‫של ּ ָכל ֶא ֶרץ יִ ְׂש ָר ֵאל‬ ֶ ׁ ‫ַמ ֲע ָרבָ ּה‬

‫או ַה ּ ֶמצֶ ר ּ ָכלֶה‬ ֹ — "‫אות ַה ְּגבוּל‬ ֹ ‫"ת ֹו ְצ‬ ּ :‫ש ּנֶאֱ ַמר‬ ֶ ׁ ‫קום‬ ֹ ‫ּ ָכל ָמ‬

‫ ֶאל‬.‫ֹתיו ַה ּי ּ ָָמה‬ ָ ‫תוצְ א‬ ֹ ‫ וְ הָ י ּו‬5 :‫רו ִמית‬ ֹ ‫צו ַע ַמ ֲע ָר ִבית ְּד‬ ֹ ‫ְּב ִמ ְק‬ ְ ‫עוד ְּגבוּל ֶנגֶב ַמאֲ ִר‬ ‫יך לְ צַ ד ַה ּ ַמ ֲע ָרב‬ ֹ ‫ש ֵאין‬ ֶ ׁ ,‫ֶמצֶ ר ַה ּ ַמ ֲע ָרב‬

‫שט‬ ֵ ּׁ ‫שם ִמ ְת ּ ַפ‬ ָ ּׁ ‫או ִמ‬ ֹ ,‫עובֵ ר לְ ַה ּ ָלן ְּכלָ ל‬ ֹ ‫ינו‬ ֹ ‫שם לְ גַ ְמ ֵרי ְו ֵא‬ ָׁ ְ ‫סון ֹיו ֵתר‬ ֹ ‫שך לְ ַה ּ ָלן ּ ַבאֲ לַ ְכ‬ ֵ ׁ ‫חו ָריו לְ ִה ּ ָמ‬ ֹ ֲ‫ו ַּמ ְר ִחיב ְו ֹיוצֵ א לַ א‬ ‫או‬ ֹ ‫אש ֹון ְק ָר‬ ׁ ‫ וּלְ ִענְ יַן ר ַֹחב ַה ּ ִמ ָּדה ָה ִר‬.‫אש ֹון‬ ׁ ‫ִמן ָהר ַֹחב ָה ִר‬

‫ וְ הָ יָה לָ כֶ ם‬:?ּ‫ּמצֶ ר ַמ ֲע ָר ִבי ַמהו‬ ֶ ‫ ו‬.‫ וּגְ בוּל יָם‬6 :‫שם וָ ָהלְ ָאה‬ ָ ּׁ ‫ִמ‬ ‫ ַאף ֵהם‬,‫תו ְך ַה ּיָם‬ ֹ ‫ש ְּב‬ ֶ ׁ ‫ ַה ִּנ ִּסין‬.‫ וּגְ בוּל‬:‫ לְ ֶמצֶ ר‬.‫ָדול‬ ֹ ‫ַה ּיָם ַה ּג‬

‫ֹתיו‬ ָ ‫תוצְ א‬ ֹ ‫ וְ הָ י ּו‬9 :‫או ָת ּה ִמ ָּדה‬ ֹ ‫שם ּ ָכלְ ָתה‬ ָ ּׁ ‫ש‬ ֶ ׁ ,"‫אות‬ ֹ ָ‫"ת ֹוצ‬ ּ

.‫פון‬ ֹ ָ‫  ְ ּגבוּל צ‬7 :‫ש ּק ֹו ִרין אישלי"ש‬ ֶ ׁ ‫ ְו ֵהם ִא ִ ּיים‬,‫ִמן ַה ְּגבוּל‬

‫ ְונִ ְמצֵ את חֲ צַ ר‬,‫פונִ י‬ ֹ ‫סוף ַה ּ ֶמצֶ ר ַה ְ ּצ‬ ֹ ‫ הוּא ָהיָה‬.‫חֲ צַ ר עֵ ינָן‬ ‫יתם‬ ֶ ‫"ו ִה ְת ַא ִּו‬ ְ — ‫שם‬ ָ ּׁ ‫ ו ִּמ‬.‫פונִ ית ִמזְ ָר ִחית‬ ֹ ‫צו ַע ְצ‬ ֹ ‫עֵ ינָן ְּב ִמ ְק‬

‫שהוּא‬ ֶ ׁ .‫ ִמן ַה ּיָם ַה ָּגדֹל ְּת ָתא ּו לָ כֶ ם הֹר הָ הָ ר‬:‫פון‬ ֹ ָ‫ֶמצֶ ר צ‬ ‫תו ְך‬ ֹ ְ‫יע ְונִ ְכנָס ל‬ ַ ‫ֹאש ֹו ַמ ׁ ְש ּ ִפ‬ ׁ ‫ ְור‬.‫פונִ ית ַמ ֲע ָר ִבית‬ ֹ ‫צו ַע ְצ‬ ֹ ‫ְּב ִמ ְק‬

‫ לְ ׁש ֹון הֲ ִס ּ ָבה‬.‫יתם‬ ֶ ‫ וְ ִה ְת ַא ִּו‬10 :‫לָ כֶ ם" ֶאל ֶמצֶ ר ַה ּ ִמזְ ָר ִחי‬

.ּ‫ ְּת ָתאו‬:ּ‫ימנּ ו‬ ֶ ‫ימנּ ּו ְוחוּצָ ה ֵה‬ ֶ ‫ ְוי ֵׁש ֵמר ַֹחב ַה ּיָם לִ ְפנִ ים ֵה‬,‫ַה ּיָם‬

‫שם‬ ָ ּׁ ‫ ו ִּמ‬,‫ ּ ַב ּ ֶמצֶ ר ַה ּ ִמזְ ָר ִחי‬.‫ ׁ ְשפָ ָמה‬:"ּ‫"ת ָתאו‬ ְּ ‫מו‬ ֹ ‫ ְּכ‬,‫וּנְ ִט ּיָה‬

.ּ‫ ְּת ָתאו‬:‫פון ֶאל הֹר ָה ָהר‬ ֹ ‫ש ּ ְפע ּו לָ כֶ ם לִ נְ טֹת ִמ ּ ַמ ֲע ָרב לַ ָּצ‬ ַ ׁ ‫ְּת‬

:‫ָה ִר ְבלָ ה‬

— 16"‫ש ַער‬ ַ ּׁ ‫"ו ָת ֵאי ַה‬ ְ ,15"‫"אל ּ ָתא ָה ָר ִצים‬ ֶ :‫מו‬ ֹ ‫ ְּכ‬,‫לְ ׁש ֹון הֲ ִס ּ ָבה‬ .‫ י‬,‫יחזקאל מ‬ .16 .‫ יא‬,‫דבה"ב יב‬ .15

44. Rashi on Joshua 13:3. 45. This is not the same Mount Hor where Aaron died (above, 20:22).

212

‫‪Fourth (Sixth) Reading‬‬

‫מסעי‬

‫‪ 11‬וְ י ַ ָ֨רד הַ ּגְ בֻ ֧ל ִמ ְּׁש ָפ֛ם ָ ֽה ִר ְב ָל֖ה ִמ ֶ ּ֣ק ֶדם לָ עָ ֑יִ ן וְ י ַ ָ֣רד הַ ּגְ בֻ֗ ל‬ ‫ָם־ּכ ֶּנ ֶ֖רת ֵ ֽק ְד ָמה‪ 12 :‬וְ י ַ ָ֤רד הַ ּגְ בּול֙‬ ‫ּומ ָח֛ה עַ ל־ּכֶ ֶ֥תף י ִ‬ ‫ָ‬ ‫ֹוצאֹ ָ ֖תיו ָי ֣ם הַ ֶּמ֑לַ ח זֹ את ֩ ִּת ְה ֶי֨ה לָ כֶ ֥ם‬ ‫הַ ּי ְַר ֵ ּ֔דנָה וְ הָ יּ֥ו ֽת ְ‬

‫‪‬‬

‫ת־ּבנֵ ֥י יִ ְׂש ָר ֵ ֖אל‬ ‫ׁשה ֶא ְ‬ ‫ֹֽלתיהָ סָ ִ ֽביב‪ַ  13 :‬וי ְַצ֣ו מֹ ֔ ֶ‬ ‫הָ ָא ֶ֛רץ לִ גְ ֻב ֶ ֖‬ ‫גֹורל אֲ ׁשֶ ֙ר‬ ‫ׁשר ִּת ְת ַנֽחֲ ל֤ ּו אֹ ָת ּ֙ה ְּב ָ ֔‬ ‫ֵאמר ֹ ֣זאת הָ ָ֗א ֶרץ אֲ ֨ ֶ‬ ‫ל ֹ֑‬ ‫ ּכ֣י‬ ‫ִצּוָ ֣ה יְה ָוֹ ֔ה לָ ֵת֛ת לְ ִת ְׁשעַ ֥ת הַ ַּמ ּ֖טֹות ַוֽחֲ ִצ֥י הַ ַּמ ֶ ּֽטה‪ִ 14 :‬‬ ‫ּומ ֵּט֥ה ְב ֵנֽי־הַ ּג ִ ָ֖די‬ ‫ָ ֽל ְק ֞חּו ַמ ֨ ֵּטה ְבנֵ ֤י הָ ֽראּובֵ נִ ֙י לְ ֵב֣ית אֲ בֹ ָ֔תם ַ‬ ‫לְ ֵב֣ית אֲ בֹ ָת֑ם ַוֽחֲ ִצ ֙י ַמ ֵּט֣ה ְמנ ֔ ֶ‬ ‫ ׁשנֵ ֥י‬ ‫ַּׁשה ָ ֽל ְק ֖חּו ַנֽחֲ לָ ָ ֽתם‪ְ 15 :‬‬ ‫הַ ַּמ ּ֖טֹות ַוֽחֲ ִצ֣י הַ ַּמ ֶּט֑ה ָ ֽל ְק ֣חּו ַנֽחֲ לָ ָ֗תם מֵ עֵ ֛בֶ ר לְ י ְַר ֵ ּ֥דן יְ ֵר ֖חֹו‬ ‫ֵ ֥ק ְד ָמה ִמז ָ ְֽר ָחה‪ :‬פ‬ ‫אמר‪:‬‬ ‫ְהוֹ֖ה ֶאל־מֹ ֶׁש֥ה ּלֵ ֽ ֹ‬ ‫רביעי (שישי במחוברין) ‪ַ  16‬וי ְַד ֵּב֥ר י ָ‬ ‫ אּלֶה ְׁש ֣מֹות ָ ֽהאֲ נ ִָׁ֔שים אֲ ׁשֶ ר־יִנְ חֲ ל֥ ּו לָ כֶ ֖ם ֶאת־הָ ָא ֶ֑רץ‬ ‫‪ֵ ֚ 17‬‬ ‫ָׂשיא‬ ‫ֽיהֹוׁש֖עַ ִּבן־נֽ ּון‪ 18 :‬וְ נ ִָׂש֥יא ֶא ָח֛ד נ ִ ֥‬ ‫ֻ‬ ‫ֶאלְ עָ ָז ֙ר הַ ּכֹ ֔ ֵהן ִו‬ ‫ֶא ָ ֖חד ִמ ַּמ ֶּט֑ה ִּת ְק ֖חּו לִ נְ ֥ ֹחל ֶאת־הָ ָ ֽא ֶרץ‪ 19 :‬וְ ֵ ֖אּלֶ ה ְׁש ֣מֹות‬ ‫ְהּודה ּכָ ֵל֖ב ּבֶ ן־ ְיפ ֶֻּנֽה‪ּ 20 :‬ולְ ַמ ֵ ּ֖טה ְּבנֵ ֣י‬ ‫ָׁשים לְ ַמ ֵּט֣ה י ָ ֔‬ ‫ָ ֽהאֲ נ ִ ֑‬ ‫ידד ּבֶ ן־‬ ‫יהּוד‪ 21 :‬לְ ַמ ֵּט֣ה ִבנְ י ִָ֔מן אֱ לִ ָ ֖‬ ‫מּואל ּבֶ ן־עַ ִּמ ֽ‬ ‫ִׁש ְמע֑ ֹון ְׁש ֵ ֖‬ ‫ָׂשיא ּבֻ ִ ּ֖קי ּבֶ ן־יָגְ ִ ֽלי‪ 23 :‬לִ ְבנֵ ֣י‬ ‫ֵי־דן נ ִ ֑‬ ‫ִּכ ְס ֽלֹון‪ּ 22 :‬ולְ ַמ ֵּט֥ה ְבנ ָ ֖‬ ‫ן־א ֽ ֹפד‪:‬‬ ‫ּנִיאל ּבֶ ֵ‬ ‫ָׂשיא ַח ֵ ֖‬ ‫ַּׁשה נ ִ ֑‬ ‫ֽי־מנ ֶ ֖‬ ‫יֹוסף לְ ַמ ֵּט֥ה ְב ֵנ ְ‬ ‫ֵ֔‬

‫‪ ONKELOS ‬‬ ‫‪  11‬וְ יֵחוֹת ְּתחוּ ָמא ִמ ׁ ְּשפָ ם ְל ִר ְבלָ ה‬ ‫ִמ ּ ַמ ְדנַח‬

‫לָ ָעיִ ן‬

‫וְ יֵחוֹת‬

‫ְּתחוּ ָמא‬

‫וְ יִ ְמטֵ י ַעל ּ ֵכיף יַם ִּגנּ וֹסַ ר ִק ּדוּ ָמא‪:‬‬ ‫‪  12‬וְ יֵחוֹת ְּתחוּ ָמא ְלי ְַר ְּדנָא וִ יהוֹן‬ ‫ַמ ְּפקָ נו ִֹהי ְלי ּ ַָמא ְד ִמ ְל ָחא ּ ָדא ְת ֵהי‬ ‫ְלכוֹן ַא ְר ָעא ִל ְתחוּ ָמ ָהא ְסחוֹר ְסחוֹר‪:‬‬ ‫ֹשה יָת ְּבנֵי יִ ְשׂרָ ֵאל‬ ‫‪  13‬וּ פַ ּ ֵקיד מ ׁ ֶ‬ ‫ימר ּ ָדא ַא ְר ָעא ִּדי ִת ְת ַח ְּסנוּ ן י ַָת ּה‬ ‫ְל ֵמ ָ‬ ‫ְּב ַע ְדבָ א ִּדי פַ ּ ֵקיד יְ ָי ְל ִמ ּ ַתן ְל ִת ׁ ְש ַעת‬ ‫ׁ ִש ְב ִטין וּ פַ ְלגּ וּ ת ׁ ִש ְב ָטא‪  14 :‬אֲ רֵ י‬ ‫קַ ִּבילוּ ׁ ִש ְב ָטא ִד ְבנֵי ְראוּ בֵ ן ְלבֵ ית‬ ‫אֲ בָ ַה ְתהוֹן וְ ׁ ִש ְב ָטא ִד ְבנֵי גָ ד ְלבֵ ית‬ ‫ַשה‬ ‫אֲ בָ ַה ְתהוֹן וּ פַ ְלגּ וּ ת ׁ ִש ְב ָטא ִד ְמנ ׁ ּ ֶ‬ ‫ תרֵ ין ׁ ִש ְב ִטין‬ ‫קַ ִּבילוּ ַא ְחסַ נְ ְּתהוֹן‪ְּ 15 :‬‬ ‫וּ פַ ְלגּ וּ ת ׁ ִש ְב ָטא קַ ִּבילוּ ַאחֲ סַ נְ ְּתהוֹן‬ ‫ֵמ ִע ְברָ א ְלי ְַר ְּדנָא ִדירֵ ח ֹו ִק ּדוּ ָמא‬ ‫ֹשה‬ ‫ַמ ִּדנְ ָחא‪  16 :‬וּ ַמ ּ ֵליל יְ ָי ִעם מ ׁ ֶ‬ ‫ א ּ ֵלין ׁ ְש ָמ ַהת ּג ְֻברַ ּיָא‬ ‫ימר‪ִ 17 :‬‬ ‫ְל ֵמ ָ‬ ‫ִּדי י ְַח ְסנוּ ן ְלכוֹן יָת ַא ְר ָעא ֶא ְל ָעזָר‬ ‫ֹש ַע ּ ַבר נוּ ן‪  18 :‬וְ רַ ּ ָבא ַחד‬ ‫ּ ַכהֲ נָא וִ יהו ׁ ֻ‬ ‫רַ ּ ָבא ַחד ִמ ׁ ִּש ְב ָטא ִּת ְּסבוּ ן ְל ַאחֲ סָ נָא‬ ‫יָת ַא ְר ָעא‪  19 :‬וְ ִא ּ ֵלין ׁ ְש ָמ ַהת ּג ְֻברַ ּיָא‬ ‫ְל ׁ ִש ְב ָטא ִדיהוּ דָ ה ּ ָכלֵ ב ּ ַבר יְ פֻ ּנֶה‪:‬‬ ‫‪  20‬וּ ְל ׁ ִש ְב ָטא ִּד ְבנֵי ׁ ִש ְמעוֹן ׁ ְשמוּ ֵאל‬ ‫ ל ׁ ִש ְב ָטא ְד ִבנְ י ִָמן‬ ‫ּ ַבר ַע ִּמיהוּ ד‪ְ 21 :‬‬ ‫אֱ ִלידָ ד ּ ַבר ִּכ ְסלוֹן‪  22 :‬וּ ְל ׁ ִש ְב ָטא‬ ‫ ל ְבנֵי‬ ‫ִד ְבנֵי דָ ן רַ ּ ָבא ּ ֻב ִּקי ּ ַבר יָגְ ִלי‪ִ 23 :‬‬ ‫ַשה רַ ּ ָבא‬ ‫יוֹסֵ ף ְל ׁ ִש ְב ָטא ִד ְבנֵי ְמנ ׁ ּ ֶ‬ ‫יאל ּ ַבר ֵאפֹד‪:‬‬ ‫ַח ִּנ ֵ‬

‫‪ RASHI ‬‬

‫חו‪ .‬נִ ְמצָ א‬ ‫הול ְֵך ְּב ִמזְ ָר ֹ‬ ‫קום‪ְ ,‬ו ַה ּ ֶמצֶ ר ֹ‬ ‫שם ָמ ֹ‬ ‫‪ 11‬מ ֶּק ֶדם לָ עָ יִ ן‪ֵ ׁ .‬‬ ‫ִ‬ ‫ּמ ֶא ֶרץ יִ ְׂש ָר ֵאל הוּא‪ :‬וְ י ַָרד ַה ְ ּגבֻ ל‪.‬‬ ‫ָה ַעיִ ן לִ ְפנִ ים ִמן ַה ּ ֶמצֶ ר‪ ,‬ו ֵ‬ ‫ְ‬ ‫הולֵך‪ :‬ו ָּמחָ ה‬ ‫רום הוּא ֹיו ֵרד ְו ֹ‬ ‫פון לְ ָד ֹ‬ ‫הול ְֵך ִמ ָּצ ֹ‬ ‫ש ַה ְּגבוּל ֹ‬ ‫ּ ָכל ׁ ֶ‬

‫ּח ִמזְ ָר ִחית‬ ‫שרו ַ‬ ‫ש ֵהם ּ ַב ּ ִמזְ ָרח‪ֶ ׁ ,‬‬ ‫עולָ ם‪ֶ ׁ ,‬‬ ‫ִמזְ ָרחָ ה‪ֶ .‬אל ּ ְפנֵי ָה ֹ‬ ‫רום לְ י ִָמין‪,‬‬ ‫חור"‪ ,‬לְ ִפיכָ ְך ָּד ֹ‬ ‫"א ֹ‬ ‫"פנִ ים" ו ַּמ ֲע ָר ִבית ָ‬ ‫ְקר ּויָה ּ ָ‬ ‫שר יִ נְ חֲ ל ּו לָ כֶ ם‪ִּ .‬ב ׁ ְש ִבילְ כֶ ם‪ָ ּ .‬כל‬ ‫פון לִ ְׂשמֹאל‪ 17 :‬אֲ ׁ ֶ‬ ‫ְוצָ ֹ‬

‫ש ְ ּי ֵהא יָם ִּכ ּנ ֶֶרת ּת ֹו ְך‬ ‫ַעל ּ ֶכ ֶתף‪ֶ .‬אל עֵ בֶ ר‪ :‬יָם ִּכ ּנ ֶֶרת ֵק ְד ָמה‪ֶ ׁ .‬‬

‫שבֶ ט‬ ‫טו‪ ,‬ו ְּמ ַח ּלֵק נַ חֲ לַ ת ַה ּׁ ֵ‬ ‫רו ּפ ֹוס לְ ׁ ִש ְב ֹ‬ ‫ָנ ִׂשיא ְו ָנ ִׂשיא ַא ּפ ֹו ְט ֹ‬

‫שם ֹיו ֵרד ֶאל‬ ‫לַ ְּגבוּל ּ ַב ּ ַמ ֲע ָרב‪ְ ,‬ו ַה ְּגבוּל ְּב ִמזְ ַרח יָם ִּכ ּנ ֶֶרת‪ ,‬ו ִּמ ּׁ ָ‬ ‫סון‪,‬‬ ‫רום ּ ַבאֲ לַ ְכ ֹ‬ ‫פון לַ ָּד ֹ‬ ‫ש ְך וּבָ א ִמן ַה ָּצ ֹ‬ ‫מו ׁ ֵ‬ ‫ַה ּי ְַר ֵּדן‪ְ ,‬ו ַה ּי ְַר ֵּדן ֹ‬

‫ּבו ֵרר לְ כָ ל ֶא ָחד ְו ֶא ָחד חֵ לֶק ָהגוּן‪,‬‬ ‫חות ְולִ גְ בָ ִרים‪ ,‬ו ֹ‬ ‫לְ ִמ ׁ ְש ּ ָפ ֹ‬ ‫שאוּם ׁ ְשלו ִּחים‪ְ .‬ולֹא‬ ‫שוּי ְּכ ִא ּל ּו ֲע ָׂ‬ ‫עו ִׂשין יִ ְהיֶה ָע ׂ‬ ‫ש ֵהם ֹ‬ ‫ו ַּמה ּׁ ֶ‬ ‫ש ִאם ּ ֵכן‬ ‫ש ּ ַב ּ ִמ ְק ָרא‪ֶ ׁ ,‬‬ ‫יִ ּ ָתכֵ ן לְ פָ ֵר ׁש "לָ כֶ ם" זֶה ְּככָ ל "לָ כֶ ם" ׁ ֶ‬

‫נו ֶטה לְ צַ ד ִמזְ ָרח ו ִּמ ְת ָק ֵרב לְ צַ ד ֶא ֶרץ ְּכנַ ַען ְּכ ֶנגֶד יָם ִּכ ּנ ֶֶרת‬ ‫ֹ‬ ‫ְ‬ ‫של ֶא ֶרץ יִ ְׂש ָר ֵאל ְּכ ֶנגֶד יָם ִּכ ּנ ֶֶרת‬ ‫שך לְ צַ ד ִמזְ ָר ָח ּה ׁ ֶ‬ ‫ּמו ׁ ֵ‬ ‫ו ֹ‬

‫ש ֵהם‬ ‫לו לִ ְכ ּתֹב "יַנְ ִחיל ּו לָ כֶ ם"‪" .‬יִ נְ חֲ לוּ" — ַמ ׁ ְש ָמע‪ֶ ׁ ,‬‬ ‫ָהיָה ֹ‬

‫או ָתיו‬ ‫תו ְצ ֹ‬ ‫שם ּ ָכלֶה ַה ְּגבוּל ְּב ֹ‬ ‫שנּ ֹופֵ ל ְּביָם ַה ּ ֶמלַ ח‪ ,‬ו ִּמ ּׁ ָ‬ ‫ַעד ׁ ֶ‬

‫מו‪" :‬ה' יִ ּ ָלחֵ ם‬ ‫קו ְמכֶ ם‪ְּ ,‬כ ֹ‬ ‫נוחֲ לִ ים לָ כֶ ם ִּב ׁ ְש ִבילְ כֶ ם ו ִּב ְמ ֹ‬ ‫ֹ‬

‫רו ִמית‬ ‫צו ַע ְּד ֹ‬ ‫ש ּ ִמ ּ ֶמנּ ּו ַה ְת ָחלַ ת ֶמצֶ ר ִמ ְק ֹ‬ ‫ֶאל יָם ַה ּ ֶמלַ ח‪ֶ ׁ ,‬‬

‫או ָת ּה‬ ‫חולֵק ֹ‬ ‫נוחֵ ל ְו ֹ‬ ‫ש ְ ּי ֵהא ֹ‬ ‫לָ כֶ ם"‪ 18 :17‬לִ נְ חֹל ֶאת הָ ָא ֶרץ‪ֶ ׁ .‬‬

‫‪ 15‬ק ְד ָמה‬ ‫ֵ‬ ‫יה‪:‬‬ ‫ּחו ֶת ָ‬ ‫או ָת ּה לְ ַא ְר ּ ַבע רו ֹ‬ ‫סובֶ בֶ ת ֹ‬ ‫ִמזְ ָר ִחית‪ ,‬הֲ ֵרי ֹ‬

‫קו ְמכֶ ם‪:‬‬ ‫ִּב ְמ ֹ‬

‫‪ .17‬שמות יד‪ ,‬יד‪.‬‬

‫‪23 For the descendants of Joseph: the prince for the tribe of the descendants of‬‬ ‫‪Manasseh, Chaniel the son of Eifod‬‬ ‫‪213‬‬

Numbers 34:11-23

Masei

11 The border will descend southward from Shefam toward Rivlah, passing to the east of Ayin. Then the border will descend further southward and hit the eastern shore of Lake Kineret. 12 The border will descend further southward along the Jordan River, and its end will be the Salt Sea, i.e., the Dead Sea; this shall be your land according to its borders all around (See Figure 2).’ ” 13 Moses commanded the Israelites saying, “This is the land which you are to apportion for inheritance through lot, which God has commanded to give to nine and a half of the 12 tribes. 14 For the tribe of Reuben’s descendants, according to their fathers’ house, and the tribe of Gad’s descendants, according to their fathers’ house, and half the tribe of Manasseh have already received their inheritance. 15 These two and a half tribes have received their inheri- Figure 2: The Borders of the Land of Israel tance on the east side of the Jordan, opposite Jericho.”  Fourth Reading (Sixth when combined) 16 God spoke to Moses, telling him to say

to the people:

17 “These are the names of the men who shall inherit the land on your behalf and then divide it among you, under the leadership of Eleazar the priest and Joshua the son of Nun: 18 You shall take one prince from each tribe to acquire the land and then divide it among you. 19 These are the names of the men: for the tribe of Judah: Caleb the son of Yefuneh. 20 For the tribe of the descendants of Simeon: Shmuel the son of Amihud. 21 For the tribe of Benjamin: Elidad the son of Kislon. 22 The prince for the tribe of the descendants of Dan: Buki the son of Yogli. 213

‫מסעי‬

‫‪Fifth (Sixth) Reading‬‬

‫‪ּ 24‬ולְ ַמ ֵּט֥ה‬

‫ֽי־א ְפ ַ ֖ריִם‬ ‫ְב ֵנ ֶ‬

‫ָׂשיא‬ ‫נ ִ֑‬

‫מּואל‬ ‫ְק ֵ ֖‬

‫ן־ׁש ְפ ָ ֽטן‪:‬‬ ‫ּבֶ ִ‬

‫ָׂשיא אֱ ִ ֽליצָ ָ ֖פן ּבֶ ן־ּפַ ְר ָנְֽך‪ּ 26 :‬ולְ ַמ ֵּט֥ה‬ ‫ְבּול֖ן נ ִ ֑‬ ‫‪ּ 25‬ולְ ַמ ֵּט֥ה ְב ֵנֽי־ז ֻ‬ ‫ׁשר‬ ‫ֽי־א ֵ ֖‬ ‫יאל ּבֶ ן־עַ ָּזֽן‪ּ 27 :‬ולְ ַמ ֵּט֥ה ְב ֵנ ָ‬ ‫ָׂשיא ּפַ לְ ִט ֵ ֖‬ ‫שכ֖ר נ ִ ֑‬ ‫ְב ֵנֽי־יִּׂשָ ָ‬ ‫ן־ׁש ִ ֽ‬ ‫יהּוד ּבֶ ְ‬ ‫ָׂשיא אֲ ִח ֖‬ ‫נ ִ֑‬ ‫ָׂשיא‬ ‫ֹלמי‪ּ 28 :‬ולְ ַמ ֵּט֥ה ְב ֵנֽי־נ ְַפ ָּת ִ ֖לי נ ִ ֑‬ ‫ְּפ ַד ְה ֵ ֖אל ּבֶ ן־עַ ִּמ ֽ‬ ‫ׁשר ִצּוָ ֣ה יְ הוָֹ ֑ה לְ נ ֵַח֥ל‬ ‫ אּלֶה אֲ ֶ ֖‬ ‫יהּוד‪ֵ֕ 29 :‬‬ ‫ת־ּב ֵנֽי־ ִי ְׂש ָר ֵ ֖אל ְּב ֶא ֶ֥רץ ְּכ ָנֽעַ ן‪ :‬פ‬ ‫ֶא ְ‬ ‫‪‬‬

‫‪ ONKELOS ‬‬ ‫‪  24‬וּ ְל ׁ ִש ְב ָטא ִד ְבנֵי ֶא ְפרַ יִ ם רַ ּ ָבא‬ ‫ְקמוּ ֵאל ּ ַבר ׁ ִש ְפ ָטן‪  25 :‬וּ ְל ׁ ִש ְב ָטא‬ ‫יצפָ ן ּ ַבר ּ ַפ ְרנ ְָך‪:‬‬ ‫ִד ְבנֵי זְ בוּ לֻ ן רַ ּ ָבא אֱ ִל ָ‬ ‫ששכָ ר רַ ּ ָבא‬ ‫‪  26‬וּ ְל ׁ ִש ְב ָטא ִד ְבנֵי יִ ּ ָ ׂ‬ ‫יאל ּ ַבר ַע ּזָן‪  27 :‬וּ ְל ׁ ִש ְב ָטא‬ ‫ּ ַפ ְל ִט ֵ‬ ‫ִד ְבנֵי ָא ׁ ֵשר רַ ּ ָבא אֲ ִחיהוּ ד ּ ַבר ׁ ְשל ִֹמי‪:‬‬ ‫‪  28‬וּ ְל ׁ ִש ְב ָטא ִד ְבנֵי נ ְַפ ּ ָת ִלי רַ ּ ָבא‬ ‫ א ּ ֵלין ִּדי‬ ‫ְּפדַ ְה ֵאל ּ ַבר ַע ִּמיהוּ ד‪ִ 29 :‬‬ ‫פַ ּ ֵקיד יְ ָי ְל ַאחֲ סָ נָא יָת ְּבנֵי יִ ְשׂרָ ֵאל‬

‫מֹוא֑ב עַ ל־‬ ‫ָ‬ ‫ׁשה ְּב ַ ֽע ְר ֣ ֹבת‬ ‫חמישי ‪ַ  35:1‬וי ְַד ֵּב֧ר יְהוָֹ ֛ה ֶאל־מֹ ֶ ֖‬ ‫ִׂש ָר ֵא ֒ל וְ ָנ ְֽתנּ֣ו ַ ֽללְ וִ ִּ֗ים‬ ‫ת־ּבנֵ ֣י י ְ‬ ‫י ְַר ֵ ּ֥דן י ְֵר ֖חֹו לֵאמֹֽ ר‪ 2 :‬צַ ֘ו ֶא ְ‬ ‫יהם‬ ‫יב ֵת ֔ ֶ‬ ‫ּומגְ ָ ֗רׁש ֶלֽעָ ִרי ֙ם ְס ִב ֣ ֹ‬ ‫ִ ֽמ ַּנֽחֲ לַ ֛ת אֲ חֻ ּז ָ ָ֖תם עָ ִ ֣רים לָ ָׁש֑בֶ ת ִ‬ ‫יהם‬ ‫ּומגְ ְרׁשֵ ֗ ֶ‬ ‫ִּת ְּתנּ֖ו ַ ֽללְ וִ ִּיֽם‪ 3 :‬וְ הָ יּ֧ו ֶ ֽהעָ ִ ֛רים לָ ֶ ֖הם לָ ָׁש֑בֶ ת ִ‬ ‫י ְִהיּ֤ו לִ ְבהֶ ְמ ָּת ֙ם וְ לִ ְרכ ֔ ָ‬ ‫ ּומגְ ְרׁשֵ ֙י ֶ ֽהעָ ִ ֔רים‬ ‫ֻׁשם ּולְ ֖ ֹכל ַחּי ָ ָֽתם‪ִ 4 :‬‬ ‫אֲ ֶׁש֥ר ִּת ְּתנּ֖ו ַ ֽללְ וִ ּיִ ֑ם ִמ ִ ּ֤קיר הָ ִעי ֙ר ו ָ֔חּוצָ ה ֶא֥לֶ ף ַא ָ ּ֖מה‬ ‫ת־ק ְד ָמה ַאלְ ַּפ֪יִ ם‬ ‫ת־ּפ ַא ֵ ֣‬ ‫ ּומּד ֶֹ֞תם ִמ ֣חּוץ לָ ִ֗עיר ֶא ְ‬ ‫סָ ִ ֽביב‪ַ 5 :‬‬ ‫ת־ּפ ַאת־‬ ‫ת־ּפ ַאת־ ֩ ֶנ ֶגב ֩ ַאלְ ֨ ַּפיִם ָ ּֽב ַא ָּ֜מה וְ ֶא ְ‬ ‫ָ ּֽב ַא ָּ֠מ>‪֩