that's 86.46% of mitzvot. About a third of the sedras have no mitzvot; about a third have more than 85% of Taryag; a 39th of 54 sedras; little more than a third have less than 6th of 10 in Bamidbar 15% of the 's mitzvot. Written on 159.2 lines; rank: 39

10 Parshiyot; 6 open, 4 closed Aliya-by-Aliya

87 p'sukim; rank: 43rd Sedra Summary

1245 words; rank: 40th [P>] and [S>] indicate start of a parsha p'tucha or s'tuma. X:Y is Perek:Pasuk of the 4670 letters; rank 41st beginning of the parsha; (Z) is the number of p'sukim in the parsha. Smallest sedra in Bamidbar in lines, p'sukim, words, letters Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Fewer p'sukim than Sh'mini, more Rambam’s Sefer HaMitzvot. A=ASEI; L=LAV (prohibition). X:Y is the perek & pasuk from words, same number of letters. which the mitzva comes. Chukat is a bit longer. - First Aliya MMMIIITTTZZZVVVOOOTTT 17 p'sukim 19:1-17

3 mitzvot of 613; all positive [P> 19:1 (22)] This whole Aliya plus the PhiloTorah Stats Dept here - skip the following 5 p'sukim deal with the topic following if you don't like stats. of the PARA ADUMA. (The 22 p'sukim of ch.19 constitute the Maftir for Shabbat Only 6 sedras have only positive Parshat Para.) mitzvot: B'reishit and Lech Lecha with 1 The mitzva involves taking a cow with each, Metzora with 11, Chukat with 3, reddish hair (even two black or white Pinchas with 6, Vayeilech with 2. hairs invalidate it), that is blemish-free Again, to show the very uneven (i.e. fit for the Altar even though the distribution of mitzvot in the Torah: Para Aduma is NOT a korban; it is Chukat has 3 (so do two other sedras). prepared away from the Mikdash and 26 sedras have more than Chukat; 25 Har HaBayit, across the valley, on Har sedras have fewer mitzvot. 3 is way HaZeitim) and that has not worn a below average (which is 11.4 mitzvot per yoke or carried a burden for people. (If sedra), but it is the median number of it carried upon its back something for mitzvot in a sedra. 17 sedras have no its own benefit e.g. a blanket to keep mitzvot. The top 17 have 530 of the 613 - flies away, it is still acceptable.) Elazar b. Aharon was in charge of the if it had some non-red hairs. Not so, preparation of this first Para Aduma. because of ADUMA T'MIMA. SDT: "And G-d spoke to Moshe and As opposed to all korbanot in the Aharon saying... DABEIR (you Moshe, Mikdash which had to be brought not both of you, not DAB'RU) to the "inside" (the Beit HaMikdash area), the children of Israel... Only Moshe could tell Red Cow is slaughtered and prepared the people about the PARA ADUMA, "outside" (not even on Har HaBayit - which is an atonement for the Sin of the across the valley on Har HaZeitim). It Golden Calf. Aharon was too involved in the Golden Calf episode. He didn't tell this mitzva to the people and he didn't prepare the PARA ADUMA; his son did. Yet the pasuk tells us that G-d spoke to both Moshe and Aharon. Perhaps this mF¬Ia© E iW²¦ il¦ X§ d© mFI¯A© Faº Î`H¨ g© z§ i¦ `Ed´ contains a private rebuke by G-d to ...x®d¨ h§ i¦ ir­¦ ia¦ X§ d© Aharon... And perhaps a bit of the When reading this pasuk (Bamidbar opposite as well, since Aharon IS 19:12), one has to be careful not to included in the command to prepare the pause after the word HASH'LISHI Para Aduma. (which will happen if the BK runs out of breath because of the trop), but SDT: says that the mitzva is for rather continue with UVAYOM the assistant Kohen Gadol to tend to the HASH'VI'I - then pause - then read YIT- Para Aduma, although any kohen HOR. The problem is that the pasuk qualifies. Commentaries see a symbol- should not sound like - "He shall purify ism in the son of Aharon doing it: just as himself with it (to Para Aduma potion) the cow atones (so to speak) for her on the third day, and on the seventh calf, so too the son atones for his father day he will be Tahor. Not so. A T'mei who was somewhat involved. Meit needs the application of the potion on the third and on the seventh "Take a PARA ADUMA T'MIMA" day, in order to become Tahor after the T'MIMA usually means blemish-free, fit seven days. for the Altar. However, here the word T'MIMA is followed by the phrase "that There are English translations out has no MUM (blemish)", making the there, which render the pasuk adjective T'MIMA superfluous. There- incorrectly. fore, we are taught that T'MIMA in this The correct translations read like this: context is describing ADUMA, indica- ting that COMPLETE reddish hair is "He shall cleanse himself with it on the third day and on the seventh day, and required. Without T'MIMA, a cow that then be clean;" (or words to that effect) was a "gingi" would be acceptable even is not a korban, but it does have relatives for whom he sits shiva), even korban-like features (e.g. blemish-free, though he is already "tamei". This is atonement). both for "practice" as well as not to After the cow is slaughtered, it is "add" to his state of TUM'A. burnt whole (some of its having [Note: The seven relatives for whom a been sprinkled towards the Mikdash person sits shiva and the seven relatives first). for whom a kohein may become tamei The complete process of the Para are almost - but not quite - matched. Aduma (including what is thrown into Father, mother, brother, sister, son, the fire, how the ashes are collected daughter, spouse. A kohein (and all and how the potion is made) is a ) sit shiva for those relatives, and a positive mitzva [397, A113 19:2] that kohein can become tamei to all of those has been fulfilled nine times, so far. relatives, but not a sister who is The next (tenth) time will be in the married. In other words, a kohein sits time of the Moshiach. shiva today for his sister, but if she his married, the restriction against being A person who comes in contact with a m'tamei still applies.] dead body is rendered ritually impure for a seven-day period [398, A107 [2] We are not permitted to go onto Har 19:4]. The "Para Aduma Potion" is to HaBayit in those areas where the Beit be sprinkled on the defiled person on HaMikdash and its courtyard stood (or the third and seventh day. might have stood).

Without this procedure, the state of [3] Some gifts of the Kohen (such as ritual impurity remains forever. t'ruma, t'rumat maaser, challa) are not It is most important to avoid entering given to a kohen, but are "disposed of" the Mikdash (and eating of sacred according to alternate halachic pro- foods) while one is defiled. Intentional cedures, because of TUM'A of both the violation is a (Divinely imposed) potential Kohen-recipient, as well as the capital offense. giver, and the gift itself. Note that there are gifts to the kohen that pose no TAMEI problems; these are given today MMMIIITTTZZZVVVAAAnotes (e.g. Pidyon HaBen). Today, (temporarily) without a Beit HaMikdash, the are (at least) three Levi - Second Aliya ramifications of the rules of ritual 11 p'sukim 19:18-20:6 impurity to the dead. The Torah summarizes the Para [1] A kohen must still avoid contact with Aduma procedures. Note that the a dead body (except those of his close cedar branch and hyssop are added to sequence: "...and died ...and the potion as well as to the burning of there was no ..." the Para Aduma. Commentaries see Commentaries point out a connec- special significance in the fact that the tion between Para Aduma and the cedar is a lofty tree and the hyssop is a death of the righteous Miriam. Both lowly shrub. are “instruments” of atonement. The dual nature of the Para Aduma potion (that it purifies the defiled and - Third Aliya defiles the ritually pure) is counted as Shlishi a mitzva of its own [399, A108 19:19]. 7 p'sukim 20:7-13 And, it is this feature of the Para [P> 20:7 (5)] In response (to the Aduma that is considered most complaint of no water), G-d tells mystifying and enigmatic. Moshe to take the Staff, gather the Ponder this... As an analogy - and only People, and that he (Moshe) and an analogy - there are certain Aharon should SPEAK to the rock in medications for certain diseases, that the presence of the People, so that the when taken by a person with the rock shall give forth its water for the disease, they are beneficial. Yet if a People and their flocks. healthy person takes the same medica- Moshe gathers the People and tion, he can get sick from it. admonishes them to witness another [P> 20:1 (6)] The next topic the Torah of G-d's miracles. He lifts the Staff and deals with is the death of Miriam in strikes the rock twice; water flows the Tzin Wilderness in Nissan (on the from it in abundance. 10th of the month). [S> 20:12 (2)] G-d is "angry" at Moshe The Torah immediately tells us that and Aharon for missing a chance to the People had no water. (Midrashim sanctify His Name by having the speak of Miriam's Well that miracu- People see water come from the rock lously accompanied the People during by speaking to it. (The People had their wanderings. This well dis- previously seen water come from a appeared upon her death, since it was struck rock.) in her merit because she had watched G-d decrees that neither Moshe nor over Moshe at the river that we had Aharon shall lead the People into the the Well.) The People complain . bitterly to Moshe and Aharon. Because of the inclusion of Aharon in The custom of emptying out water this decree, there is an implication that containers in the room in which he was not punished for any involve- someone has died, comes from the ment in the Golden Calf - a point that needed clarification. Rashi says that the speak, in the eyes of the People. Torah is telling us that Moshe and At the Sea, the people believed in Aharon would have gone into Eretz "HaShem and in Moshe His servant, Yisrael, except for this, and only this BASHEM UVMOSHE AVDO. In contrast, incident. Interesting that Moshe himself their lack of faith is expressed as their tells the people (in D'varim) that he talking against G-d and against Moshe, carries some of the blame for the Sin of BEILOKIM UVMOSHE. These are the the Spies. With Aharon's involvement in only two times the word UVMOSHE (and the Calf incident and Moshe's in the in Moshe) appears in all of Tanach - with Spies episode, there is an interesting opposite contexts. balance. On the other hand, Aharon IS held accountable in this case, even though it was Moshe who "acted". R'vi'i - Fourth Aliya

G-d's decree seems excessively harsh 8 p'sukim 20:14-21 on Moshe and Aharon. Commentators [S> 20:14 (8)] Moshe sends messen- point to this as an example of how gers to the Edomites, to recount strictly G-d judges the greatest of our Israel's brief history and request right people. And the issue is a lot more of way through Edomite land. The complicated than that. It's not just request is denied. A second attempt is 'punishment'. made to obtain permission; this too is strongly rejected. The People of Israel Observation... Note that the rock change their route in order to avoid gives forth water even though Moshe confrontation with Edom (according did not speak to it, as G-d had told him to G-d's command). to. There are a few possibilities (maybe) as to why. SDT: In asking for passage through Edom territory, Moshe's messengers (1) It avoids a Chilul HaShem that would state that the people "will not drink result if water did not come forth. water of a well". Rashi says that we (2) Moshe Rabeinu was on the high level would have expected the Torah to say that he was able to control and divert "the water of cisterns". Rashi explains nature (within limits). He had previously that Edom had the cisterns; we had a struck a rock to get water; this now is miraculous well (as well as Manna for something he could do (and does). food). What we were offering Edom were the profits from selling us food (3) A twist on the Chilul HaShem and water. We had no need for their possibility of (1) is that G-d wanted to food and drink, but it was a proper offer avoid Moshe's losing face. G-d and to make. Rashi says that when staying Moshe are very much partners, so to at an inn, one should partake of the inn's meals rather than "brown bagging it" full life. (not exactly Rashi's term). This The says that the Heavenly increases the benefit to the inn-keeper Clouds that protected the People, left and is a proper thing for a patron to do. upon Aharon's death. SDT: Moshe sends a message to Edom We can see now that the miracles of the saying, "...you know all the trouble we Midbar were each associated with one had in Egypt." Imrei Shefer asks, how of our leaders: Moshe, the Manna; was Edom expected to know what Aharon, the Clouds; Miriam, the Well. happened to us in Egypt? The answer, he says, comes from Parshat To'l'dot, [S> 21:1 (3)] That made them vulner- when Rivka sought out G-d to explain able to attack from Emori. The People what was happening inside her. She was of Israel made a pledge to G-d and the told that she would have twins and that Emori attack was successfully coun- they would grow to head great nations, tered by Israel. and when one fell, the other would rise [P> 21:4 (13)] The People then tired of proportionally. Edom's life must have their extended travels and complained made a significant turn upward, says once again to G-d and Moshe. Their Imrei Shefer, during the dark years we tirade included gross disrespect to spent in Egyptian servitude - so they G-d's miracle of the Manna. For this know what had happened. they were punished by an attack of "fiery" (poisonous) snakes that bit Chamishi 5th Aliya many people, causing many deaths. The People repented and pleaded with 17 p'sukim 20:22-21:9 Moshe to pray to G-d to spare them. [P> 20:22 (8)] The People travel from G-d told Moshe to fashion a copper Kadesh to Hor HaHar. There Aharon is (the choice of copper was Moshe's and to die. Moshe takes Aharon and Elazar it was a play on words Nechoshet/ up the mountain, where the garments Nachash) snake and mount it atop a of the Kohen Gadol are transferred staff, so that anyone who would see it from Aharon to his son and successor. would live. ALL the people mourn Aharon's death The Mishna in Rosh HaShana (3:8) asks, for 30 days. “What? (The copper image of) a snake COMMENTARIES POINT OUT that can kill or restore life?” Not so, says the Aharon's death had elements that were Mishna. “Rather, when the People of missing in Moshe's. Seeing his son Israel look towards the Heavens and continue in his footsteps and being subjugate their hearts to G-d, then they loved by all the people as Aharon was, were cured; and if not, they would adds a special dimension to Aharon's decay.” The Mishna in P'sachim (4:9) records was). Finally the people arrive at a that Chizkiyahu HaMelech destroyed place known as "the Well". the Copper Serpent and the Sages [S> 21:17 (4)] This was another approved of his actions. People were significant event related to water. misusing it, and misunderstanding it. From a physical point of view, water is This same kind of problem exists with by far the most valuable "commodity" the use of Korbanot in the time of the of the wandering Nation. On a Beit HaMikdash, and in our time, spiritual level, water represents Torah amulets, Tashlich, Kaparot, visiting holy and Life itself. places, notes in the cracks of the Kotel, The "Song of the Well", a short but red threads around one's wrist, and beautiful song is recorded, high- even saying T’hilim - meaning that there lighting the preciousness of water. are people who do certain things in lieu The words are filled with symbolisms of heartfelt prayer and sincere kavanot, and allusions. somehow expecting miraculous salva- The next piece of travelog is either tion. All of the above, to some extent, part of the song at the well... or not. are meant to be incentive and From the desert, the people went to inspiration to sincere repentance and Matana, from Matana to Nachliel, and prayer, not substitutes for them. from Nachliel to Bamot. From Bamot to HaGai in the field of Moav, on a Shishi - Sixth Aliya clifftop that overlooks the Wastelands. 11 p'sukim 21:10-20 Notice that we have Songs over Water at both ends of the 40 years. The People continue their travels. They went to OVOT (identified as being due south of the Dead Sea). Sh'VII Seventh Aliya From there they went to “desolate 16 p'sukim 21:21-22:1 passes” or "the ruins of AVARIM” (different understandings of the [P> 21:21 (16)] As Israel nears the phrase IYEI HA'ARAVIM), along lands of Emori, requests are made for Moav's eastern border. They then rights of passage. Not only are these continued on to NACHAL ZERED. requests denied, but Emori sends an Then to a part of the desert that was army to confront Israel. Israel is outside Moav territory (this because completely victorious against King they were forbidden by G-d to Sichon, and conquers the lands of encounter Moav.) These travels were Emori and Cheshbon. Further battles recorded in the “Book of the Wars of result in more Emori lands. Og, king of G-d” (opinions differ as to what this Bashan, also falls, as G-d promised. SDT: It is important to note that Israel back in Mikeitz we left the Land and fights against whom G-d tells us to, and went down into Egypt. Now we are we do not engage in battle anyone that readying ourselves to return. G-d forbids us to. It is irrelevant whether Edom was stronger or weaker Haftara 33 p'sukim than Emori. We didn't fight the latter and avoid the former for military Sho-f'tim 11:1-33 reasons. G-d is our Commander-in- The haftara consists of most of the Chief. We must always keep this in mind. story of Yiftach, the at-first scorned, later sought after, son of Gil'ad. He SDT: Israel's military victories in the was shunned by his "half-brothers" Midbar, towards the end of the period of and fled to the Land of Tov where he wandering, were very important for the lived a rogue's life. The people of the morale of the people as they faced long Gil'ad region are attacked by the years of many battles upon crossing the Ammonites and they pursue Yiftach to into Eretz Yisrael. In the be their leader. Midbar, they get a taste of G-d's In the description of the wars with promises and might. Amon, reference is made to the Moshe sends Meraglim to Ya'zer. historical background of the area - specifically, the episode recorded in RASHI says that the spies who were the sedra about Israel requesting sent said, "we will not do as our permission from Emori for passage predecessors did; we have complete through their territory. This is a major confidence in the power of Moshe's connection to the sedra. The story of prayer.” In a way, the sending of these Yiftach seems to be peripheral to the Meraglim is a TIKUN (repair) of the Sin reason that Chaza"l chose this reading of the Spies. Spies were often sent to for Chukat. facilitate the nation's next step. They And yet... the haftara ends with the were not meant to decide on what G-d first part of the story of Yiftach's vow already had decreed. and the resultant fiasco with his The final pasuk tells us that Israel daughter. Chaza"l generally consider traveled and arrived at Arvot Moav - Yiftach to have erred; such a vow as this is their final stop before entry into his would be halachically invalid Eretz Yisrael. under the circumstances. The significance (if it does, in fact, connect Note: We have four sedras of Bamidbar to the sedra) of the story of Yiftach's to go and eleven in D'varim, and we are daughter vis-a-vis the sedra is elusive. already at Arvot Moav, With the Actually, there is the vow that the conclusion of Chukat, we have arrived people - correctly - made prior to at the threshold of Eretz Yisrael. Way battle. Yiftach's was way off.