DOCSLIB.ORG

Parashat Pinchas

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Parashat Pinchas BSD Parashat Pinchas Distributive Justice in the Settlement of the Land -Rabbi Dr. Yehuda Altshuler- Parashat Pinchas deals mostly with the preparations made in anticipation of the People’s entry into the Land of Israel, and in particular with the allocation of property in the Land. The period in which the People entered and conquered the Land is historically unique in that it is one of the only times, if not the only time, that an entire nation entered a country at one time and was faced with the need to distribute all of that country’s land among the nation’s various tribes and families. The generation that experienced the entry into the Land must have felt intense excitement when discussing the allocation of property in the Land of Israel, as it had waited 40 years for this time to come; a time and experieice that the previous generation did not merit as a result of it having sinned by heeding the counsel of the spies. At the same time, in this parasha the Torah provides us with a window into the methodology used for allocating the different areas of the Land among the tribes of Israel and the value system, various considerations and calculations taken into account when making such allocations. Several of the ethical considerations that may be gleaned from the text are rooted in a number of fascinating contradictions arising from a series of sequential verses: “You shall apportion the Land among these as an inheritance, in accordance with the number of names. To the large [tribe] you shall give a larger inheritance and to a smaller tribe you shall give a smaller inheritance, each person shall be given an inheritance according to his number. Only through lot shall the Land be apportioned; they shall inherit it according to the names of their fathers’ tribes. The inheritance shall be apportioned between the numerous and the few, according to lot.” We note two primary contradictions. The first is related to the target audience of the territorial distribution. “You shall apportion the Land among these as an inheritance.” The words “among these” refer to the census that had just recently been performed in order to take account of the families that were to cross over into the Land of Israel. On the other hand, the Torah states that the allocation of land was to be according “to the names of their fathers’ tribes.” The second contradiction relates to the method of allocation, which on one hand was to be performed based on a quantitative scale: “To the large [tribe] you shall give a larger inheritance and to a smaller tribe you shall give a smaller inheritance, each person shall be given an inheritance according to his number,” while at the same time the Torah states that the allocation was to be performed as follows: “Only through lot shall the Land be apportioned.” The sages of the Talmud recognized these contradictions and suggested a number of solutions. However, we will focus on the opinion voiced by Rabbi Yoshiya in Tractate Bava Batra 117A. With respect to the first contradiction, Rabbi Yoshiya suggests a fundamental point: “This [manner of] inheritance is different from all [other modes of] inheritance in the world; for, in [the case of] all [other] successions in the world, the living are heirs to the dead but, in this case, the dead were heirs רח' המלך ג'ורג' 84 ת.ד. 29 ירושלים King George St. P.O.B 92 Jerusalem 91000 20999 48 טל: 99-2999842029 פקס: Tel: 972-2-6202459/6202460 Fax:972-2-6202792 99–2999029 e-mail: [email protected] to the living.” In order to understand this statement, we must examine the underlying significance of the allocation of the Land. Before the exodus from Egypt, Hashem spoke the four expressions of redemption to Moshe: vehotzeiti (I will take you out), vehitzalti (I will save you), vega’alti (I will redeem you) and velakachti (I will take you). Hashem added a fifth expression: veheiveiti (I will bring you). The purpose of the exodus from Egypt was not only the redemption of slaves from their bondage, and not only the creation of a God- worshipping nation from those slaves. The essence of the exodus from Egypt was the inheritance of the Land and the realization of the Covenant Between the Parts between Hashem and Avraham: “I will bring you to the Land, concerning which I raised My hand to give to Avraham, to Yitzchak and to Ya’acov, and I will give it to you as a heritage; I am Hashem.” However, when the children of Israel sinned after the spies returned from their expedition to Canaan by refusing to enter the Land of Israel, thus in effect negating the purpose of the exodus from Egypt, they were condemned to die in the desert while their children received the right to enter the Land in their stead. This change was extremely significant in regard to the original intent behind the exodus from Egypt, but what was done was done. The following 40 years of wandering the desert saw the death of the entire generation that had exited Egypt and the advance of a new generation, the children of the first. However, when the children approached their entry into the Land, they were in effect realizing the historical purpose of their parents and standing in their very shoes, so to speak. For this reason, the Torah states that the division of the Land had to be done in such a way that the allocation was reflective of the two generations and not just the one that actually entered the Land: “Rabbi said: I will give you an example to which this thing may be compared. To two brothers, priests, who were in one town, one had one son and the other had two sons, and these went to the threshing-floor. He who has one son receives one portion, and the one who has two sons receives two portions. They [then] return [with the three portions] to their father and re-divide [the total] in equal shares.” This method of allocation creates something of a distorted result, as in actuality both sons receive equal shares despite the fact that their families are of different size. However, this method is a necessary product of the desire to “include” the generation that exited Egypt in the in the division of the Land together with the generation that actually entered the Land. One may possibly justify the lack of equality in the allocation of the Land by stating that regardless, even if the generation that entered the Land had distributed the territory amongst itself in a completely equitable fashion, a problem would have arisen one generation hence in that one territory would have been divided within one family amongst a certain number of children, while the territory belonging to a second family would have been divided amongst a different number of children, so that even if the starting point for the distribution of the territory had been equal, the inequality would have arisen later on. Agricultural land is a good example of just such an issue. Lands belonging to agricultural settlements were initially divided equally among all the founding settlers. When the plots were passed on to the next generation, some of them were divided into such small portions that they lost all economic viability. This resulted in the need to select an “inheriting child,” one who would take the plot and continue working it in the name of the family. רח' המלך ג'ורג' 84 ת.ד. 29 ירושלים King George St. P.O.B 92 Jerusalem 91000 20999 48 טל: 99-2999842029 פקס: Tel: 972-2-6202459/6202460 Fax:972-2-6202792 99–2999029 e-mail: [email protected] The second contradiction concerning the method of territorial distribution also stems from the desire to divide the Land equally between the tribes, as all of the tribes have a right to the Land by virtue of the promise their forefathers received from Hashem, thus giving each of them rights equal to each other. However, despite this desire and the ideal of equal allocation to all, one cannot ignore certain practical considerations, such as the quantitative differences between the tribes that must be reflected in the size of the territory allocated to each tribe, the economic-qualitative variance between land on the periphery versus land in the center of the country, and high-quality agricultural land versus desert or rocky hillside, and different needs that result from vocational variances, so that the tribe of Zebulun, which dealt in trade, would value a territory in close proximity to the coast and primary trade routes much more than fertile agricultural fields in the valley and the tribes of Reuben and Gad would value grazing land much more than their agricultural equivalent. The opposite would of course be true for the tribes that specialized in agricultural produce. The solution that was ultimately put to use was in essence an amalgamation of the recognition of the various needs of each tribe and a providential lottery that demonstrated the fact that the territorial allocation was not just a random distribution of property, but a division of the Land of Israel, the land of our forefathers. The Talmud describes the lottery in the following picturesque manner: “R. Judah said: A se’ah in Judaea is worth five se’ah in Galilee. And it was only divided by lot, for it is said “Only through lot shall the Land be apportioned.” And it was only divided by [the direction] of] the Urim and Tumim.
Load more

Recommended publications
  • Parshat Naso
    Parshat Naso 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 AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE Copyright © 2006-2009 by Chabad of California THE TORAHSecond,- revisedCHUMASH printingB 2009EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARYA BprojectASED ON of THE WORKS OF ChabadTHE LUBAVITCH of CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern Parkway,Published Brooklyn, by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern Parkway,[email protected] Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /Brooklyn, Fax 718-778-4148 New York 11213 718-778-0226www.kehot.com / Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L’Inyonei logo is a Chinuch,trademark Inc.
    [Show full text]
  • Lesson 8.Key
    Revelation Chapter 7 Lesson 8 Revelation 7:1-2 1 After this I saw four angels standing upon the four corners of the earth, grasping the four winds of the earth in order that no wind might blow upon the earth, nor upon the sea, nor upon any tree. 2 And I saw another angel ascending from the rising of the sun having the seal of the living God, and he cried out with a great voice to the four angels who had been given permission to harm the earth and the sea, Revelation 7:3 3 saying do not harm the earth nor the sea, nor the trees, until we have sealed the slaves of our God upon their foreheads. Revelation 7:4-6 4 And I heard the number of the ones having been sealed, one hundred forty four thousand, being sealed out of all the tribes of the sons of Israel. 5 out of the tribe of Ruben, twelve thousand, out of the tribe of Gad, twelve thousand, 6 out of the tribe of Asher, twelve thousand, out of the tribe of Naphtali, twelve thousand, out of the tribe of Manasseh, twelve thousand, Revelation 7:7-8 7 out of the tribe of Simeon, twelve thousand, out of the tribe of Levi, twelve thousand, out of the tribe of Issachar, twelve thousand, 8 out of the tribe of Zebulun, twelve thousand, out of the tribe Joseph, twelve thousand, out of the tribe of Benjamin, twelve thousand, having been sealed. Genesis 49 Num.1:20-4312 Tribes Deut.
    [Show full text]
  • Manasseh: Reflections on Tribe, Territory and Text
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Vanderbilt Electronic Thesis and Dissertation Archive MANASSEH: REFLECTIONS ON TRIBE, TERRITORY AND TEXT By Ellen Renee Lerner Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2014 Nashville, Tennessee Approved: Professor Douglas A. Knight Professor Jack M. Sasson Professor Annalisa Azzoni Professor Herbert Marbury Professor Tom D. Dillehay Copyright © 2014 by Ellen Renee Lerner All Rights Reserved ACKNOWLEDGEMENTS There are many people I would like to thank for their role in helping me complete this project. First and foremost I would like to express my deepest gratitude to the members of my dissertation committee: Professor Douglas A. Knight, Professor Jack M. Sasson, Professor Annalisa Azzoni, Professor Herbert Marbury, and Professor Tom Dillehay. It has been a true privilege to work with them and I hope to one day emulate their erudition and the kind, generous manner in which they support their students. I would especially like to thank Douglas Knight for his mentorship, encouragement and humor throughout this dissertation and my time at Vanderbilt, and Annalisa Azzoni for her incredible, fabulous kindness and for being a sounding board for so many things. I have been lucky to have had a number of smart, thoughtful colleagues in Vanderbilt’s greater Graduate Dept. of Religion but I must give an extra special thanks to Linzie Treadway and Daniel Fisher -- two people whose friendship and wit means more to me than they know.
    [Show full text]
  • And This Is the Blessing)
    V'Zot HaBerachah (and this is the blessing) Moses views the Promised Land before he dies את־ And this is the blessing, in which blessed Moses, the man of Elohim ְ ו ז ֹאת Deuteronomy 33:1 Children of Israel before his death. C-MATS Question: What were the final words of Moses? These final words of Moses are a combination of blessing and prophecy, in which he blesses each tribe according to its national responsibilities and individual greatness. Moses' blessings were a continuation of Jacob's, as if to say that the tribes were blessed at the beginning of their national existence and again as they were about to begin life in Israel. Moses directed his blessings to each of the tribes individually, since the welfare of each tribe depended upon that of the others, and the collective welfare of the nation depended upon the success of them all (Pesikta). came from Sinai and from Seir He dawned on them; He shined forth from יהוה ,And he (Moses) said 2 Mount Paran and He came with ten thousands of holy ones: from His right hand went a fiery commandment for them. came to Israel from Seir and יהוה ?present the Torah to the Israelites יהוה Question: How did had offered the Torah to the descendants of יהוה Paran, which, as the Midrash records, recalls that Esau, who dwelled in Seir, and to the Ishmaelites, who dwelled in Paran, both of whom refused to accept the Torah because it prohibited their predilections to kill and steal. Then, accompanied by came and offered His fiery Torah to the Israelites, who יהוה ,some of His myriads of holy angels submitted themselves to His sovereignty and accepted His Torah without question or qualification.
    [Show full text]
  • Parshat Vayechi
    The Book of Genesis Parshat Vayechi A free excerpt from the Kehot Publication Society's new Chumash Breishis/Book of Genesis 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 BEREISHIT WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE ¢ȱȚȱŘŖŖŞ THE TORAH - CHUMASHby BEMIDBAR ȱȱ ,) $ $)'&%") $"( )'$(")%$ $ %##$)'- ( %$ ) ,%'!( % ) "ȱȱ*+) ' Chabad of California ŝŚŗȱ ¢¢ȱǰȱȱǰȱȱşŖŖŘŚ?@IB978DQ řŗŖȬŘŖŞȬŝśŗŗȱȦȱ¡ȱřŗŖȬŘŖŞȬśŞŗŗ2I 81214?61<96?B>91>3 ȱ¢ Kehot Publication&E2<9C8542I Society ŝŝŖȱȱ ¢ǰȱ¢ǰȱ ȱȱŗŗŘŗřKehot Publication Society 1CD5B>&1B;G1IB??;<I>$5G-?B; ŝŗŞȬŝŝŚȬŚŖŖŖȱȦȱ¡ȱŝŗŞȬŝŝŚȬŘŝŗŞ 1H Order Department: Řşŗȱ ȱǰȱ¢ǰȱ ȱȱŗŗŘŗřOrder Department: ŝŗŞȬŝŝŞȬŖŘŘŜȱȦȱ¡ȱŝŗŞȬŝŝŞȬŚŗŚŞ !9>7CD?>F5>E5 B??;<I>$5G-?B; 1H ǯǯ GGG;58?D?><9>53?= ȱȱǰȱȱȱȱȱȱȱ <<B978DCB5C5BF549>3<E49>7D85B978DD?B5@B?4E35D89C2??;ȱȱǰȱȱ¢ȱǰȱ ȱǰ ?B@?BD9?>CD85B5?69>1>I6?B=G9D8?ED@5B=9CC9?>ȱ ǰȱȱȱȱǰȱ ǯ 9>GB9D9>76B?=81214?61<96?B>91>3 ȱ ȱȱȱȱ ȱȱȂ ¢ȱǰȱ ǯ)85!58?D<?7?9C1DB145=1B; ?6#5B;?C">I?>5989>E38>3 DZȱşŝŞȬŖȬŞŘŜŜȬŖŗşŖȬŗ DZȱşŝŞȬŖȬŞŘŜŜȬŖŗşśȬŘȱǻǼȱ ($ Published in the United States of America 5$-+3*'&+/4*' /+4'&4#4'30( .'2+%# The Book of Genesis Parshat Vayechi GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach
    [Show full text]
  • Who Are the 144,000?
    Who Are the 144,000? “Increasingly, scholars are looking at Revelation as a Jewish text that reveals a heavenly Christ rather than a Christian text with Jewish attributes.” –The Jewish Annotated New Testament, (New York, Oxford University Press, 2011), p. 465. Revelation 7:1-8 is about Israel – not the Gentiles. Revelation 7:1-8 (NKJV) 1 After these things I saw four angels standing at the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, on the sea, or on any tree. 2 Then I saw another angel ascending from the east, having the seal of the living God. And he cried with a loud voice to the four angels to whom it was granted to harm the earth and the sea, 3 saying, “Do not harm the earth, the sea, or the trees till we have sealed the servants of our God on their foreheads.” 4 And I heard the number of those who were sealed. One hundred and forty-four thousand of all the tribes of the children of Israel were sealed: Jacob’s Birth Order & Mother 5 of the tribe of Judah twelve thousand were sealed; 4th; Leah of the tribe of Reuben twelve thousand were sealed; 1st; Leah of the tribe of Gad twelve thousand were sealed; 7th; Zilpah 6 of the tribe of Asher twelve thousand were sealed; 8th; Zilpah of the tribe of Naphtali twelve thousand were sealed; 6th; Bilhah of the tribe of Manasseh twelve thousand were sealed; 11th; Rachel 7 of the tribe of Simeon twelve thousand were sealed; 2nd; Leah of the tribe of Levi twelve thousand were sealed; 3rd; Leah of the tribe of Issachar twelve thousand were sealed; 9th; Leah 8 of the tribe of Zebulun twelve thousand were sealed; 10th; Leah of the tribe of Joseph twelve thousand were sealed; 12th; Rachel of the tribe of Benjamin twelve thousand were sealed.
    [Show full text]
  • Torah Nuggets – Rabbin Deborah Brandt Bamidbar – in The
    Torah Nuggets – Rabbin Deborah Brandt Bamidbar – In The Wilderness1 Numbers 1:1-4:20 Haftorah – Hosea 2:1-2:22 Brit Hadasha - Romans 9:22-23 In the Sinai Desert, G-d says to conduct a census of the twelve tribes of Israel. Moses counts 603,550 men of draftable age (20 to 60 years); the tribe of Levi, numbering 22,300 males age one month and older, is counted separately. The Levites are to serve in the Sanctuary, replacing the firstborn, whose number they approximated, who were disqualified when they participated in the worshipping of the Golden Calf. The 273 firstborn who lacked a Levite to replace them had to pay a five-shekel “ransom” to redeem themselves. When the people broke camp, the three Levite clans dismantled and transported the Sanctuary, and reassembled it at the center of the next encampment. They then erected their own tents around it: the Kohathites, who carried the Sanctuary’s vessels (the Ark, menorah, etc.) in their specially designed coverings on their shoulders, camped to its south; the Gershonites, in charge of its tapestries and roof coverings, to its west; and the families of Merari, who transported its wall panels and pillars, to its north. Before the Sanctuary’s entranceway, to its east, were the tents of Moses, Aaron, and Aaron’s sons. Beyond the Levite circle, the twelve tribes camped in four groups of three tribes each. To the east were Judah (pop. 74,600), Issachar (54,400) and Zebulun (57,400); to the south, Reuben (46,500), Simeon (59,300) and Gad(45,650); to the west, Ephraim (40,500), Manasseh (32,200) and Benjamin(35,400); and to the north, Dan (62,700), Asher (41,500) and Naphtali(53,400).
    [Show full text]
  • Neviim (Prophètes) - Josué
    Neviim (prophètes) - Josué Chapter 21 21,1 Then came near the heads of fathers' houses of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of fathers' houses of the tribes of the children of Israel; 21,2 and they spoke unto them at Shiloh in the land of Canaan, saying: 'The Lord commanded by the hand of Moses to give us cities to dwell in, with the open land thereabout for our cattle.’ 21,3 And the children of Israel gave unto the Levites out of their inheritance, according to the commandment of the Lord, these cities with the open land about them. 21,4 And the lot came out for the families of the Kohathites; and the children of Aaron the priest, who were of the Levites, had by lot out of the tribe of Judah, and out of the tribe of the Simeonites, and out of the tribe of Benjamin, thirteen cities. 21,5 And the rest of the children of Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half-tribe of Manasseh, ten cities. 21,6 And the children of Gershon had by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half-tribe of Manasseh in Bashan, thirteen cities. 21,7 The children of Merari according to their families had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.
    [Show full text]
  • Highlights from the Historical Books Intro
    Highlights from the Historical Books JOSHUA, JUDGES, RUTH – SUMMER 2019 JOSHUA 11-19 – “CONQUEST AND POSSESSION” Intro: ➢ You may recall the verse I read last week in comparing the supernatural events of the battle of Beth-horon with the future events of Revelation 6- 19.. o It reads, “For the LORD will rise up as at Mount Perazim, He will be angry as in the Valley of Gibeon - that He may do His work, His awesome work, and bring to pass His act, His unusual act.” Isaiah 28:21 o In the Valley of Gibeon God did indeed display “His awesome work” and “His unusual act” – we studied it in Joshua 10. o It’s not everyday that the sun and moon stand still in sky. o It’s not a regular occurrence that Israel’s enemies would get wiped out by rocks falling form the sky o God may’ve worked directly by His own hand to produce the phenomena. Or He might’ve employed some celestial mechanics – perhaps a planetary fly-by of the Red Planet [SEE LAST WEEK] o Either way it was an awesome work, an unusual act. o And he did it in answer to a man’s prayer. Phenomenal> ➢ Now, we turn to the more mundane work, the normal, day-to-day operations of a war of conquest… o The remaining chapters of the book of Joshua detail a much more common routine; no more miracles, no more falling walls or rocks from the sky! o Life is like this as I’m certain you have discovered on your own ▪ At times God works in miraculous ways that are exciting and get you pumped up! ▪ But, other times, He calls us to certain basic duties.
    [Show full text]
  • The Treasures of Agudas Israel Congregation
    The Treasures of Agudas Israel Congregation 1 This booklet highlights the treasures displayed in the Sanctuary and Social Hall of Agudas Israel Congregation, Hendersonville, North Carolina. Rabbi Rachael Jackson Dr. Linda Perkel, President Salem Leaman, Ritual Committee Chair Booklet created and designed by Dr. Judi Berson-Levinson Bonnie Cooper, Desktop publishing editor 2016 2 Shalom and Welcome to Agudas Israel Congregation! We are glad you have chosen to worship with us. Our goal is to create an experience that is uplifting, inspiring, comforting, engaging and participatory. Our worship style honors Jewish tradition and the modern spirit that is the hallmark of Reform Judaism, combining a blend of Hebrew and English, opportunities for contemplative reflection, a variety of music and a thoughtful, inspiring sermon. Rabbi Rachael Jackson Special thanks to Rabbi Rachael Jackson, Senior Scholar Rabbi Philip Bentley, Phyllis Bentley, Sherry Harris, Becky Banadyga, Bonnie Cooper, David Kaplan, Carol Leaman and Susan LaRue for their assistance with this booklet. —Dr. Judi Berson-Levinson 3 IN THE SANCTUARY The Holy Ark (Aron Kodesh) which contains the Torah scrolls, was donated in memory of Muriel Fellerman Oxer. (1934-1997) The curtain on the ark was donated by Susan Bohnen in memory of parents, Arthur & Verna Niremberg and sister, Diane Linda Berkman in 2015. The design was created by Carol Ann McCollum to represent the “eternal flame” in colors chosen by a congregation committee. The candelabra on each side of the ark are from the original building on King Street and were donated by the Lewis family. Suspended from the ceiling in front of the Ark is the Eternal Light (Ner Tamid) which burns constantly as a reminder of God’s presence.
    [Show full text]
  • Shelach Lecha ~ Send for Yourself Bemidbar 13:1-15:41 Beit Emet Congregation ~ Vancouver, WA Ben Ehrhardt, Shamash 6/13/09
    Shelach Lecha ~ Send for Yourself Bemidbar 13:1-15:41 Beit Emet Congregation ~ Vancouver, WA Ben Ehrhardt, Shamash 6/13/09 www.hearoisrael.org This week, our Torah Portion is called “Shelach Lecha” in Hebrew; or in English, literally “Send for Yourself”. It has the connotation of doing something to benefit or help one’s self. In this case, Yahweh has a fact finding mission in mind for the Children of Israel. Our parsha begins in B’midbar / Numbers 13:1-20; And YHVH spoke to Mosheh, saying, “Send men to spy out the land of Kena‟an, which I am giving to the children of Yisra‟el. Send one man from each tribe of their fathers, every one a leader among them.” And by the command of YHVH Mosheh sent them from the Wilderness of Paran, all of them men who were heads of the children of Yisra‟el. And these were their names. From the tribe of Re‟uben: Shammua, son of Zakkur. From the tribe of Shim‟on: Shaphat, son of Hori. From the tribe of Yehudah: Kaleb, son of Yephunneh. From the tribe of Yissaskar: Yig‟al, son of Yoseph. From the tribe of Ephrayim: Hoshea, son of Nun. From the tribe of Binyamin: Palti, son of Raphu. From the tribe of Zebulun: Gaddi‟el, son of Sodi. From the tribe of Yoseph, from the tribe of Menasheh: Gaddi, son of Susi. From the tribe of Dan: Ammi‟el, son of Gemalli. From the tribe of Asher: Shethur, son of Mika‟el. From the tribe of Naphtali: Nahbi, son of Wophsi.
    [Show full text]
  • PARSHA INSIGHTS by Rabbi Yaakov Asher Sinclair
    SHABBAT PARSHAT VAYECHI • 18 TEVET 5781 JANUARY 2, 2021 • VOL 28 NO. 10 PARSHA INSIGHTS by Rabbi Yaakov Asher Sinclair Striving and Thriving “And he lived…” (47:28) he national census for Jews living in Israel was Yaakov's intention when he came down to Egypt was approximately 6,700,000 in 2019. That of the only to “sojourn” — not to live there permanently. T United States was approximately 6,543,820 in However, “And he lived,” the beginning of this week's 2018. If you add all the other places in the Diaspora, Torah portion, tells us that Hashem told Yaakov to from France with around 450,000 Jews, to El live out the rest of his life there. Also, the verb “to Salvador, or North Macedonia, or the Philippines, live” here suggests that Yaakov finally found peace in who have around 100 Jews, and factor in the Israeli Egypt. At the end of his difficult life, he finally found birth rate together with the increase in aliya to Israel tranquility. But didn't the Torah implicitly criticize from places like France — the Jewish population of Yaakov for wanting to dwell in tranquility, as we see the Land of Israel will exceed that of the Diaspora in at the beginning of the Torah portion of Vayeshev? the foreseeable future. This will trigger a number of halachic events and laws that have not occurred for "The actions of the Patriarchs are a sign to their children." nearly two thousand years. Yaakov's living and thriving in happiness in exile was We are coming to the end of our longest exile.
    [Show full text]