3 August 2019 2 Av 5779 Shabbat ends 9.41pm 8.14pm

Volume 31 No. 48 Artscroll p.900 | p.1193 Hertz p.702 | Haftarah p.725 Soncino p.955 | Haftarah p.984

In loving memory of Devorah Bat Avraham

Jordan River

“The children of Gad and the children of Reuven spoke up saying, ‘As God has spoken to your servants, so shall we do. We shall cross over, armed, before God to the land of , and ours shall be the heritage of our inheritance across the River’” ( 32:31-32).

1 Sidrah Summary: Matot Masei

1st Aliya () – Bemidbar 30:2-31:12 Parashat Masei begins by recalling the 42 journeys that At the start of parashat Matot, Moshe speaks to the heads the made from leaving until the present of the tribes, telling them to relate the laws of vows and time, when they are about to cross into the Land of oaths to the Children of Israel. Contravening an oath or Cana’an (see p.6 article). vow constitutes a Biblical prohibition. The sidrah details who may revoke a vow on behalf of others in their care, 5th Aliya (Chamishi) – 33:50-34:15 but only on the day that they first hear about the vow. God speaks to Moshe in the plains of , telling him to relate to the nation that after entering the Land, they must God tells Moshe to wage war against the Midianites, who destroy the idols of the Canaanites and make sure to drive constituted a serious threat to Bnei Yisrael. Moshe them out the Land. God tells Moshe the boundaries of the conscripts 1000 men from each tribe. They go into battle Land that the tribes will inherit. and kill all the Midianite males, as well as Bilam. They take captive women, young children, cattle and material 6th Aliya (Shishi) – 34:16-35:8 possessions. God announces the names of the leaders of each tribe who will take charge of apportioning land to the tribes’ 2nd Aliya (Levi) – 31:13-54 members. 42 cities are set aside specifically for Levi’im to Moshe rebukes the officers for not killing the Midianite live in, surrounded by a designated amount of open women, who had been the instigators of the promiscuity space. These cities are also to provide refuge for a person and idol worship that had led to the national catastrophe who has killed accidentally and is fleeing from the relatives at the hands of the Midianties (see 25:1-9); he instructs of the deceased. them to now kill many of the women. Moshe tells those who have killed how to purify themselves from their state 7th Aliya (Shevi’i) – 35:9-36:13 of (ritual impurity). Upon God’s instruction, Moshe tumah In addition, six cities are designated as special ‘cities of and Elazar (Aharon’s son) count up the spoils and divide refuge’, to which the accidental killer can flee. Instructions them in half, between those who fought in the war and the are given about what constitutes ‘accidental killing’ and rest of the nation. A small percentage of each of these how the community must endeavour to protect the spoils is given as a tribute, one to Elazar and another to accidental killer from those who are pursuing him. the Levi’im. The military leaders approach Moshe in order to donate the jewellery that they had plundered, as an Men from the tribe of Menashe approach Moshe, offering to God. concerned that the land given to the five daughters of Tzelofchad, a descendant of Menashe (see parashat 3rd Aliya (Shlishi) – 32:1-19 Pinchas 27:1-8) would be lost from the tribe if they marry The tribes of Gad and Reuven ask to be given land on the men from other tribes. Moshe responds that they should east bank of the , instead of crossing into the only marry men from the tribe of Menashe. Land of Cana’an. Moshe rebukes them for their apparent This is the closing part of the book of Bemidbar. We stand cowardice, which seems to repeat the error of the spies 39 for the final verse and then recite: “ years previously (see p.4 article). The two tribes clarify ”, a phrase asking for conticnhuaezda skt,r ecnhgathz atko that, whilst the women and children would settle on the vsteu’ndiytc thhaez Teok rah. east bank of the Jordan, the men would fight with the rest of the nation to conquer the Land and would not return to Point to Consider : Why is the release of the accidental their families until the end of the conquest. killer to go back to his home contingent upon the death of Question : Why did these two tribes specifically want land the Kohen Gadol? (see to 35:25) to the east of the Jordan? (see 32:1-2 ) Answer on pg.6. Haftarah This haftarah, taken from Yirmiyahu (), is the 4th Aliya (Revi’i) – 32:20-33:49 second of the three ‘haftarot of tribulation’ read in the Moshe accepts their request and instructs Elazar and the build-up to Tisha B’Av. God rebukes Israel for turning tribal heads to allow them to keep the land they requested away from Him and towards idols, forsaking the if they do battle as promised. Some of the tribe of opportunity He gave them when He brought them into the Menashe is also apportioned land east of the Jordan. fruitful Land.

Unit ed S ynag ogue Daf Hashavua Pr oduc ed by US Living & Learning toge ther with the Rabbinical Council of the United Synagogue Edito r: Chaim Gr oss Edito r- in-Chief: Rabbi Baruch Davis Edito rial and Production Team: Ra bbi Daniel Sturgess, Rabbi Michael Laitner, J oanna Rose Available also via email US website www.theus.org.uk ©United Synagogue To sponsor Daf Hashavua ple ase contact Danielle Fox on 020 8343 6261 , o r [email protected] .uk If you have any comments or questions regarding Daf Hashavua please email [email protected] .uk

2 A Message for Leaders by Rabbi Chaim Gross, Editor, Daf Hashavua

“And Moshe spoke to the Victorian author, Edward Bulmer-Lytton heads of the tribes of the famously said: “the pen is mightier than the Children of Israel, saying sword”. ‘this is the matter that God has commanded: if a man This also explains why the verse uses the term makes a vow to God…” “ ” to describe the tribal heads, (Bemidbar 30:2) rarathsehre ti hmana t“ ot ”, as they are often referred to elsewheren eisni ’imthe . The word Rashi (1040-1105) notes the phraseology of the means ‘tribe’ but also means ‘a staff’. Them Taotreah first verse of this ’s sidrah, which states that is hinting that those leaders who have physical Moshe first instructed the heads of the tribes power at their disposal, as represented by a about the laws of vows ( ) before staff, should nevertheless use words. instructing the rest of the peopnlee.d arim Moshe, the conveyor of these laws and this Rashi adds that this was actually the procedure message, was an appropriate spokesperson for for all the mitzvot. If so, why specifically was the this idea. Moshe paid a very heavy price for a order pointed out here? A powerful answer to deviation from the imperative to bring about this question is given by Rabbi Yissocher Frand results through speech rather than power. The (of Baltimore, USA). reason why God decreed that Moshe would not enter the was because of the We are familiar with the fact that certain types of episode at Mei Meriva (Bemidbar 20:7-13), food are forbidden by the Torah, such as non- where God had told Moshe to speak to a rock in kosher animals. Those foods are intrinsically front of the nation, after which water would prohibited. The laws of present a very emerge from it. However, Moshe actually struck nedarim the rock, twice, “ ”. Whilst the water different facet of prohibition. For example, when with his staf f making a , one can take a food which is miraculously emerged nonetheless, that mistake permitted naende rr ender it forbidden for oneself to was irreparable for somebody of ’ eat. The prohibition generated is as severe as standing, given that he had deviated from God’s eating certain non-kosher animals. This dramatic express instruction. It was fitting that, having change is achieved by merely reciting a certain himself made an error of judgement, Moshe standard formula. related the importance of this facet of leadership directly to the tribal leaders.

The underlying message of is the power of the spoken word. This, exnpeldaainrism Rabbi Frand, is why the Torah had to state specifically here that the heads of the tribes heard the first. Those in a position of power often have the ability to manipulate others and gain their conformity through the use of force. The heads of the tribes were subject to this danger.

Yet to be truly effective, to actually shape others’ opinions, rather than to elicit superficial conformity, physical force is never effective; words have much greater power. As the

In memory of Harav Avraham Yitzchak Yaakov ben Harav Nata Gershon 3 Where are our Hearts by Nechama Atlas, Ma’ayan

“The children of Reuven different argument. They would not neglect their and the children of Gad had brothers in the Land of Israel. They would take abundant livestock… They responsibility to cross and fight, before said: 'If we have found returning. favour in your eyes, let this land be given to your Moshe accepted their proposal, whilst subtly servants as a heritage; do rebuking them that they should prioritise building not bring us across the safe homes for their children and wives Jordan” (Bemidbar 32:1,5). mentioning their cattle. Moshe would nboetf obre around when the promise would be fulfilled. Moshe’s speech to the tribes of Reuven and Gad Rabbi Naftali Zvi Yehuda Berlin (1816-1893) in this week’s sidrah can also be applied as a explains that Moshe was worried, so he sent message to those of us living in the Diaspora. part of the tribe of Menashe to join Gad and Reuven (32:33). Menashe did not want to live in Reuven and Gad’s request from Moshe was that the Diaspora. For that very reason, Moshe they should not have to cross the Jordan River decided to divide that tribe into two sections on and enter Israel. Their motivation was economic both sides of the Jordan River, with the eastern – they had a lot of cattle and were seeking good bloc constantly expressing the aspiration to live pasture. They would be better off staying where in the Land of Israel. They would take care of they were. the daily connection between the of the Diaspora and the Jews of the Land of Israel. According to Rabbi Yitzchak ben Moshe Arama They would make sure to keep the hearts of (1420-94), Moshe, whose dream was to enter those in the Diaspora in the right place. and settle in the Land of Israel, who knew that he was forbidden to cross the Jordan and that Today, we live in the Diaspora either because he would soon die and be separated from his we have to or because we choose to. We are people, was taken aback by Reuven and Gad’s challenged to ask ourselves: where are our request. hearts? Are they in the Diaspora or in the Land of Israel? Are we making sure we are akin to Stay in the Diaspora? Care for the cattle? half of the tribe of Menashe, who longed to Think only of the material aspects? Lose the return to the Land? opportunity of life in the ? Repeat the sin of the spies?

Moshe therefore pushed Reuven and Gad to think again. He wanted them to understand the correct order of priorities. Where were their hearts? Were they longing for the Land of Israel? Of course it is legitimate to discuss specific needs, to take into consideration different constraints and to decide that there is no choice but to live outside of the Land. Yet Reuven and Gad’s only consideration seemed to be their cattle and wealth (see Rashi to 32:16).

After a long discussion with Moshe, Reuven and Gad understood their mistake and made a

In memory of Shmuel Nissim ben Yaacov 4 The History of Jewish Philosophy: Part One – Rav Saadia Gaon by Rabbi Chaim Burman, US Rabbinic Fellow

“The Jewish faith was It is told that as a young man, Rav Saadia almost lost. Through entered a classroom of a Jewish school and his writings this man noticed a textbook lying on the teacher’s desk. illuminated crucial but He was dismayed to see that it was written by underappreciated areas of Hiwi al-Balkhi, a Jew who had fused a blend of the Torah and united the Islam, Christian and Zoroastrian beliefs in his Jewish people”. These were derogatory presentation of the Torah. At that the words of praise that the moment, Rav Saadia decided that there could be Rambam ( 1135-1204) had to say no delay; he had seen a problem and felt about Rav Saadia Gaon. The Rambam did not compelled to resolve it. His people needed a lavish praise lightly. concise guide to authoritative Jewish belief.

Rav Saadia (882-942) came from humble Rav Saadia devoted much of his life to clarifying beginnings in Egypt. He dedicated himself to his and advocating the basic tenets and beliefs of studies, becoming a well-versed and prolific . He encountered numerous Karaite polymath. He wrote important works about thinkers and was also drawn into debates with Jewish law and grammar and compiled an various rabbinic figures who argued for authoritative siddur. In addition to eventually innovative halachic positions, such as reforms to being elevated to the position of Gaon (literally the Jewish calendar that would have delayed the ‘genius’) in the esteemed yeshiva of Sura festivals by a number of days, a change that (present day Iraq), he is most often remembered would have resulted in a potential schism in the as the first great Jewish philosopher. Jewish nation. Rav Saadia, principally through his writings, was immensely successful and his He lived in a time of great intellectual ferment. presentations were received with widespread The majority of Jews still lived in the Middle- recognition. East and Iberian Peninsula, alongside Christian, Muslim and Karaite groups. Inevitably, in areas He was a philosophical optimist with a faith that where Jewish identity was not so strong, Jewish reason could demonstrate the veracity of the people felt unequipped in their frequent Torah and determine the ideal way to live. He did encounters with these widely-practiced and so with caution, however. He divided the mitzvot often antagonistic faiths. Many Jews were into two categories: rational and “auditory” uneducated and confused, lacking the required mitzvot. Rational mitzvot are ones that we could knowledge-base and abilities to respond to the have derived even without revelation, such as not challenges that they faced. stealing or the institution of . Auditory mitzvot are ones that we “hear” and accept from Whilst there was access to Tanach (the Hebrew God even if we cannot fathom them. For Bible), and early halachic writings, there example, we could not know about Shabbat and had not yet been a systematic treatment of its laws if not for God telling us. classical Jewish literature that drew together these authoritative sources into one work to Although Rav Saadia categorises the mitzvot create a coherent presentation of the parameters in this precise way, the distinction is already of legitimate Jewish beliefs. Without a apparent in the Talmud (Yoma 67b), which comprehensive guide, people were confused and differentiates between logical mitzvot ( ) sought clarity from dubious sources. and mitzvot without a revealed reasonm (ishpatim ). chukim (continued on page 6)

In memory of Yochanan ben Moshe 5 The History of Jewish Philosophy: Part One – Rav Saadia Gaon (continued from page 5) This is typical of much of Rav Saadia’s work. He concerning personal property and the institution did not introduce new ideas into Jewish of marriage, but how would we know what kind literature; rather he collected disparate ideas and of action constitutes a transferal of property and latent themes together and presented them that a marriage is solemnised through the systematically to offer a manageable body of transferral of an item of value (such as a ring)? beliefs that would consolidate and give faith its For this we required Divine revelation. Thus, solid foundations. philosophical speculation is useful but limited. There is a logic to areas of Torah we cannot However, Rav Saadia went further, nuancing the fathom but there are also aspects of rational presentation of rational and auditory mitzvot. mitzvot which are difficult to rationalise. Even the revealed, auditory mitzvot have characteristics that can be explained. For Rav Saadia’s thinking had immense influence example, we can see the logic of Shabbat on subsequent generations; his most famous as a recurring day of rest and reorientation. work Conversely, when it comes to rational mitzvot, Ther eBmoaoikn so fa B celaliesfssic a ondf JOepwinisiohn psh (iElomsoupnhoyt there are times when human reason alone could aVned’e diost ) a repository of grounded theory of not have deduced the parameters of these Jewish philosophy that remains highly relevant mitzvot. We could intuit the need for laws to this day.

A Short Thought by Rabbi Daniel Fine, Community Rabbi, Stanmore and Canons Park United Synagogue

What is the purpose of the is to praise the nation, that we ‘followed God’ Torah listing the nation’s into the desert despite the physical danger journeys in the desert? involved. We relied on Him for everything – for food and drink, for surviving the conditions and Rashi (1040-1105) writes we travelled on His command too. that this shows God’s kindness. He calculates that The Kotzker Rebbe (1787-1859) suggests a throughout the 40 years in the desert, the nation different idea. The introductory verse – “these are travelled on 42 journeys. 14 of those were in the the journeys of the children of Israel” (Bemidbar first year in the desert, whilst another 8 were after 33:1) – refers not only to the journeys undertaken Aharon’s death, during the last year in the desert. by the generation which left Egypt, but also to This means that during 38 years, the nation the journeys that the nation would make in their travelled only 20 times. This shows God’s various future exiles. For example, the journey to kindness in not forcing the Israelites to constantly Chashmonah (ibid. 33:29) is the 25th journey be on the move. listed. This alludes to the Chashmonaim and Chanukah, which is celebrated on 25 Kislev. Rabbi Ovadia Seforno (1470-1550) writes that

the purpose of listing all of the desert wanderings

k c o t s e v i l t n a d n u b a

r i e h t e t a d o m o c c a o t e l b a e b d l u o w t i : r e w s n A

In memory of Harav Yisrael ben Eliyahu 6