From shabat to shabat

From SABBATH

To SABBATH

an introduction to the contents of the weekly Sidra and Haphtarah,

with selections from Rabbinic Teachings

by

I S I D O R E F I S H M A N M.A., Ph.D.

הועתק והוכנס לאינטרנטwww.hebrewbooks.org

ע״י חיים תשס״ה

LONDON

VALLENTINE ]Sfe. MITCHELL

http://www.hebrewbooks.org

First Published by Vallentine, Mitchell & Co. Ltd., 18 Cunitor Street, London, E .C.4

© 1965 Isidore Fishman

Maps: The Jewish National Fund

Second edition (revised) 1967

Set, printed and bound in Great Britain by Tonbridge Printers Ltd.

Peach Hall Works, Tonbridge, Kent

CONTENTS P A G E

Preface ix Introduction . . . . . . . . . 1

G בראשית E N E S I S

The Creation; Adam and Eve; Cain and Abel . 3 בראשית The Flood; the Vineyard; Tower of Babel; from נח

Shem to Abram . . . . . . 6 Abram; Abram in Egypt; Abram and Lot; War of לך לך

the Kings; Promise of an Heir; Hagar and Ishmael; Covenant of Abraham . . . . . 9

Destruction of Sodom and Gomorrah; Abraham ויראat Gerar; Isaac; the Akedah . . . . 12

Death of Sarah; Isaac and Rebekah; Death of חיי שרדAbraham . . . . . . . 15

Jacob and Esau; Isaac at Gerar; Blessing of Isaac 17 תולדת Beth-el; Jacob and Laban; Jacob returns Home . 20 ייצא

;Jacob meets Esau; Jacob becomes Israel; Dinah וישלחJacob's Homecoming; Generations of Esau . 23

;Joseph and his Brothers; Judah and Tamar וישבJoseph in Prison . . . . . . 26

;Pharaoh's Dreams; Joseph's Brothers in Egypt מקץSecond Visit to Egypt . . . . . 29

;Joseph reveals himself; Jacob leaves for Egypt וינשThe Famine in Egypt . . . . . 32

Last years of Jacob; Blessing of Jacob; Death of ויחיJoseph 34

V

CONTENTS vi E שמות X O D U S

;Israel in Bondage; Birth and Early Years of Moses שמותMoses in Midian; Call of Moses; Moses returns to Egypt; Moses and Aaron before Pharaoh . . 36

God renews His Promise; First Seven Plagues . 41 וארא The Eighth and Ninth Plagues; the Passover; Tenth בא

Plague; the Israelites Depart . . . . 44 ;Crossing of the Red Sea; At Marah and Elim בשלח

Manna and the Quails; War with Amalek . . 47 Jethro's Visit; the Ten Commandments . . 50 יתרו

Master and Servant; Capital Punishment; Injuries משפטיםto the Person; Negligence and Theft; Various Moral Laws; Miscellaneous Precepts; the Two Tables of Stone . . . . . . 53

-The Sanctuary; Court of the Sanctuary; the Taber תרומהnacle; the Ark; the Table of Showbread; the Candlestick; Altar of Burnt-Offerings . . 58

;Priestly Garments; Consecration of the Priests תצוהThe Altar of Incense . . . . . 62

Further Requirements for the Sanctuary; the 65 בי תשאGolden Calf; the second Tables of Stone

. The People's Response וקהל . . . . 68 Summary of the Costs; the Tabernacle is erected . 70 פקודי

L ויקרא E V I T I C U S

. The Five Principal Sacrifices ויקרא . . . 72 Sacrificial Duties of the Priests; Consecration of צו

Aaron and his sons . . . . . . 75 The Priests take up their Office; Nadab and שמיני

Abihu; Dietary Laws 77 Purification after Childbirth; Leprosy . 80 תזריע ;Purification of the Leper; Leprosy in a House מצרע

Personal I m p u r i t i e s . . . . . . 82

V l i CONTENTS

Day of Atonement; Place of Sacrifice; Personal אחרי מותChastity 84

Between Man and God; Man and his Neighbour 87 קדשים Laws relating to Priests; the Holy Days; the Lamps אמר

and the Showbread; Penalty for Blasphemy . 90 Sabbatical Year and Year of Jubilee; Redemption בהר

of Land; Consideration for the Needy . . 93 Reward and Punishment; Redemption of Vows בחקתי

and Tithes 95

ר ב ד מ N ב U M B E R S

First Census; Arrangement of the Camp; Levites במדברand their Duties . . . . . . 9 7

Levites and their Duties (continued); Law of נשאRestitution; Ordeal of Jealousy; the Nazarite; Priestly Blessing; Offering of the Princes . . 100

;Dedication of the Levites; Second Passover בהעלתךDeparture from Sinai; The People Complain; Jealousy of Aaron and Miriam . . . . 1 0 3

The Twelve Spies; Various Ordinances; The שלח לךSabbath-Breaker; The Fringes . . . . 1 0 6

Korah's Rebellion; Vindication of Aaron; The קרחPriestly Dues . . . . . . . 109

The Red Heifer; Murmuring at Meribah; Final חקתMarch towards Canaan; Conquest of East Jordan 112

Balaam's Prophecies; Phinehas' Zeal. . . 115 בלק Phinehas' Reward; Second Census; Daughters of פינחס

Zelophehad; Succession of Joshua; Daily and Festival Offerings . . . . . . 1 1 8

-Law of Vows; War against Midian; The Two and מטותa-half Tribes 121

;From Egypt to the Jordan; Settlement in Canaan מםעיCities of Refuge; Law of Heiresses . . . 1 2 4

CONTENTS viii D דברים E U T E R O N O M Y

Historical Retrospect 127 דברים-Appeal for Obedience; Exposition of the Com ואתחנן

mandments; Warning against Idolatry . 130 Blessings of Obedience; Lessons of the Wilderness 132 עקב ;Israel's Choice; Law of a Central Sanctuary ראה

Crime of Idolatry; Dietary Laws and Tithes; Sabbatical Year; The Three Pilgrim Festivals . 135

;Administration of Justice; Choice of a King שפטיםPriestly Dues; Superstition and the True Prophet; Criminal Laws; Laws of Warfare; Undetected M u r d e r . . . . . . . . 138

-Domestic Laws; Consideration for Others; Kind בי תצאness to Animals . . . . . . 141

First-fruits and Tithes; Ceremonies on Mt. Ebal כי תבאand Mt. Gerizim; Reward and Punishment . 145

. Individual Responsibility נצבים . . . . 148 Appointment of Joshua; Public Reading of the וילך

Law; Israel's Future . . . . . 1 5 0 Song of Moses; Moses ascends Mt. Nebo . . 152 האזינו

Moses' Blessing; Death (read on Simchat Torah) וזאת הברכהof Moses . . . . . . . 154

Appendix A Haphtaroth on Special Sabbaths . . 1 5 6

Appendix B Brief Notes on the Prophets . . . 1 5 8

Appendix C Maps

(a) The Wanderings of the Patriarchs - Abraham . 161 (b) The Wanderings of the Patriarchs-Jacob . . 162 (c) The Exodus 163

Index 165

PREFACE

The custom of perusing the Sidra in the Jewish home dates back to Talmudic times. R. Joshua ben Levi, following a Rabbinic dictum, told his children, ,Complete your Parashoth together with the congregation, twice the Hebrew text and once the (Aramaic translation of the) Targum' (Berachoth 8 b). By this he implied that the same weekly portion read in the Synagogue on the Sabbath should be recited beforehand at home both in the Hebrew and the vernacular for a proper understanding of the text.

This book is intended to serve as an introduction to the contents of the weekly Sidra, thereby assisting the reader to grasp the essentials of the subject-matter. The presentation is based on the Biblical text and the exposition is in accordance with Rabbinic and traditional interpretation. Each Sidra is followed by some relevant Rabbinic teachings mainly of an ethical character and by a brief paraphrase of the Haphtarah indicating a link with the corresponding Reading from the Torah. The historical maps are reproduced by kind permission of the Youth and Education Department of the Jewish National Fund.

The narrative passages cover the early history of the Jewish people from the Creation to the death of Moses and can profitably be studied by pupils in the classroom. For the older student, additional selections from the Halachic sections will provide an insight into the wealth of religious, social and economic legislation which form the basis of present day Jewish life and practice. For the layman, I have endeavoured to provide an intelligent render-ing of the Sidra to enable him to follow the weekly portion, both at home and in the Synagogue, with greater understanding.

My grateful thanks are due to Rabbi Dr. J. Rabbinowitz, who read my manuscript and made a number of valuable suggestions.

ISIDORE FISHMAN

ix

INTRODUCTION

T H E R E A D I N G OF T H E L A W The practice of reading sections of the Torah in public can be traced back to the time of Moses himself who, we are told, took the book of the covenant and read in the hearing of the people (Exodus xxiv, 7). Before his death the lawgiver committed the Torah to writing and charged the priests and elders to have it read publicly on the Feast of Tabernacles, after the completion of each Sabbatical year, to the Israelites assembled at the Central Sanctuary that they may hear and that they may learn and fear the Lord your God and observe to do all the words of this law (Deuteronomy xxxi, iof).

Joshua continued this practice (Joshua vm, 34) and though it lapsed for some time during the troubled periods of the Judges and early monarchy it was later revived. King Josiah discovered a copy of the Law in the Temple and read all the words of the book of the covenant to the assembled people ( I I Kings xxm, 2). After the return from Exile, Ezra the scribe and the Levites caused the people to understand the Law .. . and they read in the book, in the Law of God, distinctly: and they gave the sense, and caused them to understand the reading (Nehemiah vm, 7, 8). From these Biblical quotations it is clear that the reason for reading the Law was to provide practical instruction on the interpretation of the commandments.

We have insufficient evidence to ascertain precisely when the regular Sabbath readings from the Torah began. According to a Rabbinic tradition Moses instructed the Children of Israel to read the Law on Sabbaths, Festivals, Choi Hamoed and Rosh Chodesh ( M E G I L L A H 31a). Ezra augmented these occasions by requiring readings to be given on Monday and Thursday mornings, which were market days, when the Law Courts were in session and there was certain to be a large audience (YER. M E G I L L A H I V , I ) . T O Ezra also is ascribed the practice of reading from the Torah on Sabbath afternoons, when shopkeepers would have time and leisure for study (BABA K A M M A 82a).

Many modern scholars suggest that the regular readings of the Law developed from the strong opposition of the Rabbis to the views of the Samaritans and Sadducees, who accepted only the written Law and denied the oral law's validity. At first appropriate passages would be read on Festivals, when the Rabbis would

1

2 FROM SABBATH TO SABBATH

expound their interpretation of the laws relating to the occasion. In time readings developed on Sabbaths, Festivals, Fasts and special occasions.

After examination of the Talmudic sources and the theories pro-pounded by modern scholars, it can be stated with some certainty that regular Sabbath readings were in force at the very latest by the second century B.C.E. I t may be added that both the philosopher Philo and the historian Josephus, writing in the first century G.E., speak of it as an ancient established custom.

The Pentateuch is divided into fifty-four Sidrot, i.e., 'orders' or 'sections', and each Sidra is known by a special name taken from its opening words. T H E H A P H T A R A H (i.e. 'conclusion')

As in the case of the readings from the Law, the reading of a lesson from the Prophets originated in early times. In the Mishnaic period it was an accepted practice to conclude the Torah reading with a passage from the Prophets ( M E G I L L A H I V , I ) . Again there is no exact evidence to reveal when this custom commenced. A mediaeval writer advances the suggestion that during the persecu-tion by Antiochus of Syria (168-165 B.C.E.) the scrolls of the Torah were burnt and the Jews read instead a message from the Prophets. I t is more probable that the origin of the Haphtarah may be traced back, in the same way as the reading of the Law, to the opposition of the Rabbis to the views of the Sadducees. At first the Haphtarah would be read only on Festivals, when the Rabbis would show that the prophets and religious leaders who came after Moses also subscribed to the Oral Law. In time the custom developed until it became part of the Synagogue service on Sabbaths, Festivals, Fast-days, and at Minchah on Yom Kippur.

At one time there was a difference of custom between the Jews of Babylon, who completed the reading of the Torah in one year, and the Jews of Palestine, who spread it over three years (hence the term 'Triennial Cycle'), which consequently necessitated a far larger number of Haphtaroth. This explains why the choice of the Haphtarah in the Sephardic liturgy (so named because it was developed by the Jews in Spain) sometimes differs from that of the Ashkenazim (i.e. the Jews who use the German liturgy).

The Haphtarah contains a message corresponding with the Sidra of the day or the particular occasion on which it is read (as, for instance, on Shabbat Rosh Chodesh and during the three weeks between the 17th of Tammuz and the gth of Av).

G E N E S I S בראשית

בראשית

In the beginning God created the heaven and the earth

CHAPTERS I - V I , 8

T H E C R E A T I O N God created the world in six successive stages, fashioning it out

of nothing, and transforming chaos into order and perfection. Light dispersed the darkness; the sky became visible; sea and land were separated and the earth produced grass and trees; the sun, moon and stars illuminated the heavens; the waters teemed with fish and sea animals and the air was filled with winged creatures of every kind. On the sixth day beasts and reptiles swarmed the earth but the culminating act was the creation of man and woman, made in the image of God (i.e. endowed with such Divine gifts as intelligence, freedom of will and moral power to distinguish between right and wrong). Both were charged with the duty of rearing a family and were given authority over all creatures. God rested from His work on the seventh day, blessing and sanctifying it.

A D A M A N D E V E Adam was assigned the task of cultivating the Garden in Eden,

in the region of Mesopotamia. Permission was granted him to eat

3


of any fruit except that of the 'tree of knowledge of good and evil' (as a test of his ability to obey God's commands). But the woman - later called Eve by her husband - who had been created as his helpmate, succumbed to the wiles of the crafty serpent, and she ate of the forbidden fruit, giving some to her husband. The Divine punishment for this act of disobedience was pronounced; henceforth they would suffer the trials and tribulations of ordinary mortals and both were driven from the Garden of Eden.

C A I N A N D A B E L Adam and Eve had two sons, Cain and Abel. Cain became a

tiller of the soil and Abel a shepherd. Abel was the more sincere and his offerings to God were acceptable, whereas those of Cain were rejected. In a fit of jealous anger Cain slew his brother and when challenged by God as to the whereabouts of Abel answered defiantly, Am I my brother's keeper? Cain was doomed to wander over the face of the earth as a fugitive, finally settling in the land of Nod, to the east of Eden. Sons and daughters were born to Adam and Eve, the third son being named Seth. Nearly all succeeding generations lapsed into sin and committed acts of violence, incurring the wrath of God. Had it not been for the righteous Noah, the tenth in regular descent from Adam, the entire human race would have been destroyed.

GENESIS 5

RABBINIC TEACHINGS

In the beginning God created the heaven and the earth. A heretic once came to Rabbi Akiba and asked him, ,Who created the world?' ,The Holy One, Blessed be He', he replied. ,Give me a clear proof, the heretic said. 'What are you wearing' ? asked R. Akiba. 'A garment'. 'Who made it'? 'The weaver'. T do not believe you', said R. Akiba, 'give me a clear proof. ' In which way can I prove it, do you not know that the weaver made it'? 'And yet you do not know that the Holy One created the world', retorted the Rabbi. The heretic departed, but R. Akiba's pupils said to him, 'How was your answer a clear proof? He replied: 'My disciples, just as a house testifies that there is the builder, and the garment the weaver, and the door the carpenter, so does the world testify that God created it ' . M I D R A S H T E M U R A H V

(Why does Scripture speak of God in human terms?). We describe and compare Him to His creatures so as to make intelli-gible to the human ear as much as it can understand.

M E C H I L T A EXODUS xrx, 18

HAPHTARAH

ISRAEL'S MISSION Isaiah X L H , 5-xun, 10 Speaking in the name of the Creator of the heaven and earth, Isaiah

addresses the exiles in Babylon. Israel, the 'Servant of the Lord1, he declares, is destined to become a source of enlightenment by spreading the knowledge of God and the practice of righteousness among all peoples. Israel's disobedience has been punished and now the scattered exiles, with Divine aid, will be restored to their Homeland. JVo other nation but Israel, in view of their past experience, can testify to the Unity and Supremacy of God — 'Ye are My witnesses, saith the Lord'.


נח

These are the generations of Noah

CHAPTERS V I , 9-xi, 32

T H E FLOOD Of his generation, Noah alone was righteous and walked with

God. Utter destruction now threatened all living creatures and God revealed His design to Noah, commanding him to build a three-storied ark, 150 yards long, 25 yards broad, and 15 yards in depth, so that he and his family would be saved from the impend-ing flood. When the ark was completed Noah, his wife, his three sons Shem, Ham and Japheth, together with their wives, entered it, taking with them seven pairs of every clean species of animals and one pair of every unclean species. After seven days heavy rain fell continuously for forty days and forty nights, and huge waves of water erupted from the earth, so that living beings outside the ark were drowned. Five months elapsed before the waters began to subside and the ark rested on the mountains of Ararat.

After many more months had passed, Noah released a raven from the ark to ascertain whether land had reappeared, but it flew to and fro as it could find no resting place. At seven-day intervals he sent out a dove which returned on two successive occasions, but not on the third, so Noah knew that the ground was dry. He and his family then left the ark in which they had lived for one year and ten days. Noah offered sacrifices and God made a covenant that never again would He destroy the whole of mankind by flood. The blessing previously bestowed on Adam was repeated - Noah and his sons would rear families, populate the earth and have dominion over all creatures, but they were warned not to eat the blood of animals or take human life. As a visible confirmation of the covenant a rainbow appeared in the sky.

T H E V I N E Y A R D Noah began to cultivate the ground and planted a vineyard.

After drinking wine he became intoxicated and lay unclothed in his tent. His son Ham (evidently amused at the incident) told his brothers Shem and Japheth, who decorously covered their father with a garment. Noah awoke and, realising what had happened,

GENESIS 7 condemned Ham for his disrespect and foretold that his descend-ants would become a servile race, whereas the generations of Shem and Japheth would be blessed.

T O W E R OF B A B E L After the death of Noah the earth became repopulated through

the descendants of Shem, Ham and Japheth, who were the founders of numerous nations. At one time mankind had been congregated in the land of Shinar (Babylonia), speaking one language. Fearing that they might be dispersed, they decided to build a city and high tower reaching towards the sky as a focal point to ensure that they dwelt together (which was in conflict with the Divine purpose that the descendants of Noah should fill the earth). God, therefore, confused the language of the builders so that they ceased work as they could not understand each other, and He scattered the people over the face of all the earth. The place was called Babel, i.e., confusion.

FROM SHEM TO A B R A M The tenth in regular descent from Shem was Abram whose

father, Terah, lived in Ur of the Chaldees in Babylonia. Ur, at that time, was the main centre of moon-goddess worship by the Sumerians, who, though a highly-developed cultural race, were steeped in idolatry. Terah decided to emigrate to the land of Canaan and left with his son Abram, his grandson Lot and Sarai, Abram's wife. On their journey northwards they arrived at the city of Haran in Mesopo-tamia, where they stayed for some time.

B


RABBINIC TEACHINGS

The sons of Noah were given seven commandments (as a code of conduct and morality for all mankind): the practice of social justice, and prohibitions against idolatry, immorality, bloodshed, profaning the name of God, robbery and eating the limb torn from a living animal. Genesis R A B B A H xxxrv, 7

When Noah was about to plant a vineyard, Satan came and stood before him and asked, 'What are you planting' ? Noah said, 'A vineyard'. Satan asked, 'What is its nature' ? He replied, 'Its fruits are sweet, when moist or dry, and from them one makes wine which gladdens the heart of mari (Psalms crv, 15). Satan then said, 'Come, let us be partners in this vineyard', and Noah agreed. What did Satan do ? He brought a lamb, a lion, a pig and an ape, which he slaughtered in turn, and drenched the soil of the vine-yard with their blood. He thus indicated that before a man drinks wine he is docile as a sheep that has no understanding, or as a ewe dumb before its shearers. I f a man drinks wisely he becomes strong as a lion and acclaims that there is none in the world like him. When he drinks more than enough, he becomes like a pig that wallows in filth, and when he becomes drunk, jumps about like an ape and utters obscene language before all, not knowing what he does. I f all this could happen to Noah 'the righteous' whom God praised for his righteousness, how much more can it happen to ordinary people? T A N C H U M A N O A H para. 13

HAPHTARAH

ISRAEL'S GLORIOUS FUTURE Isaiah L I V - L V , 5 Isaiah foresees the time when the exiles will return from captivity and the

cities of the Holy Land will be repopulated more abundantly than ever before, for God's anger was momentary and a thing of the past. Just as He had sworn that the waters of Noah should no more go over the earth, so His new covenant of peace with Israel would be everlasting - 'And all thy children shall be taught of the Lord and great shall be the peace of thy children'. The prophet calls on rich and poor alike to participate in a spiritual revival by returning to God and to His teaching.

GENESIS 9

לד לדNow the Lord said unto Abram, get thee out of thy country . . .

CHAPTERS xn-xvn A B R A M

The Divine call came to Abram to leave the idolatrous surround-ings of his native country and to proceed to another land which God would show him, where he would become the founder of a great nation and a blessing to all mankind. Without hesitation Abram journeyed southwards, taking with him Sarai, his wife, Lot his nephew, and a large number of followers. At Shechem (30 miles north of Jerusalem), God appeared to him in a vision, and promised that the land of Canaan would fall to his descendants. Later, near Bethel, Abram ,called upon the name of the Lord', thereby proclaiming his belief in the one and only God. A B R A M I N EGYPT

A severe famine in Canaan compelled Abram to stay in Egypt for a time. Fearful lest the Egyptians might kill him in order to obtain possession of his beautiful wife Sarai, he persuaded her to say that she was his sister. Sarai was, in fact, taken into the royal household and Abram received numerous gifts of flocks, herds and servants. Suspicions were aroused, however, when Pharaoh and his Court were smitten with a mysterious illness. The truth was discovered and Pharaoh sent Abram away from Egypt.

A B R A M A N D L O T Abram, Lot and their families returned to the vicinity of Bethel.

There was not enough pastureland and water for both of them to tend their cattle, and quarrels broke out between their herdsmen. To avoid conflict, Abram suggested that he and Lot separate, and offered his nephew the first choice of land in which to settle. Lot chose the fertile Plain of the Jordan and lived in the town of Sodom, notorious for the wickedness of its inhabitants. Abram settled in the oak-groves of Mamre near Hebron, after being reassured by God that his descendants would inherit Canaan.

W A R OF T H E KINGS Five rulers of small cities in the south of Canaan, among them


the kings of Sodom and Gomorrah, revolted against Chedor-laomer, king of Elam (east of Assyria) to whom they had paid tribute for twelve years. Chedorlaomer sought the aid of three of his neighbouring allies, one of whom was Amraphel (usually identified with Hammurabi, king of Babylonia, c. 1945-1902 B.C.E.). The revolt was quashed at a battle waged in the Vale of Siddim by the Salt Sea, and the victors sacked the cities, taking Lot as captive. Abram, hearing of his nephew's plight, led the able-bodied men of his household against the invaders, and pursued them as far as Dan in the extreme north, where they were utterly routed. Lot was rescued with all his possessions. Melchi-zedek, the King and Priest of Salem (Jerusalem), blessed Abram on his return and was given a tenth of the spoils as a thanksgiving offering, but Abram refused to retain any of the plunder.

PROMISE OF A N H E I R Although promised abundant reward, Abram was still childless

and had no heir but his chief steward, Eliezer of Damascus. In another vision God made a solemn promise that Abram would have a son and countless descendants. They would eventually be slaves in a strange land for 400 years, but would return with great substance and conquer Canaan from the river of Egypt (the Wadi-el-Arish) to the Euphrates.

H A G A R A N D I S H M A E L As Sarai still remained childless she grew impatient and gave

Abram Hagar, her hand-maiden, to be his second wifejWhen Hagar conceived she despised her mistress and Sarai, after com-plaining to Abram, dealt so harshly with Hagar that she fled into the wilderness. There an Angel of the Lord appeared and told her to return home, promising that she would bear a son whose name should be called Ishmael (i.e. God shall hear). Hagar returned to her mistress and Ishmael was born.

COVENANT OF A B R A H A M In Abram's ninety-ninth year God renewed His covenant with

him. Henceforth he was to be called Abraham ('father of a multitude of nations') and his wife, Sarah ('princess'). Sarah would bear a son, Isaac, through whom God's promise would be

' fulfilled. In token of this covenant Abraham was commanded to circumcise himself and all the males of his household; thereafter every male child was to be circumcised when eight days old.

GENESIS I I

RABBINIC TEACHINGS

There were ten generations from Noah to Abraham, revealing how long-suffering God is. For all those generations repeatedly provoked him until Abraham, our father, came and received the reward they should all have earned (had they not forfeited it).

A V O T H v, 2

And Abram took . .. the souls whom they had made in Haran (Genesis xn, 5). R . Eleazar b. Zimra said: I f all the inhabitants of the world came together to create even one single fly, they could not put life into it, yet Scripture refers to the souls which they had made! But these are the proselytes whom they converted. I f so, why use the expression they had made? To teach you that anyone who brings an idolater near to God and converts him, is regarded as though he had created him. Genesis R A B B A H xxxrx, 21

Whoever possesses these three attributes is of the disciples of Abraham our father: generosity, a humble spirit and a lowly soul (i.e. moderate in his demands). A V O T H v, 22

HAPHTARAH

ISRAEL'S FEARS A L L A Y E D Isaiah X L , 27-XLi, 16 The exiles, says the prophet, need not fear that God has forgotten them,

for those who trust in Him will renew their strength. Other nations rely on idols to deliver them from attack, but God Himself will lead Israel, the seed of Abraham who loved Me, to victory.


ויראAnd the Lord appeared unto him by the terebinths of Mamre

CHAPTERS xvm-xxn

DESTRUCTION OF SODOM A N D GOMORRAH As Abraham sat at the entrance of his tent he saw three men,

messengers of God, whom he entertained most hospitably. They announced that in a year's time Sarah would give birth to a son. Sarah, incredulous at the news, laughed inwardly and was rebuked by God for doubting His promise. Whilst accompanying his visitors on their way, Abraham was told by God of His inten-tion to destroy the wicked cities of Sodom and Gomorrah. The patriarch pleaded that the righteous should not be destroyed with the wicked, and obtained God's promise to pardon the guilty cities i f at least ten righteous men could be found. Two of the messengers arrived at Sodom and accepted Lot's invitation to stay in his house, but the men of the city were so depraved that they tried to molest God's messengers and were smitten with blindness. Lot and his family escaped to the nearby city of Zoar, and Sodom and Gomorrah were utterly destroyed by fire and brimstone, but Lot's wife lingered and (overtaken by the lava) turned into 'a pillar of salt'. Lot subsequently left Zoar and dwelt in a cave for safety. The founders of the tribes of Moab and Ammon were born to his daughters.

A B R A H A M A T GERAR After this dreadful catastrophe Abraham came to Gerar in the

territory of the Philistines, and repeated the precautions he had taken previously in Egypt by declaring that Sarah was his sister. She was taken into the harem of Abimelech, the king of Gerar, who was told the truth by God in a dream. Abimelech remon-strated with Abraham, who justified his action by saying that he had feared for his life. Abraham received gifts and, in response to his prayer, God healed the king's harem of an illness they had suffered. A dispute later arose between Abraham and Abimelech about the ownership of a well which Abraham claimed had been seized by the Philistines. Abimelech pleaded ignorance of the matter and both signed a covenant of peace.

GENESIS 13 ISAAC

During Abraham's stay in Beersheba, Sarah gave birth to a son, who was named Isaac (laughter). At a celebration held when Isaac was weaned Sarah, noticing Ishmael's derisive behaviour, urged Abraham to send Hagar and her son away. Although grieved, Abraham acceded to her request, for God had told him that Ishmael too would be the ancestor of a mighty nation. Hagar and her son wandered about in the wilderness of Beersheba and were almost dying of thirst when she was shown a well of water. Assured by God of her son's future, she made her home in the desert. Ishmael grew up, became an archer, and lived in the wilderness of Paran where he married an Egyptian woman.

T H E A K E D A H (BINDING OF ISAAC) The greatest test was yet to come. Abraham was bidden by

God to sacrifice Isaac as a burnt offering on one of the mountains in the land of Moriah. He did not falter, made all the necessary preparations, and brought his son to the place appointed by God. When he was about to slay his son, the Divine voice told him to desist, since all that God desired was proof of his willingness to obey. A stray ram was offered up instead of Isaac and God, praising Abraham, promised that his seed would be numerous.


RABBINIC TEACHINGS

I t is the normal custom when a pupil is i l l , and the teacher intends seeing him, for the other pupils to visit him first and announce the teacher's arrival. Not so with the Holy One. When Abraham was convalescing after his circumcision, God came before His Angels. As it is said, And the Lord appeared to him (Abraham) and then he lifted up his eyes and looked, and, 10, three men stood over against him (Genesis xvm, 1, 2). Is there anyone more humble than He? T A N C H U M A V A Y E R A para. 2

(Abraham said to the Angels) / will fetch a morsel of bread and comfort ye your heart (Genesis xvm, 5) yet later it is written and Abraham ran to the herd and fetched a calf(verse 7). R. Eleazar said: From here you learn that the righteous say little but do much.

B A B A M E T Z I A 87a

HAPHTARAH

T H E SHUNAMMITE W O M A N I I Kings rv, 1-37 Elisha, the prophet, miraculously saves a poor widow's two children from

being sold for her debts. From the single vessel of oil she possesses she is able to fill numerous jars with its contents and repay her creditors.

The Shunammite woman yearns for a son. Elisha repays her hospitality by the promise of an heir in a year's time (paralleled by the similar promise made to Sarah). The child is born and when a little older suffers from sunstroke and is seemingly dead. Elisha, responding to the mother's plea of anguish, comes to the child and revives him.

GENESIS 15

חיי שדה

And the life of Sarah was an hundred and seven and twenty years

CHAPTERS xxin-xxv, 18 D E A T H OF SARAH

Sarah died in Hebron at the age of 127. Courteously refusing the offer of the Hittites, who owned the territory, to use their sepulchres or accept a burying-place as a gift, Abraham bought the nearby Cave of Machpelah from Ephron, the Hittite, for the sum of 400 shekels' weight of silver. The field and cave of Mach-pelah thus became his permanent possession.

ISAAC A N D R E B E K A H Abraham had reached an advanced age and, anxious that his

son marry within the family, sent his servant Eliezer to the city of Haran in Mesopotamia where his brother Nahor had setded. Outside the city the servant rested at the well, and God answered his prayer that the girl who came to draw water and offered him and his camels drink, would be the future wife of Isaac. This was none other than Rebekah, the granddaughter of Nahor. Eliezer was welcomed at the house of Bethuel and Laban - her father and brother - whom he informed of the purpose of his mission, and how God had answered his prayer. In reply to the request for Rebekah's hand in marriage to Isaac, Laban and Bethuel, realiz-ing that it was God's will, gave their consent. After a few days Rebekah set out for Canaan, met Isaac and was married to him.

D E A T H OF A B R A H A M Abraham married another wife, Keturah, through whom he

became the ancestor of many Arab tribes. To ensure peace among the members of his family. Abraham gave Isaac his property and sent all his other sons, laden with gifts, eastwards to the land of Arabia. He died at the age of 175 and was buried by Isaac and Ishmael in the cave of Machpelah.


RABBINIC TEACHINGS

Rav said in the name of R. Reuben b. Estrobile: 'We learn from the Torah, from the Prophets and from the Holy Writings that the woman destined for a man is from the Lord. From the Torah: then Laban and Bethuel answered and said the thing proceeds from the Lord (Genesis xxrv, 50). From the Prophets: but his father and mother knew not that it was from the Lord (i.e. Samson's desire to marry a Philistine woman, Judges xrv, 4) and from the Holy Writings: House and riches are the inheritance of fathers but a prudent wife is from the Lord (Proverbs xix, 14). M O E D K A T A N 18b

A man should first build a house, then build a vineyard, after which he should many. SOTAH 44a

Who is rich ? R. Akiba said, He whose wife is comely in deeds. S H A B B A T H 25b

HAPHTARAH

SOLOMON CONFIRMED AS H E I R I Kings 1, 1-31 King David (like Abraham) has reached an advanced age and his

son Adonijah plots to usurp the throne. Bath-sheba, on the advice of the prophet Nathan, seeks an audience with the king and reminds him of his oath that their son Solomon would reign after him. David solemnly reaffirms that Solomon would be his successor (ami gives instructions for him to be anointed immediately).

GENESIS 17

תוכדת

And these are the generations of Isaac, Abraham's son

CHAPTERS X X V , 19-xxvm, 9 JACOB A N D ESAU

I t was not until twenty years after her marriage that Rebekah bore twin sons, as a result of Isaac's prayers to God. Esau, the elder, became a hunter, while Jacob, the younger, led a peaceful life as a shepherd. Each parent had a favourite son; Isaac loved Esau, Rebekah preferred Jacob. Esau showed little regard for his privileges as first-born and, on one occasion, when returning from hunting in a famished state, agreed to sell his birthright to Jacob in return for some bread and lentil pottage (as subsequent events proved, neither Jacob nor Esau disclosed the incident to their father).

ISAAC A T GERAR On account of a famine Isaac went to live in Gerar. He repeated

the course once taken by his father in similar circumstances, declaring that Rebekah was his sister. Although Abimelech the king of Gerar discovered the truth, Isaac was allowed to remain in the city and through his industrious efforts became prosperous. This aroused the envy of the people and Abimelech requested Isaac to leave his country. Journeying through the valley of Gerar, he dug up his father's wells which had been covered with earth by the Philistines, and eventually reached Beer-sheba. Before long he was visited by Abimelech who, recognising that Isaac was favoured by God, concluded a peace treaty with him. Meanwhile, Esau grieved his parents by marrying two Hittite women.

BLESSING OF ISAAC Isaac had grown old and blind and felt that the time had come

to confirm Esau's authority as first-born. He therefore requested Esau to bring him some venison, that he might eat some of it and bless him. Rebekah, overhearing the conversation, dressed Jacob in Esau's garments, covered his hands and neck with goat-skin to make them feel hairy, and sent him in to Isaac with venison. Jacob's voice aroused Isaac's suspicions, but they were allayed


when he felt his hands. He blessed Jacob and told him that his descendants would inherit a fertile land and rule over other nations. No sooner had Jacob left than Esau returned and the truth was discovered, but Isaac did not revoke the former blessing. In response to Esau's plea, he foretold that the future generations of Esau would live by the sword but would have to serve Jacob's descendants for some time. Esau vowed to kill his brother as soon as their father died, so Rebekah advised her favourite son to leave home and stay with Laban, her brother, at Haran. Isaac, now realizing that it was God's will that Jacob should possess the rights of the firstborn, gave him similar counsel and expressed the wish that he choose a wife from among his uncle's family.

After Jacob had left Beersheba, Esau, in an effort to placate his parents for marrying alien wives, married his cousin, a daughter of Ishmael.

GENESIS *9

RABBINIC TEACHINGS

Rav Abba b. Kahana said: The heathens had no greater prophets than Balaam the son of Beor, and Oenomaos of Gadara (who lived in the second century C.E.). Each in turn was asked ,Can we overcome this nadon (of Israel)' ? The answer was, ,Go to their synagogues and schools; if the children are intoning their lessons you cannot prevail against them, but i f not you can succeed. For so their patriarch (Isaac) promised them when he said the voice is the voice of Jacob but the hands are the hands of Esau. This means that as long as the voice of Jacob is heard in the synagogue and school, the hands of Esau remain powerless.

Lamentations R A B B A H para. 2

Raba said to Rabbah b. Man, ,Whence can be derived the popular saying, a fruitless palm grows near a barren tree ?' ' I t is written in the Torah', he replied, So Esau went unto Ishmael (Genesis xxvm, 9); (birds of a feather flock together). B A B A K A M M A 92b

HAPHTARAH

GOD'S L O V E FOR ISRAEL Malachi 1-n, 7 Was not Esau Jacob's brother? saith the Lord: yet I loved

Jacob. Such is the prophet's reply to the people's request for evidence of God's love. A catastrophe has overtaken Edom (the descendants of Esau) but God would not permit them to rebuild their ruined cities (whereas Israel had been restored to their land and had rebuilt the Temple).

The priests are accused by Malachi of bringing God's service into contempt by offering up blemished and maimed animals, and told that if they did not mend their ways they would be severely punished. The upright priest, he affirms, fears God, spreads the knowledge of the Law and 'turns many away from iniquity . . .for he is the messenger of the Lord of Hosts'.


ויצא

And Jacob went out from Beer-sheba, and went toward Haran

CHAPTERS xxvm, 10-xxxn, 3 B E T H - E L

On his journey from Beer-sheba towards Haran, Jacob came to the city of Luz and rested for the night in the open air. He dreamed that angels were ascending and descending a ladder stretching from earth towards heaven. God appeared to him and promised that the land would belong to his descendants and that he would return home under His protecdon. On awaking, Jacob conse-crated the stone he had used for a pillow and renamed the place Beth-el (i.e. ,the House of God') and vowed that when he returned safely to his fathers house he would offer God a tithe of all he owned.

JACOB A N D L A B A N Jacob reached the outskirts of Haran where some shepherds told

him that Rachel, Laban's daughter, was coming to the well to water her father's sheep. On her arrival, without waiting for help, he removed the stone which covered the well and watered her flock. He then announced himself to Rachel who quickly ran to inform her father of his arrival. Jacob was welcomed by Laban and, falling in love with Rachel, undertook to work as his shepherd for seven years in return for her hand in marriage. Laban agreed, but when the time had expired tricked him into marrying Leah his elder daughter instead, offering the excuse that it was the custom for the elder daughter to be married first. Jacob had no choice but to accept the situation, and married Rachel also, after which he served another seven years for her. Leah and Rachel, and their handmaidens Zilpah and Bilhah, bore him eleven sons and one daughter.

JACOB RETURNS H O M E At the end of the fourteen years Jacob wished to return home,

but yielded to Laban's pressure to remain in return for all the speckled and spotted sheep and goats among the flock he tended. The crafty Laban, true to his nature, removed all the marked

GENESIS 21 sheep from his flock, sending them away with his sons to a distant place. Through a clever device, Jacob defeated Laban's cunning, so that the unblemished sheep bore speckled and spotted lambs which he could then claim as his own.

Another six years passed by and Jacob prospered, but noticing the jealousy of Laban's sons and the changed attitude of Laban, he took his wives, children and cattle whilst Laban was away shearing his sheep, and began his journey homewards. Three days later Laban was told of Jacob's departure and pursued him, over-taking him in the mountain of Gilead. Laban's anger was increased by the loss of his teraphim, i.e. house gods, which Rachel had secreUy taken away with her without Jacob's knowledge. Laban had been forewarned by God not to harm Jacob and, on meeting his son-in-law, upbraided him for leaving so secredy and accused him of theft. This Jacob strongly denied and reminded Laban how hard he had toiled for him during the past twenty years. The theft could not be discovered as Rachel had ingeniously hidden the teraphim. Eventually Laban's anger subsided, both concluded a covenant of peace and Jacob and his family continued their journey.


RABBINIC TEACHINGS

God has seen mine affliction and the labour of my hands (Genesis xxxi, 42). God warned Laban against harming Jacob because of the merit he had earned by the toil of his hands. He taught that a man should not say T will eat and drink and derive benefit without troubling myself since Heaven will have mercy upon me'. There-fore it is said Thou hast blessed the work of his hands (Job 1, 10); a man must toil with both his hands and then the Holy One sends His blessing. T A N C H U M A V A Y E T Z E para. 13

R. Simeon used to carry a basket upon his shoulders, saying 'Great is labour for it honours the workman'. N E D A R I M 49b

Shemayah used to say: Love work, hate domination, and do not make yourself intimate with the ruling power. A V O T H 1, 10

HAPHTARAH (for Ashkenazim)

A P P E A L FOR REPENTANCE Hosea xn, 13-xrv, 10 Assyria threatens to invade the Northern Kingdom and Hosea pleads with

the people to return to God. In his opening words - and Jacob fled into the field of Aram and Israel served for a wife - he reminds them how, from the very beginning, God has been their Redeemer, guiding Jacob in his hour of distress and delivering their ancestors from Egyptian slavery. The power of Ephraim (the Northern Kingdom) had once been great but Baal-worship had proved its downfall and the invaders would destroy its people. Yet even at this late hour true repentance and renunciation of idolatry and alliances with idol-worshipping nations would secure God's love and mercy.

The Sephardim read Hosea xi, 7-xn, 12 (see page 25) as the Haphtarah for this Sidra.

GENESIS 23

וישלח

And Jacob sent messengers before him to Esau his brother

CHAPTERS X X X I I , 4-xxxvi JACOB MEETS ESAU

Jacob was approaching the land of Edom where his brother had setded. Fearful for the safety of his family, Jacob sent messengers to his brother with a conciliatory message, but they returned with the news that Esau was approaching with four hundred men. Preparing for the worst, Jacob divided his camp into two parts, so that i f one were attacked the other might escape. He also sent a succession of valuable gifts to Esau, to pacify him.

JACOB BECOMES ISRAEL That night he sent his wives and children across the ford of

Jabbok, and stayed behind alone. A 'man' appeared and wrestled with him undl dawn. The man, who was an angel of God, being unable to overcome Jacob, touched the hollow of his thigh and lamed him. Nevertheless Jacob refused to release his opponent from his grasp unless he received a blessing. His wish was granted - henceforth, he would be called by a new name, Israel, i.e. 'he that prevails with God'.

Jacob now came face to face with Esau, who embraced him with affection. Sensibly refusing Esau's offer of an armed escort, Jacob parted from his brother and eventually reached Shechem, named after the son of Hamor, chieftain of the city. There he bought some land, pitched his tent and in gratitude built an altar to God.

D I N A H Dinah, Jacob's only daughter, was seduced by Shechem the son

of Hamor, who declared his love for her and asked Jacob for permission to marry her. Dinah's brothers intervened and declared that they could allow intermarriage and trade relation-ships between the Israelites and men of Shechem only i f their males were circumcised. So deeply in love was Shechem with Dinah that this condition was accepted. Whilst they were in a weak state recovering from the operation, Simeon and Levi,

C


Dinah's brothers, wreaked their revenge by slaying all the men. Jacob rebuked his sons, but they justified themselves by asking whether their sister should be treated like a harlot.

JACOB'S HOMECOMING At God's bidding, Jacob returned to Bethel, having first buried

all the idols in the possession of his household under an oak tree in Shechem. God appeared to him again, calling his name Israel, and renewed the promise to give the land to him and his seed. As they were approaching Bethlehem, Rachel died in giving birth to Benjamin. At long last Jacob reached Hebron, where he was reunited with his father. Isaac died at the age of 180, and his sons Esau and Jacob buried him.

GENERATIONS OF ESAU Esau had become very wealthy, but as there was insufficient

land in Canaan for both him and his brother to tend their flocks and herds, he took his family and possessions and setded in Mount Seir, in the land of Edom. Esau became the ancestor of many chieftains of tribes who settled in that territory.

RABBINIC TEACHINGS

Our teacher (R. Judah the Prince) told R . Afes, 'Write a letter in my name to our lord, the Emperor Antoninus'. He thereupon wrote :'From Judah the Prince to our lord, the Emperor Anto-ninus'. R . Judah took the letter, read it but tore it up and instructed him to write 'From your servant, Judah, to our lord the Emperor Antoninus'. 'My master', said R . Afes, 'why do you so lightly esteem your own honour' ? 'Am I better than my ancestor ?' was the reply, 'did he not say (Genesis xxxn, 5) thus shall you say unto my lord Esau, thus saith thy servant Jacob' ?

Genesis R A B B A H L X X V , 6

GENESIS 25 And he bought the parcel of ground (Genesis xxxra, 19). R . Judah

b. Simon said: This is one of the three places regarding which the nations of the world cannot accuse Israel and say, ,they have been stolen by you'. They are: the cave of Machpelah, and Abraham weighed to Ephron the silver (Genesis xxm, 16); the Temple, so David gave to Oman for the place six hundred shekels of gold by weight ( I Chronicles xxi, 25); and Joseph's sepulchre, and he bought the parcel of ground. Jacob bought Shechem (where Joseph was ultimately buried, see Joshua xxiv, 32). Genesis R A B B A H uaax, 7


ISRAEL'S G U I L T Hosea xi, 7-xn, 12 So great is God's love for His people that the prophet is confident of their

ultimate deliverance from captivity. But, he cries in despair, they now practise lies and deceit. As God had answered Jacob's prayer who had power over the angel . . . and made supplication to Him, so, too, would He show mercy if only they observed the principles of mercy and justice. Unhappily they boast of their ill-gotten wealth, the result of deceit and oppression. Such a people deserve the punishment of exile where (as in the days of the wilderness) they would lead a nomadic life, living in tents.

HAPHTARAH (for Sephardim)

EDOM'S D O W N F A L L The Book of Obadiah Obadiah condemns Edom (the nation descended from Esau) for its

bitter hatred towards Israel. The Edomites lull themselves into thinking that they are invulnerable but they will be overthrown by their so-called allies and destroyed. They deserve punishment ,because of the violence done to thy brother Jacob' for when Jerusalem fell they took part in the looting and prevented any fugitives from escaping. On the day of God's judgment their deeds will recoil on their own heads and a reunited Israel will be restored to its former territory.


וישב

And Jacob dwelt in the land of his father's sojournings

CHAPTERS X X X V H - X L

JOSEPH A N D HIS BROTHERS Jacob's favourite son was Joseph, the 'son of his old age' and he

made him a coat of many colours (worn, in those days, only by men of distinction). His brothers' jealousy was aroused and in-creased when Joseph recounted two dreams, in the first of which his brothers' sheaves bowed down to his sheaf standing upright in their midst. In the second the sun, moon and eleven stars bowed down to him. The implications were that all the members of his family would become subordinate to him and although his father rebuked him, he noted the significance of the dreams.

Whilst the brothers were tending the flock in Dothan, a place near Shechem, Jacob sent Joseph to see how they were faring. The brothers, seeing him in the distance, conspired to kill him, throw his body into a pit and then declare that he had been eaten by a wild beast. Reuben intervened and persuaded the others to cast Joseph into the pit alive, with the intention of saving him when the others had departed. When Joseph reached them they stripped him of his coat of many colours and threw him into the pit.

A caravan of Ishmaelites bringing spices from Gilead to Egypt was seen in the distance, and the idea occurred to Judah that they sell Joseph into slavery rather than be responsible for his death. Some Midianites and Ishmaelites carrying merchandise passed by, and the brothers sold Joseph to them for twenty pieces of silver. Reuben was away at the time, and when he returned, he grieved at the fact that there was no trace of Joseph. The brothers then dipped the coat in the blood of a he-goat and brought it to their father, who concluded that Joseph had been devoured by a wild beast, and mourned for his son many days. Meanwhile the Midianites arrived in Egypt and sold Joseph to Potiphar, a captain of the Guard.

GENESIS 27 J U D A H A N D T A M A R

Judah had married a Canaanite woman who bore three sons. The first son married a woman named Tamar, but died soon after. The second son then married her as it was the duty of a surviving brother-in-law to marry the childless widow (their first-born became the heir to the name and property of the deceased, see page 142); but he, too, died. Her father-in-law Judah asked her to wait until the third son was older, fearing that he might die like his brothers. Tamar, realizing that the marriage would never take place, disguised herself and shamelessly deceived Judah so that she should bear his child. When her condition was discovered, Judah exercised his right as head of the family and condemned her to be burnt, but she was able to produce pledges he had given her proving that he was the father of her child. Judah thereupon acknowledged his sin in not allowing Tamar to marry his remain-ing son, and she was saved from death.

JOSEPH I N PRISON Potiphar, highly satisfied with Joseph's service, appointed him

overseer of his household. Joseph rejected the advances of Potiphar's wife, who thereupon accused him of an outrage. He was thrown into prison, but soon won favour with the governor and was put in charge of the other prisoners. Two royal officers, the chief butler and the chief baker, had offended the king and were in custody pending their trial. Both had a dream which Joseph interpreted as forewarnings of the fate which awaited them. The chief butler's dream that he pressed grapes growing on a three-branched vine into Pharaoh's cup meant that he would be restored to his office in three days. Joseph requested the buder to intercede for him before Pharaoh and secure his release from prison. The baker's dream of birds pecking bread from the upper-most of three baskets he carried on his head meant, said Joseph, that he would hang within three days. The interpretations were realised as Joseph had foretold, but the chief buder forgot Joseph.


RABBINIC TEACHINGS

A man should never make a distinction between one son and another, for on account of the two additional selas' weight of silk (the coat of many colours) which Jacob gave to Joseph, his brothers became envious of him and this led to the events resulting in our forefathers going down to Egypt. S H A B B A T H 10b

R. Berechyah said: Although a dream may be fulfilled in part, it is never completely realized. Whence do we derive this? From Joseph, as it is written And behold the sun and the moon and the eleven stars bowed down to me; but his mother (represented by the moon) was not alive at that time. BERACHOTH 55a

R. Samuel ben Nachmani said in the name of R. Jonathan: Dreams shown to a man emanate from the thoughts of his heart.

BERACHOTH 55b

HAPHTARAH

I N D I C T M E N T OF ISRAEL Amos n, 6-m, 8 Having declared that the neighbouring countries of Syria, Philistia,

Tyre, Edom, Ammon and Moab would be severely punished for their wickedness, the prophet proceeds to indict the Northern Kingdom for its crimes of injustice, cruelty and immorality. 1They sell the righteous for silver (as Joseph was sold by his brothers) and the needy for (a debt to the value of only) a pair of shoes'. Because they were God's chosen people whom He had deliveredfrom Egypt and brought to the Promised Land, they should have set an example and therefore their punishment would be all the more severe. Their doom was inevitable; they had received ample warning from the prophets to whom God reveals His counsel.

GENESIS 29

מקץAnd it came to pass at the end of two full years that

Pharaoh dreamed

CHAPTERS X L I - X L I V , 17

PHARAOH'S DREAMS During the nineteenth century B.C.E., when the events narrated in the

previous chapter took place, Egypt was ruled by alien invaders from Syria, known as the Hyksos or Shepherd Kings.

Two years had elapsed since the chief buder's promise to Joseph, when Pharaoh, the king of Egypt, had two similar dreams. In the first, seven lean cows devoured seven well-fed cows, and in the second, seven thin ears of corn swallowed up seven full ears of corn. Disturbed by his experience, Pharaoh could find no interpreter. I t was then that the chief buder, recalling his previous offence against the king and his promise to Joseph, told Pharaoh of what had occurred in prison.

Hastily summoned before Pharaoh, Joseph foretold that his dreams meant that seven years of plenty would be followed by seven years of famine, and their duplication signified that their fulfilment was imminent. He advised the appointment of a discreet and wise person with authority to appropriate one-fifth of the land and store corn during the seven years of plenty as against the seven years of famine. Pharaoh could find no better choice than Joseph himself who, at the age of 30, became Grand Vizier of Egypt. Joseph stored corn in a number of cities during the seven years of plenty, and when the famine came the stocks were released and sold to the Egyptians. All the neighbouring countries also suffered from famine, and came to Egypt to buy corn. Mean-while Joseph had married Asenath, the daughter of Potiphera, the priest of On, who bore him two sons, Manasseh and Ephraim.

JOSEPH'S BROTHERS I N EGYPT The severe famine in Canaan compelled Jacob to send his sons

down to Egypt to buy corn but he kept Benjamin back, lest he suffer harm. (As Joseph personally supervised the sales, all foreign buyers had to appear before him). When his brothers arrived he recognised them immediately, but did not disclose his identity


(wishing to assure himself that they were truly repentant of their crime against him) so Joseph spoke harshly and accused them of being spies, which they strongly denied. They were twelve brothers, they said; the youngest had been left at home with his father, and another had disappeared. I f this were true, answered Joseph, one of them should fetch the young brother whilst the others were imprisoned and he placed them all in custody. After three days they were released and Joseph permitted them to take corn back home for their families, but they were to return to Egypt with Benjamin so that their story could be verified whilst Simeon was to be retained as a hostage. The brothers, speaking to each other (in the Hebrew language) confessed their guilt for their brutal treatment of Joseph, and were reminded by Reuben how he had tried to save him. Joseph, who understood the conversation, turned aside and wept.

On the way home one of them opened his sack to give his ass food and found the money paid for the corn, not knowing that this had been restored at the command of Joseph. The brothers feared that they would be accused of theft. On reaching home they gave a full account to Jacob of all that had happened, and on emptying their sacks were terrified to find that each had had his money returned. Jacob still refused to let Benjamin go to Egypt lest he suffer the fate of his brother Joseph.

SECOND V I S I T TO EGYPT The famine in Canaan became so severe that Jacob had no

alternative but to yield to Judah, who offered to become surety for Benjamin's safety. Taking with them double the money necessary to pay for the corn and gifts of the choicest fruits, the brothers, this time accompanied by Benjamin, appeared before Joseph, who through his steward invited them to dine with him. This only added to their fears, and they approached the steward and explained how they had found the money in their sacks when returning to Canaan. He replied that the money must have been a gift from God as the price of the corn had been paid. Simeon was released from custody and when Joseph arrived for the meal he was presented with Jacob's gifts. On seeing Benjamin, he was covered with emotion and shed tears in secret. The brothers were astonished to find that they were placed at the table in order of their seniority.

The next day Joseph ordered his men to supply the brothers with corn, to return their money secretly and to place his silver

GENESIS 31 divining goblet in Benjamin's sack. The brothers set out, but were soon overtaken by the steward who accused them of ingratitude by stealing the goblet. They protested their innocence and readily agreed to be searched. When the goblet was found they tore their clothes in grief and returned to the city. Judah offered himself and his brothers as servants, but Joseph refused to detain any but the offender. Benjamin, he said, would be detained and the rest were free to return to their father.

RABBINIC TEACHINGS

All the measures taken by the Holy One (in punishment or reward) are based on the principle of measure for measure.

SANHEDRIN goa

When the goblet was found in Benjamin's sack the brothers rent their clothes (Genesis XLTV, 13). R . Phinehas said in the name of R . Yehoshaya: The tribes caused their father to rend his garments (when he thought Joseph was dead - Genesis xxxvn, 34). Therefore they were punished in the same way.

Genesis R A B B A H xcn, 8

Hillel saw a skull floating on the surface of the water. He said to it, 'Because you drowned others, they have drowned you. In the end they who drowned you will themselves be drowned'.

A V O T H n, 7

HAPHTARAH

SOLOMON'S WISDOM I Kings m, 15-iv, 1 Solomon awakens from his dream (in which he has asked for an

understanding heart) and offers up sacrifices in gratitude. His wisdom is illustrated by his judgment in the case of the two women who dispute their right to the living child. He awards the child to the true mother who would rather abandon her claim than have it slain. 'And all Israel heard of the judgment . . . and they feared the king; for they saw that the wisdom of God was in him, to do justice'.

32 • FROM SABBATH TO SABBATH

/To"*"

I (J] ויגש Then Judah came near unto him

CHAPTERS XLTV, 18-XLVU, 27

JOSEPH REVEALS HIMSELF Judah then approached Joseph and made a moving and

eloquent appeal. He begged that Benjamin be returned to his aged father who had already lost one son and would die of grief i f yet another were taken from him, and offered himself as a bondsman in his brothers place. Joseph could no longer restrain himself and, ordering all others to withdraw, disclosed his real identity. The brothers were speechless with fright, but Joseph told them not to reproach themselves for selling him to Egypt as it had been God's will that he save people from starvation. He urged them to return to Canaan and hasten back with their father, their families, and flocks and herds. They would live in the land of Goshen (the finest pastureland in Egypt) and have sufficient food for the remaining five years of famine. The brothers were embraced by Joseph and all wept with emotion. When the news reached Pharaoh he, too, invited them to settle in Egypt and ordered that wagons be sent to convey Jacob and his household. Joseph showered his brothers with gifts for them and his father, and they returned to Canaan.

JACOB LEAVES FOR EGYPT When Jacob was told that Joseph was still alive he felt faint, as

he could hardly believe the news, but after hearing the full story set forth on his journey accompanied by sixty-six of his direct descendants and their families. He stopped at Beersheba to offer sacrifices to God who appeared in a vision and told him not to fear going to Egypt, for his descendants would return to Canaan.

On their arrival in Egypt, Joseph, after an affectionate and emotional meeting with his father at Goshen, advised his brothers to tell Pharaoh that they were herdsmen. As the Egyptians con-sidered this to be an inferior occupation, Pharaoh would allow them to live apart in Goshen (they would thus be enabled to preserve their separate identity). Joseph presented five of his brothers to Pharaoh, who entrusted the competent ones with the care of his own flocks. Joseph then introduced his father, who bestowed his blessing on Pharaoh.

GENESIS 33 T H E F A M I N E I N EGYPT

The famine had reached a critical stage and all the money of the Egyptians and Ganaanites had passed into the royal treasury. In exchange for food the Egyptians were now required first to hand over their catde and then to sell their lands. The people were moved from the country to the cities, where the corn was stored, to facilitate the distribution of food. They were still per-mitted, however, to cultivate their own lands, provided they paid one-fifth of the produce to Pharaoh, but the land belonging to the priests was exempted from this tax. So the Israelites lived in the land of Goshen and acquired wealth and prosperity.

RABBINIC TEACHINGS

R. Simeon said: Such is the punishment of the liar that even when he speaks the truth nobody believes him. For so we find in the case of Jacob's sons who deceived their father (when they dipped Joseph's coat in the blood of a he-goat) as it is said and he recognized it and said, it is my son's coat, an evil beast has devoured him (Genesis xxxvn, 33). In the end even though they spoke the truth (when they told him that Joseph was still alive) he did not believe them, as it is said (Genesis X L V , 26) and his heart fainted for he believed them not. A V O T H D E R. N A T H A N para. 30

The Holy One hates the person who says one thing with his mouth and another in his heart. PESACHIM I 13b

HAPHTARAH

A U N I T E D N A T I O N Ezekiel xxxvn, 15-28 Addressing the Babylonian exiles, Ezekiel predicts the restoration of

Israel to its homeland as a united people. This is symbolized by his joining together two sticks, one bearing the words for Judah and for the Children of Israel his companions', (i.e. the tribes of Judah and Benjamin who formerly constituted the Southern Kingdom) and the other for Joseph, the stick of Ephraim and of all the house of Israel his companions' (i.e. the other ten tribes who formerly constituted the Northern Kingdom often named after Ephraim, the son of Joseph, since its first king was Jeroboam, a descendant of that tribe). Compare the reconciliation between Joseph and his brothers. The united nation will have one king and will be blessed with peace as God's Divine Presence will dwell among them.


ויחיAnd Jacob lived in the land of Egypt seventeen years

CHAPTERS X L V T I , 28-L, 26

LAST YEARS OF JACOB Jacob had reached the ripe old age of 147. As the end of his life

was approaching he sent for Joseph and made him swear that he would not bury him in Egypt but in the land of Canaan, in the resting place of his fathers. Jacob became very il l and Joseph went to visit him with his two sons, Manasseh and Ephraim. The dying patriarch blessed Joseph and his sons and claimed Ephraim and Manasseh as his own. By placing his right hand on Ephraim's head, in spite of Joseph's protests, Jacob gave him precedence over his older brother. He foretold that though both would enjoy prosperity, Ephraim's would be the greater and ended by promis-ing Joseph a portion more than his brothers.

BLESSING OF JACOB Jacob now called all his other sons to his bedside. In prophetic

words he summed up their personal qualities and predicted their future destinies. After enjoining his sons once again to bury him in the cave of Machpelah where Abraham, Sarah, Isaac, Rebekah and Leah had been buried, Jacob died. Joseph ordered that the body be embalmed and mourning was observed for seventy days. Then, with Pharaoh's permission, Joseph and all his brethren together with the elders of Israel and Egypt and a military retinue, carried Jacob's body into Canaan to bury him.

D E A T H OF JOSEPH On their return to Egypt, Joseph's brothers, afraid that Joseph

would avenge himself on them, sought his pardon for their past misdeeds. This, they said, was in accordance with the express wish of their father on his death-bed, but Joseph assured them that he no longer bore any grudge against them. Joseph survived his father for fifty-four years and before he died, at the age of 110, made the people take an oath to carry his remains with them when God brought them back to the Promised Land. Joseph's body was embalmed and placed in a sarcophagus.

GENESIS 35

RABBINIC TEACHINGS

Resh Lakish said: Great is peace, for Scripture records an imaginary message so as to make peace between Joseph and his brothers. What did they say to him? Thy father did command before he died, saying, So shall you say to Joseph, Forgive, I pray thee, the trans-gression of thy brethren (Genesis L , 17). But nowhere in Scripture do we find that Jacob gave such a command. In the interests of peace, Scripture records an imaginary message.

Deuteronomy R A B B A H V , 15 v,

If you walk in My statutes . .. the land shall yield her produce (Levi-ticus xxvi, 4). Lest you say we have food and drink (what more do we need ?) Scripture continues / will give peace in the land (verse 6), to teach that peace is equal to them all. SIFRA ad loc.

HAPHTARAH

D A V I D , S F I N A L TESTAMENT I Kings n, 1-12 King David, towards the end of his life, gives his final blessing to

Solomon (as Jacob did to his sons) telling him to be courageous and to be true to the laws of God. Punishment, he instructs, is to be meted out to Joab for treacherously murdering Abner and Amasa, and to Shimei for his contemptuous conduct towards the king. Barzillai, on the other hand, who had befriended him in his hour of need, is to be rewarded. After reigning for 40 years, David dies and Solomon succeeds him.

E X O D U S שמות

שמותNow these are the names of the sons of Israel, who

came into Egypt

CHAPTERS I - V I , I

ISRAEL I N BONDAGE Many years had passed since the death of Joseph and the Israelites had

become numerous and powerful. The Hyksos or Shepherd Kings (see page 29), who had been friendly towards them, had been overthrown by the native princes of Thebes.

The new Pharaoh - probably Thothmes I I I , founder of the Eighteenth Egyptian Dynasty at the beginning of the fifteenth century B.C.E. — afraid lest the Israelites join enemy forces to plot his downfall, initiated a policy of oppression by reducing them to slavery. Under the supervision of cruel taskmasters the Israelites were forced to build the fortresses and store cities of Pithom and Rameses on Egypt's frontier (to protect the country against possible invasion). Pharaoh's plans to weaken them proved in-effective and he ordered the Hebrew midwives to kill the male children at birth but, fearing God, they disobeyed him. There-upon, Pharaoh decreed that every newborn son should be drowned in the river Nile.

36

EXODUS 37 B I R T H A N D E A R L Y YEARS OF MOSES

Amram and Jochabed of the tribe of Levi had two children, Miriam and Aaron, and soon after the king's edict a second son was born. After hiding him for three months his mother placed him in an ark of bulrushes among the reeds on the banks of the river Nile, leaving Miriam to guard it at a distance. Pharaoh's daughter came down to bathe, saw the ark and sent one of her maidens to fetch it. She realized that it was a Hebrew child and, touched with pity, decided to adopt it. Miriam came forward and with the princess's permission to find a nurse, brought back the child's real mother, (under whose care the boy was taught the traditions of his ancestors). When he grew older he was taken to the royal palace and given the name of Moses, i.e., ,drawn out of the water'.

When he reached manhood Moses went out to see how his fellow Israelites were faring and saw an Egyptian overseer beating one of the Hebrews. Looking around to see that no one was near, he killed the Egyptian and buried the body in the sand. The next day he intervened in a quarrel between two of his own people. The wrong-doer tauntingly asked Moses what right he had to assume such authority; did he intend killing him also ? I t was clear to Moses that his life was in danger.

MOSES I N M I D I A N When Pharaoh heard of the incident, he sought to kill Moses,

who fled to Midian in the south-eastern region of the Sinai Peninsula. He reached a well where he defended the seven daughters of Jethro, the priest of Midian, whom some shepherds were preventing from watering their flocks. Moses was welcomed by their father, stayed with him whilst tending his sheep, and married his daughter Zipporah. They had two sons, Gershom and Eliezer.

C A L L OF MOSES During Moses' stay in Midian, Pharaoh died, but the oppression

continued with even greater severity under his successor (probably Amenhetep I I , 1448-1420 B.C.E.) and the people cried out to God. Whilst tending Jethro's sheep at Horeb, in the peninsula of Sinai, Moses saw a strange sight - a bush covered in flames yet not consumed. As he turned aside to gaze at this wonder, God addressed him for the first time and commanded him to remove his shoes, for the ground was holy. Moses was to be His messenger


to bring the Israelites out of Egypt and lead them to the Promised Land. Moses pleaded that he was unworthy, but was assured that God would be with him, and that after their deliverance the Israelites would worship Him at this very mountain. What reply was he to give to the Israelites, requested Moses, when they asked for His name ? God thereupon revealed Himself as T am that I am'. Moses was to tell the elders of Israel of God's revelation, and together they were to demand of Pharaoh that he allow the people to undertake a three-day journey into the wilderness to sacrifice to God. Pharaoh would refuse, but after he had been smitten by God's wonders the Israelites would leave Egypt laden with precious gifts.

Moses still protested that the people would not believe him, whereupon he was given the power to perform three miracles. When thrown on the ground, his rod turned into a serpent but on being seized by the tail resumed its original form; when with-drawn from his bosom, his hand was leprous but healed com• pletely when the action was repeated. As a third sign, i f the Israelites remained unconvinced, Moses was to pour water from the river Nile on dry land and it would turn into blood. Moses still hesitated as he lacked power of speech, and God, angry with him, told him that Aaron his brother would be his spokesman.

MOSES RETURNS TO EGYPT Moses obtained Jethro's permission to return to Egypt and he

left with his wife and sons. He was again visited by God who warned him that Pharaoh would harden his heart, but should be told that if he refused to release Israel, whom God looked upon as His firstborn, Pharaoh's firstborn would be slain. Whilst staying at an inn, Moses incurred God's anger for neglecting to circumcise his son Gershom. Punishment was averted when Zipporah, his wife, performed the ceremony.

MOSES A N D A A R O N BEFORE P H A R A O H Moses was met by Aaron at Mount Horeb where God had

revealed Himself, and he told his brother of all that had occurred. On reaching Egypt they assembled the elders of Israel; Aaron as the spokesman of Moses, told them the words of God, and Moses performed the signs before all the people. They believed that God had seen their affliction and all bowed down in worship before Him.

Moses and Aaron came to Pharaoh and requested him to let the

EXODUS 39 people go and hold a feast to God in the wilderness. Not only did Pharaoh refuse, but he imposed even harsher measures on the people. They were no longer to be supplied with straw (which held the clay together), yet the same number of bricks was to be made. The Hebrew foremen, who worked under the Egyptian taskmasters, were flogged because they could not perform such an impossible task. Their appeal to the king for mercy was rejected, so they turned on Moses and Aaron and accused them of making them odious before Pharaoh. In reply to Moses' complaint that his mission had failed, God assured him that Pharaoh would be compelled by His might to let the people go.

D


RABBINIC TEACHINGS

A heathen asked R . Joshua ben Korcha, 'Why did God deem it fit to speak to Moses from the thorn bush and not from another tree' ? R. Joshua answered: ' I f He had spoken from a carob tree or sycamore tree you would have asked the same question. But God spoke from the thorn bush to teach you that there is no place where the Shechinah is not present, not even a thorn bush'.

Exodus R A B B A H n, 5

Then God said to Moses I am that I am. God said to Moses: 'Is it my name you seek to know? According to my acts am I called. When I judge my creatures I am called Elohim (Judge); When I punish the wicked I am called Adonai Tsevaoth (Lord of Hosts); When I suspend judgment over man's sins, El Shaddai (Almighty God); when I show mercy to My world I am called Adonai (the attribute of mercy). This is the meaning of the words / am that I am - according to my actions, so is my name'.

T A N C H U M A SHEMOTH 20


ISRAEL'S D E L I V E R A N C E Isaiah xxvn, 6-xxvm, 13 and xxrx, 22, 23 Isaiah foresees the invasion of the Northern and Southern Kingdoms by

the Assyrians. Yet, he asserts, the Divine punishment will not be as severe as that meted out to Israel's enemies. In days to come, once the people have purged their sins by abandoning idolatry, they will be restored to their home-land. The exiles, from as far north as the Euphrates and as far south as the Brook of Egypt, will worship the Lord on the holy mount in Jerusalem. (Compare God's promise that Israel will worship Him at Mt. Horeb after they have been delivered from Egypt.)

Isaiah denounces the drunken nobles of Samaria (the capital of the Northern Kingdom) as well as the priests and so-called prophets of Judah whose morals are no better, and who mislead the people. Their mockery of Isaiah's rebuke will be matched by the barbarous accents of the Assyrian invader. In spite of this iniquity there will come a time when the people will acknowledge God's Sovereignty and sanctify His name.

The Sephardim read Jeremiah 1-n, 3 (see page 123) as the Haphtarah for this Sidra.

EXODUS 41

ואראAnd God spoke unto Moses and said unto him, I am the Lord; and I appeared unto Abraham, unto Isaac and unto Jacob, as God

Almighty

CHAPTERS V I , 2 - K

GOD RENEWS H I S PROMISE God revealed himself to Moses as the One whose promises to

the Patriarchs would now be fulfilled, for the Israelites would be redeemed from bondage and occupy the Promised Land. The people, crushed in spirit, refused to listen to Moses who passed on God's message. Moses himself was faint-hearted, for how then would Pharaoh listen to him, especially as his speech was impaired ? Again he was told that Aaron was to be his spokesman, yet Pharaoh would refuse to let the people go until God had inflicted severe punishments upon Egypt.

Moses was 80 years old and Aaron 83 when they carried out their mission. Knowing that Pharaoh would be impressed by some wondrous manifestation, Aaron cast down his rod before him and it turned into a serpent, but the Egyptian magicians were able to imitate this wonder and even though Aaron's rod swallowed up their rods, Pharaoh was not impressed.

FIRST PLAGUE The first plague was now inflicted upon Egypt. After warning

Pharaoh of the consequences Aaron, at Moses' instruction, waved his rod over the river Nile, and its waters, canals and reservoirs turned into blood; the fish died and the water became foul. The plague continued for seven days but as the miracle was imitated by the Egyptian magicians, Pharaoh remained stubborn.

SECOND PLAGUE Pharaoh ignored the threat of a plague of frogs. Again Aaron

stretched his hand over the Nile and frogs swarmed the land. Though the magicians were able to do likewise, Pharaoh pleaded with Moses that i f the plague were stopped on the following day, he would allow the people to leave and sacrifice to God. At the prayer of Moses the plague ceased, but the King refused to keep bis promise.


T H I R D PLAGUE Aaron struck the dust on the dry land with his rod and it turned

into gnats which swarmed over man and beast. This time the magicians were unable to do likewise and admitted the power of God. Nevertheless, Pharaoh's heart was still hardened.

FOURTH PLAGUE Moses warned Pharaoh that swarms of insects would invade the

Egyptian homes but Goshen (where the Israelites lived) would be unaffected. Pharaoh was allowed one day's grace in which to relent, but did not do so. The devastation which resulted forced him to agree that the Israelites sacrifice to God in the land of Egypt, but Moses demanded that they journey three days into the wilderness lest they be stoned by the Egyptians for sacrificing their sacred animals. Pharaoh yielded, but as soon as the plague was halted next day at Moses' prayer, he refused to let them go.

F I F T H PLAGUE Pharaoh was threatened with 'murrain', i.e. a cattle plague,

from which the land of Goshen would be immune, and was again given a day's grace. God sent the disease as a result of which most of the cattle died, whereas not one of the cattie of the Israelites suffered, a fact which Pharaoh himself verified. Still he refused to submit.

S I X T H PLAGUE In Pharaoh's presence ashes from the furnace were sprinkled by

Moses towards the heaven. They turned into dust and caused boils to break out upon man and beast. The magicians were affected in the same way, yet even this had no effect on Pharaoh.

SEVENTH PLAGUE Pharaoh was warned that on the next day hail and rain would

cause havoc among the crops and remaining cattle, and he was advised to shelter his herds and men to save them from death. Some of the Egyptians heeded the warning and brought in their cattle from the field. Moses stretched his rod towards the sky and a terrible storm of hail, thunder and lightning raged over Egypt, with the exception of Goshen, killing man and beast and destroy-ing crops. This time Pharaoh openly acknowledged his guilt but once again when, at the prayer of Moses, the storm ceased, he hardened his heart all the more.

EXODUS 43

RABBINIC TEACHINGS

Usually when a human being seeks to bring disaster on his enemy, he attacks him suddenly, catching him unawares. But the Holy One warned Pharaoh before each plague, to give him the opportunity of repenting. Exodus R A B B A H EX, 8

Even though a person may have been thoroughly wicked all his life, yet repents in the end, his wickedness will not be recalled against him (by God), as it is said (Ezekiel xxxm, 12) and as for the wickedness of the wicked he shall not fall thereby in the day that he turneth from his wickedness. K I D D U S H I N 40b

And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more (Exodus ix, 34). Such are the wicked! As long as they are in trouble they humble themselves, but once the trouble passes they revert to their perversity.

Exodus R A B B A H xn, 7

HAPHTARAH

EGYPT'S F A T E Ezekiel xxvm, 25-xxrx, 21 Speaking to the Babylonian exiles (with whom he had been deported in

597 B.C.E.) Ezekiel foresees their restoration to the Holy Land where they will live in safety.

In 587 B.C.E. he warns gedekiah, king of Judah, not to rely on an alliance with Egypt against Babylon. Applying the metaphor of the crocodile - the symbol of Egypt - the prophet declares that it will be dragged out of the river and become an easy prey to 1the beasts of the earth and to thefowls of the heaven1. Egypt will be laid waste by the enemy and its inhabitants scattered among the nations. At the end of forty years Egypt would be restored, but only as an inferior nation. (The prophecy against Egypt provides the link with the Sidra.)

In a later prediction (570 B.C.E.) Ezekiel names Nebuchadnezzar of Babylon as the invader of Egypt and adds that after this confirmation of his prophecy the people of Israel will believe in his teachings and recognize the power of the Lord.


באAnd the Lord said unto Moses: Go in unto Pharaoh; for I have

hardened his heart

CHAPTERS x-xm, 16

E I G H T H PLAGUE After a warning that on the following day the dreaded locust

would ravage the land Pharaoh's courtiers urged him to let the men only depart. But Moses and Aaron, after insisting that the women, children, flocks and herds must also be released, were driven from Pharaoh's presence. Moses stretched out his rod and an east wind brought locusts over Egypt which devoured the entire vegetation. Pharaoh confessed his sin and entreated Moses and Aaron to pray for the removal of the scourge. A strong west wind drove the locusts into the Red Sea, but the king remained obstinate.

N I N T H PLAGUE Moses stretched out his hand towards heaven and there followed

three days of thick darkness throughout Egypt; only the Israelites had light in their dwellings. The dense gloom and resulting chaos proved too much for Pharaoh, who now offered to allow the children to accompany their parents and worship God, provided the flocks and herds were left behind as security for their return. Moses refused and was forbidden by Pharaoh to appear before him again under pain of death. Now God had already told Moses that the final plague was to be brought upon Pharaoh which would force him to yield, and in preparation for their departure, the Israelites were to ask for gifts of silver and jewels from the Egyptians. Moses, in reply to the king's ultimatum, therefore warned him that all the firstborn in Egypt, men and cattle, would die at midnight and that the king's courtiers would beg the Israelites to leave.

T H E PASSOVER God told Moses that henceforth the year would begin with this

month (Nisan) of their deliverance. On the tenth day of the month each householder was to set aside an unblemished he-lamb or kid

EXODUS 45 of the first year to be kept until the evening of the fourteenth day, when it was to be sacrificed and some of its blood sprinkled with a bunch of hyssop on the lintel and doorposts of the house. That night its flesh was to be eaten roasted, with unleavened bread and bitter herbs, and any of it left over by the morning was to be burnt. Furthermore, it was to be consumed in haste, and the participants were to be dressed as though ready to start on a journey. For that night God would strike down all the Egyptian firstborn, but would pass over those houses sprinkled with the blood.

In future, this festival was to be observed annually as a perma-nent memorial of the deliverance. Unleavened bread only was to be eaten for seven days, the first and seventh day being observed as days of holy assembly when no work could be done (see page 90). Moses transmitted these commands to the Israelites through the elders and instructed them to remain in their houses until morning. On seeing the blood on their lintels and doorposts God would spare them from the punishment to be meted out to the Egyptian firstborn. The sacrifice of the Paschal offering was to be observed in Canaan after the conquest, and its significance explained to the younger generation.

T E N T H PLAGUE At midnight God smote all the firstborn of Egypt, men and

cattle. Pharaoh and his people arose in the night and lamented bitterly over their dead; they then hastily sent away the Israelites who, having no time to leaven their dough, took it with them in their kneading troughs. The Egyptians supplied them with as much silver, gold and raiment as they requested.

T H E ISRAELITES D E P A R T About 600,000 men, besides women and children, began the

march from Rameses to Succoth on the fifteenth day of the first month (probably in the year 1447 B.G.E.). Further regulations included the command that the Paschal offering was to be eaten only by circumcised persons. The firstborn of clean species among cattle was to be consecrated to God and sacrificed and the firstborn male child was to be redeemed. The reasons were to be explained to future generations as showing gratitude to God for sparing the firstborn of the Israelites. Furthermore, the lessons of the Exodus were to be lastingly preserved 'for a sign upon thine hand, and for a memorial between thine eyes'.


RABBINIC TEACHINGS

For I have hardened his heart (Exodus x, 1). R. Jochanan said, ,This verse provides heretics with a pretext for alleging that God had resolved to refuse Pharaoh the opportunity to repent\ Resh Lakish replied, 'Let the mouths of the heretics be silenced. The Holy One gives a warning once, twice and a third time, and i f a man still remains impenitent, God closes his heart to repentance and exacts punishment from him for his sins. So in the case of the wicked Pharaoh, God sent him a warning five times and he took no heed, Thereupon God said, ,You have stiffened your neck and hardened your heart, therefore I shall increase your uncleanness\

Exodus R A B B A H xm, 3

Everything is foreseen (by God) yet freedom of choice is given. A V O T H m, 19

In the way in which a man desires to walk, so is he guided. M A K K O T H 10b

HAPHTARAH

EGYPT 5 s DEFEAT Jeremiah X L V I , 13-28 Jeremiah graphically depicts the defeat of Egypt by the Babylonian

invaders (at the battle of Charchemish in 605 B.C.E.). Panic, he declares, seizes the Egyptian armies, and their hired mercenaries

prepare to flee to their own countries. The invading army tvitk its over-whelming military strength and numbers mows down the Egyptian rests-tance. Yet the day will come when Egypt will be restored and repopulated. Though the destruction of other nations will be complete, Israel in exile need not fear that they will suffer a similar fate, for God is with them. Having been justly punished for their sins, they will not be utterly destroyed and will'again be quiet and at ease'.

The punishment of Egypt provides the connecting link with the Sidra.

EXODUS 47

בשלח

And it came to pass when Pharaoh had let the people go

CHAPTERS xm, 17-xvn CROSSING OF T H E R E D SEA

When the Children of Israel left Egypt, God did not lead them to Canaan by the shorter route along the coast through the land of the Philistines, lest they encounter hostile armies and regret their departure. Instead the people journeyed in the opposite direction, led by a pillar of cloud by day and a pillar of fire by night. Moses did not forget to take the remains of Joseph with him. The Israelites had reached Etham on the edge of the wilder-ness when they were commanded to turn back and encamp by the Red Sea, for Pharaoh, thinking they were trapped in the wilder-ness, would pursue them, but God would again deliver them.

As soon as the people had left, Pharaoh regretted his decision and led his army in hot pursuit, taking with him every available chariot. The Egyptians overtook the Israelites, who panicked and complained bitterly to Moses. Tt would have been much better to serve in Egypt than die in the wilderness', they cried, but Moses assured them that God would fight for them. The guiding pillar of cloud moved to their rear, and by creating a veil of darkness hindered the Egyptian advance. Moses, at the bidding of God, stretched out his hand over the Red Sea and a strong east wind blew all that night, dividing the waters, thus enabling the Israelites to cross the sea on dry ground with the waters forming a wall on either side. The Egyptians followed them into the sea-bed but were thrown into confusion, and their chariot wheels became stuck in the wet sand. Too late they realized that disaster was at hand, for Moses stretched out his hand over the sea; the waters poured over the Egyptian army and drowned all of them.

A triumphant song was sung by Moses and the Children of Israel, in which they praised God's power in destroying the enemy. He would safely guide Israel into Canaan, whose in-habitants would be terror-stricken on hearing of the annihilation of the Egyptians. Miriam, too, led the women in singing the praise of God.

4 8 FROM SABBATH TO SABBATH

A T M A R A H A N D E L I M The march continued southwards through the wilderness of Shur

to a place called Marah (i.e. bitterness) so called because of its bitter waters. The people, parched with thirst, murmured against Moses, who was shown a certain tree which, when cast into the waters, made them sweet. Again Moses bade the Israelites believe in God so that they should be immune from the diseases which had afflicted Egypt. They then moved on to the oasis of Elim.

M A N N A A N D T H E QUAILS Proceeding inland, they entered the wilderness of Sinai, one

month after their departure from Egypt, and soon the lack of food made them wish that they had died amid the luxuries of Egypt. God announced that He would rain bread from heaven for them and would test the obedience of the people to His Law. In the evening migratory birds, known as quails, came to the camp and the people were provided with flesh to eat. In the morning the ground was covered with manna, which tasted like cake with honey. The Israelites were commanded to gather no more than an omer (a measure of just under four pints) for each person every day, but on the sixth day a double portion was to be gathered to provide food for the Sabbath day, when no work was permitted. An omer of manna was placed in a pot of earthenware preserved before the Ark in the Tabernacle, to show God's bounty.

W A R W I T H A M A L E K At Rephidim, further south, the people again quarrelled with

Moses because there was no water. At the bidding of God Moses struck the rock on the nearby Mt. Horeb with the rod he had used in Egypt, and streams of water gushed forth for the people to drink. The place where this incident occurred was called Massah (i.e. 'testing' God) and Meribah (i.e. strife).

The first great batde in the wilderness was waged by the tribe of Amalek which attacked the Israelites at Rephidim. The Israelites fought back, led by Joshua, and whilst the war was on Moses went up to the top of a hill holding his rod. He was accom-parried by Aaron and Hur who supported his hands when he became tired, for Israel prevailed only when Moses held them up. The batde lasted until sunset and Amalek was utterly defeated. Moses was told to record this incident and impress it upon Joshua, who would lead the Israelites into Canaan. Because of this treacherous act, the tribe of Amalek was to be entirely annihilated.

EXODUS 49

RABBINIC TEACHINGS

The Holy One does not rejoice at the downfall of the wicked, for R. Samuel ben Nachman said in R. Jonathan's name: At that hour (when the Egyptians were drowning in the Red Sea) the ministering angels sought to sing a song of praise to God, but He said to them, My creatures are drowning yet you wish to sing before Me! (SANHEDRIN 39b). (For this reason half Hallel only is recited in the Synagogue on the seventh day of Passover, when this event took place).

And it came to pass when Moses held up his hand that Israel prevailed (Exodus xvn, 11). Could Moses' hands really wage war or bring victory ? But Scripture implies that as long as Israel put their trust in God by turning their thoughts towards Him and subjected their hearts to their Father in Heaven they prevailed; but when they did not, they failed. ROSH H A S H A N A H 29a

HAPHTARAH

DEBORAH'S SONG Judges iv, 4-v, 31 Towards the end of the thirteenth century B.C.E. the Israelites are

oppressed by Jabin, king of the Canaanites. Deborah, the divinely inspired judge of Israel, calls on Barak to lead an attack against Sisera, the captain of Jabin's army. Barak agrees provided she accompanies him to infuse him with courage and hope. At the river Kishon the enemy suffers a decisive defeat and Sisera escapes to the tent of Heber, the Kenite, whose family have taken no part in the battle. Joel, Heber's wife, kills Sisera whilst he is asleep and delivers his body to Barak.

Deborah and Barak sing a song of thanksgiving (as Moses did after the crossing of the Red Sea) in which they poetically describe how the Canaanites harassed Israel; how the call to unite against the common foe resulted in his defeat; and how Sisera was slain by Jael - 'So perish all Thine enemies, 0 Lord'.

5<> FROM SABBATH TO SABBATH

יתרוNow Jethro, the priest of Midian, Moses' father-in-law, heard of all

that God had done for Moses

CHAPTERS xvm-xx

JETHRO'S V I S I T Whilst Moses carried out his mission in Egypt, his family had

returned to Midian. Jethro brought his daughter Zipporah, the wife of Moses, and their two sons to Rephidim. Moses received Jethro with respect and affection and related all that God had done for His people, and his father-in-law joyfully acknowledged God's power and offered sacrifices to Him. Seeing how Moses, apart from his other tasks, was overburdened with judicial duties, Jethro advised him to appoint judges to assist him and to reserve the difficult cases for himself. Moses acted on his advice and Jethro returned to Midian.

T H E T E N COMMANDMENTS On the first day of the third month (Sivan) after they had left

Egypt, the Children of Israel arrived in the wilderness of Sinai and encamped before the mountain. Moses went up to God whose voice called to him from the mountain, telling him to remind the people of how He had delivered them from Egypt; if they obeyed Him they would become His 'kingdom of priests and a holy nation'. Moses descended and repeated God's words to the elders, and the people, with one voice, replied, 'All that the Lord hath spoken we will do'. Moses reported these words to God, and was then told that He would appear in a thick cloud and speak to him before the whole assembly, so that his Divine mission would never again be doubted. The people were to prepare themselves for three days for the great event, and were not to touch the bound-aries round the mountain under penalty of death.

After these three days had passed (on the sixth of Sivan) there was thunder and lightning, a dense cloud descended on the mountain, the sound of the trumpet was heard and Moses brought the people to the foot of the mountain. Mount Sinai was enveloped in smoke and God called Moses to its summit, bidding him warn the people not to break through the boundaries in an attempt to

EXODUS

gaze upon the Divine Manifestation. Moses returned and repeated these commands to the people.

Then followed the greatest event the world has ever known. The voice of God Himself was heard by every man, woman and child, declaring the foundations of religious and moral conduct for all time.

1. I am the Lord thy God who brought thee out of the land of Egypt . . .

2. Thou shalt have no other gods before Me . . . 3. Thou shalt not take the name of the Lord thy God in

vain . . . 4. Remember the Sabbath day to keep it holy . . . 5. Honour thy father and thy mother . . . 6. Thou shalt not murder. 7. Thou shalt not commit adultery. 8. Thou shalt not steal. 9. Thou shalt not bear false witness against thy neighbour.

10. Thou shalt not covet thy neighbour's house . . .

The people were so overawed at all they had witnessed that they withdrew some distance from the mountain and pleaded with Moses to speak to them in place of God, lest they die. Moses then drew near to the thick darkness and received a series of laws (known as the Book of the Covenant, see page 56). The first four precepts dealt with important aspects of Divine worship: the prohibition of idolatry; the erection of an altar made of earth for sacrificial offerings, but only where God commands; the precept that an altar of stone must be built of unhewn rock and not fashioned by iron instruments; and, to preserve propriety, that the priest should not go up by steps to the altar (but on a slope).


RABBINIC TEACHINGS

The Torah was given in the wilderness for had it been given in the land of Israel, the nations of the world could have been told, 'You have no share in it ' . Therefore it was given publicly and in a place to which no one could lay claim. Everyone who wishes to accept it can come and do so. Y A L K U T EXODUS para. 275

Why did the Holy One, blessed be He, select Israel to receive the Torah? Because all the other nations rejected it whereas Israel agreed and chose the Holy One and His Torah.

Numbers R A B B A H xrv, 10

R . Meir said: WThence can we deduce that even the Gentile who occupies himself with the study of the Torah is the equal of the High Priest ? From the verse You shall therefore keep My statutes and Mine ordinances, which if a man do, he shall live by them (Leviticus xvin, 5). Scripture does not say 'priests, Levites and Israelites' but 'a man' (i.e. any man) - hence you learn that even the Gentile who studies the Torah is the equal of the High Priest.

B A B A K A M M A 38a

HAPHTARAH

T H E C A L L OF I S A I A H Isaiah vi-vn, 6 and ix, 5, 6 In the year of the death of Uzziah, king of Judah (739 B.C.E.), Isaiah

has a vision in the Temple where he witnesses God's splendour and hears the seraphim ('fiery' angels) pronouncing His praise, 'Holy, holy, holy is the Lord of hosts: the whole earth is full of His glory' (compare the revelation at Mt. Sinai). The prophet readily agrees to carry out God's mission to tell the people of the judgment which will overtake them because of their iniquities. Yet, he is told, they will be blind and deaf to all his warnings and only after national disaster and exile has overwhelmed them will a righteous remnant be restored.

A few years later (c. 735 B.C.E.) the prophet and his son meet Ahaz, king of Judah, and assure him in the name of God that he should have no fear of the recent invasion by Pekah, king of Israel, and Rezin, king of Syria (for refusing to join them in an alliance against Assyria).

The Haphtarah ends with a reference to Hezekiah, the son of Ahaz — for a child is born to us'. He would reign over the united kingdoms of Israel and Judah with justice and righteousness.

EXODUS 53

משפטיםNow these are the ordinances which thou shalt set before them

CHAPTERS xxi-xxrv

Many of the commandments recorded in this Sidra are in concise form. This presentation of their salient principles is in accordance with Rabbinic interpretation of the Biblical text.

1. MASTER A N D SERVANT Heading the list are the laws to safeguard the humane treat-

ment of slaves. ATpurchased Hebrew slave must be set free by his master after six years' "service. I f his (Hebrew) wife and children follow him into slavery they leave with him. Should his master have given him a (non-Israelite) wife, then she and any children remain and he leaves alone. Should the slave become so attached to his family and master that he firmly asserts his desire to remain, he makes a declaration to this effect before the judges, and his master pierces his ear to the door of the house with an awl. The slave continues to serve (at least until the year of Jubilee, see page 93)•

A Hebrew slave-wife is to be treated as though she were free-born. Should she displease her master she cannot be sold into foreign slavery, but her father or relatives are allowed to buy her back. I f the son of the household marries her she is to be treated by the father as a freeborn Israelite woman. Nor can she be denied her marital rights i f either father or son marry another wife, otherwise she goes free without payment.

I f a (heathen) slave dies whilst being chastised by his owner, the punishment for the crime is left to the judges' decision. Should he survive a day or two after the beating and then die, no penalty is imposed as it is assumed that there was no intention to kill, and the financial loss is sufficient punishment. The slave regains immediate freedom if maimed by his owner.

2. C A P I T A L PUNISHMENT The death penalty is imposed for the following crimes: wilful

murder - but when the death is caused by accident, the accused "can escape the vengeance of the next-of-kin (by fleeing to a city


of refuge, see page 124); striking a parent (and causing a bruise); cursing a parent (using the name of God); Jridnapping; the practice of witchcraft; bestiality; and sacrificing toldols.

3. INJURIES TO T H E PERSON (The law of retaliation, life for life, eye for eye, tooth for tooth,

etc. jg applicable only in the case of wilful murder. For all other injuries to the person, the wrongdoer is made to pay monetary compensation). Among the cases listed are the following: injuries inflicted in a fight - damages include compensation for loss of earnings and medical fees; miscarriage caused accidentally by men during a brawl or quarrel; death of a human being caused by a vicious animal whose owner, knowing it to be dangerous, failed to take proper precautions - the animal is stoned to death, and the court fixes the amount of damages to be paid to the next-of-kin; death of a (heathen) slave caused by a vicious animal - the slave's owner is awarded thirty shekels of silver.

4. NEGLIGENCE A N D T H E F T Compensation must also be paid for damage to .property. I f an

animal is killed by falling into an uncovered pit, the person responsible for such negligence must pay the value of the animal to its owner, who also retains the carcase; the owner of an animal, known to be vicious and which kills another animal, must repay its full value, the injured party again retaining the carcase; if the animal is not known to be vicious, both the live and dead animals are sold and the proceeds divided among both owners.

Theft is punished by five-fold restitution for an ox, and four-fold for" a sheep, when the animal has been killed or sold. Should the Quef be caught with it In his possession, he must restore the stolen animal and give the owner an additional animal as a fine. A householder can plead justifiable Tiomicide i f he tills a burglar breaking in during the night, but he is charged with murder i f he kills a housebreaker during the day. A thief who is too poor to make restitution is sold into slavery.

When a man wilfully allows his animal to wander in another man's field or vineyard, the valuation of the best part of the plaintiff's field is taken as the basis for assessing the damage caused. A similar penalty is imposed when a man lights a fire and allows the sparks to set fire to his neighbour's property.

I f money or property entrusted to a neighbour's care is stolen, double the value of the lost article is to be paid to the owner. This

EXODUS 55 penalty is to be paid by the thief i f caught, or by the trustee i f found guilty of embezzlement, or by witnesses who falsely accuse him of having the article in his possession. The trustee can free himself from liability i f he denies on oath that he is in any way responsible for its loss.

When an animal is entrusted to a neighbour for safe-keeping, and it dies or is injured, or is carried off by raiders, the trustee can again take an oath that he was not in any way responsible, but should the animal be stolen he must compensate the owner for his negligence. I f the animal is mauled by wild beasts, the trustee is not liable if he can produce the carcase. A borrower is responsible for an animars death or injury unless the owner is present (since it is his duty to take care of his own animal).

5. VARIOUS LAWS R E L A T I N G TO M O R A L OFFENCES The man who seduces a (consenting) unbetrothed virgin must

marry her and provide a dowry. Should her father (or the girl herself) refuse such a marriage, the seducer must pay the equiva-lent of a dowry (i.e. fifty shekels, see p. 141).

The strangCTComes un(igF-.a,£p&£ial categoryjorj?^}ere^strangers in tKr1md_0J_EgypUJtiG must not be wronged in any way (by Inflicting any injury or hurfihgTus ieelihgs). Similar consideration, is toJje^shgyyii. JQ _the.vyidow.ajad orphan*. foFGcxTHImself will falEe vengeance on anyone who takes advantage of their defence-less condition. Loans are to be made free înterest. Should a garment, used as a blanket at n i g h t , be taken as a pledge, it must be returned before sunset (see also page 142).

The perversion of justice is one of the greatest dangers to a civilized society. I t can be brought about by the witness who gives false evidence on behalf of a guilty person; by the witness who does not stand firm to do what, in his opinion, is right but follows the majority; by the judge who fails to administer justice impartially; and by the judge who accepts a bribe.

A helping hand must be extended toyour fcllowjnan even though thefe is 1IH^ljn^]fetyreeiT you. SnouI3"you come across Bis arum^PwhlcKTias gone astray, it is'your duty to restore it to him. Similarly, i f the animal is lying helpless under its load, you should assist by helping to release it.

6. MISCELLANEOUS PRECEPTS (Most of these laws are amplified in later chapters of the Torah). First-fruits of the produce of the land and vineyard are to be E


offered to God and the firstborn among man and beasts are to be dedicated to Him (see pages 45 and 145); the meat of an animal torn by beasts in the field may not be eaten; the seventh year is to be a Sabbatical year (see page 93) when the land must be neither sown nor reaped, but must he fallow for the benefit of the poor who can take all that grows by itself; the seventh day of the week is to be observed by complete abstention from work, provid-ing rest for every member of the household including the servants, the stranger and even the cattle; three times a year on the Feast of Unleavened Bread, on the Feast of Harvest, and on the Feast of Ingathering, every adult Israelite is to make a pilgrimage to the Sanctuary bringing offerings as an expression of gratitude to God (see page 136). The last injunction in this section forbids the seething of a kid in its mother's milk.

In a concluding message the Israelites were promised that i f they obeyed the Divine laws, God Himself would support them in their gradual conquest of Canaan and their victory would be assured.

THE Two TABLES OF STONE Moses returned from Mount Sinai and after writing all the

precepts given him by God, offered sacrifices and read this Book of the Covenant to the people. They instantly responded by acclaiming ,all that the Lord hath spoken we will do and we will hear'. At God's bidding Moses and Aaron, Nadab and Abihu, together with the seventy elders, went up the mountain, where they witnessed a mystic vision of the Divine Glory. After their descent Moses was called up alone to receive the two tables of stone on which God had written the Ten Commandments so that they could be taught to the people, whilst Aaron and Hur were left to govern in his absence. Followed by Joshua (who remained in the lower part of the mountain) Moses ascended Mt. Sinai, which was covered by a cloud. Then he entered the cloud and stayed on the Mount for forty days and forty nights.

EXODUS 57

RABBINIC TEACHINGS

His master shall bore his (the slave's) ear through with an awl (Exodus xxi, 6). What distinguishes the ear from other parts of the body? The Holy One said, 'The ear which heard my voice on Mt. Sinai when I proclaimed Unto Me the Children of Israel are servants; they are My servants (Leviticus xxv, 55) and not the servants of servants, yet its possessor went and acquired a master for himself (depriving himself of the boon of freedom) - let his ear be pierced!' KIDDUSHIN 22b

The school of R. Ishmael taught: Thou shalt not seethe a kid in its mother's milk is stated three times in the Torah (Exodus xxm, 19 and xxxrv, 26, and Deuteronomy xiv, 21), to prohibit the eating of meat with milk; to prohibit deriving any benefit from such mixture; and to prohibit the cooking of meat with milk.

CHULLIN 115b

HAPHTARAH

PUNISHMENT FOR DECEITFUL CONDUCT Jeremiah xxxrv, 8-22 and XXXIII, 25, 26

Jeremiah denounces the ruling classes for violating their solemn under-taking to release their Hebrew slaves (compare the first section of the Sidra). They had agreed to do so when the Babylonians first besieged Jerusalem (in 588 B.C.E.) but during a temporary lull, thinking the danger was over, forcibly brought them back into bondage. Because of this outrage, declares the prophet, the enemy will return, enslave gedekiah and his princes, destroy Jerusalem and carry the people away into exile. The Haphtarah ends on a more hopeful note - God will cause the captives to return for He will have compassion upon them.


תרומהAnd the Lord spoke unto Moses, saying, Speak unto the Children

of Israel, that they take for Me an offering

CHAPTERS XXV-XXVH, 19

THE SANCTUARY Moses was commanded by God to make a Sanctuary, symboliz-

ing His presence among the people and constructed according to the pattern which He would show him. For this purpose, the Children of Israel were asked to make free-will offerings of precious metals and brass, fabrics and skins of various kinds, wood, oil, spices and incense as well as precious stones. The Sanctuary consisted of (1) the outer Court, to which the lay Israelite had access - it contained the altar of burnt-offering and the brazen laver for the use of the priests; and (2) the Tabernacle which was divided into two chambers by a Veil', i.e., a hanging curtain. The outer chamber was called the Holy Place, to which only the priests could enter to perform their sacred dudes - it contained the Table of Showbread, the Candlestick and the Altar of Incense. The inner chamber was called the Holy of Holies which the High Priest alone entered once a year on the Day of Atonement (see page 84); it contained the Ark, the most sacred article of the Sanctuary.

The following account gives a general description of the structure and its contents.

COURT OF THE SANCTUARY The Court was a roofless oblong enclosure, 150 feet by 75 feet.

I t was surrounded for the most part by linen curtains 7 feet 6 inches in height attached by silver hooks and clasps to twenty pillars of brass. The entrance, which was on the eastern side, was 30 feet wide, covered by embroidered linen curtains of blue, purple and scarlet.

THE TABERNACLE The Tabernacle, situated in the western part of the Court, was

oblong in shape (45 feet long, 15 feet broad and 15 feet high)

EXODUS 59 divided by a veil into an outer chamber (30 feet long) and an inner chamber (15 feet long). The two sides and western end of the Tabernacle were enclosed by boards made of acacia wood overlaid with gold, twenty on the north and south sides, and six on the western side. The open end of the Tabernacle on its east side was covered by a screen of embroidered linen in blue, purple and scarlet and was attached by golden hooks to five pillars of acacia wood overlaid with gold. The veil was made of similar material but, in addition, was embroidered with cherubim and hung on four such pillars.

Four successive coverings of curtains looped together covered the open top of the Tabernacle and hung down over the sides. The first consisted of two sets of five linen curtains (joined together by gold clasps and embroidered with figures of cherubim) in blue, purple and scarlet. Then came eleven curtains made of goats' hair (in sets of five and six, joined by brass clasps) and finally two additional covers of dyed rams' skins and sealskins.

THE ARK The Ark in the Holy of Holies contained only the two tables of

stone inscribed with the Ten Commandments. I t measured 3 feet 9 inches long and was 2 feet 3 inches wide and deep. Made of acacia wood, it was overlaid with pure gold both on the outside and inside with an ornamental rim round the edge of the upper surface. As it would be transported through the wilderness, two pairs of golden rings were attached to either side of its base through each of which a pole of acacia wood, overlaid with gold, could be inserted. The Ark was covered with a plate of solid gold screened by the wings of two cherubim facing each other on either side. I t was from here that God, through Moses, revealed His commandments to the Children of Israel.

THE TABLE OF SHOWBREAD (i.e. bread displayed before God's presence)

This was an oblong table 3 feet long, 1 foot 6 inches wide, and 2 feet 3 inches high, standing in the Holy Place. Made of acacia wood overlaid with gold, it had an ornamental golden rim with four rings on the corners and poles for transportation, and was furnished with golden dishes, spoons, flagons and bowls. On the table was displayed the Showbread (i.e. twelve cakes of fine flour arranged in two rows and placed fresh on the table each Sabbath by the priest, who then ate the old loaves within the Sanctuary


(see page 91); it probably symbolized man's reliance on God for his daily sustenance.

THE CANDLESTICK Fashioned out of one piece of pure gold, three pairs of arms

branched out from its central stem, all curving up to the same level so that the seven lamps formed a straight line. The arms and stem were decorated with golden knobs and flowers. Accessories, all made of gold, included lamp tongs for trimming the wick, and fire pans to carry the burnt wicks away. This golden Menorah also stood in the Holy Place.

ALTAR OF BURNT-OFFERINGS This altar stood in the centre of the Court and measured ך\ feet

square and feet high. I t was made of acacia wood overlaid with brass with an ornamental horn on each of the four corners, and the inside was hollow. A brass grating was fixed to its top with rings attached to enable the altar to be carried.

EXODUS 61

RABBINIC TEACHINGS

When God told Moses And let them make Me a sanctuary that I may dwell among them (Exodus xxv, 8) Moses said, ,Who can possibly make Him a sanctuary in which He can abide? For Scripture states, The heaven is My throne and the earth is My footstool (Isaiah LXVI, 1)\ The Holy One answered, T do not ask for the sanctuary to be made according to My capacity, but that it should be made within the limits of their capabilities, for were I to ask for the whole world it could not contain My glory'.

Numbers RABBAH xn, 3

R . Ananiel said: WTien God chooses, His glory fills the whole world; when He chooses He speaks out of a whirlwind (Job xxxvm, 1); and when He chooses He speaks out of a burning bush (Exodus m, 4). Exodus RABBAH m, 7

R . Joshua b. Levi said: A man should not walk even four cubits in a haughty manner (for his action is seen by God) as it is said (Isaiah vi, 3) the whole earth is full of His glory. KIDDUSHIN 31a

HAPHTARAH

SOLOMON'S TEMPLE I Kings v, 26-vi, 13 Solomon employs forced labour to prepare the materials for the building

of the Temple and the work begins in the fourth year of his reign. The Temple was a rectangular building (90 feet by 30 feet and 45 feet high), with an entrance hall (15 feet long) and a number of rooms built into its thick walls. The main structure, surrounded by a large court, was divided into two parts, the Holy Place and the Holy of Holies, and the stones used for the construction were prepared at the quarry to avoid the use of any iron tools in the building process. Obedience to God's commandments, Solomon is told, will result in 'God dwelling among the Children of Israel'.

Compare the account of the erection of the Tabernacle.


תצוהAnd thou shalt command the Children of Israel that they bring unto

thee pure olive oil beaten for the light

CHAPTERS xxvn, 20-xxx, 10

PRIESTLY GARMENTS Aaron and his sons, Nadab and Abihu, Eleazar and Ithamar,

were chosen by God to serve as priests. One of their functions was to keep the lamps of the Menorah burning continually in the Sanctuary, the oil for the lamps being provided by the members of the general community. When officiating in the Sanctuary the priests were to wear special garments but Aaron, as High Priest, was to be robed in the following distinctive vestments made by skilled craftsmen:

(i) The EPHOD - a short garment worn round the body under the arms reaching down to the waist. I t was made of the same material as the curtains and veil of the Tabernacle (see page 59) with the addition of golden thread woven into the fabric. The front and back were clasped together on the shoulders by two onyx stones, on each of which were engraved the names of six of the tribes of Israel denoting that Aaron was the representative of the entire community.

(ii) The BREASTPLATE OF JUDGMENT - a piece of similar material doubled over at the bottom to form a pouch of about 9 inches square. The upper part was fastened by two golden chains to the shoulders of the ephod, and the lower by two golden rings bound by threads of blue to two corresponding rings in the ephod. The most important part of the breastplate were the twelve precious stones set in four rows, three in a row, corresponding to the twelve tribes, each stone being engraved with the name of one of the tribes. These stones probably constituted the Urim and the Thummim (lit. ,the lights and perfection'). The High Priest, wearing the breastplate with these stones, pronounced judgment on matters brought before him.

(iii) ROBE OF THE EPHOD - made entirely of blue material, it was a large sleeveless garment worn underneath the Ephod. I t had an opening at the top, to be drawn over the head, the edge of which was reinforced by a border of woven work to prevent its

EXODUS 63 tearing. Its fringe was adorned with pomegranate-shaped bells of richly-coloured material, alternating with golden bells. The sound-ing of the bells indicated to the people in the Court that the High Priest was performing his dudes within the Tabernacle.

(iv) The MITRE - a turban of linen, to the front of which a plate of pure gold was attached, engraved with the words ,Holy to the Lord'. The High Priest wore the mitre whenever he officiated, for it was he who secured Divine acceptance of the offerings brought to God.

(v) Aaron's other garments consisted of a woven tunic, girdle and breeches, all made of linen. The ordinary priests wore only the tunic, girdle, breeches and a head-dress (instead of the mitre).

CONSECRATION OF THE PRIESTS The consecration of Aaron and his sons was confirmed by a

number of symbolic acts (see also page 75). Aaron was arrayed by Moses in his robes and his head was anointed with oil; then came the investiture of the ordinary priests. Various sacrifices were brought for atonement and dedication and various offerings were placed on the priests' hands, for waving before the altar, and finally burnt to symbolize their authority to offer sacrifices. These rites were repeated daily for seven days.

The priests were charged with the duty of bringing a daily burnt-offering of a yearling lamb, morning and evening, on behalf of the whole community.

T H E ALTAR OF INCENSE Made of acacia wood, this altar was overlaid with pure gold,

measured 1 foot 6 inches square and 3 feet high, and was provided with four golden rings and poles of acacia wood for transport. The altar of incense stood in the Holy Place outside the veil covering the Holy of Holies, and was used each morning and evening solely for the burning of incense, prepared in the prescribed manner (see page 65).

6 4 FROM SABBATH TO SABBATH

RABBINIC TEACHINGS

(Aaron, say the Rabbis, was worthy of being elevated to the High Priesthood because of his exemplary character). Moses and Aaron rejoiced in each other's eminence. How do we know that Aaron rejoiced in Moses' greatness ? Because Scripture says (after God had told Moses that Aaron would be his spokesman): behold he is coming forth to meet you and when he sees you he will be glad in his heart (Exodus iv, 14). R. Simeon b. Yochai taught: God said, ,The heart which rejoiced in the greatness of his brother Moses (and was not jealous of him) shall wear the Urim and the Thummim as it is written and they shall be upon Aaron's heart when he goes in before the Lord' (Exodus xxvm, 30).

Song of Songs RABBAH I , 51

Be of the disciples of Aaron loving peace and pursuing peace. AVOTH I , 12

HAPHTARAH

THE FUTURE TEMPLE Ezekiel xun, 10-27 In a series of visions on Mount %ion the prophet describes, with

meticulous detail, the Temple of the future to the Babylonian exiles. This section deals with the measurements and shape of the altar of burnt-offering at which Ezekiel, as a priest, will officiate together with the descendants of Zadok (the High Priest in Solomon's Temple and himself a descendant of Aaron). The altar is to be consecrated by ceremonies lasting seven days, after which the regular sacrificial offerings are to be brought.

The Sidra deals with the consecration of the priests and their sacrificial duties.

EXODUS 65

כי תשאAnd the Lord spoke unto Moses saying, when thou takest the sum

of the Children of Israel

CHAPTERS xxx, I 1-xxxrv

FURTHER REQUIREMENTS FOR THE SANCTUARY Whenever a census was taken of male Israelites over the age of

twenty (who thereupon became liable for military service) each man, rich or poor, was to make a token payment of half-a-shekel (weight) of silver in atonement for any transgression he may have committed; the silver was used in the construction of the Sanctu-ary. A brazen laver or basin was to be made for Aaron and his sons to wash their hands and feet before their ministrations - the laver stood in the Court between the altar of burnt-offering and the entrance to the Sanctuary. Oil compounded of four prescribed aromatic herbs mixed with olive oil, for anointing the priests and vessels, and incense made from selected sweet spices, some placed in front of the Ark, were to be prepared for sacred use.

Bezalel of the tribe of Judah, and Oholiab of the tribe of Dan, were Divinely called to apply their skill in craftsmanship and supervise the work of construction. Although the building of the tabernacle was of the highest importance, it could not supersede the observance of the Sabbath, and the people were commanded that all work must cease on that day.

T H E GOLDEN CALF Moses had been on Mt. Sinai for forty days and forty nights,

and the people, fearing that he would never return, clamoured for a visible object of worship. They induced Aaron to fashion a molten image of a golden calf out of their golden ear-rings, and brought burnt and peace offerings to their idol, around which they sang and danced. God's anger was aroused and He sent Moses down from the mount telling him of Israel's sin, and declaring that He would destroy the treacherous people but would make of Moses a great nation. Moses entreated God to be merciful and not give the Egyptians the opportunity of gloating over the Israelites' misfortune, but to recall His covenant with the Patriarchs. On hearing this plea, God altered His decision.


Descending from the mountain with the two tables of the Law engraved by God on stone, Moses heard the cries of revelry, witnessed the disgraceful behaviour of the people and dashed the tables to the ground. He then destroyed the calf by fire, ground it into powder which he threw into the stream from which he made the people drink, and reproached Aaron who pleaded that he had been forced to carry out the people's demands. Moses called on all his supporters to rally round him and the Levites made an immediate response - at his command they went through the camp, slaying about three thousand ringleaders. Moses' love and compassion for his people led him to implore God to forgive them; for i f they were destroyed he had no desire to live. The reply was that only the actual sinners would be punished but, in view of Moses' intercession, the people would be led to the Promised Land by His messenger since God, Himself, could not dwell among a rebellious people. On hearing of this the Israelites mourned and stripped off their ornaments as a sign of grief.

Moses pitched his tent outside the camp (which had been defiled by the Golden Calf) with Joshua alone in attendance. In indmate communication with God he asked for a revelation of the Divine attributes to assist him in leading and guiding the people. God assured him that He would show mercy and lead the people into the Land, for Moses had personally found favour in His eyes. In reply to a further request that he behold the Divine Glory, Moses was told that no mortal could see God and live but, from a cleft in the rock, was allowed a glimpse of the Divine radiance.

THE SECOND TABLES OF STONE Again Moses went up alone into the mountain carrying with

him two other tables of stone which God had commanded him to prepare. God descended in a cloud, revealed Himself as the Lord of mercy, kindness and truth, and renewed His covenant with Israel by repeating the chief commandments previously given, including the prohibition against idolatry, the observance of the Pilgrim Festivals, and the holiness of the Sabbath.

God Himself wrote the Ten Commandments on the two tables of stone, whilst Moses recorded the contents of the renewed Covenant. After having spent a further forty days and forty nights on the mountain during which he neither ate nor drank, Moses returned to the camp. His face shone with a Divine glow and the people feared to look at him but he reassured them and com-municated to Aaron, the elders, and the whole assembly, all the

EXODUS 67

words of the Lord which he had heard on Mt. Sinai. After he had finished speaking, Moses covered his face with a veil and there-after removed it only when he entered God's presence or delivered His message to the people.

RABBINIC TEACHINGS

R. Jochanan said in the name of R. Jose ben Zimra: The man who forgoes his own merit and refers to the merit of others will ultimately receive the credit. Moses (when petitioning God to pardon the sin of the Golden Calf) referred to the merit of others as it is said (Exodus xxxn, 13) Remember Abraham, Isaac and Israel Thy servants; ultimately he received the credit as it is said (Psalms cvi, 23) Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach. BERACHOTH 10b

A man should never depart from established custom for Moses went on High and did not eat for forty days and forty nights whereas when the ministering angels descended below (and visited Abraham), they ate food. BABA METZIA 86b

HAPHTARAH

ELIJAH'S CHALLENGE I Kings xvm, 1-39 During a severe drought Elijah tells Obadiah - the royal steward who

has secretly saved a hundred prophets from Jezebel's persecution - to inform Akab of his presence. Elijah confronts Ahab and through him challenges the 450 prophets of Baal and the 400 prophets of the female goddess Astarte at Mount Camel, where there is a large representative gathering of the people. The false prophets work themselves into a frenzy and gash them-selves, calling in vain upon Baal to send down fire and consume the bullock they have prepared for sacrifice. Elijah then prepares his sacrifice on an altar of twelve stones corresponding to the number of the tribes of Israel, drenches it with water and utters a simple prayer to God. Fire consumes the sacrifice and the people, witnessing the miracle, exclaim ' The Lord, He is God! The Lord He is God!' A thunderstorm ends the drought.

Compare the incident of the Golden Calf.


ויקהלAnd Moses assembled all the congregation of the Children

of Israel

CHAPTERS XXXV-XXXVUI, 20

THE PEOPLE'S RESPONSE Moses transmitted to the people the details of God's commands

relating to the Sanctuary and its contents, but first emphasized the holiness of the Sabbath Day on which no work was to be done. The Israelites responded willingly and generously, and men and women alike made contributions according to their ability. Women with the requisite skill spun the linen material, and the princes gave precious stones for the breastplate as well as spices and oil for the incense and lamp. Some devout women even donated their mirrors of burnished copper to be used for the making of the laver and its base.

Moses made special mention of the fact that God had singled out Bezalel of the tribe of Judah, a man of wisdom, understanding and experience, to supervise the work. With him was associated Oholiab, of the tribe of Dan, who was a skilled engraver and weaver. The gifts poured in to such an extent that the workmen reported to Moses that they had more than they needed, so the people were told to cease bringing their offerings.

Section by section the Sanctuary and its contents began to take shape.

RABBINIC TEACHINGS

R. Isaac said: A leader must not be appointed to a position of authority over the community unless they have been previously consulted, as it is said And Moses said unto the Children of Israel: See

EXODUS 69 The Lord has called by name Bezalel, the son of Uri (Exodus xxxv, 30). This means that the Holy One first asked Moses, ,Do you approve of Bezalel' ? He replied 'Master of the Universe! if you approve of him, should he not be all the more acceptable to me ?' God said, 'Nevertheless, go and consult the people'. So Moses went and asked Israel 'Do you approve of Bezalel ?' They answered, ' I f both God and you approve of him, should he not be all the more acceptable to us' ? BERACHOTH 55b

Shemayah said: Love work and hate lordship. This teaches that a man should not himself place the crown of leadership on his head, but should let others do it for him, as it is said (Proverbs XXVII, 2) Let another praise thee, and not thine own mouth; a stranger, and not thine own lips. AVOTH DE R. NATHAN, Gh. n

Our Rabbis taught: Over three types of man the Holy One weeps every day. Over him who is able to study the Torah but does not do so; over him who is unable to study the Torah yet does; and over a leader who conducts himself haughtily towards the community. CHAGIGAH 5b


THE TEMPLE EQUIPMENT I Kings vn, 40-50 King Solomon has received permission from the king of Tyre to employ

Hiram, a skilled Phoenician craftsman, to assist in making the brass vessels for the Temple. Hiram completes his task but so much brass has been used that it is found impossible to calculate its total weight. Solomon then com-missions the preparation of the golden vessels, including the altar of incense and candlesticks.

Compare the account of Bezalel's skill, and the contents of the Sanctuary.


HIRAM'S ASSIGNMENT I Kings vn, 13-26 Hiram of Tyre constructs two ornamental pillars of brass to stand in the

porchway of Solomon's Temple. In addition he makes the molten 'sea', i.e., a large ornamental basin resting on the backs of twelve brazen oxen.


פקודיThese are the accounts of the tabernacle

CHAPTERS xxxvra, 2 I -XL

SUMMARY OF THE COSTS The total cost incurred in the construction of the Sanctuary was

counted at Moses' command under the direction of Ithamar, Aaron's youngest son. The weight of the gold amounted to 29 talents and 730 shekels; of the silver to 100 talents and 1,775 shekels, and of the brass to 70 talents and 2,400 shekels. The work, having been completed with the making of the priesdy garments, was inspected and approved by Moses, who blessed the people for their magnificent achievement.

T H E TABERNACLE IS ERECTED On the first day of the first month (i.e. Nisan, almost a year

after the departure from Egypt) the Tabernacle was erected under Moses' personal supervision and the contents arranged in the prescribed order. Cloud covered the Tabernacle which was filled with God's glory. Whenever the cloud lifted it gave the signal to the Israelites to continue their journey.

EXODUS 7!

RABBINIC TEACHINGS

These are the accounts of the tabernacle. R. Tanchuma began his discourse by quoting the verse A faithful man shall abound with blessings (Proverbs xxvm, 20). A faithful man refers to Moses who was appointed the treasurer over the accounts for the tabernacle. But did not our Rabbis teach, , At least two people must be appointed to take charge of communal finances ?' Though it is true that Moses was trustworthy enough to be appointed the only treasurer, he nevertheless called on others to make the calcula-dons, for Scripture does not say 'These are the accounts rendered by Moses', but which were rendered according to the commandment of Moses by the hand of Ithamar. Exodus RABBAH IS, I

HAPHTARAH

DEDICATION OF THE TEMPLE I Kings vn, 51-vm, 21 The dedication of the Temple takes place on the feast of Tabernacles

(one of the three pilgrim festivals when the people flock to Jerusalem). The priests and Levites reverently transfer the ark to the Holy of Holies and the glory of God fills the Temple. Solomon addresses the people and recalls how his father, David, had been told by God (through Nathan the prophet) that his wish to build a House for God could not be fulfilled; instead he, Solomon, had been granted the privilege.

The Sidra describes the erection of the Tabernacle, which was filled with God's glory.

The Sephardim read I Kings vn, 40-50 (see page 69) as the Haphtarah for this Sidra.

F

L E V I T I C U S א ר ק ר

ויקראAnd the Lord called unto Moses

CHAPTERS I - V

T H E FIVE PRINCIPAL SACRIFICES After the Sanctuary had been erected and the priests consecrated, Divine

legislation prescribed the rituals and ceremonies - commencing with the sacrificial offerings - to be performed in the place of worship appointed by God. The ancient practice of bringing sacrifices satisfied a natural desire in man to express, in material form, his feelings of contrition, supplication and thanksgiving towards his Creator. The underlying purpose of the laws relating to sacrifice was to inculcate a moral sense of refinement and discipline in man. The essential principles were therefore that sacrifices could not be offered indiscriminately but only to the One God and on the altar in the courtyard of the sanctuary; repentance or restitution of the wrong done must precede any offering; and the main ceremonies were to be performed by the priest.

72

LEVITICUS 73 There were five principal sacrifices which could be brought

voluntarily by the individual, prompted by the desire to atone for his sins committed in error, or as an expression of thanksgiving to God.

(i) The עולה - Burnt-Offering. The entire animal was con-sumed by fire upon the Altar.

(ii) The מנחה - Meal-Offering - generally brought by a man of humble means.

(iii) The שלמים - Peace, or Thank-Offering - as its name implies, such a sacrifice expressed gratitude to God on occasions of joy and thanksgiving.

(iv) The חטאת - Sin-Offering - brought as atonement for sins committed in error not only by a layman but by the High Priest, or by the community as a whole, or by a secular head. Sin-Offerings were also to be brought by the witness to an offence who failed to testify; a person who contracted impurity by contact with a dead carcase or unclean person and forgot to comply with the laws of purification (see page 112); and one who negligently failed to fulfil his vow (see page 95). Conscience-stricken, the wrongdoer confessed his fault and was obliged to bring this sacrifice.

(v) The אזןןס - Guilt-Offering - brought for sins requiring restitution before the sacrifice could be offered. The two cases expressly mentioned are the unintentional withholding of the holy things of the Lord, i.e., the tithes or other dues belonging to the priests, and falsely retaining property belonging to one's fellow man. In each case, the wrongdoer, after confessing his guilt, must restore the property to its rightful owner with the addition of one-fifth of its value. Then, and only then, could the sacrifice be offered, and the sin forgiven.


RABBINIC TEACHINGS

The Commandments were given to ennoble mankind. Genesis RABBAH XLTV, I

R . Phinehas said in the name of R . Levi: A parable is told of a king's son who became haughty and thought he could do as he pleased; he therefore habitually ate forbidden flesh. The king said Tn future he will always eat at my table and automatically be restrained'. Similarly the Israelites, the Children of God, became passionately attached to idolatry in Egypt and brought their offer-ings to satyrs in forbidden places - as a result they were severely punished. God said, 'Henceforth let them bring their sacrifices before Me at all times in the Tent of meeting so that they become separated from idolatry and saved from punishment'.

Leviticus RABBAH xxn, 5

Of the burnt-offerings of cattle and birds as well as of the meal-offering, Scripture says an offering made by fire of a sweet savour unto the Lord (Leviticus 1, 9; 1, 17 and H, 2). This is to teach you that it is one and the same whether a man offers much or little, as long as he directs his heart towards Heaven. MENACHOTH I 10a

HAPHTARAH

A MESSAGE OF HOPE Isaiah xun, 21-XLIV, 23 The exiles in Babylon, declares the prophet, show ingratitude to God.

They are not put to the trouble of bringing sacrifices (forbidden on foreign soil) yet they fail to worship Him even by prayer. Nevertheless, God will pardon Israel's sins, for they are His people whom He has chosen. Just as rain refreshes the dry land, so will God's spirit restore their offspring who will be proud to be called by the name of Israel. The prophet calls on the people to contrast the greatness and supremacy of God with the absurdity of idols fashioned from wood, part of which the workman uses to make his fire and cook his meals. In spite of past iniquities, God will forgive and redeem them.

The Sidra presents the laws relating to sacrificial offerings, which could be brought only in the Sanctuary, and later in the Jerusalem Temple.

LEVITICUS 75

צוAnd the Lord spoke unto Moses, saying, Command Aaron and his

sons, saying, This is the law of the burnt-offering

CHAPTERS v i - v r a

SACRIFICIAL DUTIES OF THE PRIESTS The priests were charged with the duty of bringing a burnt-

offering on behalf of the community every morning and evening (see page 63) and the fire on the altar was to be kept burning continuously. Supplementary laws prescribed their sacrificial duties and the portions of the offerings they were to receive as their dues. Their share of the meal, sin and trespass offerings could be eaten only within the Court of the Sanctuary by a priest who was ceremonially clean. Aaron, from the time he was ordained, was to bring a meal-offering each morning and evening on his own behalf, and on behalf of the priesthood.

The offerer, too, was permitted to partake of the peace offering, provided he was ceremonially clean.

CONSECRATION OF AARON AND HIS SONS In an impressive ceremony held in the Court of the Sanctuary,

Aaron and his sons were consecrated and installed by Moses in the presence of the congregation. After the priests had bathed, Moses dressed Aaron in his distinctive garments and anointed the Tabernacle and its contents (i.e. the Ark, Table of Show-bread, Candlestick and altar of incense) as well as the altar of burnt-offering with its accessories, and the laver and its base, all of which stood in the Court of the Sanctuary. He then poured the anointing oil upon Aaron's head to sanctify him. Finally, the ordinary priests were invested with their garments, and a sin-offering, burnt-offering and a special consecration were offered up by Moses. These rites were repeated for seven days, Aaron and his sons remaining in the Court throughout the period.


RABBINIC TEACHINGS

R . Jochanan b. Zaccai once went out of Jerusalem, followed by R . Joshua who seeing the Temple ruins said, ,Woe to us that the Temple was destroyed, the place where atonement was made for Israel's sins!' R . Jochanan declared ,Do not be grieved; for nowa-days we have a similar source of atonement, namely Gemilut Chasadim, carrying out kindly deeds, as it is said For I desire mercy and not sacrifice and the knowledge of God rather than burnt-offerings' (Hosea vi, 6). AVOTH DE R. NATHAN IV

To do righteousness and justice is more acceptable to the Lord than sacrifice (Proverbs xxi, 3). How is this to be explained? Sacrifices could be offered only within the Sanctuary, whereas righteousness and justice apply both within and without. Furthermore, sacrifices atoned only for the person who sinned in error, whereas righteous-ness and justice atone both for him who sins in error or with intent.

Deuteronomy RABBAH v, 3

HAPHTARAH

PROFANE WORSHIP Jeremiah vn, 21-vm, 3; ix, 22, 23 The prophet denounces the hypocrites who bring sacrifices to the Temple,

yet lead a life of unrighteousness and injustice. At Sinai God had selected Israel to be His people provided they kept His moral laws, not on condition that they brought sacrifices. Succeeding generations had turned a deaf ear to God's warnings sent through the prophets and the present generation was no exception. They had perpetrated horrible crimes by setting up idols in the Temple and practising the heathen cult of sacrificing children to Molech in the valley of Ben-Hinnom - in that very place they would meet their doom at the hand of the enemy. Their slain would be left unburied and the graves of their kings and princes desecrated whilst the heavenly bodies they had worshipped looked down helplessly.

No man should boast of his wisdom, strength and wealth; rather he should glory in the fact that he understands the ways of God who delights in extending mercy, justice and righteousness to mankind.

The Sidra presents the laws of sacrifices brought in a spirit of true service to God.

LEVITICUS 77

שמיניAnd it came to pass on the eighth day

CHAPTERS I X - X I i

T H E PRIESTS TAKE U P THEIR OFFICE ,* ־ The priests entered upon their office on the eighth day^\vhich

marked the completion of their consecration. The whole con-gregation stood reverendy before the altar and Aaron offered up sacrifices for himself and his four sons, and then on behalf of the people^\fter blessing the assembly he and Moses entered the Tabernacle and, on their return, portions of the sacrifice still on the altar were consumed by Divine fire, and the people fell on their faces in worship before the Lord.

NADAB AND ABIHU Nadab and Abihu, Aaron's eldest sons, offered up incense on

unconsecrated fire not taken from the altar. Such an offence by priests who were to set an example to the people was unpardonable and they were punished by instant death, being consumed 'by fire which came from before the Lord'. Aaron was overwhelmed with grief but Moses explained to the bereaved father that the priest carried a special responsibility to maintain the high standard of sanctity demanded of him by God. To prevent the priests becoming ritually defiled by touching the bodies and thus being unable to officiate in the Tabernacle, Aaron's cousins, Mishael and Elza-phan, who were not priests, were told to bury the dead. Further-more, Aaron and his two remaining sons, Eleazar and Ithamar, were instructed not to show any signs of mourning, thereby demonstrating their submission to God's will. The priests were also warned not to drink any strong liquor before discharging- their duties in the Sanctuary or instructing the people. .

Aaron and his sons had neglected to eat their share of the sin-offering offered on behalf of the people, and the sacrifice had been completely burned. This was contrary to the command that a certain portion of the offering was to be eaten by them within the Sanctuary (see page 75). In reply to Moses' rebuke, Aaron offered the excuse that the priests had brought their own sin and burnt-offerings to secure atonement for themselves. In view of this, as


well as the calamity which had befallen him, he did not think it would have been right to partake of the people's sin-offering. Moses was placated by the answer.

DIETARY LAWS Purity and holiness were to be the regulating principles govern-

ing everyday life. Although man was permitted to feed on the flesh of animals, he was restricted in his choice by abstaining from food which God declared to be impure and abominable. Among quadrupeds only animals which completely divided the hoof and chewed the cud could be eaten (excluding therefore such species as the camel,-*©nejt, hare and pig). Offish, those with fins and scales were permitted as food (thus excluding shell fish, and species such as seals and whales). Among birds, the prohibition extended to any bird of prey Ehe criteria by which a clean bird may be distinguished are not stated in the Torah, but were expounded by the RabbisÔnly birds that are traditionally known to be 'clean' are permitted as food). Insects and creeping things were classed as unclean and abominations.

Thus a distinction was made 'between the unclean and the clean, and between the living thing that could be eaten and the living thing that could not be eaten'.

LEvrncus 79

RABBINIC TEACHINGS

Bar Kappara said in the name of R . Jeremiah b. Eleazar: Aaron's sons died for the following reasons. They entered the innermost part of the Sanctuary (the sole privilege of the High Priest); they offered a sacrifice without being commanded to do so; and they took 'strange fire', i.e., fire from the ordinary stove (and not from the consecrated altar). Leviticus RABBAH XX, 6

R . Simeon taught: Aaron's sons died because they entered the Tent of Meeting under the influence of drink (since the account of their death is followed by the warning that priests were not to drink strong liquor before officiating). Leviticus RABBAH xxn, 1

HAPHTARAH

THE ARK IS BROUGHT TO JERUSALEM I I Samuel vi, 1-vn, 17 King David makes arrangements to transfer the ark from the house of

Abinadab in Baale-judah to the new capital, Jerusalem. Uzzoh and Ahio, Abinadab's sons, drive the cart on which the ark is placed whilst David and the people follow with music and dancing. The oxen stumble and Uzzah touches the ark to steady it (only the priests were privileged to handle the ark, see page 98) and God punishes him by instant death (compare the incident of Nadab and Abihu). After remaining in the house of Obed-edom for three months the ark, this time correctly, is borne on the Levites1

shoulders (see page 101) and David celebrates the occasion by dancing before the Lord. His wife Michal accuses him of unseemly conduct but the king maintains that there is nothing degrading in joyfully expressing thanks to God.

Through Nathan the prophet God informs David that his wish to build a Temple cannot be granted, but the Davidic dynasty would be firmly established and his son, yet to be born, would build His House.


תזריעAnd the Lord spoke unto Moses, saying: Speak unto the Children

of Israel, saying, I f a woman conceive and bear a man-child

CHAPTERS x n - x m

PURIFICATION AFTER CHILDBIRTH After childbirth, a mother was not to enter the Sanctuary for

forty days if she had borne a son, and for eighty days i f a daughter. At the termination of these periods she brought burnt and sin offerings to the Sanctuary, and could then resume her normal life.

LEPROSY Nobody suffering from leprosy was allowed to enter the

Sanctuary. When, therefore, a person's skin showed symptoms resembling the early stages of the disease, he was brought before the priest for examination. Should the priest, after scrutinizing the spots or scabs, be unable to give an immediate decision the sufferer was isolated for seven days and then re-examined. I f the marks had not developed, a further confinement of seven days was required. Then, provided they had still not spread into the skin, the priest pronounced the person concerned as clean. I f the con-trary was the case, the priest was certain that this was indeed leprosy and he pronounced him as unclean.

A number of other suspected cases are listed together with directions to the priest on now to make a correct diagnosis. The leper was sent to live outside the camp with his clothes torn, his hair unkempt and his mouth covered. He called out the words 'Unclean, unclean', as a warning to others not to touch him.

A garment could also become infected by this disease (perhaps through contact with a leper). A similar procedure to that described above was followed - the priest carried out certain tests and the garment was burnt i f he declared it unclean.

LEVITICUS 81

RABBINIC TEACHINGS

R. Samuel ben Nachmani said in the name of R. Jochanan: The plague of leprosy is incurred for committing any of the follow-ing seven sins: slander, bloodshed, perjury, incest, arrogance, robbery and envy. ARACHIN 16a

Samuel said: Uncleanliness of the head leads to blindness; uncleanliness of clothes leads to insanity; and uncleanliness of the body leads to boils and sores. Be on guard against uncleanliness.

NEDARIM 81a

HAPHTARAH

THE STORY OF NAAMAN I I Kings iv, 42-v, 19 A man from Baal-shalishah presents Elisha with twenty loaves. These

suffice to satisfy the hunger of a hundred of the prophet's disciples. Naaman, a famous Syrian general, is smitten with leprosy (the disease

dealt with in the Sidra). The king of Syria, learning through a Hebrew captive maiden that Elisha can effect a cure, writes to the king of Israel. This seems an impossible demand and is construed as a pretext to declare war. Elisha, however, has Naaman brought to him and tells him to bathe in the river Jordan seven times. The general is enraged; why could he not wash in the pure waters of his native rivers, the Amanah and Pharpar? His servants prevail on him to do the prophet's bidding, and he is cured. Elisha refuses to accept a gift and Naaman expresses his belief in God whom he will always worship, even when his duties require him to accompany the Syrian king to the temple of the god Rimmon.


מצרעAnd the Lord spoke unto Moses, saying, This shall be the law of

the leper in the day of his cleansing

CHAPTERS xrv-xv

PURIFICATION OF THE LEPER When a person was cured of leprosy, he was first inspected by

the priest outside the camp to make certain that the recovery was complete. The elaborate cleansing ceremonies which followed were spread over eight days, on the first and last of which special rites were observed. Sacrifices were offered by the priest and cedarwood and hyssop used in the process of purification, restoring the former leper to his rights as a full member of the community.

LEPROSY m A HOUSE This law applied to the time when the Israelites would be

settled in Canaan. A house, under suspicion of having contracted a form of leprosy (caused perhaps by parasitic insects or dry rot), was also brought to the priest's attention. The symptoms of green or red hollow streaks which had eaten into the fabric sufficed for the house to be closed for seven days. I f the disease had then spread, the affected stones were removed, being replaced by new ones. The house was re-plastered and the old stones and dust thrown into an unclean place outside the city. I f signs of the pestilence still lingered in the walls, the whole building was pulled down and the stones, timber and mortar thrown away in an unclean place. I f the plague had not re-appeared, purifying ceremonies were performed and the priest announced the house as clean.

PERSONAL IMPURITIES Certain physical impurities rendered a man or woman unclean,

thus precluding them from entering the Sanctuary or touching or partaking of sacred things. Here again purifying ceremonies were required before they regained their former state of ritual cleanli-ness.

L E v r n c u s 83

RABBINIC TEACHINGS

Why is the leper cleansed with the highest of the high (the cedar) and the lowest of the low (hyssop) ? Because a man who conducts himself haughtily like the cedar is smitten with leprosy, but when he humbles himself like the hyssop he is healed.

PESIKTA RABBATHI 60b

Three things go hand in hand — wisdom, fear of Heaven and humility. DERECH ERETZ ZUTA vn

Whoever searches for greatness, greatness flees from him, and whoever flees from greatness, greatness searches for him.

ERUVIN 13b

HAPHTARAH י

THE FOUR LEPERS I I Kings vn, 3-20 {Samaria is besieged by the Syrians and Elisha foretells the end of the

famine on the following day). Four lepers living outside the city decide to enter the enemy lines in their quest for food, but to their surprise find- the camp deserted. The Syrians have fled in panic, for the tumultuous sound of chariots and horses has made them think that a huge army is closing in on them. The lepers hide some loot, but eventually report the enemy's flight to the soldiers on guard at the city gate.

As Elisha had foretold, the famine ends, grain is sold at the lowest prices, and the officer who had scoffed at his prophecy is trampled to death by the people rushing to the enemy's camp for food.

The Sidra deals with the disease of leprosy.


אחרי מותAnd the Lord spoke unto Moses, after the death of the two sons of

Aaron

CHAPTERS xvi-xvm

DAY OF ATONEMENT After the death of Nadab and Abihu, Aaron was given a strict

warning to enter the Holy of Holies (see page 58) once a year only, on the tenth day of the seventh month (Tishri). On this day atonement was made for the sins of the community, including the priesthood, and the Sanctuary was cleansed from defilement lest it had been entered by Israelites, who were ritually unclean. Among the sacred ceremonies were the following: the High Priest himself, attired for the most part in his white linen garments (instead of his usual ornate apparel), offered all the sacrifices. These consisted of his personal sin and burnt offerings (provided at his own cost) and similar communal offerings brought on behalf of the people. As part of the required ritual, Aaron, having filled a censer with burning coals from the brazen altar, gathered a handful of incense, and entered the Holy of Holies. He then threw the incense upon the coal and the cover of the Ark was enveloped in a cloud of smoke.

Two he-goats had been provided by the people for their sin-offering, and the High Priest cast lots to determine which was to be sacrificed. He laid his hand on the head of the other animal, over which he confessed all the sins of the people, and it was then set loose in the wilderness symbolizing the removal of sin and guilt from the community. Finally, having resumed his distinctive garments, Aaron offered his own burnt-offering and the burnt-offering of the people.

The commandment was given for the anniversary of the day to be observed permanently as a most solemn Sabbath when every member of the house of Israel was to afflict himself (by fasting), and the ceremonies described above were to be carried out by the High Priest in office.

PLACE OF SACRIFICE The people were again cautioned that sacrifices could be

LEVITICUS 85 offered only on the altar in the Sanctuary (see page 72). I f they desired to slaughter an animal for consumption it was to be brought as a peace-offering, a sacrifice of which the offerer was permitted to partake (see page 75). To offer sacrifices in-discriminately, as in the open field, was an act of idolatry. Further-more, the eating of blood and consuming the flesh of an animal which died a natural death, or was mauled by a wild beast, were prohibited.

PERSONAL CHASTITY In the Divine legislation dealing with the sin of immoral

behaviour the phrase / am the Lord your God is repeated a number of times to serve as a constant reminder that His people were to maintain a high standard of purity and holiness. They were not to be influenced by the immoral practices in Egypt which they had left nor practise the abominations of Canaan where they were to setde. The forbidden degrees of marriage listed in this section transgress the law of God and are particularly unnatural and repellent. Adultery and other sins are likewise condemned. Other nations were destroyed because they defiled themselves by such loathsome conduct - a similar treatment would be meted out to Israel i f they did the same.


RABBINIC TEACHINGS

A person who says, T shall sin and repent, I shall sin and repent', no opportunity to repent will be afforded him (from Heaven). YOMA vm, 9

This was the exposition of R. Eleazar b. Azariah: For on this day shall atonement be made for you to cleanse you; from all your sins shall you be clean before the Lord (Leviticus xvi, 30). This means that only for sins committed against God does the Day of Atonement procure forgiveness, but for those committed by man against his neighbour it does not procure forgiveness until he first appeases him. Ibid.

R. Akiba said: Happy are you, O Israel! Before whom do you become purified, and who purifies you? Your Father who is in Heaven. Ibid.

HAPHTARAH

T H E Sms OF JERUSALEM Ezekiel xxn, 1-19 A few years before the fall of Jerusalem, Ezekiel accuses the people of

defiling the Holy City by their outrageous conduct. Murder and idolatry are committed openly; the teachings of the Torah to honour parents, show compassion towards the stranger, orphan and widow, and to observe the Sabbath, are violated. In addition to the perversion of justice and the practice of usury, the sins of unchastity and adultery (condemned in the Sidra) are committed. The day of reckoning is at hand when God will scatter the people among the nations though His purpose is not to destroy them but to cleanse them of their sins.

LEVITICUS 87

קדשיםAnd the Lord spoke unto Moses saying: Speak unto all the con-gregation of the Children of Israel, and say unto them, Ye shall

be holy; for I the Lord your God am holy

CHAPTERS xrx-xx

(Ye shall be holy, for I the Lord your God am holy. This guiding principle introduces the ethical and ceremonial laws contained in this Sidra. In many ways they correspond to the Ten Commandments, and deal uuith the duties of man towards God and his neighbour). They include the following:

BETWEEN M A N AND GOD ~~ The first precepts emphasize the duty of showing respect to

parents, observing the Sabbath day, and the condemnation of idol worship. The repulsive heathen custom of child sacrifice to Molech, god of the Ammonites, and the practice of witchcraft in any form are punishable by death. Forbidden also are the heathen mourning rites of mutilating or tattooing parts of the body. Unnatural combinations such as the mixed breeding of catde, sowing a vineyard with two kinds of seed, and weaving a garment of mingled kinds of material (wool and linen) are prohibited (for they offend the Divine laws of nature). The fruit of a tree during the first three years after its planting may not be eaten, for only in the fourth year is it considered sufficiently mature to be brought as first fruits to God.

M A N AND HIS NEIGHBOUR Special consideration must be shown to the poor and the

stranger for ye were strangers in the land of Egypt. The farmer, there-fore, should not entirely reap the corners of his field and leave the gleanings of the harvest and the vineyard for them. Dealings with one's fellow man must be based on justice and truth - stealing, defrauding, uttering falsehoods and slander are grave sins. The employer should pay his workman's wages prompdy; the shop-keeper must display honesty by ensuring that his weights and measures are correct; and a judge should show impartiality towards poor and rich alike. Defaming the deaf who cannot hear

G


and is therefore unable to defend himself, or playing a trick so as to mislead a blind man, are acts of cruelty. When our neighbour's life is in danger everything should be done to save him. I t is wrong to hate one's fellow man or wreak vengeance on him, for thou shalt love thy neighbour as thyself. The abhorrent sins of adultery, incest, unnatural vice and bestiality, are to be severely punished.

In conclusion the people were reminded that the heathen nations were destroyed because they practised such abominations -Israel would suffer the same fate unless they observed all God's statutes and judgments.

RABBINIC TEACHINGS

Raba said: When man is brought up for judgment (in the next world) he is first asked, Did you deal honesdy in business ?

SHABBATH 31a

He who withholds the wages of his hired workman is considered as though he had taken his life from him. BAB A METZIA 112a

WTience do we know that i f a person sees his fellow man sinking in the river or being dragged away by a wild beast, or attacked by thieves, that he is in duty bound to save him? Scripture says (Leviticus xix, 16) neither shalt thou stand idly by the blood of thy neighbour. SANHEDRIN 73a

Whoever shows compassion towards his neighbour (forgiving wrongs done to him) compassion is shown to him from Heaven; but whoever does not do so will not be shown compassion from Heaven. SHABBATH 151b

LEVITICUS 89


THE PENALTY FOR INIQUITY Amos rx, 7-15 The Children of Israel, declares the prophet, share God's Providence with

other nations and have no claim to be treated differently by escaping punish-ment for their crimes. The overthrow of the Northern Kingdom followed by exile and the destruction of the sinners will be the inevitable consequence of iniquitous conduct. Nevertheless the day of Redemption will come when Israel will return to their Land, rebuild their cities and enjoy prosperity.

In the final section of the Sidra the Israelites are warned of the punishment they will suffer for their unholy conduct in disobeying God's Laws.


T H E PENALTY FOR IDOLATRY Ezekiel xx, 2-20 During the first Babylonian exile, in the year 590 B.C.E., the prophet

rebukes the insincere elders who come to him to inquire of God's intentions regarding the ultimate fate of Judea. Ezekiel is aware of their idolatrous tendencies and warns them of the punishment for disobeying God's Laws. The generation of the wilderness, he recalls, had not been allowed to enter the Promised Land because they rejected the Divine statutes and worshipped idols. The younger generation had been cautioned to reject their fathers' apostasy and to walk in the ways of God.

9° FROM SABBATH TO SABBATH

אמרAnd the Lord said unto Moses: Speak unto the priests, the sons of

Aaron, and say unto them

CHAPTERS XXI-XXIV

LAWS RELATING TO PRIESTS Because of his privileged status the priest had to maintain a high

standard of purity and perfection. As contact with the dead defiled him and would for a time prevent him from carrying out his duties, he was forbidden to attend the funeral rites of anyone save his nearest relatives, namely his wife, parents, children, brother and unmarried sister; nor could he marry an unchaste or divorced woman. Even more rigid rules applied to the High Priest who was not to defile himself even when his own next of kin died and could marry only a virgin. Any physical defect dis-qualified the priest from officiating at the altar, though he was entided to receive his share of the sacrificial dues. Sacred food could not be eaten by the priest and the members of the family during a period of personal uncleanness (such as leprosy, or after contact with anything unclean).

Sacrifices too had to be perfect, without blemish. An animal was not to be sacrificed before it was (mature enough at) eight days old, nor (on humane grounds) could the mother and its young be killed on the same day.

T H E HOLY DAYS During the year a number of days were to be proclaimed as holy

convocations (when the people were called together by the sound-ing of the two silver trumpets [see page 103] for worship at the Sanctuary). These holy days, on which no work was permitted, are given in the following order:

(a) The Sabbath. (b) The first and last days of Passover, the Feast of Unleavened

Bread - observed from the 15th to the 21st of the first month (Nisan). When the Israelites had taken possession of the land of Canaan they were to present a sheaf of the first-fruits of the (barley) harvest on the 16th day of the month to be waved on the altar as an expression of gratitude to God.

LEVITICUS 9» (c) The Feast of Weeks - on the fiftieth day after the barley

offering was brought (i.e. the 6th day of Sivan). Seven weeks were to be counted from the second day of Passover and then a cereal offering of two loaves made from the new wheat harvest was to be waved on the altar. The Israelite was reminded of his duties to leave the gleanings of the harvest for the poor.

(d) 'Memorial of the blowing of the shophar' i.e. Rosh Hashanah, the New Year - to be celebrated on the first day of the seventh month (Tishri).

(e) The Day of Atonement - on the tenth day of the seventh month (Tishri). I t was to be a Sabbath of rest when people were to fast and pray for the atonement of their sins.

(f) The first day of the feast of Tabernacles - observed for seven days from the 15th to the 21st of the seventh month (Tishri) - marked the end of the agricultural year. The festival was to be celebrated with great rejoicing, the people carrying the four species as a token of thanksgiving and living in booths during the whole period to recall the wanderings in the wilderness. The eighth day, too (the 22nd of the month - Shemini Atzereth) was to be observed as 'a day of solemn rest'.

THE LAMPS AND THE SHOWBREAD The people were reminded of their duty to provide pure olive

oil for the lamps, which were constandy to be kept burning by the priests (see page 62). The Showbread was to be made of twelve cakes of fine flour arranged in two rows (see page 59).

PENALTY FOR BLASPHEMY The son of an Israelitish mother and an Egyptian father became

engaged in a fight with an Israelite, and during the quarrel blasphemed the name of God. He was placed in custody until the penalty was declared that blasphemy, like murder, was punishable by death.


RABBINIC TEACHINGS

There are four periods during the year when the world is judged (as to whether mankind merits the Divine blessing). On Passover, in respect of produce; on Pentecost in respect of fruit; on New Year all mortals pass before Him for judgment like a flock of sheep (passing one by one through the sheep-pen); and on the Festival (of Tabernacles) they are judged in respect of rain.

ROSH HASHANAH I , 2

A heathen asked R . Akiba at Sephoris, ,Why do you celebrate Festivals, did not God say Tour new moons and your appointed seasons My soul hateth'? (Isaiah x, 13). ,Had the verse said My new moons and My appointed times', R . Akiba answered, T would have agreed. But it says your new moons and your appointed seasons such as those celebrated by Jeroboam the son of Nebat as it is said, And Jeroboam ordained a feast in the eighth month . . . which he had devised of his own heart ( I Kings xn, 32). But the festivals we observe will never be annulled, for they are ordained by God as it is said (Leviticus XXIII, 4) These are the appointed seasons of the Lord'.

YALKUT, Isaiah 1

HAPHTARAH

THE PRIESTHOOD OF THE FUTURE Ezekiel XLTV, 15-31 In the Temple to be built after the Restoration [see page 64) the prophet

declares that only the Levites descended from £adok, the High Priest in Solomon's time, would exercise the priestly functions (replacing the un-worthy Levites referred to earlier in the chapter). Ezekiel proceeds to specify their obligations and duties which include the prohibition to defile them-selves by contact with the dead save for their nearest relatives (compare similar prohibition stated in the Sidra). The Haphtarah concludes with an account of the dues the priests are to receive for their maintenance.

LEVITICUS 93

בהרAnd the Lord spoke unto Moses in Mount Sinai

CHAPTERS XXV-XXVI, 2

SABBATICAL YEAR AND YEAR OF JUBILEE When the people possessed Canaan the land was to enjoy a

'Sabbath of rest' each seventh year and he fallow (see also page 136). I t was not to be sown or reaped but grain or fruit which grew naturally during that year could be eaten by the owner and his household. In the fiftieth year, i.e. at the end of each cycle of seven sabbatical years, a similar law applied. The Jubilee year was proclaimed by the sounding of the Shofar on the tenth day of the seventh month (Tishri); the Hebrew slave was set free and all land reverted to its original owner. The freehold of such property could never be sold in perpetuity, for the land is Mine, for ye are strangers and sojourners with Me. The buying and selling of land during a fifty-year period was to be transacted on an equitable basis, the purchase price being based on the number of harvests still left which the buyer could enjoy before the year of Jubilee.

REDEMPTION OF LAND Land sold through hardship could be redeemed at any time

before the year of Jubilee, by a relative (whose moral obligation it was to purchase it so that it should not pass into the hands of another family) or by the original owner himself, the repayment again being calculated on an equitable basis. The freehold of houses in walled cities, however, could be disposed of in perpetuity though the owner had the right of re-purchase during the first year of sale. But this law did not apply to houses in villages for they were considered as part of the land, nor to the purchase of a house in one of the Levitical cities (see page 124) even though it be a walled city - in both cases such houses reverted to the former owner in the Jubilee year.

CONSIDERATION FOR THE NEEDY Loans to a needy fellow-Israelite were to be made without

charging any interest. I f through poverty he was forced to sell himself as a slave, he was to be treated as though he were a hired


servant and leniently, and be set free at the Jubilee. Should he sell himself as a slave to a non-Israelite (for an indefinite period) he could be redeemed by a relative or redeem himself i f he acquired sufficient money, by payment of an equitable sum. In any event he went free in the year of Jubilee.

RABBINIC TEACHINGS

Our Rabbis taught: And you shall not wrong one another (Leviticus xxv, 17). Scripture speaks here of wrongs committed verbally. But perhaps this verse means wrongs committed in money trans-actions? This is already spoken of in a previous verse, And if you sell ought unto your neighbour or buy of your neighbour's hand, you shall not wrong one another (verse 14).

What is meant by ,wrongs committed verbally ?י If, for example, a man repents of his sins he should not be told, ,Remember your former deeds'. I f he was the son of proselytes he should not be told, ,Remember your ancestors' deeds' . . . R. Judah said: A person should not pretend to want to make a purchase (raising false hopes in the seller) when he has no money.

R. Jochanan said: A wrong committed verbally is more serious than that committed in a money transaction for of the former it is said And you shall fear your God (Leviticus xxv, 17) but not of the latter. BABA METZIA 58b

HAPHTARAH

A N ACT OF FAITH Jeremiah xxxn, 6-27 During the siege of Jerusalem, c. 587 B.C.E., the prophet is accused of

defecting to the Babylonians and is imprisoned. Jeremiah nevertheless demonstrates his confidence that the people would be restored to their Home-land. At God's bidding he purchases the field in the city of Anathoth (which had fallen into enemy hands) from his cousin Hanamel and deposits the title-deeds with Baruch, his scribe, for safe keeping. As nearest kinsman it was the prophet's duty to redeem the land so that it remained in the family (the Sidra, too, deals with this obligation). Jeremiah experiences a momentary doubt as to whether Israel will return from captivity, but is re-assured by God - 'Is there anything too hard for Me?'

L E v r n c u s 95

בחקתיI f ye walk in My statutes and keep My commandments and do them

CHAPTERS XXVI, 3 -xxvn

REWARD AND PUNISHMENT Moses concluded this section of the Law by contrasting the

rewards for obedience and the punishment for violation of God's commandments. Obedience, he told the people, would bring prosperity and peace. The land would yield such abundant produce through the rains falling in their seasons, that the farmer would be occupied the whole year round gathering his crops and vintage and planting his seed. God's presence among His people would ensure the enjoyment of peace without fear of enemy invasion. Disobedience on the other hand meant disease, defeat, famine and the horrors of siege followed by national destruction and exile. Nevertheless, i f they repented, God would not reject His people but remember His covenant with the Patriarchs.

REDEMPTION OF Vows AND TITHES There were occasions when an individual might bind himself by

a special vow to make a voluntary contribution towards the upkeep of the Sanctuary. In this section provision is made for the redemption of such vows relating to the person, animals, houses and fields. The general principles are as follows:

Should a person dedicate the valuation of himself or a member of his family, the redemption money paid to the treasury was to be estimated according to the sex and age of the person involved. Once a man dedicated a clean animal which could be used in sacrifice he could not substitute it by another, or redeem it. He could, however, redeem other animals by paying their value as assessed by the priest, plus one-fifth. A similar procedure was followed for the redemption of a dedicated house.

The redemption of a dedicated piece of land was calculated on its full value (based on the amount of seed required to sow it for the whole period of forty-nine years) and a proportionate allow-ance was made for the number of years to elapse before the next Jubilee (see page 93). A firstling, which already belonged to God (see page 45) could never be dedicated as a voluntary offering


but i f it became blemished it was either to be redeemed by the payment of the additional one-fifth or be sold (the proceeds going towards the upkeep of the Sanctuary).

The tithe of agricultural produce (i.e. the 'second tithe' see page 136) could be commuted for its money value plus one-fifth, whereas the tithe of new-born animals (which were set apart for sacrifice) could never be redeemed.

The concluding verse emphasizes that these were the com-mandments given by God to Moses on Mount Sinai.

RABBINIC TEACHINGS

Ben Azzai said, 'Rim to perform even a slight precept and flee from transgression; for one precept (automatically) gives rise to another whereas one sin leads to another. The recompense for carrying out one good deed is yet another good deed, whereas the recompense for a sinful act is yet another sinful act'. AVOTH IV, 2

R. Eliezer ben Jacob said, 'He who performs one precept pro-cures for himself one advocate (to plead for God's mercy); and he who commits one transgression procures for himself one accuser. Repentance and good deeds are as a shield against punishment.

AVOTH IV, 13

A person who makes a vow puts, as it were, an iron chain round his neck. YERUSHALMI NEDARIM IX, I

HAPHTARAH

REWARD AND PUNISHMENT Jeremiah xvi, 19-xvn, 14 The prophet foresees that even the heathen nations will one day recognise

the futility of their idols and acknowledge God's supremacy. Yet the people of Judah remain steeped in idol worship and will be driven out of their land to become slaves on foreign soil. Doom awaits the man who relies entirely on human aid and turns away from God, whereas blessing will be the reward for him who trusts in Him (compare the theme of the Sidra). God alone, concludes the prophet, is Israel's Hope and Saviour.

N U M B E R S ר ב ד מ ב

במדבר

And the Lord spoke unto Moses in the wilderness of Sinai

CHAPTERS 1-rv, 20 FIRST CENSUS

At Sinai on the first day of the second month (Iyyar) in the second year after the Exodus from Egypt, Moses and Aaron, assisted by a leader chosen from each of the twelve tribes, were commanded by God to count all males over the age of twenty, who automatically became liable for military service. As a result it was found that 603,550 men were available for defence during the march through the wilderness. The Levites were excluded from the general census because of their special duties connected with the Sanctuary.

ARRANGEMENT OF THE CAMP Order and discipline were to be maintained whether the

Israelites were stationary or on the march. The camp was arranged as a quadrilateral, with the Sanctuary in the centre, protected on all four sides by the tents of the Levites. The twelve tribes divided into four sections, each bearing the name of its leading tribe, which formed the outer cordon. Judah, together with Issachar and

97


Zebulun, were stationed on the east; Reuben with Simeon and Gad on the south; Ephraim with Manasseh and Benjamin on the west; and Dan with Asher and Naphtali on the north. When on the march the contingent of Judah took the lead followed by Reuben and Ephraim, with Dan in the rear.

THE LEVITES AND THEIR DUTIES (The first-born of all the tribes had originally been declared by

God to be sanctified to His service, see page 45; subsequendy the Levites alone had proved themselves worthy of this privilege by rallying round Moses after the incident of the Golden Calf, see page 66). Moses was therefore commanded to appoint the Levites (in substitution for the first-born) to the service of the Tabernacle, acting under the direction of Aaron and his sons. A census was taken of the male first-born among the Levites and Israelites from a month old and upwards giving figures of 22,000 and 22,273 respectively. The extra 273 first-born among the Israelites, for whom there were no Levitical substitutes, were required to pay the sum of five shekels per person to Aaron and his sons as the price of their redemption from serving in the Sanctuary.

Each of the three Levitical families (named after Gershon, Kohath and Merari, the sons of Levi) were allotted their tasks and their position in the camp. The Gershonites, encamped on the western side of the Tabernacle, were responsible for the trans-portation of the tapestry; the Kohathites to the south carried the Ark, the Table, the Candlestick and the Altars; the Merarites to the north saw to the heavier material - the boards, bolts, pillars and sockets. As these duties could be performed only by Levites between the ages of thirty and fifty, a further census was taken to ascertain the number available in each group. The Kohathites were warned not to touch nor even look upon the sacred objects, which first had to be covered by Aaron and his sons before being transported. Aaron's son, Eleazar, had general charge over all the tabernacle, superintending in particular the transport of the oil for the lamp, the incense, the continual meal-offering, and the anointing oil.

NUMBERS 99

RABBINIC TEACHINGS

And the Lord spoke unto Moses in the wilderness of Sinai (Numbers 1, 1). Why does Scripture specify the venue as the wilderness of Sinai (since this is obvious)? Hence our sages have taught: The Torah was given in association with three things, fire, water and the desert. Fire, as it is said And Mt. Sinai was altogether on smoke (Exodus xix, 18); water, as it is said The clouds dropped water . .. even Sinai (quaked) at the presence of the Lord (Judges v, 4, 5); and the desert, as it is said and the Lord spoke unto Moses in the wilderness of Sinai. Why was it given in association with these three things ? To teach that as these three are free to all mankind, so are the words of the Law. Numbers RABBAH I , 7

HAPHTARAH

T H E UNFAITHFUL WIFE HOSEA n, 1-22 Although the prophet passes severe judgment on Israel for its sins he can

foresee the day when a united and prosperous people will return to %ion. Hosed's own unhappy background (his wife having deserted him for her lover) serves to illustrate the message he now brings to the unfaithful people. God will abandon Israel ('the unfaithful wife1) for deserting Him to worship Baal, and she will suffer the bitter punishment of exile. Yet God in His mercy will lead her back 'to the wilderness . .. as in the day when she came out of the land of Egypt' (this provides the connecting link with the Sidra). Israel, having abandoned idolatry, will be assured of peace and security and as God's 'bride', will be betrothed to Him in righteousness, lovingkindness and faithfulness.


נשאAnd the Lord spoke unto Moses, saying, Take the sum of the sons

of Gershon also

CHAPTERS IV, 21 -vn

LEVITES AND THEIR DUTIES (continued) Supervision over the transport dudes of the Gershonites and

Merarites was entrusted to Ithamar, the youngest son of Aaron. The total number of Levites between the ages of thirty and fifty (see page 98) came to 8,580.

To preserve the sacredness and purity of the camp hallowed by the presence of God, lepers, persons with other forms of unclean-ness and those temporarily unclean through contact with a dead body, were secluded from its precincts.

Three Divine laws were now given in which the priest played an important role:

LAW OF RESTITUTION A person who confessed to having wrongfully retained his neigh-

hour's property had to make restitution by adding one-fifth to the original value and bringing a guilt-offering to God in atonement for his sin (see page 73). I f the rightful owner had died, leaving no heirs, the repayment was to be made to the priest.

ORDEAL OF JEALOUSY A husband who suspected his wife of infidelity could take her

before the Priest, bringing an offering of barley meal. The Priest took holy water from the laver and mixed it with dust from the floor of die sanctuary. She had to confirm on oath, administered by the priest, that i f she be guilty she would suffer harmful effects after drinking the 'waters of bitterness'. The wording of the oath was written on a scroll and washed off in the water. The woman then drank it and i f she was guilty, consequent physical deformi-ties bore witness to her unfaithfulness and she was accursed among her people. I f she was innocent, no injuries resulted and she was promised the blessing of motherhood.

NUMBERS I O I

T H E NAZARITE Those who voluntarily took a vow to become completely con-

secrated to the service of God for any length of time, were obliged to abstain from wine and strong drink, not to cut their hair, and not to defile themselves through contact with a dead body, even that of a near relative. I f they did accidentally defile themselves, they had to shave their heads, bring atoning sacrifices which were offered up by the priest, and recommence the period of the vow. When tins had expired they were required to bring certain sacrifices, their heads were shaven and the hair burnt underneath the sacrifices. After the priest had performed additional cere-monies, the Nazarite was freed from any restrictions, and returned to normal life.

PRIESTLY BLESSING The priests were directed to use a definite formula, when

blessing the people: The Lord bless thee, and keep thee; The Lord make His face to shine upon thee, and be gracious unto thee; The Lord lift up His countenance upon thee, and give thee peace.

OFFERING OF THE PRINCES The Tabernacle had been erected and sanctified on the first of

Nisan in the second year of the Exodus. The twelve ,princes', i.e. leaders, each representing his tribe, presented joindy a gift con-sisting of six covered wagons and twelve oxen for the transport of the Tabernacle and its contents. The Gershonites, who carried the tapestry, were allotted two wagons and four oxen and the Merarites, in charge of the heaviest material (see page 98) four wagons and eight oxen. The Kohathites received none as their duty was to carry the holiest vessels on their shoulders. In addition, each prince on twelve successive days brought an identical gift of gold and silver vessels, sacrificial animals and meal-offerings.


RABBINIC TEACHINGS

Would anyone take a vow of abstinence (like the Nazarite) i f he realized that it was as though he was putting an iron collar round his neck or building a prohibited altar or thrusting a sword in his heart? R . Dimi said in the name of R . Isaac: Are you not satisfied with what the Law prohibits that you seek to impose further restrictions? YERUSHALMI NEDARIM 41b

Samuel said: Whoever undertakes a voluntary fast (for self-affliction) is called a sinner. TAANITH 11 a

When God told Aaron and his sons, ,Thus shall you bless the Children of Israel' (Numbers vi, 23), the Israelites said to the Holy One, ,Lord of the Universe! Thou commandest the priests to bless us but we need Thy blessings only and to be blessed from Thy mouth'. God replied, ,Even though I have told the priests to bless you I too will stand by and bless you'. Therefore the priests spread out their hands (when they bless the people) to indicate that God stands behind us. Numbers RABBAH XI , 3

HAPHTARAH

BIRTH OF SAMSON Judges xm, 2-25 An angel appears before the wife of Manoah of the tribe of Dan telling

her that she will bear a son, and instructs her to abstain from strong drink and unclean food. The boy is to be reared as a Nazarite (a subject dealt with in the Sidra) and will begin to save the Israelites from the power of the Philistines. She tells her husband of her experience and in response to his prayer God again sends the angel, who this time is seen by Manoah. The angel repeats his instructions, refuses the offer of food or to reveal his name, and ascends in the flames of the altar on which Manoah offers a sacrifice to God. Eventually a son is born and is given the name of Samson.

NUMBERS IO3 y

בהעלתךAnd the Lord spoke unto Moses, saying, Speak unto Aaron and

say unto him, When thou lightest the lamps

CHAPTERS vm-xn

DEDICATION OF THE LEVITES Aaron was entrusted with the duty of arranging the seven lamps

of the Menorah (see page 60) so that the light projected forwards. Before formally entering upon their dudes the Levites underwent a ceremony of purification by cleansing themselves and their garments, and were presented by Moses to the whole community. Within the Tabernacle itself various symbolic acts were carried out which signified the dedication of the Levites to their sacred service. Additional regulations provided a probationary period for the younger Levites from the age of twenty-five (they became fully qualified at thirty, see page 98). Those over fifty were per-mitted to assist their younger brethren in non-essential duties.

SECOND PASSOVER The first Passover in the wilderness was observed on the four-

teenth day of the first month. Supplementary legislation instructed those who were ever prevented from participating in the paschal sacrifice at the proper time, either because of uncleanness or absence from home whilst on a journey, to make the offering on the fourteenth day of the second month (Iyyar).

DEPARTURE FROM SINAI Whenever the cloud arose from the Tabernacle, it was the

signal for the camp to continue its journey (see page 70). Moses was commanded to have two silver trumpets made, the sounding of which also gave the signal to march, and they were used, in addition, to summon the whole congregation to the Sanctuary (the princes only, i f one trumpet was sounded); to sound the alarm before batde and to proclaim joyous occasions such as Festivals and the New Moons.

After a stay at Sinai of almost a year, the lifting of the cloud gave the signal for the Israelites' departure. Hobab (Jethro) was urged by Moses, his son-in-law, to act as a guide on die journey, but he refused as he preferred to return to his native land, Midian.

H

»


THE PEOPLE COMPLAIN Discouraged by their past experiences and the probable dangers

in store for them, the people began to complain bitterly. God's anger was aroused and He caused a fire to break out among them causing terror and destruction. I t only abated in response to Moses' prayer and the place was thus called Taberah (burning).

On another occasion demands for meat food were led by the ,mixed' multitude (i.e., aliens who had escaped from Egyptian bondage by joining the Israelites), for the Israelites had tired of the manna which had become their staple diet. Moses felt that the responsibility was too much for him and in despair entreated God's help. In reply he was told to assemble seventy elders at the Sanctuary who would assist in sharing his burden and upon whom God would bestow part of the Divine spirit resting on Moses. As far as the people's complaint was concerned, food would be pro-vided in such abundance that they would come to loathe it. The elders, whom Moses selected, stood near the Sanctuary and seized on that occasion only with the feeling of spiritual ecstasy, began to prophesy. Two of them, Eldad and Medad, had not responded to Moses' summons and remained in the camp. They, too, felt the urge to prophesy even though they had not come out to the Sanctuary. Moses was informed and Joshua, jealous for his master's authority, asked him to restrain Eldad and Medad, but he showed true greatness in replying ,Would that all the Lord's people were prophets', worthy of receiving the Divine spirit.

The wind brought an abundance of quails from across the sea, but the people displayed such gluttony that they fell upon the food and God, in anger, smote them with a severe plague. The place where this occurred was called Kibroth - hattaavah (graves of lust).

JEALOUSY OF AARON AND MIRIAM At Hazeroth, the next halting place, Miriam and Aaron spoke

slightingly of Moses because he had married a Cushite woman, and claimed equal authority since they too had received Divine inspiration. Moses, a man of great humility, remained silent, but God descended in a pillar of cloud and called Aaron and Miriam to the Tabernacle where He rebuked them for their presumption. Though Divine revelations were sometimes made to other prophets through visions or dreams, Moses' position was unique since he was the only person to whom God direcdy revealed His will. When the cloud departed, Miriam was infected with leprosy and Aaron, after confessing his error, pleaded with Moses for their

NUMBERS IO5 sister's recovery. Miriam, although healed at the intercession of Moses, was isolated for seven days outside the Camp (the minimum period for the isolation of the leper, see page 80) before being re-admitted to the community.

After this the camp moved to the wilderness of Paran.

RABBINIC TEACHINGS

R. Phinehas ben Jair said: Study of Torah leads to strict avoid-ance of transgression, avoidance of transgression to zeal, zeal to purity, purity to the fear of sin, fear of sin to pifety and piety to the endowment of the Holy Spirit (i.e. the gift of prophecy).

AVODAH ZARAH 20b

R. Simeon said: Eldad and Medad remained in the camp, for when the Holy One told Moses, gather unto Me seventy men of the elders of Israel (Numbers xi , 16) they said, ,We are unworthy of such greatness'. Thereupon God said, 'Because you minimized your worthiness I shall increase your greatness'. Whereas all the others prophesied (on that occasion only) and ceased to prophesy, Eldad and Medad prophesied and continued to do so. SANHEDRIN I 7a

HAPHTARAH

T H E VISION OF THE MENORAH Zechariah H, 14-iv, 7 Zechariah bids the people rejoice for God will dwell once again in the

Jerusalem Temple. In a vision the prophet sees Joshua, the High Priest, clothed in soiled garments (symbolizing the people's iniquities) and accused by Satan of being unworthy to occupy his office. Joshua is vindicated by God, ordered to be clothed in priestly garments and is admonished to observe and teach His commandments.

In a further vision he is shown a seven-branched golden Menorah (com-pare the opening verses of the Sidra) representing God's vigilance. Above the candlestick is a bowl (containing the oil supplying the lamps) fed by two olive trees on either side (representing Joshua, the High Priest, and Zerubbabel, the governor of Judah). The meaning is that under God's care and guidance, Zerubbabel will complete the building of the Temple in spite of all opposition, 'Not by might, nor by power, but by My spirit, saith the Lord'.


שלח לךAnd the Lord spoke unto Moses, saying: Send thou men that they

may spy out the land of Canaan

CHAPTERS xm-xv

THE TWELVE SPIES The Israelites had reached Kadesh in the wilderness of Paran.

Twelve men, heads of their respective tribes, were sent by Moses to explore the land of Canaan and report back on the condition of its people, soil, and fortifications. Joshua, of the tribe of Ephraim, and Caleb, of the tribe of Judah, were among those selected. The spies secretly crossed the mountain path of the Negev in southern Canaan and penetrated the land to the extreme north. After an absence of forty days they returned bring-ing with them clusters of grapes, pomegranates and figs as evidence of the land's fertility. They maintained, however, that it would be impossible to conquer Canaan as it was inhabited by strong and powerfid men, and the cities were strongly fortified. Caleb, followed by Joshua, dissociated himself from this despondent report and counselled an immediate attack. The people sided with the majority and, panic-stricken, broke out into open rebellion and proposed the election of a leader to lead them back to Egypt. They refused to listen to the renewed pleas of Caleb and Joshua and threatened to stone them to death.

God's anger was aroused because of their lack of faith, and He expressed His intention of destroying the people and of forming a new nation from Moses' own descendants. Once again Moses interceded successfully, but was told that the people should turn back into the wilderness in the direction of the Red Sea and not attempt any attack on the inhabitants of Canaan. Although total destruction was thus averted, it was decreed that the people should wander in the wilderness for forty years - a year for each day the spies had searched the land - until all over the age of twenty, with the exception of Caleb and Joshua, died; the next generation would enter the promised land to witness the fulfil-ment of God's promise.

The ten spies died as a result of a sudden plague. Too late the people realised their guilt and declared their intention to make

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an immediate attack on Canaan, ignoring Moses' warning against this further defiance of God's will. Their attack ended in disaster, for, heavily defeated by the Amalekites and Canaanites, they suffered severe losses and were driven back to Hormah.

VARIOUS ORDINANCES AS though to assure the people that their children would possess

the Promised Land, three laws were prescribed which would then come into force: the quantities of meal and oil required for the cereal offering, and of wine for the drink offering, both of which would accompany the more important animal sacrifices; the setting apart of the first of the dough (prepared by the Israelite from wheat, barley, spelt, oats or rye) to be given to the priest; and the sacrifices to be brought as atonement for sins committed in ignorance by the community or an individual.

THE SABBATH-BREAKER Whilst wandering in the wilderness the Israelites found a man

gathering sticks on the sabbath day - an offence punishable by death. Pending a decision as to the mode of punishment, the man was kept in custody until the verdict was declared that he be stoned to death.

T H E FRINGES In order that the Israelites should be constandy aware that

they were the holy people of God and must observe His com-mandments, the law was given that fringes (Tzitzith) be worn on the four corners of their garments to serve as an outward reminder of their consecration to God.


RABBINIC TEACHINGS

Send thou men that they may spy out the land of Canaan (Numbers xm, 1). What does Scripture record just previously? And Miriam and Aaron spoke against Moses (ibid xn, 1). Why do these events follow each other? God foresaw that the spies might bring back an evil report of Canaan (in spite of the fact that on numerous occasions He had promised that Israel would inherit the land). He therefore warned them that if they intended to utter slander they should consider what happened to Miriam (who was smitten with leprosy). TANCHUMA ad loc.

Slander slays three persons - the slanderer himself, the person to whom it is said, and the person of whom it is spoken.

ARACHIN 15b

That you may look on it (the Tzitzith) and remember all the com-mandments of the Lord and do them (Numbers xv, 39). This com-mandment is equal to all the precepts, for seeing leads to remem-bering and remembering to performing. MENACHOTH 43b

HAPHTARAH

THE MISSION OF THE Two SPIES Joshua n, 1-24 From Skittim, in the Jordan valley, Joshua sends two spies to bring back

a report on Canaan. After secretly crossing the river Jordan, they are hidden by Rahab under stalks of flax on the roof of her house built on the walls of Jericho, so as to avoid capture by the king's men. She then helps them to escape by lowering them over the city wall on their undertaking that her life and the lives of her family will be spared. After hiding in the mountains for three days until the pursuers abandon the hunt, the spies return to Joshua and assure him of victory, for the Canaanites are terrified at the prospect of invasion.

Compare the mission of the twelve spies.

NUMBERS IOg

קרחNow Korah, the son of Izhar. . . took men, and they rose up before

Moses CHAPTERS xvi-xvm

KORAH'S REBELLION A group of Levites led by Korah, a cousin of Moses and Aaron,

and a group of Reubenites, led by Dathan, Abiram and On, were joined by 250 prominent but discontented laymen in revolt against Moses and Aaron. Korah considered he had as much right as Aaron to be elevated to the High Priesthood. Dathan and his associates sought to depose Moses and based their claim to the leadership on their descent from Reuben, the firstborn of Jacob. Moses challenged Korah and his followers to appear next day at the Sanctuary before God with censers filled with lighted incense, and God Himself would show whom He had chosen. Were Korah and his companions, he added, so discontented with the privilege of serving as Levites that they sought the priesthood from Aaron whom God had appointed? Dathan and Abiram, however, refused Moses' summons to attend, and accused him of making fine promises which he had not fulfilled. Angrily Moses asserted his integrity, for he had never abused his power by accepting the slightest gift from the people.

Korah and his associates, followed by many sympathisers, appeared next day to undergo the test. God, in anger at the people's lack of faith, threatened to destroy the whole com-munity, but Moses and Aaron successftdly interceded arguing that through one man's sin it would be wrong for the masses to be punished. Moses, having warned the people to stand aloof from the tents of Korah, Dathan and Abiram, announced the test by which the true leadership would be decided. I f the rebels died a natural death then Moses would be proved in the wrong; should, however, the earth swallow them alive, then it would be proved that they had despised God.

No sooner had Moses spoken than Korah and the other rebels with all their possessions were destroyed in an earthquake and the people fled in terror. In addition fire came from die Lord and consumed the 250 men who offered incense. Their censers were

no FROM SABBATH TO SABBATH

collected by Eleazar the priest and made into plates for the cover-ing of the Altar of burnt-offering, as a warning that only Aaron and his descendants were permitted to burn incense before the Lord. The people turned against Moses and Aaron whom they held responsible for the death of so many of their leaders, and were punished by a plague. Moses told Aaron to take a censer of fire and incense from the Altar, move among the people and pray for their forgiveness. The plague then ceased, but not before 14,700 people had died.

VINDICATION OF AARON The princes of the twelve tribes were each commanded to bring

a rod, inscribed with their names. These, together with the rod of Levi, bearing the name of Aaron, were deposited before the ark. The following morning Aaron's rod alone was found to have produced buds, blossoms and almonds - a clear sign that God had chosen him to be High Priest. Aaron's rod was preserved before the ark as a warning to future generations never again to challenge his right to the priesthood.

T H E PRIESTLY DUES As the priests and Levites would have no share in the Promised

Land when it would be divided among the tribes (see page 118), provisions were made for the maintenance of the priests to include the Meal-Offering, Sin-Offerings and Guilt-Offerings (with the exception of the portions burned on the Altar); the portions of the Peace-Offerings waved on the Altar; the first-fruits of oil, wine and corn; firstlings of clean animals and the redemption price of the firstborn of men. The Levites in return for their service in the Tabernacle were to receive from the Israelites a tithe, i.e., one-tenth of the produce of the fields, and from this tithe the Levites were to set aside one-tenth for the priests.

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RABBINIC TEACHINGS

Every controversy that is in the name of Heaven will ultimately prove to be of permanent value whereas every controversy that is not in the name of Heaven will ultimately not prove to be so. Which type of controversy was in the name of Heaven? The controversy between Hillel and Shammai. And which was not in the name of Heaven? The controversy of Korah and all his company. AVOTH v, 20

Four types are classified as wicked. The person who threatens to strike his neighbour, even if he does not actually hit him as it is said (Exodus n, 13) And (Moses) said to the wicked one why do you (threaten to) smite your fellow; he who borrows and does not pay as it is said (Psalms xxxvn, 21) the wicked borroweth andpayeth not; he who acts insolently towards his superior as it is said (Proverbs xxi, 29) a wicked man hardeneth his face (i.e. acts impudently); and a quarrelsome person as it is said (Numbers xvi, 26) Depart, I pray

you, from the tents of these wicked men. TANCHUMA KORAH

HAPHTARAH

SAMUEL RESIGNS HIS JUDGESHIP I Samuel xi, 14-xn, 22 Samuel confirms Saul as king at Gilgal and resigns his office as Judge.

In a farewell address he asserts his integrity, for he had never committed acts of oppression or fraud or accepted a bribe. Samuel recalls how God delivered their ancestors from Egypt and gave their leaders victory over the enemy during the period of the Judges. The people had demanded a king when, in truth, God was their true Ruler, whose commandments king and subject alike must obey. The sudden outbreak of a thunderstorm during the wheat harvest (when the slightest fall of rain in Israel is rare) convinces the people of their error in clamouring for a king. Samuel, however, reassures them by the promise that God will not abandon His people.

Compare the accusations of Korah and his associates against Moses.


חקתAnd the Lord spoke unto Moses and unto Aaron, saying, This is

the statute of the law which the Lord hath commanded

CHAPTERS xnc-xxn, 1

T H E RED HEIFER A special ceremony of purification was performed for persons

who had touched or been near a dead body. As part of the rites, a red heifer, without blemish, and which had never borne a yoke, was slain before Eleazar the priest outside the camp and burned together with cedar-wood, hyssop and a scarlet thread. The ashes were gathered together, mixed with water from a running stream and sprinkled upon the unclean person concerned on the third and seventh days after his impurity. At the end of the seventh day, after he had washed his clothes and bathed himself, he could once again take part in Sanctuary worship.

MURMURING AT MERIBAH For thirty-eight years the Israelites roamed through the wilder-

ness and most of the older generation had died. In the first month of the fortieth year the new generation returned to Kadesh (see page 106) and Miriam died and was buried there. History repeated itself when the people again murmured for water and God told Moses and Aaron to speak to the rock from which enough water would come to satisfy the thirst of the people. In anger at the people's constant rebelliousness, Moses impatiendy struck the rock twice instead, and water came out. Because they had not believed and honoured God before the people, Moses and Aaron were told that they would not be permitted to enter the Holy Land. The place was called Meribah (strife) recalling a similar incident many years before (see page 48).

FINAL MARCH TOWARDS CANAAN The people were now told to prepare for the last stages of the

journey. Having failed to enter Canaan from the South (see page 106) there was no alternative but to journey eastwards through the land of Edom south of the Dead Sea. Moses sent messengers to the king of Edom, requesting permission to cross his territory and

NUMBERS "3 offering to pay for any water the people and catde might drink. Not only (fid the king refuse, but he barred the way with an armed force and the Israelites were compelled to take the round-about route by the southern borders of Edom. When they reached Mt. Hor, a peak in the range of Mt. Seir, Aaron died and was buried there, and Moses installed Eleazar as the next High Priest.

CONQUEST OF EAST JORDAN After successfully repulsing an attack by the Canaanite king of

Arad the people, weary and discouraged, complained bitterly of their plight and of the lack of food and water. They were punished with a plague of fiery serpents whose sting proved fatal. When they repented, Moses was commanded to set a serpent of brass upon a pole, and whoever had been bitten was healed when he looked at it. The journey which had taken them south, east and then north around the lands of Edom and Moab came to a halt when they reached the river Arnon, the boundary between the Moabites in the south and the Amorites in the north.

Sihon, king of the Amorites, refused to allow the Israelites to pass through his land and led his army against them, but the battle ended with the utter defeat of the Amorite ruler and his territory was captured. Turning northwards towards the fertile lands of Gilead and Bashan, the Israelites overcame the resistance of Og, king of Bashan at the battle of Edrei, and took possession of his country which extended as far as Mt. Hermon in the north. The land on the east side of the Jordan had been conquered and the Israelites finally encamped on the borders of Moab facing Jericho. _

RABBINIC TEACHINGS

A heathen once asked R. Jochanan ben Zaccai, ,These cere-monies you perform (with the Red Heifer) seem like some kind of witchcraft. You bring a heifer, burn and crush it, take its ashes, and should one of you become unclean through contact with a dead body you sprinkle two or three drops over him and say, You


are clean!' R. Jochanan said, ,Have you ever seen a man seized by the demon of madness ?' 4Yes', the heathen replied. ,What do you do to him?' ,We bring roots, let them smoulder under him, sprinkle water over him and the demon flees'. ,Let your ears hear your own words', said R. Jochanan, , in this case similarly there is a demon of uncleanness so water is sprinkled upon the unclean person to remove the impurity and the demon flees'. When the heathen had left, R. Jochanan's disciples said to him, ,Our teacher! You have put this man off with ,a straw', what explana-don do you offer to us?' ,By your life', the Rabbi replied, ,neither does the dead body defile nor the water purify, but the Holy One has said, I have ordained a statute and decreed a decree (i.e. the reason is beyond human comprehension); you are not permitted to transgress my decree as it is written (Numbers xix, 2) This is the statute of the law. Numbers RABBAH XIX, 4

Make thee a fiery serpent... every one that is bitten, when he sees it, shall live (Numbers xxi, 8). Could the brazen serpent really kill a person or keep him alive? But the verse means that when the Israelites turned their thoughts on high and subjected their hearts to their Father in Heaven they were healed; but when they did not, they were smitten. ROSH HASHANAH 29a

HAPHTARAH

JEPHTHAH DEFEATS THE AMMONITES Judges xi, 1-33 The Ammonites have oppressed Israel for eighteen years (c. 1128-1110

B.C.E.). Jephthah, a renowned warrior, is recalled to Gilead by his half brothers who had formerly spurned him, to lead the attack against the enemy, and accepts on condition that he is appointed their permanent chief. He first tries to reach a settlement by peaceful means and on asking the Ammonite king the reasons for his attack receives the reply that it was because Israel 1took away my land when he came out of Egypt from Arnon even unto Jabbok'. Jephthah denies this claim and recalls how the Israelites in the wilderness had attacked the Amorites to whom this territory belonged (as narrated in the Sidra). Setting out on his campaign Jephthah vows that, if successful, he will offer to God whosoever comes out of his house to meet him on his return. The Ammonites are heavily defeated.

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בלקAnd Balak the son of Zippor saw all that Israel had done to the

Amorites

CHAPTERS xxn, 2-xxv, 9

BALAAM'S PROPHECIES Balak, king of Moab, viewed with dismay the victory of the

Israelites over the Amorites and dreading an invasion of his own country made an alliance with bands of Midianites who had pitched their tents in nearby territory. Balak then approached Balaam, a heathen soothsayer of Pethor (on the river Euphrates) who was famous for the effectiveness of his incantations, to curse the Israelites. The invitation was conveyed in person by elders of Moab and Midian who brought monetary gifts with them. Balaam asked the delegation to stay overnight as he could give no answer until he had consulted God. During the night he was warned not to go with them and curse God's people, so he sent the men away.

Thinking that a more tempting offer would prove effective, Balak sent a second delegation, more numerous and of higher rank, who offered even greater honours and reward. Balaam, obviously motivated by greed, asked them to remain overnight so that he could again seek guidance and this time was given permission to go but to speak only as God directed him. During the journey his ass, seeing an angel with drawn sword barring the way, turned aside and Balaam struck the animal several times. After the ass had complained of such undeserved cruelty Balaam himself saw the angel and was told he was at fault (by inwardly wishing to accept Balak's invitation). Balaam offered to turn back but was told once again to go with the men but speak only God's message.

Balak met Balaam at a city on the border of the river Arnon and brought him to a nearby city where he held a feast in his honour. The next day Balaam was token to a hill sacred to the god Baal, from which he could see part of the Israelitish camp. After king and prophet had sacrificed a bullock and a ram on each of seven altars, Balaam told Balak to stand by the burnt-offering whilst he withdrew some distance to enquire of God. On his return he delivered his first prophecy. ,How', asked Balaam,


'could he curse those whom God had not cursed? Israel was a nadon distinguished from other peoples and had become a mighty multitude'. Angered at Balaam's words of praise, Balak took him to another hill, to the top of Mount Pisgah, where the same ceremonies were repeated but with the same result. Balaam declared that God would not break His promise to bless Israel, who with His help were delivered from Egypt - no magic could prevail against them. Balak in despair asked Balaam to desist either from cursing or blessing them.

Balak made yet a third attempt, and took Balaam to the top of Mount Peor overlooking the desert. The seven-fold sacrifice was repeated but on this occasion Balaam did not withdraw as before. He could only express admiration of the camp of the Israelites which displayed such happiness and prosperity - How goodly are thy tents, 0 Jacob, Thy dwellings, 0 Israel! Such a people was destined to become great and victorious.

In a rage, Balak dismissed the prophet but before departing Balaam foretold the sovereignty of Israel and the doom of Moab, Edom, Amalek and the mighty Assyrian empire.

PHINEHAS' ZEAL The Israelites were encamped at Shittim, the last halting place

by the river Jordan. Balaam had not returned to Pethor but incited the heathen women of Moab and Midian to tempt the Israelites to join in the worship of Baal-Peor, and to participate in an orgy of idolatry and immorality. Moses sentenced the ring-leaders to death and a plague broke out in the camp. Phinehas, the son of Eleazar the High Priest, witnessed a flagrant act of immorality between an Israelite and a Midianite woman and set an example of zeal by summarily executing the evildoers. The plague was stayed, but only after it had killed 24,000 offenders.

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RABBINIC TEACHINGS

And the elders of Moab and the elders of Midian . . . came unto Balaam (Numbers xxn, 7). But Midian and Moab were never at peace with each other (yet here they were united)! A parable is told of two watchdogs who were continually quarrelling, but when a wolf attacked one of them the other said, ' I f I do not come to his aid the wolf will kill him and attack me tomorrow' - so both united and killed the wolf. Rav Pappa said, ' A similar idea is expressed in the popular proverb - the weasel and the cat unite to feast on the fat of the luckless'. SANHEDRIN 105a

Note the difference between the prophets of Israel and those of the heathens! The Hebrew prophets warned Israel against trans-gressions as it is said, Son of man, I have appointed thee a watchman unto the house of Israel . . . and thou shalt give them warning (Ezekiel m, 17); whereas the prophet who arose from the nations (i.e. Balaam) made a breach (in the laws of morality by inciting the Moabite women) so as to destroy mankind. Furthermore all the Hebrew prophets showed compassion both towards Israel and the other nations, thus Jeremiah says My heart moans for Moab (XLVHI, 36) and similarly Ezekiel, Son of man, take up a lamentation for Tyre (xxvn, 2 ) . But this cruel one (Balaam) arose to uproot an entire people (Israel) for no reason at all. The section about Balaam is therefore recorded to make known why the Holy One removed the Holy Spirit from the heathen nations because this man arose from among them and see what he did! Numbers RABBAH xx, I

HAPHTARAH T H E MESSIANIC AGE Micah v, 6-vi, 8

Micah speaks of the Messianic Age when the faithful remnant of Israel toill refresh the nations by spreading God's message among them. All instruments of war, idolatry and superstition, on which man relies, will be destroyed and those who disregard His teachings will be punished. Why, asks God, do the people neglect Him? Did He not bring them out of Egypt and provide leaders to guide them? Remember now what Balak, king of Moab planned and what Balaam the son of Beor answered him (i.e. with blessings and not curses). The people, in reply, ask how can they show their gratitude. The prophet answers simply — all that God requires is 'to do justly, and to love mercy, and to walk humbly with thy God'.


פינחסAnd the Lord spoke unto Moses saying, Phinehas . . . hath turned

My wrath away from the Children of Israel

CHAPTERS XXV, IO-XXX, I

PHINEHAS1 REWARD As a reward for his zeal in upholding the honour of God,

Phinehas was promised that he and his descendants would retain the High Priesthood for all time. The names of the man and woman whom he slew were Zimri, a prince of the tribe of Simeon, and Cozbi, the daughter of a Midianite king.

SECOND CENSUS The Israelites were ordered to prepare for an offensive war

against the Midianites who were mainly responsible for Israel's degradation. But first Moses and Eleazar were commanded to prepare a new census of the people (the previous census having been taken 38 years before at Mt. Sinai, see page 97). Now that the conquest of Canaan was in sight it was necessary not only to ascertain the number of fighting men available, but also the numerical strength of each tribe to provide an equitable basis for the eventual division of the land. The total number of males over the age of twenty, liable for military service, came to 601,730 (1,820 less than the previous total). The extent of the area to be allotted to each tribe was to be proportionate to its size, its geo-graphical position in Canaan being decided by lot. The Levites, who would not share in the division of the land, were counted separately and their total male first-born from a month old and upwards came to 23,000 (an increase of 1,000 above the previous figure).

DAUGHTERS OF ZELOPHEHAD Zelophehad, of the tribe of Manasseh, had died in the wilder-

ness leaving five daughters and no sons. The question arose as to whether his daughters could succeed to their father's inheritance, for otherwise the portion of land he would have received had he lived, would pass into different hands. They brought their case before Moses who submitted it to the judgment of God. The

NUMBERS "9 ruling given was that i f there were no sons, the daughters in-herited. Furthermore, should a man leave neither sons nor daughters, the property went to his brothers, or failing them, to his nearest relatives. The principle was thus established that the tide to the land remained in the family.

SUCCESSION OF JOSHUA God commanded Moses to ascend the mountain range of

Abarim, whence he could view the Promised Land. Told that his end was approaching and that he, like Aaron, would die for his sin at Kadesh (see page 112), Moses* immediate concern was for his people and he asked that his successor be appointed to lead them. God directed him to lay his hand upon Joshua, signifying the transference of his authority, present him to Eleazar, the priest, as well as to the whole congregation and publicly confer the dignity of office. Unlike Moses, who received Divine com-munications directiy, Joshua would receive guidance through Eleazar who, in his turn, would consult God by means of die Urim and Thummim (see page 62).

DAILY AND FESTIVAL OFFERINGS I t was necessary to remind the new generation that their

sacrificial obligations would continue when they entered Canaan. A detailed description was therefore given for the public morning and evening sacrifice (the Tamid); the additional sacrifice on Sabbaths (Musaph); the offerings on the New Moon, and on Passover, the Feast of Weeks, New Year and Day of Atonement, and the Feast of Tabernacles. In addition to these public offerings, the individual, i f he so desired, could bring a private offering on these days.

RABBINIC TEACHINGS

He who sees comely creatures or beautiful trees says: Blessed be He in whose world is such (beauty). But i f he sees many crowds of people he says: Blessed be the Wise (Possessor) of Secrets, for just as the facial appearances of human beings differ from each other, so their minds differ from each other, each individual possessing

1


a mind of his own. One can tell that this is so, for when Moses made a request of the Holy One, Blessed be He, just before his death, he said before Him, ,Master of the Universe! Before Thee is revealed and made known the mind of each individual, and among Thy children no man is similar to his fellow. When I depart from them I beseech Thee that if Thou desirest to appoint a leader over them, appoint a man who can tolerate each one according to his (individual) bent of mind' as it is said, Let the Lord, the God of the spirits of all flesh, set a man over the congregation (Numbers XXVII, 16). TANCHUMA PINCHAS, para. 10

Man was created alone in order to proclaim the greatness of the Holy One, Blessed be He. For when a human being strikes many coins with one seal, they all resemble one another; but the supreme King of Kings, the Holy One, Blessed be He, moulds each human being with the seal used in creating the first man, yet not one of them resembles his fellow creature. Therefore each individual is in duty bound to say: The world was created on my behalf. SANHEDRIN 37a

HAPHTARAH

I f Shabbat Pinechas falls after the seventeenth day of Tammuz, the Haphtarah read is Jeremiah 1-11, 3 (see page 123).

ELIJAH'S ZEAL I Kings xvm, 46-xrx, 21 After Elijah's challenge to the prophets of Baal (see page 67) the

wicked queen Jezebel threatens to take revenge. The prophet flees to Beersheba, rests wearily under a juniper tree and considering his work a failure begs God to take his life. He is miraculously provided with food and journeys on to Mt. Horeb where he dwells in a cave. In a vision Elijah tells God that he has been 1very zealous for the Lord, God of Hosts' (compare Phinehas' zeal) yet in spite of all his efforts the people still worship idols. He witnesses in succession a hurricane, earthquake and fire, and then hears the 'still small voice' of God (teaching him that patience and faith can be more effective than might). God tells him to carry out three important missions, to anoint Hazael as king of Syria, to anoint Jehu as king of Israel and to appoint Elisha as prophet in his place. Elijah proceeds to carry out God's will and selects Elisha as his successor.

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מטותAnd Moses spoke unto the heads of the tribes of the Children of

Israel, saying

CHAPTERS XXX, 2-xxxn

LAW OF Vows A vow made to God was binding both in a positive form (e.g.

by vowing a voluntary contribution to the Sanctuary) and in a negative form (e.g. by taking the Nazarite vow to abstain from enjoyment). This general rule was qualified in cases of vows made by a woman under the jurisdiction of her father or husband. Thus a young unmarried woman living in her fathers house, or a woman who made a vow either just before or when she was married, was in duty bound to fulfil her vow unless either her father or her husband, as the case might be, showed disapproval by disallowing it. Even so, the husband's disapproval was to be expressed on the day he heard it for if he intervened later, then he bore the guilt for non-fulfilment of the vow. The vows of a widow or divorced woman were binding.

WAR AGAINST MIDIAN The attack on the Midianites was made by 12,000 warriors,

1,000 from each tribe; they were accompanied by Phinehas, the priest, who took with him the holy vessels and the trumpets for sounding the alarm. Every male was slain, including the five kings of Midian and the false soothsayer, Balaam, who had been primarily responsible for the revolting display of idolatry (see page 116). When the victorious army returned, Moses severely reprimanded them for sparing the women who were the cause of the evil, and ordered all the survivors to be slain, only the virgins being spared. The soldiers, having become unclean through their contact with the dead, were required to stay outside the camp for seven days and undergo the ceremony of purification (see page 112). A l l garments and utensils had also to be cleansed in accordance with the rules laid down by Eleazar, the priest. The booty was then divided equally between the warriors and those who had remained behind. One five-hundredth of their share was paid by the soldiers for the benefit of the priests, whereas one


fiftieth of the non-combatants' share went to the Levites. The returning warriors, thankful that not one of them had perished in batde, made an additional free-will offering to the Sanctuary of the golden ornaments they had captured.

THE Two AND-A-HALF TRIBES The tribes of Reuben and Gad possessed large herds of cattle,

and sought permission to setde in the pasture territory of Gilead, on the east of the Jordan. Moses at first disapproved as he feared that i f they remained behind, the other tribes would lose heart and there might be a repetition of what happened after the return of the twelve spies. The Reubenites and Gadites explained that they fully intended to cross the Jordan and join the others in the conquest of Canaan, leaving behind only their families and catde in fortified cities. Moses now yielded and charged Joshua to see that the promise was fulfilled. Otherwise, he warned, these tribes would suffer serious consequences and forfeit any claim to the land of Gilead. Moses extended a similar concession to part of the tribe of Manasseh, which had taken an active part in the conquest of Gilead.

RABBINIC TEACHINGS

Our Rabbis taught: God created three gifts in the world -wisdom, strength and wealth. A man who has the merit to possess one of these has acquired everything to be desired. When does this apply ? Only if they are gifts endowed by God but if they are grasped by man himself (for selfish motives) they are worthless and will eventually be wrenched from him.

Two wise men arose in the world, Ahitophel from Israel and Balaam from the nations and both perished; two mighty warriors arose in the world, Samson from Israel and Goliath from the nations and both perished; two wealthy men arose in the world, Korah from Israel and Haman from the nations and both perished. Why did this happen? Because in every case their gift was not endowed by God but they snatched it for themselves.

NUMBERS 123 Similar was the case of the children of Gad and the children

of Reuben, who possessed riches and catde, but they loved their wealth so much that they setded outside the Land of Israel. They were therefore the first of all the tribes to be taken into exile (by the Assyrians, see I Chronicles v, 26). What caused this? The fact that they separated themselves from their brethren because of their possessions, as we read in the Sidra. TANCHUMA ad loc.

HAPHTARAH

The first of the three 'Haphtaroth of Rebuke' which precede the ninth of Ab - the anniversary of the destruction of both Temples.

JEREMIAH'S CALL Jeremiah 1-n, 3 In the year 626 B.C.E. during the reign of Josiah, king of Judah, the

call comes to Jeremiah to prophesy to the people. The prophet is told that he was pre-destined for this mission from the very beginning of his existence and when he pleads immaturity is told not to fear for God is with him. Jeremiah has two visions in the first of which he sees the branch of an almond tree (a type of tree which blossoms early in the year) indicating that God would hasten to fulfil His judgment. In the second he sees a seething cauldron tilted towards the south, indicating that the Babylonians from the north would overthrow Judah as punishment for its iniquities. Jeremiah is told to proclaim these warnings firmly and resolutely, for God would be his support againts all opposition.

In the opening words of his first prophecy Jeremiah recalls the affectionate relationship which existed between God and Israel in the wilderness -punishment would be inflicted on those who assailed God's people.


מסעיThese are the stages of the Children of Israel by which they went

forth out of the land of Egypt

CHAPTERS xxxra-xxxvi

FROM EGYPT TO THE JORDAN Moses recorded the itinerary of the Israelites through the

wilderness from the time they left Rameses in Egypt to their arrival at the Plains of Moab. There were 42 places in all at which they encamped during their forty years of wandering.

SETTLEMENT IN CANAAN After they had dispossessed the inhabitants of Canaan, the

people were told, every vestige of idol worship was to be destroyed and the land distributed by lot in proportion to the size of the tribes. After details had been given of the ideal boundaries of the Holy Land to be divided among the nine and a half tribes, ten leaders of the tribes concerned were appointed who, together with Eleazar, the priest, and Joshua, were entrusted to allot the land equitably. No separate territory was allotted to the Levites, but 48 cities with their suburbs were to be assigned to them on both sides of the Jordan.

CITIES OF REFUGE Six Levitical cities were designated as Cities of Refuge, three

on either side of the Jordan, to provide asylum for the man who killed another accidentally and so escape the vengeance of 'the avenger of blood', i.e. the dead man's nearest relative. The wilful murderer could not escape the death penalty, but i f the death was caused by accident the wrongdoer could flee to one of the Cities of Refuge where he was brought before a judicial tribunal. Should the judges decide that it was a case of wilful murder, the murderer was to be handed over to the avenger. I f found guilty of manslaughter, his life was spared, but he had to stay within the city until the death of the High Priest, and could then return to his family. Even the murderer could not be put to death unless there were at least two witnesses testifying to the crime. The wilful murderer could not have his death sentence commuted by a

NUMBERS " 5 money payment, nor could the ,accidental' murderer avoid exile in the City of Refuge by payment of a ransom.

LAW OF HEIRESSES Leading representatives of the families of Manasseh raised a

new problem regarding land inherited by daughters, as in the case of Zelophehad (see page 118). I f they married into another tribe their property would go with them and would not revert to the original tribe even in the year of Jubilee (which dealt with land that was sold and not with inherited property, see page 93) thus diminishing their original holdings. The problem was solved by passing a law that in such cases, heiresses should marry within the tribe of their father. The daughters of Zelophehad did in fact marry their cousins.


RABBINIC TEACHINGS

This shall be the land that shall fall unto you for an inheritance (Numbers xxxrv, 2). This means that it is befitting for the land to belong to you. God, as it were, said 'The land is Mine, The earth is the Lord's and the fulness thereof (Psalms xxiv, 1) and Israel is Mine for unto Me the Children of Israel are servants (Leviticus xxv, 55). I t is proper that I should give what is Mine as an inheritance to that which is Mine'. TANCHUMA ad 10c.

R.Joshua of Sichnin said in the name of R . Levi: Why did God reveal to Israel the order of the Creation? So that i f the other nations should taunt Israel and say, 'You are robbers (because you seized the territory of the Canaanites)', Israel can reply, 'Did you not yourselves seize the land, does not Scripture record for instance The Caphtorim who came out of Caphtor destroyed them (the previous inhabitants) and dwelt in their stead? (Deuteronomy n, 23). The world and all that is therein belongs to God who gives it to whom He desires'. Genesis RABBAH I , 3

HAPHTARAH

The second 'Haphtarah of Rebuke'

ISRAEL'S PERVERSITY Jeremiah n, 4-28; m, 4; iv, 1, 2 Jeremiah censures the people for their unfaithfulness in worshipping idols

and rejecting God, who delivered them from Egypt and the hazards of the wilderness, bringing them to a fruitful land which they had defiled. The priests, rulers and so-called prophets were equally guilty. Even heathen nations were loyal to their idols yet Israelforsakes the true God and degrades itself by relying on such false allies as Egypt and Assyria. Time after time, when delivered from oppression, the people promised to be faithful, but their worship of Baal is sufficient evidence against them. They will come to realize that their idols are powerless to assist them in the hour of their distress. Were they only to return to God, their Father, and practise truth and righteousness, all humanity would share in their blessings.

D E U T E R O N O M Y ם דברי

דבריםThese are the words which Moses spoke unto all Israel beyond the

Jordan in the wilderness

CHAPTERS 1-m, 22

HISTORICAL RETROSPECT In the eleventh month of the fortieth year after the Exodus, Moses

delivered his final message to the new generation. In three farewell addresses he reviewed the events of the past, repeated many important laws, and gave guidance for the future.

In his first discourse Moses recalled how at Mt. Horeb God had commanded the Israelites to break camp and begin the march towards their objective, the conquest of Canaan (see page 103). To assist Moses, judges as well as civil and military adminis-trators had been appointed. On arrival at Kadesh-barnea the people had been instructed to attack Canaan from the south, but disheartened by the report of the spies, had refused to carry out God's command. Because of their lack of faith He had decreed that apart from Caleb and Joshua, only their children would enter die Promised Land. Although told to turn back into the wilderness, they ignored Moses' warning against any further

127


defiance of God's will, attacked Canaan and were heavily defeated (see page 106).

For many years the Israelites had wandered in the desert until told to continue their advance by passing through the land of Edom, but not to engage in any hostilities, for the territory of Edom had been promised to Esau's descendants (see page 24); nor were they to attack the Moabites and Ammonites, the descend-ants of Lot (see page 12). Sihon, the Amorite king, who refused to allow them to pass through his domain, was defeated in battle and his territory captured. A similar fate overtook Og, king of Bashan (see page 113). The conquered lands were divided among Reuben, Gad and half the tribe of Manasseh, provided they assisted their brethren in the conquest of Canaan (see page 122).

DEUTERONOMY I 2 g

RABBINIC TEACHINGS

These are the words which Moses spoke (Deuteronomy 1,1). (Moses began his discourse with words of reproof). Rav Acha ben Chanina said: I t would have been more appropriate for the reprimands to be given by Balaam and the blessings by Moses. But had Balaam reprimanded them the Israelites would have said, , An enemy reprimands us'. On the other hand had Moses blessed them the other nations would have said, ,Their friend blesses them'. God therefore declared, ,Let Moses who loves them give the reprimand and Balaam who hates them give the blessing so that the blessings and reprimands may be unbiased and there-fore accepted by Israel as sincere'. Deuteronomy RABBAH I , I

R. Jose bar Chanina said: Reproof leads to love as it is said Reprove a wise man and he will love thee (Proverbs rx, 8). Love without some reproof is not true love. Genesis RABBAH LIV, 13

HAPHTARAH

This third ,Haphtarah of rebuke' is always read on the Sabbath before the Ninth of Av, the anniversary of the destruction of both Temples.

JUDGMENT ON JUDAH Isaiah 1, 1-27 Jerusalem is besieged by the Assyrians (c.yoi B.C.E.) and the prophet

accuses the people of Judah of showing ingratitude towards God, their Father, by rebelling against His Laws. The whole nation, he cries, is completely diseased with iniquity and the country, excepting Jerusalem, is overrun by invaders. Had not God in His mercy left a small remnant, destruction would have been as complete as the overthrow of Sodom and Gomorrah. It is hypocritical to offer sacrifices, for sincere repentance and the practice of justice and charity alone can ward offpunishment. Jerusalem has, alas, become the abode of murder, theft and corruption. God, Himself, will bring judgment on the guilty, cleanse the nation and restore %}°n TO **ז former glory as a righteous and faithful city.

!3° FROM SABBATH TO SABBATH

ואתחנן

And I besought the Lord at that dme

CHAPTERS m, 23-vn, 11 APPEAL FOR OBEDIENCE

Continuing his first discourse Moses related how he had en-treated God to be allowed to pass over the Jordan, but his plea had been denied. He had viewed the promised Land from the peak of Mt. Pisgah and Joshua had been appointed to carry out the task of conquest (see page 119). Moses appealed to the people to adhere meticulously to God's statutes and judgments, for thereby they would be recognized by other peoples as a great and wise nation. They should never forget their experience at the foot of Mt. Horeb, where they heard the voice of God proclaiming the Ten Commandments which He inscribed on the two tables of stone. God did not appear in any form or likeness and this should serve as a warning against fashioning graven images of any kind. Should the Israelites in the future disobey this injunction they would be exiled and scattered among the nations, though even then sincere repentance would procure Divine mercy and forgiveness.

Moses then assigned the three cities of Bezer, Ramoth and Golan in the east of Jordan (in the territory of the two and-a-half tribes) as asylum for the man who killed another accidentally (see page 124).

EXPOSITION OF THE COMMANDMENTS Moses began his second discourse by repeating the Ten Com-

mandments (with some amplifications) which were the foundation of God's covenant with Israel. The people assembled at Sinai, he recalled, had been terrified at all they had witnessed, and pleaded that Moses should address them instead of God (see page 51). Moses then affirmed the Unity of God (the Shema) whom all should love and whose commandments should be transmitted to the younger generation. These laws were to be constantly remem-bered by means of a ,sign' upon the hand and of ,frontlets' between the eyes and inscribed on the doorposts of the house.

WARNING AGAINST IDOLATRY Once they had setded in the Promised Land and enjoyed

DEUTERONOMY

prosperity, the lawgiver cautioned them not to forget God whose bounty they enjoyed and worship idols, for this would lead to their destruction. Future generations should be trained to observe the commandments by telling them of God's wondrous acts in deliver-ing their ancestors from Egypt. Moses uttered a strict warning against intermarriage with the heathen, since idols would then supersede God and severe punishment would follow. Israel was a holy people for whom God showed His love by redeeming them from bondage, and it was their duty to keep His Commandments.

RABBINIC TEACHINGS

R. Simlai gave the following exposition: A man should so arrange the order of his prayers that he first utters praises to God and then makes his supplication. Whence do we derive this? From Moses, since it is written (Deuteronomy m, 23ff) And I besought the Lord at that time; then 0 Lord God Thou hast begun to show Thy servant Thy greatness etc.; and afterwards Let me go I pray Thee and see the good land. BERACHOTH 32a

When you pray regard not your prayer as a fixed mechanical task but as an appeal for mercy and grace before God.

AVOTH n, 18

HAPHTARAH

The first of the seven ,Haphtaroth of Consolation' read after the Fast of Av.

A MESSAGE OF COMFORT Isaiah XL, 1-26 The call goes out from God to the prophets to comfort the people of

Israel, who have been punished more than enough for their past sins. Heavenly voices request a highway to be cleared before the Lord who will Himself lead the exiles back to their Homeland, and the good tidings are announced in £ion. Nothing, declares Isaiah, is impossible for God — who can measure His wisdom and power? How absurd it is therefore to compare Him to the worthless idol shaped by humans. Nature and history testify to the infinite might of the Creator of heaven and earth in whose hands lie the destinies of princes and rulers.


עקבAnd it shall come to pass because ye hearken to these ordinances

CHAPTERS vn, 12-xi, 25

BLESSINGS OF OBEDIENCE Continuing his second discourse, Moses assured Israel that

prosperity and freedom from disease would be their reward for observance of the precepts. Nor need they fear the might of the Canaanite nations, for God would be in their midst and lead them to victory. But, he again emphasized, the conquest of the enemy must be followed by the destruction of all forms of idolatry.

LESSONS OF THE WILDERNESS The forty years wandering in the wilderness, Moses stressed,

was intended to test Israel's loyalty to God's commandments. They had been disciplined by severe hardship and hunger so that they might learn the important lesson that ,man does not live by bread alone, but by everything that proceeds from the mouth of the Lord'. Once they enjoyed prosperity in the Promised Land there was the danger they might forget God. Such ingratitude would be severely punished and they would share the fate of other heathen nations and perish.

The Israelites should not delude themselves into thinking that their victory over the Canaanites would be due to their own righteousness and the wickedness of the nations - it was the fulfil-ment of God's promise to the Patriarchs. Moses reminded the people of their previous acts of rebellion and provocation. After he had spent forty days on Mount Horeb to receive the Tables of stone, God had declared His intention of destroying the people because of their treachery in making the golden calf, and on descending from the mount Moses witnessed their sinful behaviour, broke the tables of stone and then destroyed the golden calf (see page 66).

Moses also referred to four other occasions of Israel's dis-obedience, at Taberah, Massah, Kibroth-hataavah and Kadesh-barnea (see pages 104, 48 and 106). After the incident of the golden calf he pleaded with God not to destroy the people, but to remember the merits of the Patriarchs. God, in answer to his

DEUTERONOMY *33 prayer, had recalled him to the mount to receive the second Tables of stone which, on his return, he placed in the Ark. The Priests and Levites had been appointed to the Service of the Sanctuary, and permission to continue the journey from Sinai towards Canaan was given.

All that God required of Israel was to fear, love and serve Him by keeping the Commandments. Their personal knowledge of His greatness manifested by such incidents as the deliverance from Egypt, the drowning of the Egyptians in the Red Sea, their experiences in the wilderness and the punishment meted out to Dathan and Abiram (see page 109), were sufficient reasons for gratitude and obedience. The observance of God's command-ments would ensure a successful harvest due to the regularity of the autumn and spring rains, but these would be withheld as punish-ment for disobedience. Victory over the Canaanite nations and the acquisition of extensive territory would be their reward if they obeyed and loved the Lord their God.

RABBINIC TEACHINGS

Rav Judah said in the name of Rav, 'Truly that man is to be remembered for good - Joshua ben Gamala was his name - but for whom the Torah would have been forgotten among Israel. Because formerly he who had a father was taught by him the Torah: but he who had no father did not learn it. How did they explain it? And you shall teach them (Deuteronomy xi, 19) (was interpreted to mean) 'and you yourselves shall teach'. They then arranged to place teachers of children in Jerusalem. How did they explain it? For out of £10n shall go forth the law (Isaiah n, 3). And still he who had a father was taken up by him to Jerusalem to be taught, but he who had no father did not go up to learn. They then arranged that teachers should be placed in every district and


that the pupils should be admitted at the age of sixteen or seven-teen. But he with whom his teacher got angry rebelled and left. Until Joshua ben Gamala came (in the first century C.E.) and arranged that teachers should be placed in every province and in every city, and that the pupils should be admitted at the age of six or seven'. BAB A BATHRA 21a

Rabbi Ishmael said: He who learns in order to teach will be afforded the opportunity both to learn and to teach. But he who learns in order to practise will be afforded the opportunity to learn and to teach, to observe and to practise. AVOTH IV, 6

Rabbi Jochanan said: Whoever studies the Torah and does not teach it, can be compared to a myrtle growing in the wilderness (the fragrance of which is wasted). ROSH HASHANAH 23a

HAPHTARAH

The second of the seven 'Haphtaroth of Consolation'

T H E RETURN TO ZION Isaiah x u x , 14-Li, 3 The exiles are assured that God has not forsaken them. They will hasten

back to mother %i°n which will be rid of the enemy and teem with the returning multitudes. Israel will be assisted and supported in its restoration by the people and rulers of foreign nations who will pay homage. Isaiah himself (or, perhaps, the righteous remnant) had bravely preached God's message even though he was persecuted and humiliated, but he had been confident that God would prove him right and condemn the unbelievers. The righteous remnant need have no fear of the future, for they need only recall how a mighty nation had sprung from Abraham and Sarah. The barren wastes of £wn would be transformed into a garden of Eden where the sound of joy, gladness and thanksgiving would be heard.

DEUTERONOMY 135

ראה

Behold, I set before you this day a blessing and a curse

CHAPTERS XI , 26-XVI, 17 ISRAEL'S CHOICE

Israel, continued Moses, was faced with the choice of blessing i f they observed God's commands, or curse i f they rejected them. When they entered the Promised Land a ceremony would be held on the mountains of Gerizim and Ebal at which the ,blessing' and the ,curse' would be pronounced (see page 145).

LAW OF A CENTRAL SANCTUARY Moses now turned to the exposition of a number of religious,

civil and social laws which were to control the daily life of Israel in the Promised Land. He dealt first with the principle of cen-tralized worship which was directed against the idolatrous practice of erecting shrines on ,mountain, hill and under every green tree'. All sacrifices, tithes and other offerings were to be brought only to the place which God, Himself, would choose. Those portions of the offerings permitted to the lay worshipper were to be eaten there. However, an animal intended for ordinary consumption and not for sacrifice could be slaughtered and eaten at any place but Moses added a strict warning against eating its blood.

CRIME OF IDOLATRY The Israelites, declared Moses, should beware of imitating the

hideous rites of the Canaanites which included child sacrifice to their gods. The false prophet who attempted to entice them to worship idols, or indeed any tempter - even a member of one's own family - was to be put to death. All the inhabitants of a city who, after investigation, were convicted of idol worship were also to be put to death and the city and its contents utterly destroyed by fire. No one was to follow the heathen practice of gashing himself or shaving his head as a sign of mourning for the dead.

DIETARY LAWS AND TITHES As a holy people Israel was to refrain from eating any abomin-K


able thing. Moses therefore repeated and expounded the dietary laws given previously at Sinai (see page 78). The command was also given that a second dthe, consisting of the tenth part of the annual produce of the soil including corn, wine and oil, was to be brought by every Israelite to the Central Sanctuary and con-sumed there (see page no for the law reladng to the first tithe). The Israelite who lived too far away and found it impossible to carry the tithe with him could realize its value in money, purchase food at the Sanctuary and enjoy a festive meal with the members of his household and the Levites. At the end of each third year this tithe, instead of being brought to the Sanctuary, was to be devoted to the relief of the poor and the Levite at home.

SABBATICAL YEAR At the end of each seventh year, in addition to the land having

remained fallow (see page 93) a creditor was to remit any loan made to a fellow-Israehte. The fact that this year was approaching should not hinder a person from lending money to his needy brother, for such goodness of heart would be repaid by the bless-ings of God. Moreover, a Hebrew slave who had been sold into bondage was to be freed at the beginning of the seventh year of his service and assisted liberally with material means to enable him to make a fresh start in life. Should the slave choose to remain in his master's service, his ear was to be pierced (see page 53).

T H E THREE PILGRIM FESTIVALS In amplifying the laws relating to the Feast of Passover, the

Feast of Weeks and the Feast of Tabernacles, Moses emphasized that three times a year every male Israelite was to make a pilgrim-age to the Central Sanctuary where prescribed religious cere-monies were to be performed.

DEUTERONOMY !37

RABBINIC TEACHINGS

Whoever repudiates idolatry is as though he accepted the whole Torah. KIDDUSHIN 40a

I f a man is threatened with death unless he transgresses the prohibitions of the Torah he may do so with the three exceptions of idolatry, immorality and bloodshed (he must forfeit his life rather than commit such grave crimes). SANHEDRIN 74a

The Idolaters asked the Elders (i.e. Gamaliel I I , R. Eleazar ben Azaryah, Joshua ben Chananya and R. Akiba) when they visited Rome, Tf God does not desire idolatry, why does He not abolish it?' 'Were they to worship that which is inessential to the world', they replied, 'He would abolish it. But since they worship the sun, the moon, the stars and the planets, should He destroy His world because of fools ?' The idolaters retorted, ' I f so, let Him destroy that which is inessential and leave that which is essential to the world'. The Rabbis replied, 'We would then merely be strengthen-ing the power of those who worship them since they would say: Know that these are gods since they have not been abolished'.

AVODAH ZARAH IV, 7

HAPHTARAH

The third of the seven 'Haphtaroth of Consolation'

ZION'S FUTURE GLORY Isaiah LIV, I I - L V , 5 In a comforting message Isaiah portrays the future splendour of %ion

sparkling as though bedecked with precious stones. Within its boundaries adherence to God's law will bring peace and security and He will protect Israel from weapons of destruction and from malice. The prophet calls on everyone to satisfy their hunger and thirst in a spiritual sense by returning to the word of God who will fulfil the promise to re-establish the Davidic dynasty.


Judges and officers shalt thou make thee in all thy gates

CHAPTERS XVI, 18-XXI, 9

ADMINISTRATION OF JUSTICE Having dealt with a number of religious ordinances, Moses

directed his attention towards the maintenance of law and order necessary to a civilized society. Local judges and officers were to be appointed in every city, and justice was to be administered righteously and impartially - a judge was therefore stricdy for-bidden to show bias or accept a bribe. Should a local judge find the case too difficult for him to decide, he was to refer it to a higher authority consisting of the priests and supreme judge sitting at the Court of the Central Sanctuary. Their decision was final and refusal to abide by their verdict was punishable by death.

The crime of idolatry, proved after searching enquiry, was to be punished by death by stoning. The accused was not to be con-demned on the testimony of a single witness - either two or three eye-witnesses were essential and they were to be the first to carry out the execution (for their conscience would deter them if they had given false evidence).

CHOICE OF A KING Moses realized that the time would come when the people

might in common with other nations desire a king to reign over them. When this occurred the appointed ruler was to be a native Israelite chosen by God. He was not to misuse his power to amass horses (for waging war) or maintain a harem or accumulate wealth. He was to write a copy of the Law for personal study so that he become God-fearing, observe His commandments and be humble, thus establishing his throne for himself and his heirs.

PRIESTLY DUES After enumerating the gifts the Priests were to receive for their

maintenance, Moses laid down that should a Levite from another city come to the place of the Central Sanctuary, he was to be allowed to minister in the same way as the Levites already there and share equally in the dues they received. SUPERSTITION AND THE TRUE PROPHET

Moses severely condemned any form of superstition and magic

DEUTERONOMY 139 practised by the soothsayer, sorcerer and wizard. Israel had no need to resort to such abominations for God would provide inspired prophets from amongst the Israelites themselves who would communicate His will to them. False prophets who spoke in the name of idols were to be punished by death; the false seer could be distinguished from the true by the non-fulfilment of his pre-diction.

CRIMINAL LAWS Moses, in elaborating the laws relating to the six Cities of

Refuge, stressed that three of them were to be established west of the Jordan (later to be accomplished by Joshua). There was no escape for the wilful murderer who sought sanctuary in one of these cities; he was to be handed over to the dead man's nearest kins-man for punishment (see pages 53 and 124).

The removal of a landmark (to enlarge one's own estate) con-stituted the crime of theft. Before any person could be convicted of a crime at least two witnesses were required to give evidence and should a witness be proved to have given false evidence, he was to receive the punishment intended for the innocent victim.

LAWS OF WARFARE Before engaging in battle against a more powerful enemy, the

Israelites, with the knowledge that God was with them, should not display any fear. Three classes of men were to be exempted from military service: the man who had just built a new house and not dedicated it or planted a vineyard without having enjoyed its fruit; the man who had just become betrothed; and the man who showed fear (for this might infect others).

Before an attack on a hostile city was launched, negotiations for a peaceful entry were to be made and i f accepted the inhabitants become tributary to Israel. Only when these failed was war to be waged and in the event of victory all the men were to be put to death but the women and children spared. Fruit-trees should not be wantonly destroyed during a siege since other trees could be used as bulwarks and battering rams. UNDETECTED MURDER

I f the body of a murdered man was found in the field and the killer could not be discovered, responsibility for the murder rested with the city nearest to the scene of the murder. As atonement, the judges and elders of that city, acting on behalf of the com-munity, slew a young heifer in an uncultivated valley through


which ran a stream. In the presence of the priests they washed their hands (symbolically expressing their innocence), testified that they were not in any way responsible for the murder, and prayed for forgiveness.

RABBINIC TEACHINGS

R. Samuel ben Nachmani said in the name of R. Jonathan: Every judge who judges a case with true integrity causes the Shechinah to dwell in Israel as it is said (Psalms LXXXH, I ) God stands in the Congregation of God, in the midst of the judges He judges. But the judge who does not judge a case with true integrity causes the Shechinah to depart from Israel as it is said (Psalms xn, 6) Because of the oppression of the poor, because of the sighing of the needy, now will I arise saith the Lord. SANHEDRIN 7a

A person who is wise, humble, calm, sin-fearing, with a good reputation and popular with his fellow-men, should be appointed as judge in his city. TOSEFTA SANHEDRIN vn, 1

Rabban Simeon ben Gamliel used to say: By three things does the world endure, by truth, justice and peace, as it is said (Zechariah vm, 16) Execute the judgment of truth and peace in your gates. AVOTH 1, 18

HAPHTARAH

The fourth of the seven 'Haphtaroth of Consolation'

THE END OF ISRAEL'S SUFFERING Isaiah u , 12-LH, 12 The exiles, says the prophet, need not fear the oppressor for they are

protected by God, the Creator, who will bring them comfort and freedom. A new era is at hand in which Israel as God's eternal people will be the means of spreading the message of righteousness and justice. Isaiah calls on Jerusalem to shake off the stupor caused by its great suffering and array herself in festive garments. Messengers bringing this good tidings of deliver-ance are seen by watchmen on the city's walls - even the waste places join in the rejoicing because God has comforted His people and redeemed Jerusalem. The exiles are told to leave Babylon in orderly manner (unlike the hasty departure from Egypt) for God will protect them on all sides.

DEUTERONOMY I 4 I

כי תצאWhen thou goest forth to battle against thine enemies

CHAPTERS XXI, IO-XXV

I , The final group of laws proclaimed by Moses to the Israelites about , to enter the Promised Land were mainly directed towards the individual's ! responsibility to maintain humane relations with his fellow man. They

include injunctions on modest and decent conduct in domestic life, con-sideration for others and kindness to animals.

DOMESTIC LAWS A female war-prisoner (captured in a battle outside Canaan)

could not be forced immediately into marriage with her captor who desired her. Her feelings were to be respected and after being brought to his home, a month had to elapse during which she underwent certain rites of purification (in preparation for her adoption of the Jewish Faith) and mourned for the loss of her family. Should her husband subsequently divorce her, she had complete freedom and was not to be sold or treated as a slave.

Betrothal was regarded in many respects as sacred as marriage itself. The husband therefore who falsely accused his wife of being unchaste before their marriage (whilst they had been betrothed) was to be flogged. In addition, he had to pay a fine of one hundred shekels to her father (as compensation for defamation) and could never divorce his wife. Should, however, the charge be proved she suffered the death penalty. A similar sentence was imposed on the man and (married) woman found guilty of adultery and on the seducer and consenting betrothed virgin. The seducer of an un־ betrothed virgin was compelled to marry her and pay (as dowry) the sum of fifty shekels to her father (see page 55).

When a husband had grounds for divorce, the marriage was to be dissolved in a legal and formal manner. Should the woman re-marry and be divorced a second time, or become a widow after her re-marriage, she was not allowed to marry her first husband again.

I f a married man died childless, his family line would become extinct and his property pass to others. The law therefore provided


that his surviving brother marry the widow and their firstborn became that of the deceased. Should he refuse he was submitted to a degrading ceremony before the elders for disclaiming the privilege of perpetuating the name of his dead brother.

I t was the prerogative of the firstborn to inherit twice as much of his father's property as any of the other sons. This principle was to be upheld in the case of the father who had married two women, even though the mother of the firstborn was the less loved wife. Children had a duty to respect their parents and the son found guilty by a tribunal of being stubborn and rebellious faced the death penalty.

CONSIDERATION FOR OTHERS The duty to love one's fellow man had been the recurrent theme

of many commandments already given. Once again this obligation was impressed upon the Israelite through several merciful and humane laws. The wrongdoer was not to be treated with barbarity and when corporal punishment was administered justice was to be tempered with mercyJThe number of stripes was not to exceed forty for even though he nad committed a wrong he was a human being and should not be so degraded as to become an object of contempt. For a similar reason the corpse of a criminal hanging from a tree (as a deterrent after he had been executed for a crime punishable by death) was to be buried on the same day and not left overnight.

Kindness and mercy were to be shown to the foreign slave who had escaped from a cruel master to seek refuge among the Israelites. He was not to be returned but allowed to live freely in the place of his choice.

A helping hand must be extended to one's neighbour in his hour of need. Should you come across his animal which has gone astray, or should you find any article of lost property, it is your duty to restore it to him. I f the owner cannot be found it is to be kept until claimed in the finder's house. When the animal is lying helpless under its load you should come to your neighbour's aid, (see also page 55).

Loans to a needy fellow-Israelite were to be made without charging interest. Pledges could be taken but it was for the debtor to select the article as pledge for the loan. The creditor could not enter the debtor's house to fetch it, nor retain after sundown any garment which was used as a covering during the night. A widow's raiment could never be taken as a pledge, neither could

DEUTERONOMY 143 a millstone (for grinding flour) as it would be an act of cruelty to deprive a man of his means of livelihood.

Regulations were laid down for the relief of the stranger, orphan and widow who must be protected from every kind of oppression and injustice. They should be allowed to keep the forgotten sheaf after the harvest had been reaped and the residue of the olives and grapes left ungathered from the trees. The employer was not to keep his workman waiting for his wages - he was to be paid before sunset on the day he earned it.

KINDNESS TO ANIMALS Kindness was to be shown to animals by avoiding acts of

cruelty which caused them suffering. For humanitarian reasons the mother-bird was not to be taken with her brood, but was to be sent away so as not to see her young ones removed from the nest. Animals of unequal strength, such as the ox and the ass, were not to be yoked together nor was the ox to be muzzled (to prevent it satisfying its hunger) when it threshed out the corn.

f Having dealt with a number of laws emphasizing the qualities I of kindness and decency, Moses recalled the inhuman conduct of /the Amalekites in attacking the feeble and exhausted Israelites !who lagged behind during the march from Egypt (see page 48). j They deserved no mercy and were to be blotted out from off the face of the earth.

!44 FROM SABBATH TO SABBATH

RABBINIC TEACHINGS

Rabbi said: Which is the right course that a man should choose for himself? That which he feels to be honourable to himself, and which also brings him honour from mankind. AVOTH n, 1

Our Sages said: Keep your distance from any despicable acdon and from anything which can be even remotely connected with such conduct. CHULLIN 44a

The duty to spare an animal suffering is a Biblical law. SHABBATH 128b

A man should not eat his meal before giving food to his cattle, as it is said (Deuteronomy xi, 15) I will give grass inyour fieldsfor your cattle and then you shall eat and be satisfied. BERACHOTH 40a

HAPHTARAH

The fifth of the seven 'Haphtaroth of Consolation'

THE NEW COVENANT OF PEACE Isaiah uv, 1-10 Isaiah foresees the time when the exiles will return from captivity and the

cities of the Holy Land will be repopulated more than ever before. As a deserted wife returning to her husband so will Israel be reunited with God and her former humiliation forgotten, for God's anger was momentary. Just as He had sworn 'that the waters of Noah would no more go over the earth' so His new covenant of peace with Israel would be everlasting.

DEUTERONOMY

כי תבאAnd it shall be when thou art come in unto the land

CHAPTERS x x v i - x x r x , 8

FIRST-FRUITS AND TITHES , CMoses concluded the legal section of his discourse with an j

account of the liturgical ceremonies to be performed in the J Promised Land at the presentation of the fim-fhaitsjjind after the^ triennial distribution of tithes/The first-fruits (see page no) wereץ

to be brought before the pri«t in the Central Sanctuary* The donor was . then to recite a prayer of thanksgiving; recalling how God had delivered his ancestors from Egypt and had brought the new generation to a land flowing with milk and honey} After the tithe had been distributed each third year for charitable purposes (see page 136) the donor was to offer a prayer in which he declared that he had obeyed the commandment to set aside the tithe for the Levite, stranger, orphan and widow and invoked God's blessing upon the people and the land.

CEREMONIES ON M T . EBAL AND M T . GERIZIM (see page 135) ce. Jtx. (Moses and the elders instructed the people to observe few

solemn ceremonies once they had crossed the Jordanifrirsdy^ they were to erect large stones on Mt. Ebal and inscribe clearly on them all the words of the Law. Secondly, they were to build an altar of unhewn stones and sacrifice burnt and peace offering^-the sacrificial meal which followed the latter was to be eaten in an atmosphere of rejoicing. (Thirdly, the acceptance of the Law was to be ratified by the twelve tribes n the following manner) V-1

six tribes *were to stand upon Mt. Gerizim Ao represent the bless- ' ingsAand six upon Mt. EbaUto represent the curses. Finally the Levites (standing in the vaHey midway between the mountains) were to pronounce curses upon those who committed twelve sins: (i) idolatry; (ii) dishonouring parents; (iii) theft by removing a neighbour's landmark; (iv) misleading the blind; (v) injustice to the stranger, orphan and widow; (vi-ix) incest and immorality; (x) murder in secret; (xi) taking a bribe to give false testimony in a case involving capital punishment; and (xii) in general, failing to observe any of the commandments. (Each curse was preceded


by a blessing on those who refrained from committing the sins enumerated above). All the twelve tribes responded to each (bless-ing and) curse with the refrain of 'Amen'.

REWARD AND PUNISHMENT The people had frequendy been warned of the consequences of

disobedience. Now that they were about to enter the Promised^ "Land^foses felt it was his duty to lay even greater emphasiôn--,^

^^•c^Jîhe choice" with which they were faced. The observance of God's t commandments would bring numerous "Blessings including the

,enjoyment of )rosperity and happiness in the city and field and TnTKeir offspring, crops, cattle, harvest and daily toil; they would defeat any attacker and gain supremacy over other nations. The alternative v^s^tro dâ^ful Ijo contemplate for the rejection of

--Gfi$i!lcom^nmnenrefrmean{ complete disaster! in the form~of loathsome disease, pestilence, death and famine. J?he land would be invaded by acruel nation9''they would be scattered oyer the jearth.and thennal degradation would betHeir enfbrcedfeturn to Egypt where even their enemies would not consider them worth purchasing as slaves.

Moses now began his third and final discourse. He appealed to Israel to obey God who had watched over them in Egypt and

: during their wanderings in the wilderness until the very moment ^ he was addressing them. יי.

DEUTERONOMY !47

RABBINIC TEACHINGS

These are the things for which no definite measure is prescribed (by the Torah): the 'corners' of the field to be left for the poor; the first-fruits brought to the Temple . . . acts of benevolence to our fellow-man and the study of the Torah. PEAH I , I

This day the Lord thy God commands you to do these statutes and ordinances (Deuteronomy xxvi, 16). Had not God commanded Israel pre-viously to observe the precepts, why then does Scripture say this day, which was at the end of the forty years' wandering in the wilderness? But Moses told Israel, 'Let the Torah always be beloved by you as though you had received it this very day from Mt. Sinai'. TANCHUMA ad loc.

HAPHTARAH

The sixth of the seven 'Haphtaroth of Consolation'

THE TRANSFORMATION OF ZION Isaiah LX The prophet addressing Zjon tells that her redemption is near and that she

will radiate the light of God's glory to all nations. Her exiled children are returning and many nations bring precious gifts by land and sea for the service of the Temple. She will receive homage from her former oppressors and be transformed into a city of splendour and joy. Peace and righteousness will replace tyranny, God will be her everlasting light and Zi°n WM become numerous and mighty.


נצבים

Te are standing this day all of you before the Lord your God

CHAPTERS xxrx, 9-xxx INDIVIDUAL RESPONSIBILITY

Addressing the assembled multitude, Moses declared that each and every one stood before the Lord to enter into a covenant with Him - a covenant which bound not only those present but extended to future generations. Let no man think that because of God's oath to establish Israel as His people his individual iniquities would be overlooked, for he and others like him would involve the whole community in the disasters of destruction and exile. When future generations and distant nations asked the reason for this devastation, they would be told that it was due to God's judgment on a people who had deliberately broken the covenant and turned to idol worship. Nevertheless, even then, should the exiles show true repentance, God would have com-passion upon them and restore them to their land. Their persecu-tors would be punished and the people would once again enjoy the blessings of obedience.

I t should not be too difficult to return to God, for the com-mandments were not beyond man's capacity or reach, but within his understanding and will. They had the choice between life and prosperity on the one hand, and death and misfortune on the other. Let them choose life by loving the Lord, hearkening to His voice and cleaving to Him, so that they might dwell in the land promised to their ancestors.

DEUTERONOMY !49

RABBINIC TEACHINGS

Vf (the Torah) is not in heaven . . . neither is it beyond the sea (Deu-teronomy xxx, 11, 12). Raba explained: I t is not to be found in the person who uses his knowledge of it for self-aggrandisement as ,high as the heavens' nor in the person who boasts that his knowledge of it is as expansive as the sea. ERUVIN 55a

A man should not say, T will study the Scriptures that people may call me wise; I will study the Mishnah that people may call me Rabbi; I will teach so that I can become an Elder and sit in the Assembly (as one of the heads of the Yeshivah)'. But study out of love, and honour will eventually come. NEDARIM 62a

R. Zadok said: Make not of the Torah a crown wherewith to aggrandise yourself, nor a spade wherewith to dig. So also Hillel used to say: He who makes worldly use of the crown of the Torah shall waste away. AVOTH IV, 7

HAPHTARAH

The last of the seven ,Haphtaroth of Consolation'

ZION'S RESTORATION Isaiah LXI, 19-Lxm, 9 Zion rejoices because God has clothed her, as it were, in garments of

deliverance and victory. Isaiah declares that he will continue his efforts on her behalf until she is vindicated in the eyes of the nations and receives their acclaim; he entreats the celestial watchmen on Jerusalem's walls to remind God constantly of Z*°n untH He restores it. Messengers are told to pass through the cities heralding the return of a holy people who will be much sought after.

In bold language Isaiah pictures God wearing blood-stained garments returning from single-handed combat with Edom - Israel's bitter enemy -symbolizing that He Himself will take vengeance on the foe. The prophecy ends with a prayer of thanksgiving to God who, showing love and pity, will redeem Israel.


יילדAnd Moses went and spoke these words unto all Israel

CHAPTER XXXI APPOINTMENT OF JOSHUA

Moses was 120 years old when he announced that his leadership was drawing to its close. Joshua, he declared, had been chosen by God as his successor to take command and lead the Israelites to victory. In the presence of the whole assembly Moses urged Joshua to be strong and of good courage and to place his trust in God.

PUBLIC READING OF THE LAW Moses then committed the Law to writing, delivered it to the

priests and elders (the religious and lay leaders) and charged them to have it read publicly on the Feast of Tabernacles, at the end of each Sabbadcal year, to the Israelites assembled at the Central Sanctuary. In this way, man, woman and child would hear, study and observe the teachings of the Torah.

The Book of the Law, written by Moses, was placed by the Levites beside the Ark to bear witness against Israel should they ever deviate from its teachings.

ISRAEL'S FUTURE God disclosed the future course of Israel's history to Moses.

After his death the people would worship idols and arouse God's anger against them; they would be conquered by other nations and experience great pain and suffering. Moses was told to com-pose a song and teach it to the people until they knew it by heart; in time to come, when the threatened punishment came, this song would bear witness that they had been forewarned by God of the consequences of their iniquity.

DEUTERONOMY 151

RABBINIC TEACHINGS

Rabbah said: Even i f a man has been left a Sepher Torah by his parents, it is his religious duty to write one for himself as it is said (Deuteronomy xxxi, 19) Now therefore unite this song (i.e. the Torah which includes this song) for yourselves. SANHEDRIN 21b

R. Akiba said: Whence do we know that a man must teach his pupil thoroughly until he has absorbed the lesson, because it is said (Deuteronomy xxxi, 19) and teach thou it .. . put it in their mouths. ERUVIN 54b

R. Joshua ben Korchah said: Whoever learns the Torah but fails to revise it is like one who sows but does not reap.

SANHEDRIN 99a

HAPHTARAH (Shabbat Shuvah)

(read on the Sabbath between Rosh Hashanah and Yom Kippur)

A GALL TO REPENTANCE Hosea xiv, 2-10; Micah vn, 18-20; Joel n, 15-27

Hosea pleads with Israel to return to God in a spirit of genuine repentance and to abandon the alliances with untrustworthy Assyria and Egypt. Past iniquities would then be forgiven and the people blessed with prosperity -Israel will realize the futility of idol worship and turn to the Lord. Micah too emphasizes God's readiness to pardon transgression and show com-passion.

Joel calls for a solemn fast at a sacred assembly where the priests will tearfully plead for mercy so that the heathens should not tauntingly ask, ' Where is their GotF ? Moved with compassion on His people, God will answer their prayer by the promise of future prosperity and by driving the invaders from the land. No more need the children of £ton fear or be ashamed for the One God will be in their midst.

L


האזינו

Give ear, ye heavens, and I will speak

CHAPTER xxxn SONG OF MOSES

Invoking heaven and earth as eternal witnesses of his warnings, Moses began by contrasting God's faithfulness and justice with Israel's perversity and ingratitude to their Father in Heaven. Let the people but inquire of the older generation and they would be told how God had chosen Israel from among the nations and cared for them in the wilderness as an eagle over its young; they enjoyed luxurious food in abundance in the land God had given them but in return they forsook Him and worshipped idols. Such provocation would be punished by the onslaught of a barbarous enemy and the horrors of famine, fear, plague and war. Israel would have been utterly annihilated had not the enemy foolishly ascribed their victories to themselves and not to God - even the heathens must admit that their idols are not as mighty as the Lord.

In Israel's hour of need God would show mercy and make them realize that the idols in whom they trusted could not protect them. He alone is the only true God with the power of giving and taking life, and will take vengeance on the enemy. In conclusion Moses called on all the nations to join with Israel in singing praises for their deliverance.

MOSES ASCENDS M T . NEBO After Moses had completed his song he impressed upon the

Children of Israel the need to observe the words of the Torah, for through obedience their days would be prolonged upon the land which they were about to possess. On that same day God told Moses to ascend Mount Nebo where he was to die, as Aaron had died, because they had not obeyed Him at Kadesh (see page 112) . Moses would see the land from a distance but would not enter it.

DEUTERONOMY 153

RABBINIC TEACHINGS

Give ear,ye heavens, and I will speak: and let the earth hear the words of my mouth (Deuteronomy xxxn, 1). Why did Moses call on the heaven and earth as witnesses ? Because, he argued, I am mortal and tomorrow I die, if the people of Israel wish to they can say, 'We did not receive the Torah' and who will be there to deny them? Therefore I will call on two witnesses who will endure for ever. SIPHRE

If heaven above can be measured and the foundations of the earth searched out beneath, then I will also cast off all the seed of Israel (Jeremiah xxxi, 37). Because the heaven and the earth will endure for ever and likewise Israel will endure for ever, Moses set them up as witnesses to Israel's observance of the Torah and its precepts. But if, Heaven forbid, the Israelites reject the Torah the hand of the witnesses will be the first against them as it is written (Deuteronomy xi, 17) and He shut up the heaven so that there shall be no rain, and the ground shall not yield her fruit. TANCHUMA, Deuteronomy xxxn, 1

HAPHTARAH

(read on the Sabbath between Yom Kippur and Succoth)

SONG OF DAVID I I Samuel xxn King David sings a hymn of thanksgiving and in picturesque language

describes how God thundered forth from heaven to deliver him from Ms enemies. The psalmist declares this to be the recompense for his adherence to the Divine statutes, since God rewards the righteous and punishes the wicked and it is He who gave him victory — as a result his authority was established and acknowledged by other nations. In conclusion David sings praises to his Saviour who 'shows mercy to His anointed, to David and to his seed, for evermore'.

Compare the song of Moses stressing reliance in God who delivered Israel and will take vengeance on its foes.

!54 FROM SABBATH TO SABBATH

וזאת הברכהAnd this is the blessing wherewith Moses the man of God blessed the

Children of Israel before his death

CHAPTERS xxxm-xxxiv (read on Simchat Torah)

MOSES' BLESSING Before his death Moses pronounced a blessing on Israel. In

poetical language he described the revelation of God to His people at Sinai when He gave them the Law. Then, invoking blessings upon each of the tribes in turn, Moses predicted their future happiness and prosperity, and concluded with praise of God who protected the people, providing them with security and material comfort.

DEATH OF MOSES The life of the great leader was nearing its end. Moses went up

from the plains of Moab to Mount Nebo, the summit of Pisgah. Alone with God he was shown all the land of Gilead unto Dan, all Naphtali and the land of Ephraim and Manasseh, all the territory of Judah unto the Mediterranean Sea and the Negev, and the plain of the valley of Jericho. So Moses, the servant of the Lord, died in the land of Moab and was buried in the valley 'but no man knows of his sepulchre unto this day'. Though he was 120 years old when he died, 'his eye was not dim, nor his natural force abated'. The people mourned the loss of their leader for thirty days and then turned towards Joshua, his successor. 'And there has not arisen a prophet since in Israel like unto Moses, whom the Lord knew face to face'.

DEUTERONOMY 155

RABBINIC TEACHINGS

R. Simlai gave the following exposition: The Torah commences with an act of benevolence and concludes with an act of benevol-ence. At its commencement it is written (Genesis m, 21) And the Lord God made for Adam and for his wife coats of skin and clothed them; and at its conclusion it is written (Deuteronomy xxxrv, 6) And He buried him (Moses) in the valley. SOTAH 14a

HAPHTARAH

JOSHUA SUCCEEDS MOSES Joshua 1 After Moses' death Joshua, his successor, receives an inspired message

from God to carry out courageously and fearlessly the mission of crossing the Jordan and conquering Canaan; adherence to the laws of the Torah, which was to be his constant companion, would ensure success. Joshua orders his officers to make the necessary preparations and reminds the two and-a-half tribes of their promise to assist the others in conquering the land (see page 122) ; they immediately reaffirm their undertaking.

A P P E N D I X A

HAPHTAROTH ON SPECIAL SABBATHS

1. Shabbat Rosh Chodesh, Isaiah L X V I - read on the Sabbath which coincides with Rosh Chodesh. No Temple, says the prophet, can contain the Divine Presence which fills the universe. God looks for humility and sincerity in man, and will severely punish the hypocrite who brings sacrifices yet, outside the Sanctuary, indulges in loathsome idolatrous rites. The faithful will be rewarded with peace and joy and the exiles brought back to Jerusalem by the nations as a tribute to God's Sovereignty. From one new moon to another andfrom one Sabbath to another all mankind will come to worship the Lord.

The additional reading of the Law is taken from Numbers xxvm, 9-15, dealing with the sacrifices offered on the Sabbath and the New Moon.

a. Machar Chodesh, 1 Samuel xx, 18-42 - read on the Sabbath which falls on the eve of Rosh Chodesh. ' Then Jonathan said to him (David): tomorrow is the new moon! Jonathan undertakes, by means of a pre-arranged plan, to keep David informed of Saul's attitude towards him. The king is enraged at David's absence from the festival meal held to celebrate the New Moon and threatens to take his life. David takes affectionate leave of Jonathan and flees to the city of Nob.

3. (a) First Shabbat Chanucah, Zechariah n, 14-rv, 7. Read also on Shabbat Behaalotecha (see page 105), this Haphtarah includes Zechariah's vision of the Menorah and his famous message 'not by might, nor by power, but by My spirit, saith the Lord of Hosts' - an appropriate choice for the festival of Chanucah which celebrates the re-dedication of the Temple and the lighting of the lamp after the Maccabean victory.

(b) Second Shabbat Chanucah, I Kings vn, 40-50. Read also on Shabbat Vayakhel (see page 69), the Haphtarah describes the vessels made for the First Temple.

On both Sabbaths the additional Readings of the Law are taken from Numbers V I I dealing with the daily gifts offered by the twelve princes at the dedication of the altar in the wilderness (see page 101) .

4. Shabbat Shekalim, I I Kings xn, 1-17 - read on the Sabbath before or on the fust of Adar. In Temple times a month's notice was given to the people to bring their contributions, due by the first of Nisan, towards the cost of public sacrifices.

Joash, king of Judah, gives instructions for the collection of the monetary offerings due from the people (such as the half-shekel, redemption of vows and free-will gifts) for repairing the breaches in the Temple.

The additional reading of the Law is taken from Exodus xxx , 11-16, in

156

HAPHTAROTH ON SPECIAL SABBATHS !57 which males over the age of twenty are commanded to contribute half-a-shekel yearly towards the upkeep of the Tabernacle.

5. Shabbat Zachor, I Samuel xv, 1-34 - read on the Sabbath before Purim. Saul carries out Samuel's instructions to exterminate the wicked Amalekites but spares the life of their king Agag (from whom Haman was descended). Samuel goes to meet Saul at Gil gal, denounces him for disobeying God's word, and executes Agag.

The additional reading of the Law is taken from Deuteronomy xxv, 17-19 recalling Amalek's unjustified attack on the people of Israel during their march through the wilderness.

6. Shabbat Barah, Ezekiel xxxvi, 16-38 - reatBon the first or second Sabbath after Puriqfla few weeks before Passover, whent&e Paschal Lamb was offered in Temple times. It could not be brought by an Israelite who was ceremonially unclean and the Haphtarah stresses the importance of physical and moral purity.

Because Israel defiled the land through idolatry, says the prophet, they were scattered among the nations who assumed that God was unable to protect His own people. To vindicate His honour He would restore them to their land, 'sprinkle clean water upon them', and implant a new heart and spirit. Cleansed of their iniquities the land will become a garden of Eden and all nations will recognize God's power.

The additional reading of the Law is taken from Numbers xix, 1-22, which deals with the sacrifice of the Red Heifer and the ceremony of purification.

7. Shabbat Hachodesh, Ezekiel X L V , 16-XLVI, 18 - read on the Sabbath before or on the first of Nisan. In the New Temple conceived by the prophet, the Prince of the nation was to be responsible for the supply of sacrifices, bought from public contributions, at the appointed seasons. Among the festival sacrifices were the offerings to be brought on the Passover.

The additional reading of the Law is taken from Exodus xn, 1-20, 'This month shall be unto you the beginning of the months'.

8. Shabbat Hagadol, Malachi m, 4-24 - read on the Sabbath before Passover. The prophet foretells the punishment of all evil-doers on the day of God's judgment and condemns the people for neglecting to pay the tithes and offerings due to the Priests and Levites. Were they to honour their obligations He would shower blessings upon them and the land would yield abundant crops. The righteous who show impatience at the apparent prosperity of the wicked will reap the reward for their integrity on Judgment Day when the unrighteous will be destroyed. The prophet calls upon the people to remember the Law of Moses and foretells the coming of Elijah before 'the great and terrible day of the Lord' when parent and child will be reconciled and turn their hearts towards God.

A P P E N D I X B

BRIEF NOTES ON THE PROPHETS

ISAIAH was born in Jerusalem and prophesied for some forty years from 740 B . C . E . in the last year of Uzziah's reign and during the reigns of Jotham, Ahaz and Hezekiah, kings of Judah. Throughout his ministry Isaiah displayed great courage in denouncing social injustice and demanding loyalty to the teachings of the Torah. He vehemently attacked the decline in moral standards, the oppression of the poor, corruption among princes and judges and hypo-critical lip-service in the Temple. Nor, when the occasion arose, did he hesitate to advise Ahaz and Hezekiah against entering into foreign alliances. Only a return to the principles of justice and righteousness, he warned, could avoid invasion and exile. Nevertheless the prophet foresaw the ultimate redemption of the Jewish people, restored through a righteous remnant - the day would come when Universal Peace would reign supreme.

The second part of the Book of Isaiah (chapters X L to LXVI) contains messages of comfort and hope directed towards the Babylonian exiles taken into captivity after the destruction of the Temple in 586 B . C . E . Some scholars therefore assume that the author is not identical with the author of the first part and refer to him as Deutero, i.e. the 'second' Isaiah. But the traditional view of the unity of authorship is upheld by many authorities who claim that it was well within the Prophet's power to foresee future events.

J E R E M I A H , the son of a priest, was born in Anathoth near Jerusalem and prophesied for over forty years from the thirteenth year of King Josiah's reign (c. 625 B.C.E. ) until after the Captivity and thus witnessed the tragic events which led to the destruction of the Temple in 586 B . C . E . He supported the religious reforms of Josiah but bitterly attacked the next king Jehoiakim who reverted to idolatry. Jeremiah accused the false prophets and priests of turning Temple worship into a mockery, and denounced the frequent acts of violence and oppression in Jerusalem; as a result his life was often in danger and time after time he was flung into prison. Even then he continued to denounce wrong-doing and his prophecies were preserved by Baruch his scribe. King Jehoiakim ,s intrigue with Egypt against Babylon led to the first captivity in 597 B . C . E . , when Jehoiachin (Jehoiakim's successor) surrendered to Nebuchadnezzar of Babylon. Nevertheless, Jeremiah did not despair of the future and sent messages of hope to the exiles, assuring them of their ultimate return. Zedekiah, whom Nebuchadnezzar had appointed in place of Jehoiachin, likewise conspired with Egypt against Babylon and Jerusalem was captured in 586 B . C . E . Jeremiah was allowed his freedom but was taken to Egypt, where he probably died.

E Z E K I E L , also of priestly stock, prophesied among the exiles in Babylon where he had been taken in 597 B . C . E . to share the captivity of king Jehoiachin. He

158

BRIEF NOTES ON THE PROPHETS 159 predicted the ultimate fall of idolatrous and sinful Judah which had shown such disloyalty and ingratitude to God. The heathen nations, too, were objects of his denunciation because of their monstrous crimes. The prophet was held in great esteem by his fellow exiles who often visited him for consultation and advice. After the destruction of Jerusalem in 586 B . C . E . Ezekiel, confident that Israel would be restored, preached messages of comfort and hope. A section of his prophecies is devoted to a detailed description of the New Temple and its Services as visualized by him.

HOSKA began to prophesy in the northern kingdom of Israel during the reign of Jeroboam I I c. 740 B . C . E . The king's death was followed by a period of assassination and revolution when monarch after monarch, within the space of one year, sought aid from Egypt and Assyria. Against this background, and using his own unhappy life as illustration, Hosea accuses Israel of infidelity to God by worshipping Baal. He predicts punishment by conquest (Samaria was captured by the Assyrians in 721 B.C.E. ) but eloquendy pleads with Israel to return to God in a spirit of genuine repentance which would secure His love and mercy.

J O E L probably prophesied in the early days of the Kingdom of Judah, but some scholars place him much later with Haggai and Zechariah, the prophets of the Return. The prophet foretells the destruction of Judah by a plague of locusts to be followed by even greater punishment on the Day of the Lord. He calls on the people to proclaim a fast and with repentant heart to appeal for God's forgiveness, which will then be forthcoming.

AMOS was a native of Tekoa, a village near Bethlehem, where he was a herdsman and dresser of sycamore trees. He was called by God to denounce social injustice in the Northern Kingdom during the time of Jeroboam I I (c. 760 B.C.E. ) when the country enjoyed great power and prosperity. Amos appeared at the sanctuary in Bethel and bitterly condemned the exploitation of the poor by the idle rich, idolatrous worship and immoral conduct. As God's chosen people, he proclaimed, their punishment would be more severe than that meted out to other nations. The only way to avoid disaster was a complete change of heart and a return to a righteous life.

OBADIAH, whose prophecies are contained in a single chapter, predicts the destruction of Edom for cruelly delivering the fugitives from Judah to the enemy - evidently referring to Nebuchadnezzar's invasion in 586 B . C . E .

M I C A H , a younger contemporary of Isaiah, prophesied about the years 735-705 B . C . E . and condemned the corruption and tyranny of the nobles, judges and false prophets in the kingdom of Judah. He graphically portrays the Messianic era when universal peace will be established and defines true religion as 'acting justly, loving mercy, and walking humbly with God'.


Z E C H A R I A H , a contemporary of the prophet Haggai, commenced his work among the people in 520 B . C . E . The foundation stone of the second Temple had been laid in 537 B . C . E . , but the work of building had been hampered by the hostility of the Samaritans. Through a series of visions Zechariah encourages the people and their leaders, Joshua the High Priest and Zerubbabel, to complete their task. He paints a glowing picture of future prosperity and deliverance from the heathen when Jerusalem will become the centre of worship of the One God.

M A L A C H I , the last of the twelve Minor Prophets, prophesied about the middle of the fifth century B . C . E . The Second Temple had been completed in 516 B . C . E . but the people neglected their religious duties and blemished sacrifices were offered by the priests; in addition, divorce and intermarriage were prevalent. The prophet foretells the punishment of the wicked on Judgment Day and concludes with an appeal to Israel to obey the teachings of the Torah.

A P P E N D I X C

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(a) The Wanderings of the Patriarchs - Abraham

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(b) The Wanderings of the Patriarchs - Jacob

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M T , S I N A I

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I N D E X

Aaron, 37 ff. and freq.; before Pharaoh, 38; appointed High Priest, 62; consecration of, 75; speaks slightingly of Moses, 104; vindication of, n o ; death of, 113

Abel, 4 Abihu, 56, 62, 77 Abimelech, king of Gerar, 12, 17 Abraham, g ff. Adam, 3 f. Akedah, the, 13 Altar of burnt-offering, 60 Altar of incense, 63 Amalekites, 48, 107, 143 Ark of the Sanctuary, 59 Atonement, Day of, 58, 84, 91

Babel, tower of, 7 Balaam, 115, 121 Balak, 115 Benjamin, 29 ff. Bezalel, 65, 68 Breastplate of Judgment, 62

Cain, 4 Caleb, 106 Camp, arrangement of, 97 f. Census, first, 97; second, 118 Central Sanctuary, 135, 145 Cities of Refuge, 53, 124, 130, 139 Covenant, Book of the, 51, 56 Creation, the, 3

Dietary Laws, 78, 136 Dinah, 23

Ebal, Mt., 135, 145 Edom, 23, 24, 112 Eldad and Medad, 104 Eleazar, 62, 77, 98, no , 112, 118,

119, 124 Ephod, the, 62 Ephod, robe of the, 62 Ephraim, 29, 34 Esau, 17 ff.

Eve, 4 Exodus, the, 45

Festivals, the three pilgrim, 56, 90, 136

Firstborn, dedication of, 45, 56, 145 First-fruits, 55, 145 Flood, the, 6

Gerizim, Mt., 135, 145 Golden Calf, the, 65

Hagar, 10, 13 Haphtarah, origin of, 2 Haran, city of, 7, 15, 18, 20 Hebron, city of, 9, 15, 24 Holy Days, the, 90 Holy of Holies, 58 Holy Place, 58 Hor, Mt., 113 Horeb. Mt., 37, 38 Hur, 48, 56

Isaac, 13 ff. Ishmael, 10, 13 Ithamar, 62, 70, 77

Jabbok, ford of, 23 Jacob, 17 ff. Jethro, 37, 50, 103 Joseph, 26 ff. Joshua, 48, 56, 66, 104,106, 119, 124,

Jubilee, year of, 93 Judah, 26, 30 ff.

Kadesh, 106, 112 Korah, rebellion of, 109

Laban, 15, 20 f. Laver, the brazen, 65 Leah, 20 Leprosy, 80 ff. Levites and their duties, 98 f., 138 Levitical cities, 93, 124 Lot, 9 ff.

165


Machpelah, cave of, 15, 34 Manasseh, 29, 34 Manna, 48 Melchizedek, 10 Menorah, the, 60 Midianites, 26, 37, 115, 121 Miriam, 37, 47, 104 f, 112 Mitre, the, 63 Moabites, 12, 115 Moses, 37 and freq.; call of, 37;

before Pharaoh, 38 ff.; on Mt. Sinai, 51 ff.; commanded to erect Sanctuary, 58 ff.; consecrates Priests, 75; strikes rock, 112; appoints Joshua as successor, 119; three discourses of, 127 ff.; death of, 154

Nadab, 56, 62, 77 Nazarite, die, 101 Noah, 6 f.

Oholiab, 65, 68 Ordeal of Jealousy, 100 Passover, feast of, 44 f. Passover, the second, 103 Pharaoh, 29 ff., 36 ff. Phinehas, 116 f. Potiphar, 26 f. Priestly Blessing, the, 101 Priesdy Dues, no , 138 Priesdy Garments, 62 f. Priests, consecration of, 63, 75 f. Priests, duties of, 75 ff., 90

Quails, 48, 104

Rachel, 20, 21, 24

Reading of the Law, origin of, 1 Rebekah, 15 ff. Red Heifer, the, 112 Red Sea, crossing of, 47 Rephidim, 48, 50 Reuben, 26, 30

Sabbath, the, 3, 51, 56, 68, 88,90, 107 Sabbatical Year, 56, 93, 136 Sacrifices, the five principal, 72 f. Sanctuary, the, 58 ff. and freq.;

contributions towards upkeep of, 68; cost of, 70

Sarah, 9 ff. Serpent, brazen, 113 Shechem, city of, 9, 23 Showbread, table of, 59, 91 Simeon, 23, 30 Sinai, Mt., 50 ff. and freq. Slaves, treatment of, 53, 93 Sodom and Gomorrah, 9, 10, 12

Tabernacle, the, 58 ff. and freq. Tables of Stone, the two, 56, 66 Tamar, 27 Ten Commandments, the, 50, 130 Ten Plagues, the, 41 ff. Terah, 7 Tithes, 96, no , 136, 145 Twelve Spies, the, 106 Two and-a-half Tribes, 122

U r of the Chaldecs, 7 Urim and Tkummim, 62, 119

Zelophehad, daughters of, 118, 125 Zipporah, 37, 38, 50

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