Scroll to Scroll: DOUBLE PORTION:

#42: Matot (The Tribes) and #43 Masei (The Journeys)

PART 1: THE LAST AND CURRENT TORAH PORTIONS

ANSWERS TO LAST WEEKS STUDY QUESTIONS (Pinchus):
1) Something happens to Phinehas in this portion that only happens to one other person.
What is it and who is the other person?
LACHEN EMOR HINENI NOFEN LO ET BRITI SHALOM (25:12) = Therefore,
tell him that I have given him My covenant of peace. This seems to be a very special
kind of covenant, above and beyond that given the rest of Israel or even Phineas
brother priests. But it does apparently extend to Phineas direct descendants (Malachi
2:1-5). The kingly tribe of Judah will also have a covenant of peace once David is
enthroned (Ezekiel 34:24-25; 37:25-26).
2) What is one hidden message in Numbers 25:14-15?
Based on the meanings of the names we have:
ZIMRI (wild sheep), SALU (weighed), SHIMEONI (hearing), COZBI (deceit),
TZUR (rock), MIDIAN (strife). Hidden message: The wild sheep were
weighed/judged (and found to be) hearing deceit (at the) Rock of Strife. To weigh
can mean to judgesee Daniel 5:27.
3) There is a ritual listed here that still goes on in Rabbinic Judaism today, even without
a Temple or a priesthood. What is that ritual? (Do not include observance of Shabbat
or the Moedim in your answer please.)
VAYOMER YAHWEH EL-MOSHE KACH LECHA ET-YEHOSHUA BIN NUN
ISH ASHER RUACH BO VESAMACHTA ET-YADECH ALAV (27:18) = And
Yahweh said to Moshe, Take to yourself Joshua the son of Nun, a man of spirit, and
lay your hands upon him. The term SMACHTA is where we get SMEKHA or
ordination. This is the term used by Jews today to describe a man becoming a
rabbi.
4) There is another ritual listed here that leads to one of Yshuas most important
teachings. What is that ritual and what is the only time of year it could happen so that
Yshua could comment on it at that time?
USIR CHATAT ECHAD MILEVAD OLAT TAMID MINCHATAH
USACHEYHA (29:31) = all this in addition to the regular burnt offering, its grain
offering and its libations. The fact that libations or drink offerings is plural is

important. This is alluding to the water offering that is unique to Shemini Etzeret, the
last day of Sukkot. It was at this moment, in Yochanan 7:37-38, that Yshua said, If
anyone is thirsty, let him come to me and drink. He who believes in me, as the
Scriptures have said, from his innermost being will flow rivers of living water.
5) There is a procedure from Sukkot that relates directly to a historical event that
happened at another Great Feast. What is the procedure and which Great Feast does
it happen at?
29:12-35: Total amount of bulls offered over Sukkot by day: 13 + 12 + 11 + 10 + 9 +
8 + 7 = 70, one for each of the nations that the Torah was given to or the total amount
of nations in the world as counted by Genesis. See Sukkah 55b. It is the former
definition, the Torah being given to 70 nations that relates squarely not just to Sukkot
but also to Shavuot, the day when the Torah was given at Sinai. It is also interesting
to note that the rabbis have apparently excluded the last and 71st bull that is given on
the 8th day from this teaching. I believe though they have this fundamentally correct
and the lone bull on the 8th day simply represents Israel.
AND NOW FOR THIS WEEKS PORTION
1) Meaning of this weeks Torah portion and summary of contents:
Matot means the tribes, but also has very interesting secondary meanings of staff,
scepter, rod, branch, all of which seem relevant here. The portion opens with a
discussion on the need to fulfill valid oaths to Abba YHWH to the letter-valid meaning
that the oath is not contradictory to Abba YHWHs laws or pronouncements. Various
examples and applications of this principle follow.
Then it is time to actually go to war against Midian. It is interesting that the previous
portion had Israel get ready for this mentally, by totally changing their attitude and then
Abba YHWH says, Now is the time. Midian is crushed and defeated completely.
Then in chapter 32 the sons of Gad and Reuben ask to take land other than Canaan for
their inheritance. Both Moshe and Abba YHWH rebuke this horrible idea, Shall your
brothers go to war while you remain here? Abba YHWH again confirms His judgment
that none of those who came out of Israel 20 years and older will see the Promised Land
except to Joshua and Caleb. Eventually though Moshe relents and says Gad and Reuben
can have their request granted if they perform honorably and effectively in the upcoming
war. The agreement is sealed and their request is granted.
Masei means the journeys, and the entire 33rd chapter is devoted to the list of the 42
places the Israelites stopped at along the way to Canaan. The rest of the portion
concerns detailed rules about what the lands borders will be, which tribe gets what and
general rules on inheritance. There is a sequel at the end of the portion where the
daughters of Zelophehad are told they must marry within their tribe to inherit. If they
marry outside they do not get their inheritance.

Vayedaber Moshe el-rashey hamatot livney Yisra'el lemor zeh hadavar

asher tsivah Yahweh.
Ish ki-yidor neder l'Yahweh o-hishava shvu'ah lesor isar al-nafsho lo
yachel dvaro kechol-hayotse mipiv ya'aseh.
Ve'ishah ki-tidor neder l'Yahweh ve'asrah isar beveyt aviha bin'ureyha.
2) Read Parsha (English-Numbers 30:1-32:42). This week we will read the entire
portion.
3) Play by Play commentary where appropriate.

4) Point out key Hebrew words/terms. Color Commentary:

VAYEDABER MOSHE EL-RASHEY HA-MATOT LIVNEY YISRAEL (30:2) =
Moshe spoke to the heads of the tribes of the sons of Israel. Rashi notes that while Moshe
is speaking to the tribal heads the message was for the entire nation of Israel. He believes
Moshe did this to give them the honor of being taught by him directly. I would only add
that the intent also would appear to possibly be an implementation of Jethros advice to
Moshe in Exodus 18 to raise up judges to hear all minor cases and defer to Moshe only
the most onerous of cases so that the shared load wont wear anyone out. For more
information on Rashis take, please see The Sapirstein Edition, the Torah with Rashis
Commentary, Translated, Annotated and Elucidated, (Volume 4, Bamidbar), p. 370.
VE ISHABINNEURAYA (30:3) = and the womanwhile still in her youth or still a
girl. She is old enough be called technically ISHA but is not the same as a woman who
has completed adolescence. According to some sources, this would put her at about 12
years old. Before this age, her father may annul any vow she makes. After this age, her
father cannot and what she says stands, unless she gets married, in which case her
husband can annul her vows (30:11-12). This raises the possibility that a single young
maiden who is barely a teenager could make some bad judgments after her fathers power
over her is done but before she marries. However, I am not altogether certain personally
that NEURAYA applies specifically that young, at least not in all cases. Rashi however
puts NEURAYA as even younger than the other authorities, 11 years old and a day which
is to say 11 completed years plus 1 day into her 12th year. For more information, please
see The Sapirstein Edition, the Torah with Rashis Commentary, Translated, Annotated
and Elucidated, (Volume 4, Bamidbar) p. 372-373.
SHEMA = hears (30:5). Rabbis debate whether the vow of the woman is heard directly
by her father and he doesnt countermand it, making it valid, or if the father heard of it
from another party. However, other Torah regulations such as not gossiping or not
bearing false witness would appear to imply the father would and should investigate the
matter by asking his daughter to explain the alleged vow directly. Otherwise, for a vow
heard that she doesnt admit tounless it was a very public utterance confirmed by
manit would seem to create problems in due process.
HEYNI (30:6) = obstructs, restrains and can also mean to break or annul her vows.
Translated in the Septuagint Greek as countermands.
HATARAH (courts annulment) is different from HAPARAH (father or husbands
revocation of oath. (30:4-17) Stone Tanakh explains on p. 903:
As mentioned in the notes to verse 2, vows and oaths can be annulled by one expert
acting alone or by a court of three. There is a basic difference between this process and
the right of a father and husband to revoke. A court can rule that vow was made in error
or ignorance, because if the vower had known all the facts or ramifications, he would not
have vowed or sworn. For example, the court may ask, Had you known that the vow
would have caused untold anguish and embarrassment to your parents, would you have

made the vow? If the answer is no, the court may rule that the vow was made in error
and therefore NEVER had validity. This annulment is retroactive, so that even if there
had been a prior violation, it is as if the violation never occurred. The authority of a
father or a husband is NOT retroactive. The vow DID exist, but they have the right to
revoke it for the future.
VEIM BE-YOM SHMOA ISHAH YANI OTAH VE-HEFER ET-NIDRAH ASHER
ALEYHA VEET MIVTA SFATEYHA ASHER ASRAH AL-NAFSHAH VEYAHWEH HISLACH-LAH (30:9) = However, if the men in her life (father and
husband) obstruct her on the day they hear about it they can annul her vows and selfimposed obligations and Yahweh will forgive her. It seems that both Rashi and some of
the other authorities may be going against the pshat of the text in the sense that the verse
above implies the woman in under her fathers authority as long as she lives in his house,
which means possibly she is quite a bit older than 12. This instruction seems to be
addressing the situation of a young woman who, though betrothed, has not been taken by
her husband for full marriage to be with him in his house. In which case, the father and
husband have overlapping claims. This interpretation makes sense to me because the text
is indicating both men in her life are annulling the vow at the same time, which further
implies both were needed to do that to purge any doubt about the vow being made
invalid. Other authorities think that in such a case, the husband could revoke the vow
even if the father does not, but personally I do not believe this to be the case. This idea is
further confirmed with 30:11 which switches gears in the discussion, shifting to when the
woman has made a vow after being put into her husbands house.
MI YOM HA YOM (30:15) = Literally, from day to day but really meaning a 24 hour
period from one sunset to another, the 24 hour Hebrew day. That is how long the
husband has to annul the wifes vow. However, if the woman makes a vow in the late
afternoon and the husband has NOT heard about it prior to sunset, this would at a
minimum provoke an inquiry by the elders, and the likely outcome would probably be to
give the husband a full Hebrew day from when he heard the vow, i.e. not declaring the
vow valid the moment the sun went down but providing a reasonable moment of time for
the matter to be decided, but of course a lot of that is dependent on the nature, severity
and seriousness of the vow given by the wife.
NEKOM NKMAT BENEY YISRAEL ME-ET HA-MIDYANIM ACHAR TEASEF
EL-AMEYCHA (31:2) = Take vengeance for the sons of Israel against the Midianites
and after you will be gathered to your people. Abba YHWH is telling Moshe he will die
shortly after this campaign for this is the meaning of the oft-heard idiom to be gathered
to your people. Technically the word ASEF means be added but gathered makes
more sense in English.
BYADO (in charge-31:6) literally means that were in his hand.
UCHLEY HA KODESH (31:6) = Set-apart objects, would include the Ark of the
Covenant containing the broken tablets of the Ten Commandments. Phineas also seems
to have taken with him the high priests Urim and Thumim to get the benefit of its advice

while in battle. (Stone Tanakh, p. 905). According to www.bibleort.org: The ark (Sifri;
Sotah 43b; Rashi). See note on Numbers 10:33. Others say that it was the priestly
forehead plate (tzitz) mentioned in Exodus 28:36 (Rashi; Midrash Aggadah), or the Urim
and Thumim (Exodus 28:30; Targum Yonathan). Or, 'the sacred vessels which were the
trumpets' (Ralbag).
VEET BILAM BEN BEOR HARGU BECHAREV (31:8) = and Balaam the son of
Beor they put to the sword. Balaam (devourer) is devoured (killed) in 31:8. He is also the
son of BEOR, and BEOR means destroyer. So the devourer, the son of the destroyer,
is devoured/destroyed. Targum Jonathan and Rashi both believe Balaam was on his way
to collect his fee because he believed his last oracle led to the plague that killed 24,000
Israelites. However, Israel caught up with him and killed him. This event is also
mentionedbut in retrospectin Joshua 13:22, which is recapping the events in
Numbers and Deuteronomy.
CHAMESHET MALCHEY MIDYAN (31:8) = Five kings of Midian. These are
descendants of Abraham through his wife Keturah. They had five sons, each who
founded a Midianite country named after them: Epha, Epher, Chanok (Enoch, not the
same guy in Genesis 5!), Abidah and Eldah. See Genesis 25:4 and Joshua 13:21.
SAR HA ELEPHIM (31:14) = commanders of thousands, or a GENERAL. SAR
HAMAOT (31:14 = commanders of hundreds, or CAPTAINS.
VEATEM CHANU MICHUTS LA-MACHANEH SHIVAT YAMIM KOL HOREG
NEFESH VE-CHOL NOGEA BECHALAL TITCHATEHU BA-YOM HA-SHLISHI
U-VA-YOM HA-SHVII ATEM USHIVICHEM (31:19) = You must now remain
outside the camp for seven days. Whoever killed a person or touched a corpse must
purify himself on the third and seventh days and this applies also to your captives. Rashi
contends that Gentiles do not become unclean as apparently the same purity laws do not
apply to them (I disagree BTW). Ralbag and others add that once the Gentiles were made
into slaves they ironically enjoyed a higher status closer to that of native Israelites which
means upon captivity the purity laws were required.
BEMAY NIDDAH (31:23) = sprinkling of purifying water. This is a kind of mikveh for
inanimate objects. Same sense in the phrase BAESH TAAVIRU MAYIM (you shall
pass through the water), which is understood to mean you shall immerse in a mikveh
by Rabbinic law as bible.ort.org explains:
(Targum Yonathan; Rashi). From here, the law is derived that metal vessels procured
from a gentile must be immersed before they can be used (Avodah Zarah 75b). This is
like a 'conversion' process, very much like the immersion of a proselyte (Yerushalmi,
Avodah Zarah 5:15). Some say that this teaches that cooking vessels that are used
with water need merely be purged, and not burnt out, and hence translate the verse,
'must be brought through [boiling] water' (Sifri; Ramban).
However, it is this FENCE that Yshua railed against in Mark:

And the Pharisees and scribes who came from Urishlim gathered around him. 2. And
they saw some of his disciples who were eating bread while their hands were not
washed, and they complained. 3. For all the Yehudeans and the Pharisees, if they do
not carefully wash their hands, they do not eat, because they hold to the traditions of
the elders. 4. And goods from the marketplace, unless they are washed, they would
not eat. And there are many other traditions that they have received to keep washings
of cups and of pots and of brass vessels and of beds.
5. The scribes and the Pharisees asked him. Why dont your disciples walk
according to the traditions of the elders? But while they eat bread their hands are not
washed! 6. And he said to them, Yeshayahu the prophet did well prophesy about
you hypocrites! As it is written that, This people honor me with their lips. But their
hearts are very distant from me. 7. And vainly they fear me while they are teaching
the doctrines of the commandments of the sons of men.. For you have left the
Commandment of Elohim, and you have embraced the tradition of the sons of men:
the washing of cups and of pots and many others that are like these. 9. He said to
them, You well rejected the Commandment of Elohim that you might establish your
tradition. (Mark 7:1-9-AENT)
On the other hand, Paul may have used this scripture as a springboard into a wider
halachic point:
And if any one builds on this foundation, either gold, or silver, or precious
stones, or wood, or hay, or stubble; The work of each will be exposed to view
for the day will expose it because it is to be tested by fire; and the fire will
disclose the work of each, of what sort it is. And that builder whose work will
endure, will receive his reward. (1 Corinthians 3:12-14 AENT)
So perhaps Paul went from reading about pots from Gentiles passing through water to be
purified to them aspiring to be metal rather than wood and passing through fire to be
purified.
VECHATSITA ET-MALQOACH BEYN TOSFEY HAMILCHAMAH HAYOTSIIM
LATZAVA UVEYN KOL HA-EDAH (31:27) = and divide the plunder equally, giving
half to the warriors who went out to battle and the other half to the community. This was
the Torah precedent for a similar but later practice that divided the booty equally between
the warriors who went to battle and those who had to stand guard, so that no one group
would be jealous of the riches of the other and want to abandon their posts. See 1 Samuel
30:24.
IM MATSANU CHEN BEEY-NEYCHA (32:5) = literally, if we have found favor in
your eyes but actually means, if you will please grant us a favor.
KADESH BARNEA (32:8) = Set-Apart place of desert wanderingappropriate in
both the previous references and this one. BARNEA is actually son of wandering

literally, perhaps suggesting the first wanderer Cain and how his disobedience forced him
to the lad of NOD (Wandering). I am currently against the majority of scholars that puts
Kadesh at a place called Ain ha-Qudeirat, but instead agree with Josephus on this point:
82

Now when this purification, which their leader made upon the mourning for his
sister, as it has been now described, was over, he caused the host to move and to
march through the wilderness and through Arabia; and when he came to a place
which the Arabians esteem their metropolis, which was formerly called Arce, but
has now the name of Petra, 83 at this place, which was surrounded with high
mountains, Aaron went up one of them in the sight of the whole host, Moses
having before told him that he was to die, for this place was opposite them.
He put off his pontifical garments, and delivered them to Eleazar his son, to
whom the high priesthood belonged, because he was the older brother; and
died while the multitude looked upon him.
84

He died in the same year wherein he lost his sister, having lived in all a
hundred twenty and three years. He died on the first day of that lunar month
which is called by the Athenians Hekatombaion, by the Macedonians Loos, but by
the Hebrews Ab. (Antiquities, 4:82-84)
VAYA ALU AD-NACHAL ESHKOL VAIRU ET-HA-ERETZ (32:9) = they went as far
as the Cluster Valley to see the land. This was where the grapes were found by the spies
and brought back. It is also the limit of their excursion into Canaan, for once they saw the
fortifications and great size of their enemies they lost heart and turned tail and ran away
in fear. Now here we are 38 years later and the same land sickness has infected these
tribes of Reuben and Gad that want to settle on the east side of the Jordan, so Moshe
points out rightly this is the same cowardice that got them punished in the first place
almost 40 years earlier which is why he demands these men go to war first and settle
down later.
IM-YIRU HAANASHIM HAOLIM MI-MITTZRAYIM MIBEN ESRSIM SHANAH
VAMALAH ET-HAADAMAH ASHER NISHBATI LE-AVRAHAM ULEYITTZKHAKH ULE-YAAKOV KI LO MILU ACHAREY YAHWEH (32:11) =
None of the men over twenty years old who left Egypt will see the land that I swore to
Abraham, Isaac and Jacob, since they did not follow Me with all their hearts.
This pronouncement is different from other ones that seemed to suggest it was Moshes
fault along with possibly just the spies who gave a false report in Numbers 13 and 14.
Here however, what we see is a more general and broad indictment against all of Israel
for a corporate lack of faith and obedience. It seems that Abba YHWH kept a running
total of all of Israels sins and backbiting and when it had reached a certain limit He
brought them down low, but to suggest that just the last provocation to the punishment
was the only reason for said punishment would appear to be a simplistic view.
CALEBKENZITE (32:12).See Joshua 14:6,14; also note on 13:6. He was called a
Kenizite because he was the stepson of Kenaz, that is, the son of Kenaz's wife (Rashi

here and Sotah 11b, end). He was thus the step-brother of Othniel; cf. Joshua 15:17,
Judges 1:13, 1 Chronicles 4:13. Also see Genesis 15:19, 36:11. The Septuagint translates
Kenizi as 'the one set apart,' or 'the independent one.' On the basis of Semitic roots,
Kenizi denotes a hunter or lone warrior.
VIHEYETEM NEKIIM ME-YAHWEH UMI-YISRAEL (32:22) = and you will be free
from any obligation from Yahweh and from Israel. However, the word naqi has a double
meaning of innocent which may suggest that Moshe views their request as evil at the
moment and has offered to them the only way to make it kosher. In other words to say
you WILL be innocent is a nice way of also saying now you are guilty but you have a
chance to make it right.
VELACHATSI SHEVET MANASHEH (32:33) = and the half tribe of Manasseh. There
is an interesting debate in the Rabbinic literature about this request. Some authorities say
that although Gad and Reuben made the original request for the territory on the eastern
side of the Jordan, they did not have enough population between them to properly occupy
the land. As a result, they invited Manasseh to join them to combine into an appropriate
number, since it was very clear to them that territory would be delegated based on tribal
size. However, not all of Manasseh joined but instead elected to take territories given to
them per Joshua 17:2. Others, including Josephus, believe that Manasseh was simply
involved in the original request. However in this instance, I think the Rabbinic
explanation is better.
VEET NEVO VEET BAAL MEON MUSABOT SHEM (32:38) = and Nebo and Baal
Meon, these names have been changed. The question though is who changed the names,
from what were the changed and why were they changed? The Rabbis are split between
the opinions that it was either Sihon who changed the names when he took the territory
from Moab or if the Israelites changed the names when they took it from Sihon. I am
inclined to the latter explanation as expounded on by Rashi, even if their choice of Baal
Meon smacks of the residual pagan influence the Israelites obviously still had at that
point. Putting the change on Sihon seems to be an effort to deflect charges of said pagan
influences away from Israel, but the fact that they were just willing to lay with Midianite
and Moabite women to join with their gods kind of disproves the assertion.
DOFKA (33:12) and ALUSH (33:13) are both places that are not mentioned in Exodus
although it was along that original route. Some Rabbis think that Dofka is another name
for Sereabit el Kadim. Alush is believed by other Rabbis to be the exact place the manna
began falling. However, I disagree since for me Serabit el-Khadim is the immediate
areawithin three milesof Mount Sinai itself.
CHATZEROTH (33:17) = courtyard. This is believed to be the exact place where
Miriam was stricken with leprosy. Other authorities believe this is also the place of the
Korah rebellion.
KIRVOTH HA TAAVAH (graves of craving33:16) because the Israelites grumbled
they didnt have a enough meat. Abba YHWH stuffed them full of meat till it came out

of their ears. the meat was still between their teeth when they began to diehence
they died for their cravings.
RITHMAH (33:18) = also known as Kadesh Barnea. Based on the general description of
Deuteronomy 1:46, many Rabbis believe that the Israelites stayed here longer than any
other place19 years.
KEHALITHA (33:23) assembly
MOUNT SHEPHER (33:24) = beautiful.
CHARADA = great fear (33:25)
MAQELOTH = place of assembly (33:26)
TAHATH (33:26) = under, subject as in under the Torah.
MITHQA = (33:27) sweet things
CHASHMONAH (33:29) = ambassador (?), but probably also the place where the
Hasmonean royal family was from. See Psalm 68:2 and Joshua 15:27.
MOSEROTH (33:30) = From the word mussar, 'chastisement.' It is thus seen as a place
of chastisement or rebellion (Targum Yonathan; see Targum on 1 Samuel 20:30). In
Deuteronomy 10:6 we find the Israelites going from Beney Yaakan to Moserah; and
according to tradition, the Israelites returned as far as Moserah after Aaron's death. This
was an act of rebellion, and a large number of Israelites were killed (Yerushalmi, Yoma
2:2, 2a; see note on Numbers 26:12). Some say that Aaron was buried in Moserah
(Malbim on 20:29).
BEEROTH BENEY YAAKAN (33:32), 'Wells of the Sons of Yaakan' in Deuteronomy
10:6 Banaea in Septuagint. Yaakan was a Horite; see Genesis 36:27, 1 Chronicles 1:42.
Others render this, 'wells of distress' (Targum Yonathan), or 'wells of the narrow pass'
(Commentary on Targum Yonathan). Possibly Beeroth Oded in the Sinai.
ETZYON GEVER (33:35) = 'Rooster's Crow!' K'rakh Tarngul in Aramaic (Targum
Yonathan; Commentary ad loc.) or, 'Rooster City.' It is a town on the Gulf of Aqaba (cf. 1
Kings 22:49, 2 Chronicles 8:17), some 2 miles east of Elath (cf. Deuteronomy 2:8, 1
Kings 9:26). The Israelites therefore had headed south from Kadesh Barnea to the shore
of the Gulf of Aqaba. It is important to note however that this was NOT the Sea of Reeds
crossing route they took when they first got to Mount Sinai, but part of their journeys
AFTER Sinai and eventually back into Canaan.
VE-AHARON BEN SHALOSH VE-ESRIM UMEAT SHANAH BE-MOTO BE-HOR
HA-HAR (33:39) = And Aaron was 123 years old when he died on Mount Hor. Aarons
death was first recorded in Numbers 20, shortly after Miriam died. That and the reference

10

we have in this chapter that they crossed the Wadi Zered 38 years later tells us that when
Miriam and Aaron died we had just entered the 40th year since the Exodus year, the same
year that Moshe will himself die, that is, before the next spring.
VA-YISU ME-HOR HA-HAR VAYACHANU BE-TZALMONAH (33:41) = and they
left from Mount Har and went on to camp at Tzalmonah. At this point the Israelites are
going south towards the Gulf of Aqaba. When they were last in this area, they
complained (Numbers 21:4-5). To me this means they could not have crossed the Sea of
Reeds at Aqaba at the start of their journey because it was still in front of them! I find
theories that they crossed Aqaba into Arabia for Mount Sinai, then moved back and then
moved forward again completely unpersuasive and not textually valid.
VAYACHANU BE-HAREY HA-AVARIM LIFNEY NEVO (33:47) = and they left
from the mountains of the Avarim and camped before the face of Mount Nebo.
Deuteronomy 34:1 says that Mount Nebo faces Jericho which means that they have
finally come all the way back to the border, as Jericho would be the first city inside
Canaan that Joshua would conquer, literally the gateway to the rest of the country.
VE-IBADETEM ET-KOL MASKIYOTAM (33:52) = you must destroy all their carved
stones. Rashi however contends that the carved stones are so massive that he calls them a
temple.
AKRABIM STEPS (scorpion steps-34:4). See Joshua 15:3, Judges 1:36. This denotes the
mountains to the southwest of the Dead Sea. It is one of the passes that lead to the
northern slope of Wadi el-Fikreh.
HOR HAR (Hor Mountain34:7): This is not the same Hor Mountain as in Numbers
33:37 (Abarbanel; Paaneach Razah). This is identified with Amanah mountains (Targum
Yonathan; Rashi, Gittin 8a, s.v. Eyzehu), which are usually identified with Jebel
Zebedani, the range passing through Lebanon and Syria. See Song of Songs (Rashi ad
loc.), 2 Kings 5:12. It may also be Mount Amanus, the modern Giaour Dagh. Other
sources identify it with Banas, possibly associated with the modern Baniyas on the Syrian
Coast. Some say that it is the mountain El Hori Adah, some 15 miles south of Latakia, on
the Syrian Coast due west of Chamath (Kaftor VaPherach 11, 42a). It would be some 160
miles south of the present Israeli border.
HAMATOT VACHATSI (34:13) = the half tribe, referring to Manasseh. They were
added to the numbers of Gad and Reuben so that they could claim the entirety of the tract
of land that they wanted. It was too big for the original petitioners to occupy by
themselves for Moshe had ruled the land was proportional to the occupying population.
UMATEH VNEY ZEVULUN NASI ELITZAFAN BEN PARNACH (34:25) = and the
tribe of the sons of Zebulun, the leader is Elitzafan the son of Parach. According to the
Jonathan Targum, this lineage goes back to Moshes father. It is said that Amram briefly
divorced Yochevedthe wife through whom he had Moshe and Aaronand Yocheved

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married another man named Elitzafan, spawning these sons Eldad and Medad.
Personally, I find no Scriptural support for this idea.
UMIGRESHEY HEARIM ASHER TIFNU LA-LEVIIM MIKIR HAIR VACHUTSAH ELEPH AMAH SAVIV (35:4) = and from the suburbs that you shall give
the Levites will extend 1000 cubits from the city walls. Because the next verse says that
2000 cubits shall be measured for the Levite city, there is debate as to if this 1000 is
included in the 2000 for the whole town or if it is separate. Many say the 1000 cubits
should be clear land and another 1000 cubits is for vineyards. I believe the 1000 cubits
here is clear land and part of the overall 2000 cubits for the Levite town, but this is not a
certain position. However, what is more important is how this verse is used with Exodus
16:29 to set the limits of physical travel on Shabbat. 2000 cubits is 3000 English feet or a
little more than half a mile (.56 mile).
VEET MIGREYSHEN (35:7) = along with their suburbs. It is this reading in Hebrew
that leads some authorities to believe the 1000 cubits are in addition to the 2000 cubits for
each Levite city. As I said, there seems little certainty on this point in the rabbinic
literature and I am not certain myself.
VEHAYU LECHEM HEARIM LE-MIKLAT MI-GOEL VE-LO YAMUT
HAROTSEACH AD-OMDO LFNEY HA-EDAH LA-MISHPAT (35:12) = These cities
shall serve you as a refuge from the avenger, so that a man-slayer not die until he can
stand trial before the courts. There are a number of very interesting things going on in
this small line! First, the word for AVENGER is GOEL, which actually means
redeemer, as in the way Boaz redeemed Ruth so he could marry her. That usage
suggests that vengeance in some situations is in fact a matter of redeeming the honor of
the victimized family.
On the other hand, we have these cities of refuge functioning in place of a system of bail,
bondsmen and prisons, but it only does so with the threat of street justice being
proffered as the alternative. In other words, the reason the man-slayer stays put is because
he fears the family he hurt will claim revenge, which they technically have a right to do.
This is a pretty amazing system and it seems to be a much more economically
advantageous one that what we have replaced it with. If they are not guilty of a capital
crime where they die, the alternative is a system of fines and compensation, but if they
are then it is best to judge the matter quickly and cleanly. What we have here seems to be
a system of choices, and the least onerous one for a man-slayer was to stay put until trial
or he risks the OTHER kind of justice that he doesnt want.
BEEVEN YAD (35:17) = hand held stone. The reason using a weapon like this
automatically brings a verdict of murder and a sentence of death is because searching for
the kind of stone that perfectly fits ones hand proves the intent to kill. It doesnt matter if
it only took seconds to select the kind of stone used, the very act of selection proves the
man wanted to kill his fellow human being. The same idea holds for 35:18.

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EDAH (35:24) = court. Technically, EDAH means congregation/assembly but here it is

used in a more limited sense of judges and legal administration which in actuality
operates as a representative for all the peoplethe greater EDAH.
AD MOT HA-KOHEN HA-GADOL ASHER MASHACH OTO BE-SHEMEN HAKODESH (35:25) = until the death of the high priest who has been anointed with the
sacred oil. The connotation is clear that the high priest of Israel is intended to have many
years of service or this sentencing makes no sense. That fact further underscores the
rabbinic opinion that like Aaron, Elieazar and Phinehas, subsequent high priests were
meant to hold their office until their death. Contrast this with the very quick service
cycles towards the last century the priesthood was running because at that time political
expediency rather than righteousness or proper lineage ruled the day.
EYN LO DAM (35:27) = there is no blood, a metaphor meaning, no guilt attaches to
this death. So if the avenger catches the man-slayer outside of the refuge, he is totally in
his rights to kill him. Contrast this with the opposite scenario, that when one is guilty of
murder or a capital offense we have the phrase, his blood be on his own head.
KEN MATAY VNEY-YOSEF DOVRIM (36:5) = the tribe of the sons of Joseph has a
just claim. Note that this is NOT the same legal precedent in Numbers 27 which was
brought by the daughters of Zelophehad, but a new case relating to that precedent. The
Numbers 27 question concerned whether women can/should inherit property from their
father if there was no male heir to take over. Because keeping the fathers legacy intact
was paramount, Moshe ruled that sisters could inherit if brothers were not available and
then put a series of other rules in place for each possible contingency after that.
However, that was not the end of the issue, so the SONS of Manasseh (or Joseph)
brought a SEPARATE matter to Moshes attention, that if they marry outside their tribe
the land will revert to the new husbands tribe at Jubilee. Over time, this would
completely undermine the original allotments, so Moshe wanted to make it incredibly
difficult, if not impossible, for land to pass from tribe to tribe. That is why NOW the
daughters of Zelophehad were given a choice they didnt have before: Marry within your
tribe and keep your fathers estate, or marry into another tribe and forfeit that estate to the
next in line according to the rules of succession in Numbers 27. Either way the tribal
allotments would remain intact (Numbers 36:8-9).
What is interesting also is that the rabbis sometimes look at this as a temporary
concession that involved ALL matters of intermarriage for that generation. My reading of
this text would argue however that the institution was PERMANENT but that there was
never an inter-tribal marriage ban UNLESS there was no male heir to take the inheritance
forward. So in my view the rule is permanent and its application is less like a hammer
and more like a scalpel.
Note on Numbers 36:11: The Rabbis often like to make much of when a list in one part
of the Torah is altered in another part. In this case, the order of the daughters of
Zelophehad is different here as Machlah, Tirzah, Chaglah, Micah and Noah. In Numbers

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27:1 Noah is listed first whereas here it is Tirzah. The Rabbis reason this is because
Tirzah is actually the eldest but Noah was viewed as more intelligent or righteous. This
may also be a memory of that when the case was actually brought to Moshe, Machlah
and Noah were the main speakers of the claim.
ELEH HA MITZVOT (36:13) = These are the mitzvot (commandments). This last line
from Numbers concludes the commands that began all the way back in Numbers 26:52!

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PART 2: THE HAFTORAH

1) Haftorah portion (English- Jeremiah 1:1-2:3 for Matot; Jeremiah 2:4-28 for
Masei) and discuss common themes with the Torah portion.

Divrey Yirmeyahu ben-Chilkiyahu min-hakohanim asher ba'Anatot

be'erets Binyamin.
Asher hayah dvar-Yahweh elav bimey Yoshiyahu ven-Amon melech
Yehudah bishlosh-esreh shanah lemolcho.
2) Our linguistic commentary
CHAMISHI (1:3) = fifth, as in the fifth month of the year. Jeremiah could have named
the month AB but I believe he avoided doing so on purpose. AB of course can also mean
FATHER and the FATHER manifests in good ways and bad ways through the number
five, or the fifth. CHAMISHI is the fifth month in which the Temples get destroyed but it
is also the FIFTH rib that Adam gives up to form Eve and of course the CHUMASH is
named after the Five Book of Moses. So both good fifths and bad fifths come from AB,
the Father. But in this case the FIFTH is so devastating to Jeremiah personally, that he
cant bear to literally look at the ABmeaning his Father YHWHof whom the month
reminds him of!
AZAR (1:17) = gird or encompass, as in gird up your loins, get ready. QUM (arise
1:17) and AMAR (speak-1:17), shows a three step process that Jeremiah must go through
to deliver his message. First he must get ready mentally by being prepared to speak at any
time. Then he has to RISE so that he can show people he is ready to speak YHWHs
words. Only then can he actually speak.
CHATHATH (1:17) = dismayed, but literally, shattered. Do not be BROKEN TO
PIECES WITH FEAR.
ULEAMIUD BARZEL (1:18) = and as a pillar of iron. Though the prophecy denotes
strength, there is also a hidden warning in it. The pillar of iron may be a comforting
image now, but Daniel will prophecy about other PILLAR OF IRON or LEGS, that are
symbolic of the Roman Empire. So, embedded in the start of the man who will predict
the destruction of the first Temple is the symbolism of the enemy who will do the same
thing to the Second one.
NATZAL (1:19) = to deliver in a good sense, but in a bad sense to plunder, strip away.
Abba YHWH is using the double meaning to remind Jeremiah that as afraid as he might
be of his soon to be enemies, he needs to be way MORE afraid of what Abba YHWH
will do to him if he falters.
CHESED (2:2) = usually translated as devotion the real meaning is actually goodness,
mercy, followed by AHAVA ( love) in the same line.

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HABAL (2:5) = empty or vain, also vapor or breath as in things that disappear. If the
3rd commandment for example meant vain in the sense that the rabbis mean, this
word is probably a better choice than SHAVto make desolate by substitution.
TZALMAVETH (2:6) = deep darkness, actually something closer to death like
shadow, pallor. This type of darkness is often associated with the realm of the dead.
PASHA (2:8) = to transgress, but literally, to go around the covenant. Wickedness
makes us go around the covenant while teshuvah makes us turn around and get back
on the right road, the narrow path that leads to life.
KEDAR (2:10) = possibly black tented or possibly akin to Arabic town dwellers,
indicating nomads in the process of settling down. Kedar is the same tribe from
which Islams prophet arises from. Also in 2:10 KITTIM, sons of Javan, a people
from the coastlands of the Mediterranean. Later applied specifically to the Romans.
So it is interesting that the word is being sent to what are in essence the power centers
of Islam and the Roman Empire.
KHAREB (2:12) = desolate, wasteland. The same word describes the other name for
Sinai, Mount Horeb. This time however instead of getting the Torah that brings life
they get a curse that brings death.
MAQOR MAYIM CHAYIM (2:13) = fountain or source of living waters. It is Abba
YHWH who makes the living waters and is the source of eternal life. It is Yshua
who GIVES the living waters and lets us drink freely of them (Revelation 22).
HALAKH (2:17) = literally when YHWH WALKED with you as opposed to just
led you. Normally Scripture talks about US walking with Abba YHWH, but in
some rare cases, like with Adam and Eve and here, its the opposite with Him
walking with us.
RAAH (2:19) = evil, wickedness, but also another word spelled exactly the same way
is SHEPHERD, one who feeds the flock. So there is a very fine line between feeding
the flock and descending into evil. It is literally only a matter of minor accenting and
inflection. Root also appears in 2:28translated as time of your TROUBLE in
Stone but actually could mean time of your evil.
3) Renewed Covenant portion: (English) Matthew 5:33-37 (all the way through with
applicable footnotes.)
The gist of this discussion is to look for the phrases in Matthew 5 You have heard
that it was SAID ___ but I SAY to you___. These statements occur 6 times and
contrast the Torah rulings with their Oral Law counterparts and conclude with
Yshuas remedy for the right interpretation of the Torah!

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What may also be surprising is that Yshuas answer is tougher than the prescription
given by the Rabbinic Oral Law, not easier or more liberal, the latter view being the
prevailing assumption given in Christianity. Yshua also railed against extensive use
of the courts to resolve small disputes best dispensed by men of goodwill or family
members.
Special Guest Commentary from John Gill!
Matthew 5:1
And seeing the multitudes,.... The great concourse of people that followed him from the
places before mentioned,
he went up into a mountain; either to pray alone, which was sometimes his custom to
do, or to shun the multitude; or rather, because it was a commodious place for teaching
the people:
and when he was set: not for rest, but in order to teach; for sitting was the posture of
masters, or teachers, see Mat_13:2 Luk_4:20. The form in which the master and his
disciples sat is thus described by Maimonides (z).
"The master sits at the head, or in the chief place, and the disciples before him in a
circuit, like a crown; so that they all see the master, and hear his words; and the master
may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or
upon seats: indeed from the beginning, or formerly, " the master used to sit",
and the disciples stand; but before the destruction of the second temple, all used to teach
their disciples as they were sitting.''
With respect to this latter custom, the Talmudists say (a), that
"from the days of Moses, to Rabban Gamaliel (the master of the Apostle Paul), they did
not learn the law, unless standing; after Rabban Gamaliel died, sickness came into the
world, and they learnt the law sitting: hence it is a tradition, that after Rabban Gamaliel
died, the glory of the law ceased.''
His disciples came unto him; not only the twelve, but the company, or multitude, of his
disciples, Luk_6:17 which he made in the several places, where he had been preaching;
for the number of his disciples was larger than John's.
(z) Hilch. Talmud Torah, c. 4. sect. 2. (a) T. Bab. Megilla, fol. 21. 1. Vid. Misn. Sota, c.
9. sect. 15. & Jarchi, Maimon, & Bartenora in ib.
And also these from Masei NT Reading, Yaakov 4:1-12:
James 4:8
19) Aramaic idiom, "you indecisive ones."

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James 4:11
20) If you add your own judgments to those already established in the Torah of
YHWH, then you have judged Torah as insufficient, and are not allowing it to be
your judge.
James 4:12
21) One Torah Giver who gives One Torah. The halakha (way to observe Torah)
is revealed by the Ruach haKodesh, and demonstrated in Mashiyach. The concept
of "two torahs" - one oral and one written - is the basis of authority on which the
Rabbinate operates. "The Rabbis" wrote their own "oral Torah" and give
themselves the authority to interpret it; unfortunately, their oral Torah often
speaks against both the Written Torah and haMashiyach. On the other hand,
Christian theologians have made up their own "New Testament" based on their
own non-Torah cultural value systems which makes void Torah and diminishes
the true goal of Mashiyach.
4) Highlight common themes in Aramaic (terms in footnotes which I will read)
5) Apply these themes/issues to modern issues in the Netzari faith. (We need to
mourn for these Temples as Israel does. The Temples of YHWH belong to the
world!)
6) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Read They Repented Not p. 974-976).
STUDY QUESTIONS TO BE ANSWERED NEXT WEEK FOR THIS PORTION:
1) The title of this Torah portion is helpful in resolving what famous debate in
Scriptural studies?
2) How is an exception made in this Torah portion that appears to go against the
rules of counting the tribes in a census?
3) How does Moshe encourage bravery for his troops, support from the civilian noncombatants in Israel and keep property disputes down to a minimum all at the
same time?
4) How do the opening words of Jeremiah help clear up a misconception about
Samuel?
5) What is the most shocking part of Jeremiahs vision of the boiling pot? Who as
the vision most acutely reminding him of?

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Torah Thought for the Week:

Moshe: The Great Lemonade Salesman
In my other life I found myself in a lot of sales jobs, doing whatever I could to make an
honest living. I sold everything from Kirby vacuum cleaners door to door to audio
equipment, exotic food (all kosher) and everything in between. And, in many of those
same jobs I went to endless sales seminars where the same tired clichs were played ad
infinitum with statements like, seeing is believing, try it before you buy it and, most
importantly of all, when life gives you lemons, make lemonade.
In the case of that last one, no one represented that maxim better than Moshe in this
parsha. He deals with situations that for most others would create permanent catastrophe
and, beyond merely neutralizing their effects, Moshe turned it to his advantage. But first,
lets see the potential train wreck:
(Num 32:1) And the children of Reubn and the children of Gad had much
livestock, a large number. And they saw the land of Yazr and the land of Gilad
and saw that the place was a place for livestock. (Num 32:2) So the children of
Gad and the children of Reubn came and spoke to Mosheh, and to Elazar the
priest, and to the leaders of the congregation, saying, (Num 32:3) Ataroth, and
Dibon, and Yazr, and Nimrah, and Heshbon, and Elalh, and Sebam, and
Nebo, and Beon, (Num 32:4) the land which had smitten before the
congregation of Yisral, is a land for livestock, and your servants have
livestock.(Num 32:5) And they said, If we have found favor in your eyes, let
this land be given to your servants as a possession, and do not let us pass over the
Yardn.
So here Reuben and Gad want to live away from the rest of the tribesappearing to
secede from a union that had not even yet been fully constituted. Whats worse, there is
every indication dissent is spreading, as Manasseh also wants to settle there. In other
words, how could you talk about a united nation of Israel that was split in two?
Now some may argue back that it was Israels culture and faith in Abba YHWH that
united them, and that a single river between them was hardly an obstacle, but that I would
counter was only because Moshe succeeded here. In other words, it BECAME minimal
because of Mosheit could have easily gone the other way.
If we think about this clinically, the people of Reuben, Gad and eventually Manasseh are
kind of showing themselves to not be team players. None of the others are asking to
settle in this manner. They are looking to isolate themselves because their land looks
cool, and thats about it. But what about how the other tribes feel? How does Moshe deal
with this mess? To me, the amazing answer is he actually does something that helps the
other 10 tribes accept the situation with Reuben and Gad
(Num 32:20) And Mosheh said to them, If you make this promise: if you arm
yourselves before for battle, (Num 32:21) and all your armed ones pass over

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the Yardn before until He has driven out His enemies from before
Him,(Num 32:22) and the land has been subdued before , then afterward you
shall return, and be guiltless before and before Yisral. And this land shall be
your possession before .
This was beyond brilliant. If Moshe had given the two tribes a pass the rest might not
have been motivated to fight at all. Or, they might get angry and set up a situation like we
see in Judges where everyone goes to war against Benjamin.
Either way, if Israels fighting force is reduced or if Israel is reduced to fighting against
itself, that can hardly help Moshe settle them in Canaan. He then gets his army at full
force and everyone is happy. Reuben and Gad get the land they wanted; the other tribes
see Reuben and Gad as contributing to the national good and not getting preferential
treatment and Moshe gets his men to focus on the war and not concerns on the home
front.
This is the difference between good leadership and great leadership. A good leader seeks
to minimize damage from a bad situationwhereas a great leader totally transforms the
situation itself. And in real life, especially when dealing with the terror of combat, those
transformative moments are never obvious. It is only with the advent of history that we
say after the fact, Of course, thats what I would have done.
But let me draw this distinction out a little further. If Moshe were only a good but not a
great leader, how might he have handled this issue differently and why would that have
been a disaster?
Ironically, the lesser move would have been to get tough with Reuben and Gad. He
could have singled out their leadership as rebellious and denied their request for the transJordan area under penalty of death.
No doubt, had Moshe done that kind of crackdown, even if he won he would have lost.
Many of these rebels would have died at the hands of their brother Israelites, and those
others would be weakened from that intertribal conflict to think about opposing other
nationslike the Midianites they were fighting! Remember them?
Instead, the real genius is that no one dies unnecessarily at all. If people have to die,
better to do so in defense of Israel against Midian than Israel vs. Israel. I think the reason
Moshe took this course however is because the Golden Calf incident has haunted him all
these years later. Lets look at how he dealt with that problem:
(Exo 32:19) And it came to be, as soon as he came near the camp, that he saw the
calf and the dancing. And Moshehs displeasure burned, and he threw the tablets
out of his hands and broke them at the foot of the mountain. (Exo 32:20) And he
took the calf which they had made, and burned it in the fire, and ground it into
powder, and scattered it on the face of the water and made the children of Yisral
drink it...(Exo 32:26) And Mosheh stood in the entrance of the camp, and said,

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Who is for ?Come to me. And all the sons of Lwi gathered themselves to
him.
(Exo 32:27) And he said to them, Thus said Elohim of Yisral: Each one
put his sword on his side, pass over to and fro from gate to gate in the camp, and
each one slay his brother, and each one his friend, and each one his relative.
(Exo 32:28) And the sons of Lwi did according to the word of Mosheh. And
about three thousand men of the people fell that day.
So the leaders are singled out for public humiliation, and others are just killed outright
3000 in all. I think this mistake on Moshes partand it is a mistake starting with him
destroying the Ten Commandments on his own authorityhas informed him of what not
to do later on.
About 18 months later, at the Korah Rebellion, Moshe appears to have learned his lesson.
In that case, a lot of people still had to die but Moshe made sure it was Abba YHWH, not
the Levites, who killed them
(Num 16:28) And Mosheh said, By this you know that has sent me to do all
these works, that they are not from my own heart. (Num 16:29) If these die as
all men do, or if they are visited as all men are visited, then has not sent
me.(Num 16:30) But if creates what is unheard of, and the earth opens its
mouth and swallows them up with all that belongs to them, and they go down
alive into the grave, then you shall know that these men have scorned .
(Num 16:31) And it came to be, as he ended speaking all these words, that the
ground under them split apart, (Num 16:32) and the earth opened its mouth and
swallowed them up, with their households and all the men with Qorah, with all
their goods.
(Num 16:33) So they and all those with them went down alive into the grave, and
the earth closed over them, and they perished from the midst of the assembly.
(Num 16:34) And all Yisral who were round about them fled at their cry, for
they said, Lest the earth swallow us up!(Num 16:35) And a fire came out from
and consumed the two hundred and fifty men who were offering incense.
And this pattern, of relying on Abba YHWH for restitution, would be the template Moshe
would repeat over and over again. However, to my mind, even this improvement is
GOOD, but not GREAT, leadership.
Remember how I defined the difference earlier. A good leader minimizes damage from a
bad situation. A great leader transforms the situation itself. It seems to me that Moshes
leadership is better than anyone of his people and was pretty good at Exodus, but it only
becomes beyond amazing as he gets ready to die.

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They threw Moshe nothing but lemons but Moshe stood firm and made the most
refreshing lemonade instead to keep his people together and present a united front to a
determined foe.
Im Andrew Gabriel Roth and thats your Torah Thought for the Week!
Next week we will be exploring Devarim, or Deuteronomy 1:1-3:22. Our Haftorah
portion will be Isaiah 1:1-27 and our Renewed Covenant portion will be Yochanan 15:111. Stay tuned!

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