Torah Commentary - Bemidbar/Shavuot
*Commentary courtesy of Menahem Me-Zahav
The fourth book of the Torah, which we start today, is named “Numbers”. The name originates from Greek and refers to the census of the Israelites. The census is the dominant subject in our Sidrah. There is also a Hebrew name for the fourth book of the Torah. It is taken from its first Passuk: “And God spoke to Moses BeMidbar Sinai - In the Desert of Sinai”. The Book of Bemidbar, chronicles the epic story of the Jewish people, as they wander through the desert, citing both the likable events as well as the unkind ones. The Hebrew name Bemidbar (In-The-Desert) seems therefore, to more accurately reflect the true Desert Story, of the Jewish people.
Why did God make the Israelites wander through the desert?
Here are few commentaries:
(a) Leaving Egypt, the Israelite numbers were not sufficient enough and their military experience was
almost non-existent. Consequently, settling the Promised Land at that time was not attainable.
During the following 40 years in the desert, they grew in numbers substantially, and the harsh
desert conditions strengthened their military readiness, as well.
(b) All the time spent in the wilderness, was needed to transform the previous slaves, into a nation of
free people, that acts as one community, and believes in one God.
(c) The life in the desert lifted their morale, strengthened their will to survive and finally, it convinced
them that they are capable and deserving to receive the ultimate prize, a land of their own.
(d) Rabbi Akivah, one of the greatest Talmudic scholars, taught that “The Israelites’ trials
and sufferings in the desert, allowed them to merit receiving the priceless gift of the Torah”.
Following his own, strong advocacy for the Torah, Rabbi Akivah himself, clashed with the
Roman occupiers of the Land of Israel. Despite the Roman Emperor Hadrian’s decree, forbidding
teaching Torah in public, Rabbi Akivah was fearlessly teaching Torah, to his students, out in the
open. He paid with his life for doing so (137 CE).
The Census.
The Census takes place at the beginning of the 2nd month (Iyar) in the 2nd year after the Exodus. The order to count all the Israelites is given to Moses by God, saying: “Seuh Et Rosh kol - Count the Heads of all - the Israelites” (Numbers 1:2). Nachmanides - Ramban (13 Century CE) explains the use of the word “Seuh”, which means “raise” rather than “count”. He tells, that the Census did actually “Lift” the spirit of the Israelites. It made them proud of belonging to one community, it instilled confidence in their military might, and it strengthened their belief in God.
What Connects the Sidrah of Bemidbar to Shavuot.
The Sidrah of BeMidbar, always falls before Shavuot.
The linkage is explained as follows: The Sidrah of Bemidbar’s main topic, is the “Count” of the Israelites. The “count” of the Israelites reminds us of another “Count” – The Count of the Omer” – “Sefirat Ha’Omer” which ends exactly on Shavuot (49 days after Pessach).
Haftarah: Hosea - Hoshe’ah 2:1-22, Page 787
The Backdrop.
Hosea - lived in Samaria, the Capital of the Northern Kingdom of Israel (780–725 BCE). He is included with 11 other prophets in the Biblical book “Trei Assar - The Twelve”. The Israeli Kingdom, according to Hosea is doomed since it abandoned and betrayed its covenant with God. Without mentioning Assyria by name, he seems to hint that the Israeli Kingdom will be destroyed as punishment for its transgressions. The Israeli Kingdom was later destroyed by the Assyrians, thus exiling all its inhabitants (In what is known to us as ‘The Exile of the Ten Tribes’ 722 BCE).
Hosea uses his own unhappy marriage to his wife Gomer, as a metaphor to the broken and ‘adulterous’ relationship that Israel has formed with God.
The Current Shattered Relationship.
In our Haftarah, Hosea blames the Israelites for deserting God. “She (Israel) is not my (God’s) wife, and neither am I (God) her husband” (Hosea 2:4). They have lost God’s trust and also their human allies, have completely deserted them.
Restoring the Old Bond.
In their agony, the Israelites seek refuge by returning to God. God is ready to restore them to their old order, but not before punishing them for all the evil they have done. “She (Israel) will pursue her lovers and she will not find them…She will then say: I will go and return to my first husband…And I (God) will end all her rejoicing…I will punish her for the days of the be’alim (the idols) and (then) I will bring her out of the wilderness, and give her back her vineyards, and I will transform the Valley of Achor - Valley of Desolation, into Petach Tikvah - The Gate of Hope” (Hosea 2:9-17).
The Linkage.
The connection to our Sidrah, is the life in the wilderness. In the Sidrah it helps purify the Israelites from the sin of the Golden Calf. In the Haftarah it helps cleanse the Jewish people from the idols.
Hosea ends with a divine promise of complete forgiveness: “…And I (God) will espouse you (Israel) for eternity, And I will espouse you with faithfulness and you shall know that I am the Lord”
(Hosea 2:21-22).
Places in Israel that are mentioned in the Bible.
(a) Petach Tikvah. “…And (I God will transform) the Valley of Achor - Valley of Desolation
into Petach Tikvah - The Gate of Hope” (Hosea 2:17).
Petach Tikvah was founded in 1878 and it is the 5th largest city in Israel. Its population today, is close
to a quarter of million. It is a powerhouse for its large number of world renowned, High-Tech
Companies.
(b) Gedera. “… And I (God) will construct its Gedera – its Fence" (Hosea 2:8). Founded in 1884,
Gedera is a medium size town, 8 miles south of Rechovot. It is home to many new
residents – Olim.
(c) Jezre’el - Yizre’el. “…For huge will be the day of Yizre’el” (Hosea 2:2). A vast fertile valley,
which is known to all as: Emek Yizre’el - Valley of Yizre’el.
One of Israel’s largest cities – Affulah, with over 50,000 residents - is part of Emek Yizre’el.
The Holiday of SHAVU’OT
Torah Reading 1st day of Shavuot – WE 6/12/2024. Exodus 19:1 - 20:23 (Part of Yitro).
PGS: 436-450
The first Part of the Sidrah of Yitro (Not been read today).
Yitro – Jethro’s visit
The first Portion of the Sidrah of Yitro is not included in our reading today.
This portion tells us about Yitro’s visit right after (God’s) great victory over the mighty Egyptian army
that was drowned in the Red Sea.
While staying with Moses Jethro - Yitro observed how the affairs of the Jewish people were run. He observed that all the judicial duties were fulfilled by Moses personally. Yitro then advised Moses to delegate authority to a new judicial system. “And set these over them: Chiefs of thousands, hundreds, fifties and tens” (Exodos 18:21). These designated ‘Lower Court’ Judges, will handle all day-to- day cases. Only the unresolved cases will be referred to Moses himself, who will be acting as a ‘Supreme’ Judge. “And have them bring every major dispute unto you” (Exodos 18:22). Moses took Jethro’s advice and it became the foundation of the future Jewish Legal System. Our sages felt great indebtedness towards Yitro for his remarkable contribution to our Judicial System. As a token of their gratitude - the Sidrah that was to carry Yitro’s name, was also destined to encompass the Ten Commandments, our 1st code of laws, an unparalleled honor.
Today’s Torah Reading starts here – The Second Part of the Sidrah of Yitro
The Israeliye’s Arrival at Mount Sinai – Har Sinai
Exactly at the beginning of the third month after leaving Egypt (The Month of Sivan), the Israelites arrive at Mount Sinai. They encamp at the front of the mountain (Exodos 19:2).
God then promises Moses that the destiny of the Jewish People will be that of “A Kingdom of Kohanim (Consecrated People) and a Holy Nation” (Exodos 19:6). Their only requirement is, that they “Observe the Covenant with God”. Moses tells them of God’s promise and their obligation, to live according to the Covenant. All the Israelites together, make a promise in one voice: “We will comply with all that The Lord has spoken” (Exodos 19:8).
Three days later, amid a fierce thunder storm, lightening and heavy smoke, God gives the Ten Commandments to the Jewish people.
The Ten Commandments - Asseret Ha’Dibrot.
It is customary to stand up in honor of the Ten Commandments.
(a) The First Two Commandments – Were Spoken by God
Traditionally, the first 2 Commands were spoken by God Himself. These 2 Commands use the word
“Anochi” - meaning “I”, that is a “first person format”. It implies that God Himself was addressing
the Jewish people. This fact is also substantiated by the text itself: “And all the people were witnessing
the thunderous voice, the lightening, the horn and the smoke and they trembled in fear…and they
begged Moses: You speak to us and not God lest we all die” (Exodos 20:15-16).
Moses agreed. He then stood close to the mountain to hear God’s voice, and the Israelites kept a
distance, for the remaining Commandments (Exodos 20:18), while Moses conveyed God words to the
people.
The First Two Commandments – Are Combined when chanted
The first two Commands (Spoken by God Himself) that were just mentioned, are also combined into one
Command. The combining (of the 1st two Commands) can be easily recognized, when listening to the chanting of
the Ten Commandments, in the Synagogue. We can then notice that there is no interruption between the first
two Commands. All other commands, are separated from each other, by a short pause when chanting in the
Synagogue.
(b) The Ten Commandments - A General Viewpoint
The Ten Commandments, having a Devine Origin, teach us humans, that there is an everlasting
distinction between right and wrong. There are unambiguous requirements of life that we must
observe. Conversely, there are situations in life, which absolutely and unmistakably have to be
avoided.
Haftarah: Ezekiel, 1:1-28 & 3:12. Pages 1321-1324
Ma’asseh Merkava - Construction of the Devine Chariot
Ezekiel was among the prominent Jews forcibly brought to Babylonia with “The exile of King Yehoyachin” (598 BCE).
The Date of the Revelation.
Ezekiel’s first revelation occurred, per Ezekiel (himself) in the 5th year after the Exile of King Yehoyachin -
making it the year 593 BCE.
The place.
Per Ezekiel, it happened, while he was living in exile, in Babylonia near the River of Kevar.
Ezekiel announces at the outset, “While I lived near the River of Kevar, The Heavens opened up and
I (Ezekiel) saw The Visions of God” (Ezekiel 1:1).
The Background, as described by Ezekiel.
A great thunderstorm, (Reminiscent of Mount Sinai at the time of Receiving the Torah), appears. “And I (Ezekiel) saw a Great Stormy Wind coming out of the north, a huge cloud and flashing fire with a gleam of amber (Chashmal) in the center of it” (Ezekiel 1:4)
The above great thunderstorm, serves as a linkage, to our Torah reading of the Ten Commandments.
Please see the note regarding “Chashmal” below. ( * ).
The Chariot - The Merkavah
From here on, Ezekiel describes in detail The Chariot of God (The Merkavah) and at times he seems to drift from describing the Chariot to - may be – describing the view of God Himself as he observed it.
The Dispute regarding the subject of The Chariot - The Merkavah.
The above portion of the Haftara, has therefore, and still does serve, as a source of much controversy among theologians, Jewish, Non-Jewish, Religious and Secular alike.
Things have gone so far, that the Mishnah categorically states, that “one may not recite the subject of The Chariot as a Haftarah”. Later in life, Rabbi Yehudah Ha’Nassih, The President of the Sanhedrin at that time, did permit it. Religious institutions in Israel today, when teaching the Book of Ezekiel in school, are faced with a dilemma. Should they include or preclude, the Chapter of the Merkavah from the curriculum.
Why is the final Passuk of the Haftarah, specifically taken from another chapter (Ezekiel 3:12).
It is this reason of doubt, that seems to have forced our sages, to conclude the Haftarah, with another Passuk, taken from totally another Chapter of Ezekiel, definitely unrelated to the Merkavah. The Merkavah occupies the entire Chapter 1. Then comes chapter 2, which is totally unrelated. Finally, the Passuk that was placed at the conclusion of the Haftarah, is the 12th Passuk in Chapter 3: “And the spirit lifted me up, and I heard behind me a great sound, Blessed be the glory of the LORD from His Seat”.
(*) Note: The modern meaning of “Chashmal” - “Amber” (mentioned in the Background above).
The word “Amber” mentioned above “…and flashing fire with a gleam of amber” Ezekiel 1:4 and
again in 1:27, is a translation from the word that Ezekiel uses: “Chashmal”. The word “Chashmal”
does not show up ever again in the entire Bible, except twice in our Haftarah (1:4 & 1:27).
Whatever Ezekiel did have in mind, for the word “Chashmal”, it was nevertheless selected,
straight from our Haftarah, by Eliezer Ben Yehuda (The ‘Father’ of modern Hebrew) to
mean: “ELECTRICITY”.
The Israeli State Company that supplies electricity to the entire country is properly named:
“Chevrat Ha’Chashmal”.
Torah Reading 2nd Day of Shavuot – TH 6/13/2024. Deuteronomy 15:19-16:17 (Part of Re’eh)
PGS 1074-1084
(The next 13 lines are not relevant in 2024, as the Torah reading today, starts at 15:19.
They were relevant in 2023 when this day fell on Shabbat, and the Torah reading started at 14:22)
The rules of the Tithe - Ma’asser. Everyone must set aside a tithe from his entire produce. There are various types that apply to the Tithe, during a cycle of 7 years. Here are the different kinds of Tithe:
(a) The Main Tithe - Ma’asser Rishon. It is given to the Levites. Before the Levites get their Tithe, the
Kohanim must be given their prime portion – The Teruma. The Main Tithe and the Teruma are
given all the time namely in years 1 through 6.
(b) The secondary Tithe - Ma’asser Sheiny is given in years 1, 2, 4 & 5. It must be eaten in Jerusalem by
the owner’s family.
(c) The Tithe for the poor - Ma’asser Aany. It is given to the poor in years 3 & 6.
(d) There is no activity in the field during the Shemitah (year 7).
Just treatment of a slave. The Torah is clearly against slavery. In the event that someone is forced into slavery due to extreme financial hardship, he is to be treated with dignity. The slavery (automatically) ends at the Shemitah (year 7). The freed slave must be sent away with a generous ‘severance’ pay. “And you should bear in mind that you were slaves in the land of Egypt” (Deuteronomy 15:15).
Pessach, Count of the Omer, Shavu’ot and Sukkot.
Pessach is to be observed for 7 days. Chametz (Leavened Bread) should not be consumed on all 7 days. Matzot must be eaten on the 1st night (The night of the Seder). At all other times, Matzot are optional. The Pessach offering must be made in Jerusalem.
7 weeks of the Omer are counted (Sefirah) between the 2nd day of Pessach to Shavu’ot. Fruit from the field should be brought to the Temple in Jerusalem on Shavuot. Finally, the Holiday of Sukkot is observed for 7 days. While thanking God for the abundance of food, Joy should be felt during the Holiday.
Aliya Le’Regel – Pilgrimage to Jerusalem.
On the Holidays of Pessach, Shavu’ot and Sukkot everyone will embark on a pilgrimage to Jerusalem. Jerusalem is located in one of the highest places in Israel. The pilgrimage is therefore named “Aliyah Le-regel” - Ascent by foot. Consequently the 3 Holidays are named “Shloshet Ha’Regalim” - The 3 Pilgrimages.
The Torah’s desire for a just society.
There is an obligation to support the needy. However, according to the ‘law of remission’ all debts are void at the Shemitah (Year 7), making it hard at times, to secure a loan to the poor, during the 5th or 6th years. The Torah appeals therefore to the wealthy, to ignore this logic when lending to the poor, since “There will never cease to be needy people in your land” (Deuteronomy 15:11).
A full millennium later a remedy to this problem was introduced by Hillel the Elder - Hillel Ha'Zaken.
Hillel the Elder, one of the greatest Talmudic leaders (Tanna’im), devised The Prusbul - a legal document, that exempted loans from the ‘law of remission’ (Circa 50 BCE). It protected the creditor against loss of his money at the Shemitah, and the needy against being refused a loan. Ensuing Hillel’s innovative rule, another prohibition against charging interest on a loan, was discontinued as well (circa 1400 CE). Today, you can still spot a copy of a “Heter Isska” – “Permission to conduct Business”, displayed in some Israeli banks, permitting the charge of interest on commercial loans.
Hillel the Elder, who lived some 2,000 years ago, left with his ingenuity a remarkable innovative imprint on our modern society.
Haftarh for the 2nd day of Shavuot. Habakkuk 3:1-19 (PGS 1326-1328)
The Prophet Habakkuk lived in the latter half of the 7th Century BCE (Somewhere between 640 BCE and 590 BCE). He may have lived in the time that Babylonia started to achieve, its first major conquests, on its way to become a ‘super power’, through the removal of the Assyrian Empire, from its dominance.
Only very few of his writings were preserved. Habakkuk’s prophesies, were placed in the Biblical Book of Trei-Assar (“The 12”) that contains the scripts, belonging to 11 other Prophets of a similar circumstance.
The name Habakkuk, does not appear ever again in the entire Bible. It does appear only twice in his own book (The Book of Habakkuk). It shows up in the 1st Passuk of the Book. The next and last time it is mentioned, is in our Haftarah “Prayer of the Prophet Habakkuk in the mode of ‘Shigionot’ (‘Compassionate Songs’ Habakkuk 3:1).
The name Habakkuk - Chavakuk (Chet, Bet, Kuf, Vav & Kuf) may have originated, from the Hebrew verb Chabek (Chet, Bet & Kuf) which means ‘To Embrace’.
Linkage to the Holiday of Shavout.
Habakkuk’s prayer, is dedicated to praising God Almighty. It is compared to the ‘Great Glory of God’, at the Giving of the Torah, which is described by Moses in his final blessing of the Israelites (To be found, In the Sidrah of Vezoht-Habracha).
The similarity between Moses and Habakkuk, can be observed when we follow both revelations:
Both Habakkuk and Moses before him, even use the same name “Mount Paran” within their respective prophesies.
In our Haftarah, Habakkuk proclaims: “O Lord, I have heard of your greatness, and I am indebted by your deeds” (Habakkuk 3:2). He then describes the majesty of God as He (God) appeared to the Jewish people at the time of Receiving of the Torah. “O God, He came from the south (Teiman), and The Holy One appeared then on Mount Paran. His majesty (“Hoddo”) covered the Skies and His splendor filled up the earth” (Habakkuk 3:3).
Habakkuk’s description of God, distinctly reminds us of the great “Glory of God” at the giving the Torah to the Jewish people some 800 years earlier. Moses, in very similar words, while blessing the Jewish people, just before his departure, describes God Almighty at the giving of the Torah: “The Lord came from Sinai.
He (God) shone upon you (Israel) from Seir. He appeared from Mount Paran and approached from Kadesh, Flashing (His) lightning upon you from His right” (Deuteronomy 33:2 describing God at the giving of the Torah).
Shavuot, that is “The Holiday of Receiving of the Torah”, is therefore a most appropriate time, for chanting the Haftarah, that is taken from the Book of Habakkuk.
