Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Inheritance. Moshe Is to Ascend. Yehoshua Appointed.

Laws of Inheritance for a Man Who Had No Sons

G-d tells Moshe that the daughters of Zelophchad spoke correctly* and that they most definitely should be given a portion of land as an inheritance from their father. These daughters were privy to seeing an aspect of this law which Moshe did not.

In fact, G-d says, they should be given two portions of land - one from their father who was amongst those who left Egypt and one from his brothers.

*Side note: Rashi quotes Sifrei 134 in their praise which states "Fortunate is the one who G-d confirms what he says."

G-d also tells Moshe to relay to the rest of the Israelites these general rules regarding a man who passes away and leaves no sons behind. In such a case, his inheritance should go to his daughters. If he doesn't have any daughters, it should be given to his brothers. If he doesn't have any brothers, it should be given to his father's brothers. And if his father does not have any brothers, it should be given to the closest relative on his father's side.

Moshe's False Hope

Since G-d commanded Moshe to apportion the land for when they enter Israel, Moshe became joyous as he was hopeful that perhaps this meant that G-d had rescinded the decree against him not entering the land. Moshe may also have thought that he was now allowed to enter the land since he did enter into land that was part of Gad and Reuven's portion (however this land was not part of Israel proper).

However by juxtaposing the laws of inheritance with the upcoming section regarding Moshe ascending the mountain to prepare for his death, this was G-d's way of stating that His decree stands.

Rashi likens Moshe entering into the territory of Gad and Reuven to a king who forbids his son from entering into the palace. The king enters into the palace gates and the son follows. The king then enters into the palace courtyard and the son follows. The king then enters the reception room and once again the son follows. The king then enters into his bedroom and tells his son that from here on he is forbidden entry.

G-d Tells Moshe to Ascend the Mountain

G-d tells Moshe to ascend the Avarim mountain and see the land G-d is giving to the Israelites. And then he is to be brought to his people and to die as Aaron did because of the sin involving the sanctification of G-d's name in the desert of Zin with the rock.

Moshe's death was likened to that of Aarons as that was what Moshe desired. Or another explanation was that this was G-d's way of saying that Moshe was not any better than Aaron and that they both died for neglecting to sanctify G-d's name and if they would have sanctified His name they would have lived for much longer.

Wherever Moshe and Aaron's death is mentioned, so is their sin. This might seem like a negative thing however it is actually in their praise. It is to illustrate that 1)They were not part of the group who were decreed to die in the desert as a result of the sin of the spies as they did not participate in that. Also 2)It is to emphasize that this was the only sin they were guilty of their whole life. Rashi relates a tale of two women who were lashed in court that is brought down in Yoma 86b. One of them was being judged for acting immodestly and the second one for the relatively minor sin of eating from the fruits of the seventh year (the fruits of the seventh year are not meant to be destroyed and eating them is considered destroying them). To separate between herself and the immodest woman (i.e. to show the minor nature of her crime), the one who ate the fruit wished for her sin to be stated.

Chumash refers to the waters at the rock where they sinned as being "The Waters of the Strife of Kadesh". Although this was their only sin, it was what led to the Israelites rebelling at Marah and at the Sea of Reeds (where they didn't trust that the Egyptians drowned in the sea and thought they might have emerged on the other side the way the Israelites emerged). Also, since the Israelites were already shown to be wanting in their faith regarding water, Moshe should have been extra careful to sanctify G-d's name in this regard.

Moshe, being the holy man that he was, turned his attention away from personal thoughts regarding his passing and concerned himself with what would happen to the nation after he died. Moshe asked G-d to appoint a leader over Israel who can deal with each individual in accordance with their personality.

Transmission of Leadership to Yehoshua

Moshe asked that the leader should not act like the kings of other nations who sit at home and send their armies out to fight. Rather this leader should fight together with the nation, like Moshe did in the battle against Sichon and Og. Another reading of the text is that Moshe asked that G-d not deny this new leader entrance into Israel the way he did to Moshe. Moshe thought that it would be his son who would inherit this position from him, however G-d informed him that it would be Yehoshua ben Nun.

G-d tells Moshe to summon Yehoshua by praising him, telling him how fortunate and privileged he is to be leading the Israelites.

Moshe is to give Yehoshua a spokesperson. It was customary in the past for Torah sages to have a spokesperson whom they would relay their teachings to quietly. This spokesperson would then relate and elaborate upon these teachings to the public. Moshe assigned a spokesperson to him while he was still alive so people would know that Yehoshua was fit to be a leader already then and not only after Moshe died.

G-d tells Moshe to tell Yehoshua about the Israelite's difficult nature. And Moshe is to transmit some of the radiance of Moshe's face to him (not all of the radiance however, as Yehoshua was not as great as Moshe). Rashi teaches that this is where we learn the idea of Moshe's face being like the sun and Yehoshua's like the moon (see Sifrei 140 and Bava Basra 75a). In so transmitting his radiance, the nation will know to treat him with awe and respect the way they have treated Moshe.

Moshe is to stand Yehoshua before Elazar the Kohen (and thus Moshe's request that the passing on of leadership would go into his family was ultimately granted as Yehoshua would need Elazar) and whenever Yehoshua needs to go out to war, he should consult the Urim Ve'Tummim and obey Elazar and the Sanheidrin's command.

So Moshe brings Yehoshua before Elazar, telling him about the rewards of the leaders of Israel in the World to Come. He leaned both hands on Yehoshua (though G-d only told him to lean his "hand"), generously filling Yehoshua up with wisdom to the point of overflow and transmitted his splendor to Yehoshua.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Land Division. Tzlophchad’s Daughters.

Land Division

G-d told Moshe that the land should be divided up amongst the families which Moshe and Elazar the Kohen just counted in the census. The census took place by the plains of Moav by the Jordan near Yericho.

Even though the land took seven years to conquer and then it wasn’t divided up for seven more years after that, only those who were 20 years old or older at the time of the census were counted (even if they turned 20 during the conquering or the dividing they were not counted).

The land was to be divided in accordance with the size of each tribe. So the more populous tribes were to be given better quality land than the less populous tribes. The land was divided up by value rather than size as different areas differed in terms of their value so if it were just by size it would not have been a fair measurement*.

*Side note:Rashi lists a low value area as being a “beis kor” which means it’s an area (75,000 square cubits (170,000-300,000 square feet in modern day terms) that needs a kor of seed to be sown. A kor has a volume of 4,320 eggs (67-120 gallons in modern day terms).A high value area, Rashi calls a “beis se’ah”. A se’ah is 1/30th of a kor. Thus less seed was needed to sow such an area.

The divvying up of the land was done according to lottery, however the lottery was divinely inspired. So what would happen is that there were 12 tickets each with the name of one of the tribes and then 12 other tickets with the boundaries of the various land areas. Elazar the Kohen wore the Urim V’Tumim and would call out each tribe and what the portion of land should come up from the lot with it. And then the prince of that tribe would come up and draw out two tickets from the lot. The first would be of his tribe and the second would be his designated inheritance of land. And the lot itself could call out “I the lot arose for this boundary and this tribe”, which is the meaning of the phase “by the mouth of the lot” in verse 26:56.

(requires further study: This inheritance was different than all others in Torah. Other inheritances involve the living inheriting from the dead but here the dead inherited from the living).

Calev and Yehoshua were not included in this divvying up. Calev was given Chevron and Yehoshua was given “the city that he requested” )see Yehoshua 19:50).

Converts and freed slaves were also not included in the lottery as they didn’t have a tribe.

Chumash now gives a breakdown of the Levite family which was made up of the Gershonites, Kehotites and Merarites. It omits the Simetites, Uzzielite and part of the Izharites as these factions of the Levites were no longer.

The subfamilies within the Levite family were: Levnites, Chevronites, Mahalites, Mushites and Korachaties.

Chuamsh then details the lineage of Kohath who gave birth to Amram who married Levi’s daughter Yocheved. Yocheved was born inside the walls of Egypt (though she was conceived earlier outside of Egypt) thus bringing the count of the Israelites to 70 people when they entered that land.

Yocheved and Amram begot Aaron, Moshe and Miriam.

Aaron begot Nadav, Avihu, Elazar and Ithamar. Nadav and Avihu died after offering an alien fire to G-d.

There were 23,000 male Levites aged one month or older. They were not counted in the recent census nor were they counted only according to those aged 20 or older as they were not given a portion of the land.

Tzlophchad’s Daughters

Tzlophchad (son of Hepher son of Gilead son of Machir son of Menashe son of Yosef*) had four daughters: Machlah, Noah, Chaglah, Milca and Tirzah (later listed in diff order Machla, Tirzah, Chaglah, Milcha and Noah (see Bamidbar 36:11) to show that they were all equal in terms of importance.

*Side note: Yosef is mentioned to the credit of Menashe since it is already known that Menashe was Yosef’s son. The Land of Israel was dear to Yosef the way it was to Tzlophchad’s daughters, as we see from him asking for his bones to be buried there. Whenever scripture provides a detailed lineage of a person like this in listing their name it is either to illustrate their greatness or to disparage them (if their lineage was bad).

Tzlophchad’s daughters approached Moshe and Elazar (this shows us that this took place in the 40th year after Aaron died). Moshe and Elazar were in the house of study at this time and the daughters approached them both at the same time. They pleaded with Moshe and Elazar saying that their father was not part of Korach’s rebellion but rather he died of his own personal sin (he was the one who gathered wood on shabbos (see Bamidbar 15:32) and did not cause others to sin. Why then should his family be erased because he has no sons? They said if it is because women may not inherit the land, they should allow their mother to do yibbum with her brother in law. Yibbum is not allowed if the deceased leaves behind any children – sons or daughters. But Tzlophchad’s daughters reasoned that if they were not considered progeny with respect to the land inheritance they should not be for yibbum either.

The law for this was hidden from Moshe so he asked G-d what to do. The reason it was concealed for him was either because this was a punishment for him as he claimed authority for it or alternatively, this law was supposed to be recorded through Moshe though the daughters merited to have it written through them

None of the men included in this recent census with the exception of Calev and Yehoshua had been part of the earlier census in the Sinai desert as they had all died as a result of the sin with the spies. The women from that time did not die however since they did not say “lets appoint a leader and return to Egypt” (see Bamidbar 14:4) the way the men did but rather, Tzlophchad’s daughters said “give us possession” (see upcoming Bamidbar 27:4). This is why Tzlophchad’s daughters are mentioned here. To juxtapose their yearning for a portion of the land in recalling the sin of the spies.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

The Census

Preliminary note: Rashi notes that all of the families listed in the upcoming census begin with a Hei and end with a Yud, for example the family of Chanuch the son of Reuven is listed as the family of the "החנוכי" (literally "the Chanochite"). Rashi explains that this is because the other nations mocked the Israelites saying "Do you really think that those same Egyptians who took ownership over your bodies while you were there did not take ownership of your wives?" To testify that indeed all of the Israelite's were descendent of Israelite and not Egyptian fathers, G-d inserted his name ("י-ה") into each family's clan, with a ה at the front and a י at the end. This is why the family of Yemna (ימנה) is not referred to in this manner as these two letters of G-d's name are already contained within the name as such.

The census:

The Reuvenite Family, from Reuven, the first born of Israel:Reuven's sons were: Chanoch, Pallu, Chezron, Carmi.Pallu's son was: EliabEliab's sons were: Nemuel, Dathan and Aviram (The same Dathan and Aviram who incited with Korach against Moshe, Aaron and Hashem). They died with the 250 men during the plague of Korach's time and served as a testimony that no non Kohen dare approach the Mishkan and contest the priesthood. Rashi mentions here that since Korach's sons repented in their hearts, as they were falling into the earth, the earth below them hardened so that they dwelled in a higher place in Gehinom than they were originally fated for (they still died however as their repentance was not complete). The total count of the Reuvenite family was: 43,730

The Shimonite FamilyShimon's sons were: Nemuel, Yamin, Yachin, Zerach*, Shaul*Zerach is also known as Zohar (related to the word "light" mentioned in Breishis 46:10 and Shmos 6:15 together with Ohad). There were 7 Israelite families who disappeared during their travels. Ohad was one of them. The other 6 were: 5 of Binyamin's son's families, and the family of Ishvi from Asher. These family perished during the attack of the Canaanites after Aaron died and the Clouds of Glory left. At that time, the Israelites considered returning to Egpyt and they journeyed "8 marches" from Mount Chor to Moserah", upon which the tribe of Levi urged them to come back, killing these seven families in process. Four Levite families perished then as well. We can deduce which of the original Levite families disappeared by process of elimination looking at those which are listed later on in this parsha (26:58): Livnites, Chevronites, Machlites and Mushites. This would seem to indicate that the four other Levite families were the ones which perished, i.e. The Shimites, Amramites, Yitzharites and Uzzilites. Korach came from the family of Yitzhar so this would fit, as his family perished. However Moshe and Aaron came from the Amramite family so they obviously did not perish. So Rashi says that he does not know which is the fourth Levite family that perished. Rabbi Tanchuma says that it was not in this battle that these families perished but rather during the plague with Bilam (Tanuchma 5. Tanchuma Veyechi 10 gives an alternate explanation). Rashi disagrees and says that it was only members from the Shimonite family who died during that plague (which killed 24,000 people total), thus accounting for their considerably reduced number. There were originally 59,300 Shimonites.The current census counted them at: 22,000

The Gadite FamilyGad's sons were: Zephon, Chaggai, Shuni, Ozni (Rashi says this is the family of Ezbon who is listed as a son of Gad in Breishish 46:16 but not listed here. Rashi says that he doesn't know why he is listed with a different name here), Eri, Aron, Areli,Their total count was: 40,500

The Yehudite familyYehudah's sons were: Er and Onan (both of who who died in the land of Canaan), Shelah, Peretz and ZerachPeretz's sons were: Chezron and Chamul. Since their mother was pregnant with them when they came down to Egypt, these two were given the status of having their own family trees named after them.Their total count was: 76,500

The Issascharite FamilyIssaschar's sons were: Tola, Puvah, Yashuv (Rashi says that this is Yov, who is listed amongst those who went down to Egypt (see Breishis 46:13) and ShimronTheir total count was: 64,300

The Zevulunite FamilyZevulun's sons were: Sered, Elon, Yaleel Their total count was: 60,500

Yosef's FamilyYosef's sons were: Menashe and EphraimMost of the families were named for sons who traveled into Egypt, however both Menashe and Ephraim were born in Egypt and both have families named after them.

Menashe's FamilyMenashe's son was Machir who due to having his own large family was divided into two families, one named after him and one after his son Gilad. Gilad's sons were: Iezer, Chelek, Asriel, Shechem ,Chepher,Chepher's son Zelophechad had no sons only daughters. His daughters were: Machlah, Noah, Chagla, Milcah, TirzahThe total count of Menashe's family was: 52,700

Ephraim's Family: Ephraim's sons were: Shuthelach, Becher, TahanShutelach's son was Eran(he had other sons however Eran had a large family so the family of Shutelach's other's sons was called by Shutelach's name and Eran's family was called by Eran's name). The total count of Ephraim's family was: 32,500

The Binyaminite Family:Binyamin's sons were: Bela, Ashbel, Achiram (his name literally means "my brother is exalted" as he was named after Yoseph, the more exalted brother. He is also called Ehi, in Breishis 46:21. He was one of the Israelites who went down to Egypt), Shefufim (this is Muppim mentioned in Breishis 46:21 so called Shfufim (meaning "crushed " amongst the nations) because Yosef became exiled amongst nations) and Chupham, Bela's sons were: Ard and Naaman. Since their mother was pregnant with them when they came down to Egypt, these two were given the status of having their own family trees named after them. They also each had a big family emerge from each of them like Menashe and Ephraim did. So one family from Binyamin was named after Bela, and then two more after Ard and Na'amanOnly five families are listed here although Binyamin had 10 sons (see Breishis 46:21). This was a partial fulfillment of the prophecy of Rachel referring to her son Binyamin as being "Ben Oni", i.e. "son of mourning". Later on in the incident with the concubine of Givah (see Shoftim 19-20) this tribe was totally eradicated thus fulfilling the prophecy in its entirety. The total count of the Binyaminite tribe was: 45,600

The Danite Family:Dan's son was Shucham (also called Chushim in Breishis 46:23)The total count of the Danite family was 64,400

The Asherite Family:Asher's sons were: Imnah, Ishvi, BeriahBeriah's sons were: Chever, Malchiel. Their mothers were pregnant with them when they came down to Egypt so they are listed as a separate family.Asher's daughter was Serach. Although this census presents a list of people who received a portion in the land of Israel, and Serach did not as she had brothers, she is listed due to her exceptionally long life.The total count for the Asherite family was: 53,400

The Naphtalite Family:Naftali's sons were: Yazeel, Guni, Yezer, ShillemThe total count for the Naftalite family was: 45,400

Total count: 601,730

Including all of the subfamilies listed, there were 57 families total.If we include the additional 8 families of Levites, this comes out to 65.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Pinchas' Lineage. Command to Attack Midian. Another Census.

G-d told Moshe that Pinchas the son of Elazar the son of Aaron* channelled G-d's vengeance against the Israelites so that G-d would not consume them out of vengeance.

*Side note: Scripture makes a point of specifying his lineage since the other tribes mocked him, calling him the "son of Puti", short for Putiel, which was one of Yitro's names. The word "Puti" denotes "fattening" so as to say, you, who's mother's father fattened up calves for idolatry, you killed an Israelite prince?!

G-d goes onto say that in the merit of what Pinchas did he will make a covenant of peace with him, by giving him and all of his progeny the eternal status of priesthood. Rashi likens this to someone who out of gratitude for someone doing a favor to them declares their friendship to that person.

While the priesthood had already been given to Aaron and his sons who were anointed as well as any of their descendants thereafter, Pinchas was born before this anointing ceremony happened, therefore he only obtained the status of Kohen now, after killing Zimri.

The name of the man who Pinchas killed was Zimri the son of Salu, who was the prince of the house of one of the five families of the Shimonites*.

*Side note: Scripture often will list a person's full name either to praise or to demean them. Here, Zimri's full name is listed out of derision.

The Midianite woman who died was Cozbi the daughter of Zur.

The fact that scripture lists her full name is to show us how great the Midianites' hatred towards the Israelites was that they were willing to put up one of their king's daughters for prostitution in order to lead the Israelites into sin.

Midian had five "fathers' houses": Ephah, Epher, Chanoch, Abida and Eldaah. Each house had its own king and Zur was one of these five kings. He was the most prominent of all, however since he acted in such a degraded way, scripture lists him third.

G-d told Moshe to make sure to treat the Midianites as enemies since they conspired against the Israelites by sending out their daughter as a prostitute to lead them after Peor.

It would seem as though the Israelites should have retaliated even harsher against Moav than Midian since it was Moav and not Midian who initiated this attack against the Israelites and it was with Moabite daughters that the Israelites first sinned. However G-d did not command Israel to destroy Moav since Ruth was predestined to descend from them.

Cozbi was killed on the day when the Plague over the matter of Peor struck.

After the plague, like a shepherd counting his sheep after his flock had been attacked by wolves, G-d tells Moshe and Elazar to take a census of all Israelites above the age of 20.

Another possible reason for the census here is that when they left Egypt, Moshe was given the exact number of people he was in charge over. Now that he was near his death, and it was time to return his "flock", they were to be numbered once again.

The census is to be done according to the tribe of their father.

Moshe and Elazar the Kohen related to the nation the need for the census and how it is to be of anyone over the age of twenty.

Bilam's Blessings and the Jews Sin with the Moabites

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Bilam declared that G-d had left him, so from now on, he would be just like the rest of his people and that he advised Balak that G-d hated the sexual immorality that Balak was perpetuating and thus this could be the path to get the Jews to stumble.

Bilam then went back to speaking in parable, once again referencing himself as being the son of Beor and having lost one eye. He said that he hears the sayings of G-d and perceives when exactly G-d becomes angry. He goes on to speak of the messianic era:

"I see it, but not now; I behold it, but not soon. A star has gone forth from Jacob, and a staff will arise from israel which will crush the princes of Moab and uproot all the sons of Seth."

He sees that the Jews (Jacob) will achieve a position of prominence and greatness in the future. The staff arising is a reference to a dominant king, i.e David. The "sons of Seth"is a reference to all of the nations, who are all descendants from Seth.

"Edom shall be possessed, and Seir shall become the possession of his enemies, and Israel shall triumph."

"his enemies" is a reference to Israel.

"A ruler shall come out of Jacob, and destroy the remnant of the city."

This is a reference to king Moshiach.

Bilam goes on to describe the revenge destined to come upon Amalek, who was the first to fight the Jews.

Bilam then asks "the Kenite nation", which is a reference to Yisro, who who camped near Amalek how he merited to be part of the Jewish nation when he was one of Pharoah's counselors together with Bilam. He tells Yisro that he is fortunate that he settled there, as he will never be banished from the world now. Even if he is exiled, he won't be banished from the world, and he'll return with the other exiles.

Bilam now references the captivity by Ashur and how the Romans (otherwise known as the Kittites) will cross big ships into Ashur and afflict the people on the other side of the river (i.e the Euphrates).

After all this, Bilam got up and went back home, and Balak left as well.

The Sins with the Moabites

The Jews settled in Shitim, and as per the advice of Bilam, the Moabite women tempted the Jews and the Jews committed harlotry with them.

Once an Israelite man would succumb to the sexual temptations of the Moabite harlot, the harlot would take out a picture of Peor, which was their god, and try to get the Israelite man to bow to it.

The Jews became attached to this deity, B'aal Peor, and G-d got angry at them and sent a plague upon them.

The reason this deity was called "Pe'or" is because the way that it was worshipped is that they would bare (in hebrew "Poarin") their anus before. it and relieve themselves in front of it.

G-d told Moshe that in order to appease His anger, Moshe was to judge those who worshipped Pe'or by taking all of the leaders and hang them before G-d facing the sun, as the sun identifies the sinners.

Moshe told the judges of Israel to each kill the men who worshipped Ba'al Peor. There were 88,000 Israelite judges, and each judge executed two men.

After this, the tribe of Shimon gathered around their prince Zimri complaining how while they were sentenced to death, Zimri sits and remains silent.

Zimri brought a Midianite woman, Cozbi, the daughter of Zur before all of the Israelites. and Moshe and asked Moshe if she is "forbidden or permitted" and said that if he were to say that she was forbidden, then who permitted Tziporah, Moshe's wife, who was the son of Yisro to him?

Moshe didn't know the law that anyone who is intimate with a non Jewish woman is to be executed by zealots and thus all of the Jews were crying. This seems strange given the fact that Moshe knew exactly what to do when he witnessed the golden calf, and ground all of that into powder. However spiritually this time the law eluded him so that Pinchas should step up and get what he deserved (ie. the Kehunah).

So Pinchas, the son of Elazar the son of Aaron the Kohen saw Zimri and Cozbi being intimate and stood up in front of everyone and took a spear in his hand and ran after Zimri into his tent, and drove the spear right through their sexual organs while they were in the act, so everyone could see why he attacked them.

24,000 people died in that plague.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Bilam's Blessings

Balak led Bilam to "the peak of Peor", in the hopes that maybe G-d would want Bilam to curse the Jewish people from there.

Balak chose Pe'or, since being a skilled fortuneteller, he correctly predicted that the Jews would get hurt at Pe'or, however he didn't know how. The Middrash Agadah explains that this is how it works with all fortunetellers. They see things, but don't know what it is that they are seeing.

Bilam told Balak to build seven altars for him and prepare seven bulls and seven rams. Balak did so, and offered up one bull and one ram on each altar.

Bilam gave up on trying to search for omens to give him a sign that he should curse the Jewish people, as he had already done twice before. He realized that G-d wanted to bless, and not curse the Jewish people. So instead, he took a different approach - and decided that he would mention the sins of the Jewish people, so that the curse could take effect whether G-d wanted it to or not. So he turned in the direction of the desert - where the Jews had made the golden calf.

In turning toward the Jews in the desert, with the intention of casting an evil eye on them, he saw each tribe dwelling on its own, with their tent openings facing away from the other tribes so that they would not be able to see into their neighbor's tents, and it entered Bilam's mind not to curse the Jews after all.

Bilam began speaking in parable, referring to himself as being the son of Beor. The midrash elucidates that both Bilam and Balak were greater than their fathers. Bilam was greater than his father in prophecy and Balak was greater than his father in royalty, thus Balak's father (Zippor) is referred to as being his son.

Bilam references the fact that one of his eyes had been taken out, revealing the socket. The Midrash explains that Bilam lost his vision in one eye due to his insulting remarks regarding the fact that G-d spends his time paying attention to the marital relations of the Jews, waiting for the drop of seed from which a righteous man will be born - which Bilam felt was a silly small detail for G-d to be paying attention to.

Bilam continues on, describing himself as someone who G-d only appears to at night while Bilam was reclining. According to the Midrash, this was because, since Bilam was uncircumcised, it would have been disrespectful of him to stand upright before G-d while G-d was speaking to him.

Bilam then goes on to deliver a series of blessings towards the Jews:

"How goodly are your tents, O Jacob, your dwelling places, O Israel!"

The reference to the tents being good is due to them not facing one another. Or alternatively, it's a reference to the tent of the mishkan as well as the Temples. And the dwelling places of the Jews are good even when they are desolate as this desolate state atones for their souls.

"They extend like streams, like gardens by the river, like aloes which the Lord planted, like cedars by the water."

The reference to the Lord planting the aloes is a reference to the aromatic plants that G-d planted in the Garden of Eden, or alternatively, like the firmament which stretches out like a tent.

"Water will flow from his wells, and his seed shall have abundant water; his king shall be raised over Agag, and his kingship exalted."

Water flowing from his wells is an allusion to a great king coming from them. His "seed having abundant water" is a reference to prosperity. The king being raised over Agag is a reference to King Saul, the first king of Israel capturing Agag, the king of Amalek. "His kingship exalted" is a reference to the increasing greatness of the royalty to come after Saul, with David and then Shlomo Hamelech.

"G-d, Who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are His adversaries bare their bones and dip His arrows (into their blood)."

Bilam gives credit to G-d for giving them all of this greatness. And this same G-d will destroy those nations who are His adversaries.

"He crouches and lies like a lion and like a lioness; who will dare rouse him? Those who bless you sahll be blessed, and those who curse you shall be cursed."

Crouching and lying like a lion is a reference to them settling in Israel with might and power.

Upon witnessing all of this, Balak got angry with Bilam, clapped his hands and declared his bewilderment at the fact that he had instructed Bilam to curse his enemies three times, yet he instead blessed them three times.

He told Bilam to rush back home - that he was going to honor him greatly but that G-d took away that honor from him.

Bilam defends himself saying that he had told Balak's messengers before that even if Balak were to give him a house full of silver and gold, he would not be able to go against the word of G-d. He does not refer to G-d as "his G-d", but rather just "the L-rd" as he realized that G-d hated him.

Bilam Blesses Israel Cont'd

Balak then tells Bilam to go to another place where he can see part of the nation from a very high lookout which is used to spot army invaders. Balak had a premonition that Israel would weaken in this area, which was indeed the case as Moshe died there. He mistakenly thought however that that meant that that area would make them susceptible to a curse.

Bilam tells Balak to build seven altars there and offer one bull and one ram on each. He then tells Balak to stand there and G-d will come to him.

Bilam did not want to return to Balak and declared, "why should I go back there just to pain him?" But G-d forced him to go back, the way a person bridles an animal by pricking his mouth.

So Bilam returned to Balak and the officers of Moav were there with him.

"So what did G-d say?" said Balak mockingly, emphasizing how Bilam was not operating under his own authority.

Bilam replied to this mocking by saying "Stand up! You may not sit when I'm sent to you on a mission from G-d".

Bilam continues saying that G-d is not like humans who deceives or relents. He has already sworn to Israel to bring them to the land of the seven nations and give it to them. "You really think you are going to kill them in the desert?!" Bilam exclaims. "You asked me what G-d said and G-d told me to bless them. I will not retract this blessing which He gave to them."

He goes on to say that G-d does not see any idolators or dishonest people amongst the nation of Israel (an alternate reading is that even when they do sin, G-d looks the other way and when they anger Him and rebel against Him, He still stays with them).

G-d took them out of Egypt, Bilam declares, they did not leave on their own the way Balak insinuated. They deserve to be blessed as none of them practice divination or witchcraft. Alternatively (this version was not held by Onkulos), this section is not talking about the future but rather the present, saying that Israel does not need divination nor sorcery. Whenever they need to know what G-d's decrees are, they just need to ask their prophets or their Urim V'Tumim.

Bilam predicts that there will be a time in the future when Israel's dearness will once again be revealed to all because Israel will be sitting before Him learning Torah from His mouth. At that time, Israel's domain will be closer to G-d than that of the ministering angels and the angels will ask, "What has G-d formed?"

"See!" Bilam declares, "this is a people who challenge themselves as soon as they get up in the morning like a great lion*, to snatch up mitzovs (i.e wearing a tallis, saying Shema and donning Tefillin)". Nor do they go to sleep, Bilam emphasizes, before reciting the bedtime Shema (written as them "eating and destroying anything harmful"), thus giving over their spirit for G-d to guard against invading armies and kills their enemies.

*Side note: Onkelos interprets the likening of Israel to a lion to be in regards to the future rather than the present. That in the future they will rise up like a great lion killing their enemies (as a lion kills its prey) and inherit the lands of the other nations.

Bilam then predicts that Moshe will not die until the Midianite kings are killed together with Bilam.

After saying all of this, Balak cries out to Bilam, "Don't curse these people, nor bless them!"

Bilam answers, "Didn't I tell you that whatever G-d says I must do?"

Bilam Blesses Israel

Balak takes Bilam to a metropolitan city called Kirat Chuzot filled with men, women and children, to show him what was a stake in terms of protecting his land from being uprooted.

Balak slaughters one cattle and one sheet and sends these to Bilam and the officers who are with him.

The next morning, Balak takes Bilam to the place of worship of his deity Ba'al which was high up and Bilam saw a section of the people from there.

Bilam tells Balak to build seven altars and prepare seven bulls and seven rams, one bull and one ram per altar. Balak does this.

Bilam tells Balak to stand by his burnt offerings and then Bilam will go off alone in silence and perhaps G-d will come to him and show him something. He said "perhaps" since G-d usually only appeared to him at night so he knew it wasn't certain that G-d would appear to him.

G-d did in fact appear to him but only in a way of "happenstance" and shamefully. He did so in order to demonstrate his dearness to Israel.

Bilam tells G-d about the seven altars he had set up, hoping they would correspond to the seven altars the patriarchs had set up: Avraham had set up 4 (Breishis 12:7, 12:8, 13:18 and 22:9). Yitzchok had set up one (Breishis 26:25) and Yaakov had set up two (33:22 and 35:7). He hoped also to outdo them in the sense that the only offering which is mentioned as being made on these altars was by Avraham who offered one ram. Whereas Bilam planned on offering a ram and a bull.

G-d puts words in Bilam's mouth and tells him to go back to Balak to say them.

Bilam returns to Balak who was standing by his burnt offering together with the officers of Moav.

Bilam speaks the parable which G-d had put into his mouth:

He starts off by relating how Balak summoned him from the eastern mountains in Aram to curse Yaakov and bring anger to Israel*.

*Side note: Balak wanted Bilam to curse both of their names just in case only one of those was their "official" name.

"How can I curse or bring anger to them?" He says, "if G-d doesn't want them to be cursed or have anger directed towards them?"

Rashi elaborates on G-d not wanting to curse them by giving a few examples of times when the Israelites deserved to be cursed and yet G-d did not curse them:

When Yaakov brought up Shimon and Levi after having killed a man in Schechem (Breishis 29:6), he only cursed their rage but not them.

And when Yaakov deceived his father Yitzchak into blessing him, he should have been cursed but instead he was blessed.

Bilam says that his unique power is to be able to sense when G-d is angry and he has not sensed G-d being angry the whole time so far since he has come to Balak.

Bilam continues saying that he sees that the origins of the Israelites is strong like a rock (i.e though their matriarchs and patriarchs) and that through this strength they are destined to take over the world and to not be counted amongst the other nations and thus will not get annihilated like other nations will. Another way of understanding that "they will not be counted amongst the nations" is that the other nations do not celebrate when Israel celebrates however Israel celebrates together with the other nations when they do although the other nations don't recognize this.

Bilam continues saying who can count the precious young ones amongst the house of Yaakov (or alternatively who can count the mitzvos they do). He says that he wishes to die a righteous death amongst them.

Balak exclaimed to Bilam , "What have you done to me? I brought you to curse my enemy and instead you bless them?"

Bilam replies saying, "Is it not true that whatever G-d puts in my mouth I must say?"

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

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Bilam's Journey to Balak

In the morning, Bilam wakes up and saddles his donkey. The fact that he saddled his own donkey shows how hatred disrupts the right order of one's mind, as he should not have saddled his own donkey. Rashi likens this haste of Bilam to when Avraham saddled his own donkey for Akedat Yitzchak.

He leaves with the Moabite officers, united with them in mind, aware that G-d didn't want him to go but disregarded that.

He brought two men with him and Rashi teaches that this demonstrates that a person of importance should travel with two people to serve him, and those two shall serve one another.

G-d was angry about him going and He sent an angel of mercy to try to prevent him from going and perishing.

This angel stood in the path in the road trying to block him. Bilam did not see the angel however his donkey did. G-d made it so that animals can see more than humans since humans would go mad if they saw too much due to their higher intelligence in relation to animals.

The angel held a sword in its hand. Rashi says that this is because just as"the evil one" was putting aside his standard weapons to fight Israel with their weapon which is speech (the prayer of Israel is their weapon), G-d will attack this "evil one" with his weapon, i.e a sword.

Upon seeing the angel, the donkey turns away from the road and goes into the field. Bilam strikes the donkey to try to get her to go back onto the main road.

The angel stood now with a fence on either side made of stones. The donkey pressed herself and Bilam's leg against the wall.

The angel went ahead of them, standing in a narrow space with no room to turn to the right or to the left.

Side note: In total then, the angel is described as standing in the road three times with progressive amount of constraint. The Midrash Tanuchuma (chapter 8) describes that this was a progression of what was possible and not possible regarding cursing the Patriarch's descendants.

First, the angel stands in the road with room on either side of him for anyone to pass. This represents Avraham who through bearing Ishmael and Keturah left openings for curses to come through them.

The second time the angel stands, he is described as standing with a wall on either side of him that was broad enough just for two people to pass, i.e Bilam and his donkey on one side and one more. This second one was Esav whom Yitzchak bore and thus left room for curses to come through him.

The third time the angel stood, he was in a narrow place with only room for one person to pass. This represented Yaakov who had only righteous descendants and thus no curse could have a hold on his family.

The donkey saw the angel hiding under Bilam and Bilam hit the donkey with his staff out of anger. G-d caused the donkey to talk and the donkey said to Bilam "What did I do to you that you hit me three times*?"

*Side note: These "three times" were an allusion to the fact that the Israelites are a nation that goes up to Jerusalem for a pilgrimage for three holidays.

Bilam replied that it was because the donkey mocked him. He said that if he had a sword he would have killed the donkey by now. This last statement served to be very embarrassing to Bilam as the messengers of Balak who heard it thought, this person is planning to kill an entire nation using his mouth but he can't even kill his own donkey without a sword?

The donkey retorted, "Am I not your donkey that you have ridden since birth? Do I usually act like this?" Bilam conceded that no he did not.

G-d then uncovered Bilam's eyes so that he was now able to see the angel as well. The angel was standing with his sword drawn. Bilam prostrated himself.

The angel said to Bilam, "Why did you strike your donkey three times? I blocked the road and thats why he turned away from the road. If your donkey hadn't had moved away from the path I would have killed you but let your donkey live."

Bilam admits his guilt and said that he didn't know (and here again embarrasses himself by admitting that he doesn't know everything) that the angel was there on the road. He says in a hostile manner, "G-d told me to go, but now you, who are just an angel are telling me to go back? I'll go back if you tell me too."

However, this is often G-d's manner to say one thing and then send an angel to contradict him. For example in Breishis Chapter 22 where G-d originally told Avraham to take his son up onto the alter (with Akeidas Yitzchok) and then later sent an angel to retract that command.

The angel says, no go ahead with the messengers but only say what G-d tells you to.

So Bilam goes ahead. Rashi comments here that this is an example of how wherever a person wants to go, so will the road lead him, even if it's against G-d's will.

Bilam sends a messenger to Balak to inform him of his arrival. Balak sends Bilam to the main city in Moav, as if to show him that this is the city that the Isrealites wish to uproot. It was on the edge of the border of Arnon.

Balak asks Bilam why he did not come before? "Am I unable to honor you?" he says. This last statement is a covert prophecy that Bilam's end will result in his humiliation.

Bilam replied that he has come now. And that he will speak anything which G-d puts into his mouth.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Bilam's Journey to Balak

Bilam wakes up in the morning and tells Balak's officers that G-d will not let him go back with them. Due to his conceit, he made it sound like G-d wouldn't let him go because Balak's men weren't prestigious enough . So Balak kept sending more and more officers of higher rank. If Balak knew that G-d forbidding Bilam from going had nothing to do with the rank of the officers he would not have sent more messengers to him.

The messengers told Bilam that Balak said that Bilam should not refuse him as Balak will give him more honor than he had received in the past and that he will obey anything Bilam tells him to do.

Bilam replies that even if Balak were to give him his entire houseful of silver and gold (demonstrating Bilam's greed that he thought not only of silver and gold but of Balak's silver and gold specifically), he would not be able to go against G-d's word even slightly.

Bilam tells these new messengers to stay the night as the others did (thus inadvertently hinting at the fact that they would fail in their efforts just as the first ones did). He says that that night he will see what else G-d will tell him ("what else" was him inadvertently foretelling that G-d would end up adding blessing to the Israelites through him).

G-d comes to Bilam at night and tells Bilam regarding these new men who came to summon him that if it is for Bilam's benefit he should go with them however he should only do what G-d tells him to do.

Bilam thought that he would be able to later on convince G-d to let him curse Israel.