Parashat Pinchas / פרשת פינחס
Numbers 26:52-27:5 (19 p'sukim)
52 Adonai then spoke to Moses saying, 53 “The land is to be divided to these as an inheritance according to the number of names. 54 For the larger, you are to make his inheritance larger, and to the smaller you are to make his inheritance smaller. Each is to receive his inheritance in proportion to his population. 55 Certainly the land is to be divided by lot. They will inherit it according to the names of their ancestral tribes. 56 The division of the inheritance of larger and smaller tribes is to be decided by the lot.”
57 These were the numbers of the Levites by their families: by Gershon the Gershonite family, by Kohath the Kohathite family, by Merari the Merarite family. 58 These were the families of Levi: the Libnite family, the Hebronite family, the Machlite family, the Mushite family and the Korahite family. Kohath fathered Amram. 59 Amram’s wife’s name was Jochebed daughter of Levi, who was born to the Levites in Egypt. She gave birth for Amram, Aaron and Moses, as well as Miriam their sister. 60 Aaron was the father of Nadab, Abihu, Eleazar and Ithamar. 61 However, Nadab and Abihu died when they offered sacrifices with unauthorized fire before Adonai. 62 The male Levites a month old and upward totaled 23,000, though they were not included among Bnei-Yisrael, since He did not give them an inheritance among Bnei-Yisrael.
63 These were numbered by Moses and Eleazar the kohen when they counted Bnei-Yisrael on the plains of Moab across from Jericho. 64 Not one of them was among those counted by Moses and Aaron the kohen when they counted Bnei-Yisrael in the Sinai wilderness, 65 because Adonai had said they would surely die in the wilderness. Not one of them was left, except Caleb son of Jephunneh and Joshua son of Nun.
Inheritance of Daughters
27 The daughters of Zelophehad son of Hepher son of Gilead son of Machir son of Manasseh, of the families of Manasseh son of Joseph (the names of his daughters were Mahlah, Noah, Hoglah, Milcah, and Tirzah) 2 stood before Moses, Eleazar the kohen and the princes of the entire assembly at the entrance to the Tent of Meeting and said, 3 “Our father died in the wilderness. But he was not one of the followers banding together against Adonai with Korah, though he died for his own sin. Yet he had no sons. 4 Why should our father’s name diminish from his family just because he had no son? Give to us property among our father’s brothers.”
5 So Moses brought their issue before Adonai,
52 וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
53 לָאֵ֗לֶּה תֵּחָלֵ֥ק הָאָ֛רֶץ בְּנַחֲלָ֖ה בְּמִסְפַּ֥ר שֵׁמֽוֹת׃
54 לָרַ֗ב תַּרְבֶּה֙ נַחֲלָת֔וֹ וְלַמְעַ֕ט תַּמְעִ֖יט נַחֲלָת֑וֹ אִ֚ישׁ לְפִ֣י פְקֻדָ֔יו יֻתַּ֖ן נַחֲלָתֽוֹ׃
55 אַךְ־בְּגוֹרָ֕ל יֵחָלֵ֖ק אֶת־הָאָ֑רֶץ לִשְׁמ֥וֹת מַטּוֹת־אֲבֹתָ֖ם יִנְחָֽלוּ׃
56 עַל־פִּי֙ הַגּוֹרָ֔ל תֵּחָלֵ֖ק נַחֲלָת֑וֹ בֵּ֥ין רַ֖ב לִמְעָֽט׃ ס
57 וְאֵ֨לֶּה פְקוּדֵ֣י הַלֵּוִי֮ לְמִשְׁפְּחֹתָם֒ לְגֵרְשׁ֗וֹן מִשְׁפַּ֙חַת֙ הַגֵּ֣רְשֻׁנִּ֔י לִקְהָ֕ת מִשְׁפַּ֖חַת הַקְּהָתִ֑י לִמְרָרִ֕י מִשְׁפַּ֖חַת הַמְּרָרִֽי׃
58 אֵ֣לֶּה׀ מִשְׁפְּחֹ֣ת לֵוִ֗י מִשְׁפַּ֨חַת הַלִּבְנִ֜י מִשְׁפַּ֤חַת הַֽחֶבְרֹנִי֙ מִשְׁפַּ֤חַת הַמַּחְלִי֙ מִשְׁפַּ֣חַת הַמּוּשִׁ֔י מִשְׁפַּ֖חַת הַקָּרְחִ֑י וּקְהָ֖ת הוֹלִ֥ד אֶת־עַמְרָֽם׃
59 וְשֵׁ֣ם׀ אֵ֣שֶׁת עַמְרָ֗ם יוֹכֶ֙בֶד֙ בַּת־לֵוִ֔י אֲשֶׁ֨ר יָלְדָ֥ה אֹתָ֛הּ לְלֵוִ֖י בְּמִצְרָ֑יִם וַתֵּ֣לֶד לְעַמְרָ֗ם אֶֽת־אַהֲרֹן֙ וְאֶת־מֹשֶׁ֔ה וְאֵ֖ת מִרְיָ֥ם אֲחֹתָֽם׃
60 וַיִּוָּלֵ֣ד לְאַהֲרֹ֔ן אֶת־נָדָ֖ב וְאֶת־אֲבִיה֑וּא אֶת־אֶלְעָזָ֖ר וְאֶת־אִיתָמָֽר׃
61 וַיָּ֥מָת נָדָ֖ב וַאֲבִיה֑וּא בְּהַקְרִיבָ֥ם אֵשׁ־זָרָ֖ה לִפְנֵ֥י יְהוָֽה׃
62 וַיִּהְי֣וּ פְקֻדֵיהֶ֗ם שְׁלֹשָׁ֤ה וְעֶשְׂרִים֙ אֶ֔לֶף כָּל־זָכָ֖ר מִבֶּן־חֹ֣דֶשׁ וָמָ֑עְלָה כִּ֣י׀ לֹ֣א הָתְפָּקְד֗וּ בְּתוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֠י לֹא־נִתַּ֤ן לָהֶם֙ נַחֲלָ֔ה בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃
63 אֵ֚לֶּה פְּקוּדֵ֣י מֹשֶׁ֔ה וְאֶלְעָזָ֖ר הַכֹּהֵ֑ן אֲשֶׁ֨ר פָּֽקְד֜וּ אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ בְּעַֽרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ׃
64 וּבְאֵ֙לֶּה֙ לֹא־הָ֣יָה אִ֔ישׁ מִפְּקוּדֵ֣י מֹשֶׁ֔ה וְאַהֲרֹ֖ן הַכֹּהֵ֑ן אֲשֶׁ֥ר פָּקְד֛וּ אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּמִדְבַּ֥ר סִינָֽי׃
65 כִּֽי־אָמַ֤ר יְהוָה֙ לָהֶ֔ם מ֥וֹת יָמֻ֖תוּ בַּמִּדְבָּ֑ר וְלֹא־נוֹתַ֤ר מֵהֶם֙ אִ֔ישׁ כִּ֚י אִם־כָּלֵ֣ב בֶּן־יְפֻנֶּ֔ה וִיהוֹשֻׁ֖עַ בִּן־נֽוּן׃ ס
27 וַתִּקְרַ֜בְנָה בְּנ֣וֹת צְלָפְחָ֗ד בֶּן־חֵ֤פֶר בֶּן־גִּלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה לְמִשְׁפְּחֹ֖ת מְנַשֶּׁ֣ה בֶן־יוֹסֵ֑ף וְאֵ֙לֶּה֙ שְׁמ֣וֹת בְּנֹתָ֔יו מַחְלָ֣ה נֹעָ֔ה וְחָגְלָ֥ה וּמִלְכָּ֖ה וְתִרְצָֽה׃
2 וַֽתַּעֲמֹ֜דְנָה לִפְנֵ֣י מֹשֶׁ֗ה וְלִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֥י הַנְּשִׂיאִ֖ם וְכָל־הָעֵדָ֑ה פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לֵאמֹֽר׃
3 אָבִינוּ֮ מֵ֣ת בַּמִּדְבָּר֒ וְה֨וּא לֹא־הָיָ֜ה בְּת֣וֹךְ הָעֵדָ֗ה הַנּוֹעָדִ֛ים עַל־יְהוָ֖ה בַּעֲדַת־קֹ֑רַח כִּֽי־בְחֶטְא֣וֹ מֵ֔ת וּבָנִ֖ים לֹא־הָ֥יוּ לֽוֹ׃
4 לָ֣מָּה יִגָּרַ֤ע שֵׁם־אָבִ֙ינוּ֙ מִתּ֣וֹךְ מִשְׁפַּחְתּ֔וֹ כִּ֛י אֵ֥ין ל֖וֹ בֵּ֑ן תְּנָה־לָּ֣נוּ אֲחֻזָּ֔ה בְּת֖וֹךְ אֲחֵ֥י אָבִֽינוּ׃
5 וַיַּקְרֵ֥ב מֹשֶׁ֛ה אֶת־מִשְׁפָּטָ֖ן לִפְנֵ֥י יְהוָֽה׃ ס
Pesuk 64 of chapter 26 of the Tree of Life version presents a bit of a translation problem for us today which has a direct affect on the meaning of the pesuk.
In context is says: "These were numbered by Moses and Eleazar the kohen when they counted Bnei-Yisrael on the plains of Moab across from Jericho. 64 Not one of them was among those counted by Moses and Aaron the kohen when they counted Bnei-Yisrael in the Sinai wilderness, 65 because Adonai had said they would surely die in the wilderness. Not one of them was left, except Caleb son of Jephunneh and Joshua son of Nun."
In both 63 & 64 the TLV mentions "These" and "Them"immediately following the explanation regarding the Levites and WHY they were not counted among the rest of the B'nei Yisrael. With all due respect to my personal friends who were the translators of the TLV (which by the way just celebrated it's 10 year anniversary - "mazel tov!"); I must point out that I'm not sure why they left out the Hebrew word for "man" - "Ish" אִ֔ישׁ perhaps there is a good reason that I am not aware of (I certainly don't claim to be an expert at the art and skill of translations). Nevertheless, the plain sense reading of the pesuk in context leaves me a little confused.
Who exactly is the "These" & "Them"? Is it a reference to the Levites? If so, then the rest of the pesukim don't make much sense either.
Double checking the Hebrew we do find the word "ish" in the pesuk which was left out of the TLV version for some reason:
64 וּבְאֵ֙לֶּה֙ לֹא־הָ֣יָה אִ֔ישׁ מִפְּקוּדֵ֣י מֹשֶׁ֔ה וְאַהֲרֹ֖ן הַכֹּהֵ֑ן אֲשֶׁ֥ר פָּקְד֛וּ אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּמִדְבַּ֥ר סִינָֽי׃
By including the translation of "ish" the meaning is impacted, as this pesuk is read differently in the Jewish Publication Society Translation:
64 But among these there was not a man of them that were numbered by Moses and Aaron the priest, who numbered the children of Israel in the wilderness of Sinai.
Even the KJV writes it this way:
64 But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai.
Including "ish" affects the understanding of the pesuk. Now we understand that it is NOT talking about the Levites who were not counted, rather it is talking about the "men" of the generation who rebelled against Moses and slandered the Land in the affair of the 10 spies when Adonai decreed that generation would never enter the Land.
Furthermore, Rashi's comments adds an additional dimension to the understanding:
"Among these there was no man…: But the women were not included in the decree [enacted in the aftermath] of the spies, for they cherished the Land. The men said, “Let us appoint a leader and return to Egypt!” (14:4), whereas the women said,“Give us a portion” (27:4). This is why the passage of Zelophehad’s daughters follows here. — [Mid. Tanchuma Pinchas 7].
With the emphasis on "ish", Rashi point out a "possible" explanation, that it was the "men" who slandered the Land, not the women. Regardless, if this is true or not, and it doesn't seem to contradict the Written Word, it does make one important point.
Biblical Judaism is NOT a chauvinistic religion. In fact quite the opposite is the case. In Judaism, we find most of the physical mitzvot are regulated to the men. Putting on tefillin daily, going to synagogue to daven, wearing the tallit, circumcision etc...
These are all external physical symbols that women are not required to participate in. Even attending services and prayer, women are not required to do these things in Judaism. Why is this? It is explained by the sages that women are inherently "spiritual". They are essentially SPIRITUALLY SUPERIOR to men in the sense that they do not need physical outward stimulation in order to understand and follow God's commandments. God has put within women a natural ability to "nurture" and to love. Men do not have this and have to be more disciplined in order to grow closer to God.
Think about it. Every Messianic synagogue or Church, who attends intercessory prayer meetings more often, men or women? Mostly men are absent and would rather occupy themselves with other things and do not have a natural desire to congregate and pray and worship. Many married women show up to services without their husbands today... it is very unfortunate.
We see in our pesukim the daughter of Zelophehad were the same kind of naturally spiritual women willing to limit themselves to only marry within their own tribe in order to fulfill the mitzvah and have the inheritance of the land pass down to their children while remaining in the family tribe perpetually. Judaism is far from chauvinistic. However, it does get a bad reputation because of ignorance regarding pesukim such as what Shaliach Shaul taught:
8 So I desire all men to pray everywhere, lifting up holy hands, without anger and argument. 9 Likewise, women are to adorn themselves in appropriate clothing with modesty and sound judgment—not in seductive hairstyles and gold or pearls or costly clothing, 10 but what is suitable for women claiming godliness, through good deeds. 11 Let a woman receive training in a quiet demeanor with complete respect for order. 12 But I do not allow a woman to train or dictate to a man, but to be in a quiet demeanor. 13 For Adam was formed first, then Eve. 14 Also Adam was not deceived but the woman—being deceived, she fell into transgression. 15 Nevertheless, she will be sustained through childbearing—if they continue in faithfulness and love and holiness, with sound judgment.
Dr. David Stern explains:
"The last three words translate Greek prosevchesthai ("to pray") a second time, even though this term appears only in v. 8 and is not repeated in v. 9. The majority interpretation, that Sha'ul allows only men to pray and instructs women only about clothing, conflicts with his teaching at 1C 11:5. Although synagogue prayer is required of men and not women (Ga 3:28 N, 1C 14:34-35 N), the silence enjoined upon women in v. 11 applies to a specific kind of learning (see below), not to praying.
Greek manthanetô does not mean learn in the modern sense of acquiring information but is related to mathetês, disciple. Thus the context is the pattern of discipling and being discipled which existed in Judaism and was exemplified by Yeshua and his talmidim (on this word see Mt 5:1 N). Orthodox Jews use the word "learn" to mean "studying Torah," not merely to gain knowledge but to become more holy. This is close to the sense here.
One who disciples others has responsibility for their spiritual life and growth; women are not to have that kind of responsibility for men. Nevertheless, Timothy is to let a woman learn (be discipled) in peace (Greek êsuchia, "silence, restfulness"), without her being disturbed. The sense is not "in silence," as in most translations, implying she should keep her mouth shut, but "at rest"; compare Ac 22:2 and 2 Th 3:12, where the word is translated, "settle down." On the other hand, 1C 14:34-35 does teach against disturbing chatter by wives at congregational meetings. Although women may learn equally with men, Sha'ul does not permit a woman to teach (to disciple) a man or exercise a discipler's authority over him.
But in a well-led congregation (criteria for leaders is the topic of the next chapter) women may be given much authority and responsibility, including the discipling of women and the teaching of men; Sha'ul himself offers many examples-Lydia, the businesswoman who opened her home to him (Ac 16:14, 40), Priscilla, who taught Apollos (Ac 18:26), and Phoebe, who held a leadership position (Ro 16:1, and see 3:11 below)-to name but three.
The two reasons given for women's not being disciplers of men are Adam's chronological priority (compare 1C 11:8-9) and Eve's propensity for being deceived. Sha'ul does not say that Eve sinned, but that she became involved in the transgression (literally, "has become in transgression"), which I take to mean that she became mixed up in Adam's transgression. At Ro 5:12-21 Sha'ul teaches that it was Adam who sinned through directly disobeying God's command to him (Genesis 2:17, 3:1-7), and therefore he bears the primary responsibility for the "Fall"-the introduction of sin into human life. Although the Apocrypha gives us the verse, "Sin began with a woman, and thanks to her we must all die" (Sirach 25:24), the New Testament presents a different picture. Eve was not the sinner, Adam was, since it was he who disregarded God's command. Eve, rather, was "deceived" (2C 11:3)-when the serpent duped her, she became involved in Adam's transgression.
Sha'ul sees a role difference for men and women rooted in God's purpose. The eye of faith can accept this difference as not demeaning to women. Also, in the framework of faith, women's self-fulfillment is not limited. It must be admitted that Sha'ul's manner of argument does not appeal to the modern mind. But he was not writing for the modern mind. We owe it to the text to place ourselves in the shoes of his readers and not to measure his style against the assumptions of our age. For a broad discussion of the New Testament's teaching about the roles of the sexes which takes modern sociological observations and ideological movements such as feminism into account, see Stephen B. Clark, Man and Woman in Christ."
On Pesuk 15 (child bearing) Stern says, "An obscure verse. Possibly Sha'ul is reducing the severity of vv. 11-14 (compare 1C 11:11-12) by mitigating the punishment Genesis 3:16 decreed for Eve's role in the Fall. There God said to her, "I will greatly multiply the pain of your childbearing-in pain will you bring forth children. You will turn away toward your husband, but he will rule over you." verses 11-14 state that he still rules her. But now she is spared much of the emotional pain of motherhood (of "bringing forth" or raising children)-if not the physical pain of childbearing-through trusting and loving God and living a holy life.
Another possible meaning: God's purpose for women is motherhood; a woman who devotes herself to this is in harmony with God's plan. In any case, the verse certainly does not intend to teach that childbearing is an alternate "plan of salvation" for women, making trust in Yeshua unnecessary!
One important point to always remember. God has a purpose and a plan for each and everyone, Men and Women, Male and Female - Jew & Gentile. We all have our roles to play and we are indeed very different from each other. However, we are all "EQUAL" in the Kingdom of Heaven.
Galatians 3:28 Tree of Life Version (TLV)
28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for you are all one in Messiah Yeshua.
This pesuk is NOT to be interpreted in any way condoning the abominations of Homosexuality or Transgender identity! Nor is it an endorsement of Replacement Theology. Something our current society would do well to understand.
Amen.
Pesukim פסוקים are the "verses" of Scripture divided into Parashaot (Portions) read in the synagogue each week. On Monday's & Thursdays there are 3 divisions of the week's Parasha read and on Shabbat all 6 are read including a Maftir (added), which makes up the final Pesukim (verses) of the Parasha totaling (7) Aliyot each week. Rabbi Eric will give a short d'rash on each of the daily Pesukim that make up the week's Parasha for a good daily dose of Torah. For more explanation on how the Torah is read and divided daily and weekly in the Synagogue see the following links:
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