Your Daily Pesuk July 6, 2018

Parashat Pinchas / פרשת פינחס

• Fri, 6 July 2018 = 23rd of Tamuz, 5778
• כ״ג בְּתַמּוּז תשע״ח

Numbers 28:16-29:11 (27 p'sukim)

Numbers 28:16-29:11 Tree of Life Version (TLV)

Pesach: Passover

16 “On the fourteenth day of the first month is Adonai’s Passover. 17 On the fifteenth day, there is to be a feast. For seven days, matzot will be eaten. 18 You are to hold a sacred assembly on the first day. You are not to do any laborious work. 19 You are to offer to Adonai burnt offering by fire, two young bulls, one ram and seven male lambs a year old. They are to be flawless. 20 You are to offer their grain offering of fine flour mixed with oil, three tenths of an ephah per bull, two tenths per ram, 21 and one tenth per each of the seven lambs, 22 plus one goat for a sin offering to atone for yourselves.  23 In addition to the morning burnt offering and regular burnt offering, you are to offer these. 24 Just like this you are to offer each day, for seven days, the food to be offered by fire for each day as a pleasing aroma to Adonai, beside the regular burnt offering with its drink offering. 25 On the seventh day, you are to have a sacred assembly, and you are to do no laborious work.

Shavuot: Feast of Weeks

26 “On the Day of Firstfruits, when you offer to Adonai a new grain offering during the Feast of Weeks, you are to have a sacred assembly. You are to do no laborious work. 27 You are to offer as a pleasing aroma a burnt offering to Adonai, two young bulls from the herd, one ram and seven male lambs a year old. 28 With each bull there is to be a grain offering of three tenths of an ephah of fine flour mixed with oil, with the ram two tenths, 29 and with each lamb, one tenth, 30 plus one male goat to make atonement for you. 31 In addition, you are to prepare the regular burnt offering with its grain offering and its drink offering. They are to be without defect.

Yom Teruah: Day of Shofar Shouts

29 “On the first day of the seventh month you are to have a sacred assembly. You are to do no laborious work. It is for you a day for sounding the shofar. 2 You are to prepare a burnt offering as a pleasing aroma to Adonai: one young bull from the herd, one ram, and seven male lambs a year old, without flaw, 3 with their grain offering of fine flour mixed with oil, three tenths of an ephah with the bull, two tenths with the ram, 4 and one tenth with each of the seven lambs, 5 as well as one male goat as a sin offering to make atonement for yourselves. 6 Also offer the burnt offering for the month with its grain offering, the regular burnt offering with its grain offering, and their appropriate drink offerings as a pleasing aroma to Adonai, as an offering by fire.

Yom Kippur: Day of Atonement

7 “On the tenth day of this seventh month, you are to have a sacred assembly. You are to deny yourselves and do no work. 8 You are to present to Adonai a burnt offering as a pleasing aroma, one young bull from the herd, one ram, and seven year-old male lambs without defect, 9 along with their grain offerings of fine flour mixed with oil: three tenths of an ephah with the bull, two tenths with the ram, 10 and one tenth with each of the seven lambs. 11 Also offer one male goat for a sin offering, in addition to the sin offering for atonement, as well as the regular burnt offering with its grain offering and their drink offerings.

6 וּבַחֹ֣דֶשׁ הָרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֑דֶשׁ פֶּ֖סַח לַיהוָֽה׃

17 וּבַחֲמִשָּׁ֨ה עָשָׂ֥ר י֛וֹם לַחֹ֥דֶשׁ הַזֶּ֖ה חָ֑ג שִׁבְעַ֣ת יָמִ֔ים מַצּ֖וֹת יֵאָכֵֽל׃

18 בַּיּ֥וֹם הָרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃

19 וְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה עֹלָה֙ לַֽיהוָ֔ה פָּרִ֧ים בְּנֵי־בָקָ֛ר שְׁנַ֖יִם וְאַ֣יִל אֶחָ֑ד וְשִׁבְעָ֤ה כְבָשִׂים֙ בְּנֵ֣י שָׁנָ֔ה תְּמִימִ֖ם יִהְי֥וּ לָכֶֽם׃

20 וּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלֹשָׁ֨ה עֶשְׂרֹנִ֜ים לַפָּ֗ר וּשְׁנֵ֧י עֶשְׂרֹנִ֛ים לָאַ֖יִל תַּעֲשֽׂוּ׃

21 עִשָּׂר֤וֹן עִשָּׂרוֹן֙ תַּעֲשֶׂ֔ה לַכֶּ֖בֶשׂ הָאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים׃

22 וּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם׃

23 מִלְּבַד֙ עֹלַ֣ת הַבֹּ֔קֶר אֲשֶׁ֖ר לְעֹלַ֣ת הַתָּמִ֑יד תַּעֲשׂ֖וּ אֶת־אֵֽלֶּה׃

24 כָּאֵ֜לֶּה תַּעֲשׂ֤וּ לַיּוֹם֙ שִׁבְעַ֣ת יָמִ֔ים לֶ֛חֶם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַיהוָ֑ה עַל־עוֹלַ֧ת הַתָּמִ֛יד יֵעָשֶׂ֖ה וְנִסְכּֽוֹ׃

25 וּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃ ס

26 וּבְי֣וֹם הַבִּכּוּרִ֗ים בְּהַקְרִ֨יבְכֶ֜ם מִנְחָ֤ה חֲדָשָׁה֙ לַֽיהוָ֔ה בְּשָׁבֻעֹ֖תֵיכֶ֑ם מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃

27 וְהִקְרַבְתֶּ֨ם עוֹלָ֜ה לְרֵ֤יחַ נִיחֹ֙חַ֙ לַֽיהוָ֔ה פָּרִ֧ים בְּנֵי־בָקָ֛ר שְׁנַ֖יִם אַ֣יִל אֶחָ֑ד שִׁבְעָ֥ה כְבָשִׂ֖ים בְּנֵ֥י שָׁנָֽה׃

28 וּמִנְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלֹשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֣ר הָֽאֶחָ֔ד שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָאֶחָֽד׃

29 עִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים׃

30 שְׂעִ֥יר עִזִּ֖ים אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם׃

31 מִלְּבַ֞ד עֹלַ֧ת הַתָּמִ֛יד וּמִנְחָת֖וֹ תַּעֲשׂ֑וּ תְּמִימִ֥ם יִהְיוּ־לָכֶ֖ם וְנִסְכֵּיהֶֽם׃ פ

29 וּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִהְיֶ֥ה לָכֶֽם׃

2 וַעֲשִׂיתֶ֨ם עֹלָ֜ה לְרֵ֤יחַ נִיחֹ֙חַ֙ לַֽיהוָ֔ה פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם׃

3 וּמִנְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלֹשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵ֥י עֶשְׂרֹנִ֖ים לָאָֽיִל׃

4 וְעִשָּׂר֣וֹן אֶחָ֔ד לַכֶּ֖בֶשׂ הָאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים׃

5 וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את לְכַפֵּ֖ר עֲלֵיכֶֽם׃

6 מִלְּבַד֩ עֹלַ֨ת הַחֹ֜דֶשׁ וּמִנְחָתָ֗הּ וְעֹלַ֤ת הַתָּמִיד֙ וּמִנְחָתָ֔הּ וְנִסְכֵּיהֶ֖ם כְּמִשְׁפָּטָ֑ם לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַיהוָֽה׃ ס

7 וּבֶעָשׂוֹר֩ לַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י הַזֶּ֗ה מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹׁתֵיכֶ֑ם כָּל־מְלָאכָ֖ה לֹ֥א תַעֲשֽׂוּ׃

8 וְהִקְרַבְתֶּ֨ם עֹלָ֤ה לַֽיהוָה֙ רֵ֣יחַ נִיחֹ֔חַ פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֤ים בְּנֵֽי־שָׁנָה֙ שִׁבְעָ֔ה תְּמִימִ֖ם יִהְי֥וּ לָכֶֽם׃

9 וּמִנְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלֹשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָאֶחָֽד׃

10 עִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים׃

11 שְׂעִיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את מִלְּבַ֞ד חַטַּ֤את הַכִּפֻּרִים֙ וְעֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם׃ פ

The Torah continues from yesterday's reading which consisted of the Daily Tamid, the Weekly Shabbat Korbanot, and the monthly Rosh Chodesh Korbanot.

Today's pesukim are concerned with the Annual Moadim (Appointed Times) of the Lord.  These are "God's Holy Days".  They begin with the Passover in pesuk 16.  Then the Feast of Unleavened Bread which begins in pesuk 17.  Another sacred day is observed on the 7th day of the Feast, pesuk 25.  Pesuk 26 gives the mitzvot for Chag Shavuot; 50 days later.

Then pesuk 1 of chapter 29 begins the instruction for Yom Teruah (aka "Rosh Hashanah"), although it should be noted that this name is NOT found in the Torah for this Holy Day.  And then our pesukim end today with the inclusion of the korbanot for Yom Kippur (Day of Atonement).

Sukkot is not yet covered, until tomorrow's aliyah reading.

What is always interesting about the division of the Torah readings weekly into Parashayot, is how the readings fit thematically into the Hebrew calendar.  Think about it.  Why are we reading about these moadim at this time, the end of the month of Tamuz, (corresponding to the first week of July?).  

The 17th of Tamuz (6 days ago) began a 21 day period from the day Nebuchadnezzar broke through the gates of Jerusalem until the 9th of Av, when the Temple and all Jerusalem was destroyed.  The 9th of Av marks a 6 week period of "comforting" the mourners who mourn over Jerusalem's destruction, and that period ends on Rosh Hashanah (Yom Teruah).

So here we are in the middle of summer in the cycle between the Spring festivals of Passover, Unleavened Bread and Shavuot - and we are facing very soon the fall High Holy Days.  Our pesukim should be a reminder to us to begin preparing in our hearts for the cycle and season of the year to sanctify and cleanse ourselves.  Prepare to approach Adonai with repentant hearts, and to be found pure, holy, and ready for His Coming.

The Spring Moadim speak of Messiah's advent, his death and his resurrection.  While the Fall High Holy Days are symbolic of the Messiah's reign and rule and judgement of the Earth, which is yet to come.  This is why Yeshua told us:

Matthew 24:32 “Now learn the parable from the fig tree. When its branch becomes tender and puts forth leaves, you know that summer is near. 33 So also, when you see all these things, know that it is near, at the door. 34 Amen, I tell you, this generation will not pass away until all these things happen. 35 Heaven and earth will pass away, but My words will never pass away. 36 But of that day and hour no one knows, not even the angels of heaven nor the Son, except the Father alone.

37 “For just as the days of Noah were, so will be the coming of the Son of Man. 38 For in those days before the flood, they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 39 And they did not understand until the flood came and swept them all away. So shall it be at the coming of the Son of Man. 40 Then two men will be in the field, one taken and one left. 41 Two women will be grinding at the mill, one taken and one left.  42 Therefore stay alert; for you do not know what day your Lord is coming. 43 But know this, that if the master of the house had known what time the thief was coming, he would have kept watch and not let his house be broken into. 44 So you also must be ready, for the Son of Man is coming at an hour you do not expect.”

Could we be that generation?  We have seen another major shift in the restoration of Israel with our nation moving it's embassy and recognizing Jerusalem as the Eternal Capital of the State of Israel on the exact 70th Anniversary of the nation's Rebirth.  Will we live to see the Third Temple built?  Will this be the generation that witnesses the Anti-Messiah who will come and put an end to the sacrifices in that Temple, and are we already in the generation that will recognize the signs of the Return of Yeshua the Messiah?

Since we do not know for sure, how much more should we just be ready and prepared?

Psalm 24

1 A psalm of David.

The earth is Adonai’s and all that fills it—

the world, and those dwelling on it.

2 For He founded it upon the seas,

and established it upon the rivers.

3 Who may go up on the mountain of Adonai?

Who may stand in His holy place?

4 One with clean hands and a pure heart,

who has not lifted his soul in vain,

nor sworn deceitfully.

5 He will receive a blessing from Adonai,

righteousness from God his salvation.

6 Such is the generation seeking Him,

seeking Your face, even Jacob! Selah

7 Lift up your heads, O gates,

and be lifted up, you everlasting doors:

that the King of glory may come in.

8 “Who is this King of glory?”

Adonai strong and mighty,

Adonai mighty in battle!

9 Lift up your heads, O gates,

and lift them up, you everlasting doors:

that the King of glory may come in.

10 “Who is this King of glory?”

Adonai-Tzva’ot—He is the King of glory! Selah

Your Daily Pesuk July 5, 2018

Parashat Pinchas / פרשת פינחס

• Thu, 5 July 2018 = 22nd of Tamuz, 5778
• כ״ב בְּתַמּוּז תשע״ח

Numbers 28:1-15 (15 p'sukim)

Numbers 28:1-15 Tree of Life Version (TLV)

Moadim: Appointed Times

28 Adonai spoke to Moses saying, 2 “Command Bnei-Yisrael and tell them to be careful to present to Me at the moadim My food offerings by fire as a pleasing aroma. 3 Tell them: This is the fire offering which you are to present to Adonai: two male lambs a year old, without flaw, as a daily regular burnt offering. 4 Prepare one lamb in the morning and the other lamb you are to prepare at twilight, 5 along with a tenth of an ephah of fine flour for a grain offering, mixed with a fourth of a hin[a] of oil from pressed olives. 6 This is the regular burnt offering initiated at Mount Sinai, as a pleasing aroma, a fire offering to Adonai. 7 With each lamb pour out a fourth of a hin of fermented drink at the Sanctuary as a drink offering to Adonai. 8 Prepare the second lamb at twilight with the same type of grain and drink offerings you prepared in the morning, a fire offering as a pleasing aroma to Adonai.

Shabbat: Weekly Rest

9 “On the Shabbat, you are to present two flawless male lambs a year old, along with two tenths of an ephah of fine flour as a grain offering, mixed with oil and its drink offering. 10 This is the burnt offering for every Shabbat, besides the regular burnt offering and its drink offering.

Rosh Chodesh: New Moon

11 “On the first of the month you are to present to Adonai a burnt offering of two young bulls, one ram, and seven flawless male lambs a year old, 12 with three tenths of an ephah of fine flour mixed with oil as a grain offering with each bull, and two tenths of an ephah of fine flour mixed with oil as a grain offering with the ram, 13 and with each lamb a tenth of an ephah of fine flour mixed with oil for a grain offering, a burnt offering as a pleasing aroma, an offering by fire to Adonai. 14 Their drink offerings shall be: per bull, half a hin of wine, a third of a hin of wine per ram, and, a fourth of a hin per lamb. This will be the monthly burnt offering at each new moon throughout the year. 15 Also, one male goat as a sin offering to Adonai beside the regular burnt offering is to be offered with its drink offering.

28 וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

2 צַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אֶת־קָרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י רֵ֚יחַ נִֽיחֹחִ֔י תִּשְׁמְר֕וּ לְהַקְרִ֥יב לִ֖י בְּמוֹעֲדֽוֹ׃

3 וְאָמַרְתָּ֣ לָהֶ֔ם זֶ֚ה הָֽאִשֶּׁ֔ה אֲשֶׁ֥ר תַּקְרִ֖יבוּ לַיהוָ֑ה כְּבָשִׂ֨ים בְּנֵֽי־שָׁנָ֧ה תְמִימִ֛ם שְׁנַ֥יִם לַיּ֖וֹם עֹלָ֥ה תָמִֽיד׃

4 אֶת־הַכֶּ֥בֶשׂ אֶחָ֖ד תַּעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּעֲשֶׂ֖ה בֵּ֥ין הָֽעַרְבָּֽיִם׃

5 וַעֲשִׂירִ֧ית הָאֵיפָ֛ה סֹ֖לֶת לְמִנְחָ֑ה בְּלוּלָ֛ה בְּשֶׁ֥מֶן כָּתִ֖ית רְבִיעִ֥ת הַהִֽין׃

6 עֹלַ֖ת תָּמִ֑יד הָעֲשֻׂיָה֙ בְּהַ֣ר סִינַ֔י לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהוָֽה׃

7 וְנִסְכּוֹ֙ רְבִיעִ֣ת הַהִ֔ין לַכֶּ֖בֶשׂ הָאֶחָ֑ד בַּקֹּ֗דֶשׁ הַסֵּ֛ךְ נֶ֥סֶךְ שֵׁכָ֖ר לַיהוָֽה׃

8 וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּעֲשֶׂ֖ה בֵּ֣ין הָֽעַרְבָּ֑יִם כְּמִנְחַ֨ת הַבֹּ֤קֶר וּכְנִסְכּוֹ֙ תַּעֲשֶׂ֔ה אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַיהוָֽה׃ פ

9 וּבְיוֹם֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֧לֶת מִנְחָ֛ה בְּלוּלָ֥ה בַשֶּׁ֖מֶן וְנִסְכּֽוֹ׃

10 עֹלַ֥ת שַׁבַּ֖ת בְּשַׁבַּתּ֑וֹ עַל־עֹלַ֥ת הַתָּמִ֖יד וְנִסְכָּֽהּ׃ ס

11 וּבְרָאשֵׁי֙ חָדְשֵׁיכֶ֔ם תַּקְרִ֥יבוּ עֹלָ֖ה לַיהוָ֑ה פָּרִ֨ים בְּנֵֽי־בָקָ֤ר שְׁנַ֙יִם֙ וְאַ֣יִל אֶחָ֔ד כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם׃

12 וּשְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לַפָּ֖ר הָאֶחָ֑ד וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לָאַ֖יִל הָֽאֶחָֽד׃

13 וְעִשָּׂרֹ֣ן עִשָּׂר֗וֹן סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן לַכֶּ֖בֶשׂ הָאֶחָ֑ד עֹלָה֙ רֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַיהוָֽה׃

14 וְנִסְכֵּיהֶ֗ם חֲצִ֣י הַהִין֩ יִהְיֶ֨ה לַפָּ֜ר וּשְׁלִישִׁ֧ת הַהִ֣ין לָאַ֗יִל וּרְבִיעִ֥ת הַהִ֛ין לַכֶּ֖בֶשׂ יָ֑יִן זֹ֣את עֹלַ֥ת חֹ֙דֶשׁ֙ בְּחָדְשׁ֔וֹ לְחָדְשֵׁ֖י הַשָּׁנָֽה׃

15 וּשְׂעִ֨יר עִזִּ֥ים אֶחָ֛ד לְחַטָּ֖את לַיהוָ֑ה עַל־עֹלַ֧ת הַתָּמִ֛יד יֵעָשֶׂ֖ה וְנִסְכּֽוֹ׃ ס

The first 8 pesukim of our reading for today gives us the instructions for the Daily Tamid Offerings.  This passage is recited each day during the Shacarit morning prayer services.  Tamid refers to the daily burnt offerings.  This is the minimum expectation that B'nei Yisrael was required to offer on the altar each day.  This was aside from all of the offerings brought all day long by the rest of the nation. 

 The next two pesukim establishes the requirement for a "double portion" to be given on Shabbat, this is in addition to the regular Tamid offerings of the day.  This is why traditionally the Amidah prayer is recited twice on Shabbat morning, and also an additional reading that we call a Maftir is added on Shabbat.

The pesukim progresses from the Daily Tamid, then to the Weekly Shabbat Korbanot, and then finally to the Monthly Korbanot, (Rosh Chodesh).  

In Pesuk 2 the English says: "My Food Offerings".  However, the Sages also say this refers to: קרבני: זה הדם The offering of "Blood".  Blood was required each day, once in the morning, and the other at twilight.

Interestingly, John Gill comments about this translation: "my offering, and my bread; by "offering" may be meant in general all sacrifices which were offered to the Lord, and by his command; and more especially the burnt offering, which was wholly and peculiarly his, and is after explained by sacrifices made by fire, and it is chiefly of burnt offerings this chapter treats; and by "bread" may be meant either the shewbread, which was set upon a table before the Lord continually, as his bread; so the Targum of Jonathan,"my oblation, the bread of the order of my table, shall the priests eat, but what ye offer on the altar no man has power to eat;'or else the meat offering, or rather, as it may be called, the bread offering, which always went along with burnt offerings; though the copulative "and", which is not in the text, may be omitted, and both may signify the same, "my offering", that is, "my bread"; for the sacrifices were the food of God, the provisions of his house, of which there were all sorts in the sacrifices, flesh, bread, and wine; particularly the daily sacrifice was his food every day, and the fat of sacrifices burnt is called the food of the offering made by fire, Leviticus 3:16, so Jarchi interprets it, "my offering", this is the blood; "my bread", the "amurim", or fat that covereth the inward parts, which were burnt on the altar:

It is very interesting to me that the Tamid offering which is a "burnt offering" which is indicative of "Dam" (Blood), is also called BREAD!

Knowing this, it really puts the words of our Messiah into perspective:

Yochanan 6:32 Yeshua answered them, “Amen, amen I tell you, it isn’t Moses who has given you bread from heaven, but My Father gives you the true bread from heaven. 33 For the bread of God is the One coming down from heaven and giving life to the world.”

34 So they said to Him, “Sir, give us this bread from now on!”

35 Yeshua said to them, “I am the bread of life. Whoever comes to Me will never be hungry, and whoever believes in Me will never be thirsty. 36 But I told you that you have seen Me, yet you do not believe. 37 Everyone the Father gives Me will come to Me, and anyone coming to Me I will never reject. 38 For I have come down from heaven not to do My own will but the will of the One who sent Me.

39 “Now this is the will of the One who sent Me, that I lose not one of all He has given Me, but raise each one on the last day. 40 For this is the will of My Father, that everyone who sees the Son and trusts in Him may have eternal life; and I will raise him up on the last day.”

41 Some of the Judeans started to grumble about Him, because He said, “I am the bread that came down from heaven.” 42 They were saying, “Isn’t this Yeshua the son of Joseph, whose father and mother we know? How can He now say, ‘I have come down from heaven’?”

43 Yeshua answered, “Stop grumbling among yourselves! 44 No one can come to Me unless My Father who sent Me draws him—and I will raise him up on the last day. 45 It is written in the Prophets, ‘They will all be taught by God.’ Everyone who has listened and learned from the Father comes to Me. 46 Not that anyone has seen the Father except the One who is from God—He has seen the Father.

47 “Amen, amen I tell you, he who believes has eternal life. 48 I am the bread of life. 49 Your fathers ate the manna in the desert, yet they died. 50 This is the bread that comes down from heaven, so that one may eat and not die. 51 I am the living bread, which came down from heaven. If anyone eats this bread, he will live forever. This bread is My flesh, which I will give for the life of the world.”

52 Then the Jews began arguing with one another, “How can this man give us His flesh to eat?”

53 So Yeshua said to them, “Amen, amen I tell you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. 54 He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.

55 “For My flesh is real food and My blood is real drink. 56 He who eats My flesh and drinks My blood abides in Me, and I in him. 57 Just as the living Father sent Me and I live because of the Father, so the one who eats of Me will also live because of Me. 58 This is the bread that came down from heaven—not like the bread your fathers ate and then died. He who eats this bread will live forever.”

May we eat this flesh and drink this Dam - daily, everyday.  Amen

Your Daily Pesuk July 4, 2018

Numbers 27:6-23 (18 p'sukim)

Numbers 27:6-23 Tree of Life Version (TLV)
6 and Adonai spoke to Moses saying, 7 “The daughters of Zelophehad are right in saying you should give them property by inheritance among their father’s relatives. You are to turn over the inheritance of their father to them.”

8 “Furthermore, you are to speak to Bnei-Yisrael saying: If a man dies without a son, you are to transfer his inheritance to his daughter. 9 If he has no daughter, you are to give his inheritance to his brothers. 10 If he has no brothers, you are to give it to his father’s brothers. 11 If his father had no brothers, you are to give it to the nearest relative in his family that he might possess it. This is to be a legal statute for Bnei-Yisrael, just as Adonai commanded to Moses.”

Commissioning of Joshua
12 Then Adonai said to Moses, “Go up this mountain of the Abarim range and look at the land that I have given to Bnei-Yisrael. 13 When you have seen it, you will be gathered to your people, just as Aaron your brother was gathered. 14 For in the wilderness of Zin during the strife of the community, you both rebelled against My Word instead of honoring Me as holy at the waters before their eyes.” (These were the waters of Meribah at Kadesh in the wilderness of Zin.)

15 Moses spoke to Adonai saying, 16 “May Adonai, God of the spirits of all flesh, appoint a man over the community 17 to go out and come in before them, who will lead them out and bring them out so that the people of Adonai will not be like sheep without a shepherd.”

18 Adonai said to Moses, “Take Joshua son of Nun, a man in whom is the Ruach, and lay your hand on him. 19 You will have him stand before Eleazar the kohen and the entire assembly and commission him before their eyes. 20 Give to him some of your authority so that the whole community of Bnei-Yisrael will obey him. 21 He will stand before Eleazar the kohen, who will pray and obtain judgments for him by Urim and before Adonai. At his mouth, they will go out and at his mouth they will come in, he and all the community of Bnei-Yisrael with him.”

22 Moses did as Adonai commanded him. He took Joshua, stood him before Eleazar the kohen and all the entire assembly. 23 Then he laid his hands on him and commissioned him just as Adonai had spoken, by Moses’ hand.

6 וַיֹּ֥אמֶר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

7 כֵּ֗ן בְּנ֣וֹת צְלָפְחָד֮ דֹּבְרֹת֒ נָתֹ֨ן תִּתֵּ֤ן לָהֶם֙ אֲחֻזַּ֣ת נַחֲלָ֔ה בְּת֖וֹךְ אֲחֵ֣י אֲבִיהֶ֑ם וְהַֽעֲבַרְתָּ֛ אֶת־נַחֲלַ֥ת אֲבִיהֶ֖ן לָהֶֽן׃

8 וְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֣ישׁ כִּֽי־יָמ֗וּת וּבֵן֙ אֵ֣ין ל֔וֹ וְהַֽעֲבַרְתֶּ֥ם אֶת־נַחֲלָת֖וֹ לְבִתּֽוֹ׃

9 וְאִם־אֵ֥ין ל֖וֹ בַּ֑ת וּנְתַתֶּ֥ם אֶת־נַחֲלָת֖וֹ לְאֶחָיו׃

10 וְאִם־אֵ֥ין ל֖וֹ אַחִ֑ים וּנְתַתֶּ֥ם אֶת־נַחֲלָת֖וֹ לַאֲחֵ֥י אָבִֽיו׃

11 וְאִם־אֵ֣ין אַחִים֮ לְאָבִיו֒ וּנְתַתֶּ֣ם אֶת־נַחֲלָת֗וֹ לִשְׁאֵר֞וֹ הַקָּרֹ֥ב אֵלָ֛יו מִמִּשְׁפַּחְתּ֖וֹ וְיָרַ֣שׁ אֹתָ֑הּ וְֽהָ֨יְתָ֜ה לִבְנֵ֤י יִשְׂרָאֵל֙ לְחֻקַּ֣ת מִשְׁפָּ֔ט כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃ ס

12 וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה עֲלֵ֛ה אֶל־הַ֥ר הָעֲבָרִ֖ים הַזֶּ֑ה וּרְאֵה֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֥י יִשְׂרָאֵֽל׃

13 וְרָאִ֣יתָה אֹתָ֔הּ וְנֶאֱסַפְתָּ֥ אֶל־עַמֶּ֖יךָ גַּם־אָ֑תָּה כַּאֲשֶׁ֥ר נֶאֱסַ֖ף אַהֲרֹ֥ן אָחִֽיךָ׃

14 כַּאֲשֶׁר֩ מְרִיתֶ֨ם פִּ֜י בְּמִדְבַּר־צִ֗ן בִּמְרִיבַת֙ הָֽעֵדָ֔ה לְהַקְדִּישֵׁ֥נִי בַמַּ֖יִם לְעֵינֵיהֶ֑ם הֵ֛ם מֵֽי־מְרִיבַ֥ת קָדֵ֖שׁ מִדְבַּר־צִֽן׃ פ

15 וַיְדַבֵּ֣ר מֹשֶׁ֔ה אֶל־יְהוָ֖ה לֵאמֹֽר׃

16 יִפְקֹ֣ד יְהוָ֔ה אֱלֹהֵ֥י הָרוּחֹ֖ת לְכָל־בָּשָׂ֑ר אִ֖ישׁ עַל־הָעֵדָֽה׃

17 אֲשֶׁר־יֵצֵ֣א לִפְנֵיהֶ֗ם וַאֲשֶׁ֤ר יָבֹא֙ לִפְנֵיהֶ֔ם וַאֲשֶׁ֥ר יוֹצִיאֵ֖ם וַאֲשֶׁ֣ר יְבִיאֵ֑ם וְלֹ֤א תִהְיֶה֙ עֲדַ֣ת יְהוָ֔ה כַּצֹּ֕אן אֲשֶׁ֥ר אֵין־לָהֶ֖ם רֹעֶֽה׃

18 וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה קַח־לְךָ֙ אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֔וּן אִ֖ישׁ אֲשֶׁר־ר֣וּחַ בּ֑וֹ וְסָמַכְתָּ֥ אֶת־יָדְךָ֖ עָלָֽיו׃

19 וְהַֽעֲמַדְתָּ֣ אֹת֗וֹ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָעֵדָ֑ה וְצִוִּיתָ֥ה אֹת֖וֹ לְעֵינֵיהֶֽם׃

20 וְנָתַתָּ֥ה מֵהֽוֹדְךָ֖ עָלָ֑יו לְמַ֣עַן יִשְׁמְע֔וּ כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃

21 וְלִפְנֵ֨י אֶלְעָזָ֤ר הַכֹּהֵן֙ יַעֲמֹ֔ד וְשָׁ֥אַל ל֛וֹ בְּמִשְׁפַּ֥ט הָאוּרִ֖ים לִפְנֵ֣י יְהוָ֑ה עַל־פִּ֨יו יֵצְא֜וּ וְעַל־פִּ֣יו יָבֹ֗אוּ ה֛וּא וְכָל־בְּנֵי־יִשְׂרָאֵ֥ל אִתּ֖וֹ וְכָל־הָעֵדָֽה׃

22 וַיַּ֣עַשׂ מֹשֶׁ֔ה כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֹת֑וֹ וַיִּקַּ֣ח אֶת־יְהוֹשֻׁ֗עַ וַיַּֽעֲמִדֵ֙הוּ֙ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָעֵדָֽה׃

23 וַיִּסְמֹ֧ךְ אֶת־יָדָ֛יו עָלָ֖יו וַיְצַוֵּ֑הוּ כַּאֲשֶׁ֛ר דִּבֶּ֥ר יְהוָ֖ה בְּיַד־מֹשֶֽׁה׃ פ

Today we see two examples of the Almighty allowing mortal men and women to engage in "partnership" with God Himself in the process of establishing His Glorious Torah.  In most other cases Hashem simply instructs Moshe regarding His commandments, ordinances, statutes and regulations.  Noticeably, here however, God is responding to two different yet similar situations purposely waiting for His sons and daughters to come up with the right answer on their own.

If you have ever been so blessed to be a parent, then there is little doubt that you have been in this same situation.  Problem solving and learning right from wrong are some of the most important lessons we can teach our children.  Furthermore, we learn from our pesukim today a method of teaching and of learning.  Lecturing is not always the best way to teach or to learn.  

I fondly remember fishing with my father as a young boy, perhaps about 10 years old.  We would go out to Lake Erie often in the summer time as my grandfather owned a 19 foot outboard motorboat in the summers.  On one occasion my father simply handed me my pole, the fishing box and a can of worms and turned away baiting his own pole.  This was unusual, because up until that moment my father would always put the worm on the hook for me.  This time "he forgot".  When I attempted to remind him of his lapse in memory, he shocking responded, "Nope, you're old enough now to do it yourself".  While it wasn't easy at first and I certainly poked myself several times trying to get that squirming worm onto the hook, it was important that I participated.

The point is, whether fishing or cooking or whatever it is; its important to allow our children to participate in a project so that they learn; and even go so far as to allow them to partner with us in the problem solving process.  Ask them, "what should happen next"?  What is the best way to accomplish this task"?  Even if we know the answer, allow them to come up with it on their own, even if it is wrong at first (and you know full well it won't work), let them make a mistake - its ok!

So it is with our pesukim.  God knew full well the daughters of Zelophehad were right, infact He could've told Moshe about them long before they ever came to Moshe and stated their case!  God wanted this record of Moshe going to God with a problem, and with what he thought would be the right answer.

Likewise, likely from that experience we find Moshe a second time, now progressing by suggesting to the Almighty that Joshua be his successor.  

In both situations, God permitted what seems to be the idea of 5 women and Moshe himself coming up with their own solutions, and God conceding.  (we assume God thought it was a good idea).  Wow, my kids are pretty bright!  But it is NOT that He never thought of it Himself.  

May we learn the lessons of leadership, discipleship, and allowing students and children to learn on their own and even partner with us as teachers and leaders.  These are good Torah principles regardless if they appear to come from human our Divine sources.

Amen. 

Your Daily Pesuk July 3, 2018

Parashat Pinchas / פרשת פינחס

Numbers 26:52-27:5 (19 p'sukim)

Numbers 26:52-27:5 Tree of Life Version (TLV)
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:

1 Timothy 2:8-15 Tree of Life Version (TLV)
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:

What is the Parasha Hashuvah?

Dr. Stern's Chart of the Weekly Parasha, Haftarah & Brit Chadasha Readings

How is the Torah Read in the Synagogues?

Your Daily Pesuk July 2, 2018

Parashat Pinchas / פרשת פינחס

Numbers 26:5-51 (47 p'sukim)

Numbers 26:5-51 Tree of Life Version (TLV)
5 The descendants of the sons of Reuben, Israel’s firstborn: by Hanoch the Hanochite family, by Pallu the Palluite family, 6 by Hezron the Hezronite family, and by Carmi the Carmite family, 7 these Reubenite families numbered 43,730. 8 The son of Pallu was Eliab. 9 The sons of Eliab were Nemuel, Dathan, and Abiram. These were the Dathan and Abiram who were community leaders who rebelled against Moses and Aaron and were among the following of Korah in their rebellion against Adonai. 10 Then the earth opened its mouth and swallowed them with Korah, whose followers died when the fire consumed the 250 men, these men serving as a warning. 11 Korah’s sons, however, did not die.

12 The sons of Simeon by their families were: by Nemuel the family of the Nemuelites, by Jamin the family of the Jaminites, by Jachin the family of the Jachinites, 13 by Zerach the family of the Zerachites, and by Shaul the family of the Shaulites. 14 These families of the Simeonites numbered 22,200.

15 The sons of Gad by their families were: by Zephon the family of the Zephonites, by Haggi the family of the Haggites, by Shuni the family of the Shunites, 16 by Ozni the family of the Oznites, by Eri the family of the Erites, 17 by Arod the family of the Arodites, by Areli the family of the Arelites. 18 The sons of Gad numbered 40,500.

19 Er and Onan were sons of Judah but had died in the land of Canaan. 20 The sons of Judah by their families were: by Shelah the Shelanite family, by Perez the Perezite family, by Zerach the Zerachite family. 21 The sons of Perez: by Hezron the Hezronite family, by Hamul the Hamulite family. 22 These were the sons of Judah. They numbered 76,500.

23 The sons of Issachar by their families were: Tola and the family of the Tolaites, by Puvah the Punite family, 24 by Jashub the Jashubite family, by Shimron the Shimronite family. 25 These were the families of Issachar. They numbered 64,300.

26 The sons of Zebulun by their families were: by Sered the family of the Seredites, by Elon the family of the Elonites, by Jahleel the family of the Jahleelites. 27 These were the Zebulunite families. They numbered 60,500.

28 The sons of Joseph by their families were Manasseh and Ephraim. 29 The sons of Manasseh were: by Machir the family of the Machirites (Machir fathered Gilead.), by Gilead the family of the Gileadites. 30 The sons of Gilead were: by Iezer the family of the Iezerites, by Helek the Helekite family, 31 By Asriel the Asrielite family, by Shechem the Shechemite family, 32 by Shemida the Shemidaite family, by Hepher the Hepherite family. 33 Hepher’s son Zelophehad had no sons, only daughters. The names of Zelophehad’s daughters were Mahlah, Noah, Hoglah, Milcah, and Tirzah. 34 These were the families of Manasseh. They numbered 52,700.

35 These were the sons of Ephraim by their families: of Shuthelah the Shuthelahite family, of Becher the Bechrite family, of Tahan the Tahanite family. 36 These were the sons of Shuthelah: of Eran the Eranite family. 37 These were the families of the sons of Ephraim. These numbered 32,500. These were the sons of Joseph by their families.

38 The sons of Benjamin by their families were: by Bela the Belaite family, by Ashbel the Ashbelite family, by Ahiram the Ahiramite family, 39 by Shephupham the Shuphamite family, by Hupham the Huphamite family. 40 The sons of Bela were Ard and Naaman. By Ard was the family of the Ardites, by Naaman the family of the Naamanites. 41 These were the sons of Benjamin. They numbered 45,600.

42 These were the sons of Dan by their families: by Shuham the Shuhamite family. These were the families of Dan by family. 43 They were all Shuhamite families, and, they numbered 64,400.

44 The sons of Asher by their families were: by Imnah the Imnite family, by Ishvi the Ishvite family, by Beriah the Beriite family. 45 Through the sons of Beriah: by Heber the Heberite family, by Malchiel the Malchielite family. 46 The name of Asher’s daughter was Serah. 47 These were the families of Asher’s sons. They numbered 53,400.

48 The sons of Naphtali by their families were: by Jahzeel the Jahzeelite family, by Guni the Gunite family, 49 By Jezer the Jezrite family, by Shillem the Shillemite family. 50 These were the families of Naphtali by their families. They numbered 45,400.

51 These sons of Israel totaled 601,730.

5 רְאוּבֵ֖ן בְּכ֣וֹר יִשְׂרָאֵ֑ל בְּנֵ֣י רְאוּבֵ֗ן חֲנוֹךְ֙ מִשְׁפַּ֣חַת הַחֲנֹכִ֔י לְפַלּ֕וּא מִשְׁפַּ֖חַת הַפַּלֻּאִֽי׃

6 לְחֶצְרֹ֕ן מִשְׁפַּ֖חַת הַֽחֶצְרוֹנִ֑י לְכַרְמִ֕י מִשְׁפַּ֖חַת הַכַּרְמִֽי׃

7 אֵ֖לֶּה מִשְׁפְּחֹ֣ת הָרֻֽאוּבֵנִ֑י וַיִּהְי֣וּ פְקֻדֵיהֶ֗ם שְׁלֹשָׁ֤ה וְאַרְבָּעִים֙ אֶ֔לֶף וּשְׁבַ֥ע מֵא֖וֹת וּשְׁלֹשִֽׁים׃

8 וּבְנֵ֥י פַלּ֖וּא אֱלִיאָֽב׃

9 וּבְנֵ֣י אֱלִיאָ֔ב נְמוּאֵ֖ל וְדָתָ֣ן וַאֲבִירָ֑ם הֽוּא־דָתָ֨ן וַאֲבִירָ֜ם ׳קְרוּאֵי׳ ״קְרִיאֵ֣י״ הָעֵדָ֗ה אֲשֶׁ֨ר הִצּ֜וּ עַל־מֹשֶׁ֤ה וְעַֽל־אַהֲרֹן֙ בַּעֲדַת־קֹ֔רַח בְּהַצֹּתָ֖ם עַל־יְהוָֽה׃

10 וַתִּפְתַּ֨ח הָאָ֜רֶץ אֶת־פִּ֗יהָ וַתִּבְלַ֥ע אֹתָ֛ם וְאֶת־קֹ֖רַח בְּמ֣וֹת הָעֵדָ֑ה בַּאֲכֹ֣ל הָאֵ֗שׁ אֵ֣ת חֲמִשִּׁ֤ים וּמָאתַ֙יִם֙ אִ֔ישׁ וַיִּהְי֖וּ לְנֵֽס׃

11 וּבְנֵי־קֹ֖רַח לֹא־מֵֽתוּ׃ ס

12 בְּנֵ֣י שִׁמְעוֹן֮ לְמִשְׁפְּחֹתָם֒ לִנְמוּאֵ֗ל מִשְׁפַּ֙חַת֙ הַנְּמ֣וּאֵלִ֔י לְיָמִ֕ין מִשְׁפַּ֖חַת הַיָּמִינִ֑י לְיָכִ֕ין מִשְׁפַּ֖חַת הַיָּכִינִֽי׃

13 לְזֶ֕רַח מִשְׁפַּ֖חַת הַזַּרְחִ֑י לְשָׁא֕וּל מִשְׁפַּ֖חַת הַשָּׁאוּלִֽי׃

14 אֵ֖לֶּה מִשְׁפְּחֹ֣ת הַשִּׁמְעֹנִ֑י שְׁנַ֧יִם וְעֶשְׂרִ֛ים אֶ֖לֶף וּמָאתָֽיִם׃ ס

15 בְּנֵ֣י גָד֮ לְמִשְׁפְּחֹתָם֒ לִצְפ֗וֹן מִשְׁפַּ֙חַת֙ הַצְּפוֹנִ֔י לְחַגִּ֕י מִשְׁפַּ֖חַת הַֽחַגִּ֑י לְשׁוּנִ֕י מִשְׁפַּ֖חַת הַשּׁוּנִֽי׃

16 לְאָזְנִ֕י מִשְׁפַּ֖חַת הָאָזְנִ֑י לְעֵרִ֕י מִשְׁפַּ֖חַת הָעֵרִֽי׃

17 לַאֲר֕וֹד מִשְׁפַּ֖חַת הָאֲרוֹדִ֑י לְאַ֨רְאֵלִ֔י מִשְׁפַּ֖חַת הָאַרְאֵלִֽי׃

18 אֵ֛לֶּה מִשְׁפְּחֹ֥ת בְּנֵֽי־גָ֖ד לִפְקֻדֵיהֶ֑ם אַרְבָּעִ֥ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֽוֹת׃ ס

19 בְּנֵ֥י יְהוּדָ֖ה עֵ֣ר וְאוֹנָ֑ן וַיָּ֥מָת עֵ֛ר וְאוֹנָ֖ן בְּאֶ֥רֶץ כְּנָֽעַן׃

20 וַיִּהְי֣וּ בְנֵי־יְהוּדָה֮ לְמִשְׁפְּחֹתָם֒ לְשֵׁלָ֗ה מִשְׁפַּ֙חַת֙ הַשֵּׁ֣לָנִ֔י לְפֶ֕רֶץ מִשְׁפַּ֖חַת הַפַּרְצִ֑י לְזֶ֕רַח מִשְׁפַּ֖חַת הַזַּרְחִֽי׃

21 וַיִּהְי֣וּ בְנֵי־פֶ֔רֶץ לְחֶצְרֹ֕ן מִשְׁפַּ֖חַת הַֽחֶצְרֹנִ֑י לְחָמ֕וּל מִשְׁפַּ֖חַת הֶחָמוּלִֽי׃

22 אֵ֛לֶּה מִשְׁפְּחֹ֥ת יְהוּדָ֖ה לִפְקֻדֵיהֶ֑ם שִׁשָּׁ֧ה וְשִׁבְעִ֛ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֽוֹת׃ ס

23 בְּנֵ֤י יִשָּׂשכָר֙ לְמִשְׁפְּחֹתָ֔ם תּוֹלָ֕ע מִשְׁפַּ֖חַת הַתּוֹלָעִ֑י לְפֻוָ֕ה מִשְׁפַּ֖חַת הַפּוּנִֽי׃

24 לְיָשׁ֕וּב מִשְׁפַּ֖חַת הַיָּשׁוּבִ֑י לְשִׁמְרֹ֕ן מִשְׁפַּ֖חַת הַשִּׁמְרֹנִֽי׃

25 אֵ֛לֶּה מִשְׁפְּחֹ֥ת יִשָּׂשכָ֖ר לִפְקֻדֵיהֶ֑ם אַרְבָּעָ֧ה וְשִׁשִּׁ֛ים אֶ֖לֶף וּשְׁלֹ֥שׁ מֵאֽוֹת׃ ס

26 בְּנֵ֣י זְבוּלֻן֮ לְמִשְׁפְּחֹתָם֒ לְסֶ֗רֶד מִשְׁפַּ֙חַת֙ הַסַּרְדִּ֔י לְאֵל֕וֹן מִשְׁפַּ֖חַת הָאֵלֹנִ֑י לְיַ֨חְלְאֵ֔ל מִשְׁפַּ֖חַת הַיַּחְלְאֵלִֽי׃

27 אֵ֛לֶּה מִשְׁפְּחֹ֥ת הַזְּבוּלֹנִ֖י לִפְקֻדֵיהֶ֑ם שִׁשִּׁ֥ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֽוֹת׃ ס

28 בְּנֵ֥י יוֹסֵ֖ף לְמִשְׁפְּחֹתָ֑ם מְנַשֶּׁ֖ה וְאֶפְרָֽיִם׃

29 בְּנֵ֣י מְנַשֶּׁ֗ה לְמָכִיר֙ מִשְׁפַּ֣חַת הַמָּכִירִ֔י וּמָכִ֖יר הוֹלִ֣יד אֶת־גִּלְעָ֑ד לְגִלְעָ֕ד מִשְׁפַּ֖חַת הַגִּלְעָדִֽי׃

30 אֵ֚לֶּה בְּנֵ֣י גִלְעָ֔ד אִיעֶ֕זֶר מִשְׁפַּ֖חַת הָאִֽיעֶזְרִ֑י לְחֵ֕לֶק מִשְׁפַּ֖חַת הַֽחֶלְקִֽי׃

31 וְאַ֨שְׂרִיאֵ֔ל מִשְׁפַּ֖חַת הָֽאַשְׂרִֽאֵלִ֑י וְשֶׁ֕כֶם מִשְׁפַּ֖חַת הַשִּׁכְמִֽי׃

32 וּשְׁמִידָ֕ע מִשְׁפַּ֖חַת הַשְּׁמִידָעִ֑י וְחֵ֕פֶר מִשְׁפַּ֖חַת הַֽחֶפְרִֽי׃

33 וּצְלָפְחָ֣ד בֶּן־חֵ֗פֶר לֹא־הָ֥יוּ ל֛וֹ בָּנִ֖ים כִּ֣י אִם־בָּנ֑וֹת וְשֵׁם֙ בְּנ֣וֹת צְלָפְחָ֔ד מַחְלָ֣ה וְנֹעָ֔ה חָגְלָ֥ה מִלְכָּ֖ה וְתִרְצָֽה׃

34 אֵ֖לֶּה מִשְׁפְּחֹ֣ת מְנַשֶּׁ֑ה וּפְקֻ֣דֵיהֶ֔ם שְׁנַ֧יִם וַחֲמִשִּׁ֛ים אֶ֖לֶף וּשְׁבַ֥ע מֵאֽוֹת׃ ס

35 אֵ֣לֶּה בְנֵי־אֶפְרַיִם֮ לְמִשְׁפְּחֹתָם֒ לְשׁוּתֶ֗לַח מִשְׁפַּ֙חַת֙ הַשֻּׁ֣תַלְחִ֔י לְבֶ֕כֶר מִשְׁפַּ֖חַת הַבַּכְרִ֑י לְתַ֕חַן מִשְׁפַּ֖חַת הַֽתַּחֲנִֽי׃

36 וְאֵ֖לֶּה בְּנֵ֣י שׁוּתָ֑לַח לְעֵרָ֕ן מִשְׁפַּ֖חַת הָעֵרָנִֽי׃

37 אֵ֣לֶּה מִשְׁפְּחֹ֤ת בְּנֵי־אֶפְרַ֙יִם֙ לִפְקֻ֣דֵיהֶ֔ם שְׁנַ֧יִם וּשְׁלֹשִׁ֛ים אֶ֖לֶף וַחֲמֵ֣שׁ מֵא֑וֹת אֵ֥לֶּה בְנֵי־יוֹסֵ֖ף לְמִשְׁפְּחֹתָֽם׃ ס

38 בְּנֵ֣י בִנְיָמִן֮ לְמִשְׁפְּחֹתָם֒ לְבֶ֗לַע מִשְׁפַּ֙חַת֙ הַבַּלְעִ֔י לְאַשְׁבֵּ֕ל מִשְׁפַּ֖חַת הָֽאַשְׁבֵּלִ֑י לַאֲחִירָ֕ם מִשְׁפַּ֖חַת הָאֲחִירָמִֽי׃

39 לִשְׁפוּפָ֕ם מִשְׁפַּ֖חַת הַשּׁוּפָמִ֑י לְחוּפָ֕ם מִשְׁפַּ֖חַת הַחוּפָמִֽי׃

40 וַיִּהְי֥וּ בְנֵי־בֶ֖לַע אַ֣רְדְּ וְנַעֲמָ֑ן מִשְׁפַּ֙חַת֙ הָֽאַרְדִּ֔י לְנַֽעֲמָ֔ן מִשְׁפַּ֖חַת הַֽנַּעֲמִֽי׃

41 אֵ֥לֶּה בְנֵי־בִנְיָמִ֖ן לְמִשְׁפְּחֹתָ֑ם וּפְקֻ֣דֵיהֶ֔ם חֲמִשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וְשֵׁ֥שׁ מֵאֽוֹת׃ ס

42 אֵ֤לֶּה בְנֵי־דָן֙ לְמִשְׁפְּחֹתָ֔ם לְשׁוּחָ֕ם מִשְׁפַּ֖חַת הַשּׁוּחָמִ֑י אֵ֛לֶּה מִשְׁפְּחֹ֥ת דָּ֖ן לְמִשְׁפְּחֹתָֽם׃

43 כָּל־מִשְׁפְּחֹ֥ת הַשּׁוּחָמִ֖י לִפְקֻדֵיהֶ֑ם אַרְבָּעָ֧ה וְשִׁשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת׃ ס

44 בְּנֵ֣י אָשֵׁר֮ לְמִשְׁפְּחֹתָם֒ לְיִמְנָ֗ה מִשְׁפַּ֙חַת֙ הַיִּמְנָ֔ה לְיִשְׁוִ֕י מִשְׁפַּ֖חַת הַיִּשְׁוִ֑י לִבְרִיעָ֕ה מִשְׁפַּ֖חַת הַבְּרִיעִֽי׃

45 לִבְנֵ֣י בְרִיעָ֔ה לְחֶ֕בֶר מִשְׁפַּ֖חַת הַֽחֶבְרִ֑י לְמַ֨לְכִּיאֵ֔ל מִשְׁפַּ֖חַת הַמַּלְכִּיאֵלִֽי׃

46 וְשֵׁ֥ם בַּת־אָשֵׁ֖ר שָֽׂרַח׃

47 אֵ֛לֶּה מִשְׁפְּחֹ֥ת בְּנֵי־אָשֵׁ֖ר לִפְקֻדֵיהֶ֑ם שְׁלֹשָׁ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת׃ ס

48 בְּנֵ֤י נַפְתָּלִי֙ לְמִשְׁפְּחֹתָ֔ם לְיַ֨חְצְאֵ֔ל מִשְׁפַּ֖חַת הַיַּחְצְאֵלִ֑י לְגוּנִ֕י מִשְׁפַּ֖חַת הַגּוּנִֽי׃

49 לְיֵ֕צֶר מִשְׁפַּ֖חַת הַיִּצְרִ֑י לְשִׁלֵּ֕ם מִשְׁפַּ֖חַת הַשִּׁלֵּמִֽי׃

50 אֵ֛לֶּה מִשְׁפְּחֹ֥ת נַפְתָּלִ֖י לְמִשְׁפְּחֹתָ֑ם וּפְקֻ֣דֵיהֶ֔ם חֲמִשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת׃

51 אֵ֗לֶּה פְּקוּדֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל שֵׁשׁ־מֵא֥וֹת אֶ֖לֶף וָאָ֑לֶף שְׁבַ֥ע מֵא֖וֹת וּשְׁלֹשִֽׁים׃ פ

Many readers approaching these pesukim who are unfamiliar with the significance of the names of the families and the tribal leaders and the numbers listed above tend to skip over or find them irrelevant.  It would be most unfortunate to do so and forget that there is not one "tittle" of Torah that has no purpose or relevance to us.  As Shaliach Shaul taught, "All Scripture is God-breathed and profitable for teaching..." (2 Tim. 3:16)

So what is to be made of our pesukim today?  There are several elements of purpose going on here, all at the same time in our pesukim today that requires explanation in order to understand them.  

First, we must remember that God promised that the generation who rebelled would all die in the wilderness.  Part of the purposes of the plague such as the one just encountered in yesterday's pesukim, (among other plagues that occurred), was to cleanse out the nation from that generation, and it was recorded the number of those who perished in that plague were 24,000 (25:9).  The obvious purpose secondly, was to punish those who engaged in the idolatry and sexual immorality with Moabite women.

It's also important to remember that God was calculated in how these procedures would be administered as He could've eliminated all the rebels all at ounce, however He rather chose to allow them to reproduce bringing forth the next generation of promise that would indeed inherit the Land.

Hence, we have another purpose for the census.  How many were left after the plague from each tribe?  The Almighty wanted to show Moses and the remaining leaders, as well as all the rest of the survivors of Israel just how calculated, amazing and glorious Adonai is in His Faithfulness to this next generation now that their journey in the wilderness was about to soon come to an end.  Israel would've been left wondering... "after so many have died are we really ready and able to enter the Land and have an army capable of defeating all the Canaanites in warfare"?

John Gill says, "The twelve tribes, consisting of so many families, as above named; and the sum total of persons in them of twenty years old and upwards, and fit for war, was six hundred and one thousand and seven hundred and thirty; so that though all those that were numbered thirty years ago were now dead, excepting Joshua and Caleb, yet there wanted but 1820 of that number; so mindful was the Lord of his promise, and so faithful to keep it, notwithstanding the provocations of these people, to increase and multiply them, that they had pretty near the number to go into the land of Canaan which they had when they came out of Egypt."

At the very beginning of the Exodus from Egypt, we find the commandment to take the first census:

Numbers 1:1 In the wilderness of Sinai, on the first day of the second month in the second year from the Exodus from the land of Egypt, Adonai spoke to Moses in the Tent of Meeting saying, 2 “Do a head count of all the community of Bnei-Yisrael by their families and their ancestral house, with a total of every male one by one...

44 These were the ones numbered—Moses, Aaron and the princes of Israel counted them. Each of the twelve men represented his ancestral house. 45 So all those counted from Bnei-Yisrael, according to their ancestral houses, from 20 years old and up—all able to go out with the army in Israel— 46 all those who were counted totaled 603,550.

Imagine what it would've felt like to learn that despite the tragedy of the plague and all of the struggles the nation had endured for the last 40 years, now they realize that God's promises are now coming as the count showed they actually still remained more than what they had when they left Egypt!  They now knew the promise to inherit the Land was imminent.

Yet, another purpose for the census is to determine the division of the land; as explained by Delitzsch, "The object of the fresh numbering, however, was not merely to muster Israel for the war with the Midianites, and in the approaching conquest of the promised land with the Canaanites also, but was intended to serve at the same time as a preparation for their settlement in Canaan, viz., for the division of the conquered land among the tribes and families of Israel. For this reason (Num 26) the families of the different tribes are enumerated here, which was not the case in ch. 1; and generally instructions are also given in Numbers 1:52 -56, with reference to the division of Canaan. - The numbering was simply extended, as before, to the male population of the age of 20 years and upwards, and was no doubt carried out, like the previous census at Sinai, by Moses and the high priest (Eleazar), with the assistance of the heads of the tribes, although the latter are not expressly mentioned here. - The names of the families correspond, - with very few exceptions, - to the grandsons and great-grandsons of Jacob mentioned in Gen 46. - With regard to the total number of the people, and the number of the different tribes."

How does all this apply to us?  God knows YOU individually, (not just as a nation).  He knows the very number of the hairs on your head!  He has proven His faithfulness and how He keeps His promises.  The pesukim today that most people find "boring", is really farthest from the truth. There is so much rich purpose here that proves to us that our God cares and loves us and keeps his Promises.

Down to the very details God shows how amazing and miraculous He is in preserving His people.  He has done the same for Israel throughout her history, and HE IS THE SAME WITH YOU AND I TODAY...we can put our trust in Him, as Shaliach Shimon taught:

2 Peter 3:9 Tree of Life Version (TLV)
The Lord is not slow in keeping His promise, as some consider slowness. Rather, He is being patient toward you—not wanting anyone to perish, but for all to come to repentance.

Let us be patient as we wait for our promises to manifest in our lives trusting in His character; and remaining convinced by His Word.

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:

What is the Parasha Hashuvah?

Dr. Stern's Chart of the Weekly Parasha, Haftarah & Brit Chadasha Readings

How is the Torah Read in the Synagogues?

Your Daily Pesuk July 1, 2018

Parashat Pinchas / פרשת פינחס

Numbers 25:10-26:4 (13 p'sukim)

Numbers 25:10-26:4 Tree of Life Version (TLV)
Parashat Pinchas
10 Then Adonai spoke to Moses saying, 11 “Phinehas son of Eleazar son of Aaron the kohen has turned away My anger from Bnei-Yisrael because he was very zealous for Me among them, so that I did not put an end to Bnei-Yisrael in My zeal. 12 So now say: See, I am making with him a covenant of shalom! 13 It will be for him and his descendants after him a covenant of an everlasting priesthood—because he was zealous for his God and atoned for Bnei-Yisrael.”

14 The name of the Israelite man killed with the Midianite woman was Zimri son of Salu, a prince of a Simeonite ancestral household. 15 The name of the executed Midianite woman was Cozbi, daughter of Zur—he was a tribal head of an ancestral house in Midian.

16 Adonai spoke to Moses saying, 17 “Deal with the Midianites as enemies and strike them. 18 For they have been enemies to you in their deceptions of you in the matter of Peor and in the matter of Cozbi, the daughter of a Midianite prince, their sister who was slain on the day of the plague on account of the Peor incident.”

Numbering the Second Generation
26 After the plague, Adonai said to Moses and Eleazar son of Aaron the kohen saying, 2 “Take a headcount of the entire community of Bnei-Yisrael, sons twenty years old and upward, by their ancestral houses, all who can serve in Israel’s army.”

3 So Moses and Eleazar the kohen spoke with them on the Moabite plains by the Jordan across from Jericho saying, 4 “Just as Adonai commanded Moses, a census will be taken of all men of Bnei-Yisrael who came out of Egypt, from 20 years old and upward.”

10 וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

11 פִּֽינְחָ֨ס בֶּן־אֶלְעָזָ֜ר בֶּן־אַהֲרֹ֣ן הַכֹּהֵ֗ן הֵשִׁ֤יב אֶת־חֲמָתִי֙ מֵעַ֣ל בְּנֵֽי־יִשְׂרָאֵ֔ל בְּקַנְא֥וֹ אֶת־קִנְאָתִ֖י בְּתוֹכָ֑ם וְלֹא־כִלִּ֥יתִי אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל בְּקִנְאָתִֽי׃

12 לָכֵ֖ן אֱמֹ֑ר הִנְנִ֨י נֹתֵ֥ן ל֛וֹ אֶת־בְּרִיתִ֖י שָׁלֽוֹם׃

13 וְהָ֤יְתָה לּוֹ֙ וּלְזַרְע֣וֹ אַחֲרָ֔יו בְּרִ֖ית כְּהֻנַּ֣ת עוֹלָ֑ם תַּ֗חַת אֲשֶׁ֤ר קִנֵּא֙ לֵֽאלֹהָ֔יו וַיְכַפֵּ֖ר עַל־בְּנֵ֥י יִשְׂרָאֵֽל׃

14 וְשֵׁם֩ אִ֨ישׁ יִשְׂרָאֵ֜ל הַמֻּכֶּ֗ה אֲשֶׁ֤ר הֻכָּה֙ אֶת־הַמִּדְיָנִ֔ית זִמְרִ֖י בֶּן־סָל֑וּא נְשִׂ֥יא בֵֽית־אָ֖ב לַשִּׁמְעֹנִֽי׃

15 וְשֵׁ֨ם הָֽאִשָּׁ֧ה הַמֻּכָּ֛ה הַמִּדְיָנִ֖ית כָּזְבִּ֣י בַת־צ֑וּר רֹ֣אשׁ אֻמּ֥וֹת בֵּֽית־אָ֛ב בְּמִדְיָ֖ן הֽוּא׃ פ

16 וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

17 צָר֖וֹר אֶת־הַמִּדְיָנִ֑ים וְהִכִּיתֶ֖ם אוֹתָֽם׃

18 כִּ֣י צֹרְרִ֥ים הֵם֙ לָכֶ֔ם בְּנִכְלֵיהֶ֛ם אֲשֶׁר־נִכְּל֥וּ לָכֶ֖ם עַל־דְּבַר־פְּע֑וֹר וְעַל־דְּבַ֞ר כָּזְבִּ֨י בַת־נְשִׂ֤יא מִדְיָן֙ אֲחֹתָ֔ם הַמֻּכָּ֥ה בְיוֹם־הַמַּגֵּפָ֖ה עַל־דְּבַר־פְּעֽוֹר׃

19 וַיְהִ֖י אַחֲרֵ֣י הַמַּגֵּפָ֑ה פ

26 וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה וְאֶ֧ל אֶלְעָזָ֛ר בֶּן־אַהֲרֹ֥ן הַכֹּהֵ֖ן לֵאמֹֽר׃

2 שְׂא֞וּ אֶת־רֹ֣אשׁ׀ כָּל־עֲדַ֣ת בְּנֵי־יִשְׂרָאֵ֗ל מִבֶּ֨ן עֶשְׂרִ֥ים שָׁנָ֛ה וָמַ֖עְלָה לְבֵ֣ית אֲבֹתָ֑ם כָּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵֽל׃

3 וַיְדַבֵּ֨ר מֹשֶׁ֜ה וְאֶלְעָזָ֧ר הַכֹּהֵ֛ן אֹתָ֖ם בְּעַֽרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר׃

4 מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה כַּאֲשֶׁר֩ צִוָּ֨ה יְהוָ֤ה אֶת־מֹשֶׁה֙ וּבְנֵ֣י יִשְׂרָאֵ֔ל הַיֹּצְאִ֖ים מֵאֶ֥רֶץ מִצְרָֽיִם׃

How is it possible that one single man could turn away God's righteous anger away from a whole nation?  That is what we discover in our new Parasha this week "Pinchas" (Phineas), the grandson of Aaron Hakohen.  Somehow his zeal for Adonai made atonement for the whole nation.  

This should speak volumes to us as Messianic believers; for it is a foreshadow of what is to come in our Mashiach.  

If we think we live in an immoral society, it would do us well to remember that there is nothing new under the sun.  Klal Yisrael (congregation of Israel), had become so morally corrupt that even princes of tribes and great leaders, "married men of renown" with families and whom many looked up to were now committing sexual abominations with Moabite women.  The rabbis and sages comment frequently that in this instance Zimri ben Salu and Cozbi bat Zur flagrantly sinned without any concern or inhibition; in full view of Moses and the Sanhedrin committing harlotry in front of their eyes.  It was a combination of Pinchas' zeal and the blood of these two sinners that held back the anger on the whole nation and provided atonement.  The Torah says without blood there is no atonement.  

David Melech Yisrael wrote in Psalm 69:10 For zeal for Your House consumed me

כִּֽי־קִנְאַ֣ת בֵּיתְךָ֣ אֲכָלָ֑תְנִי

This too is a prophetic credential of Mashiach.  He must be zealous and provide atonement, just as Pinchas did for all Israel.

John 2:13 The Jewish feast of Passover was near, so Yeshua went up to Jerusalem. 14 In the Temple, He found the merchants selling oxen, sheep, and doves; also the money changers sitting there. 15 Then He made a whip of cords and drove them all out of the Temple, both the sheep and oxen. He dumped out the coins of the money changers and overturned their tables. 16 To those selling doves, He said, “Get these things out of here! Stop making My Father’s house a marketplace!” 17 His disciples remembered that it is written, “Zeal for your House will consume Me!”

What sin exactly was taking place here that angered our Messiah so much that he became physically violent?  It cannot be the fact that the money exchangers were there in the Temple courts for the Torah allows for this:

Deuteronomy 14:24 But if the distance is too great for you, so that you are unable to transport it, because the place where Adonai chooses to put his name is too far away from you; then, when Adonai your God prospers you, 25 you are to convert it into money, take the money with you, go to the place which Adonai your God will choose, 26 and exchange the money for anything you want — cattle, sheep, wine, other intoxicating liquor, or anything you please — and you are to eat there in the presence of Adonai your God, and enjoy yourselves, you and your household.

We must understand from a Jewish point of view, the presence of money exchangers was not the problem here.  It is a well documented historical fact that the 2nd Temple was managed by Sadducees, who were politically tied to Rome and paid tribute to them.  Corruption had engulfed the entire Temple system to the point that what the Torah afforded as a "concession" for those who had to travel long distance with their cattle and tithes of bounty from the earth; now became a "REQUIRED" rule for everyone, no matter where they came from.  You could no longer bring your own offering, you had to bring money and exchange it for livestock that was raised by Temple Levites.  The corruption became so bad that to further profit from the sacrificial system people were charged for a perfect and pure lamb when in reality, the lambs they were sold were often lame and unqualified for sacrifice according to Torah.  The prices were also inflated beyond reasonable rates as well, taking advantage of the people who came to worship.

It is the same concept of a crooked car dealer who moves the odometer back thousands of miles and sells you a lemon, charging more than market value!  It was extortion!!!

This is what made Yeshua so angry.  He fulfilled the prophetic requirements to demonstrate the Messiah's zeal for His Father's House and he also provided blood for atonement.  (Not from disqualified and lame animals), rather his own perfect, spotless, blameless, sinless life.   

Baruch Hashem!  Shavuah Tov!

R' Eric