Parshas Behaaloscha 5778

The Lineage of Eldad and Medad

The Torah writes (Numbers 11:26):

Two men, one named Eldad and the other Medad, had remained in camp; yet the spirit rested upon them—they were among those recorded, but they had not gone out to the Tent—and they prophesied in the camp.

Daas Zekeinim (Numbers 11:27, also cited in Paneach Raza) writes:

These two men were (half) brothers of Moses. When the Torah was given, and certain types of family members were no longer allowed to live in married union together, such couples separated in accordance with the law. This caused sorrow among such families as we know from verse 10 in our chapter where Moses is portrayed as listening to the weeping of families which had been broken up as a result of the new laws. Amram, Moses’ father, was also affected by these new laws, as when Pharaoh had decreed that all male Jewish babies were to be downed, he had divorced his wife Yocheved, who was his aunt. He had remarried and Eldod and Meydod were sons sired by him from this marriage. Their named reflected that they were compensations for a marriage broken up as a result of the prohibition to marry one’s aunt .... Our author claims to have found a manuscript of a certain Rabbi Amram, son of a Rabbi Hillel, who had lived in the land of Israel, in which the author writes as follows: “I have personally seen the graves of Eldod and Meydod brother of Aaron through his father’s side but not from the same mother.”’

Another opinion (ibid):

... Some scholars claim that Eldod is identical with a certain Elidod son of Kisslon, mentioned in Numbers 34,21. Meydod is supposed to be identical with Kemuel son of Shifton in verse 24 in that chapter. ... The author finds it difficult to believe that these two men had been half-brothers of Moses seeing that according to the Torah in Numbers chapter 34, Elidod and Kisslon were members of the tribe of Binyamin. Kemuel is described there as a member of the tribe of Ephrayim.

(the connection with Numbers 34:21-24 is also quoted in Bamidbar Rabbah 15 - these were the heads of tribes that helped to divide the land with Yehoshua; this also would fit with what Rashi writes about 2 tribes lacking one elder and they were from two different tribes but they didn't necessarily go through the lottery)
 
 Targum Jonathan (ibid) writes:

But two men had remained in the camp; the name of the one Eldad, and the name of the second Medad, the sons of Elizaphan bar Parnach [the prince of Tribe of Zebulun], whom Jochebed the daughter of Levi bare to him when Amram her husband had put her away; and to whom she had been espoused before she gave birth to Moshe.

Rabbi Frand asks why Yocheved got remarried against Amram's halachic opinion, and answers that since she was closer to the Patriarchs she understood the will of Hashem much clearer.

Additional Notes

• According to the Midrash (Bamidbar Rabbah 3), Eldad and Medad outlived Yehoshua
• As per Rashi there are opinions that Eldad and Medad continued to receive prophecy after this day and even after Moshe died
• Rabbi Jonathan Sacks asks about the difference between Korach and his desired to power, vs. Eldad and Medad, specifically in regards to how Yehoshua reacted. He answers that Moshe served two roles: prophet and king, and Korach wanted the kingship, but in the case of Eldad and Medad, it wasn't about power but prophecy
• Rabbi Chaim Kanievsky cites sources that Eldad and Medad were the elders after Yehoshua or that it was the Tribe of Levi
• Midrash haGadol (Numbers 11:26) states that Bezalel was the one who suggested to Moses the idea of picking the Sanhedrin through a lottery
• See our earlier post about who inspected the tzaraas on Miriam
• See our earlier post about who the elders were

Parshas Naso 5778

The Missing Targum

Rabbi Josh Waxman points out in his post that the Targum Onkelos in older and Yemenite manuscripts and Targum Yonasan is missing on the verses of Birchas Cohanim. Based on the Shadal on Sefer Ohev Ger, he connects this phenomenon with the Talmud in Megilah 25b:

Birchas Cohanim is read but not translated because it says "May He Turn"

An additional reason is provided based on the Yerushalami:

It was given for blessing and not given for reading

The Connection Between the Haftarah for Parshas Naso and Shavuos

The Haftorah discusses the story of Manoach and his wife who were childless and were blessed with a son who grew up to be Shimshon. The Gemara (Bava Bathra 91a) states that Boaz (who appears in Megilas Rus which is read on Shavuos) lost of all his children because he didn't treat Manoach right:

Apropos the story of Ruth the Gemara adds: Rabba bar Rav Huna says that Rav says: The judge Ibzan of Bethlehem (see Judges 12:8–10) is Boaz. The Gemara asks: What is he teaching us? The Gemara explains that this comment is in accordance with the other statement of Rabba bar Rav Huna, as Rabba bar Rav Huna says that Rav says: Boaz prepared one hundred and twenty feasts for his children at their weddings. As it is stated, concerning Ibzan: “And he had thirty sons, and thirty daughters he sent abroad, and thirty daughters he brought in from abroad for his sons. And he judged Israel seven years” (Judges 12:9). The verse indicates that he had sixty children.  And at each and every wedding he prepared for his children, he made two feasts, one in the house of the father of the groom and one in the house of the father-in-law of the groom. And he did not invite Manoah, the future father of Samson, whose wife was barren (see Judges 13:2) to any of them, as he said: It is not worth inviting him; he is a sterile mule, how will he pay me back? Manoah will never invite me in return, as he has no children.  

Sotah at a Distance

The Talmud (Sotah 27b) states that the adulterer dies at the same time as the woman:

Just as the water evaluates her fidelity, so too, the water evaluates his, i.e., her alleged paramour’s, involvement in the sin, as it is stated: “Andthe water that causes the curse shall enter into her” (Numbers 5:24), and it is stated again: “And the water that causes the curse shall enter into her and become bitter” (Numbers 5:27). It is derived from the double mention of the phrase “and…shall enter” that both the woman and her paramour are evaluated by the water.

However, the Midrash Tanchuma (5:2) brings a story of twin sisters where the non-guilty sister went and drank the water, and nothing happened until she came home and kissed her sister who then died. While the Talmud implies that Sotah works at a distance, it doesn't seem to work unless the water is actually drank.