Leaders and Hewers (Parshas Nitzavim 5775)

Who Are the Heads of the Tribes?

The Torah writes (Deuteronomy 29:9)

Ye are standing this day all of you before the LORD your God: your heads, your tribes, your elders, and your officers, even all the men of Israel

Rashi (ibid) and Ibn Ezra learns they are the heads of the tribes:

"your heads, your tribes" - these are the heads of the tribes

The Ramban (ibid) writes:

But according to my understanding, the Torah generalizes and then gets more specific. The general is "the heads and all the tribes", and then it goes back and explains in detail - "your elders and your officers" - they are your heads for an elder and a leader is considered a head ... And they are the heads for the Jews but not all of them, and the Torah goes back and says "even all the men of Israel" - for those are the tribes...

The Sforno (ibid) explains that these are the princes:

ראשיכם שבטיכם זקניכם ושוטריכם, the people Moses describes as ראשיכם, are those who are heads of their tribes, elsewhere referred to as נשיאים, "princes". The term ראש always includes the people who wield authority. זקניכם, your judges. ושוטריכם, the law enforcers empowered by the judges to enforce their judgements.

Targum Jonathan (ibid) explains that these are heads of the Sanhedrin and their enforcers

Sefer Shaarei Aharon also cites the Vilna Gaon that explains that this refers to the leaders of thousands and hundreds.

(see also Josh Waxman's parshablog and Sefer Shaarei Aharon)

Who are the Hewers and Drawers?

The Torah continues (Deuteronomy 29:10):

your little ones, your wives, and thy stranger that is in the midst of thy camp, from the hewer of thy wood unto the drawer of thy water;

Daas Zkenim says this refers to slaves (ibid):

 “from the hewers of your wood for kindling,” i.e. male slaves; “to the ones drawing your water, i.e. the female slaves.”

Rashi says these were Canaanites that came to convert (ibid):

This teaches us that in the days of Moses, Canaanites came to convert, just as the Gibeonites came in the days of Joshua. This is the meaning of the verse regarding the Gibeonites, “And they also acted cunningly…” (Josh. 9:4)

(see Midrash Tanchuma and the Talmud [Yebomot 79a), who says that these were the same Gibeonites who tried to deceive Joshua, see also Josh Waxman's post in the parshablog)
 
The Ramban (ibid) writes that these were Erev Rav:

And the hewers of wood and the drawers of the water were from the mixed multitudes (Erev Rav)

(see also Sefer Shaarei Aharon for explanation what is bothering the various opinions listed here)

Which Idols Does the Torah Refer To?

The Torah writes (Deutronomy 29:16):

and ye have seen their detestable things, and their idols, wood and stone, silver and gold, which were with them

Rashi (ibid) writes:

You saw those made of wood and stone out in the open, because the owners did not fear that they would be stolen. However, those of “silver and gold,” they “were with them,” in their treasure chambers, because [their owners] were afraid that these might be stolen.

The Vilna Gaon (Sefer Aderes Eliyahu ibid) explains:

"detestable things" - that is the detestable thing of Amon; "and their idols" - that is the idol of Moab which is Baal Peor; "wood and stone" - those are the idols of Esau and Ishmael; "silver and gold" - those are the idols of Sihon and Og

[Published at parshapeople.blogspot.com]

Parshas Ki Savo 5775

Who is the Aramean Referred to in the Torah?

The Torah writes (Deuteronomy 26:5):

And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.

The Passover Hagaddah (see here) learns that this was Laban (see also Rashi here):

Go out and learn what what Lavan the Aramean sought to do to Ya'akov, our father; since Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), "An Aramean was destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous."

The Rashbam (ibid) learns that this refers to Abraham:

ארמי אובד אבי, as if the Torah had written” my father Avraham was an Aramite, lost, and exiled from his birthplace Aram.” G’d had told him in Genesis 12,1 “go forth for yourself from your homeland, etc.” Later on, Avraham himself relates to Avimelech the king of the Philistines, (Genesis 20,13) that G’d had made him wander, away from his father’s house, etc. The meaning of the word אובד here is similar to תועה, the root Avraham used to describe wandering without specific objective, almost like walking because one is lost.

The Sforno (ibid) learns that this refers to Jacob:

ארמי אובד אבי, my father, i.e. Yaakov, who was for a while a wandering lost person without a home of his own, was not at the time able to establish a nation deserving or fit to inherit this land.

[see also Josh Waxman's parshablog which discusses grammatical reasons for why this cannot be Laban. Also see Sefer Shaarei Aharon here for further discussion]

Who is the king in the Tochacha?

The Torah writes (Deuteronomy  28:36):

The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone.

The Ramban (Leviticus 26:16) learns that this refers to King Agrippa II:

And furthermore a proof from what it says "And G-d will bring you, and the king whom you shall set over you to a nation which you have not known; you and your forefathers" - for King Agrippa travelled to Rome in the end of the period of the Second Temple, and from that journey the Temple was destroyed. It does not say "the king which rules over you" but "your king which you placed" - G-d hints to us that he was not fit for kingship and it was forbidden for him to rule over the Jews according to Torah law. Nevertheless, he was set to rule - he and his ancestors, against the law, as it is explained in Sotah (41b)

He adds later on (Deuteronomy 28:42) that this may also refer to King Aristobulus II:

It also makes sense that this verse hints to another king before Agrippa and that would be Aristobulus who was captured by a Roman general and brought to Rome in chains

The Talmud (Yomah 52b) cites King Josiah who thought this verse referred to him:

Who hid it (i.e. the Ark)? [King] Josiah hid it. What was his reason? He saw the verse: "The LORD will bring thee, and thy king whom thou shalt set over thee"

(Rashi [ibid] explains this based on the Jerusalem Talmud [Shekalim] that he was afraid he would go to exile in Babylon and this verse was referring to him)

(It is possible that the phrase "that you set over you" refers to Josiah because he was appointed by the people after they assassinated his father)

Midrash Lekach Tov / Pesikta Zutrasi (Ki Savo) says:

These are kings Jeconiah, Zedekiah and Jehoiakim

(The phrase "that you set over you" may refer to these kings because they were appointed by outside sources - Pharaoh Necho and Nebuchadnezzar)

Related Posts

Where did the Levites Live? (Parshas Shoftim 5775)

Who are the Elders? (Parshas Vaeschanan 5775)

Placement of Levites during the blessings and curses (Parshas Reeh 5775)

Who was Sihon, Og and Other Giants (Parshas Devarim 5775) 

Location of Mt. Ebal and Mt. Gerizim (Parshas Reeh 5775)

[Published at parshapeople.blogspot.com]

Many Nations (Parshas Ki Teitzei 5775)

Are Ammonite and Moabite Converts Accepted?

The Torah writes (Deuteronomy 23:4, 23:8-9):

An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever ... Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land. The children of the third generation that are born unto them may enter into the assembly of the LORD.

Sefer HaChinukh (561) writes that this no longer applies:

And this prohibition was applicable before Sennacherib the king of Assyria went up against Jerusalem and exiled the Jews, and also confused all the nations and mixed them, for he ruled over the whole world. After Sennacherib mixed up the world, and the Ammonites and Moabites got mixed with other nations, all are permitted to marry after they convert. [We assume] that they came from the majority that is other nations as opposed to the Ammonites and Moabites. The same principle applies to Egyptians and Edomites.

When Did Amalek Attack the Jews?

The Torah writes (Deuteronomy 25:17-19):

Remember what Amalek did unto thee by the way as ye came forth out of Egypt; how he met thee by the way, and smote the hindmost of thee, all that were enfeebled in thy rear, when thou wast faint and weary; and he feared not God. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget.

The Torah mentions one instance in Rephidim (Exodus 17:8):

Then came Amalek, and fought with Israel in Rephidim

According to Rashi, they were attacked by Amalek a second time after Aaron died:

"And the Canaanite, king of Arad, who lived in the south, heard that the Jews came through Atharim, and he fought them, and captured some captive" (Numbers 21:1)

Rashi (ibid):

This was Amalek, as it says "Amalek lived in the land of the south" (Numbers 13:29)

Rashi's source appears to be a Midrash (Bereishit Rabba 19:20 and Tanchuma 4:6, see also my previous post here)

The Baal HaTurim (Deuteronomy 26:1) adds:

Amalek told the King of Egypt that the Jews have fled and he also told Laban that Jacob fled, and this is why the passage of the first fruits is placed here [after the commandment to destroy Amalek], for it mentions that "the Aramean wanted to destroy me"

Midrash Rabbah (Exodus Rabbah 27:6) mentions that Amalek was an advisor to Pharoh:

Amalek and Jethro plotted together with Pharaoh [to kill the Jewish boys]. When Jethro saw that G-d destroyed Amalek from This World and the World to come, he went and repented

[Published at parshapeople.blogspot.com]

Levite Cities (Parshas Shoftim 5775)

Where did the Levites Live?

The Torah writes (Deutoronomy 18:1-2):

The priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and His inheritance. And they shall have no inheritance among their brethren; the LORD is their inheritance, as He hath spoken unto them.

The Torah explains earlier that Levites only got cities and open areas around them (Numbers 35:2-3):

’Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and open land round about the cities shall ye give unto the Levites. And the cities shall they have to dwell in; and their open land shall be for their cattle, and for their substance, and for all their beasts.

Parts of the open areas were not allowed to be used at all as explained by the Talmud (Arachin 33b, as cited by Rashi [Numbers 35:2]):

Empty belts of land surrounding each city, so as to beautify the city. It was forbidden to build a house, plant a vineyard or sow seed there.

They were given 6 cities of refuge and 42 additional cities (ibid 35:6). The Rambam (Shmita 13:1) adds that all cities of refuge in the future will also belong to them. The Rambam (Rotzeah 8:8-9) also explains that all 48 cities of the Levites acted as a place of refugee for a murderer but there were differences between them and the 6 designated cities.

The houses and fields in Levite cities could not be sold forever and the Levites always retained the right of redemption (see Leviticus 25:32-34). 

The Levites were not allowed to be buried in the cities or their surrounding areas as the Talmud (Makoth 12a) explains:

Rav Avahu said: These cities were not given for burial as it is says: "And their open fields should be for their animals and possessions and all living" - for the living and not for burial

The Rambam (Shmita 13:3) explains that Levites were granted additional land outside their cities and open areas to be used for burial purposes only (see also Meiri on Makkoth 12a).

They were also not allowed to share in the spoils of war as explained by the Rambam (Shmita 13:10) but only in the land of Israel, with other lands allowed.

Which cities were given to the Levites?

The cities were allocated by the Jewish people under the guidance of Joshua and Elazar as described later on (Joshua 21 and I Chronicles 6). They were allocated to each of the Levite families by lots as follows, 48 cities in total including all the cities of refuge:

• Kohath - Kohanim - 13 cities
• Judah and Simeon - 9 cities - Hebron (city of refuge); Libnah, Jattir, Estemoa, Holon, Debir, Ain, Juttah and Beth-shemesh
• Benjamin - 4 cities - Gibeon, Geba, Anathoth and Almon
• Kohath - non-Kohanim - 10 cities
• Ephraim - 4 cities - Schechem (city of refuge), Gezer, Kibzaim and Beth-horon
• Dan - 4 cities - Elteke, Gibbethon, Aijalon and Gath-rimmon
• Manasseh on the west bank - 2 cities - Taanach and Gath-rimmon
• Gershon - 13 cities
• Manasseh on the east bank - 2 cities - Golan in Bashan (city of refuge), Beeshterah
• Issachar - 4 cities - Kishion, Dobrath, Jarmuth and En-gannin
• Asher - 4 cities - Mishal, Abdon, Helkath and Rehob
• Naphtali - 3 cities - Kedesh in the Galilee (city of refuge), Hammoth-dor and Kartan
• Merari - 12 cities
• Zebulun - 4 cities -  Jokneam, Kartah, Dimnah and Nahalal
• Reuben - 4 cities - Bezer, Jahaz, Kedemoth and Mephaath
• Gad - 4 cities - Ramoth in Gilead (city of refuge), Mahanaim, Heshbon and Jazer

The cities were allocated to the specific families of Levites and not all of them (see Metzudas David [Joshua 21:7]). All cities were given with the open land around them (as per Numbers 35:1-8), except Hebron, where the open land was given to Caleb (see Joshua 21:12). The six cities of refugee were all given to Levites  - 1 to Kohanim - Hebron, and 5 to the rest.

 [From Wikipedia Commons, licensed under CC-BY-SA, User:Agbad]

There are several questions:

• How was the open land around Hebron allowed to be given to Caleb if the Torah requires all the open land around the Levite cities to go to the Levites?
• Why is Bezer, which is a city of refugee, not mentioned that way?
• According to some versions, there is no mention of the cities given by Reuben (Joshua 21:36-37) in Joshua while they are mentioned in Chronicles. Why?
• Why are the cities listed in Chronicles slightly different than in Joshua?
• How was Ephraim allowed to give the city of Shechem to Levites, if Jacob gave this to Joseph specifically (see Joshua 24:32)?
• Why did Kohanim get 13 cities (over 25%)?
• If Shechem was a Levite city, why do we find it later to be a city of Ephraim (see Judges 8 and 9, and I Chronicles 7:28), and a city of King Jeroboam (see I Kings 12:25)?
• Why is Nob, the city of Kohanim (see I Samuel 22:19), is not mentioned in this list?
• Is Geba here the same as the Geba in the story of the concubine of Geba (see Joshua 19)? If so, if this was a Levite city, why was Benjamin punished?

I would like to suggest that perhaps these cities were not fully occupied by the Levites, since Tanach only tells us that these cities were given to the Levites, but it never mentions that they were occupied by them.

[Published at parshapeople.blogspot.com]

Blessings and Curses (Parshas Reeh 5775)

Where were the Levites during the Blessings and Curses?

The Torah writes (Deuteronomy 11:29):

And it shall come to pass, when the LORD thy God shall bring thee into the land whither thou goest to possess it, that thou shalt set the blessing upon mount Gerizim, and the curse upon mount Ebal.

The Torah writes later (Deuteronomy 27:12-13) and mentions that the Levites were on Mt. Ebal:

’These shall stand upon mount Gerizim to bless the people, when ye are passed over the Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin; and these shall stand upon mount Ebal for the curse: Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.

Later on we find that Levites were not on the mountain (Joshua 8:33):

And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covenant of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel.

The Talmud (Sotah 37a) provides several answers:

We learned that Rabbi Eliezer son of Jacob said: It is impossible to say that the Levites were below for it already said "above". And it is impossible to say "above" for it already said "below". How did it happen?

The elders of the priests and the Levites below, and the rest [of the tribe] were above

Rabi Yoshia said: All that were fit [to carry the Ark - Rashi] were below [near the Ark - Rashi], the rest were above. 

Rabbi said: Those and those [Levites and the Jews] were all standing below, and they turned towards Mt. Gerizim and said the blessings, and turned towards Mt. Ebal and said the curses.

Tosfos (ibid) provides another answer in the name of the Jerusalem Talmud (Sotah 7:4):

"Simon and Levi", just like Simon was entirely above, so Levi was entirely above. How do we satisfy the verse "against the priests and the Levites""? Like Rabbi Yehoshua ben Levi said - in twenty four places the priests are also called Levites and this is one of such places

Where were Mt. Gerizim and Mt. Ebal Located?

The Torah writes (Deuteronomy 11:30):

Are they not beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the terebinths of Moreh?

The Mishnah (Sotah 7:5) explains this was near Shechem [as cited by Rashi (ibid), also see Talmud (Sotah 33b)]:

The blessings and curses: How so?  Once Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are in Samaria, next to Shechem which is next to the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah—near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6)—just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. 

The Daat Mikra Atlas (pp. 130-13) explains that these two mountains were located on each side of Shechem - Mt. Gerizim south of the city, and Mt. Ebal north of the city.

Mt. Ebal and Mt. Gerizim with the city of Nablus / Shechem in between (from Wikipedia Commons)

This as also where Jacob buried the foreign gods brought with his family (Genesis 35:4):

And they gave unto Jacob all the foreign gods which were in their hand, and the rings which were in their ears; and Jacob hid them under the terebinth which was by Shechem.

Tosfos (Chullin 6a) says that this terebinth tree was on Mt. Gerizim:

"Rav Nachman bar Yitzhak said: They [i.e. the Samaritans] found an image of a dove on top of Mt. Gerizim and they worshipped it" - in the Midrash it says that these were the idols that Jacob hid under the oak on the mountain in Shechem

The Rashbam (Genesis 49:10) explains that this tree was famous:

There was open space at Shechem around the famous oak located near Shechem. At that location a mass rally could be held easily. The people would pay homage to the Sanctuary in Shiloh from that vantage point, as it was in their line of vision.

(see also Joshua 24:25-26 and Judges 9:6 which discuss possibly the same tree near Shechem in regards to Joshua and Abimelech; see also Ibn Ezra [Genesis 12:6] that connects this tree with Mamre, a friend of Abraham)

[Published at parshapeople.blogspot.com]

The Golden Calves (Parshas Eikev 5775)

The Torah writes (Deutoronomy 9:16):

And I looked, and, behold, ye had sinned against the LORD your God; ye had made you a molten calf; ye had turned aside quickly out of the way which the LORD had commanded you.

Who Worshipped the Golden Calf?

Rashi writes (Exodus 32:4) that it was first worshipped by the mixed multitudes / Erev Rav, and then by regular Jews:

These are your gods: But it does not say, “These are our gods.” -[from here [we learn] that the mixed multitude who had come up from Egypt were the ones who gathered against Aaron, and they were the ones who made it [the calf]. Afterwards, they caused the Israelites to stray after it. -[from Midrash Tanchuma 19]

The Talmud (Yoma 66b) seems to imply these were regular Jews:

Rav Yehuda said: The Tribe of Levi did not serve idols as it says: "And Moses stood in the gate of the camp" ... He said to his father and his mother "I didn't see them" (Deuteronomy 33:9) - father meaning a paternal grandfather who was a regular Jew; brother meaning a maternal half-brother who was a regular Jew; son meaning grandson through his daughter who was a regular Jew

And Rashi (ibid) explains:

for it seems that their father, mother, brother and son did serve idols

However, the Malbim (Exodus 32:7) learns that there were several different groups:

• The mixed multitudes which built and worshipped it, and were killed in a plague.
• The Jews that worshipped it without witnesses and warning - they died after drinking the water with ground up gold.
• The Jews that worshipped it, and were warned and observed by witnesses. They were judged by courts and executed by the Tribe of Levi.
• The Jews that did not worship but did not protest - they were saved by Moses interceding with G-d.

As the Malbim writes (ibid):

 "Go and descend, for the nation which you brought up from Egypt has become corrupted" (Exodus 32:7) ... and we do not find in any place that the Jewish people are called by the term "nation of Moses" only by the episode of the Golden Calf. From this our Sages explained that the core of the sinners in the episode of the Calf where the mixed multitude and they are not called "the nation of G-d" and G-d did not wanted them to leave Egypt with the Jews. However, Moses took them thinking that he would bring them closer to holiness.

and later on (Exodus 32:31):

"And G-d struck them with a plague" - the mixed multitudes that made the Calf were struck by a plague. The Sages explain that they did not have warning and witnesses, for only the Jews that worshipped had those since there were many who did not serve it. But among the mixed multitudes, all of them served and could not be witnesses for they were among the ones who made it. Therefore, all of the mixed multitudes were destroyed by a plague since G-d did not swear to Moses about them that He will bring them to Israel (see verse 11 above) 

How Many Golden Calves Were Made?

The simple reading of the verse implies only one. However an earlier verse (Exodus 32:4) seems to imply multiple ones:

He took [them] from their hand[s], fashioned it with an engraving tool, and made it into a molten calf, upon which they said: "These are your gods, O Israel, who have brought you up from the land of Egypt!"

The Jerusalem Talmud (Sanhedrin 10:2) says that they made 13 calves:

And what did Jeroboam do by making two golden calves? Didn't the Jews make many golden calves as we learned in the name of Rabbi Shimon ben Yochai: Thirteen calves the Jews made, and one was the main one for all of them. And what is the reason it says "and they said - these are your gods, O Israel" (Exodus 32:4) - that refers to the 12 ones for the tribes. "This is your god" (Nehemiah 9:18) - this is the main one for all of them.

The Zohar (Ki Tisa 84) writes that there was one calf but it was half ox and half donkey.

Bonus - Why did Elazar burn the Red Cow instead of Aaron?

The Midrash (as cited in Sefer Chasdei Hashem Vol 4, pp. 172) says:

"And you should give her to Elazar the priest" (Numbers 19:3) - Why was it done by Elazar and not Aaron? Because he was involved in making the Golden Calf

A similar idea appears in some versions of Rashi (ibid):

And because Aaron made the Golden Calf, this particular procedure was not done through him, for a prosecutor cannot become a defender

[Published at parshapeople.blogspot.com]

Ask Your Elders (Parshas Vaeschanan 5775)

Who were the Elders?

The Torah writes (Deuteronomy 5:20):

And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders

Based on an analysis of the term "elders" appearing in the Torah, it appears that it may refer to four different things:

1 - The elders of the Jewish people in Egypt and shortly after the Exodus (Exodus 3:16, 3:18, 4:29, 12:21, 17:5-6, 18:12, 19:7). 

2 - The elders of the Jewish people that served on the Sanhedrin with Moses (Exodus 24:1, 24:9, 24:14, Leviticus 9:1, Numbers 11:16, 11:24-25, 11:30, 16:25, Deuteronomy 5:20, 27:1, 29:9, 31:9, 31:28).

3 - The elders referred in the description of various commandments (Leviticus 4:15, Deuteronomy 19:12, 21:2-6, 21:19-20, 22:15-18, 25:7-9)

4 - The elders of other nations (Egypt - Genesis 50:7, Midian - Numbers 22:4, Moab - Numbers 22:7).

It appears that our verse refers to either #1 or #2.

Rabbeinu Bachya (Numbers 11:16) explains who they were:

... already with the Jews in Egypt there were 70 elders, for from the day they descended to Egypt with 70 souls and the blessing was applied to their children, they appointed over themselves 70 elders to lead and to teach ordinances and judgements of the righteous for they were great sages from the ones accepted by our forefathers ... And that which is written "and gather the elders of Israel together" (Exodus 3:16) - there were 70 of them, and this happened at the Giving of the Torah as it is written (Exodus 24:9) "Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel". 

And that which is mentioned here (Numbers 11:16) "Gather unto Me seventy men", these were others that were now chosen anew for those 70 elders of the Giving of the Torah died at Taberah (see Numbers 11:1-3) for they were supposed have been killed for what they did at Mt. Sinai, and therefore it needed to say that they were chosen anew, and they were chosen through lots as our Sages told us... They were among those who were appointed taskmasters in Egypt, in charge of punishing the people...

(see also Rashi [Numbers 11:16])

The elders are also mentioned as the generation immediately following Joshua and before the Prophets, but it is unclear if they were the same ones (Joshua 24:31, Judges 2:7):

And Israel served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, and had known all the work of the LORD, that He had wrought for Israel.

[This is also mentioned in the Mishnah (Pirkei Avot 1:1)]

Rav Obadiah miBartenura (ibid) explains:

For their days extended after Joshua, and those elders gave it over to other elders until it reached the beginning of the Prophets, which were Eli the Priest and Samuel Ramati

(see also Tiferes Yisrael (ibid) who explains that the elders here refer to the Judges in the Book of Judges)

(Rabbi Chaim Kanievsky (Sefer leMakesi Atik Joshua 24:31) explains that these elders were either Eldad and Meidad, or the Tribe of Levi)

(Tisha Bav) Who were Kamtza and Bar Kamtza?

The Maharsha (ibid) suggest they were related:

It is possible that they were father and son, and the messenger got mistaken between them. And also Bar Kamtza, once he knew that the host was looking for his father, who was his friend, also wanted his friendship and make peace with the one who send the invitation

Rabbi Avigdor Miller zt"l explains that the host of the party was a Pharisee, and Bar Kamtza was a well known Sadducee, which is why there was enmity between them.

[Published at parshapeople.blogspot.com]

There Were Giants In Those Days (Parshas Devarim 5775)

Who was Sihon?

The Torah writes (Deuteronomy 1:3-4):

And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke unto the children of Israel, according unto all that the LORD had given him in commandment unto them; after he had smitten Sihon the king of the Amorites, who dwelt in Heshbon, and Og the king of Bashan, who dwelt in Ashtaroth, at Edrei.

The Talmud (Nidah 61a) writes that Sihon and Og were brothers, descendants of fallen angels from before the Flood:

Sihon and Og were brothers as the master said - Sihon and Og were sons of Achia son of Shamhazai 

Rashi explains (ibid):

They descend from Shamhazi and Azael, the two angels that came down during the generation of Enosh

The Talmud (Rosh Hashanah 3a) tells us that Sihon was the same person as king of Arad and Canaan (see earlier post):

Sichon, Arad and Canaan are the same. Sichon because he was similar to a young donkey of the desert, Canaan because of his kingdom, and this real name was Arad. According to others, he was called Arad because he was similar to a wild donkey of the wilderness, Canaan after this kingdom, and his real name was Sichon.

Rabbeinu Bachya (end of Chukas) says that Sihon's mother was the wife of Ham (see also Sefer Mayim Rabim by Rabbi Mordechai Frankel [Parshas Noach, #4] for further discussion on how Canaan and Sihon are the same person)

Baalei Tosfos (Moshav Zekeinim, end of Chukas) writes that Sihon was the son of Noah:

Noah's wife died before the Flood, and Noah married the mother of Og. Og was already born when her first husband was alive, and she married Noah once Og's father died. And she conceived Sihon from Noah before the flood and he was born in the Ark

(see also the second answer given by Baalei Tosfos that Sihon was the son of Noah's wife, but not Noah's son)

Who was Og?

According to the Talmud, he was a brother of Sihon, descendent from fallen angels (see above)

The Talmud (Nidah 61a) also explains that Og was the survivor who told Abraham about Lot's capture:

It is written "And a survivor came and told Abraham the Ivri" (Genesis 14:13) and Rabbi Yochanan said: this is Og who survived the generation of the Flood

(see also Rabbeinu Bachya [end of Chukas] where he discusses whether Og the king was the same person or a descendent of Og in the time of Abraham)

Midrash Shocher Tov (chapter 106) explains that his name is from the term "Ugos":

Rabbi Shimon ben Lakish said in the name of Bar Kapra: "Palit" was his name as it says "And the Palit / survivor came" (Genesis 14:13). And why is he called "Og"? Because he came and found Abraham busy with baking of Pesach matzos (called Ugos).

Pirkei DeRabbi Eliezer (chapter 16) says that Og was Eliezer, the servant of Abraham:

"The elder of the house of Abraham" was Eliezer, his servant. How did he become his servant? When he (i.e. Abraham) was leaving Ur Kasdim, all the great people of the generation gave him gifts. Nimrod signed over his servant Eliezer to Abraham. When he did kindness with Isaac, his son, Abraham freed him and G-d have him rewards in this world and he became king - he was Og, the king of Bashan.

(See also Biur Hardal (ibid) who explains that Og was a slave to Noah when Noah saved him from the flood (see Pirkei DeRabbi Eliezer [chapter 23]), and Ham inherited him, then Cush then Nimrod. An alternate explanation is that he was captured by Nimrod from the Rephaim.)

(see also Targum Jonathan [Genesis 14:13] who identifies Eliezer as Nimrod's son)

According to some, Og was a stepson of Noah (see above)

Who were the Anakim / Giants?

 The Torah writes (Deuteronomy 2:20-21):

That also is accounted a land of Rephaim: Rephaim dwelt therein aforetime; but the Ammonites call them Zamzummim, a people great, and many, and tall, as the Anakim; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead;

Genesis Rabbah (26:7) explains that they are identified with seven names:

"And Nephilim were on earth in those days" - they are called seven names: Eimim, Rephaim, Giborim, Zamzumim, Anakim, Avim, Nephilim.

The Torah (Numbers 13:33) identifies Anakim as descendants of Nephilim, which are fallen angels, (see Genesis 6:4, see also Pirkei D'Rabbi Eliezer [chapter 22]):

And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.’

The Torah identifies them as dwelling in Hebron (Numbers 13:22):

And they went up into the South, and came unto Hebron; and Ahiman, Sheshai, and Talmai, the children of Anak, were there.

Tanach states (Joshua 11:22) that after the land was conquered they only remained in certain cities:

There was none of the Anakim left in the land of the children of Israel; only in Gaza, in Gath, and in Ashdod, did some remain.

The Rashbam (Genesis 23:2) identifies their father, with the name "Arba":

The name of the person who founded or owned this town was Arba. We know this from Joshua (15:13) where he is described as the father of a giant. The reference to a town by mentioning an outstanding citizen is familiar to us from Numbers (21:27-29) where the capital of the Emorites is described as Krias Sichon - the city of Sichon

Targum Jonathan (Deuteronomy 1:28) identifies them as the sons of Ephron (see Genesis 23). Tosefta deTargum (Joshua 15:13) identifies  the father of the "Anak" as Tzohar, the father of Ephron, and "Anak" as Ephron.

The Baal Haturim (Genesis 6:4) identifies the Anakim as Og and Sichon based on the Talmud (Nidah 61a)

Midrash Agada (Deutoronomy 3:11) defines an "Anak" as someone more than 9 cubits tall:

And therefore Goliath is called an "average man", because a giant is defined as someone greater than 9 cubits and Goliath was average for he was only 6 cubits and a zeres.

(see also R' Natan Slifkin, "Sacred Monsters", chapter 3, "Gigantic Giants", for further discussion about giants)

[Published at parshapeople.blogspot.com]

The Flying Balaam Who Wouldn't Die (Parshas Matos-Masei 5775)

Was Midian Completely Destroyed?

The Torah seems to imply that all of Midian was destroyed (Numbers 31:7-11):

And they warred against Midian, as the LORD commanded Moses; and they slew every male. And they slew the kings of Midian with the rest of their slain: Evi, and Rekem, and Zur, and Hur, and Reba, the five kings of Midian; Balaam also the son of Beor they slew with the sword. And the children of Israel took captive the women of Midian and their little ones; and all their cattle, and all their flocks, and all their goods, they took for a prey. And all their cities in the places wherein they dwelt, and all their encampments, they burnt with fire. And they took all the spoil, and all the prey, both of man and of beast.

However, we find later on in Tanach, that Midian was very much alive and subjugated the Jews (Judges 6:1):

And the children of Israel did that which was evil in the sight of the LORD; and the LORD delivered them into the hand of Midian seven years

Ha-emek Davar explains that they did not surround Midian from all four sides but left them room to flee (Numbers 31:7) [see also Sefer haChinuch 527 and Sifri 157). This is also explicit in the Rambam (Melachim 6:7):

When a city is besieged, we do not surround it from four sides but only from three, and leave a place for the inhabitants to flee, so anyone who wishes to escape can do so. And this is written: 'And they besieged Midian as G-d commanded Moses' - from G-d they were commanded to do it this way.

[See Sefer Shaarei Aharon who cites many opinions explaining how the entire Midian was not destroyed but only some of them, see also Ibn Ezra who explains that they only killed adult men]

Why Did Balaam Come Back?

The Torah writes (Numbers 31:8):

And they slew the kings of Midian with the rest of their slain: Evi, and Rekem, and Zur, and Hur, and Reba, the five kings of Midian; Balaam also the son of Beor they slew with the sword.

However, earlier the Torah tells us that Balaam went home (Numbers 24:25):

And Balaam rose up, and went and returned to his place; and Balak also went his way.

We know that Balaam lived in Pethor (see Numbers 22:5) which was located in Aram Naharaim (see Deuteronomy 23:5). Aram Nahariim was the city where Rebecca, the wife of Isaac, was originally from (see Genesis 24:10). Targum Onkelos (ibid) identifies this as being located near the Euphrates river, which is no where near Midian (which was on the east bank of the Jordan opposite the Land of Israel).

Rashi (Numbers 31:8) explains why Balaam came back but it is not immediately apparent that Rashi is combining two different opinions to answer this question. The first opinion is based on the Talmud (Sanhedrin 106a):

Balaam returned there to get his rewards for the twenty-four thousand Jews who died as the result of his advice

Rashi also cites a second opinion (based on Sifri 157):

He left Midian to greet the Jews and give them advice: If earlier when you came with 600 thousand, you could not conquer, now that you come only with 12 thousand, you think you can conquer? The Jews gave him a just reward (i.e. they killed him)

[See also the discussion in Josh Waxman's parshablog and other opinions cited there]

How Did Balaam Die?

The Torah writes (Numbers 31:8):

And they slew the kings of Midian with the rest of their slain: Evi, and Rekem, and Zur, and Hur, and Reba, the five kings of Midian; Balaam also the son of Beor they slew with the sword.

The Sifri (Matos 157) writes that he was killed by a Jewish court:

He was killed by a Jewish court as it is written (Joshua 13:22): And Balaam son of Beor, the sorcerer, they killed by sword

[See Sefer Shaarei Aharon and Sefer Torah Sheleimah why he had to be killed through a court]

Rashi (Numbers 31:6) writes (based on Midrash Tanchuma, see also Targum Jonathan) that Balaam knew how to fly through sorcery and was killed by falling from the sky:

For Balaam was with them and he made the kings of Midian fly with magic, and he himself flew with them. When the Tzitz was shown to them [by Pinchas], the Divine Name etched on it, they fall. And that is why it says "upon their dead" by the kings of Midian for they fell on their dead from the air,  and so by Balaam (see Joshua 13:22)

[See Shach al haTorah who writes that Balaam flew with stone wings, was brought down to the ground but did not die and was instead brought to a Jewish court to be judged. See also further discussion in Josh Waxman's parshablog here and here]

Daas Zekeinim (Genesis 31:52) writes that this sword was part of the monument put up by Jacob and Laban:

They attached a sword in this stone heap also as a witness, and Balaam was struck by it twice [once when the donkey squeezed his leg against it, and the second time when he was killed with it]

Tosfos haShalem (Exodus 1:10 and here) cites opinions that Balaam was never killed (based on Talmud [Sanhedrin 105a] that Balaam was the same as Cushan Rishasaim, a king in the days of Judges):

And if he was Balaam, wasn't he killed in the days of Moses and did not live until the days of the Judges? The Riva answers ... that there are those that explain that they made him poor and took all his money and a poor person is like a dead one. And that which it is written "And Balaam the son of Beor they killed by a sword" we must explain that they removed his eyes and a blind person is like a dead one, and either way he had a long life and was very old

[Published at parshapeople.blogspot.com]

Of Prince and Princess (Parshas Pinchas 5775)

Who was Zimri, prince of the tribe of Simeon?

The Torah writes (Numbers 25:14):

And the name of the Jewish man who was killed together with the Midianite woman, was Zimri son of Salu, prince of a tribal house in the tribe of Simeon

The Talmud (Sanhedrin 82b) tell us that Zimri had several other names:

Rabbi Jochanan says: Zimri had five names - Zimri, son of Salu, Saul (see Genesis 46:10), son of Canaanite woman, and Shelumiel son of Zurishadai (see Numbers 1:6 and 7:36), ...and his real name was Shelumiel son of Zuri-Shadai

[See Sefer Lemekasei Atik and notes there for discussion about how Zimri lived so long if he was Saul. See also Midrash Rabbah (Genesis 80) that writes that Saul was the son of Dinah, and the Radak (Genesis 46:10) that writes that this Saul was a son of the second wife of Simeon]

The Baal HaTurim (Numbers 25:15) connects the names Zimri and Shelumiel:

The numerical value (gematria) of Shelumiel is the same as "Zimri son of Salu"

Who was Cozbi, daughter of Zur?

The Torah writes (Numbers 25:15):

And the name of the Midianite woman who was killed, was Cozbi daughter of Zur, the head of a house in Midian

The Torah refers to Zur later on (Numbers 31:8) as a king of Midian, making Cozbi a princess of Midian.

Midrash Aggada (Numbers 25:2) writes that Cozbi was the daughter of Balak (who was a king of Moab - see Numbers 22:4), also making her a princess of Moab instead of Midian:

And Cozbi was the daughter of Balak

The Talmud (Sanhedrin 82b) tells us that her real name was Shelonai:

Rav Sheshes says: Her name was not Cozbi but Shelonai daughter of Zur. Why was she called Cozbi? Because she falsified against her father. Another explanation: She told her father "let this nation be slaughtered through me".

Rashi (ibid) explains that she rebelled by going with Zimri:

Her father commanded her to listen only to the greatest among them [but she went with Zimri instead]

How many people in Tanach are named Zimri? 

Five, possibly six.

1. Prince of Simeon in our parsha (Numbers 25:14):

And the name of the Jewish man who was killed together with the Midianite woman, was Zimri son of Salu, prince of a tribal house in the tribe of Simeon

2. Zimri, king of Israel who reigned for seven days (Kings I 16:9-20):

During the twenty-seventh year of Asa, the king of Judah, Zimri reigned for seven days in Tirzah while the people were encamped around Gibbethon, of the Philistines.

[see also Kings II 9:31 where Jezebel addresses Jehu as "Zimri", see Rashi there. Incidentally the name Cozbi means "traitor" according to the Talmud Sanhedrin 82b (see above)]  

3. Grandson of Judah, son of Jacob (Chronicles I 2:6): 

And the sons of Zerah: Zimri, and Ethan, and Heman, and Calcol, and Dara; all of them five.

4. Descendent of King Saul (Chronicles I 8:33-36, see also Chronicles I 8:39-42):

And Ner begot Kish, and Kish begot Saul, and Saul begot Jonathan, and Malcishua, and Abinadab, and Eshbaal. And Jonathan's son was Merib-Baal, and Merib-baal begot Micah. And the sons of Micah: Pithon, and Melech, and Tarea, and Ahaz. And Ahaz begot Jehoaddah, and Jehoaddah begot Alemeth, and Azmaveth, and Zimri, and Zimri begot Moza.

5. Achan, who took spoils from the ruins of Jericho (see Joshua 7:1) as per Talmud (Sanhedrin 44b) that identifies Achan as having the name Zimri:

Here he is called "Zimri", but elsewhere, "Achan". Rav and Samuel disagreed about this: one maintains his real name was Achan; and why was he called Zimri? - Because he acted like Zimri. The other maintains, His real name was Zimri; and why was he called Achan? - Because he wound the sins of Israel about them like a serpent.

(see also another place in Jeremiah 25:25 regarding a country, and Radak there that it refers to Zimran, son of Keturah)

It is interesting to note that many of these are related to either a rebellion or kingship, or both. Zimri in our parsha (#1), Zimri, king of Israel (#2) and Achan (#5), were rebels. Zimri in our parsha was a prince (#1), Zimri, king of Israel was a king (#2), the grandson of Judah (#3) was of a kingly tribe, the descendent of Saul, was from a king (#4), and the possible #6 refers to kings. I have not found an explanation for this.

Bonus #1 - How many people in Tanach are named Saul?

1. Saul, son of Simeon, grandson of Jacob (Genesis 46:10):

And the sons of Simeon were Jemuel, Jamin, Ohad, Jachin, and Zohar, and Saul the son of the Canaanitess.

2. Saul, a king of Edom (Genesis 36:37-38):

Samlah died, and Saul of Rehoboth by the river became king in his place. Saul died, and Baal Hanan, son of Achbor, became king in his place.

3. King Saul (Samuel I 9:1-2):

Now there was a man of Benjamin, and his name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite man, a mighty man of power. And he had a son whose name was Saul. He was young and handsome, there was no one among the Jews better looking than him; from his shoulders and up he was taller than anyone else.

4. Zimri in this week's parsha, as per the Talmud (Sanhedrin 82b):

 Rabbi Yochanan says: Zimri had five names - Zimri, son of Salu, Saul, son of Canaanite woman (see Genesis 46:10), and Shelumiel son of Zurishadai, ...and his real name was Shelumiel son of Zuri-Shadai

Incidentally,  #2, #3, and #4 are all related to kingship. There is also a tradition, that #1 was a son of Schechem, son of Hamor, who was a prince. However, I have not found any source tying these together.

Bonus #2: The Rule of Fives

There are five chieftains of Midian (one is Zur, is Cozbi's father) (Numbers 31:8):

And they killed the kings of Midian upon their corpses: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian, and Balaam the son of Beor they killed through the sword

There are five houses in the tribe of Simeon (one is headed by Zimri) (Numbers 26:12-13):

The descendants of Simeon according to their families: the family of the Nemuelites from Nemuel, the family of the Jaminites from Jamin, the family of the Jachinites from Jachin, the family of the Zerahites from Zerah, the family of the Shaulites from Shaul.

There are five daughters of Zelophehad (Numbers 27:1):

The daughters of Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph, came forward, and his daughters' names were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

 (I was not able to find any sources that explain the connection)

[parshapeople.blogspot.com]

Balak, Balaam, Bird (Parshas Balak 5775)

Who was Balaam?

The Talmud (Sanhedrin 105a) tells us that Balaam was the son of Laban the Aramean:

We learned in a Braisa that Beor was the same person as Cushan-Rishasaim and the same person as Laban the Aramean

(There are other sources that state that Balaam was Laban himself, or his son, or grandson, or other descendent, or perhaps his reincarnation)

Yalkut Shemoni (Numbers 23, 5766) writes that Balaam was Kemuel (Abraham's nephew see Genesis 22:21):

Kemuel is Bilaam, and why is his name called Kemuel? For he stood against the nation of G-d

(There are other sources that say that Balaam was Kemuel's descendent, see also Sefer Lemekesi Atik for sources that Balaam was Nahor, Abraham's brother)

Sefer Tziuni (Genesis 36:32) writes that Balaam was Bela son of Beor, one of the kings of Edom (see Ibn Ezra [Genesis 36:32] who argues against this opinion).

The Jerusalem Talmud (Sotah 5:6) identifies Bilaam as Eliakum son of Barakiel, one of the friends of Job (see Job 32:2).

The Hizkuni (Exodus 1:9) identifies Balaam as the grandson of the Balaam who was the advisor to Pharoh.

Who was Balak?

According to the Zohar (Balak 227), Balak was from the descendants of Yisro

The Midrash (Bamidbar Rabbah 20:24) writes that Balak was Tzur (Numbers 31:8), father of Cozbi (Numbers 25:15):

And Cozbi said to him (i.e. Zimri): "I will not listen to anyone but Moshe, for this is what my father, Balak, commanded me"

Another opinion (Bamidbar Rabbah 20:19) writes that Balak was a descendent of Lot:

If it were not for Abraham, Lot would not have been saved from Sodom, and you (i.e. Balak) is from the descendants of Lot

According to the Talmud (Sotah 47a), Balak was an ancestor of Ruth:

And Rabbi Yosi ben Choni said: Ruth was the daughter of Eglon, who was the son of Balak

According to Sefer Moshav Zekeinim (Numbers 22:2), Balak was one of the officers of Sihon:

"And Balak ben Zipor saw": Balak was one of the officers of Sihon, and then he saw (the might of the Jews)

Why was Balak called "Ben Tzipor" / "Son of a Bird"?

According to the Zohar (Balak 227), Balak was from the sons of Yisro, who was called a "bird".

The Ohr haChaim (Numbers 22:2) says that Balak had a magic bird (based on Zohar):

For Balak was a magician greater than Balaam, and he did magic with a certain bird, and its name was Yadua. And that is what it says "and Balak saw", and how did he see, through the bird.

The Baal haTurim (Numbers 22:2) writes that he (figuratively) flew a like a bird against the Jews:

Son of Tzipor for he flew on them like a bird to curse them

(It is also possible that he is called "ben Tzipor" because he flew in the air as per Rashi [Numbers 31:8], however I haven't see any source confirming that)

(There also seems to be a similarity between the name "Tzipor" here and the name of Moshe's wife "Tziporah". This maybe explained by the fact that Balak was a grandson of Yisro, and thus that would make his father "Tzipor" the brother of Tziporah)

[Published at parshapeople.blogspot.com]

Of Kings and Wells (Parshas Chukas 5775)

Who was the King of Edom that the Jews exchanged messages with?

"And Moses sent messengers from Kadesh to the king of Edom" (Numbers 20:14)

His name was not mentioned on purpose according to the Ramban (Numbers 20:14):

The Torah did not write his name for there is no purpose for that, but then it does mention Sichon and Og, kings of the Emorites, with their names because they were known for their might and had a name among the nations, and this was done to thank the Blessed One for what He did for us

The Ramban also adds later on (Numbers 20:17) that:

And the Torah writes 'And Edom answered', for all the officials agreed with him [i.e. the king of Edom] in this refusal

The Meshech Chochma writes in a similar fashion (Numbers 20:17):

It is not written here "king of Edom" unlike regarding Sichon, because they had a legislature / parliament. And it also says (Obadiah 1:2) "small I made you among the nations and very despised" - for they don't have a king son of a king (i.e. a hereditary monarchy) [based on the Talmud Avodah Zarah 10a). Therefore, in a place that kingship is not inherited, the main thing is the agreement of the people, which is why it says "and Edom answered", "and Edom refused".

There is another opinion that his name was Haddad (see Genesis 36:35), as the Vilna Gaon writes in his commentary on Chronicles (I Chronicles 1:43):

"before there was a king in Israel" - this is Moses as it is written "and there was in Jeshurun a king". Therefore, the Torah does not mention the death of Hadad because he was still alive in the days of Moses (and died 5 years later as it is written in Sefer haYashar), only that his kingdom began before Moses. But in the days of Ezra he was already dead, and therefore it is written here "and Haddad died"

See also Sefer haYashar (Chukas), Rashbam (Genesis 36:1) and Ibn Ezra (Genesis 36:31)

Who was the Canaanite, king of Arad?

"And the Canaanite, king of Arad, who lived in the south, heard that the Jews came through Atharim, and he fought them, and captured some captive" (Numbers 21:1)

This was Amalek according to Rashi (Numbers 21:1):

This was Amalek, as it says "Amalek lived in the land of the south" (Numbers 13:29)

Rashi's source appears to be a Midrash (Bereishit Rabba 19:20 and Tanchuma 4:6)

However, the Talmud (Rosh Hashanah 3a) tells us that this was Sichon (also see Tosfot there):

Sichon, Arad and Canaan are the same. Sichon because he was similar to a young donkey of the desert, Canaan because of his kingdom, and this real name was Arad. According to others, he was called Arad because he was similar to a wild donkey of the wilderness, Canaan after this kingdom, and his real name was Sichon.

Ibn Ezra (Numbers 21:1) and Ramban (Numbers 21:1) cite an opinion connecting this verse to a place called "Arad", later on (Judges 1:16):

And the children of Kenite, Moses's father-in-law, went up from the city of palms together with the Children of Judah into the desert of Judah, which is in the south of Arad, and they went and lived there.

(See both Ibn Ezra and Ramban for further discussion)

What happened to the Miriam's Well after the Land was conquered?

"And the Jews arrived, the entire congregation, in the Zin desert, in the first of the month, and the people lived there in Kadesh. And Miriam died there, and was buried there" (Numbers 20:1)

We know that the Well of Miriam stopped giving water after her death and restarted shortly after from the Talmud (Taanit 9a):

When Miriam died, the well stopped as it is written: "and Miriam died there and was buried there" and right after it is written: "and there was no water for the congregation". And it returned in the merit of both of them (i. e. Moses and Aaron).

We also know that the water stopped all together once Moses died from the Tosefta (Sotah 11:4):

Once Miriam died, the well stopped and it came back in the merit of both Moses and Aaron. Once Aaron died, the cloud stopped, and both [the well and the cloud] came back in the merit of Moses. Once Moses died, all three stopped and did not come back.

The Talmud (Shabbat 35a) writes that the Well of Miriam is in the sea opposite Carmel:

Rav Chiya says: One who wants to see the Well of Miriam should ascend to the top of Carmel, and gaze and see something like a sieve and that is the Well of Miriam

Rashi (ibid) tells us about Carmel:

Carmel - a mountain on the shore of the sea

We are not told what sea this mountain is near.

The Midrash tells us that the Well of Miriam is in the sea of Galilee (also called the sea of Tiberias), as written in Bamidbar Rabbah (19:26) and Midrash Tanchuma (1:39 and 4:6) - also cited by Rashi (Numbers 21:20):

"and it looks on the face of the wilderness" (Numbers 21:20) - this is the Well that came with them until it entered the sea of Tiberias. One who stands in the wilderness can look inside the sea and see something like an oven and this is the well that "looks on the face of the wilderness".

There is also a story cited in several Midrashim about an ill man getting healed from the Well of Miriam (Bamidbar Rabbah 18:22, Midrash Tanchuma 4:6 and 1:39):

There was once a blind man with boils who went down to immerse himself in water [some add "in a cave"] and the Well of Miriam appeared to him. He immersed himself and was healed.

The same story is cited in Midrash Rabbah (Vayikra Rabbah 22:4 and Kohelet Rabbah 5:8) with some additions, which connect the discussion from the Talmud above with the story of this blind man:

There was once a man with a skin disease, who went down to immerse himself in the sea of Tiberias. The Well of Miriam appeared to him and he was healed. Where can it found? Rabbi Chiya bar Abba said: it is written "and it looks on the face of the Yeshimon (literally wilderness)" (Numbers 21:20). For anyone who goes up to the mountain Yeshimon, he will see something like a small sieve in the Sea of Tiberias, and that is the Well of Miriam.

This is also cited in the Jerusalem Talmud (Kelayim 9:4 and Kesuvos 12:3)

In Sefer Shaar haGilgulim, the location of the well is narrowed down further:

When one goes on the shore of the Sea of Tiberias towards the hot springs of Tiberias, in the middle of the road literally, in a place where there are many pillars on the sea shore, and it is opposite a tower on the head of the mountain, that is where the Well of Miriam is.

(See further discussion by Josh Waxman in his parshablog)

[Published at parshapeople.blogspot.com]

Who Shall Die and Who Shall Live (Parshas Korach 5775)

1. How did Korach Die?

According to the simple reading of the Torah, Korach seems to have perished with the rest of his associates when the earth opened up (Bamidbar 16:31-33; 26:10). The Gemara (Sanhedrin 110a), cites an anonymous Braisa that Korach was burned with the 250 men that were bringing ketores and swallowed by the earth:

במתניתא תנא קרח מן השרופין ומן הבלועין מן הבלועים דכתיב (במדבר כו, י) ותבלע אותם ואת קרח מן השרופין דכתיב (במדבר טז, לה) ואש יצאה מאת ה' ותאכל את חמשים ומאתים איש וקרח בהדייהו

As Rashi explains (Sanhedrin 110a) (see also Rabbeinu Bachaya 16:31-33), his soul was burned first with his body remaining intact, and the body then rolled until the place where the earth opened, and it was swallowed:

שנשרפה נשמתו וגוף קיים ואח"כ נתגלגל עד מקום הבלועין ונבלע

However, the same Gemara (Sanhedrin 110a) also cites another opinion, of Rabbi Yochanan, who says that Korach was not burned with the 250 men or swallowed by the earth:

וא"ר יוחנן קרח לא מן הבלועים ולא מן השרופין לא מן הבלועין דכתיב ואת כל האדם אשר לקרח ולא קרח ולא מן השרופים דכתיב באכול האש את חמשים ומאתים איש ולא קרח

The question is that if Korach wasn't burned or swallowed, how did he die? According to Rashi (Sanhedrin 110a), he lived until the next day when he died in the plague (described in Bamidbar 17:11-14):

לא מן הבלועין ולא מן השרופין - אלא במגפה מת

See also the Ralbag (as cited by Josh Waxman in his ParshaBlog) and the Maharsha that explain that Korach did not sin as greatly as Dathan and Aviram and therefore was not punished as severely.

However, the Ben Yehioda (Sanhedrin 110a) objects to this Rashi, and explains that Korach did die as the other opinion in the Gemara describes with his soul being burned first and his body rolling to the earth opening. He explains that since Korach's entire body did not get burned like the 250 men, and his body was not swallowed alive like Dathan and Aviram, he is "לא מן הבלועין ולא מן השרופין" like Rabbi Yochanan.

2. How did the Sons of Korach Survive?

While the Torah tells us that the entire households belonging to Korach and others with him were killed (Bamidbar 16:31-32; 26:10), later on we see that the sons of Korach did not die (Bamidbar 26:11). How do we explain this disrepency?

According to Rashi (Bamidbar 26:11) and Sforno (Bamidbar 16:32), they were originally together with their father, but they ended up doing teshuva and did not die.

However, the Sifsei Chachamim (26:11) asks how is it possible that they did not die since the Torah tells us that “all of their households” were swallowed up. He answers that they were indeed swallowed up, but Hashem allowed them to escape as the Gemara says (Megillah 14a and Sanhedrin 110a) that a high place was made for them so they were not lost. Rabbeinu Bachaya (Bamidbar 16:32) adds that other people were able to pull them from this high place.

3. Who were the 250 Men who Joined Korach?

The Torah (Bamidbar 16:2) tells us of 250 men, who joined Korach but their names are not mentioned. Who were they?

According to Rabbeinu Chananel (as cited by the Ramban 16:5), they were from the tribe of Levi, which is why Moshe later on addresses them as "children of Levi" (Bamidbar 16:7-8) (also see the Ramban who objects to this):

וכתב רבנו חננאל:כי אלה הנקהלים כולם היו לווים משבט קרח, וזה טעם רב לכם בני לוי (פסוק ז), שמעו נא בני לוי (פסוק ח), אולי חשבו כי כל שבטם נבחר לכהונה ומשה מעצמו חלק כבוד לאחיו, ע"כ.

However, according to the Ibn Ezra (16:1), they were bechorim who were replaced by the tribe of Levi and could no longer bring the korbanos:

אלה נשיאי העדה היו בכורים והם היו מקריבים את העולות, על כן לקחו מחתות, והראיה על זה הפירוש מופת המטה, שראו כל ישראל כי השם בחר שבט לוי תחת הבכורים, על כן כתוב: ותכל תלונתם, כי התלונה על זה היתה
 (See Sefer Shaarei Aharon for a more extensive discussion of additional opinions)

Bonus Question: Why was Korach Have the Same Name as a Rasha?

The Chasam Sofer asks why Korach's name is the same as one of the grandson's of Eisav in Parshas Vayishlach (Bereishis 36:5; 36:14; 36:16; 36:18) and says that perhaps this is what influences him to be a Rasha.

[Published at parshapeople.blogspot.com]