Parshas Bereishis 5777

The Sons of G-d

The Torah writes (Genesis 6:1-2):

When men began to increase on earth and daughters were born to them, the sons of G-d saw how beautiful the daughters of men were and took wives from among those that pleased them.

And later on (Genesis 6:4):

It was then, and later too, that giants appeared on earth—when the sons of G-d cohabited with the daughters of men, who bore them offspring. They were the heroes of old, the men of renown.

Different opinions explaining this:

Source	Sons of G-d	Daughters of Men
Midrash Rabbah	sons of judges	commoners
Rashi	angels	humans
Midrash Tanchuma	angels	Naamah, daughter of Lamech
Ibn Ezra	descendants of Seth	descendants of Cain
Rashi	sons of rulers and judges	commoners
Ibn Ezra	astrologists	commoners

The first argument revolves around whether the term "G-d" in "sons of G-d" is divine or not. On one hand, the book of Job (Job 1:6) seems to indicate that it is divine:

One day the sons of G-d presented themselves before the LORD

As clear from the context and explained by Metzutzas Zion (ibid) it is clearly referring to angels. We also find similar terminology in the Rambam (Yesodei haTorah 2:7):

The different names with which the angels are called reflect their [spiritual] levels. Thus, they are called: 1) The holy chayyot, who are above all the others; 2) the ofanim; 7) the elokim; 3) the er'elim; 8) the sons of the elokim; 4) the chashmalim; 9) the keruvim; 5) the serafim; 10) the ishim. 6) the mal'achim; These ten names which are used to refer to the angels reflect their ten [different spiritual] levels.

According to these opinions, the verses here clearly refer to angels which ended up mingling with humans. Similarly, we find the tales of two angels who fell from Heaven and mingled with men - see Rashi (Numbers 13:33 and Niddah 61a) and Targum Jonathan (Genesis 6:4):

Schamchazai and Uzziel, who fell from heaven, were on the earth in those days; and also, after the sons of the Great had gone in with the daughters of men, they bare to them: and these are they who are called men who are of the world, men of names.

According to these opinions, the opposite term "daughters of men" then refers to regular human beings. However, there are also midrashim that this refers to a specific woman as opposed to all humans. This seems to revolve around whether the term "daughters of men" is referring to someone mentioned earlier or not. As cited in Yalkut Shemoini (Torah 161:2) [also in Midrash Tanchuma Chukas]:

For then to him appeared a beautiful woman whose beauty was like Naamah the sister of Tuval Kain, through whom the angels sinned as it says "And the sons of G-d saw the daughters of men"

On the other hand, at least one opinion in Midrash (Bereishis Rabbah 26:8) is clearly against calling them angels:

Rabbi Shimon bar Yochai used to curse anyone that called them (i.e. "the sons of G-d" here) divine

According to these opinions, disagreement then exists about defining what "sons of G-d" means in a non divine manner. All of the opinions revolve around a definition of a higher and lower sets of people, with the higher ones oppressing the lower. According to Rashi (ibid), this refers to people of power and authority - judges and princes:

Wherever the word אלקים occurs in the Scriptures it signifies authority, and the following passages prove this: (Exodus 4:16) “and thou shalt be his (אלקים) master”, and (Exodus 7:1) “See, I have made the (אלקים) a master.”

According to the Midrash (Bereishis Rabbah 26:8), this refers to judges:

Rabbi Shimon bar Yochai called them (i.e. the sons of G-d) judges ... and any breach that does not come from great people is not called a breach

As explained by Matnas Kehuna (ibid) and Eitz Yosef (ibid), we find that this can refer to judges (Exodus 22:7-8, see Targum and Rashi there):

If the thief is not caught, the owner of the house shall depose before G-d that he has not laid hands on the other’s property. In all charges of misappropriation—pertaining to an ox, an ass, a sheep, a garment, or any other loss, whereof one party alleges, “This is it”—the case of both parties shall come before G-d: he whom G-d declares guilty shall pay double to the other.

Ibn Ezra (ibid) explains slightly differently:

The sons of judges who do on earth the judgement of G-d 

The Ibn Ezra (ibid) cites another opinion referring to these as the sons of Seth and the sons of Cain. In Sefer Imrei Sheifer (ibid) a fuller explanation is provided:

And Ramban says that Adam and Eve are called the "sons of G-d" since they were created by His hands, and they had many children but the ones that were born initially were born identically to them as it says referring to Seth "and he borne him in his image and appearance". Perhaps, the children of Seth are all called "sons of G-d"  for the first three were all in his image and appearance, and once they started serving idols then their appearance and form became weaker.

The Ibn Ezra (ibid) has one additional explanation:

And it seems to be a proper explanation in my eyes, that the term "sons of G-d" refers to people who had the knowledge of the High to choose wives through astrology, each one matching them, and that their offspring would be like them. Therefore, from them came out giants and they also took women by force.

((there is also another possible explanation that the people in power were being worshipped as G-ds, but I don't have a source for that)

Parshas Bamidbar (5776)

When is the "Wilderness of Sinai"?

The Torah writes (Numbers 1:1):

AND THE LORD spoke unto Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month, in the second year after the were come out of the land of Egypt, saying

Rashi (ibid):

... for on the first day of Nisan the Tabernacle was erected (Exodus 40:2) and shortly afterwards, on the first day of Iyar, He counted them.

Rashbam (ibid):

all the communications, instructions, we heard about in the first year of the Israelites’ wanderings, before the Tabernacle had been erected, were characterised by the words בהר סיני, at Mount Sinai. Once the Tabernacle had been erected on the first day of the first month of the second year, the words בהר סיני as the source of the legislation do not appear again, but are replaced by the words במדבר סיני באהל מועד.

Who are the Princes?

The Torah writes (Numbers 1:4-15):

And these are the names of the men that shall stand with you: of Reuben, Elizur the son of Shedeur. Of Simeon, Shelumiel the son of Zurishaddai. Of Judah, Nahshon the son of Amminadab. Of Issachar, Nethanel the son of Zuar. Of Zebulun, Eliab the son of Helon. Of the children of Joseph: of Ephraim, Elishama the son of Ammihud; of Manasseh, Gamaliel the son of Pedahzur. Of Benjamin, Abidan the son of Gideoni. Of Dan, Ahiezer the son of Ammishaddai. Of Asher, Pagiel the son of Ochran. Of Gad, Eliasaph the son of Deuel. Of Naphtali, Ahira the son of Enan.’

Elizur was one of the 250 men with Korach (Bamidbar Rabbah 11:26).

There are opinions that all the princes ended up among the 250 men with Korach (Shnei Luchos haBris, Korach, Torah Ohr 29 in the name of Rabbeinu Bachya; see also Sefer Taamei deKrah)

Shelumiel was Zimri (Talmud Sanhedrin 82b) 

Nachshon died during the same (second) year (Seder Olam).

Nachshon was also the father of Elimelech, Salmon, Ploni Almoni and Naomi's father in Megilas Ruth (Talmud Baba Bathra 91a)

Nethanel was the person who advised the princes to bring their offerings (Rashi Number 7:18 in the name of Rabbi Moshe Hadarshan) 

Eliasaph, son of Deuel is called "son of Reuel" in Numbers 2, and Deuel here, and in Numbers 7 and 10 (see Josh Waxman's parshablog)

(see also Sefer Shaarei Aharon for alternative explanations for all of the names of princes, which are nicknames, and not real names)

Related posts:

• Parshas Vayelech 5775 - What is the Tent of Meeting?
• Parshas Pekudei 5776 - How many Tents were there?
• Parshas Pinchas 5776 - Shelumiel son Zurishadai is Zimri
• Parshas Shlach 5775 - Order among Spies

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Parshas Behukosai (5776)

What is "The Pride of Your Power"?

The Torah writes (Leviticus 26:19):

And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.

Rashi (ibid) explains:

This is a reference to the Temple; for thus does it state, (Ezekiel 24:21) “Behold I will profane my sanctuary, the excellency of your strength”.

Sforno (ibid) explains:

by the destruction of the Tabernacle in Shiloh. Compare Psalms 78:60 “He forsook the Tabernacle of Shiloh, the tent He had set among men.”

Rashbam (ibid) explains:

as we read in verse 26 בשברי לכם מטה לחם, “when I will break your proud glory,” (economic independence)

Baal Haturim (ibid) explains:

"pride" - numerical value of "that is the Temple"; "the pride of your power" - numerical value of "Jerusalem"

The Talmud (Gittin 37a) explains (as per Rashi):

Rabbi Yosef learns - these are the rich people of Judah

Whom did G-d make a covenant with?

The Torah (Leviticus 26:45) writes:

But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.

Rashi (ibid) explains:

THE COVENANT OF THE ANCESTORS — i. e. of the twelve Tribes (cf. Sifra)

Haemek Davar (ibid) explains:

... the covenant which was made with Moses was on behalf of all future generations and now [the Torah] adds that regarding their livelihood in the land of their enemies He will also watch them because of the remember of the covenant with the first generation which was taken out from the Land of Egypt

(see Sefer Shaarei Aharon for further discussion of these opinions)

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Parshas Emor (5776)

Who Was the Blasphemer?

The Torah writes (Leviticus 24:10-12):

And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp. And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan. And they put him in ward, that it might be declared unto them at the mouth of the LORD.

Rashi writes (ibid):

THE SON OF AN EGYPTIAN MAN — It was the Egyptian whom Moses had killed ... AMONG THE CHILDREN OF ISRAEL — This teaches us that he had become a proselyte

Rashi above (Exodus 2:11) explains further:

AN EGYPTIAN MAN — This was one of the taskmasters appointed over the Israelite officers and he used to rouse them from their beds at cock-crow that they might proceed to their work ...  SMITING A HEBREW MAN — beating and flogging him. The latter was the husband of Shelomith, the daughter of Dibri (see Leviticus 24:11), and the Egyptian taskmaster had set his fancy upon her. During the night he compelled him (her husband) to rise and made him leave the house. He, however, returned, entered the house and forced his attentions upon the woman, she believing it was her husband. The man returned and became aware of what had happened, and when the Egyptian perceived that he was aware of it he beat him and flogged him the whole day long

The Midrash (Shemos Rabbah 1:28) explains that she was the wife of Dathan

The Zohar (Vayikra 106a) also states that the blasphemer was either fighting with another son of Dathan from a different wife, for Dathan divorced Shelomith or he was fighting with Dathan himself

However, Pirkey deRabbi Eliezer (48:1) cites another opinion:

Bedijah, the grandson of Dan, married a wife from his tribe, Shelomith, daughter of Dibri,' and in that night the taskmasters of Pharaoh came to her, for they slew him and came to her, and she conceived and bare a son.

[There are also some opinions that he was the son of an Egyptian convert, whose name isn't known]


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Parshas Kedoshim 5776

What is Molech?

The Torah writes (Leviticus 20:1-2):

And the LORD spoke unto Moses, saying: Moreover, thou shalt say to the children of Israel: Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth of his seed unto Molech; he shall surely be put to death; the people of the land shall stone him with stones.

Rashi explains (above 18:21):

This was an idol the name of which was "Molech", and this was the manner in which it was worshipped: that he (the father) handed his child over to the priests of the idol. These lit two large pyres one opposite the other and made the child to pass on foot between the two pyres (based on Sanhedrin 64)

Ibn Ezra (ibid) based on the Talmud adds:

And our Rabbis taught that this includes anything [i.e. any idol] that one makes a king over him

Rashi (Kings II 23:10) explains the process further:

the Tofeth: This was the Molech. Since priests would bang on drums so that the father would not hear the groans of the child when he would be burned by the hands of the pagan image, Molech, they called it Topheth. 

(other commentaries ibid say that the child was burned between the two sets of fires and not the hands of the idol, see also Rashi on Jeremiah 7:31 that elaborates that they placed the child in the hands of the idol which were heated up)

Sefer HaChinuch (208) explains a disagreement as to what the exact worship of Molech was:

Rashi and Rambam learn that they did not burn the child only that the worship of this idol was to pass the child in front of it, and once the child has passed the parents are liable. However, the Ramban learns that they would pass the child into the fire until his/her soul left [and he/she died]

Ibn Ezra (ibid) cites a similar opinion:

And some say that they would pass the child through the fire, and some children lived and some died

Ramban (ibid) cites opinions connecting this with other idols in Tanach:

It is an idol named "Molech" and it is mentioned by name for it was well known in Egypt and thus known to them, and Rabbi Abraham says that this was probably "Milcom the abomination of the children of Ammon" (Kings II 23:13) and "then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon" (Kings I 11:7) and it was also known to them

(see also our earlier post)

However, the Talmud cites another opinion that Molech was not an idol - as explained by Rashi (ibid):

For Molech specifically was mentioned in the verse ... and not because it is an idol only because it is a decree (חוק) for them and the Torah punishes this decree with stoning

 Sforno (ibid) explains the reasoning behind this:

the difference between offering sacrifices to the Moloch and to G’d respectively is that to G’d only animals are sacrificed, whereas to the deity known as Moloch, human beings, specifically one’s son, is sacrificed. This would indicate that the worshipper of the Moloch considers him as more powerful than G’d, for why else would he sacrifice his dearest possession, his son, to him and not to G’d?

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Parshas Acharei Mos (5776)

What is Azazel?

The Torah writes (Leviticus 16:8):

And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel.

Rashi (ibid) explains (based on the Talmud Yoma 67b):

עזאזל AZAZEL — (The word is taken to be a compound of עזז "to be strong" and אל "mighty"). It was a precipitous and flinty rock — a towering peak, for it is said (v. 22) "[and the goat shall bear upon it their iniquities into] an גזר) "ארץ גזרה means to cut) — into a craggy land (Yoma 67b).

(see also Ibn Ezra ibid that explains that this refers to a name of a mountain, and it was a mountain near Mt. Sinai)


Daas Zkenim (ibid) explains this is referring to the Satanic forces:

גורל אחד לה' וגורל אחד לעזאזל, “one lot for the Lord and one lot for Azazel.” Ibn Ezra, [at the conclusion of his commentary on this verse, Ed.], writes that when we get to thirty three, we will be able to understand the meaning of this procedure. [At the beginning of his commentary, he had already hinted that there is a mystical element, kabbalah, in all this. Ed.] What he meant was that when we count the next thirty three verses in the Torah and we get to Leviticus 17:7 the Torah will explain that the procedure described here is meant to teach us not to sacrifice to Satanic forces in the universe anymore. These Satanic forces are symbolised by the scapegoat. Just as the bird released into the air by the priest performing the ritual of the person afflicted with tzoraat is perceived as taking away his former sins, so the scapegoat is supposed to do this on behalf of the whole Jewish nation on the day of Atonement. Ibn Ezra understands the word עזאזל as a combination of two words, similar to גלעד in Genesis 31:47 or to בנימין in Genesis 35:18 or ראובן in Genesis 29:32 and many others. Whereas the first male goat is offered to the Lord as a burnt offering, the second one is symbolically tendered of the Satanic forces, the complete destruction of that animal pointing at the uselessness of idolatry The two words לעז אזל, “it went to waste, to destruction ” symbolise this concept.

Shadal (ibid) explains in a similar fashion:

It seems that this used to be a name of an evil god - Satan ... and for those who believe in the oneness of G-d do not believe in the existence of an evil god, this simply refers to complete evil, similar to the way today we say "Satan" to talk about a great evil and destruction, and this goat was sent to its destruction in the desert for it died from hunger ... however after the land was settled and there was not enough wilderness left it was then necessary to pus hthe goat off a cliff so it does not wonder into another city

Kli Yakar (ibid):

It seems that these two goats were similar to the two goats that Jacob made for Isaac, and one was made into good foods that he loved and that is the portion of Samael...

Yalkut Shemoni (44:1) explains that this refers to angels:

[At the time of the Flood] two angels stood up and said in front of G-d ... gives us permission to go down and walk among mortals and see how we will sanctify your name. G-d told them to descend and they sinned with the daughters of men ... Shamchazai repented ... but Azael did not repent ... and therefore the Jews sacrifice sacrifices on the Days of Atonement - one to G-d to atone for the Jewish people, and one to Azazel

Rabbi Aryeh Kaplan (The Living Torah ibid) cites other opinions:

... others say that azazel means 'to be sent away' (Septuagint), or 'to carry away sins' (Symachus; Vulgate) ... Some say that Azazel represents the forces of nature (Hirsch)

Where Did the Sons of Aaron Die?

The Torah writes (Lev. 16:1):

And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;

Sifra / Toras Kohanim (Shemini, Milum 35) writes:

Rabbi Eliezer said: they did not die but outside, in a place Levites are permitted to enter as it said: "they drew near and carried them by their tunics". If so, why does it say "they died in front of G-d"? An angel obstructed them, and pushed them out, and they went out. Rabbi Akiva said: they died inside as it says "and they died in front of G-d". If so, why does it say "they drew near and carried them by their tunics"? - to teach us that they took hooks of iron and dragged them out.

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Parshas Tazria (5776)

Why Aaron was Chosen?

The Torah writes (Leviticus 13:1-2):

And the LORD spoke unto Moses and unto Aaron, saying: When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of leprosy, then he shall be brought unto Aaron the priest, or unto one of his sons the priests.

Ibn Ezra (ibid) explains that this includes the High Priest, regular priests that are not outside the Temple, and not priests that are disqualified from service

Rashi (ibid) explains:

It is an enactment of Scripture (גזרת הכתוב) that the uncleanness and purification of leprous plagues are pronounced only by the mouth of a priest (Sifra).

Meshech Chochma (ibid) explains further:

The subject of afflictions being given over to Aaron, the Priest, is one of the mysteries of the Torah that holy and profane is dependent on the priest ... However, it is possibly to answer differently that these afflictions are a sickness that attaches itself ... and it is necessary to have extreme providence for the one who busies himself with it in order to be saved from it and to be separated from it so the afflication does not attach itself to him, and therefore the Torah choose the descendents of Aaron who are separate from the rest of the Jewish nation and have more direct providence ...

Kli Yakar (ibid) also explains that Aaron had three good traits which counteracted the three sins causing tzaaras: he loved peace which counteracted evil speech, he was humble which counteract haughtiness, and he did not have any land in Israel which counteracted the sin of desire for money

Who Inspected Tzaraas on Miriam?

The Talmud (Zevachim 102b-103a) states as follows:

Rab said: Our teacher Moses was a High Priest, and received a share of the holy sacrifices ... An objection is raised: Who shut Miriam [outside the camp]? If you say, Moses shut her up, surely Moses was a non-priest, and a non-priest cannot inspect plagues [of leprosy]. If you say that Aaron shut her away, Aaron was a relation, and a relation cannot inspect [leprous] plagues. Rather, the Holy One, blessed be He, bestowed great honour upon Miriam in that moment, and declared, I am a priest: I will shut her away, I will declare her a definite [leper], and I will free her. He teaches at all events, ‘Moses was a non-priest and a non-priest cannot inspect plagues’? — Said R. Nahman b. Isaac: The inspection of leprosy is different, because Aaron and his sons are specified in that section.

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