Studies in Bamidbar (Numbers)
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World Zionist Organization, Department for Torah Education and Culture in the Diaspora
1980
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| 100 | 1 | |a Leibowitz, Nehama |d 1905-1997 |e Verfasser |0 (DE-588)123476046 |4 aut | |
| 245 | 1 | 0 | |a Studies in Bamidbar (Numbers) |c Nehama Leibowitz. Transl. and adapted from the Hebrew by Aryeh Newman |
| 264 | 1 | |a Jerusalem |b World Zionist Organization, Department for Torah Education and Culture in the Diaspora |c 1980 | |
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| adam_text | CONTENTS
Translator s Foreword
Preface
BAMIDBAR
Introduction — Ramban s (Nahmanides) summary of the book — the
Tabernacle a mobile Sinai (Jacob) — camp is the body, Tabernacle the
heart (Kuzari) — Abravanel s synopsis of Bamidbar — the camp, its
structure and deployment a matter of military logistics (Rashbam,
Luzzatto) — Hirsch works out Ramban s idea — Israel the army of
the Lord (Midrash). 1
1. The second roll-call of Israel (Num. 1, 1—3) — the lesson of Mosaic
statistics — spotlight on Israel s survival despite persecution and
decimation (Nahmanides) — balance between strategic and religious
lessons — the parallel between Biblical and later history (Bahya). 10
2. Forbidden and permitted census — Abravanel points out a
contradiction between the census in Exodus and here — same
conditions applied to second census (Rashi, Ramban) — no
connection between half-shekel and census (Abravanel and Sefer Ha
hinukh) — contradiction from King David s offence (2 Sam. 24,
2—10) — army as an end or means. 17
3. The danger of the holy things (Num. 4, 19) — meaning of ke-vala
(Rashbam) — two rabbinic views on the penalty for looking at the
holy things — difficulty v. responsibility — danger of seeing the letter
and ignoring the spirit (Hirsch) — penalty for flying too high
(Abravanel) a warning to moderate the pride of Kohath s sons (Hefez)
— a technical measure to ensure order and discipline (Sforno). 24
4. Haftarah (Hosea 2.1—22)—what s in a name?—ishi or ba ali?—
Fear v. Love (Rashi) — idolatry v. monotheism (Radak) — debasing
the role of God (Buber) — God not a supplier of material wants —
God purifies those who purify themselves — Israel s purification
followed by the world s (Sa adia). 32
NASO
1. Robbery of the Proselyte (5, 5—8) — connective links between the
varied items covered in the sidra — word-association (lbn Ezra,
Cassuto) — contrast between Divine esteem for proselyte and
disparagement of disobedient Israelite (Midrash) — oblique reference
to proselyte (Rashi) — more on Divine esteem for proselyte. 38
2. Guilt-offering for robbery (asham gezelot) — (syntax of 5, 6—7) —
comparison with Lev. 5, 21—23 — oral confession a religious precept
(Maimonides) — purpose and character of oral confession (Sefer Ha-
hinukh, Hirsch) — option of atonement privilege of one who admits
guilt (Maimonides) — study of ve-natan la-asher asham lo (5, 7). 44
3. Laws of the Nazirite (6, 1—11) — asceticism and negation of life
hallmark of religious as opposed to halakhic personality
(Soloveitchik) — rabbinic controversy over the sin of the Nazirite
— R. Eliezer extols the ascetic — R. Eliezer Ha-kappar condemns
ascetic — Maimonides extols the golden mean — Nahmanides
condemns the holy ascetic who reverts to worldly life — nazirite
regulations drastic remedy for drastic condition (Midreshei Torah). 51
4. The Priestly Blessing (6, 22—27) — role of priests and God in the
blessing — priests bless Israel and God the priests (Talmud) — priests
invoke God s blessing (Tanhuma, Rashbam) — priestly blessing only
a human wish — God the exclusive source of blessing (Hirsch) —
Divine requires human preparation — explication of the priestly
blessing, phrase by phrase (Rashi, Ha amek Davar). 60
5. The Lord lift up His face to you (6, 24—26) — correspondence
between increasing number of lexical items and increase in blessing —
blessing of plenty followed by blessing to guard us against temptation
of plenty (Abravanel) — study of the imagery — God s lifting His face
— showing favour to those who show Him favour (Midrash) — third
blessing the end itself — previous blessings the means to the end:
nearness to God. 68
6. Princes with a past (7, 2) — identity of princes with Israelite
taskmasters — they shielded the people — good and bad deeds not
forgotten — the balance-sheet of history (Midrash) — the princes
demoted for their pride — uniqueness of the individual. 74
7. The lesson of Samson — Haflarah (Judges 13, 2—25)—Samson —
an experiment in unsuccessful combination of physical and spiritual
strength (Kariv) — comparison between message received by
Samson s mother and her report of it to Manoah — analysis of
differences (Midrash, Abravanel, Alshikh, Malbim) — Nazirite vows
VIII
meant to curb temptations of unusual physical strength — tragedy of
Samson s failure — not in conformity with prophetic pattern
exemplified in Samuel his successor (Kariv). 80
BEHA ALOTKHA
1. When the ark set forth (Num. 10, 35—36) — passage enclosed in
inverted nun — a book on its own (Talmud) — partnership of Moses
and God in leading Israel (Sifrei) — the enemies of Israel the enemies
of God — Israel s link with Torah source of tyrants animosity towards
them (Hirsch) — a timeless invocation to remove tyranny and bring
rest to Israel and the world. 88
2. The fish we ate for free (11, 4—7) — the Egyptians gave them no
straw never mind fish — hinam: free from burden of Judaism (Sifrei),
for free (Ibn Ezra, Nahmanides, Abravanel) — Pharaoh fed them well
to drive them harder (Midreshei Torah) — Herodotus cites diet of
Egyptian slaves (Luzzatto) — deeper psychological truth of Talmudic
explanation — Israelites preferred licence to responsibility — 11, 1C
weep throughout their families — resented restrictions on their sex
relations. 94
3. We want meat! (11, 13—21) — no real grievance, only rebellion
against God — analysis of Moses reaction — Rabbi Akiva finds
Moses over-reacted — casting doubt on the Almighty s capabilities —
R. Shimon: Moses over-protective — feared the anger of God on His
people — R. Gamliel: Moses told God it was impossible to satisfy
them — they were only seeking a pretext. 105
4. The murmurings: A repeat performance — one and same incident
referred to in Exodus, Numbers and Deuteronomy 33,8 (Bechor Shor)
— repeat performance in different circumstances — comparison with
David s sparing of Saul on two occasions (1 Sam. 24 and 26) — to
prove David s magnanimity — second Israelite murmurings the most
reprehensible. 113
5. Would that all the Lord s people were prophets (11, 29) — an
evaluation of Moses rejection of responsibility of leadership (Arama)
— turned into a new challenge — comparison with Israel s demand
for a king in Samuel — humility of Eldad and Medad rewarded —
Moses unselfishly wishes permanent prophetic status on everyone
(Buber). 121
6. Blackening the Beautiful (12, 1) — Miriam s complaint against Moses
— in defence of prophet s wives (Rashi, Avot de Rabbi Nathan) — the
IX
Cushite woman, a reference to Zipporah — a second wife Moses took
(Kaspi) — temptation of the small to belittle the great (Bahya) — the
generosity of Moses. 29
SHELAH
1. Fact and opinion in the spies report (13, 2—32) — the sending of the
spies not a divine command — efes nevertheless : the word that gave
the spies away — Arama s analogy of the buyer — stronger than Him
or us (v. 31) — the deeper meaning of a surface ambiguity (Midrash)
— solving a self-contradiction in the spies report (Sforno). 135
2. A reason to weep (14, 1) — the sending of spies, purely a military
decision (Nahmanides) — rejection of Eretz Israel symptomatic of
rejection of God (Arama). 143
3. Back to Egypt (14, 4) — their murmurings from bad to worse — the
demand for a new leader an expression of idolatry (Rashi) — link with
15, 22—31 — the inadvertent sin of the congregation of Israel —
comparison with Leviticus 4, 13 — the definition of inadvertent
idolatry — communities and individuals without benefit of Jewish
education (Nahmanides) — no opting out of Judaism — return to
Egypt return to heathen way of life. 147
4. Moses intercession after the sin of the spies (14, 13—19) —
compared with his intercession after the golden calf — in the latter, 3
arguments — in the former, only one — that the Lord was
unable... — why should God take notice of fools? (Arama,
Abravanel) — Ezekiel s (36, 17—36) answer: out of concern for
humanity (Nahmanides) — every soul contributes to the wholeness of
the Name — Agnon s Kaddish for martyrs of Israel. 157
5. Had God changed His mind? (14, 28—44) — when God opposed
aliya — Isaiah supports the hawks (7, 4), Jeremiah the doves — God
neither hawk nor dove — His message is a token not a type (Buber) —
Jeremiah s call for surrender — no longer possible to build and plant
— the generation of the desert had displayed their unfitness for their
mission — it was handed only to a new generation. 165
6. The precept of Zizit (15, 38) — equal in weight to all the other
precepts (Talmud) — switching from third to second person —
tautological construction — the wearer has to be aware of the
symbolism — seeing leads to remembering leads to doing (Talmud) —
symbolism of the blue thread — reminder of the Throne of Glory —
image of the sea:fear; of the heavens: love (Kli Yakar) — the uniform
X
of the army of the Lord — zizit more important than a tallit (Ibn
Ezra). 171
7. The roving eye (15, 39) — two kinds of looking — duty of
contemplating the world and reflecting upon the greatness of its creator
(Bahya) — the key to fear and love of God (Maimonides) —
distinction between walking and roving — looking with a positive and
negative purpose. 177
KORAH
1. An unholy controversy — Ethics of the Fathers ch. 5, 17 —
controversy between Korah and his congregation (Malbim) — united
in their disunity — a group of individuals not a community. 181
2. The grievances of Korah and company — a body of malcontents —
mutiny set in motion when morale was low (Nahmanides) — the sob
story of the widow (Midrash) — the gullibility of man. 186
3. Israelite s role in the Korah mutiny — what was Israel s sin in Korah s
mutiny? — Moses misunderstood the Divine message — not Israel to
be consumed but Korah and company (Rabbenu Hananel) — Israel
guilty of passive sympathy with Korah s aims (Nahmanides) — Moses
again the intercessor — the community was required actively to
dissociate itself — no facing-both-ways — Israel s half-hearted
dissociation (Alshikh). 194
4. Dathan and Abiram — Midrash on Korah s silence — the mocking
repartee of Dathan and Abiram to Moses analysed — reversal of
Jewish values — exile becomes homeland. 203
5. Sin is a killer — The quelling of the Korah mutiny did not cure Israel
— comparison with impact of Elijah s victory over the Ba al (1 Kings
18, 22—40) — the doubters are never convinced — man s victory
over himself the only answer (Mishnah Rosh Ha-shanah 3, 8). 212
6. The firepans (17, 1—3) — why did the instruments of sin become
holy? — served as holy vessels (Rashi) — served as a moral lesson
(Nahmanides) — link with Nazirite who likewise sinned with his
soul (Ha amek Davar) — symbolised victory over falsehood (Arama)
— behaving like Korah or suffering his fate — ambiguity of 17, 5
(Rashi v. Biur). 219
7. The prompting of the holy spirit — Moses deals with Korah without
specific authority from God — he received instructions when he fell
on his face 16,4 — an implied authority: the Lord confirms the world
of His servant — God subjects nature to the needs of the faithful
XI
(Albo) — inspired by Holy Spirit (Nahmanides) — the promptings of
conscience called spirit of the Lord (Maimonides) — miracles
convince the convinced — lack of faith is lack of will. 225
HUKKAT
1. Mystery of the Red Heifer — a mystery that eluded the wisest of men
(Midrash) — a humanistic explanation (Bechor Shor) — an allegorical
approach (Sforno) — R. Yohanan suits his answers to the audience —
no magical properties just a disciplinary excercise. 233
2. Moses sin — referred to on four different occasions — Moses
displayed a fit of anger unbecoming to a prophet (Maimonides) —
Nahmanides takes Maimonides to task offers Rabbenu Hananel s
explanation: Moses failed to give God His due — acted as fugitives
and not as leaders (Ibn Ezra) — Moses failed to impress them with a
miracle (Albo) — Albo s explanation angrily dismissed by Arama —
left with simplest explanation and most ancient and most modern —
spoke to instead of striking rock (Midrash, Luzzatto) — speak to the
rock before their eyes (17, 8) — an opportunity for making a spiritual
impact missed (Ha-ketav Veha-kabbalah). 236
3. The deputation to Edom (20,14) — why mention Kadesh? — to show
Moses loyalty to his task despite exclusion from Eretz Israel
(Midrash) — two deputations compared — Eretz Israel gained
through suffering (Tanhuma). 248
4. What made the king of Aradfight? (21, 1) — an exception to the rule
— heard Aaron had died and clouds of glory dispersed (Talmud) —
comparison with what made Jethro come — the answer in the text:
by way of Atharim — a reference to the spies (Ibn Ezra,
Nahmanides) — they noted the Israelites loss of morale. 255
5. The copper serpent (21, 4—9) — significance of shift from singular to
plural (Rashi) — equated the servant and Master — Midrashic
parable of unawareness of bounty of God — difference between vo-
yishlah and va-yeshallah — between sending and letting them do their
job — the power of the serpent was the power within themselves
(Talmud, Zohar, Hirsch). 260
6. Fear him not (21, 34) — no direct mention of Moses fears — what
had the prophet of God to fear? — parable of Tiferet Yisrael —
greatness of man and Moses in triumphing over the flaws in his
character — difference between physical terror and awe — the good
even in the enemy — only God can draw up the balance-sheet of
human worth and unworthiness (Maimonides). 266
XII
7. Jephthah s vow (Haflarah) — Midrash dramatises the debate between
Jephthah and his daughter—she fell between two stools — vow meant
literally (Tanhuma, Nahmanides) — vow of celibacy (Rashi, Radak,
Ralbag)—Jephthah the victim of his own lack of learning 272
BALAK
1. Prophet or sorcerer — comparison with wording of Divine call to
Hebrew prophets — latter do not run after prophecy — Balaam tries
to impose his will on God — prophets strive to raise themselves to
God (Nahmanides) — Balaam enlightened, instructed or forced to
bless (Talmud, Midrash, Nahmanides) — Balaam second-class
prophet — unlike Hebrew prophets did not speak explicitly in name of
God — change in attitude at end — blessed Israel willingly (Hirsch)
— rabbis detected a false note. 282
2. Anatomy of blessing — first blessing reflects Balaam s sense of Jewish
historic continuity — Balaam s gradual progress towards unqualified
blessing — linguistic and time variations in the three blessings —
water-imagery — from object of blessing to source of blessing. 290
3. Balaam and his ass (22, 21—28) — meaning of rabbinic dictum that
the ass s mouth was created on Sabbath-eve — world programmed at
Creation — miracle also part of nature — the ass-encounter a
dream (Maimonides, Kaspi) — the ass s speech a human
reconstruction — as if (Luzzatto) — a story to discredit magical
practices — no enchantment in Jacob — spiritual blindness of Balaam
contrasted with the ass s far-sightedness . 297
4. The impact of curse and blessing — why was it necessary to take
action against Balaam s curse? (Abravanel) — to teach Balaam a
lesson — to benefit Israel — blessings and curses: no objective impact
only subjective, psychological (Kaspi, Abravanel) — to scotch
superstition and prevent hillul-ha-shem (Luzzatto, Astruc). 303
5. Man leads himself down the garden path — the puzzle of to-go or not-
to-go — the change of orders prompted by Balaam s response — not
a change in the mind of God (Nahmanides) — the textual clue: going
with them v. going along with them (Rashi, Ha-ketav Veha kabbalah,
Malbim) — Balaam s seeking permission to go reprehensible (Arama)
— pushed himself to his own doom (Midrash). 308
6. Balaam s parting shot (24, 10) — places and purpose (Hirsch) —
Balaam s advice: Not to worry in the here and now (Bechor Shor,
Abravanel) — a plan to corrupt Israel (Rashi, Rashbam) — Balaam
XIII
reverts to form — from prophet to provocateur — an Israeli educator
reconstructs Balaam s state of mind (Joseph Schechter). 316
7. Balaam: the heathen Moses — greater than Moses (Sifrei) — God
gave equal opportunity to all nations — Midrash contrasts the use
made of these opportunities — Solomon v. Nebuchadnezzar; David v.
Haman; Hebrew prophets v. Balaam — bestowal and withdrawal of
prophecy no arbitrary decision (Ephraim Urbach)—all can achieve
sainthood of Moses or villainy of Balaam. 323
PINHAS
1. Coping with zeal — Midrash scripts the seduction of Israel —
i commentary on Pinhas zeal — Sages wished to excommunicate him
(Jerusalem Talmud) — Holy Spirit testified his zeal was selfless —
I why Samuel Ha-katan was entrusted with the fulmination against the
heretics (birkat ha-minim) in the amidah (Rav Kook) — covenant of
peace represented antidote to trauma of Pinhas act of zeal (Ha amek
Davar). 328
2. Designs on Israel s soul (Num. 25,16— 18) — Amalek threatened the
body, Midian the soul — foundation of Israel s survival — the family
(Midrash). 334
3. A shepherd for the congregation (27, 18) — Torah cannot be
bequeathed — rabbis detect a note of grievance in Moses request for a
successor — parable of the king and orphan maid (Midrash) — Moses
pleads the case of his sons — meritocracy wins — ordination as
ordered and implemented — generosity and magnanimity of Moses. 340
4. The kindness of thy youth (Haftarah, Jeremiah 1—2, 3) — analysis of
last two verses (2, 2—3) — added to end on a hopeful note — original
merit of Israel stressed (Rashi, Radak) — difference between the two
commentators — original kindness of God stressed (Luzzatto) — a
study of the use of the word hesed — Ezekiel s picture of the
original (first) ugly Israelite (Ezek. 16, 4—8) — Hosea and
Jeremiah describe Israel s first merit — Israel accepting the Torah at
Sinai, God s great find (Buber). 347
5. An almond rod I see (Haftarah, Jeremiah 1, 11) — three prophetic
readings of retribution (Abudarham, Zevin) — six verbs: 4 of
destruction, 2 of construction (Jer. 1, 10) — a semantic analysis
(Malbim) — destruction precondition of rebuilding (Alshikh) — the
rod signifies the road of correction — the almond tree the first
harbinger of spring — blossoms in twenty one days — catastrophe
XIV
limited to that period between-the-straits ben ha-mezarim (Midrash)
— charity of God in mode of punishment — retribution expedited for
benefit of Israel (Malbim). 358
6. I am a child (Haftarah, Jeremiah 1,6) — prophets are essentially the
vehicle for the Divine message (Heschel) — why then do they refuse
the job? — Jeremiah: refusal prompted by his tender years
(Abravanel, Radak) — his inexperience and lack of charisma (Rashi,
Alshikh) — fears for his own safety (Midrash) — borne out by
implication of text — be not dismayed... — prophet is basically a
human being — only a man can be an emissary of God. 366
MATTOT
1. The lesson of Balaam s end (31, 8 and 16) — Balaam s link with sin of
Ba al Peor revealed — because only then had he learnt of the Israelite
promiscuity with Moabites (Luzzatto) — other examples of deferred
information in the Bible — Balaam s complicity not mentioned in
context — so as not to excuse the people from their moral
responsibility — but at Balaam s death his complicity revealed. 37S
2. Mammon or Eretz Israel — career or mission? — origin of the term
haluz — a life that began with mikneh (cattle) and ended with mikneh
(cattle) — analysis of the dialogue between Moses and tribes of God
and Reuben — ducats before daughters — Moses rectifies the
perspective: before the Lord — they loved their money and settled
outside Eretz Israel (Midrash). 379
MASEI
1. The lesson of an itinerary (33, 2) — geography -cum-archaeology or a
philosophy of life — a Divine command (Ibn Ezra) — a Divine secret
(Nahmanides) — to publicise the lovingkindness of God (Rashi) —
parable of the sick prince returning home after a long journey in search
of a cure—to authenticate the Biblical account—(Maimonides)—to
emphasise the hardships endured by Israel (Sforno). 388
2. The commandment to settle (in) Eretz Israel (33, 50—53) — a
question of syntax—the ambiguity of a vav again: and or then—two
occurrences of ve-horashtem—securing the borders (Rashi)—a
command to take possession, settle and live in Eretz Israel
(Nahmanides) — the command applies to the Biblical borders — live
in Israel amongst heathens rather than outside amongst Jews (Talmud
and Codes) — title to land by divine right .(Rashi) — all nations have
XV
similar title to their homelands (Amos 9, 7) — Israel s title conditional
on moral and religious integrity. 395
MATTOT-MASEI
1. The consequences of following vanity (Haftarah, Jeremiah 2,4—28)—
study of verse 5 — estrangement presupposes intimacy (Midrash) —
divorce motivated by discovery of defect in the partner or a rival
(Malbim) — following valueless things and becoming valueless — the
question they did not ask — where is the Lord? Abravanel s
explication of this question. 404
2. Though you wash yourself with nitre (Haftarah, Jeremiah 2,4—28)—
a final appeal to mend their ways — the laundry metaphor — why
cannot stain of sin be laundered if the people repent? — sin too
great to be expiated by repentance alone — suffering is necessary as
well (Radak) — difference between laundering a sin and washing it
out completely (Abravanel) — shame not of the crime but of being
found out (2, 26, Malbim). 412
Index of Biblical and Rabbinic Sources 421
Index of Commentators and Authors 432
Subject Index 438
|
| any_adam_object | 1 |
| author | Leibowitz, Nehama 1905-1997 |
| author_GND | (DE-588)123476046 |
| author_facet | Leibowitz, Nehama 1905-1997 |
| author_role | aut |
| author_sort | Leibowitz, Nehama 1905-1997 |
| author_variant | n l nl |
| building | Verbundindex |
| bvnumber | BV025535238 |
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| genre | 1\p (DE-588)4136710-8 Kommentar gnd-content |
| genre_facet | Kommentar |
| id | DE-604.BV025535238 |
| illustrated | Not Illustrated |
| indexdate | 2024-12-23T23:52:57Z |
| institution | BVB |
| language | English |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-020137723 |
| oclc_num | 602827289 |
| open_access_boolean | |
| owner | DE-11 |
| owner_facet | DE-11 |
| physical | XVI, 444 S. |
| psigel | HUB-TE133200901 |
| publishDate | 1980 |
| publishDateSearch | 1980 |
| publishDateSort | 1980 |
| publisher | World Zionist Organization, Department for Torah Education and Culture in the Diaspora |
| record_format | marc |
| spellingShingle | Leibowitz, Nehama 1905-1997 Studies in Bamidbar (Numbers) |
| subject_GND | (DE-588)4136710-8 |
| title | Studies in Bamidbar (Numbers) |
| title_auth | Studies in Bamidbar (Numbers) |
| title_exact_search | Studies in Bamidbar (Numbers) |
| title_full | Studies in Bamidbar (Numbers) Nehama Leibowitz. Transl. and adapted from the Hebrew by Aryeh Newman |
| title_fullStr | Studies in Bamidbar (Numbers) Nehama Leibowitz. Transl. and adapted from the Hebrew by Aryeh Newman |
| title_full_unstemmed | Studies in Bamidbar (Numbers) Nehama Leibowitz. Transl. and adapted from the Hebrew by Aryeh Newman |
| title_short | Studies in Bamidbar (Numbers) |
| title_sort | studies in bamidbar numbers |
| topic_facet | Kommentar |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020137723&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA |
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