Aliya-by-Aliya Sedra Summary
for Parshat Matot - Mas'ei
[Numbers] are the Chinuch's mitzva count

KOHEN - First Aliya - 16+12 p'sukim (30:2-31:12)

"And Moshe spoke to the leaders of the Tribes of Israel..."

The first principle of the topic is that a person must fulfill the terms of a vow and it is prohibited to "profane one's word" [407]. On the other hand, built into the Torah's laws are  procedures for release from vows. These pro cedures also constitute a mitzva [406]. A girl (12-12½ yrs.) who vows can have her vows nullified by her father (only on the day h  hear  of them). Similarly (but with differences), a wife's vows can be nullified by her husband. (In this case, only some vows, those which affect the husband are subject to his nullification.)

A long, but important look at the nature of Torah and its transmission.

At the beginning of the sedra, the Torah tells us that if a person makes a vow, oath, pledge, etc. that he may not violate his word; he must do that which he has said.   This pair of commandments is preceded by the statement: "This is the matter which G-d has commanded..."

If we read no further, we will not be aware of the two exceptions to this rule - the young maiden in her father's house and the wife in her husband's. There are circumstances when a person will make a vow and then not be duty-bound to keep it, because of HAFARAT N'DARIM. If one does read until the end of this portion of VOWS, one sees the rules and special exceptions. That's it.

What about a person (not a daughter or wife) who makes a vow? According to the words of the Torah, it would seem that he has no way out. "He shall not profane his word   Whatever comes out of your mouth, he shall do."

Yet this person can appear before a Chacham (in this case the meaning would be - an expert on the laws of vows) or 3 "regular men" who will constitute a Beit Din for him. He can  give some reason which basically says that he never would have made such a promise if he realized such- and-such. This reasoning would be construed as "opening the door to nullification", based upon which the "court" can unbind him from his promise. The promise, vow, oath, etc. does not exist, and the person may do that which was forbidden when the vow was in effect.

How can this be so? The Torah says that you must keep your promises. Can it be the Rabbis who "created" this vow-nullifying procedure? No. They cannot legislate against the Torah. They cannot permit an act that the Torah forbids. (There are cases where the Sages forbid something that the Torah would permit. E.g. polygamy, Yibum, Shofar on Shabbat.) The Torah insists that this individual keep his  vow. K'CHOL HAYOTZEI MIPIV YAASEH. So who allows him to nullify it?

The answer is "The Torah". Where does it say this? In this case, we are dealing not with the Written Word, but with the  Oral Law. And we believe that the two parts of the Torah are inseparable and equally binding.

This requires EMUNAT CHACHAMIM - faith, trust, confidence in the Talmud and the authority of the Chain of Tradition. This is a powerful lesson. If we are taught about a mitzva and are told that it is of Torah authority, then it does not matter whether it has written text or not.

The Mishna in Chagiga speaks of three kinds of mitzvot - those that "float in the air", like Hatarat N'darim, those that are like "mountains hanging by a thread; scant text and voluminous halachot and details, such as Shabbat, and mitzvot that are strongly rooted in the Written Text and are well explained in the Chumash, such as the laws of Korbanot. The mishna concludes by teaching us that each kind of mitzva is part of the "body of the Torah".

This is what separates Torah-true Judaism from other religions and from divergent streams within Judaism.

Some commentaries look at this issue in a different way, which also points to the awesome power of the Sages. Just like a young girl vows in accordance with her father's wishes - and when she does not, he may rescind the vow; and just as a wife does so "automatically" with her husband's concurrence; so too do we all make vows only with the approval of the Sages. We would not do otherwise. And when we do, the Sage (or those representing him) have the power to express THEIR dissatisfaction with the vow, and it is null and void.

G-d next commands Moshe to do battle against Midyan, and then to prepare to die. Moshe drafts 1000 men from each tribe for the task.

Commentaries point out that the People were reluctant to comply because they knew that Moshe would die shortly after successful completion of the battle. Moshe, on the othe   hand, enthusiastically complies with G-d's command, his personal interests to the contrary, notwithstanding.

The Chatam Sofer notes that when G-d commands the battle against Midyan, He calls it NIKMAT BNEI YISRAEL, a revenge for Israel's sake. When Moshe calls the people to battle, he refers to revenge for G-d's honor. If the people would be fighting for their own honor, they might forgo the battle and not hasten Moshe's end. But to avenge G-d's honor, they dare not refuse.

Pinchas is sent as "chaplain". The 12,000 strong army succeeded in killing all male Midyanites including 5 kings and Bil'am. The women, children, herds, flocks, and possessions of Midyan were taken as booty. The cities and palaces were destroyed. The army returned to the Israelite camp at Arvot Moav.

Note: There is a bit of confusion among commentaries as to whether the tribe of Levi sent a contingent to fight this war or not. If they did, did Menashe and Efraim combine as the tribe of Yosef, thereby keeping the total number a  12000, or was there actually 13000 who fought. Levi's probable involvement is due to the fact that the war was NOT for the purpose of conquest of territory; had it been, Levi would not  be directly involved. If so, Menashe and Efraim probably  fought as the tribe of Yosef.

LEVI - Second Aliya - 12+17+13 p'sukim (31:13-54)

Moshe, Elazar, and the tribal leaders went out to greet the returning soldiers. Moshe was angry that the officers kept the women of Midyan alive since it was they who were instrumental in the downfall of Israel in the Pe'or affair and the consequent plague. The women and male children were killed, the girls remained captive. The soldiers were told to remain outside the camp for 7 days because of their ritual impurity as a result of the war. Elazar HaKohen sets down the laws of purification of vessels. Many of the details of "kashering" and "toveling" of vessels are derived from here.

G-d tells Moshe to order a counting of the spoils of war. The booty is to be divided equally between the soldiers on the one hand and the People on the other. Taxes of 1/500 were imposed upon the soldiers. Detailed itemization takes up many verses of this portion.

And then the half that went to the people is itemized. A tax of 1/50 (the standard amount for T'ruma) is imposed upon the people. These taxes were turned over to Elazar HaKohen. Detailed itemization takes up many verses of this portion. The officers approach Moshe with more gifts of gold in thanks to G-d for not losing even one person in battle.


SHLISHI - 3rd Aliya - 19 p'sukim (32:1-19)

The tribes of Reuven and Gad (only later joined by half of Menashe) were heavily laden with flocks of sheep and requested permission to settle on the east bank of the Jordan River - land particularly suitable for grazing (as opposed to Eretz Yisrael, where extensive sheep-grazing is problem atic). Moshe's initial reaction is intense anger, fearing that the request of the 2½ tribes would discourage the People of Israel from wanting to proceed into the Land, repeating the experience of the "spies" of almost 40 years earlier. The key objection on Moshe's part seems to be the potential negative effect on the rest of the People. To this, the 2½ tribes replied that they would surely accompany their brethren into the Land of Israel and not return to the East Bank until all is settled in Eretz Yisrael. 

R'VI'I - Fourth Aliya - 23+10+39 p'sukim (32:20-33:49)

The fourth Aliya is always the BRIDGE Aliya between two sedras when they are combined. This one is THE longest Aliya in the Torah.

Moshe's response is the administration of an oath (many details of the proper form of "conditions" are derived from this famous oath of the 2½ tribes) agreeing to the request to settle on the east side of the Jordan if and only if the 2½ tribes fight side by side with the others.

The Torah describes the cities that the 2½ tribes established to settle their families and flocks prior to their crossing the Jordan.

The sedra of Mas'ei begins with a summary listing of the 42 places of encampment during the years of wandering in the Wilderness. Most places are just listed; a few are anecdoted. The present day identity of many of these places is in dispute.

This portion covers the Exodus from Egypt (the city of Ra'm'ses), the passage thru the Sea, and the 3-day journey that brought the People to Mara, with its "water problem  (and solution). From there it was back to Yam Suf, before continuing into the Wilderness.

Travelog

These are the places of encampment and some comments...

Ra'm'ses ---> Sukkot ---> Eitam ---> Pi HaChirot ---> Mara ---> Eilim ---> Yam Suf ---> Midbar Sin ---> Dafka ---> Alush ---> R'fidim ---> Midbar Sinai ---> Kivrot HaTaava ---> Chatzeirot ---> Ritma ---> Rimon Peretz ---> Livna ---> Risa ---> K'heilata ---> Har Shefer - --> Charada ---> Mak'heilot ---> Tachat ---> Terach ---> Mitka ---> Chashmona ---> Moseirot ---> Bnei Yaakan ---> Chor HaGidgad ---> Yotvata ---> Avrona ---> Etzion Gever ---> Midbar Tzin = Kadesh ---> Hor HaHar ---> Tzalmona ---> Punon ---> Ovot ---> Iyei HaAvarim ---> Divon Gad ---> Almon Divlatayma ---> Harei HaAvarim ---> Arvot Moav

The numeric value (G'matriya) of RAAMSES = 200+70+40+60+60 = 430, the number of years from the original prophecy to Avraham Avinu in the BRIT BEIN HA'B'TARIM until the EXODUS (as in Sh'mot 12:40-41). The numeric value of the first stop out of Raamses is SUKKOT = 60+20+400 = 480, the number of years from the Exodus until the building of the First Beit HaMikdash - the arrival of the People EL HAMENUCHA V'EL HANACHALA (D'varim 12:9).

So just the first leg of the wandering represents (numerically) the major first (and second) leg of the journey of Jewish History.

The Midrash says that it was at ALUSH that the People first received the Manna and where we spent our very first Shabbat. The Manna was given to the People of Israel in the merit of our mother Sarah, who was asked by Avraham to knead and bake cakes for the angels/guests. Her enthusiastic providing of food for others was repaid by G-d, Who provided food for Sarah's children more than 400 years later. The name ALUSH is a play on the word "I will knead".

RITMA was the place from which the spies were sent, and therefore the place where the decree to wander the wilderness was pronounced. One can imagine a qualitative difference in the mental attitude during the first 14 encampments as compared to those following Ritma. 

CHASHMONA was the 25th resting place of the People. Centuries later, there was a resting (from battle) on the 25th(of Kislev). The people through whom G-d wrought the miracles of Chanuka were the Chashmona'im. This is considered one of the "hints" to Chanuka from the Torah.

Rashi points out that with 14 places before the decree to wander, and with 8 places in the final year, there were only 20 places that the People moved to and from in 38 years or so. That is not really all that much. G-d was merciful with the People even as He was punishing them.

CHAMISHI - Fifth Aliya - 22 p'sukim (33:50-34:15)

G-d speaks to Moshe in Arvot Moav and commands the People to enter, conquer, acquire, and settle the Land. The boundaries of the Land are detailed. These boundaries are now for the 9½ tribes, since Reuven, Gad and half of Menashe have claimed their allotments on the East Bank.

In G-d's original promise to Avraham Avinu, the land to be given to his descendants was to be "from the Egyptian River until the great river, P'rat". The boundaries described in this week's sedra contain a territory significantly smaller than that which was promised. Our Sages tell us that the original promise includes territory to be added to Eretz Yisrael in the future, in the times of the Moshiach. There is a
"numeric clue" that supports this notion. In this week's sedra, the Land to become ours is referred to as ERETZ CANAAN L'G'VULOTE'HA, the Land of Canaan to its boundaries. The G'matriya of this phrase is 961, exactly the number of letters in B'reishit 15 - the portion of the Brit Bein HaB'tarim..

Mitzva Watch

Ramban sites these p'sukim as the source of the mitzva in the Torah to dwell in Israel - a mitzva that he says applies today, even in times of exile. The Ramban counts this mitzva as one of the 613 mitzvot of the Torah.

The Rambam does not. This does not mean that the Rambam does not consider it a mitzva to live in Eretz Yisrael. He echoes the Talmud in saying that "a person should always choose to live in Israel, even in a city with a majority of idol worshippers, rather than live outside of Israel, even in a predominantly Jewish city". He writes that a person who lives elsewhere is like one who has no G-d. Some commentaries explain that since living in Eretz Yisrael is the necessary basis of fulfilling a hole category of mitzvot, then one would not count living in Israel as one of the 613. It includes many other mitzvot; therefore it does not fulfill the specific criteria for being numbered among Taryag. It is, nonetheless, an imperative of the Torah.

The Ramban adds that not only are there mitzvot that "depend upon the Land", but ALL mitzvot are fully able to be fulfilled ONLY in Eretz Yisrael. One must do mitzvot elsewhere, primarily as practice to the proper per formance of mitzvot in Eretz Yisrael.

Whichever way you look at living in Israel, it is a very significant imperative that requires very serious consideration.


SHISHI - Sixth Aliya - 14+8 p'sukim (34:16-35:8)

Next the Torah lists the new leaders of the tribes who will be in charge of the "Divine lottery" by which the Land will be apportioned.

Note that the first 3 tribes mentioned do not have the word NASI (leader) mentioned - the others all do. One commentary suggests that it was unnecessary to identify Calev b. Yefuneh as a leader - that is well- known. The tribe of Shimon does not deserve to have a leader with the title NASI because of the Zimri affair. Binyamin's leader was Eldad (here called Elidad), a person who already had the higher title of prophet.

Following the general plans for divid ing the Land, the People are instructed to provide cities for the Levi'im [408], since they (the Leviim) do not receive Land as inheritance. The cities and their surrounding areas number 48, including the 6 cities of refuge. Note that the measure of 2000 amot as "city limit" was subsequently borrowed by the Sages in fixing the distance outside the dwelling place that a person may walk on Shabbat.

These cities, to be given by the tribes to the Leviim, were given proportional to the populations of the tribes.

SH'VI'I - Seventh Aliya - 26+13 p'sukim (35:9-36:13)

The cities of refuge (and the other 42 Levite cities - with some differences in rules) serve to protect the "inadvertent" killer. Even the murderer flees to a protecting city pending trial. It is forbidden to kill a murderer until he stands trial and is found guilty [409]. The "inadvertent" killer is sent - or he, himself, flees - to a city of refuge [410]. The Torah presents guidelines for defining murder and inadvertent killing and sets down some of the court procedures, such as the prohibition of a witness also acting as judge in a criminal case [411]. We are also warned not to permit substitute punishments for a murderer [412] and the "inadvertent" killer [413]. Strict adherence to all rules of justice assure us continued "quality living" in Eretz Yisrael, accompanied by the Divine Presence.

Leaders of the family of Menashe to which the daughters of Zelofchad belong, approach Moshe and raise the problem of potential erosion of their tribal allotment if Zelofchad's daughters should marry outside their tribe, taking their land with them. Moshe issues a ruling restricting the daugh ters of Zelofchad from marrying outside their tribe. This is not a law in perpetuity; it applies only in this case. In compliance, Machla, Tirza, Chogla, Milka, and No'a marry within their tribe. Thus ends the sedra, and the Book of BaMidbar.

Haftara - 28 p'sukim - Yirmiyahu 2:4-28, 3:4, (4:1-2)

This is the second of the three Tragic Haftaras read between the 17th of Tammuz and Tish'a b'Av. It is the continuation of last week's haftara. In fact, these two haftaras are the only continuous portions of the Prophets read as haftaras on consecutive weeks.

G-d, speaking through the prophet, chastises the People of Israel for the terrible double sin of forsaking Him AND turning to gods who are nothingness. Repeatedly, we are asked how it was possible that we turned away from G-d so. Terrible punishment for this abandonment of G-d is prophesied.

The haftara ends on the hopeful note that if we return to G-d, then He will return to us and restore His special relationship with us.

[The Matot - Mas'ei Homepage]
[The TORAH tidbits Homepage][How to use TORAH tidbits]
[About The OU/NCSY Israel Center][About TORAH tidbits]