SDT Most scribes write the VAV in the word SHALOM with a break. Peace that results from violence, even required violence, is defective. Clarification... Aharon and his four sons were anointed as kohanim. They were not born kohanim, nor were they kohanim until being anointed. From that point, all their descendants are to be kohanim from birth. Pinchas was not born to a kohen, since he was born before Elazar was anointed. He was originally not included in the Kehuna of his grandfather, father, and uncles. Pinchas became a kohen in the unique way - by G-d's decree. In other words, there are three ways to be a kohen. Five people were anointed as kohanim by G-d's command. One was given the kehuna by G-d. All other kohanim that ever existed or ever will exist are kohanim because they were born to a kohen. [Added points: Some people born to a kohen are NOT kohanim. The son of a kohein and a woman that a kohein is not allowed to marry because of his kehuna, is not a kohen. If the father is a kohen, the son might or might not be a kohen. But the father of a kohen is always a kohen - except for Aharon, whose father Amram was not a kohen.] [P>] Next, G-d tells Moshe to go to war against Midyan in revenge for their seduction of Israel to the worship of Baal Peor. (The battle does not take place until next sedra, the rest of Pinchas is a digression of sorts.) It is after the plague [P>] (this parsha break comes in the middle of a pasuk - unusual, but not unique) G-d commands Moshe and Elazar that a new census be taken of the people. SDT Moav was the partner of Midyan and should have been included in this avenging war. Some explain that Moav was spared this battle in the merit of Ruth. (Note that G-d can "give credit" not only for past deeds but for that which is only in the future.) Some commentaries explain that there was a significant difference between Moav and Midyan. Moav was afraid of Israel. They feared that their land would be conquered by them. That is why they wanted to fight against us. Midyan agreed to help Moav because of their desire to destroy the Jewish People. They went as far as using their women to seduce the Israelites to immoral and pagan behavior. G-d's command of revenge is directed at the latter type of enemy.
In preparation for conscripting an army to fight Midyan, a new census is taken. The Torah lists each of the tribes, their family sub-units, and the number of males of military age.
In addition to this information, it is interesting to note the "extra"
material mentioned in this portion, as follows: One more observation: Reuven is called B'CHOR YISRAEL. This is noteworthy in light of the fact that Reuven "lost" the status of first born to three younger brothers. The Kehuna went to Levi, the kingship was destined to go the Yehuda, and the double portion of the B'chor went to Yosef. Yet the Torah repeatedly calls Reuven the B'chor of Yisrael.
Reuven’s count dropped 2770 since the first counting in the Midbar. Also note the great increase in the population of Menashe, and the decrease in the population of Efrayim. The increase in Menashe is considered to be related to the fact that their tribe was given land on both sides of the Jordan. They were not the ones who asked to settle on the east side of the Jordan — that was Reuven and Gad. Menashe was sent along, so to speak, to keep an eye on the other two tribes. It would therefore be unfair to give them a smaller portion of Eretz Yisrael (west side of the Jordan). Their increase in population got them a "regular" share on the west side in addition to their territory on the east side of the river. Menashe: here we are introduced to the five daughters of Zelafchad. We will hear more from them shortly. Menashe: 52,700. Increase of 20,500. By the way, Efrayim was mentioned before Menashe in that earlier census.
[S>] Efrayim: 32,500. Down 8000. The Torah then says again that these two are
the children of Yosef.
[S>] The Torah next details the family tree of Levi (whose Tribe does not
receive land). Specific attention is paid to Amram's family — namely, his wife
Yocheved (Levi's daughter), Moshe, Aharon and his sons, and Miriam. [S>] The daughters of Zelofchad (identified here as 6th generation from Yosef, an unusually long ancestry to record) approach Moshe, Elazar HaKohen, the leaders of the Tribes, and the People, and petition for property in the Land of Israel for themselves because their father had no sons. They emphasize that their father was not part of Korach's rebellion but died for his own sins (Tradition tells us that Zelafchad was the "wood-gatherer" who was executed for desecrating the Shabbat. Had he been part of Korach's rebellion, he would have been considered a MOREID B'MALCHUT, one who rebels against the king, and would have forfeited any claim to land.) Moshe appeals to G-d for a decision in their case. (Commentaries say that the details of the laws of inheritance momentarily escapes Moshe's memory, either as punishment for an inappropriate comment he had made, or to give honor to these "lovers of the Land" - Zelafchad's daughters - by having the laws of inheritance presented "to them"... or both.) Clarification... This is one way to understand what happened with the presentation of the Laws of Inheritance.
Do not think that before Tz’lofchad’s daughters approached Moshe, that only
males were to inherit. And that when they made their claim, G-d changed or
adjusted the rules to accommodate them. Not so. The Laws of Inheritance were a
part of Torah from Sinai, as were all mitzvot. The presentation of these laws
to the people was held in abeyance, so to speak, until this moment, so they
would be in response to the plea of the daughters.
They were already there, but they were told to the people as a response to the
plea of those who were TAMEI and did not want to miss out on the special
mitzva of Korban Pesach. There is a phrase used in each of these two episodes
that seem to link them. LAMA NIGARA and LAMA YIGARA respectively. Why should
we miss out... Why should our father miss out...
Furthermore, the laws of inheritance [400,A248 (last one on the Rambam’s list
of positive mitzvot)] are hereby set down as follows: The laws of inheritance are called by an unusual term — CHUKAT MISHPAT. The term implies that there are aspects to the rules that seem to make perfect sense, and there are other aspects that seem to defy logic. Part CHOK, part MISHPAT. Take, for example, the case of a man who has a son and a daughter. The son has a daughter and the daughter has 10 sons. The man’s son and daughter (and their spouses) die, leaving their father with 11 grand- children. Subsequently, the grand-father dies. He is survived by a grand- daughter and 10 grandsons. By the Torah’s rules, the granddaughter gets everything! She is the heir of the man’s son. Therefore she inherits. Does not fit with our finite human logic. But those are key words: finite and human. The Torah’s laws of inheritance are not only G-d’s, but they are labeled CHUKAT mishpat.
[P>] G-d next tells Moshe to ascend Har HaAvarim and view the Land into which
he (Moshe) will not go. Moshe is then to prepare for his death.
[S>]"And Moshe spoke to G-d saying."
Moshe Rabeinu asks that a suitable leader be appointed to take his place. G-d's response to Moshe's request is immediate. Yehoshua is to be presented to the People as Moshe's successor and Moshe is to transfer to him some of his "majesty". Elazar has already taken over from Aharon, and it will be Yehoshua and Elazar who will bring the People into the Land.
SDT Rashi notes that G-d told Moshe to command the Children of Israel (all of them, not just Kohanim) to observe and preserve the mitzva of the daily sacrifices in the Beit HaMikdash. He explains that not only did kohanim have a role in the offering of korbanot in the Beit HaMikdash, but so did Leviyim, and so did Yisra’eilim. Kohanim had their AVODA, the Leviyim were on the DUCHAN singing, and a repre- sentative of the rest of the people stood in the courtyard of the Beit HaMikdash and directed the AVODA to take place. Without the members of the MA’AMAD, both in the Mikdash and “back home” in the particular district responsible for the particular week, the sacrificial service could not take place. Says Rashi, we learn that from TZAV ET B’NEI YISRA’EL.
Note that each day of Sukkot has an "identity", so to speak, of its own. There IS a third day of Sukkot in the Torah. In contrast, there is no mention of a third day of Pesach. On the other hand, the counting of the Omer gives Pesach what Sukkot has by virtue of the Musafim.
[S>] And on the second day... The sedra concludes with references to other korbanot in the Mikdash. And finally, a summary/divider pasuk - And Moshe told the people all that HaShem had commanded. [<SP>]
Rashi explains that Matot begins with Moshe speaking to the people, so the
pasuk at the end of Pinchas has to restate that Moshe has been transmitting G-d’s
words all along, and not just from the portion of Nedarim at the beginning of
Matot..
The haftara consists of the opening words of the book of Yirmiyahu, where we read of G-d's first prophecies to him. Aside from the personal exchange between G-d and Yirmiyahu, we are told of his visions of an almond tree and the "boiling pot". The almond tree, which blooms early in the year is a sign that G-d's judgment is to be fulfilled soon. The cauldron represents the enemy from the north (Bavel) who will come to destroy Jerusalem. This prophecy of destruction, because of idolatry and turning away from G-d, sets the tone for the 3 Week mourning period for Churban Beit HaMikdash and for the main part of the book of Yirmiyahu. The concluding pasuk of the haftara tell of the promise that G-d will punish those who rise against Israel, for Israel - despite its iniquities - is holy and special to HaShem. [The Parshat
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