Sefaria Midrash Tanchuma, Masei 11-13

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Midrash

Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.

Composed: Talmudic Babylon/Italy/Israel (c.500 - c.800 CE)נוצר/נערך: בבל / איטליה / ישראל התלמודית (500 - 800 לספירה בקירוב)

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Midrash Tanchuma -- Torat Emet

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Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

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For commentary etc. (right side page under resources) click: Midrash Tanchuma, Masei 11:1 with About (sefaria.org)

Masei, Siman 11

וַיְדַבֵּר ה' וְגוֹ', דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם כִּי אַתֶּם עוֹבְרִים אֶת הַיַּרְדֵּן אַרְצָה כְּנַעַן, וְהִקְרִיתֶם לָכֶם עָרִים. זֶה שֶׁאָמַר הַכָּתוּב: טוֹב וְיָשָׁר ה' עַל כֵּן יוֹרֶה חֲטָאִים בַּדֶּרֶךְ (תהלים כה, ח), זְכֹר רַחֲמֶיךָ ה' וַחֲסָדֶיךָ כִּי מֵעוֹלָם הֵמָּה (שם פסוק ו). אָמַר דָּוִד, רִבּוֹנוֹ שֶׁל עוֹלָם, אִלּוּלֵי רַחֲמֶיךָ שֶׁקָּדְמוּ לְאָדָם הָרִאשׁוֹן, לֹא הָיָה לוֹ עֲמִידָה, שֶׁאָמַרְתָּ לֵיהּ, כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת (בראשית ב, יח). וְלֹא עָשִׂיתָ לוֹ כֵן, אֶלָּא הוֹצֵאתָ אוֹתוֹ מִגַּן עֵדֶן וְחַיָּה תְּשַׁע מֵאוֹת וּשְׁלֹשִים שָׁנָה, וְאַחַר כָּךְ מֵת. וּמֶה עָשִׂיתָ לוֹ, גֵּרַשְׁתָּ אוֹתוֹ מִגַּן עֵדֶן, שֶׁנֶּאֱמַר: וַיְגָרֵשׁ אֶת הָאָדָם (שם פסוק כד). וְלָמָּה נִתְגָּרֵשׁ. עַל שֶׁהֵבִיא מִיתָה עַל הַדּוֹרוֹת. וְהָיָה צָרִיךְ לָמוּת מִיָּד, אֶלָּא שֶׁרִחַמְתָּ עָלָיו וְגֵרַשְׁתּוֹ, כְּדֶרֶךְ הָרוֹצֵחַ חֲבֵרוֹ בִּשְׁגָגָה, שֶׁגּוֹלֶה מִמְּקוֹמוֹ וְיוֹשֵׁב בְּעָרֵי מִקְלָט. לְכָךְ נֶאֱמַר: זְכֹר רַחֲמֶיךָ ה' וַחֲסָדֶיךָ וְגוֹ'. כֵּיוָן שֶׁעָמַד מֹשֶׁה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהִקְרִיתֶם לָכֶם עָרִים. אָמַר מֹשֶׁה, רִבּוֹנוֹ שֶׁל עוֹלָם, זֶה שֶׁהוֹרֵג נֶפֶשׁ בִּשְׁגָגָה בַּדָּרוֹם אוֹ בַּצָּפוֹן, מִנַּיִן יִהְיֶה יוֹדֵעַ הֵיכָן עָרֵי מִקְלָט שֶׁיְּהֵא בּוֹרֵחַ לְשָׁם. אָמַר לוֹ: תָּכִין לְךָ הַדֶּרֶךְ (דברים יט, ג). תָּכִין לָהֶם אֶת הַדֶּרֶךְ, שֶׁלֹּא יִהְיוּ טוֹעִים וְיִמְצָא אוֹתוֹ הַגּוֹאֵל וְיַהַרְגֵהוּ, וְלוֹ אֵין מִשְׁפָּט מָוֶת (שם פסוק ו). אָמַר לוֹ: הֵיאַךְ. אָמַר לוֹ: הַעֲמֵד לָהֶם אִיטְלִיסִיּוֹת מְכֻוָּנוֹת לְעָרֵי מִקְלָט, שֶׁיְּהֵא יוֹדֵעַ לֵילֵךְ לְשָׁם, שֶׁנֶּאֱמַר: תָּכִין לְךָ הַדֶּרֶךְ, וּבְכָל אִיטְלִיס רְשֹׁם לְךָ הַדֶּרֶךְ לְעָרֵי מִקְלָט. לְפִיכָךְ אָמַר דָּוִד, טוֹב וְיָשָׁר ה' עַל כֵּן יוֹרֶה חֲטָאִים בַּדֶּרֶךְ (תהלים כה, ח). וְאִם לְרַצְחָנִין עָשָׂה שְׁבִיל וְדֶרֶךְ שֶׁיִּבְרְחוּ וְיִנָּצְלוּ. לַצַּדִּיקִים עַל אַחַת כַּמָּה וְכַמָּה, יַדְרֵךְ עֲנָוִים בַּמִּשְׁפָּט.

(Numb. 35:9–11:) “And the Lord spoke [unto Moses, saying], ‘Speak unto the Children of Israel, and say unto them, “When you cross the Jordan to the Land of Canaan, you shall provide yourselves with cities [to be cities of refuge, where a killer may flee who has taken a life by mistake].”’” This text is related (to Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way.” (Ibid., vs. 6:) “Be mindful of Your mercies, O Lord, and of Your steadfast love.” David said to the Holy One, blessed be He, “Master of the world, were it not for Your mercies, which took precedence for the first Adam, he would not have survived. Although You said to him (in Gen. 2:17), ‘For on the day that you eat from it, you shall surely die,’ You did not act in that way. Instead You excluded him from the Garden of Eden, as stated (in Gen. 3:24), ‘So he drove out the man.’ So why was he driven out? Because he had brought death to [all future] generations. He should have died immediately; but because You were merciful to him, You [simply] drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge.” It is therefore stated (in Ps. 25:6), “Be mindful of Your mercies, O Lord, and of Your steadfast love….” When Moses arose, the Holy One, blessed be He, said to [him] (in Numb. 35:11), “You shall provide yourselves with cities [to be cities of refuge].” Moses said, “Master of the world, when someone takes a life by mistake in the south or in the north, how will he know where the cities of refuge are, that he should flee to it?” He said to him (in Deut. 19:3), “’You yourself shall prepare (rt.: tkn) the road (derekh).’ You yourself shall make the roads [to these cities] straight (rt.: tkn), so that [anyone fleeing to them] will not go astray for the blood avenger to find him and kill him, when (according to Deut 19:6) ‘he did not incur the death penalty.’” He said to him, “How?” He said to him, “Erect road markers directing (rt.: tkn) [such a refugee] to the cities of refuge, so that he will know how to go there; and on every marker inscribe, ‘[Involuntary] killers to the cities of refuge,’ as stated (in Deut. 19:3), ‘You yourself shall prepare (rt.: tkn) the road (derekh).’” Thus David has said (in Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way (derekh).” [Now] if for killers He has made a way and a road (derekh; rt.: drk), for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) “He leads (rt.: drk) the lowly in justice.”

Masei, Siman 12

וְנָס שָׁמָּה רוֹצֵחַ מַכֵּה נֶפֶשׁ בִּשְׁגָגָה. בִּשְׁגָגָה וְלֹא בְּזָדוֹן. אִם יֵלֵךְ אָדָם וְיַהֲרֹג בְּזָדוֹן וְיֹאמַר בִּשְׁגָגָה הָרַגְתִּי וִיהֵא בּוֹרֵחַ לְעָרֵי מִקְלָט, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲפִלּוּ הוּא נִכְנָס וּבוֹרֵחַ לַמִּזְבֵּחַ שֶׁלִּי, הִרְגוּ אוֹתוֹ, שֶׁנֶּאֱמַר: מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת (שמות כא, יד). וּמִי הָיָה זֶה שֶׁבָּרַח לַמִּזְבֵּחַ וְנֶהֱרַג. זֶה יוֹאָב, שֶׁנֶּאֱמַר: וְהַשְּׁמוּעָה בָּאָה עַד יוֹאָב וְגוֹ' (מל״‎א ב, כח). אַתְּ מוֹצֵא, שֶׁחָכָם גָּדוֹל הָיָה יוֹאָב בַּתּוֹרָה וְרֹאשׁ סַנְהֶדְרִין, שֶׁנֶּאֱמַר: יוֹשֵׁב בְּשֶׁבֶת תַּחְכְּמֹנִי רֹאשׁ הַשָּׁלִישִׁים (ש״‎ב כג, ח), וְלֹא הָיָה יוֹדֵעַ שֶׁכָּתוּב בַּתּוֹרָה, וְכִי יָזִיד אִישׁ עַל רֵעֵהוּ וְגוֹ' (שמות כא, יד), שֶׁהָלַךְ וְהֶחְזִיק בְּקַרְנוֹת הַמִּזְבֵּחַ. אֶלָּא אָמַר יוֹאָב, הֲרוּגֵי בֵּית דִּין אֵינָם נִקְבָּרִים בִּקְבוּרַת אֲבוֹתֵיהֶם, אֶלָּא הֵן לְעַצְמָן. מוּטָב לִי לָמוּת כָּאן, שֶׁאֶקָּבֵר בְּקִבְרֵי אֲבוֹתַי. וַיָּשֶׁב בְּנָיָהוּ אֶת הַמֶּלֶךְ וְגוֹ' (מל״‎א ב, ל). וַיֹּאמֶר לוֹ הַמֶּלֶךְ עֲשֵׂה כַּאֲשֶׁר דִּבֶּר וּפְגַע בּוֹ וּקְבַרְתּוֹ וְגוֹ' (שם פסוק לא). וְלָמָּה נֶהֱרַג. שֶׁכָּךְ צִוָּהוּ דָּוִד אָבִיו, שֶׁנֶּאֱמַר: וְגַם אַתָּה יָדַעְתָּ אֶת אֲשֶׁר עָשָׂה לִי יוֹאָב בֶּן צְרוּיָה (שם פסוק ה). מֶה עָשָׂה לוֹ. אַתְּ מוֹצֵא, בְּשָׁעָה שֶׁכָּתַב דָּוִד לְיוֹאָב, הָבוּ אֶת אוּרִיָּה אֶל מוּל פְּנֵי הַמִּלְחָמָה וְגוֹ' (ש״‎ב יא, טו), וְעָשָׂה כֵן וְנֶהֱרַג, נִתְקַבְּצוּ כָּל רָאשֵׁי הַחַיָּלִים עַל יוֹאָב לְהָרְגוֹ, שֶׁהָיָה רֹאשׁ הַגִּבּוֹרִים, שֶׁנֶּאֱמַר בּוֹ: אוּרִיָּה הַחִתִּי עַל שְׁלֹשִׁים וְשִׁבְעָה (שם כג, לט), הֶרְאָה לָהֶם יוֹאָב אֶת הַכְּתָב. לְפִיכָךְ כְּתִיב: אֶת אֲשֶׁר עָשָׂה לִי יוֹאָב בֶּן צְרוּיָה. אֲשֶׁר עָשָׂה לִשְׁנֵי שָׂרֵי צִבְאוֹת יִשְׂרָאֵל לְאַבְנֵר בֶּן נֵר וְלַעֲמָשָׂא בֶּן יֶתֶר וַיַּהַרְגֵם (מל״‎א ב, ה), הָיוּ סְבוּרִים כָּל יִשְׂרָאֵל שֶׁדָּוִד צִוָּהוּ לְהָרְגָם, שֶׁהָיָה אַבְנֵר בֶּן נֵר בֶּן דּוֹד שֶׁל שָׁאוּל. וּלְפִיכָךְ עָמַד דָּוִד וְקִלֵּל אֶת יוֹאָב וְאָמַר, אַל יִכָּרֵת מִבֵּית יוֹאָב וְגוֹ' (ש״‎ב ג, כט). וְנִתְפַּיְּסוּ כָּל יִשְׂרָאֵל וְיָדְעוּ שֶׁלֹּא צִוָּהוּ דָּוִד. וּלְכָךְ צִוָּה לִשְׁלֹמֹה בְּנוֹ, שֶׁיַּהֲרֹג אוֹתוֹ, שֶׁהָיָה יוֹאָב בֶּן אֲחוֹתוֹ שֶׁל דָּוִד, וְהָיָה מְבַקֵּשׁ לְקָרְבוֹ לָעוֹלָם הַבָּא. כֵּיוָן שֶׁבִּקֵּשׁ שְׁלֹמֹה לַהֲרֹג אוֹתוֹ, אָמַר יוֹאָב לִבְנָיָהוּ, לֵךְ אֱמֹר לִשְׁלֹמֹה, אַל תְּדִינֵנִי בִּשְׁנֵי דִּינִין. אִם תַּהַרְגֵנִי, טוֹל מֵעָלַי הַקְּלָלוֹת שֶׁקִּלְּלַנִי דָּוִד אָבִיךְ. וְאִם לֹא, תָּנִיחַ אוֹתִי בְּקִלְלוֹתָיו וְאַל תַּהַרְגֵנִי. מִיָּד, וַיֹּאמֶר לוֹ הַמֶּלֶךְ עֲשֵׂה כַּאֲשֶׁר דִּבֶּר וּפְגַע בּוֹ וּקְבַרְתּוֹ (מל״‎א ב, לא). אָמַר רַבִּי יְהוּדָה, כָּל קְלָלוֹת שֶׁקִּלֵּל דָּוִד אֶת יוֹאָב, נִתְקַיְּמוּ בְּזַרְעוֹ שֶׁל דָּוִד. זָב, מֵרְחַבְעָם בֶּן שְׁלֹמֹה, שֶׁנֶּאֱמַר בּוֹ: וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת בַּמֶּרְכָּבָה (שם יב, יח). וּכְתִיב בְּזָב, כָּל הַמֶּרְכָּב אֲשֶׁר יִרְכַּב עָלָיו הַזָּב וְגוֹ' (ויקרא טו, ט). מְצֹרָע, מֵעֻזִּיָּהוּ, שֶׁנֶּאֱמַר: וַיְהִי מְצֹרָע עַד יוֹם מוֹתוֹ (מל״‎ב טו, ה). וּמַחְזִיק בַּפֶּלֶךְ, מֵאָסָא, דִּכְתִיב: לְעֵת זִקְנָתוֹ חָלָה אֶת רַגְלָיו (מל״‎א טו, כג), שֶׁנַּעֲשָׂה כְּאִשָּׁה, שֶׁאֲחָזַתוּ פּוֹדַגְרָ״‎ה. נוֹפֵל בַּחֶרֶב, מִיֹּאשִׁיָּהוּ, דִּכְתִיב: וַיֹּרוּ הַיֹּרִים אֶל הַמֶּלֶךְ יֹאשִׁיָּהוּ (דה״‎ב לה, כג). וְאָמַר רַב יְהוּדָה, שֶׁעֲשָׂאוּהוּ כָּל גּוּפוֹ כִּכְבָרָה. וְאָמַר רַב, נַעֲצוּ בּוֹ לוּנְבִיאוֹת שֶׁל בַּרְזֶל עַד שֶׁעֲשָׂאוּהוּ כָּל גּוּפוֹ כִּכְבָרָה. וַחֲסַר לֶחֶם, מִיְּהוֹיָכִין, שֶׁנֶּאֱמַר: וַאֲרוּחָתוֹ אֲרוּחַת תָּמִיד נִתְּנָה לוֹ וְגוֹ' (ירמיה נב, לד), מִשֻּׁלְחָנוֹ שֶׁל אֱוִיל מְרוֹדָךְ. וְאַתְּ מוֹצֵא, שֶׁכָּל זְמַן שֶׁהָיָה יְהוֹיָדַע הַכֹּהֵן קַיָּם, הָיָה יוֹאָשׁ עוֹשֶׂה רְצוֹן בּוֹרְאוֹ, שֶׁנֶּאֱמַר: וַיַּעַשׂ יְהוֹאָשׁ הַיָּשָׁר בְּעֵינֵי ה' כָּל יָמָיו אֲשֶׁר הוֹרָהוּ יְהוֹיָדַע הַכֹּהֵן (מל״‎ב יב, ג). וְאַחֲרֵי מוֹת יְהוֹיָדַע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם (דה״‎ב כד, יז), שֶׁקִּבֵּל עַל עַצְמוֹ לַעֲשׂוֹת אֵלֶּה. לְפִיכָךְ וְאֶת יוֹאָשׁ עָשׂוּ שְׁפָטִים (שם פסוק כד). וּמִפְּנֵי מָה נֶהֱרַג אַבְנֵר. מִפְּנֵי שֶׁעָשָׂה דָּמָן שֶׁל נְעָרִים הֶפְקֵר וּשְׂחוֹק, שֶׁנֶּאֱמַר: וַיֹּאמֶר אַבְנֵר אֶל יוֹאָב יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ (ש״‎ב ב, יד). וְיֵשׁ אוֹמְרִים: מִפְּנֵי שֶׁהִקְדִּים שְׁמוֹ לִשְׁמוֹ שֶׁל דָּוִד, שֶׁנֶּאֱמַר: וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל דָּוִד תַּחְתָּיו לֵאמֹר וְגוֹ' (שם ג, יב). וַחֲכָמִים אוֹמְרִים: מִפְּנֵי שֶׁלֹּא הֵנִיחַ לְשָׁאוּל לְהִתְפַּיֵּס עַל דָּוִד, אֶלָּא אָמַר לֵיהּ בְּסִירָה הוּעַדְתָּ. וְרַבָּנָן אָמְרֵי, עַל שֶׁהָיָה סְפֵיקָה עַל יָדוֹ לִמְחוֹת דְּבַר נוֹב עִיר הַכֹּהֲנִים, וְלֹא מִחָה.

(Numb. 35:11:) “Where a killer may flee who has taken a life by mistake.” “By mistake,” and not on purpose. If someone goes and kills on purpose, then says, “It was by mistake that I killed,” and flees to [one of the] cities of refuge, the Holy One, blessed be He, says, “Even if he comes in and flees to My altar, kill him, according to what is stated (in Exod. 21:14), ‘[But when someone plots against his companion and kills him treacherously], you shall take him away [even] from My altar [for execution].’” Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28), “When the news came to Joab,… [Joab fled unto the tent of the Lord and seized the horns of the altar].” You find that Joab was a great sage and the head of the Sanhedrin, as stated (in II Sam. 23:8), “one who sits in the seat of wisdom.” [So] when he went and seized the horns of the altar, did he not know what is written in the Torah (in Exod. 21:14), “But when someone plots against his companion [and kills him treacherously, you shall take him away (even) from my altar for execution]?” It is simply that [Joab] had said, “Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors.” (I Kings 2:30–31:) “Then Benaiah brought back word unto the king.... So the king said to him, ‘Do as he has spoken, strike him down and bury him.’” Why was he killed? Because his (Solomon's) father, David, had ordered him [to do] so (in I Kings 2:5), “Moreover, you also know what Joab ben Zeruiah did to me.” What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15), “Set Uriah in the front line [where the fighting is the fiercest]...,” he did so, and he was killed. All the army leaders assembled against Joab, as [Uriah] was the head of the warriors, as stated of him (in II Sam. 23:39), “Uriah the Hittite, [was one of all] thirty-seven [leaders].” He showed them the document. It is therefore stated (in I Kings 2:5), “What Joab ben Zeruiah] did to me.” (I Kings 2:5, cont.:) “And what he did to the two commanders of Israel's forces, to Abner ben Ner and to Amasa ben Jether, he killed them.” All of Israel had been of the opinion that David had ordered him to kill [Abner] because Abner was Saul's cousin. And for that reason David arose and cursed Joab, when he said (in II Sam. 3:29), “may the house of Joab never lack [one with a discharge, a leper, one who grasps the crutch, one who falls by the sword, and one lacking bread].” Then all Israel was appeased, when they knew that there was no [authorization] from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he sought to approach him to the world to come. When Solomon sought to kill him, Joab said to Benaiah, “Go and tell Solomon, ‘Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses.’” Immediately (in I Kings 2:31), “So the king said to him, ‘Do as he has spoken, strike him down and bury him.” R. Judah has said, “All curses with which David cursed Joab were all fulfilled in David's seed.” One with a discharge [was fulfilled in] Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18), “then King Rehoboam succeeded in mounting his chariot (merkavah).” It also says concerning one with a discharge (in Lev. 15:9), “And any saddle (merkav) on which the one with a discharge rides [shall be unclean].” A leper [was fulfilled in] Uzziah, of whom it is stated (in II Kings 15:5), “and he was a leper until the day of his death.” One who grasps the crutch [was fulfilled in] Asa, of whom it is written (in I Kings 15:23), “however in his old age he became diseased in his feet,” where (he became like a woman, as) gout had seized him. One who falls by the sword [was fulfilled in] Josiah, of whom it is written (in II Chron. 35:23), “Then the archers shot King Josiah.” Moreover, Rav Judah has said that his whole body was like a sieve. And Rav said, “They thrust iron lances into him, until they had perforated him like a sieve.” And one lacking bread [was fulfilled in] Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34), “And for his food allowance a regular food allowance was given to him from the king, from the table of Evil-Merodach.” You also find that as long as Jehoiada lived, Joash did the will of his Creator, as stated (in II Kings 12:3 // II Chron. 24:2), “And Jehoash did what was right in the eyes of the Lord all his days as the priest Jehoiada instructed him.” (II Chron. 24:17:) “Now after the death of Jehoiada, the princes of Judah came and bowed low to the king, and the king hearkened unto them,” in that he took it upon himself to make an idol. Therefore (according to vs. 24), “they inflicted judgments on Joash.” Now for what was Abner punished? It was because he had made light and an amusement (rt.: shq), the blood of the young men, as stated (in II Sam. 2:14), “Then Abner said unto Joab, ‘Please let the young men arise and play (rt.: shq) before us.’” And there are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12), “Then Abner sent messengers unto David where he was, saying, ‘To whom does the land belong?’” But the sages say, “It was because he did not let Saul be reconciled with David.” And our masters say, “He had the power to protest [the massacre] at Nob, the city of priests, and did not protest.”

Masei, Siman 13

וְהִקְרִיתֶם לָכֶם עָרִים עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם. וּכְתִיב: שֵׁשׁ עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם, אֶת שְׁלֹשׁ הֶעָרִים. שָׁלֹשׁ שֶׁבְּאֶרֶץ יִשְׂרָאֵל, וְשָׁלֹשׁ שֶׁבְּעֵבֶר הַיַּרְדֵּן בַּמִּזְרָח, בְּאֶרֶץ בְּנֵי רְאוּבֵן וּבְאֶרֶץ בְּנֵי גָּד וַחֲצִי שֵׁבֶט הַמְּנַשֶּׁה, שֶׁנֶּאֱמַר: אֶת בֶּצֶר בַּמִּדְבָּר (דברים ד, מג). רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ. רַבִּי יוֹחָנָן אוֹמֵר, אֶת בֶּצֶר בַּמִּדְבָּר הֲרֵי שָׁלֹש בַּמִּזְרָח. וְשָׁלֹשׁ בַּמַּעֲרָב, בְּחֶבְרוֹן שֶׁל יְהוּדָה, וּשְׁכֶם בְּהַר אֶפְרַיִם, זֶה הוּא נַפּוֹלִין, וְקָדֵשׁ בַּגָּלִיל מִשֵּׁבֶט נַפְתָּלִי. מֹשֶׁה לֹא חִלֵּק אֶלָּא לָרְאוּבֵנִי וְלַגָּדִי וְלַחֲצִי שֵׁבֶט הַמְּנַשֶּׁה, וְהִבְדִּיל מֵהֶם שָׁלֹשׁ עָרִים, שֶׁנֶּאֱמַר: אָז יַבְדִּיל מֹשֶׁה שָׁלֹש עָרִים (שם פסוק מא). אֲבָל יְהוֹשֻׁעַ חִלֵּק לְכָל הַשְּׁבָטִים, וְנָטְלוּ בְּגוֹרְלוֹתֵיהֶם וְנָתְנוּ לְשֵׁבֶט לֵוִי אַרְבָּעִים וּשְׁמוֹנֶה עִיר, וְנָטְלוּ הַכֹּהֲנִים שְׁלֹש עֶשְׂרֵה, וְהַשְּׁאָר לַלְּוִיִּם. וְשָׁלֹשׁ עָרֵי מִקְלָט עָלוּ בְּגוֹרָלָם. וְשֵׁבֶט הַלֵּוִי לֹא נָטְלוּ חֵלֶק בָּאָרֶץ, שֶׁנֶּאֱמַר: וּלְשֵׁבֶט הַלֵּוִי לֹא נָתַן מֹשֶׁה (יהושע יג, לג). לָמָּה, ה' הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֵּר לוֹ (דברים יח, ב). אַתְּ מוֹצֵא שֶׁסַּנְחֵרִיב הִגְלָה יִשְׂרָאֵל שָׁלֹשׁ גָּלֻיּוֹת. גָּלוּת רִאשׁוֹנָה, הֶגְלָה לָרְאוּבֵנִי וְלַגָּדִי וְלַחֲצִי שֵׁבֶט הַמְּנַשֶּׁה. הַשְּׁנִיָּה, שֵׁבֶט זְבֻלוּן וְנַפְתָּלִי, שֶׁנֶּאֱמַר: כָּעֵת הָרִאשׁוֹן הֵקַל אַרְצָה זְבֻלוּן וְאַרְצָה נַפְתָּלִי (ישעיה ח, כג). הַשְּׁלִישִׁי הֶגְלָה שְׁאָר הַשְּׁבָטִים, שֶׁנֶּאֱמַר: וְהָאַחֲרוֹן הִכְבִּיד (שם), הִכְבִּידָן כִּבְמַכְבֵּד. נְבוּכַדְנֶצַּר אַף הוּא הֶגְלָה שָׁלֹשׁ גָּלֻיּוֹת, יְהוּדָה וּבִנְיָמִן. בָּרִאשׁוֹנָה הִגְלָה יְהוֹיָקִים, וּבַשְּׁנִיָּה יְהוֹיָכִין. מֶה עָשָׂה. קָשַׁר אוֹתוֹ בּקוֹרְנִין שֶׁלּוֹ מְיוּקָר, שֶׁנֶּאֱמַר: כִּי הִנְנִי מְשַׁלֶּחְךָ בַּגְּבִירָה. מָה הַגְּבִירָה הַזּוֹ אָדָם מְיַקֵּר אוֹתָהּ, כָּךְ עָשָׂה לוֹ. נְבוּזַרְאֲדָן הִגְלָה לְצִדְקִיָּהוּ, הֲרֵי שָׁלֹשׁ גָּלֻיּוֹת. וּמִנַּיִן שֶׁהָיָה סַנְחֵרִיב קוּזְמֶקְרָטוֹר. שֶׁהָיָה מַגְלֶה אֵלּוּ לְכָאן וְאֵלּוּ לְכָאן, וְהִגְלָה אֶת יִשְׂרָאֵל לְבָבֶל, וְהֵבִיא אֵלּוּ שֶׁבְּבָבֶל לְאֶרֶץ יִשְׂרָאֵל. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּעוֹלָם הַזֶּה עַל יְדֵי עֲוֹנוֹת גָּלוּ יִשְׂרָאֵל וְנִתְפַּזְּרוּ בְּשַׁעֲרֵי הָאָרֶץ, שֶׁנֶּאֱמַר: וָאֶזְרֵם בַּמִּזְרֶה בְּשַׁעֲרֵי הָאָרֶץ (ירמיה טו, ז). אֲבָל לֶעָתִיד לָבֹא, אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ ה' אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ (דברים ל, ד). וּכְתִיב: וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ (ישעיה יא, יב). וּכְתִיב: וּפְדוּיֵי ה' יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה (שם נא, יא). וְכֵן יְהִי רָצוֹן, אָמֵן וְאָמֵן.

(Numbers 35:11:) “You shall provide yourselves with places to serve you as cities of refuge.” And it is written (in Numbers 35:13-14), “six cities of refuge shall there be for you. The three cities.” The three in the Land of Israel were in the West; and the three that were across the Jordan in the East were in the Land of the Children of Reuben, in the Land of the Children of Gad and half the tribe of Manasseh, as stated (in Deut. 4:43), “Bezer, in the desert [...].” R. Johanan said, (Ibid.,) “’Bezer, in the desert [...],’ see, there were three in the East. And the three in the West were in Hevron of Judah, and Shechem of Ephraim, which is Napolin (Nablus), and Kadesh in the Galilee from the tribe of Naphtali.” Moshe only apportioned [land] for the Reubenites, the Gadites and for the half tribe of Manasseh, and he set aside three cities from them, as stated (in Deut. 4:41), “Then Moses set aside three cities.” But Joshua apportioned [land] to all of the tribes, and they took [it] according to their lots, and they gave forty-eight cities to the Levites; the priests took thirteen, and the rest went to the [other] Levites, and the three cities of refuge came into their lot. And the tribe of Levi did not take a portion in the land, as stated (Jos. 12:33), “But no [portion] was assigned by Moses to the tribe of Levi.” Why? [Because (as in Deut. 18:2),] “the Lord is his portion, as He spoke to him.” You find that Sennacherib exiled Israel in three exiles. First, he exiled the Reubenites, the Gadites, and half the tribe of Manasseh. Second, [came] the tribe of Zebulon and the tribe of Naphtali, as stated (in Is. 8:23), “in the former time he abased the land of Zebulon and the land of Naphtali.” Third, he exiled the rest of the tribes, as stated (ibid., cont.), “and later he afflicted (hikhbid).” He swept (hikhbid) them as [with] a broom (makhbed). Nebuchadnezzar also carried out three exiles with the tribes of Judah and Benjamin. In the first he exiled Jehoiakim [and] in the second, Jehoiachin. What did he do? He bound him in his carriage and [there] he became dear to him. Thus it is stated, “Behold, I am sending you away like a queen mother.” Just as one honors the queen mother, so did Nebuzaradan act toward him. [Then] Nebuzaradan exiled Zedekiah, for a total of three exiles. From where do we know that Nebuchadnezzar was a world emperor? As he exiled these to here and those to there, and he exiled Israel to Babylon, and those in Babylon to the Land of Israel. The Holy One, blessed be He, said, “In this world Israel has gone into exile and spread among the gates of the world, because of iniquities, as stated (Jer. 15:7), “And I will scatter them with a winnowing fork to the gates of the world”; but in the future to come (according to Deut. 30:4), “If your banishment is to the end of the heavens, from there will the Lord your God gather you, even from there will He bring you back.” It also says (in Is. 11:12), “and he shall gather the dispersed of Judah […].” And it says (in Is. 31:11), “And the ransomed of the Lord shall return and come to Zion with singing. Everlasting joy shall be upon their heads, they shall obtain joy and gladness, while sorrow and sighing shall flee away.” And so may it be His will. Amen and Amen!

סְלִיק סֵפֶר בַּמִּדְבָּר.

The end of the book of Numbers

Tehillim Ohel Yosef Yitzchak

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Pirkei Avot 6:10

Dr. Joshua Kulp

חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

I like to call out to all my Jewish friends:

Zechariah 8:23

23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."		כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.		עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':

Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

Read my story: https://rb.gy/i654b

Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Ariel van Kessel LinkedIn: https://www.linkedin.com/in/ariel-van-kessel-71797424 Email: arielvankessel@aol.com Ariel, hopefully your Representative

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