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 | |
| 300 | |a XVI, 444 S. | ||
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Datensatz im Suchindex
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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 |
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| author_facet | Leibowitz, Nehama 1905-1997 |
| author_role | aut |
| author_sort | Leibowitz, Nehama 1905-1997 |
| author_variant | n l nl |
| building | Verbundindex |
| bvnumber | BV025535238 |
| ctrlnum | (OCoLC)602827289 (DE-599)BVBBV025535238 |
| format | Book |
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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 | 2024-07-09T22:36:03Z |
| 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 |
| spelling | Leibowitz, Nehama 1905-1997 Verfasser (DE-588)123476046 aut Studies in Bamidbar (Numbers) Nehama Leibowitz. Transl. and adapted from the Hebrew by Aryeh Newman Jerusalem World Zionist Organization, Department for Torah Education and Culture in the Diaspora 1980 XVI, 444 S. txt rdacontent n rdamedia nc rdacarrier Nebent. hebr. 1\p (DE-588)4136710-8 Kommentar gnd-content HBZ Datenaustausch application/pdf 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 Inhaltsverzeichnis 1\p cgwrk 20201028 DE-101 https://d-nb.info/provenance/plan#cgwrk |
| 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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