Pinchas - 4th Portion

Join me as we learn Humash for Wednesday Parshas Pinchas chapter 27 verse 6. Yesterday we learned as the daughters of Tzelafchad brought their complaint before Moshe and the uh Elazar and the leaders of the community that there's only girls in their family and therefore why should their father's name be lost and not get an inheritance in the land of Israel. Moshe at the time the Halacha was concealed before him and therefore now he waits for God's response of what the Halacha what the law should be. Over here we point out the love that the Jewish woman had for the land of Israel and this came because of their request how God gives them the special laws pertaining to laws of inheritance and how it works when there are only girls in the family. Verse 6. Vayomer Hashem el Moshe lemor God said to Moshe saying Ken benos Tzelafchad doveros The daughters of Tzelafchad are speaking correctly. Naso ten titten lahem achuzas nachalah b'soch achei avihem Give them an estate of land of inheritance along with their father's brothers. V'ha'avartem es nachalas avihem lahem And they must and you must transfer their father's inheritance from the his father meaning because it goes from father to father. Now that there's only girls they're going to get their father's inheritance. Rashi Ken benos Tzelafchad doveros Kach hu ha'parsha zu This is the way k'd'gumah yo'is they are written correct they are correct. Kach hu ha'parsha zu this is the way this written it was written lifnei Hashem lifnei bnei Yisrael umarim This is the way it was actually written in Mass and High. Magid she'osah einan mashalin osah einan shalin Moshe Meaning that these women saw something their intellect saw something that maybe Moshe has not seen. Ken benos Tzelafchad doveros yafah tal they are correct in their complaint. Ashley she'Hashem modeh l'dvarav lucky is the one who God acknowledges and says yes, you are right. Nothing to take you have to give them two parts of the entire the part of because he was from the people that left Egypt that means he was over 20 so therefore you should get a part and the so too you may have that means himself gets a parcel of land cuz he's over 20 as we mentioned all those over 20 get a parcel of land land of Israel then to love his father also had a parcel of land that was split between the brothers so they get to love his parcel and as well the parcel amongst their brothers. You pass over you give it to them the mission of one that doesn't have a son to inherit the because after a daughter gets married she then is to pass up on that inheritance cuz she's together with her son we shave it no that if she's married to somebody else from a different tribe so then the son and the husband are the ones that inherit her as well. Meaning [snorts] what is this telling us that even though with the Jewish people were told that a daughter would inherit the father's property when she gets married to somebody from outside her tribe that may not work because she will not see it there will not this was only for that generation in future generations they would go from another tribe as well however for the generation that was going into the desert going into the land of Israel they were given a special commandment as we're soon going to see is that they should have to marry only within that the inheritance will not go from one tribe to another so therefore if they would marry out of their tribe they that plot will not move on to the next plot next tribe as well. In general when we talk about giving inheritance from one to the other to terminology is called unasatam, you will give. However, when we talk about the daughter, it says it will pass over because sometimes a daughter will not get it and it will pass over to the husband or the son, whoever may be the one to inherit. Let's see this further in the verse. L'vnei Yisrael t'daber leimor, to the Jewish people you should say the following. V'im ein lo bas, L'vnei Yisrael t'daber leimor, to the Jewish people you should say the following. Ish ki yamus, a person when he dies, u'vein ein lo, he doesn't have a son. V'ha'avatem es nachalaso l'vito, and then you will give over, you must transfer then the father's inheritance to his daughter. V'im ein lo bas, if he doesn't have a daughter, unasatam, if you notice over here as Rashi mentioned, the difference in terminology. If he doesn't have a daughter, unasatam, and then you will give es nachalaso, his inheritance l'achav, to his brothers. V'im ein lo achim, verse 10, if he doesn't have brothers, unasatam es nachalaso, then you will give his inheritance l'achei aviv, to the brothers of his father. V'im ein achim l'aviv, if he doesn't have, if his father doesn't have any brothers, unasatam es nachalaso, then you will give his inheritance lish'eir acharei ve'eilav, to his closest to the to the kinsmen of his closest family. V'im mishpachato, from his family, ki yarash esah, he will inherit them. V'hayisah livnei Yisrael, this will be a law for the Jewish people, chukas mishpat, for a legal rule, ka'asher tzivah Hashem es Moshe, like God commanded Moshe. Verse 11. Lish'eir acharei ve'eilav mishpachto, meaning this relative has to be from his family. Ve'ein mishpacha k'ruya ela m'tzad ha'av, family means blood relative from the father. So, when we talk about closest relative, it has to be somebody specifically paternal who is going to receive that inheritance. We now move on to the next part of the Torah reading, where Moshe is told by God to prepare for his passing. Vayeimer Hashem el Moshe, God says to Moshe, Aley el Har ha'Avarim zeh, go up to this mountain of passes, where es ha'aretz and see the land asher anochi natati l'vnei Yisrael that I'm going to give to the Jewish people. What does this mean? And why over here, all of a sudden, is God telling Moshe to prepare for his passing? Rashi, Lamah nismach Halacha why is this Torah reading specifically placed here? K'ivan she'Amar Hakadosh Baruch Hu nosen ti to land, because God said when he came that you're going to give the land to the Israelites, you're going to give the land to the Jewish people, amar Moshe said, Eesi tzeevah makom l'hanchil, God is telling me that I'm going to be the one who is responsible to give the Jewish people their land and their parcels in the land of Israel, shema hu tracha zeira, maybe God took away the terrible decree that was made previously. V'eich ani sholach es ha'am l'hikanes l'aretz, amar Hakadosh Baruch Hu over here, God tells him, Zeh lo siman kiyum ha'gzeirah, no, my decree still stands. Davar acher, another explanation, k'ivan she'nichnasu bnei Yisrael nachalah bnei Gad u'vnei Reuven, because now already they conquered already this territory, and this was going to go to the people of Gad and Reuven, so Moshe said, "Oh, look, I'm already part in the land of Israel." Samach he rejoiced v'amar and he says, K'mo dumah she'utlah b'ni nidrah, it seems like that my vow or the promise made against me was taken off that God said I wouldn't go in. Moshel l'melech she'gzar al b'no she'lo yichnas l'pesach palatin shel ha'melech, it's like an example of a king who makes a decree on his son that he will not be able to go into certain part of the palace. Nichnas l'sha'arei gan u'vnei ha'bayit, v'achav aviv nitzav achav aviv l'chatzar u'vnei ha'bayit, v'achav aviv nitzav achav aviv l'traklin u'vnei ha'bayit, nichnas l'traklin achav aviv nitzav achav aviv l'chader. K'ivan she'ba l'chader ha'pnim, as soon as he gets into the inner chamber, amar l'ei he said, B'ni, mikan v'eilech atah asur l'hikanes, yeah, you can go into the courtyard, you can go into the palace, you can go into the ante-chamber, but into the inner chamber, that already you can't go into. So too, God told Moshe, you went this far, but not into the land of Israel itself. Verse 13. V'yisa Eesa einav v'yar that you'll see the sign, you'll see the land. When it's after the month, you'll be gathered to your people. You're going to have to leave the house. The way Aaron, your brother, went past as well. We come from here, we When Moses saw the way Aaron passed, there was something called the kissing death. They just lay down and closed his eyes and God took his soul. He said he wanted the same. So, therefore, God tells him you will have the same as well. Another explanation God is telling Moses, "You're no better than Aaron." to sanctify God at that moment. How would we know from here? You got to see that if you would have sanctified God's name, and then we get this wouldn't be your time to go from this world and you would enter the land of Israel. Anytime that it mentions the passing of Moses and Aaron, it also mentions why? Because Because the decree that happened on the generation of the desert that they did not go into the land of Israel was because they did not believe that they were going to go. Therefore, Moses said, "I don't want that my reason of not going into the land of Israel should be tied to the rest of the Jews who didn't enter the land of Israel." So, therefore, anytime you mention that I'm not going into the land of Israel, write the cause, which is about the rock of him hitting the rock. They shouldn't say, "Oh, he's also from the rebels that didn't believe in God." This is an example given by example two women who are getting punished by the court in the court. One did a terrible sin. And one ate from the figs that were not ripened yet in the time fully in the sabbatical year. Meaning it wasn't such a which is only a rabbinic amendment. So, over here you're going to say, "What happened after So you're going to say, "Oh, which one?" You'll think that they both got the same punishment. They both did the same wrong thing wrong just because they were in the court at the same time. So too, when every time it mentioned Moshe and Aaron's passing, it also tells us their punishment. It also tells us why they were punished. So we shouldn't confuse the reason and think that they did something terrible. Verse 14. Over here we mentioned the punishment K'asher disobeyed God's word, my command in the mid in the desert of Sin. When the people complained and you had the opportunity to sanctify me with water before them in front of them. This is the waters of dispute in Kadesh in the desert of Sin. Rashi This is the only reason. This is the only reason. This is the only sin that they did and nothing else. Haim, meaning This made a mistake in Marah. It's the same water that because of it they rebelled in the Yam Suf. Haim, this is the same water, same problem, same issue that they had continuously. This was the reason why Moshe and Aaron were not able to go into the land of Israel. Verse 15. Over here Moshe asks of God about the succession of Moshe and the future of the Jewish people. Vayidaber Moshe Hashem lemor. The issue telling us the greatness of the righteous. That even when it comes time for them to depart from this world, instead of taking care of their affairs, they care about what's going to happen with their people and deal with communal needs. Lemor, saying as follows. Hashem im atem im am an us im lo. Answer me if you're going to have if I'm going to have a successor, a leader, if they will have a leader or not. Verse 16. Let there be a leader. Let God appoint that there should be a a leader. Let God in the spirit of flesh appoint a man over this congregation. What does it mean that may God Because over here after the story, God Mosha heard that God said that the daughters of Tzelofchad should inherit their father's so that their name should not be lost. Therefore, he he I saw he says to himself I'm already said to himself he he I saw it's time that I start asking for my own needs. That I want my children to inherit my greatness. That's not what I intended. Yeshua's worthy that he should be the success successor because he never left your presence. That's what King Solomon says in the book of Proverbs. The one who protects, the one who creates the fig, that's the one who gets to eat the fruit. Meaning the same way the guard who watches the fig tree, he is worthy enough that he will eat from it in because he's there. So too somebody who is there to serve his master is worthy that he should be respected in the eyes of his master as well. Why does he use this terminology? The flesh of the spirits of all flesh. It's revealed to you. You know all the ways of all men. Fame demons all the no two people are alike. Appoint somebody that will be able to be emotionally connected with all the people as well. That he'll know all different kinds of people and be able to deal with all different types of people. Verse 17, "Asher yetzei lifneihem v'asher yavi lifneihem, that who who a person will do as I did to go forth before them and come before them." V'asher yetzi'em, who will take the who will bring them, v'asher yavi'em oh asher asher yetzi'em that will take them v'asher yavi'em will bring them, "L'o yihyeh adas Bnei Yisrael uh l'o yihyeh adas Hashem k'tzon asher ein lo ro'eh, and the nation of God, the congregation of God should not be like a flock without a shepherd." Asher yetzei lifneihem, "Lo k'darkhei umos ha'aretz umos ha'olam umos ha'olam umos ha'olam, not like the nations of the world who they sit at home and they send their soldiers into war." Elo k'mo she'asisi ani, "The way I did chen nilchamti, I went to the front lines." B'sichein veig, "She'amar Hashem, "Al tira, I say cuz God doesn't don't be afraid." K'dei l'hatzil es Yisrael, "And Moshe also like Yeshua that number of years Yisrael l'halayata, Moshe Yeshua himself went into war." K'mo David, so too my David, Yisrael Yisrael Yisrael Yisrael Bnei Yisrael, that he goes at the head and comes at the head. He's one that leads the Jewish people wherever may be. He's there in war and there in joy. Asher yetzi'em, "And will take them out to war b'schus Yosef, because he'll have the merits to protect them." V'asher yavi'em b'schus Yosef and bring them back home with his merit. David Asher yavi'em as l'kadesh l'kadesh l'kadesh l'kadesh l'kadesh, "It should be a person will be able to bring them to the land of Israel, not like you're doing to me that I got to stay behind." V'yomer Hashem el Moshe, God says to Moshe, "Kach l'cha es Yehoshua bin Nun, take Yehoshua bin Nun, ish asher ruach bo, a person who has this a man of spirit." V'samachta es yadcha alav, "And you must lay place your hands upon him." Kach l'cha, "Take k'vod dvarim, convince him." Ashrecha she'zachisa that you lead God's children." L'cha, "To you, as Shabot somebody who you know very well." Zeh asher ata omer, you know him well, he was with you, you you know him, and therefore you know that he will be a person that he will be able to lead the Jewish people. Asher Ruach boy, as a spirit in him, K'asher Shalto, he has to be a man of spirit. She Yuchal Alish K'neged Ruach Ish K'lached V'yached, he'll be a person who's able to be there for every person's needs. V'samachta Yadcha Alav, Ten L'chumin Turguman, She Yiddish B'chayecha Sh'lo Yimru, V'hayah B'yom Haloch Hamish, M'may Masha. Net let Yeshua be a person on the side of you, that he should be able to explain to the Jewish people as well as while you're alive, that they shouldn't say after you die, "Hey, Yeshua, you don't have permission. We Who gives you the right to speak in the name of Mosha?" Now he will see that you the Jewish people will see that you already picked him as an assistant, and therefore they will listen to him after your passing as well. Verse 19. V'ha'amadata Oto Lifnei Elazar Hakochen, you'll you'll place him, you'll present him before Elazar Hakochen V'lifnei Kol Ha'eidah, in front of the entire community, V'tzivisa Oto L'einei Am, and you'll command in front of the people. V'tzivisa Al Yisrael, you'll tell them about the Jewish people, and you're going to say, Da She'tarchanim Heim, Sarvanim Heim, you'll know that sometimes these people are a pain in the neck, they refuse to listen, it's difficult to lead them. But I'm letting you know this in advance, I'm Manasheh L'kabel Alacha, that you should be able to have the patience to deal with them. Verse 20. V'natata Mehodcha Alav, and you're going to give from your majesty upon him. L'ma'an Yishm'u Kol Adat Yisrael, so that all the Jewish people should listen to him. V'natata Mehodcha Alav, Zeh Keren Ohr Panav, this is the shine of Mosha, the gleer, the glow that was coming from Mosha that he will give to Yeshua as well. B'hodcha, from your majesty, V'lo Kol Hodcha, not all of it. Nimtzah L'meidah M'Moshe K'Chammah, M'Yeshua K'L'vanah, that the face of Mosha was like the sun, and the face of Yeshua was like the moon, meaning that he was only a ray, he was only a reflection of what Mosha was about, not like Mosha himself. L'ma'an Yishm'u Kol Adat Yisrael, She'yei'u Nikbadim V'yire'im K'derek She'hayu Nikbadim B'chayecha, respect him and or have awe in him, just like they have with you. Verse 21. In front of him he will stand and ask. Judgment of the Urim and Thummim that's in the breastplate before God. I'll pee via to according to his mouth, according to his judgment they will go. And he will pee via you and according to his judgment and according to him with his word they will come. The whole of him and the entire Jewish people in their community. The whole of him and the entire Jewish people in their community. The being that you asked that your children should be able to inherit before you. You should know it's not going to leave from your family. It's still going to be within the family cuz even though you should have gone to be the leader of the Jewish people, he will still need to come to him to ask the Urim and Thummim. What are they going to ask? They're going to need to go to war. Whose mouth? The whole of him and the entire Jewish people in their community. The entire congregation is referring to Sanhedrin. They are considered the main, the focus of the Jewish people. They will then teach the Jewish people and tell them what should be done. Verse 22. He did as God commanded. He took him. He took him presented him before him in front of in front of everybody as well. He took him presented him before He had convinced him with words. He let him know the reward of the leaders of the Jewish people in the world to come. It may not be that rewarding in this world but in the world to come it's a great reward. He placed his hands on him. He commanded him as God He placed his hands on him. He commanded him and he commanded him as God commanded to him. As God commanded to him. He did it in a gracious way. He did it in a gracious way. Even more than God commanded him. Even more than God commanded him. Even more than God commanded him. God told him just put one hand. But he also did it with both hands. He did it with a full blessing that he wasn't cheap about it. He wasn't stingy about it and he didn't have as they say a fair evil. He didn't feel bad that oh, why is Yeshua getting it and my kids? At the end of the day God told him to do it and he did it generously. Even about the majesty nothing he gave from his glory from his majesty he gave to Yeshua without missing anything. Gave it exactly what God said and even in a generous way and with a good eye happily to be able to give it over to the next generation to Yeshua to lead the Jewish people. This concludes the fourth Torah reading of Parshas Pinchas.