(סג) אֵ֚לֶּה פְּקוּדֵ֣י מֹשֶׁ֔ה וְאֶלְעָזָ֖ר הַכֹּהֵ֑ן אֲשֶׁ֨ר פָּֽקְד֜וּ אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ בְּעַֽרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ׃ (סד) וּבְאֵ֙לֶּה֙ לֹא־הָ֣יָה אִ֔ישׁ מִפְּקוּדֵ֣י מֹשֶׁ֔ה וְאַהֲרֹ֖ן הַכֹּהֵ֑ן אֲשֶׁ֥ר פָּקְד֛וּ אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּמִדְבַּ֥ר סִינָֽי׃ (סה) כִּֽי־אָמַ֤ר ה' לָהֶ֔ם מ֥וֹת יָמֻ֖תוּ בַּמִּדְבָּ֑ר וְלֹא־נוֹתַ֤ר מֵהֶם֙ אִ֔ישׁ כִּ֚י אִם־כָּלֵ֣ב בֶּן־יְפֻנֶּ֔ה וִיהוֹשֻׁ֖עַ בִּן־נֽוּן׃
(64) Among those [who were counted in the census in the desert] there was not a man of them that were numbered by Moses and Aaron the priest, when they recorded the Israelites in the wilderness of Sinai. (65) For the LORD had said of them: ‘They shall surely die in the wilderness.’ Not a man was left of them, except Caleb the son of Jephunneh, and Joshua the son of Nun.
~ What do we infer from these words? Who enters the land?
~ Why would the census have the names of the daughters of Tzelofchad? Why no descendants for them? What does it imply?
(א) וַתִּקְרַ֜בְנָה בְּנ֣וֹת צְלָפְחָ֗ד בֶּן־חֵ֤פֶר בֶּן־גִּלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה לְמִשְׁפְּחֹ֖ת מְנַשֶּׁ֣ה בֶן־יוֹסֵ֑ף וְאֵ֙לֶּה֙ שְׁמ֣וֹת בְּנֹתָ֔יו מַחְלָ֣ה נֹעָ֔ה וְחָגְלָ֥ה וּמִלְכָּ֖ה וְתִרְצָֽה׃ (ב) וַֽתַּעֲמֹ֜דְנָה לִפְנֵ֣י מֹשֶׁ֗ה וְלִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֥י הַנְּשִׂיאִ֖ם וְכָל־הָעֵדָ֑ה פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לֵאמֹֽר׃ (ג) אָבִינוּ֮ מֵ֣ת בַּמִּדְבָּר֒ וְה֨וּא לֹא־הָיָ֜ה בְּת֣וֹךְ הָעֵדָ֗ה הַנּוֹעָדִ֛ים עַל־ה' בַּעֲדַת־קֹ֑רַח כִּֽי־בְחֶטְא֣וֹ מֵ֔ת וּבָנִ֖ים לֹא־הָ֥יוּ לֽוֹ׃ (ד) לָ֣מָּה יִגָּרַ֤ע שֵׁם־אָבִ֙ינוּ֙ מִתּ֣וֹךְ מִשְׁפַּחְתּ֔וֹ כִּ֛י אֵ֥ין ל֖וֹ בֵּ֑ן תְּנָה־לָּ֣נוּ אֲחֻזָּ֔ה בְּת֖וֹךְ אֲחֵ֥י אָבִֽינוּ׃ (ה) וַיַּקְרֵ֥ב מֹשֶׁ֛ה אֶת־מִשְׁפָּטָ֖ן לִפְנֵ֥י ה' (ו) וַיֹּ֥אמֶר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ז) כֵּ֗ן בְּנ֣וֹת צְלָפְחָד֮ דֹּבְרֹת֒ נָתֹ֨ן תִּתֵּ֤ן לָהֶם֙ אֲחֻזַּ֣ת נַחֲלָ֔ה בְּת֖וֹךְ אֲחֵ֣י אֲבִיהֶ֑ם וְהַֽעֲבַרְתָּ֛ אֶת־נַחֲלַ֥ת אֲבִיהֶ֖ן לָהֶֽן׃ (ח) וְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֣ישׁ כִּֽי־יָמ֗וּת וּבֵן֙ אֵ֣ין ל֔וֹ וְהַֽעֲבַרְתֶּ֥ם אֶת־נַחֲלָת֖וֹ לְבִתּֽוֹ׃ (ט) וְאִם־אֵ֥ין ל֖וֹ בַּ֑ת וּנְתַתֶּ֥ם אֶת־נַחֲלָת֖וֹ לְאֶחָיו׃ (י) וְאִם־אֵ֥ין ל֖וֹ אַחִ֑ים וּנְתַתֶּ֥ם אֶת־נַחֲלָת֖וֹ לַאֲחֵ֥י אָבִֽיו׃ (יא) וְאִם־אֵ֣ין אַחִים֮ לְאָבִיו֒ וּנְתַתֶּ֣ם אֶת־נַחֲלָת֗וֹ לִשְׁאֵר֞וֹ הַקָּרֹ֥ב אֵלָ֛יו מִמִּשְׁפַּחְתּ֖וֹ וְיָרַ֣שׁ אֹתָ֑הּ וְֽהָ֨יְתָ֜ה לִבְנֵ֤י יִשְׂרָאֵל֙ לְחֻקַּ֣ת מִשְׁפָּ֔ט כַּאֲשֶׁ֛ר צִוָּ֥ה ה' אֶת־מֹשֶֽׁה׃
(1) Then the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph came forward. These are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. (2) And they stood before Moses, and before Eleazar the priest, and before the chieftains and all the congregation, at the entrance of the tent of meeting, saying: (3) "Our father died in the wilderness. He was not among the faction that gathered together against the LORD in the company of Korah, but he died in his own sin; and he had no sons. (4) Why should the name of our father be lost from among his family, just because he had no son? Give us a possession amongst our father’s kinsmen!" (5) And Moses brought their case before the LORD. (6) And the LORD spoke unto Moses, saying: (7) ’The daughters of Zelophehad speak justly: you should surely give them possession of an inheritance among their father’s kinsmen; and you shall transfer the inheritance of their father to them. (8) And you shall speak to the children of Israel, saying: If a man dies without having son, then you shall assign his inheritance to his daughter. (9) And if he has no daughter, then you shall give his inheritance unto his brothers. (10) And if he have no brothers, then you shall give his inheritance unto his father’s brothers. (11) And if his father have no brothers, then you shall give his inheritance unto his closest relative and he shall inherit it. This shall be for the children of Israel a law of judgement, as the LORD commanded Moses.’
~ What is the basic problem the daughters are bringing up?
~ Why does Moshe need to talk to God?
~ What does that imply about the concept that the Torah was completely given on Mount Sinai?
~ Is the solution given to the daughters fair? Are there problems that this can bring?
(א) וַֽיִּקְרְב֞וּ רָאשֵׁ֣י הָֽאָב֗וֹת לְמִשְׁפַּ֤חַת בְּנֵֽי־גִלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה מִֽמִּשְׁפְּחֹ֖ת בְּנֵ֣י יוֹסֵ֑ף וַֽיְדַבְּר֞וּ לִפְנֵ֤י מֹשֶׁה֙ וְלִפְנֵ֣י הַנְּשִׂאִ֔ים רָאשֵׁ֥י אָב֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל׃ (ב) וַיֹּאמְר֗וּ אֶת־אֲדֹנִי֙ צִוָּ֣ה ה' לָתֵ֨ת אֶת־הָאָ֧רֶץ בְּנַחֲלָ֛ה בְּגוֹרָ֖ל לִבְנֵ֣י יִשְׂרָאֵ֑ל וַֽאדֹנִי֙ צֻוָּ֣ה בַֽה' לָתֵ֗ת אֶֽת־נַחֲלַ֛ת צְלָפְחָ֥ד אָחִ֖ינוּ לִבְנֹתָֽיו׃ (ג) וְ֠הָיוּ לְאֶחָ֞ד מִבְּנֵ֨י שִׁבְטֵ֥י בְנֵֽי־יִשְׂרָאֵל֮ לְנָשִׁים֒ וְנִגְרְעָ֤ה נַחֲלָתָן֙ מִנַּחֲלַ֣ת אֲבֹתֵ֔ינוּ וְנוֹסַ֕ף עַ֚ל נַחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּהְיֶ֖ינָה לָהֶ֑ם וּמִגֹּרַ֥ל נַחֲלָתֵ֖נוּ יִגָּרֵֽעַ׃ (ד) וְאִם־יִהְיֶ֣ה הַיֹּבֵל֮ לִבְנֵ֣י יִשְׂרָאֵל֒ וְנֽוֹסְפָה֙ נַחֲלָתָ֔ן עַ֚ל נַחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּהְיֶ֖ינָה לָהֶ֑ם וּמִֽנַּחֲלַת֙ מַטֵּ֣ה אֲבֹתֵ֔ינוּ יִגָּרַ֖ע נַחֲלָתָֽן׃ (ה) וַיְצַ֤ו מֹשֶׁה֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל עַל־פִּ֥י ה' לֵאמֹ֑ר כֵּ֛ן מַטֵּ֥ה בְנֵֽי־יוֹסֵ֖ף דֹּבְרִֽים׃ (ו) זֶ֣ה הַדָּבָ֞ר אֲשֶׁר־צִוָּ֣ה ה' לִבְנ֤וֹת צְלָפְחָד֙ לֵאמֹ֔ר לַטּ֥וֹב בְּעֵינֵיהֶ֖ם תִּהְיֶ֣ינָה לְנָשִׁ֑ים אַ֗ךְ לְמִשְׁפַּ֛חַת מַטֵּ֥ה אֲבִיהֶ֖ם תִּהְיֶ֥ינָה לְנָשִֽׁים׃ (ז) וְלֹֽא־תִסֹּ֤ב נַחֲלָה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה כִּ֣י אִ֗ישׁ בְּנַחֲלַת֙ מַטֵּ֣ה אֲבֹתָ֔יו יִדְבְּק֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃ (ח) וְכָל־בַּ֞ת יֹרֶ֣שֶׁת נַחֲלָ֗ה מִמַּטּוֹת֮ בְּנֵ֣י יִשְׂרָאֵל֒ לְאֶחָ֗ד מִמִּשְׁפַּ֛חַת מַטֵּ֥ה אָבִ֖יהָ תִּהְיֶ֣ה לְאִשָּׁ֑ה לְמַ֗עַן יִֽירְשׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַחֲלַ֥ת אֲבֹתָֽיו׃ (ט) וְלֹֽא־תִסֹּ֧ב נַחֲלָ֛ה מִמַּטֶּ֖ה לְמַטֶּ֣ה אַחֵ֑ר כִּי־אִישׁ֙ בְּנַ֣חֲלָת֔וֹ יִדְבְּק֕וּ מַטּ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל׃ (י) כַּאֲשֶׁ֛ר צִוָּ֥ה ה' אֶת־מֹשֶׁ֑ה כֵּ֥ן עָשׂ֖וּ בְּנ֥וֹת צְלָפְחָֽד׃ (יא) וַתִּהְיֶ֜ינָה מַחְלָ֣ה תִרְצָ֗ה וְחָגְלָ֧ה וּמִלְכָּ֛ה וְנֹעָ֖ה בְּנ֣וֹת צְלָפְחָ֑ד לִבְנֵ֥י דֹדֵיהֶ֖ן לְנָשִֽׁים׃ (יב) מִֽמִּשְׁפְּחֹ֛ת בְּנֵֽי־מְנַשֶּׁ֥ה בֶן־יוֹסֵ֖ף הָי֣וּ לְנָשִׁ֑ים וַתְּהִי֙ נַחֲלָתָ֔ן עַל־מַטֵּ֖ה מִשְׁפַּ֥חַת אֲבִיהֶֽן׃
(1) And the family heads in the tribe of the children of Gilead, son of Machir, son of Manasheh, one of the tribes of Joseph, came forward and spoke before Moses, and before the chieftains, the family heads of the Israelites; (2) and they said: ‘The LORD commanded my lord [Moses] to assign the land for inheritance by lot to the Israelites; and my lord was commanded by the LORD to assign the inheritance of our brother Zelophehad to his daughters. (3) Now, if they marry any of the sons of the other Israelite tribes, their inheritance will be taken away from their ancestral portion, and will be added to the inheritance of the tribe into which they shall married; thus our portion of inheritance will be diminished. (4) And even when the Israelites observe the jubilee, their inheritance be added to the inheritance of the tribe into which they shall married; thus our portion of inheritance will be diminished. (5) So Moses instructed the Israelites according to LORD's word, saying: ‘The tribe of the sons of Joseph speaks justly. (6) This is what the LORD has commanded concerning the daughters of Zelophehad: They may marry anyone they wish, provided they marry only into the family of the tribe of their father. (7) No inheritance of the Israelites may pass from tribe to tribe; but the Israelites shall remain bound every one to the ancestral portion of his tribe. (8) Every daughter among the Israelite tribes who inherits a share must marry someone of the tribe of her father, in order that every Israelite be keep his ancestral share. (9) Thus no inheritance will pass from tribe to tribe; for the Israelite tribes of shall each be bound to its own portion.’ (10) Just as the LORD commanded Moses, the daughters of Zelophehad did. (11) For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father’s brothers’ sons. (12) They married into the families of the sons of Manasseh the son of Joseph, and their inheritance remained in the tribe of their father's clan.
~ What is the new problem brought by the tribe of Menashe, regarding the solution in Pinchas?
~ Is this fair?
~ Notice how the text of the new solution is worded. Did Moshe talk to God a second time about this problem?
Composed in Talmudic Israel/Babylon (200 CE). Sifrei Bamidbar is a halakhic (legal) midrash on the Book of Numbers compiled around the third century in Israel that incorporates much aggadic (narrative) material as well. While primarily from the school of Rabbi Yishmael, it also includes sections from other schools of interpretation.
ותקרבנה בנות צלפחד – כיון ששמעו בנות צלפחד שהארץ מתחלקת לשבטים ולא לנקבות, נתקבצו כולן זו על זו ליטול עצה. אמרו: לא כרחמי ב"ו רחמי המקום! ב"ו רחמיו על הזכרים יותר מן הנקבות, אבל מי שאמר והיה העולם אינו כן, אלא על הזכרים ועל הנקבות, רחמיו על הכל, שנאמר (תהלים קמה) טוב ה' לכל ורחמיו על כל מעשיו: בן חפר בן גלעד בן מכיר בן מנשה – מגיד הכתוב שכשם שהיה צלפחד בכור – כך היו כולן בכורות; וללמדך שהיו זכאות בנות זכאי. וכל מי שמעשיו סתומים מעשה אבותיו סתומים, והכתוב מייחסו לשבח – הרי זה צריק בן צדיק; וכל מי שמעשיו סתומים ומעשה אבותיו סתומים, והכתוב מייחסו לגנאי – הרי זה רשע בן רשע. ר' נתן אומר: בא הכתוב ללמדך שכל צדיק וצדיק שגדל בחיק רשע ולא עשה כמעשיו – להודיע כמה צדיק גדול, שגדל בחיק רשע ולא עשה כמעשיו. וכל רשע שגדל בחיק צדיק ולא עשה כמעשיו – להודיע כמה רשע גדול, שגדל בחיק צדיק ולא עשה כמעשיו. ...
(Bamidbar 27:1) "And there drew near the daughters of Tzelofchad": When the daughters of Tzelofchad heard that the land was to be apportioned to the tribes and not to females, they gathered together to take counsel, saying: Not as the mercies of flesh and blood are the mercies of the Place. The mercies of flesh and blood are greater for males than for females. Not so the mercies of the One that spoke and brought the world into being, whose mercies are for males and females (equally), God's mercies are for all! As it is written (Psalms 145:9) "Hashem is good to all, and His mercies are upon all of His creations." "the son of Chefer, the son of Gilad, the son of Machir, the son of Menashe": Scripture apprises us that just as Tzelofchad was a first-born, so, were all of the others first-born, and to apprise us that they (the daughters) were worthy daughters of a worthy man. For all whose deeds and the deeds of whose fathers are veiled and who Scripture traces (them to their forbears) for praise are righteous ones the seed of righteous ones; and all whose deeds and the deeds of whose fathers are veiled and who Scripture traces (them to their forbears) for denigration are evildoers the seed of evildoers. Rabbi Natan says: Scripture teaches you that every tzadik that was born in the bosom of evildoers and did not repeat their actions is like a great tzadik, since they grew among evildoers and did not repeat those deeds. And every evildoer that was raised in the bosom of tzadikim and did not repeat their deeds is like a great evildoer, since they grew among tzadikim and did not repeat those deeds.
~ What theology impels the daughters, according to Sifrei?
~ Is this midrash trying to prove the merit of Tzelofchad? Why?
~ How does Rabbi Natan implies his disagreement?
Composed in Talmudic Israel/Babylon (c.200 - c.600 CE). Bamidbar Rabbah (The Great Numbers) is a midrash comprising a collection of rabbinical homiletical interpretations of the Book of Numbers.
וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד (במדבר כז, א), אוֹתוֹ הַדּוֹר הָיוּ הַנָּשִׁים גּוֹדְרוֹת מַה שֶּׁהָאֲנָשִׁים פּוֹרְצִים, שֶׁכֵּן אַתְּ מוֹצֵא שֶׁאָמַר לָהֶן אַהֲרֹן (שמות לב, ב): פָּרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵי נְשֵׁיכֶם, וְלֹא רָצוּ הַנָּשִׁים וּמִחוּ בְּבַעֲלֵיהֶן, שֶׁנֶּאֱמַר (שמות לב, ג): וַיִּתְפָּרְקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב וגו', וְהַנָּשִׁים לֹא נִשְׁתַּתְּפוּ עִמָּהֶן בְּמַעֲשֵׂה הָעֵגֶל, וְכֵן בַּמְּרַגְּלִים שֶׁהוֹצִיאוּ דִּבָּה (במדבר יד, לו): וַיָּשֻׁבוּ וַיַּלִּינוּ עָלָיו אֶת כָּל הָעֵדָה, וַעֲלֵיהֶם נִגְזְרָה גְּזֵרָה, שֶׁאָמְרוּ (במדבר יג, לא): לֹא נוּכַל לַעֲלוֹת, אֲבָל הַנָּשִׁים לֹא הָיוּ עִמָּהֶם בָּעֵצָה, שֶׁכָּתוּב לְמַעְלָה מִן הַפָּרָשָׁה (במדבר כו, סה): כִּי אָמַר ה' לָהֶם מוֹת יָמֻתוּ בַּמִּדְבָּר וְלֹא נוֹתַר מֵהֶם אִישׁ כִּי אִם כָּלֵב בֶּן יְפֻנֶּה, אִישׁ וְלֹא אִשָּׁה, עַל מַה שֶׁלֹא רָצוּ לִכָּנֵס לָאָרֶץ, אֲבָל הַנָּשִׁים קָרְבוּ לְבַקֵּשׁ נַחֲלָה בָּאָרֶץ, לְכָךְ נִכְתְּבָה פָּרָשָׁה זוֹ סָמוּךְ לְמִיתַת דּוֹר הַמִּדְבָּר, שֶׁמִּשָּׁם פָּרְצוּ הָאֲנָשִׁים וְגָדְרוּ הַנָּשִׁים.
(Num. 27:1) “Then came forward the daughters of Zelophehad”: In that generation the women were fencing that which the men were breaching. Accordingly you find that Aaron said to them (i.e., the men in Ex. 32:2), “Take off the gold rings that are in the ears of your wives”; but the women were unwilling and protested against their husbands. Thus it is stated (in vs. 3), “So all the people took off the gold rings that were in their ears.” Thus the women did not take part in making the [golden] calf. So also in the case of the spies who had spread slander (according to Numb. 14:36), “when they returned, they made [the whole congregation] murmur against him.” A decree was issued against them, because they had said (in Num. 13:31), “We are unable to go up [against this people for they are stronger than us].” The women, however, were not with them in their counsel. What is written above the matter (in Num. 26:65)? “Because the Lord had said to them, ‘They shall surely die in the wilderness,’ not a man of them remained […].” [Note that Scripture speaks of] “a man,” and not of "a woman.” Because they (i.e., the men) did not want to enter the land, but the women came forward to ask for an inheritance in the land. Therefore the parashah [about the death of that generation] was written next to this parashah, because what the men broke down the women fenced in.
~ What is the assumption, in this midrash, about the differences between men and women in the desert? How does the midrash reinforce its idea?
Another interpretation (of Num. 27:1): “Then came forward [the daughters of Zelophehad [ben Hepher ben Gilead ben Machir ben Manasseh, of the families of Manasseh ben Joseph]”: [Their action was] an honor to them. [It was also] an honor to their father, an honor to Machir and an honor to Joseph that such righteous and wise women had issued from him. But what was their wisdom? They [only] spoke up at the proper time, when Moses was busy with the parashah about inheritance (in accordance with Numb. 26:53), “To these shall you apportion the land [for an inheritance].” They said to him, “If we are like a son, let us inherit; but if not, let our mother perform levirate marriage (marry her husband's brother).” Immediately (in Numb. 27:5), “Moses brought their cause before the Lord.” They were righteous, in that they had never been married to someone unworthy of them. Then why did the Holy One of Blessing make them meet with Moses at the end [of the forty years]? So that he would not [put on airs] over having abstained from his wife for forty years. The Holy One of Blessing informed him through these [women], saying, “Here are women who without being commanded [remained unmarried] for forty years, until they were married to someone worthy of them.”
~ How do the daughters show their wisdom?
~ Why do they only speak at the end of 40 years?
דָּבָר אַחֵר, וַיַּקְרֵב משֶׁה וגו', רֵישׁ לָקִישׁ אוֹמֵר יוֹדֵעַ הָיָה משֶׁה רַבֵּינוּ אֶת הַדִּין הַזֶּה, אֶלָּא בָּאוּ לִפְנֵי שָׂרֵי עֲשָׂרוֹת תְּחִלָּה, אָמְרוּ דִּין שֶׁל נְחָלוֹת הוּא, וְאֵין זֶה שֶׁלָּנוּ אֶלָּא שֶׁל גְּדוֹלִים מִמֶּנּוּ. בָּאוּ אֵצֶל שָׂרֵי חֲמִישִׁים, רָאוּ שֶׁכִּבְּדוּ אוֹתָן שָׂרֵי עֲשָׂרוֹת, אָמְרוּ שָׂרֵי חֲמִשִּׁים אַף אָנוּ יֵשׁ גְּדוֹלִים מִמֶּנּוּ. וְכֵן לְשָׂרֵי מֵאוֹת, וְכֵן לְשָׂרֵי אֲלָפִים, וְכֵן לַנְּשִׂיאִים, הֵשִׁיבוּ לָהֶם כֻּלָּם כָּעִנְיָן הַזֶּה שֶׁלֹא רָצוּ לִפְתּוֹחַ פֶּה לִפְנֵי מִי שֶׁגָּדוֹל מֵהֶם. הָלְכוּ לִפְנֵי אֶלְעָזָר, אָמַר לָהֶם הֲרֵי משֶׁה רַבֵּינוּ, בָּאוּ אֵלּוּ וְאֵלּוּ לִפְנֵי משֶׁה, רָאָה משֶׁה שֶׁכָּל אֶחָד וְאֶחָד כִּבֵּד אֶת מִי שֶׁגָּדוֹל מִמֶּנּוּ, אָמַר, אִם אֹמַר לָהֶם אֶת הַדִּין אֶטֹּל אֶת הַגְּדֻלָּה, אָמַר לָהֶם אַף אֲנִי יֵשׁ גָּדוֹל מִמֶּנִּי, לְפִיכָךְ וַיַּקְרֵב משֶׁה אֶת מִשְׁפָּטָן וגו'. הֱשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת, שֶׁהוֹדָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְדִבּוּרָן. (במדבר כז, ז): נָתֹן תִּתֵּן לָהֶם, תֵּן לָהֶם מְטַלְטְלִין וּבַכְרוּת אָב, בְּנִכְסֵי חֵפֶר נָטְלוּ שְׁלשָׁה חֲלָקִים, חֵלֶק אֲבִיהֶם שֶׁהָיָה מִיּוֹצְאֵי מִצְרַיִם, וְחֶלְקוֹ עִם אֶחָיו בְּנִכְסֵי חֵפֶר, שֶׁהָיָה בְּכוֹר וְנָטַל שְׁנֵי חֲלָקִים. דָּבָר אַחֵר, נָתֹן תִּתֵּן לָהֶם, שֶׁנָּטְלוּ בְּעֵבֶר הַיַּרְדֵּן וְקָרְבוּ לִפְנֵי יְהוֹשֻׁעַ וְאֶלְעָזָר בְּאֶרֶץ כְּנַעַן, שֶׁנֶּאֱמַר (יהושע יז, ד): וַתִּקְרַבְנָה לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי יְהוֹשֻׁעַ וְלִפְנֵי הַנְּשִׂיאִים לֵאמֹר ה' צִוָּה [ביד] אֶת משֶׁה וגו'. וְאַף יַעֲקֹב אָבִינוּ רָאָה שֶׁנּוֹטְלוֹת מִיכָּן (בראשית מט, כב): בָּנוֹת צָעֲדָה עֲלֵי שׁוּר, זֶה הַיַּרְדֵּן, שֶׁנַּעֲשָׂה לְמשֶׁה כְּחוֹמָה שֶׁלֹא יִכָּנֵס לָאָרֶץ, וְאוֹמֵר לְיוֹסֵף בְּנוֹתֶיךָ נוֹטְלוֹת כָּאן וְכָאן. (במדבר כז, ז): וְהַעֲבַרְתָּ אֶת נַחֲלַת אֲבִיהֶן לָהֶן. נֶאֱמַר בִּירוּשַׁת הַבֵּן (במדבר כז, ט יא): וּנְתַתֶּם, וּבְבַת (במדבר כז, ח): וְהַעֲבַרְתֶּם, שֶׁהַבַּת מַעֲבֶרֶת נַחֲלָה מִן שֵׁבֶט לְשֵׁבֶט (במדבר כז, יא): וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט, שֶׁהַנְּחָלוֹת יוֹצְאוֹת בְּדַיָּנִין,
Another interpretation (of Numb. 27:5), “Moses brought their cause [before the Lord]”: Rabbi Shimeon ben Lakish said, “Our master Moses knew this judgment, but they first came before chiefs of tens. They said to them, ‘It is a judgment concerning inheritance, and this is not for us but for those greater than us.’ They came before the chiefs of fifties. [When] they saw that the chiefs of ten had shown them honor, the chiefs of fifty said, ‘[In our case] also there are those greater than us.’ So also [they came before] the chiefs of hundreds, the chiefs of thousands, and the princes. They all responded to them in a similar way, because they did not want to open their mouths before one who was greater than them. [So] they went in front of Elazar. He said to them, Behold there is Moses our teacher’ These and those came in front of Moses. Moses said, ‘If I tell them the decision, I shall be appropriating the greatness.’ He said to them, ‘In my case also there is One greater than I.’ Therefore ‘Moses brought their cause [before Ad-nai].’” He answered him with (in vs. 7), “The daughters of Zelophehad speak correctly.” Thus the Holy One of Blessing acknowledged their utterance. (Numb. 27:7, cont.) “You shall indeed grant them [possession of an inheritance among the brothers of their father]”: Give them [also] chattel and their father's birthright in the assets of Hepher. They took three portions: The portion of their father, who was among those who had come out from Egypt; his portion with his brothers in the assets of Hepher; and since he was the first born, he took two portions. Another interpretation (of Numb. 27:7), “you shall indeed grant them [possession of an inheritance among the brothers of their father]”: After they [already] received [their share] on the other side of the Jordan, they came before Joshua and Elazar in the land of Canaan, as stated (in Josh. 17:4), “Now they came before Elazar the priest, Joshua ben Nun, and the princes and said, ‘The Lord commanded Moses [to give us an inheritance along with our male kin’].” Moreover, our ancestor Jacob also knew that they were receiving [an inheritance] on this side [of the Jordan as well as on that side], since it is stated (in Gen. 49:22), “daughters step over a wall.” This [wall] is the Jordan, which became a wall [for Moses] so that he would not enter the land. Thus Jacob said to Joseph, “Your daughters shall receive a share on this [side of the Jordan] as well as on that [side].” (Numb. 27:7, cont.) “And you shall transfer to them the inheritance of their father”: With reference to inheritance of a son it is stated (in v. 9), “and you shall give,” but with reference to a daughter, [it says in v. 8,] “and you shall transfer.” Thus she may transfer an inheritance from tribe to tribe. (Numb. 27:11) “And it shall be a statutory judgment for the Children of Israel”: [The word judgment] teaches that inheritances [can only] be carried out through judges.
~ How supportive of the daughters' claim is this midrash?
~ What is the merit of the daughters?
~ Ein Yaakov (“Well of Jacob”) is a multivolume compilation of stories, parables, and biblical interpretation from the Babylonian Talmud printed together with commentaries. Rabbi Yaakov ibn Habib began compiling and editing it in the early 16th century in the wake of the expulsion of Jews from Spain. After his death, his son, Rabbi Levi ibn Habib completed the work. "Glick edition" refers to the publication in Chicago in 1921 by Rabbi Shmuel Tzvi-Hirsch Glick. It includes Rabbi Glick's translation and footnotes but doesn't include the commentaries that appear in the classic version.
(א) (דף צו ע״ב) תנו רבנן מקושש זה צלפחד וכן הוא אומר (במדבר טו) ויהיו בני ישראל במדבר וגו׳ ולהלן הוא אומר (שם כז ג) אבינו מת במדבר מה להלן צלפחד אף כאן צלפחד דברי רבי עקיבא. אמר ליה רבי יהודה בן בתירא עקיבא בין כך ובין כך אתה עתיד ליתן את הדין אם בדבריך התורה כסתו ואתה מגלה אותו ואם לאו אתה מוציא לעז על אותו צדיק.
(1) Our Rabbis taught: "The wood-gatherer was Zelophehad, and so it is said (Num. 15:32) "And while the children of Israel were in the wilderness, and they found a man gathering wood on the Sabbath," and it is further said (Num. 27:3) "Our father died in the wilderness." We deduce this from the similar word Midbar (wilderness) which is found in both places. Just as the first text refers to Zelophehad, so the wood-gatherer was also Zelophehad." This is the opinion of Rabbi Akiba. Rabbi Judah ben Beteira then said to him: "Akiba! Whether your opinion be true or false, you will have to account for it [at the time of Divine Judgment]; for if your words are true, you disclosed the name of a man whom the Torah shielded; and if your opinion is not correct you have slandered an upright person."
~ IS it important to know what the sin of Tzelofchad was? Why or why not?
~ How does this midrash, brought by Rashi later, dispute the idea in Sifrei, that they were descendants of a righteous man?
תנא: בנות צלפחד חכמניות הן, דרשניות הן, צדקניות הן. חכמניות הן- שלפי שעה דברו (דא"ר שמואל בר רב יצחק מלמד שהיה משה רבינו יושב ודורש בפרשת יבמין שנאמר (דברים כה:ה) כי ישבו אחים יחדו אמרו לו אם כבן אנו חשובין תנה לנו נחלה כבן אם לאו תתיבם אמנו מיד ויקרב משה את משפטן לפני ה' דרשניות הן שהיו אומרות אילו היה [לו] בן לא דברנו והתניא בת אמר ר' ירמיה סמי מכאן בת אביי אמר אפילו היה בת לבן לא דברנו צדקניות הן - שלא נישאו אלא להגון להן...
~ Composed in (1100 CE). The Yalkut Shimoni (“Gathering of Simon”) is a midrash on the books of Tanakh, compiled between the 11th and 14th centuries. The author collected various interpretations of biblical passages from older midrashim and arranged them according to the portions of the Bible to which they referred. The work is divided into sections, with the first part commenting on the Torah (the five books of Moses).
דבר אחר ותקרבנה בנות צלפחד חמשתן אמרו חמשה דברים, הראשונה אמרה אבינו מת במדבר. השניה אמרה והוא לא היה בתוך העדה הנועדים על ה' בעדת קרח. השלישית אמרה כי בחטאו מת הוא המקושש, הרביעית אמרה ובנים לא היו לו. החמישית אמרה למה יגרע שם אבינו מתוך משפחתו וכל הפסוק. אמר משה אי אפשר לבת לירש, אמרו לו למה, אמר להם שאתם נקבות, אמרו לו וכה אמרת משה רבינו הואיל שהזכר יורש תתייבם אמנו לאחי אבינו שתוליד זכר שיירש, אמר להן משה אי אשר להתייבם הואיל שיש לה בנות, אמרו לה מה הוא זה שאתה עושה משה רבינו שנירש את אבינו אין אנו בנים שתתייבם אמנו אנו בנים, אותה שעה סלקו את משה כיון ששמע משה כן מיד ויקרב משה את משפטן לפני ה'. א"ר חידקא שמעון השקמוני היה לי חבר מתלמידי רבי עקיבא ואמר יודע היה משה שהבנות יורשות, על מה נחלקו אם יירשו בראוי כבמוחזק אם לאו, וראויה היתה פרשת נחלות שתאמר על ידי משה אלא שזכו בנות צלפחד שנאמרה על ידיהן שכך מגלגלין זכות על ידי זכאי וחובה על ידי חייב:
"And they stood before Moses," (Num 27:2) Each of the five daughters presented one of the five pleas. The first said, "Our father dies in the wilderness," The second said, "He was not one of the faction of Korach." The third said, "but he died in his own sin." The fourth: "He had no sons." The fifth: "Why should our father's name be lost to his family?" Moshe said: "It's impossible for a daughter to inherit." They asked "why?" He answered "because you are females." They said to him: "Moses our teacher, if you say that only a male can inherit, make our mother go through the levirate marriage with our uncle so she will get pregnant with a male that will inherit." He said to them: "it's not possible for her to go through the levirate marriage because she has five daughters." They said to him: "What is this that you are doing, Moshe our teacher, we aren't boys to inherit our father, but we are boys for our mother to go through the levirate marriage?!" At that moment they silenced Moshe, since once Moshe heard this, immediately "Moshe brought their case before Ad-nai." Rabbi Ḥideka said: Shimon HaShikmoni was my colleague among the students of Rabbi Akiva, and so would Rabbi Shimon HaShikmoni say: Moses our teacher knew that the daughters of Zelophehad were inheritors but he did not know if they were entitled to take a portion of the firstborn of Hepher’s portion or not. And this portion concerning the laws of inheritances was fit to have been written through Moshe but the daughters of Zelophehad merited that the portion was written through a response to them, and so merit is brought about by means of one who is meritorious and liability by means of one who is liable.
~ What do you think of the back-and-forth between the daughters and Moshe?
~ What is the merit of the daughters?
(א) ויקרב משה את משפטן. דבר אחר: ראויה היתה פרשה זו להכתב על ידי משה, אלא שזכו בנות צלפחד ונכתבה על ידן:
(5) “And Moses brought their case.” This topic should have been written by Moses, but the daughters of Zelophehad merited and it was written by them.
(1) והוא לא היה וגו׳ AND HE WAS NOT [… IN THE CONGREGATION OF KORAH] — Because they intended to state בחטתו מת, that HE DIED IN HIS OWN SIN they felt compelled to say he had taken no part in the sin of those who murmured, nor had he been in the congregation of Korah who incited the people against the Holy One, blessed be He (cf. Sifrei Bamidbar 133:3, Bava Batra 118b), but he had died through his own sin only, and had not made others to sin with him (Sifrei Bamidbar 133:3). — As regards what this sin was, R. Akiba said that he was the man who gathered sticks on the Sabbath day (Numbers 15:32); R. Simeon said that he was one of those who made themselves fall [trying to conquer the land just after the episode of the spies; see Numbers 14:44] (Shabbat 96b).
Mordechai Yosef Leiner of Izbica (1801, Tomaszow Lubelski, Poland - 1854, Izbica, Poland) was a Hasidic thinker and founder of the Izhbitza-Radzyn dynasty. He is best known for his work Mei Hashiloach, a compilation of his teachings by his grandson. He was a disciple of R' Simcha Bunim of Pshischa and R' Menachem Mendel of Kotzk.
ויקרב משה את משפטן לפני ה'. איתא במדרש [רבה פרשה כ"א, י"ב] שהקריבו לפני שרי עשרות ולפני שרי מאות וכלם יראו לשפוט בדבר הזה וגם משרע"ה ירא עד שהקריבו את משפטן לפני ה'. והעניין בזה כי חטא מקושש היה שחטא נגד משרע"ה כדאיתא בזוה"ק (במדבר ר"ה:) כי חלק מרע"ה היה שבת כמ"ש ישמח משה במתנת חלקו, וצלפחד לא קיים את השבת בשבת השני שנצטוו ישראל ובאם היו מקיימים מצות שבת בשבת השני, היה אז תיכף ניכר לעין כל ישראל מדרגות השבת שהוא מדרגות מרע"ה, וע"י חטא צלפחד שעבר על שבת השני נסתם האור הזה מישראל, ועי"ז היה מרע"ה מסופק אם יוכל לעבור על מדותיו או לא, כי בצערא דגופא אסור לת"ח לעבור על מדותיו (יומא כ"ג.), ובצערא דממונא מצוה לעבור על מדותיו, כדאיתא בגמ' (ראש השנה י"ז.) כל העובר על מדותיו מעבירין לו על כל פשעיו, והענין כי צערא דממונא אינו רק בעוה"ז והוא דבר שיוכל להחזיר לו, וצערא דגופא הוא דבר שנשאר רושם לעד, ולכן היה מסופק אם זה המעשה צערא דממונא שלעתיד יחזיר הקב"ה זה האור לישראל ויתראה לעין כל ישראל טוב מעלות השבת ולא נאבד הדבר הזה מאתם רק לזמן, או הוא צערא דגופא כי כמה נפשות מישראל באם היו יודעים עומק יקרות השבת היו עובדים את ה' ביתר שאת, והיה מסופק בזה, ע"כ לא יכלו שום אחד מהדיינים לשפוט את הדבר הזה כי יראו פן יפגעו בכבודו של מרע"ה, והשיב הש"י למרע"ה מאחר שלא נסתם האור של שבת רק לזמן, אינו נקרא רק צערא דממונא ויכול למחול.
And Moshe brought their case before Hashem - in the midrash [Rabbah 21:12] we have that they brought their case before chiefs of tens and the chiefs of a hundred and they were all afraid of judging it, and also Moshe Rabeinu, peace be upon him, was afraid until they brought their case before Hashem. And the issue in this is that the sin of the wood gatherer was against Moshe Rabeinu, PBUH, as it is in the holy Zohar (Bamidbar 205b) since a portion of Moshe Rabeinu PBUH was Shabbat, as we say "Moshe rejoiced in the gift of his portion" (Mincha Amidah) and Tzelofchad did not keep Shabbat on the second Shabbat that Israel were commanded, and if they had all kept the mitzvot of Shabbat on the second Shabbat immediately it would have been clear to all Israel the level of Shabbat, which is the level of Moshe Rabeinu PBUH, and through the sin of Tzelofchad that transgressed the second Shabbat this light was hidden from Israel. It was because of this that Moshe Rabeinu PBUH doubted if he could transgress his own reckonings, since it is known that for personal offenses a scholar is forbidden to forget his reckonings, (Yoma 23a) and for monetary offenses a scholar is obligated to forget his reckonings (Rosh Hashanah 17a) since we read "whoever forgoes his reckonings, they forgo all his punishments." And the issue is that monetary offenses are only in this world, and it is possible to have them returned, but personal offenses is something that leave a mark forever, and he (Moshe) was unclear if this deed (of Tzelofchad) was a monetary issue in which the Holy One of Blessing could return the light to all Israel, and they could see how good is the level of Shabbat, and that the thing was not erased forever, just momentarily; or if this was a personal offense, since if some souls in Israel just knew the depth of the importance of Shabbat they would serve God with more intensity, and so he was in doubt regarding this, and all the judges were not able to render an opinion on this case because they were afraid of offending the honor of Moshe Rabeinu PBUH, and the Holy Blessed Name revealed to Moshe Rabeinu PBUH that since the light was not erased, just held back at the moment, that this is but a monetary offense, and it is possible to forgive.
~ What is the basic lesson that the Mei Hashiloach sees in the episode?
~ Do personal offenses keep a mark forever, in your opinion? Do people worry more about personal offenses than monetary ones? What do you think?
Avraham Yehoshua Heshel (Żmigród, Poland, 1748 - Mezhbizh, Russian Empire (now Ukraine) 1825) His legendary love for the Jewish people earned him the title "Ohev Yisrael", which is how his main work is known. He was a disciple of R' Elimelech of Lizhensk and R' Yechiel Michel of Zlotchov.
ותקרבנה בנות צלפחד בן חפר וגו'. הנה כתיב ושאבתם מים בששון ממעיני הישועה. ישועה נק' בחי' כתרא עילאה קדישא שמשם הוא מקור הישועה והחסד והרחמים. ותרין מעיינין דילי' הם י"ה דאינון חכמה ובינה. ומשם בא השפע והישועה לחמשה בחי' הנק' חמש ישועות. וזה"ש דהמע"ה כוס ישועות אשא כו' כי כמו שהכוס הוא כלי לקבל את היין הנתון בו ככה הוא בחי' דהמע"ה שהוא המלוכה העליונה כביכול. הוא כלי לקבל מהחמש ישועות ע"י בחי' צדיק חי עולמים דאיהו אתקשרותא דכולא ולשאוב בששון סוד צדיק חי העולמים. כמארז"ל וששון זה מילה אות ברית הוא לעולם ולהשפיע ולמלאות כוס ישועות כנ"ל סוד המלוכה הק'. ודהמע"ה רצה להעלותן למקורן ולשורשן הרמה בקודש. וזהו כוס ישועות אשא. וכפי מ"ש בתזוה"ק ע"פ כוס ישועות אשא ה' אצבען דסחרין על כוס רומזים לה' ישועות עילאין דנפקין מגו עלמא עילאה עולם החירות כידוע למביני מדע. שכ"א כלול מיו"ד קדושות. והן בכללות נו"ן ש"ב. והן הן אותיות מנצפ"ך פשוטות וכפולות. ואינון ה' ישועות נק' בנות צלפח"ד. וזהו פי' הפסוק ותקרבנה בנות צלפח"ד. שהיו מקרבין עצמותם לשורשם העליון. שה' ישועות הנ"ל נק' בלשון בנו"ת דסחרין לשכינתא מחמת שהן מקבלין שפע ממקור העליון. ונק' בנות צלפח"ד. צלפ ח"ד אילן חד כי לית תמן פירוד בסוד תרין ריעין דלא מתפרשין: או יאמר בנות צלפחד. צ"ל פח"ד. כי ה' אותיות מנצפ"ך כפופים רומזים לגבורות קדושות. ומשם בא הפחד והמורא על שונאי ישראל וע"כ עושי רשעה. שלא יתקרבו לקדושה עליונה. ולא יוכלו להרע לישראל ורצונם ותשוקתם של הה' ישועות הוא שיהי' להם אחיזה ונחלה בארץ הק' והטהורה. ושיוכלו לעלות למקורן ולשורשן הרמה להשפיע ולמלאות את הכוס ישועות סוד המלוכה הק'. ורצונם לקרב את הישועה והגאולה של משיח צדקנו שיבוא בב"א. וזהו ותקרבנה בנות צלפחד בן חפר. הוא משיח צדקנו. כי ידוע שסוד הגלות הוא להעלות רפ"ח ניצוצין קדישין הרמוזים בתיבת חפ"ר. בן גלעד. ע"ד שיעקב קרא לו גלע"ד. הוא ג"כ עולם החירות מתוק הדינין. שם של ע"ד בחילוף שם אלקים והיינו שבזה ינצח את אויביו לע"ל על שעברו את הג"ל. ע"ד אשר הציב לבן הארמי עם יעקב אע"ה. והם עברו את הגל להרע לישראל: ...
And the daughters of Tzelofchad ben Chefer approached etc - look, it is written "Joyfully shall you draw water from the fountains of salvation" (Isaiah 12:3). Salvation is called in the aspect of the High Holy Crown, which is where exists the fountain/origin of salvation, lovingkindness and compassion. And the two springs that come from it are Yud and Hey, which are Chochmah and Binah. And from there comes the Flow and the Salvation to the five aspects that are called the Five Salvations. And this is what we say in Havdalah "the cup of salvations I raise etc" since just as the cup is a vessel that receives the wine that is poured into it, so too is the level of "the one who claims needs to show proof", which is the Higher Sovereingty, as it were. This is the vessel to receive the Five Salvations, through the aspect of "the tzadik is the life of the worlds", since he is connected to all, and joyfully draws, and this is the secret of "the tzadik is the life of the worlds". The sages have said that JOY is a metaphor for the covenant, which is the Flow and Filling of the cup of salvation, and "the one who claims needs to show proof" is the one that wants to raise oneself up to their source and their root of Holiness. And the holy Zohar says that the five fingers around the cup are a hint of the five salvations that come from the Upper World, which is the World of Freedom, as known to those who know. ... And those are symbolized by the letters mem-nun-tzadi-pei-chaf, which are both simple and double. And those five salvations are called "daughters of Tzelofchad", and this is the explanation of the verse "and the daughters of Tzelofchad approached": they approached themselves to their higher root, that are the five salvations spoken of above, since they are called daughters that surround the Shechinah since they receive the flow from the Higher Source. And they are called daughters of Tzelofchad - [break this word into] tzalap chad [one mark], those who are one since they have no dispersion, in the secret meaning of two rays that do not separate. OR you can also say - daughters of Tzelofchad [break this word into] tzel pachad [shadow of fear] since the five letters mem-nun-tzadi-pei-chaf are double they are the hint to the Holy Strengths, and from there come Fear and Awe into those who hate Israel and all who do evil, that they are unable to come to the higher holiness. They are not able to do evil to Israel, because they [Israel] desire and want those five salvations, which are symbolized by the settling and inheriting the holy land. And that they [the daughters] were able to go up to their Source and their High Root so as to make the flow descend and fill up the cup of salvations, which is the secret of the Holy Sovereignty. And their desire was to bring about salvation and redemption, which is the messianic times, which is "and the daughters of Tzelofchad ben Chefer approached", since it is known that the secret of Exile is to raise the 288 (Refech) holy sparks, hinted in the letters of Chefer. And "Son of Gilead" - through Yaakov Our Father who called him Gal-ed, and this is also a hint to the world of freedom, in which there is the sweetening of the judgments, and there one is an E"D (witness) that the ability of changing Names for God is how we conquer our enemies, which are the ones that try to cross over the GaL (wall of stones), like the way Lavan the Aramean tried to fool Yaakov, crossing over the wall of stones to do evil to Israel. OR...
~ Note the elevation of the daughters to a symbol of salvation for the Jewish people, to be remembered during havdalah and symbolized as the five fingers holding the cup of salvations.