6A+Torah

= __H__umash Studies Page/למודי תורה = = ספר במדבר =

What is our vision for Torah study? Why do we do it?
=== #1 The Torah (and the entire תנ"ך) is __OUR STORY__, telling us where we come from, who we are, and what we can and should be. ===

=== #2 The Torah (and the entire תנ"ך) is our __BELOVED GUIDEBOOK__, which helps us to navigate our everyday lives as Jews and inspires us to pursue further study. ===

Our study of the book of Numbers will be broken up into several different units, each with its own thematic focus. It is not possible to read every verse of every chapter in a book of the Torah in one 40 minute period per week, so this curriculum is designed to go in-depth into stories and texts that I have chosen as the most central to be able to know and understand what happens in ספר במדבר.

Click the link to take you to [|Sefer B'midbar] on Mechon Mamre. For Torah text with the trope, click on [|this link] to take you to the beginning of Sefer B'midbar and then navigate forward to the text you need.

UNIT I. [|STUDY GUIDE FOR YOUR UNIT TEST] ORGANIZING A NATION
 * פרק א-ד**

In this unit, we will study selected texts that deal with בני ישראל getting organized for its travels from Mount Sinai to the Promised Land. There was much to do to prepare for the journey. We will study the texts and discuss what we learn from them for our own lives today, 3300 years later. The big ideas and essential questions that rest at the foundation of this unit are:

BIG IDEAS: 1) Organization/being organized is a basis for success and progress 2) Everyone has a part/role to play in a community, no matter one's position

ESSENTIAL QUESTIONS: 1) Why is being organized important for a person or a group? 2) What can I do to contribute to my own community?


 * AUDIO FILES || B'midbar 1:1-4 || [ invalid file: Alef 1-4.mp3 ] ||
 * || B'midbar 1:44-49 || [ invalid file: Alef 44-49.mp3 ] ||

RESOURCES: INSERT LEAVI FAMILY TREE AFTER THE WORK HAS BEEN DONE

THE MAP OF TRIBES CAMPED AROUND THE MISHKAN



ORGANIZING A NATION - NOTES ON THE PROCESS
פרקים א-ד

WHY WERE THEY ORGANIZING? To be ready for the move from Mount Sinai to the Land of Israel

WHAT WERE THE ORGANIZING STEPS?
 * 1) Appointed tribal (political) leaders || פרק א ||
 * 2) Counted (took a census) the population of men over the age of 20 years || פרק א ||
 * 3) Established the military/army || פרק א ||
 * 4) Set up the camp of the tribes around the Mishkan || פרק ב ||
 * 5) Established the system of religious/ritual leadership (Levites settlements, population, and jobs || פרק ג + ד ||

ORGANIZING A NATION - FINAL PROJECT - NOT FOR 2013-2013
The year is 2154. Human beings have caused such environmental destruction and waste upon planet Earth that it is no longer inhabitable. For many years, the secret of the planet Pandora has been kept away from the larger human population in hopes that human beings would take it upon themselves to change their lifestyle and repair the world. Unfortunately, this has not happened and Pandora must become humanity’s new home. A massive global transportation plan is being developed by all Heads of State, while smaller communities are also making their arrangements to set themselves up on their new home.  Just as in all previous generations, the Jewish community has vowed that it will be able to overcome the challenge it faces. However, with a move off planet Earth and the permanent loss of Jerusalem ahead, this generation of Israel faces a more difficult and transformative reorganization effort than ever, including after the destruction of the Second Holy Temple in the year 70 C.E. Nevertheless, the Jewish community has 4000 years of history, tradition, and experience from which to learn and then to apply on their new Pandoran home.  Assignments: A. In the Torah, the Israelite community in the desert was organized with the following institutions and groups:


 * the tribal chiefs (who also served as census takers),
 * the Kohanim descended from Aaron,
 * the Levites and their clans,
 * the army,
 * the משכן and tribal map that surrounds it, and
 * Moses as the national leader.

Going forward on Pandora, the following community-wide plans must be made:


 * The land and borders of the new Jewish country on Pandora, in which all Jews of the world will live, must be designed, determined, and drawn
 * The organization of the Jewish people within the new Jewish country must be set up
 * Selection of institutions for the Jewish communities must be determined and strategically placed within the community
 * Collection of community information with a national census
 * Establishment of national and community leadership structure

Your project for this assignment must include the following:


 * 1) Two maps: one of the geography, organization and borders the new Jewish country on Pandora and a schematic diagram/map ("zoom in") of one of the communities within the Jewish nation, including institutions, and locations of the homes of the leaders
 * 2) A legend for each of your maps that identifies each of the homes and institutions on the maps
 * 3) A written document to accompany your maps that explains the reasons for the design and set-up of the national and community maps, including references to the Torah text for the decisions you are making for your project.
 * 4) A list of a few leadership positions that will need to be filled in the new Jewish community,
 * 5) A sample census questionnaire.

B. In this new community on Pandora, there will be many community positions that will need to be filled. Having held a position on Earth will not result in an automatic renewal on Pandora. Using our chapters 1-4 of ספר במדבר as your guide, choose a job from that text and create a HELP WANTED ad for an equivalent position for the newly formed Jewish community on Pandora. The ad must include:


 * 1) the connection to the Torah job
 * 2) a full job description
 * 3) an explanation of why the job is important to the community

Your ad can take any form of media that you wish. It could be a print ad or a commercial. The final product can be for viewing live as a recording. Be as creative as you can!

**REMEMBER THAT THE MORE REFERENCES TO OUR TORAH TEXTS THAT YOU INCLUDE IN YOUR PROJECTS, THE MORE CLEAR IT WILL BE TO ME THAT YOU HAVE LEARNED OUR MATERIAL AND CAN APPLY IT TO DILEMMAS OF TODAY. **

**UNIT II. PARASHAT NASO **

= **פרק ה** = **A. RITUAL PURITY AND IMPURITY****B. THEFT**

**C. THE SOTAH****We will look at the following Rashi commentary on this subject:** = || [|12.] Speak to the children of Israel and say to them: Should any man's wife go astray and deal treacherously with him,
 * [|8.] But if the man has no kinsman to whom to make restitution, the debt which is restored to the Lord, [is to be given] to the kohen. [This is] besides the atonement ram through which expiation is made for him. ||  ||> ח. וְאִם אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו הָאָשָׁם הַמּוּשָׁב לַיהוָֹה לַכֹּהֵן מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר בּוֹ עָלָיו: ||
 * **But if the man has no kinsman**: For the claimant who made him swear has died, and has left no heirs. ||  ||> ו**אם אין לאיש גואל:** שמת התובע שהשביעו, ואין לו יורשים: ||
 * **to whom to make restitution**: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">when this one decided to confess his sin. Our Sages say: Is there any man in Israel who has no kinsman-either a son, a daughter, a brother, or some other relative from his father’s family-all the way back to our father Jacob? Rather, this is [referring to] a proselyte who died, leaving no heirs. — [Sifrei Naso 1:23, B.K. 109a, Sanh. 68b] [since a proselyte is judged as a newborn, without relationship to those born prior to his conversion.] ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">להשיב האשם אליו: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">כשנמלך זה להתודות על עונו. ואמרו רבותינו וכי יש לך אדם בישראל שאין לו גואלים או בן או אח או שאר בשר הקרוב ממשפחת אביו למעלה עד יעקב, אלא זה הגר שמת ואין לו יורשים: ||
 * ||> <span class="co_VerseNum" style="font-size: 16px; text-decoration: none;">יב. <span class="co_VerseText" style="font-size: 17px;">דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל: ||  ||   ||   ||>   ||   ||   ||   ||>   ||   || **<span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">Should any man’s wife go astray: **<span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Heb. תִשְׂטֶה. Our Sages teach (Tanchuma Naso 5): Adulterers do not commit adultery unless a spirit of folly (שְׁטוּת) enters them, as it is written [here],“should go astray” [תִשְׂטֶה, can also mean to become a שׁוֹטֶה, i.e., to become “foolish”], and it is written, “One who commits adultery with a woman is devoid of sense” (Prov. 6:32) (Tanchuma Naso 5). The simple meaning of the verse is: “Should [any man’s wife] goes astray.” She deviates from modest ways, thus arousing his suspicion, as in [the verse],“turn away שְׂטֵה from it and pass” (Prov. 4:15), [and]“Let your heart not veer off יֵשְׂטְ into her ways” (Prov. 7:25). ||   ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">כ**י תשטה אשתו:** <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">שנו רבותינו אין המנאפין נואפין עד שתכנס בהן רוח שטות, דכתיב כי תשטה, וכתוב בו נואף אשה חסר לב (משלי ו, לב). ופשוטו של מקרא כי תשטה - תט מדרכי צניעות ותחשד בעיניו, כמו שטה מעליו ועבור (שם ד, טו), אל ישט אל דרכיה לבך (שם ז, כה): || =

פרק ו

 * A. THE NAZIRITE** || <span class="co_VerseText" style="font-size: 15px;">2. Speak to the children of Israel, and you shall say to them: A man or woman who sets himself apart by making a nazirite vow to abstain for the sake of the Lord. ||  ||> <span class="co_VerseNum" style="font-size: 16px; text-decoration: none;">ב. <span class="co_VerseText" style="font-size: 17px;">דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָֹה: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">**who sets himself apart**: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Heb. כִּי יַפְלִא, sets himself apart. Why is the section dealing with the nazirite juxtaposed to the section of the adulterous woman? To tell us that whoever sees an adulteress in her disgrace should vow to abstain from wine, for it leads to adultery. — [Sotah 2a] ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">כי יפלא: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">יפריש. למה נסמכה פרשת נזיר לפרשת סוטה, לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין, שהוא מביא לידי ניאוף: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">**a nazirite vow**: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Heb. נָזִיר [The term] נְזִירָה everywhere [in Scripture] means only separation; here too [the nazirite] separates himself from wine. - [Sifrei Naso 1:87] ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">נדר נזיר: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">אין נזירה בכל מקום אלא פרישה, אף כאן שפרש מן היין: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">**to abstain for the sake of the Lord**: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">To separate himself from wine for the sake of Heaven. — [Ned. 9b, Sifrei Naso 1:84] ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">להזיר לה': <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">להבדיל עצמו מן היין לשם שמים: ||

B. BIRKAT KOHANIM
פרק ז =THE ERECTING OF THE //MISHKAN//=

Chapter 7

 * [|1.] <span class="co_VerseText" style="font-size: 15px;">And it was that on the day that Moses finished erecting the Mishkan, he anointed it, sanctified it, and all its vessels, and the altar and all its vessels. ||  ||> <span class="co_VerseNum" style="font-size: 16px; text-decoration: none;">א. <span class="co_VerseText" style="font-size: 17px;">וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה לְהָקִים אֶת הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת כָּל כֵּלָיו וְאֶת הַמִּזְבֵּחַ וְאֶת כָּל כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">**And it was that on the day that Moses finished:** <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Heb. כַּלּוֹת. On the day the Mishkan was erected, the Israelites were like a bride (כַּלָּה) entering the nuptial canopy.-[Tanchuma Naso 20, 26, Pesikta Rabbathi 5:5, Pesikta d’Rav Kahana p. 6a, and other sources] [According to Tanchuma, the derash is based on the spelling כַּלֹּת, which differs from the spelling in all extant sifrei Torah. Some believe that the derash is based on the vowelization כַּלּוֹת, instead of כְּלוֹת, which would clearly mean “finishing.” Heidenheim believes that the choice of the word כַּלּוֹת, the root of which is ambiguous, indicates the intention of the Torah to include both meanings: finishing and nuptials. See fn. 104 to Pesikta d’Rav Kahana.] ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">ו**יהי ביום כלות משה:** <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">כלת כתיב, יום הקמת המשכן היו ישראל ככלה הנכנסת לחופה: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">**Moses finished:** <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Bezalel, Oholiab, and all the wise-hearted [men] assembled the Mishkan, yet Scripture credits Moses with it, because he utterly devoted himself to it, overseeing that the design of each article conformed with what he was shown on the mount [Sinai], to instruct the craftsmen, and he did not err in any design. Similarly, we find with David, that since he devoted himself to the building of the Temple, as it says, “O Lord, remember for David all his affliction, that he swore to the Lord…” (Ps. 132:1-2), therefore, it [the Temple] was called by his name, as it says, “See your House, David” (__ [|I Kings 12:16] __). - [See Midrash Tanchuma Naso 21] ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">כ**לות משה:** <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">בצלאל ואהליאב וכל חכם לב עשו את המשכן, ותלאו הכתוב במשה, לפי שמסר נפשו עליו לראות תבנית כל דבר ודבר כמו שהראהו בהר להורות לעושי המלאכה, ולא טעה בתבנית אחת וכן מצינו בדוד לפי שמסר נפשו על בנין בית המקדש, שנאמר זכור ה' לדוד את כל ענותו אשר נשבע לה' וגו' (תהלים קלב, א - ב), לפיכך נקרא על שמו, שנאמר ראה ביתך דוד (מלכים א' יב, טז): ||

FOR GROUP WORK: <span class="co_VerseText" style="font-size: 17px;">מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה: ||
 * [|19.] <span class="co_VerseText" style="font-size: 15px;">He brought his offering of one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. ||  ||> <span class="co_VerseNum" style="font-size: 16px; text-decoration: none;">יט. <span class="co_VerseText" style="font-size: 17px;">הִקְרִב אֶת קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם |
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">He brought his offering: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Why is the word הִקְרִב, “brought [his offering],” used in connection with the tribe of Issachar, but is not used in connection with any of the [other] tribes? Because [the tribe of] Reuben came and complained, “Is it not enough that my brother Judah has preceded me? Let me [at least] offer up after him.” Moses said to him,“I was told by the Almighty that they should offer up in the order in which they travel, according to their divisions.” This is why it says: הִקְרִב אֶת קָרְבָּנוֹ, [in which the word הִקְרִב is] missing a“yud,” [thus] giving it the meaning of הַקְרִב, in the imperative-for he was commanded by the Almighty,“Bring the offering!” (Sifrei Naso 1:158) What is the meaning of הִקְרִב … הִקְרִב, twice? For because of two reasons he [Issachar] merited to be the second of the tribes to offer their sacrifices: One, because they were [well] versed in the Torah, as it says,“And of the sons of Issachar, those who had understanding of the times” (I Chron. 12:32). Another, because they advised the chieftains to contribute these offerings (Sifrei). In the writings of Rabbi Moses Hadarshan [“the preacher”], I found [the following]: Rabbi Phinehas the son of Yair says [that] Nethaniel the son of Zu’ar gave them this idea. ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">הקרב את קרבנו: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">מה תלמוד לומר הקריב בשבטו של יששכר, מה שלא נאמר בכל השבטים, לפי שבא ראובן וערער ואמר די שקדמני יהודה אחי, אקריב אני אחריו. אמר לו משה מפי הגבורה נאמר לי שיקריבו כסדר מסען לדגליהם. לכך אמר הקרב את קרבנו, והוא חסר יו"ד, שהוא משמע הקרב, לשון צווי, שמפי הגבורה נצטווה הקרב. ומהו הקריב הקרב שני פעמים, שבשביל שני דברים זכה להקריב שני לשבטים אחת שהיו יודעים בתורה, שנאמר (ד"ה א' יב, לג) ומבני יששכר יודעי בינה לעתים, ואחת שהם נתנו עצה לנשיאים להתנדב קרבנות הללו. וביסודו של ר' משה הדרשן מצאתי אמר רבי פנחס בן יאיר, נתנאל בן צוער השיאן עצה זו: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">one silver bowl: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Heb. קַעֲרַת כֶּסֶף. The numerical value of [the two words] in gematria amounts to nine hundred and thirty, corresponding to the years of Adam, the first man (Gen. 5:5). ק = 100 ע = 70 ר = 200 ת =400 כ = 20 ס = 60 פ = 80, total 930 ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">קערת כסף: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">מנין אותיותיו בגימטריה תתק"ל כנגד שנותיו של אדם הראשון: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">weighing one hundred and thirty shekels: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Alluding to the fact that when he [Adam] began to raise a family to maintain the existence of the world, he was one hundred and thirty years old, as it says,“Adam lived one hundred and thirty years, and he begot…” (Gen. 5:3). ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">שלשים ומאה משקלה: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">על שם שכשהעמיד תולדות לקיום העולם בן מאה ושלשים שנה היה, שנאמר (בראשית ה, ג) ויחי אדם שלשים ומאת שנה ויולד בדמותו וגו': ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">one silver sprinkling basin: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Heb. מִזְרָק אֶחָד כֶּסֶף. The gematria of these[three words] is five hundred and twenty- מ = 40 ז = 7 ר = 200 ק = 100 א = 1 ח = 8 ד = 4 כ = 20 ס = 60 פ = 80, total 520, alluding to Noah, who began raising a family at the age of five hundred, and alluding to the twenty years before his children were born in which the decree of the [Great] Flood was enacted, as I explained [to be the meaning of the verse],“His days shall be one hundred and twenty years” (Gen. 6:3). This is why it says מִזְרָק אֶחָד כֶּסֶף rather than מִזְרָק כֶּסֶף אֶחָד, as it says in the case of the [silver] bowl [i.e., קַעֲרַת כֶּסֶף אַחַת], to tell us that even the letters of [the word] אֶחָד are included in the calculation. ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">מזרק אחד כסף: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">בגימטריה תק"כ, על שם נח שהעמיד תולדות בן ת"ק שנה, ועל שם עשרים שנה שנגזרה גזירת המבול קודם תולדותיו, כמו שפירשתי אצל (בראשית ו, ג) והיו ימיו מאה ועשרים שנה, לפיכך נאמר מזרק אחד כסף ולא נאמר מזרק כסף אחד, כמו שנאמר בקערה, לומר שאף אותיות של אחד מצטרפות למנין: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">seventy shekels: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Corresponding to the seventy nations who emanated from his [Noah’s] sons. ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">שבעים שקל: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">כנגד שבעים אומות שיצאו מבניו: ||
 * [|20.] <span class="co_VerseText" style="font-size: 15px;">One spoon [weighing] ten [shekels] of gold filled with incense. ||  ||> <span class="co_VerseNum" style="font-size: 16px; text-decoration: none;">כ. <span class="co_VerseText" style="font-size: 17px;">כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">One spoon: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Corresponding to the Torah, which was given by the hand of the Holy One, blessed is He. [כַּף also means“hand.”] ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">כף אחת: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">כנגד התורה שנתנה מידו של הקב"ה: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">ten gold [shekels]: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Corresponding to the Ten Commandments. ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">עשרה זהב: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">כנגד עשרת הדברות: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">filled with incense: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">קְטֹרֶת. The gematria of קְטֹרֶת [i.e., 613] corresponds to the six hundred and thirteen commandments-provided that you convert the “kuph” into a “daleth” in accordance with the cipher known as א״ת ב״ש ג״ר ד״ק [in which the first and last letters of the alphabet are interchangeable, the second and the second-to-last letters, etc. Thus, ד = 4 ט = 9 ר = 200 ת = 400, totaling 613]. ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">מלאה קטרת: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">גימטריה של קטרת תרי"ג מצות, ובלבד שתחליף קו"ף בדל"ת על ידי א"ת ב"ש ג"ר ד"ק: ||
 * [|21.] <span class="co_VerseText" style="font-size: 15px;">One young bull, one ram and one lamb in its first year for a burnt offering. ||  ||> <span class="co_VerseNum" style="font-size: 16px; text-decoration: none;">כא. <span class="co_VerseText" style="font-size: 17px;">פַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">One young bull: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Corresponding to Abraham, of whom it says, “He took a young bull” (Gen. 18:7). ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">פר אחד: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">כנגד אברהם, שנאמר בו (בראשית יח, ז) ויקח בן בקר: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">one ram: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Corresponding to Isaac [of whom it says,] “and took the ram [and offered it up as a burnt offering instead of his son]…” (Gen. 22:13). ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">איל אחד: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">כנגד יצחק (שם כב, יג) ויקח את האיל וגו': ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">one lamb: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Corresponding to Jacob, [about whom it says,] “Jacob separated the lambs” (Gen. 30:40). ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">כבש אחד: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">כנגד יעקב (שם ל, מ) והכשבים הפריד יעקב: ||
 * [|22.] <span class="co_VerseText" style="font-size: 15px;">One young he goat for a sin offering. ||  ||> <span class="co_VerseNum" style="font-size: 16px; text-decoration: none;">כב. <span class="co_VerseText" style="font-size: 17px;">שְׂעִיר עִזִּים אֶחָד לְחַטָּאת: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">One young he-goat: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">to atone for the sale of Joseph, about which it says, “and they slaughtered a kid” (Gen. 37:31). ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">שעיר עזים: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">לכפר על מכירת יוסף, שנאמר בו (שם לז, לא) וישחטו שעיר עזים: ||
 * [|23.] <span class="co_VerseText" style="font-size: 15px;">And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Nethanel the son of Zu'ar. ||  ||> <span class="co_VerseNum" style="font-size: 16px; text-decoration: none;">כג. <span class="co_VerseText" style="font-size: 17px;">וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן נְתַנְאֵל בֶּן צוּעָר: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">And for the peace-offering: two oxen: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Corresponding to Moses and Aaron, who established peace between Israel and their Father in heaven. ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">ולזבח השלמים בקר שנים: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">כנגד משה ואהרן, שנתנו שלום בין ישראל לאביהם שבשמים: ||
 * <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">Rams…he-goats…lambs: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">Three types, corresponding to kohanim, Levites, and Israelites, and corresponding to the Torah, the Prophets, and the Holy Writings. The three fives [in this verse] correspond to the five books of the Pentateuch, to the five commandments inscribed on the first tablet, and the five commandments inscribed on the second one. Until this point, [my comments were] in the name of Rabbi Moses Hadarshan [the preacher]. ||  ||> <span class="co_RashiTitle" style="background-color: #ece9d8; color: #000000;">אילם עתדים כבשים: <span class="co_RashiText" style="background-color: #ece9d8; color: #000000;">שלשה מינים כנגד כהנים ולוים וישראלים, וכנגד תורה נביאים וכתובים. שלש חמשיות כנגד חמשה חומשין, וחמשת הדברות הכתובין על לוח אחד, וחמשה הכתובין על השני. עד כאן מיסודו של ר' משה הדרשן: ||