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140-532: The parashah constitutes Exodus 30:11–34:35. The parashah is the longest of the weekly Torah portions in the book of Exodus (although not the longest in the Torah, which is Naso ), and is made up of 7,424 Hebrew letters, 2,002 Hebrew words, 139 verses , and 245 lines in a Torah scroll ( Sefer Torah ). Jews read it on the 21st Sabbath after Simchat Torah , in the Hebrew month of Adar, corresponding to February or March in

280-423: A cloud and proclaimed: "The Lord! The Lord! A God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children and children's children, upon the third and fourth generations." Moses bowed low and asked God to accompany

420-507: A corpse were not sent out. And this time was when a Paschal lamb was brought in impurity, when those impure due to contact with a corpse were permitted to participate, but those with an eruption or a discharge were not. This, Resh Lakish said, supported the conclusion that when most of the nation was ritually impure due to contact with a corpse, they brought the Paschal lamb anyway in a state of ritual impurity. Chapter 9 of Tractate Bava Kamma in

560-464: A discharge and anyone defiled by a corpse, so that they would not defile the camp. God told Moses to direct the Israelites that when they wronged fellow Israelites, thus breaking faith with God, and realized their guilt, they were to confess the wrong and make restitution to those wronged in the principal amount plus one-fifth. If the one wronged had died, it was implied that restitution was to be made to

700-455: A discharge and anyone impure by reason of a corpse"—to support the proposition that if most of the nation was ritually impure, they offered the Pascal sacrifice anyway. Resh Lakish reasoned that the verse could have said only that they were to send out those who were ritually impure due to a corpse, and not said anything about those with an eruption or a discharge, and one could have deduced through an

840-447: A ewe lamb in its first year for a sin offering, a ram for an offering of well-being, a basket of unleavened cakes, unleavened wafers spread with oil, and meal offerings. The priest was to present the offerings, and the nazirite was to shave his or her consecrated hair and put the hair on the fire under the sacrifice of well-being. In the conclusion of the fourth reading, God told Moses to instruct Aaron and his sons that they should bless

980-669: A flying roll.'" Or perhaps, the Gemara suggested, it is called "roll" for the reason given by Rabbi Levi, who said that God gave eight sections of the Torah, which Moses then wrote on separate rolls, on the day on which the Tabernacle was set up. They were: the section of the priests in Leviticus 21, the section of the Levites in Numbers 8:5–26 (as the Levites were required for the service of song on that day),

1120-419: A fortiori inference that those with an eruption or a discharge—whose impurity is more severe—would also need to be sent out. Resh Lakish deduced that the verse thus contains unnecessary information. Resh Lakish concluded from this that the verse must be teaching that there could be a time when anyone with an eruption or a discharge were sent out from the camp, but those who were ritually impure due to contact with

1260-499: A gold ladle filled with incense, a bull, 2 oxen, 5 rams, 5 goats, and 5 lambs. In the sixth reading, the chieftains continued to bring dedication offerings for the altar. In the seventh reading, the chieftains from the remaining tribes bought their dedication offerings for the altar. When Moses went into the Tent of Meeting to speak with God, Moses would hear the Voice addressing him from above

1400-580: A government of a country that has relocated and argues its legitimacy from outside that country. Voluntary exile is often depicted as a form of protest by the person who claims it, to avoid persecution and prosecution (such as tax or criminal allegations), an act of shame or repentance, or isolating oneself to be able to devote time to a particular pursuit. Article 9 of the Universal Declaration of Human Rights states that "No one shall be subjected to arbitrary arrest, detention or exile." Internal exile

1540-460: A great nation." But Moses implored God not to do so, lest the Egyptians say that God delivered the people only to kill them off in the mountains. Moses called on God to remember Abraham , Isaac , and Jacob , and God's oath to make their offspring as numerous as the stars , and God renounced the planned punishment. The fifth open portion ends here. In the continuation of the reading, Moses descended

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1680-541: A great sin, Aaron replied that the people asked him to make a god, so he hurled their gold into the fire, "and out came this calf!" Seeing that Aaron had let the people get out of control, Moses stood in the camp gate and called, "Whoever is for the Lord, come here!" All the Levites rallied to Moses, and at his instruction killed 3,000 people, including brother, neighbor, and kin. Moses went back to God and asked for God either to forgive

1820-471: A half-shekel offering. God told Moses to assign the proceeds to the service of the Tent of Meeting . The first open portion ends here. In the continuation of the reading, God told Moses to place a copper laver ( כִּיּוֹר ‎, kiyor ) between the Tent of Meeting and the altar ( מִּזְבֵּחַ ‎, mizbeiach ), so that Aaron and the priests could wash their hands and feet in water when they entered

1960-449: A kinsman, and if there was no kinsman to whom restitution could be made, the amount repaid was to go to the priest, along (in any case) with a ram of expiation. Similarly, any gift among the sacred donations that the Israelites offered was to be the priest's to keep. In the fourth reading, God told Moses to instruct the Israelites about the test where a husband, in a fit of jealousy, accused his wife of being unfaithful—the ritual of

2100-601: A larger selection from the same part of the parashah, Exodus 33:12–34:26, as the initial Torah reading on a Sabbath that falls on one of the intermediate days of Passover or Sukkot . In traditional Sabbath Torah reading, the parashah is divided into seven readings ( עליות ‎, aliyot ). In the Masoretic Text of the Tanakh ( Hebrew Bible ), Parashat Ki Tisa has ten "open portion" ( פתוחה ‎, petuchah ) divisions (roughly equivalent to paragraphs, often abbreviated with

2240-479: A mold and made a molten golden calf. They exclaimed, "This is your god, O Israel, who brought you out of the land of Egypt !" Aaron built an altar before the calf, and announced a festival of the Lord. The people offered sacrifices, ate, drank, and danced. The fourth open portion ends here. In the continuation of the reading, God told Moses what the people had done, saying "let Me be, that My anger may blaze forth against them and that I may destroy them, and make of you

2380-454: A mother, father, son, daughter, brother, or unmarried sister. And the priests were not to engage in mourning rituals of making baldness upon their heads, shaving off the corners of their beards, or cutting their flesh. Numbers 19 sets out a procedure for a red heifer mixture for decontamination from corpse contamination. In its profession associated with tithing, Deuteronomy 26:13–14 instructed Israelites to aver that they had not eaten from

2520-515: A murderess out of revenge, she fled to Athens and married king Aigeus there, and became the stepmother of the hero Theseus . Due to a conflict with him, she must leave the Polis and go away into exile. John William Waterhouse (1849–1917), the English Pre-Raphaelite painter's famous picture Jason and Medea shows a key moment before, when Medea tries to poison Theseus. In ancient Rome,

2660-408: A nazirite. The prophet Amos compared nazirites to prophets, teaching that God raised up both. And Amos chastised Israel for inducing nazirites to drink wine. The Priestly Blessing of Numbers 6:24–26 is echoed in the entreaty of Psalm 4:7, "Lift up the light of Your countenance upon us." According to Exodus 40:17, "In the first month of the second year, on the first of the month, the Tabernacle

2800-464: A parallel story of golden calves. King Jeroboam of the northern Kingdom of Israel made two calves of gold out of a desire to prevent the kingdom from returning to allegiance to the house of David and the southern Kingdom of Judah . In Exodus 32:4, the people said of the Golden Calf, "This is your god, O Israel, that brought you up out of the land of Egypt." Similarly, in 1 Kings 12:28, Jeroboam told

2940-429: A political variety, during the 19th and 20th century. Exiled political groups often develop complex media strategies, including diaspora engagement and investigative reporting, to maintain visibility, mobilise support, and address challenges of operating outside their home country. During a foreign occupation or after a coup d'état , a government in exile of a such afflicted country may be established abroad. One of

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3080-433: A rock, where God would cover him with God's hand until God had passed, at which point Moses could see God's back. The fourth reading and the eighth open portion end here with the end of chapter 33. In the fifth reading, in chapter 34, God directed Moses to carve two stone tablets like the ones that Moses shattered, so that God might inscribe upon them the words that were on the first tablets, and Moses did so. God came down in

3220-660: A special tax in order to re-enter the United States. In some cases a person voluntarily lives in exile to avoid legal issues, such as litigation or criminal prosecution . An example of this is Asil Nadir , who fled to the Turkish Republic of Northern Cyprus for 17 years rather than face prosecution in connection with the failed £1.7 bn company Polly Peck in the United Kingdom . Examples include: Exile, government man and assigned servant were all euphemisms used in

3360-457: A thanksgiving sacrifice of a lamb, also called "the Passover," "the Passover lamb," or "the Passover offering." Naso (parsha) Naso or Nasso ( נָשֹׂא ‎— Hebrew for "take a census" or "lift up," the sixth word, and the first distinctive word , in the parashah) is the 35th weekly Torah portion ( פָּרָשָׁה ‎, parashah ) in the annual Jewish cycle of Torah reading and

3500-487: Is a form of banishment within the boundaries of one's homeland, but far away from home. In some cases the deposed head of state is allowed to go into exile following a coup or other change of government, allowing a more peaceful transition to take place or to escape justice. A wealthy citizen who moves to a jurisdiction with lower taxes is termed a tax exile . Creative people such as authors and musicians who achieve sudden wealth sometimes choose this. Examples include

3640-505: Is a solemn rest day; prior to the Sabbath one should cook what one would cook, and lay up food for the Sabbath. And God told Moses to let no one go out of one’s place on the seventh day. In Exodus 31:12–17, just before giving Moses the second tablets, God commanded that the Israelites keep and observe the Sabbath throughout their generations, as a sign between God and the children of Israel forever, for in six days God made heaven and earth, and on

3780-437: Is an early motif in ancient Greek tragedy . In the ancient Greek world, this was seen as a fate worse than death. The motif reaches its peak on the play Medea , written by Euripides in the fifth century BC, and rooted in the very old oral traditions of Greek mythology. Euripides' Medea has remained the most frequently performed Greek tragedy through the 20th century. After Medea was abandoned by Jason and had become

3920-580: Is inconsistent with the Sabbath. In Isaiah 58:13–14, the prophet taught that if people turn away from pursuing or speaking of business on the Sabbath and call the Sabbath a delight, then God will make them ride upon the high places of the earth and will feed them with the heritage of Jacob. And in Isaiah 66:23, the prophet taught that in times to come, from one Sabbath to another, all people will come to worship God. The prophet Jeremiah taught in Jeremiah 17:19–27 that

4060-437: Is made up of 8,632 Hebrew letters, 2,264 Hebrew words, 176 verses, and 311 lines in a Torah Scroll ( סֵפֶר תּוֹרָה ‎, Sefer Torah ). Jews generally read it in late May or June, typically (though not always) on the first Sabbath after Shavuot . As this parashah includes the story of the consecration of the Tabernacle, Jews also read parts of it as Torah readings on the eight days of Hanukkah , when they commemorate

4200-399: Is the Torah reading for the seventh day when it does not fall on Rosh Chodesh; and Numbers 7:48–53 is the second Torah reading for the seventh day when it does fall on Rosh Chodesh (in which case Numbers 28:1–15 is the first reading); and Numbers 7:54–8:4 is the Torah reading for the eighth day. When a day of Hanukkah falls on a Sabbath, however, the regular weekly Torah reading for that Sabbath

4340-400: Is the first Torah reading for that day, and the following readings from Parashat Naso are the maftir Torah readings: Numbers 7:1–17 is the maftir Torah reading for the first day of Hanukkah; Numbers 7:18–23 is the maftir Torah reading for the second day; Numbers 7:24–29 is the maftir Torah reading for the third day; Numbers 7:30–35 is the maftir Torah reading for the fourth day; Numbers 7:36–41

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4480-451: Is the maftir Torah reading for the fifth day; Numbers 7:42–47 is the maftir Torah reading for the sixth day (which, because it falls on Rosh Chodesh, has Numbers 28:9–15 as its sixth reading); Numbers 7:48–53 is the maftir Torah reading for the seventh day; and Numbers 7:54–8:4 is the maftir Torah reading for the eighth day. In traditional Sabbath Torah reading, the parashah is divided into seven readings, or עליות ‎, aliyot . In

4620-418: Is wood." And the midrash explained that from the east comes light, and thus Moses, Aaron, and his sons camped there, because they were scholars and men of pious deeds, bringing atonement by their prayer and sacrifices. A midrash inferred from the words "from 30 years old . . . every one that entered upon the service" in Numbers 4:35 that a man attains his full strength at age 30. Reading Numbers 4:47, "to do

4760-673: The Central Tibetan Administration , commonly known as the Tibetan government-in-exile, and headed by the 14th Dalai Lama . Ivan the Terrible once exiled to Siberia an inanimate object: a bell. "When the inhabitants of the town of Uglich rang their bell to rally a demonstration against Ivan the Terrible, the cruel Czar executed two hundred (nobles), and exiled the Uglich bell to Siberia, where it remained for two hundred years." Exile

4900-664: The Festival of Passover, calling it "the Feast of Unleavened Bread." In the Hebrew Bible , Passover is called: Some explain the double nomenclature of "Passover" and "Feast of Unleavened Bread" as referring to two separate feasts that the Israelites combined sometime between the Exodus and when the Biblical text became settled. Exodus 34:18–20 and Deuteronomy 15:19–16:8 indicate that the dedication of

5040-870: The Jews following the destruction of the second Temple in Jerusalem in AD 70. Jewish prayers include a yearning to return to Jerusalem and the Land of Israel , such as " Next Year in Jerusalem ". After the Partitions of Poland in the late 18th century, and following the uprisings (like Kościuszko Uprising , November Uprising and January Uprising ) against the partitioning powers ( Russia , Prussia and Austria ), many Poles have chosen – or been forced – to go into exile, forming large diasporas (known as Polonia ), especially in France and

5180-410: The maftir ( מפטיר ‎) reading of Exodus 34:33–35 that concludes the parashah, when Moses finished speaking, he put a veil over his face. Whenever Moses spoke with God, Moses would take his veil off. And when he came out, he would tell the Israelites what he had been commanded, and then Moses would then put the veil back over his face again. The parashah and the final closed portion end here with

5320-489: The papacy or a government ) are forced from their homeland. In Roman law , exsilium denoted both voluntary exile and banishment as a capital punishment alternative to death. Deportation was forced exile, and entailed the lifelong loss of citizenship and property. Relegation was a milder form of deportation, which preserved the subject's citizenship and property. The term diaspora describes group exile, both voluntary and forced. " Government in exile " describes

5460-476: The sotah . The man was to bring his wife to the priest, along with barley flour as a meal offering of jealousy. The priest was to dissolve some earth from the floor of the Tabernacle into some sacral water in an earthen vessel. The priest was to bare the woman's head, place the meal offering on her hands, and adjure the woman: if innocent, to be immune to harm from the water of bitterness, but if guilty, to be cursed to have her thigh sag and belly distend. And

5600-709: The tithe in mourning, nor put away any of it while unclean, nor given any of it to the dead. In Ezekiel 43:6–9, the prophet Ezekiel cites the burial of kings within the Temple as one of the practices that defiled the Temple and cause God to abandon it. Numbers 5:1–4 and 6:6–7 associate death with uncleanness, as do Leviticus 11:8, 11; 21:1–4, 11; and Numbers 19:11–16. Perhaps similarly, Leviticus 12 associates uncleanness with childbirth and Leviticus 13–14 associates it with skin disease. Leviticus 15 associates it with various sexuality-related events. And Jeremiah 2:7, 23; 3:2; and 7:30; and Hosea 6:10 associate it with contact with

5740-607: The 19th century for convicts under sentence who had been transported from Britain to Australia . When a large group, or occasionally a whole people or nation is exiled, it can be said that this nation is in exile, or "diaspora". Nations that have been in exile for substantial periods include the Israelites by the Assyrian king Sargon II in 720 BCE, the Judeans who were deported by Babylonian king Nebuchadnezzar II in 586 BC, and

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5880-604: The Ark nor descended from a firstborn, God did not use the expression "lift up the head." A midrash noted that in Numbers 4:2 and 4:29, for the Kohathites and the Merarites, the sequence is "by their families, by their fathers' houses," whereas in Numbers 4:22, for the Gershonites, "their fathers' houses" precedes "their families." The midrash deduced that this is so because the importance of

6020-637: The British-Canadian writer Arthur Hailey , who moved to the Bahamas to avoid taxes following the runaway success of his novels Hotel and Airport , and the English rock band the Rolling Stones who, in the spring of 1971, owed more in taxes than they could pay and left Britain before the government could seize their assets. Members of the band all moved to France for a period of time where they recorded music for

6160-533: The German exile scene, "to bring the rich, scattered and murky experience of exile into epic form", as he wrote in his literary balance sheet. At the same place and in the same year, Anna Seghers published her famous novel Das siebte Kreuz ( The Seventh Cross , published in the United States in 1942). Important exile literature in recent years include that of the Caribbean, many of whose artists emigrated to Europe or

6300-437: The Gershonites comes from their fathers' house, as Gershon was the firstborn. The Tosefta noted that Numbers 4:3, 23, 30, 35, 39, 43, and 47 say that Levites "30 years old and upward" did service in the tent of meeting, while Numbers 8:24 says, "from 25 years old and upward they shall go in to perform the service in the work of the tent of meeting." The Tosefta deduced that the difference teaches that all those five years, from

6440-435: The Gershonites on the west, as Numbers 3:25 indicates that their service was "the tent, the covering thereof, and the screen for the door of the tent of meeting," which could shield against snow, hail, cold, and heat. The midrash explained that from the south came the dew and rain that bring blessing to the world, and there God placed the Kohathites, who bore the ark that carried the Torah, for as Leviticus 26:3–4 and 15–19 teach,

6580-554: The Gershonites were also like the Kohathites in every respect, and the Kohathites were placed first in this connection as a mark of respect to the Torah. In other places; however, Scripture places Gershon before Kohath. A midrash taught that had Reuben not disgraced himself by his conduct with Bilhah in Genesis 35:22, his descendants would have been worthy of assuming the service of the Levites, for ordinary Levites came to replace firstborn Israelites, as Numbers 3:41 says, "And you shall take

6720-429: The Gershonites. A midrash noted that in Numbers 4:2 and 4:22, God used the expression "lift up the head" to direct counting the Kohathites and Gershonites, but in Numbers 4:29, God does not use that expression to direct counting the Merarites. The midrash deduced that God honored the Kohathites on account of the honor of the Ark and the Gershonites because Gershon was a firstborn. But since the Merarites neither cared for

6860-450: The Hebrew letter פ ‎ ( peh )). Parashat Ki Tisa has several further subdivisions, called "closed portion" ( סתומה ‎, setumah ) divisions (abbreviated with the Hebrew letter ס ‎ ( samekh )) within the open portion divisions. The first three open portion divisions divide the long first reading ( aliyah ), and the next three open portion divisions divide the long second reading. The seventh open portion corresponds to

7000-770: The Israelites and the Land of Israel in Leviticus 26:42–45; the Israelites were to blow upon their trumpets to be remembered and delivered from their enemies in Numbers 10:9; Samson called on God to deliver him from the Philistines in Judges 16:28; Hannah prayed for God to remember her and deliver her from childlessness in 1 Samuel 1:11 and God remembered Hannah's prayer to deliver her from childlessness in 1 Samuel 1:19; Hezekiah called on God to remember Hezekiah's faithfulness to deliver him from sickness in 2 Kings 20:3 and Isaiah 38:3; Jeremiah called on God to remember God's covenant with

7140-600: The Israelites from exile in Nehemiah 1:8; and Nehemiah prayed to God to remember him to deliver him for good in Nehemiah 13:14–31. William Propp found variants or citations of Exodus 34:6–7 (the Attributes of God) in Exodus 20:5–6; Numbers 14:18; Deuteronomy 5:9–10; Jeremiah 30:11; 32:18–19; 46:28; 49:12; Joel 2:13, Jonah 4:2; Micah 7:18–20; Nahum 1:2; Psalms 103; 145:8; Lamentations 3:32; Daniel 9:4; and Nehemiah 9:17, as if

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7280-418: The Israelites move unless God were to go in the lead. The third reading and the seventh open portion end here. In the short fourth reading, God agreed to lead them. Moses asked God to let him behold God's Presence. God agreed to make all God's goodness pass before Moses and to proclaim God's name and nature, but God explained that no human could see God's face and live. God instructed Moses to station himself on

7420-484: The Israelites not make molten gods, that they consecrate or redeem every first-born, that they observe the Sabbath, that they observe the Three Pilgrim Festivals, that they not offer sacrifices with anything leavened , that they not leave the Passover lamb lying until morning, that they bring choice first fruits to the house of the Lord, and that they not boil a kid in its mother's milk . The sixth reading and

7560-439: The Israelites not to copy the sacred anointing oil's recipe for lay purposes, at pain of exile . A closed portion ends here. In the continuation of the reading, God directed Moses make sacred incense from herbs — stacte , onycha , galbanum , and frankincense —to burn in the Tent of Meeting. As with the anointing oil, God warned against making incense from the same recipe for lay purposes. Another closed portion ends here with

7700-489: The Israelites or kill Moses too, but God insisted on punishing only the sinners, which God did by means of a plague . A closed portion ends here with the end of chapter 32. As the reading continues in chapter 33, God dispatched Moses and the people to the Promised Land , but God decided not to go in their midst, for fear of destroying them on the way. Upon hearing this, the Israelites went into mourning. Now Moses would pitch

7840-800: The Israelites to not condemn them in Jeremiah 14:21; Jeremiah called on God to remember him and think of him, and avenge him of his persecutors in Jeremiah 15:15; God promises to remember God's covenant with the Israelites and establish an everlasting covenant in Ezekiel 16:60; God remembers the cry of the humble in Zion to avenge them in Psalm 9:13; David called upon God to remember God's compassion and mercy in Psalm 25:6; Asaph called on God to remember God's congregation to deliver them from their enemies in Psalm 74:2; God remembered that

7980-411: The Israelites to put out of the camp every person defiled by contact with the dead, so that they would not defile their camps, amid which God dwelt. This is one of a series of passages setting out the teaching that contact with the dead is antithetical to purity. In Leviticus 21:1–5, God instructed Moses to direct the priests not to allow themselves to become defiled by contact with the dead, except for

8120-646: The Israelites were only human in Psalm 78:39; Ethan the Ezrahite called on God to remember how short Ethan's life was in Psalm 89:48; God remembers that humans are but dust in Psalm 103:14; God remembers God's covenant with Abraham, Isaac, and Jacob in Psalm 105:8–10; God remembers God's word to Abraham to deliver the Israelites to the Land of Israel in Psalm 105:42–44; the Psalmist calls on God to remember him to favor God's people, to think of him at God's salvation, that he might behold

8260-446: The Israelites with this blessing: "The Lord bless you and protect you! The Lord deal kindly and graciously with you! The Lord bestow His favor upon you and grant you peace!" In the fifth reading, Moses finished setting up the Tabernacle, and anointed and consecrated it, its furnishings, the altar, and its utensils. The chieftains of the tribes then brought their offerings—6 carts and 12 oxen —and God told Moses to accept them for use by

8400-441: The Kohathites because Aaron and his sons assigned the Kohathites their duties, since (as Numbers 4:15 relates) the Kohathites were not permitted to touch the ark or any of the vessels until Aaron and his sons had covered them. In the case of the Gershonites, however, the midrash finds no evidence that Aaron personally interfered with them, as Ithamar supervised their tasks, and thus Numbers 4:21 does not mention Aaron in connection with

8540-512: The Land of Israel as a land flowing "with milk and honey." Similarly, the Middle Egyptian (early second millennium BCE) tale of Sinuhe Palestine described the Land of Israel or, as the Egyptian tale called it, the land of Yaa: "It was a good land called Yaa. Figs were in it and grapes. It had more wine than water. Abundant was its honey, plentiful its oil. All kind of fruit were on its trees. Barley

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8680-436: The Levites for Me, even the Lord, instead of all the firstborn among the children of Israel." A midrash noted that in Numbers 4:1, "the Lord spoke to Moses and Aaron" to direct them to count the Kohathites and in Numbers 4:21 "the Lord spoke to Moses" to direct him to count the Gershonites, but Numbers 4:29 does not report that "the Lord spoke" to direct them to count the Merarites. The midrash deduced that Numbers 4:21 employed

8820-459: The Levites in the service of the Tent of Meeting. He allocated two carts and four oxen to the Gershonites and the remaining four carts and eight oxen to the Merarites. None were allocated to the Kohathites, 'because the sacred objects they took care of had to be carried on their shoulders'. The chieftains then each on successive days brought the same dedication offerings for the altar: a silver bowl and silver basin filled with flour mixed with oil,

8960-604: The Mishnah and Babylonian Talmud and chapters 9 and 10 in the Tosefta interpreted the laws of restitution in Numbers 5:6–8 together with Leviticus 5:21–26. Exile Exile or banishment is primarily penal expulsion from one's native country , and secondarily expatriation or prolonged absence from one's homeland under either the compulsion of circumstance or the rigors of some high purpose. Usually persons and peoples suffer exile, but sometimes social entities like institutions (e.g.

9100-569: The Roman Senate had the power to declare the exile to individuals, families or even entire regions. One of the Roman victims was the poet Ovid , who lived during the reign of Augustus . He was forced to leave Rome and move away to the city of Tomis on the Black Sea, now Constanța . There he wrote his famous work Tristia (Sorrows) about his bitter feelings in exile. Another, at least in a temporary exile,

9240-408: The Sabbath day, keep it holy, and not do any manner of work or cause anyone under one’s control to work—so that one’s subordinates might also rest—and remember that the Israelites were servants in the land of Egypt, and God brought them out with a mighty hand and by an outstretched arm. In the incident of the manna ( מָן ‎, man ) in Exodus 16:22–30, Moses told the Israelites that the Sabbath

9380-531: The Sabbath, and others bringing all manner of burdens into Jerusalem on the Sabbath day, so when it began to be dark before the Sabbath, he commanded that the city gates be shut and not opened till after the Sabbath and directed the Levites to keep the gates to sanctify the Sabbath. The report of Exodus 32:1 that "the people assembled" ( וַיִּקָּהֵל הָעָם ‎, vayikahel ha'am ) is echoed in Exodus 35:1, which opens, "And Moses assembled" ( וַיַּקְהֵל מֹשֶׁה ‎, vayakhel Mosheh ). 1 Kings 12:25–33 reports

9520-448: The Tabernacle took place otherwise the camp and Tabernacle would have been defiled from the outset. Rabbi Joḥanan said in the name of Rabbi Bana'ah that the Torah was transmitted in separate scrolls, as Psalm 40:8 says, "Then said I, 'Lo I am come, in the roll of the book it is written of me.'" Rabbi Simeon ben Lakish (Resh Lakish), however, said that the Torah was transmitted in its entirety, as Deuteronomy 31:26 says, "Take this book of

9660-530: The Tabernacle unfold in seven speeches. In both creation and Tabernacle accounts, the text notes the completion of the task. In both creation and Tabernacle, the work done is seen to be good. In both creation and Tabernacle, when the work is finished, God takes an action in acknowledgement. In both creation and Tabernacle, when the work is finished, a blessing is invoked. And in both creation and Tabernacle, God declares something "holy." Martin Buber and others noted that

9800-462: The Tabernacle, and the posts around the enclosure and their sockets, pegs, and cords. Moses, Aaron , and the chieftains recorded 2,750 Kohathites age 30 to 50. In the second reading, Moses, Aaron, and the chieftains recorded the Levites age 30 to 50 as follows: making a total of 8,580 undertaking the work of service and the work of bearing burdens. In the third reading, God directed the Israelites to remove from camp anyone with an eruption or

9940-416: The Tent of Meeting or approached the altar to burn a sacrifice , so that they would not die. The second open portion ends here. In the continuation of the reading, God directed Moses to make a sacred anointing oil from choice spices — myrrh , cinnamon , cassia —and olive oil . God told Moses to use it to anoint the Tent of Meeting, the furnishings of the Tabernacle, and the priests. God told Moses to warn

10080-463: The Tent of Meeting outside the camp, and Moses would enter to speak to God, face to face. The second reading and the sixth open portion end here. In the short third reading, Moses asked God whom God would send with Moses to lead the people. Moses further asked God to let him know God's ways, that Moses might know God and continue in God's favor. And God agreed to lead the Israelites. Moses asked God not to make

10220-648: The Torah readings on the fast days of the Tenth of Tevet , the Fast of Esther , the Seventeenth of Tammuz , and the Fast of Gedaliah , and for the afternoon ( Mincha ) prayer service on Tisha B'Av . Jews read another part of the parashah, Exodus 34:1–26, which addresses the Three Pilgrim Festivals ( Shalosh Regalim ), as the initial Torah reading on the third intermediate day ( Chol HaMoed ) of Passover . And Jews read

10360-462: The United States . The entire population of Crimean Tatars (numbering 200,000 in all) that remained in their homeland of Crimea was exiled on 18 May 1944 to Central Asia as a form of ethnic cleansing and collective punishment on false accusations. Since the Cuban Revolution , over a million Cubans have left Cuba . Most of these self-identified as exiles as their motivation for leaving

10500-521: The age of 25 to the age of 30, Levites studied, serving apprenticeships, and from that time onward they were allowed to draw near to do service. The Tosefta concluded that a Levite could not enter the Temple courtyard to do service unless he had served an apprenticeship of five years. And the Tosefta inferred from this that students who see no sign of success in their studies within a period of five years will never see any. Rabbi Jose said that students had to see success within three years, basing his position on

10640-481: The age of 50 applied only with regard to the Tent of Meeting of the Tabernacle in the wilderness, whereas with regard to Shiloh and in the Temple in Jerusalem, Levites were disqualified only due to a change in voice that rendered them unable to recite the songs in the Temple. Belvati in the name of Rabbi Joḥanan derived the Levite's obligation to sing songs while offering sacrifices from the words of Numbers 4:47, "to do

10780-682: The album that came to be called Exile on Main Street , the Main Street of the title referring to the French Riviera. In 2012, Eduardo Saverin , one of the founders of Facebook, made headlines by renouncing his U.S. citizenship before his company's IPO . The dual Brazilian/U.S. citizen's decision to move to Singapore and renounce his citizenship spurred a bill in the U.S. Senate, the Ex-PATRIOT Act , which would have forced such wealthy tax exiles to pay

10920-449: The altar to perform the service 10 cubits above the ground, the people would see them from outside the courtyard. Rabbi Jose replied to Rabbi Judah that Numbers 4:26 states, "And the hangings of the court, and the screen for the door of the gate of the court, which is by the Tabernacle and by the altar round about," teaching that just as the Tabernacle was 10 cubits high, so was the altar 10 cubits high; and Exodus 38:14 says, "The hangings for

11060-440: The community faced the possibility of a capital crime without the evidence necessary to determine guilt or innocence. Kalmanofsky noted that the verbal root s-t-h ( שטה ‎), translated in this passage as "gone astray," appears four times here—in Numbers 5:12 ( תִשְׂטֶה ‎, tisteh ), 5:19 ( שָׂטִית ‎, satit ), 5:20 ( שָׂטִית ‎, satit ), and 5:29 ( תִשְׂטֶה ‎, tisteh )—but only twice more in

11200-449: The continuation of the reading, God told Moses to admonish the Israelites nevertheless to keep the Sabbath, on pain of death. The first reading and a closed portion end here. In the long second reading, God gave Moses two stone tablets inscribed by the finger of God. Meanwhile, the people became impatient for the return of Moses, and implored Aaron to make them a god. Aaron told them to bring him their gold earrings , and he cast them in

11340-662: The cover that was on top of the Ark between the two cherubim, and thus God spoke to him. Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule: The parashah has parallels or is discussed in these Biblical sources: Numbers 4:21–33 refers to duties of the Levites. Deuteronomy 33:10 reports that Levites taught the law. Deuteronomy 17:9–10 reports that they served as judges. And Deuteronomy 10:8 reports that they blessed God's name. 1 Chronicles 23:3–5 reports that of 38,000 Levite men aged 30 and up, 24,000 were in charge of

11480-428: The edge of the terrace (on the side of the altar) to the top of the altar. Rabbi Judah, however, granted that the priest could be seen outside the Tabernacle, but argued that the sacrifice in his hands could not be seen. A midrash taught that the Levites camped on the four sides of the Tabernacle in accordance with their duties. The midrash explained that from the west came snow, hail, cold, and heat, and thus God placed

11620-477: The end of chapter 30. As the reading continues in chapter 31, God informed Moses that God had endowed Bezalel of the Tribe of Judah with divine skill in every kind of craft. God assigned to him Oholiab of the Tribe of Dan and granted skill to all who are skillful, that they might make the furnishings of the Tabernacle, the priests' vestments, the anointing oil, and the incense. The third open portion ends here. In

11760-588: The end of chapter 34. Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule: The parashah has parallels in these ancient sources: Noting that Sargon of Akkad was the first to use a seven-day week, Gregory Aldrete speculated that the Israelites may have adopted the idea from the Akkadian Empire . Exodus 3:8 and 17, 13:5, and 33:3, Leviticus 20:24, Numbers 13:27 and 14:8, and Deuteronomy 6:3, 11:9, 26:9 and 15, 27:3, and 31:20 describe

11900-694: The fate of Jerusalem depended on whether the people abstained from work on the Sabbath, refraining from carrying burdens outside their houses and through the city gates. The prophet Ezekiel told in Ezekiel 20:10–22 how God gave the Israelites God’s Sabbaths, to be a sign between God and them, but the Israelites rebelled against God by profaning the Sabbaths, provoking God to pour out God’s fury upon them, but God stayed God’s hand. In Nehemiah 13:15–22, Nehemiah told how he saw some treading winepresses on

12040-451: The fifteenth day of the eighth month (a month after the real Sukkot), and he went up to the altar at Bethel to sacrifice to the golden calves that he had made, and he installed his priests there. In Exodus 32:13 and Deuteronomy 9:27, Moses called on God to "remember" God's covenant with Abraham, Isaac, and Jacob to deliver the Israelites from God's wrath after the incident of the Golden Calf. Similarly, God remembered Noah to deliver him from

12180-461: The first reading, God told Moses to take a census of the Gershonites between 30 and 50 years old, who were subject to service for the Tabernacle. The Gershonites had the duty, under the direction of Aaron 's son Ithamar , to carry the cloths of the Tabernacle, the Tent of Meeting with its covering, the covering of tachash skin on top of it, the screen for the entrance of the Tent of Meeting,

12320-418: The firstborn also became associated with the festival. Some believe that the "Feast of Unleavened Bread" was an agricultural festival at which the Israelites celebrated the beginning of the grain harvest. Moses may have had this festival in mind when in Exodus 5:1 and 10:9 he petitioned Pharaoh to let the Israelites go to celebrate a feast in the wilderness. "Passover," on the other hand, was associated with

12460-571: The flood in Genesis 8:1; God promised to remember God's covenant not to destroy the Earth again by flood in Genesis 9:15–16; God remembered Abraham to deliver Lot from the destruction of Sodom and Gomorrah in Genesis 19:29; God remembered Rachel to deliver her from childlessness in Genesis 30:22; God remembered God's covenant with Abraham, Isaac, and Jacob to deliver the Israelites from Egyptian bondage in Exodus 2:24 and 6:5–6; God promised to "remember" God's covenant with Jacob, Isaac, and Abraham to deliver

12600-477: The four sides thereof," teaching that the measurement was taken from the middle (interpreting "to" as intimating that from a particular point, there were 12 cubits in all directions, hence from the center). Rabbi Jose, however, reasoned that a common use of the word "square" applied to the height of the altar. Rabbi Judah said that one should read literally the words of Exodus 27:1, "And the height thereof shall be three cubits." But Rabbi Jose noted that Exodus 27:1 uses

12740-457: The fourteenth day of the month," the Israelites offered the Passover sacrifice. Numbers 1:1 and the section on the census begins, "On the first day of the second month, in the second year following the exodus from the land of Egypt." And Numbers 9:11 then reports that the second Passover for those unable to participate in the first Passover would commence "in the second month, on the fourteenth day of

12880-426: The generation of the spies would die in the wilderness did not apply to the Levites, for Numbers 14:29 says, "your carcasses shall fall in this wilderness, and all that were numbered of you, according to your whole number, from 20 years old and upward," and this implies that those who were numbered from 20 years old and upward came under the decree, while the tribe of Levi—which Numbers 4:3, 23, 30, 35, 39, 43, and 47 say

13020-399: The grapevine. No razor was to touch the nazirite's head until the completion of the nazirite term. And the nazirite was not to go near a dead person, even a father, mother, brother, or sister. If a person died suddenly near a nazirite, the nazirite was to shave his or her head on the seventh day. On the eighth day, the nazirite was to bring two turtledoves or two pigeons to the priest, who

13160-450: The hangings of the enclosure, the screen at the entrance of the gate of the enclosure surrounding the Tabernacle, the cords thereof, the altar , and all their service equipment and accessories. Moses was also to take a census of the Merarites between 30 and 50 years old. The Merarites had responsibility, under the direction of Ithamar, for the planks, the bars, the posts, and the sockets of

13300-455: The inauguration of Solomon 's Temple, Levites sang dressed in fine linen , holding cymbals, harps, and lyres, to the east of the altar, and with them 120 priests blew trumpets. 2 Chronicles 20:19 reports that Levites of the sons of Kohath and of the sons of Korah extolled God in song. Eleven Psalms identify themselves as of the Korahites . In Numbers 5:1–4, God instructed Moses to command

13440-603: The island is political in nature. At the time of the Cuban Revolution, Cuba only had a population of 6.5 million, and was not a country that had a history of significant emigration, it being the sixth largest recipient of immigrants in the world as of 1958. Most of the exiles' children also consider themselves to be Cuban exiles . Under Cuban law, children of Cubans born abroad are considered Cuban citizens. An extension of colonial practices, Latin America saw widespread exile, of

13580-485: The language used to describe the building of the Tabernacle parallels that used in the story of creation. Jeffrey Tigay noted that the lampstand held seven candles, Aaron wore seven sacral vestments, the account of the building of the Tabernacle alludes to the creation account, and the Tabernacle was completed on New Year's Day. And Carol Meyers noted that Exodus 25:1–9 and 35:4–29 list seven kinds of substances—metals, yarn, skins, wood, oil, spices, and gemstones—signifying

13720-439: The law." The Gemara reported that Rabbi Joḥanan interpreted Deuteronomy 31:26, "Take this book of the law," to refer to the time after the Torah had been joined together from its several parts. And the Gemara suggested that Resh Lakish interpreted Psalm 40:8, "in a roll of the book written of me," to indicate that the whole Torah is called a "roll," as Zechariah 5:2 says, "And he said to me, 'What do you see?' And I answered, 'I see

13860-401: The lower covering could be called a "tent," so the upper covering could be considered a "tent" for purposes of impurity caused by a corpse. Rabbi Jose employed Numbers 4:26 to calculate the height of the walls of the courtyard in relation to the height of the outer altar. Rabbi Judah maintained that the outer altar was wider than Rabbi Jose thought it was, whereas Rabbi Jose maintained that

14000-468: The midrash taught that Gershon did not forfeit his status as firstborn, because Scripture uses the same language, "Lift up the head of the sons of," with regard to Kohath in Numbers 4:2 and with regard to Gershon in Numbers 4:22. And Numbers 4:22 says "they also" with regard to the Gershonites so that one should not suppose that the Gershonites were numbered second because they were inferior to the Kohathites; rather Numbers 4:22 says "they also" to indicate that

14140-529: The month." Thus, the events beginning with Numbers 7:1 would have taken place in the month before the those of Numbers 1:1 and the section on the census . The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud : A midrash noted that God ordered the Kohathites counted first in Numbers 4:1 and only thereafter ordered the Gershonites counted in Numbers 4:21, even though Gershon

14280-698: The most well-known instances of this is the Polish government-in-exile , a government in exile that commanded Polish armed forces operating outside Poland, and the African-based Free French Forces government of Charles de Gaulle during the German Occupation of Poland and France in WWII . Other post-war examples include the client All Palestine Government established by the Egyptian Kingdom , and

14420-415: The mountain bearing the two tablets. Joshua told Moses, "There is a cry of war in the camp," but Moses answered, "It is the sound of song that I hear!" When Moses saw the calf and the dancing, he became enraged and shattered the tablets at the foot of the mountain. He burned the calf, ground it to powder, strewed it upon the water, and made the Israelites drink it. When Moses asked Aaron how he committed such

14560-411: The ninth open portion end here. In the seventh reading, Moses stayed with God 40 days and 40 nights, ate no bread , drank no water, and wrote down on the tablets the terms of the covenant. As Moses came down from the mountain bearing the two tablets, the skin of his face was radiant, and the Israelites shrank from him. Moses called them near and instructed them concerning all that God had commanded. In

14700-425: The one side were fifteen cubits" (teaching that the walls of the courtyard were 15 cubits high). The Gemara explained that according to Rabbi Jose's reading, the words of Exodus 27:18, "And the height five cubits," meant from the upper edge of the altar to the top of the hangings. And according to Rabbi Jose, the words of Exodus 27:1, "and the height thereof shall be three cubits," meant that there were three cubits from

14840-410: The outer altar was taller than Rabbi Judah thought it was. Rabbi Jose said that one should read literally the words of Exodus 27:1, "five cubits long, and five cubits broad." But Rabbi Judah noted that Exodus 27:1 uses the word "square" ( רָבוּעַ ‎, ravua ), just as Ezekiel 43:16 uses the word "square" ( רָבוּעַ ‎, ravua ). Rabbi Judah argued that just as in Ezekiel 43:16, the dimension

14980-474: The people in their midst, to pardon the people's iniquity, and to take them for God's own. The fifth reading ends here. In the sixth reading, God replied by making a covenant to work unprecedented wonders and to drive out the peoples of the Promised Land. God warned Moses against making a covenant with them, lest they become a snare and induce the Israelites' children to lust after their gods. God commanded that

15120-543: The people of his golden calves, "You have gone up long enough to Jerusalem ; behold your gods, O Israel, that brought you up out of the land of Egypt." Jeroboam set up one of the calves in Bethel , and the other in Dan , and the people went to worship before the calf in Dan. Jeroboam made houses of high places , and made priests from people who were not Levites. He ordained a feast like Sukkot on

15260-595: The prosperity of God's people in Psalm 106:4–5; God remembered God's covenant and repented according to God's mercy to deliver the Israelites in the wake of their rebellion and iniquity in Psalm 106:4–5; the Psalmist calls on God to remember God's word to God's servant to give him hope in Psalm 119:49; God remembered us in our low estate to deliver us from our adversaries in Psalm 136:23–24; Job called on God to remember him to deliver him from God's wrath in Job 14:13; Nehemiah prayed to God to remember God's promise to Moses to deliver

15400-422: The rains depend on the observance of the Torah. The midrash explained that from the north came darkness, and thus the Merarites camped there, as Numbers 4:31 indicates that their service was the carrying of wood ("the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof") which Jeremiah 10:8 teaches counteract idolatrous influences when it says, "The chastisement of vanities

15540-554: The reconsecration of the Temple in Jerusalem . Numbers 7:1–17 is the Torah reading for the first day of Hanukkah; Numbers 7:18–29 is the Torah reading for the second day; Numbers 7:24–35 is the Torah reading for the third day; Numbers 7:30–41 is the Torah reading for the fourth day; Numbers 7:36–47 is the Torah reading for the fifth day; Numbers 7:42–47 is the second Torah reading for the sixth day (which, because it falls on Rosh Chodesh , has Numbers 28:1–15 as its first reading); Numbers 7:48–59

15680-518: The rest of the Hebrew Bible, when Proverbs 4:15 ( שְׂטֵה ‎, seteh , "turn away") and 7:25 ( יֵשְׂטְ ‎, yest , “wander”) warn young men to resist the seductions of dangerous women. Numbers 6:1–21 sets forth the laws of the nazirite. Judges 13:2–24 tells how an angel directed Manoah and his wife that their then-unborn son Samson would be a nazirite. And 1 Samuel 1:1–11 tells how Hannah pledged her then-unborn son Samuel to be

15820-579: The second in the Book of Numbers . It constitutes Numbers 4:21–7:89. The parashah addresses priestly duties, camp purification, restitution for wrongs committed, the wife accused of unfaithfulness ( סוטה ‎, sotah ), the nazirite , the Priestly Blessing , and consecration of the Tabernacle . Naso has the largest number of letters, words, and verses of any of the 54 weekly Torah portions. The parashah

15960-401: The section dealing with the drinking of wine by priests in Leviticus 10:8–11, the section of the lights of the menorah in Numbers 8:1–4, and the section of the red heifer in Numbers 19 (which came into force as soon as the Tabernacle was set up). Rabbi Simeon ben Lakish (Resh Lakish) employed Numbers 5:2—"Command the children of Israel that they send out from the camp anyone with an eruption or

16100-405: The section of the unclean (who would be required to keep the Passover in the second month) in Numbers 9:1–14, the section of the sending of the unclean out of the camp (which also had to take place before the Tabernacle was set up) in Numbers 5:1–4, the section of Leviticus 16:1–34 (dealing with Yom Kippur , which Leviticus 16:1 states was transmitted immediately after the death of Aaron's two sons),

16240-406: The secular calendar. Jews also read the first part of the parashah, Exodus 30:11–16, regarding the half- shekel head tax, as the maftir Torah reading on the special Sabbath Shabbat Shekalim (as on March 1, 2014, when Exodus 30:11–16 was read along with parashah Pekudei ). Jews also read parts of the parashah addressing the intercession of Moses and God's mercy, Exodus 32:11–14 and 34:1–10, as

16380-476: The seventh day God rested. In Exodus 35:1–3, just before issuing the instructions for the Tabernacle , Moses again told the Israelites that no one should work on the Sabbath, specifying that one must not kindle fire on the Sabbath. In Leviticus 23:1–3, God told Moses to repeat the Sabbath commandment to the people, calling the Sabbath a holy convocation. The prophet Isaiah taught in Isaiah 1:12–13 that iniquity

16520-514: The seventh day of Creation, God finished God’s work, rested, and blessed and hallowed the seventh day. The Sabbath is one of the Ten Commandments . Exodus 20:8–11 commands that one remember the Sabbath day, keep it holy, and not do any manner of work or cause anyone under one’s control to work, for in six days God made heaven and earth and rested on the seventh day, blessed the Sabbath, and hallowed it. Deuteronomy 5:12–15 commands that one observe

16660-484: The short third reading, and the eighth open portion corresponds to the short fourth reading. The ninth open portion spans the fifth and sixth readings. And the tenth open portion begins in the seventh reading. Closed portion divisions further divide the first and second readings, and conclude the seventh reading. In the long first reading, God instructed Moses that when he took a census of the Israelites , each person 20 years old or older, regardless of wealth, should give

16800-452: The totality of supplies. 2 Chronicles 1:5–6 reports that the bronze altar, which Exodus 38:1–2 reports Bezalel made, still stood before the Tabernacle in Solomon 's time, and Solomon sacrificed a thousand burnt offerings on it. Exodus 31:12–17 refers to the Sabbath. Commentators note that the Hebrew Bible repeats the commandment to observe the Sabbath 12 times. Genesis 2:1–3 reports that on

16940-481: The victim and add a fifth part. And Numbers 5:8 provides that if the victim has no heir to whom restitution may be made, the offender must make restitution to the priest, in addition to the ram of atonement. Amy Kalmanofsky suggested that the closest analogue to the ritual for the suspected wife in Numbers 5:11–31 is the ritual in Deuteronomy 21:1–9 in response to an unsolved murder, as both rituals addressed cases where

17080-406: The victim the property at issue and shall add an additional fifth part. And Leviticus 5:25–26 requires the offender to bring to the priest an unblemished ram for a guilt-offering, and the priest shall make atonement for the offender before God, and the offender shall be forgiven. Numbers 5:6–7 directs that when people commit any sin against God, then they shall confess and make restitution in full to

17220-402: The woman was to say, " Amen , amen!" The priest was to write these curses down, rub the writing off into the water of bitterness, and make the woman drink the water. The priest was to elevate the meal offering, present it on the altar, and burn a token part of it on the altar. If she had broken faith with her husband, the water would cause her belly to distend and her thigh to sag, and the woman

17360-421: The word "square" ( רָבוּעַ ‎, ravua ), just as Exodus 30:2 uses the word "square" ( רָבוּעַ ‎, ravua , referring to the inner altar). Rabbi Jose argued that just as in Exodus 30:2 the altar's height was twice its length, so too in Exodus 27:1, the height was to be read as twice its length (and thus the altar was 10 cubits high). Rabbi Judah questioned Rabbi Jose's conclusion, for if priests stood on

17500-501: The words "that they should be nourished three years" in Daniel 1:5. A midrash taught that the words of Numbers 4:23, "All who enter in to wait upon the service," refer to those who were gatekeepers (whose job was to guard the Temple and not to perform active service). And the midrash taught that the words of Numbers 4:23, "To do service in the tent of meeting," refer to those who were the singers. Rav Hamnuna taught that God's decree that

17640-626: The words "the Lord spoke" to give honor to Gershon as the firstborn, and to give him the same status as Kohath. The midrash then noted that Numbers 4:1 reported that God spoke "to Aaron" about the Kohathites but Numbers 4:21 did not report communication to Aaron about the Gershonites. The midrash taught that God excluded Aaron from all Divine communications to Moses and that passages that mention Aaron do not report that God spoke to Aaron but include Aaron's name in sections that concern Aaron to indicate that God spoke to Moses so that he might repeat what he heard to Aaron. Thus Numbers 4:1 mentions Aaron regarding

17780-645: The words were known to all. James Limburg asked whether the Book of Jonah might be a midrash on a text like Exodus 34:6. Benjamin Sommer read Exodus 34:6–7 and Numbers 14:18–20 to teach that God punishes children for their parents' sins as a sign of mercy to the parents: When sinning parents repent, God defers their punishment to their offspring. Sommer argued that other Biblical writers, engaging in inner-Biblical interpretation, rejected that notion in Deuteronomy 7:9–10, Jonah 4:2, and Psalm 103:8–10. Sommer argued that Psalm 103:8–10, for example, quoted Exodus 34:6–7, which

17920-407: The work of service," the Gemara taught that Levites became unfit for service with the passage of years, as they were fit for service only between the ages of 30 and 50. The Gemara taught that priests, in contrast remained fit with the passage of years, from the moment that they reached majority for the rest of their lives. But the Gemara clarified that the mandatory retirement requirement for Levites at

18060-423: The work of service." Belvati reasoned that the work that requires service is the song. Rabbi Levi taught that the discussion of how to purify the camp in Numbers 5:1–4 was one of eight passages given to Moses on the day that the Tabernacle was erected, because the people needed to implement them immediately. Those who were ritually impure needed to be excluded from the camp before the construction and dedication of

18200-439: The work of the Temple in Jerusalem, 6,000 were officers and magistrates, 4,000 were gatekeepers, and 4,000 praised God with instruments and song. 1 Chronicles 15:16 reports that King David installed Levites as singers with musical instruments, harps , lyres , and cymbals , and 1 Chronicles 16:4 reports that David appointed Levites to minister before the Ark, to invoke, to praise, and to extol God. And 2 Chronicles 5:12 reports at

18340-442: The worship of alien gods. The Rabbis read Numbers 5:6–8 together with Leviticus 5:21–26 as related passages. Leviticus 5:21–26 deals with those who sin and commit a trespass against God by dealing falsely with their neighbors in the matter of a deposit, pledge, theft, other oppression of their neighbors, or the finding of lost property, and swear to a lie. Leviticus 5:23–24 provides that the offender must immediately restore in full to

18480-558: Was Dante . The German-language writer Franz Kafka described the exile of Karl Rossmann in the posthumously published novel Amerika . During the period of National Socialism in the first few years after 1933, many Jews, as well as a significant number of German artists and intellectuals fled into exile; for instance, the authors Klaus Mann and Anna Seghers . So Germany's own exile literature emerged and received worldwide credit. Klaus Mann finished his novel Der Vulkan ( The Volcano: A Novel Among Emigrants ) in 1939 describing

18620-628: Was already an authoritative and holy text, but revised the morally troubling part: Where Exodus 34:7 taught that God punishes sin for generations, Psalm 103:9–10 maintained that God does not contend forever. Sommer argued that Deuteronomy 7:9–10 and Jonah 4:2 similarly quoted Exodus 34:6–7 with revision. Sommer asserted that Deuteronomy 7:9–10, Jonah 4:2, and Psalm 103:8–10 do not try to tell us how to read Exodus 34:6–7; that is, they do not argue that Exodus 34:6–7 somehow means something other than what it seems to say. Rather, they repeat Exodus 34:6–7 while also disagreeing with part of it. Exodus 34:18 refers to

18760-447: Was measured from the center (so that the dimension described only one quadrant of the total), so the dimensions of Exodus 27:1 should be measured from the center (and thus, according to Rabbi Judah, the altar was 10 cubits on each side.) The Gemara explained that we know that this is how to understand Ezekiel 43:16 because Ezekiel 43:16 says, "And the hearth shall be 12 cubits long by 12 cubits broad, square," and Ezekiel 43:16 continues, "to

18900-401: Was numbered from 30 years old and upward—was excluded from the decree. The Gemara read the words of Numbers 4:25, "they shall bear the curtains of the Tabernacle, and the Tent of Meeting, its covering and the covering of sealskin that is above it," to treat the Tabernacle's upper covering of animal skins as a piece with the lower curtains of goats’ hair. The Gemara thus concluded that just as

19040-424: Was set up." Numbers 7:1 then reports, "On the day that Moses finished setting up the Tabernacle," the chieftains of the tribes began bringing their offerings and would continue for 12 days. At the same time, the ordination events of Leviticus 8 took place. "On the eighth day," the inaugural offerings of Leviticus 9 took place, followed by the incident of Nadab and Abihu in Leviticus 10. Numbers 9:5 then reports, "on

19180-400: Was the firstborn and Scripture generally honors the firstborn. The midrash taught that Scripture gives Kohath precedence over Gershon because the Kohathites bore the Ark that carried the Torah. Similarly, another midrash taught that God ordered the Kohathites counted first because Kohath was most holy, for Aaron the priest—who was most holy—descended from Kohath, while Gershon was only holy. But

19320-504: Was there and emmer, and no end of cattle of all kinds." The parashah has parallels or is discussed in these Biblical sources: This is the pattern of instruction and construction of the Tabernacle and its furnishings: The Priestly story of the Tabernacle in Exodus 30–31 echoes the Priestly story of creation in Genesis 1:1–2:3. As the creation story unfolds in seven days, the instructions about

19460-443: Was to become a curse among her people, but if the woman was innocent, she would remain unharmed and be able to bear children. In the continuation of the fourth reading, God told Moses to instruct the Israelites about the vows of a nazirite ( נָזִיר ‎, nazir ), should one wish to set himself or herself apart for God. The nazirite was to abstain from wine , intoxicants, vinegar , grapes , raisins , or anything obtained from

19600-414: Was to offer one as a sin offering and the other as a burnt offering. That same day, the nazirite was to reconsecrate his or her head, rededicate the nazirite term, and bring a lamb in its first year as a penalty offering. On the day that a nazirite completed his or her term, the nazirite was to be brought to the entrance of the Tent of Meeting and present a male lamb in its first year for a burnt offering,

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