Korach - Numbers 16:1-17

1. Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, descendants of Reuben.		א. וַיִּקַּח קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן פֶּלֶת בְּנֵי רְאוּבֵן:
2. They confronted Moses together with two hundred and fifty men from the children of Israel, chieftains of the congregation, representatives of the assembly, men of repute.		ב. וַיָּקֻמוּ לִפְנֵי משֶׁה וַאֲנָשִׁים מִבְּנֵי יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם:
3. They assembled against Moses and Aaron, and said to them, "You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly?"		ג. וַיִּקָּהֲלוּ עַל משֶׁה וְעַל אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב לָכֶם כִּי כָל הָעֵדָה כֻּלָּם קְדשִׁים וּבְתוֹכָם יְהֹוָה וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל קְהַל יְהֹוָה:
4. Moses heard and fell on his face.		ד. וַיִּשְׁמַע משֶׁה וַיִּפֹּל עַל פָּנָיו:
5. He spoke to Korah and to all his company, saying, "In the morning, the Lord will make known who is His, and who is holy, and He will draw [them] near to Him, and the one He chooses, He will draw near to Him.		ה. וַיְדַבֵּר אֶל קֹרַח וְאֶל כָּל עֲדָתוֹ לֵאמֹר בֹּקֶר וְיֹדַע יְהֹוָה אֶת אֲשֶׁר לוֹ וְאֶת הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר בּוֹ יַקְרִיב אֵלָיו:
6. Do this, Korah and his company: Take for yourselves censers.		ו. זֹאת עֲשׂוּ קְחוּ לָכֶם מַחְתּוֹת קֹרַח וְכָל עֲדָתוֹ:
7. Place fire into them and put incense upon them before the Lord tomorrow, and the man whom the Lord chooses he is the holy one; you have taken too much upon yourselves, sons of Levi."		ז. וּתְנוּ בָהֵן | אֵשׁ וְשִׂימוּ עֲלֵיהֶן | קְטֹרֶת לִפְנֵי יְהֹוָה מָחָר וְהָיָה הָאִישׁ אֲשֶׁר יִבְחַר יְהֹוָה הוּא הַקָּדוֹשׁ רַב לָכֶם בְּנֵי לֵוִי:
8. Moses said to Korah, "Please listen, sons of Levi.		ח. וַיֹּאמֶר משֶׁה אֶל קֹרַח שִׁמְעוּ נָא בְּנֵי לֵוִי:
9. Is it not enough that the God of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of the Lord and to stand before the congregation to minister to them?		ט. הַמְעַט מִכֶּם כִּי הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל לְהַקְרִיב אֶתְכֶם אֵלָיו לַעֲבֹד אֶת עֲבֹדַת מִשְׁכַּן יְהֹוָה וְלַעֲמֹד לִפְנֵי הָעֵדָה לְשָׁרְתָם:
10. He drew you near, and all your brothers, the sons of Levi with you, and now you seek the kehunah as well?		י. וַיַּקְרֵב אֹתְךָ וְאֶת כָּל אַחֶיךָ בְנֵי לֵוִי אִתָּךְ וּבִקַּשְׁתֶּם גַּם כְּהֻנָּה:
11. Therefore, you and your entire company who are assembled are against the Lord, for what is Aaron that you should complain against him?"		יא. לָכֵן אַתָּה וְכָל עֲדָתְךָ הַנֹּעָדִים עַל יְהֹוָה וְאַהֲרֹן מַה הוּא כִּי תַלִּינוּ עָלָיו:
12. Moses sent to call Dathan and Abiram, the sons of Eliab, but they said, "We will not go up.		יב. וַיִּשְׁלַח משֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב וַיֹּאמְרוּ לֹא נַעֲלֶה:
13. Is it not enough that you have brought us out of a land flowing with milk and honey to kill us in the desert, that you should also exercise authority over us?		יג. הַמְעַט כִּי הֶעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר כִּי תִשְׂתָּרֵר עָלֵינוּ גַּם הִשְׂתָּרֵר:
14. You have not even brought us to a land flowing with milk and honey, nor have you given us an inheritance of fields and vineyards. Even if you gouge out the eyes of those men, we will not go up."		יד. אַף לֹא אֶל אֶרֶץ זָבַת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ וַתִּתֶּן לָנוּ נַחֲלַת שָׂדֶה וָכָרֶם הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר לֹא נַעֲלֶה:
15. Moses was exceedingly distressed, and he said to the Lord, "Do not accept their offering. I have not taken a donkey from a single one of them, and I have not harmed a single one of them."		טו. וַיִּחַר לְמשֶׁה מְאֹד וַיֹּאמֶר אֶל יְהֹוָה אַל תֵּפֶן אֶל מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת אַחַד מֵהֶם:
16. Moses said to Korah, "You and your entire congregation should be before the Lord you, they, and Aaron tomorrow.		טז. וַיֹּאמֶר משֶׁה אֶל קֹרַח אַתָּה וְכָל עֲדָתְךָ הֱיוּ לִפְנֵי יְהֹוָה אַתָּה וָהֵם וְאַהֲרֹן מָחָר:
17. Let each man take his censer and place incense upon it, and let each man present his censer before the Lord; [there will thus be] two hundred and fifty censers, and let you and Aaron each [take] his censer.		יז. וּקְחוּ | אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהֹוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ:

1. According to Rabbi Jessica Brockman in Text Messages (pp. 188-189), who are people like Korach today? Who are people like Moses? When do you think it is good to rebel? When is it bad?
2. According to the Stone Chumash (p. 820), what is Ibn Ezra’s explanation for why Korach rebelled against Moses and Aaron, and what is Ramban’s reason? Which do you think fits the context better? Why?
3. In the Plaut Modern Commentary (p. 1134, “Not in Heaven’s Name” citing Pirkei Avot), what is a controversy “in the name of Heaven,” and what is a controversy “not in the name of Heaven”? Explain.
4. According to Rashi on verse 6, why does Moses specifically say that they should each bring incense in censors (fire-pans)? What was the result?

Sh’lach L’cha - Numbers 13:25-33 - Land of Milk and Honey?

25. They returned from scouting the Land at the end of forty days.		כה. וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יוֹם:
26. They went, and they came to Moses and Aaron and all the congregation of the children of Israel in the desert of Paran, to Kadesh. They brought them back a report, as well as to the entire congregation, and they showed them the fruit of the land.		כו. וַיֵּלְכוּ וַיָּבֹאוּ אֶל משֶׁה וְאֶל אַהֲרֹן וְאֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל אֶל מִדְבַּר פָּארָן קָדֵשָׁה וַיָּשִׁיבוּ אֹתָם דָּבָר וְאֶת כָּל הָעֵדָה וַיַּרְאוּם אֶת פְּרִי הָאָרֶץ:
27. They told him and said, "We came to the land to which you sent us, and it is flowing with milk and honey, and this is its fruit.		כז. וַיְסַפְּרוּ לוֹ וַיֹּאמְרוּ בָּאנוּ אֶל הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ וְגַם זָבַת חָלָב וּדְבַשׁ הִוא וְזֶה פִּרְיָהּ:
28. However, the people who inhabit the land are mighty, and the cities are extremely huge and fortified, and there we saw even the offspring of the giant.		כח. אֶפֶס כִּי עַז הָעָם הַיּשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצֻרוֹת גְּדֹלֹת מְאֹד וְגַם יְלִדֵי הָעֲנָק רָאִינוּ שָׁם:
29. The Amalekites dwell in the south land, while the Hittites, the Jebusites, and the Amorites dwell in the mountainous region. The Canaanites dwell on the coast and alongside the Jordan."		כט. עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב וְהַחִתִּי וְהַיְבוּסִי וְהָאֱמֹרִי יוֹשֵׁב בָּהָר וְהַכְּנַעֲנִי יוֹשֵׁב עַל הַיָּם וְעַל יַד הַיַּרְדֵּן:
30. Caleb silenced the people to [hear about] Moses, and he said, "We can surely go up and take possession of it, for we can indeed overcome it."		ל. וַיַּהַס כָּלֵב אֶת הָעָם אֶל משֶׁה וַיֹּאמֶר עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּי יָכוֹל נוּכַל לָהּ:
31. But the men who went up with him said, "We are unable to go up against the people, for they are stronger than we.		לא. וְהָאֲנָשִׁים אֲשֶׁר עָלוּ עִמּוֹ אָמְרוּ לֹא נוּכַל לַעֲלוֹת אֶל הָעָם כִּי חָזָק הוּא מִמֶּנּוּ:
32. They spread an [evil] report about the land which they had scouted, telling the children of Israel, "The land we passed through to explore is a land that consumes its inhabitants, and all the people we saw in it are men of stature.		לב. וַיֹּצִיאוּ דִּבַּת הָאָרֶץ אֲשֶׁר תָּרוּ אֹתָהּ אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ הִוא וְכָל הָעָם אֲשֶׁר רָאִינוּ בְתוֹכָהּ אַנְשֵׁי מִדּוֹת:
33. There we saw the giants, the sons of Anak, descended from the giants. In our eyes, we seemed like grasshoppers, and so we were in their eyes.		לג. וְשָׁם רָאִינוּ אֶת הַנְּפִילִים בְּנֵי עֲנָק מִן הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם:

1. In Text Messages (p. 185), what is the message behind Rabbi Sheldon Zimmerman’s title, “Don’t be a grasshopper!”
2. In the Stone Chumash on verses 27-29 (p. 801), what does the word “But” - אֶפֶס reveal about the spies “factual” report?
3. All twelve spies saw the same thing, but ten of them came back with a negative report and two of them (Caleb and Joshua) came back with a positive report. According to the Etz Hayyim chumash (p. 844, bottom commentary on verse 33), how can this be? Rashi cites a midrash on verse 31; according to this midrash, who did the 10 spies think was stronger than who?
4. According to Rabbi Menachem Posner, what does the phrase “milk and honey” mean? In the Plaut Modern Commentary (p. 1109, on verse 27), what else might it mean? Which interpretation is more convincing to you? Why?

Beha’alotecha - Numbers 12:1-13 - Slander, Race, and Religion

1. Miriam and Aaron spoke against Moses regarding the Cushite woman he had married, for he had married a Cushite woman.		א. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמשֶׁה עַל אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי אִשָּׁה כֻשִׁית לָקָח:
2. They said, "Has the Lord spoken only to Moses? Hasn't He spoken to us too?" And the Lord heard.		ב. וַיֹּאמְרוּ הֲרַק אַךְ בְּמשֶׁה דִּבֶּר יְהֹוָה הֲלֹא גַּם בָּנוּ דִבֵּר וַיִּשְׁמַע יְהֹוָה:
3. Now this man Moses was exceedingly humble, more so than any person on the face of the earth.		ג. וְהָאִישׁ משֶׁה עָנָיו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה:
4. The Lord suddenly said to Moses, Aaron and Miriam, "Go out, all three of you, to the Tent of Meeting!" And all three went out.		ד. וַיֹּאמֶר יְהֹוָה פִּתְאֹם אֶל משֶׁה וְאֶל אַהֲרֹן וְאֶל מִרְיָם צְאוּ שְׁלָשְׁתְּכֶם אֶל אֹהֶל מוֹעֵד וַיֵּצְאוּ שְׁלָשְׁתָּם:
5. The Lord descended in a pillar of cloud and stood at the entrance of the Tent. He called to Aaron and Miriam, and they both went out.		ה. וַיֵּרֶד יְהֹוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם:
6. He said, "Please listen to My words. If there be prophets among you, [I] the Lord will make Myself known to him in a vision; I will speak to him in a dream.		ו. וַיֹּאמֶר שִׁמְעוּ נָא דְבָרָי אִם יִהְיֶה נְבִיאֲכֶם יְהֹוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר בּוֹ:
7. Not so is My servant Moses; he is faithful throughout My house.		ז. לֹא כֵן עַבְדִּי משֶׁה בְּכָל בֵּיתִי נֶאֱמָן הוּא:
8. With him I speak mouth to mouth; in a vision and not in riddles, and he beholds the image of the Lord. So why were you not afraid to speak against My servant Moses ?		ח. פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהֹוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמשֶׁה:
9. The wrath of the Lord flared against them and He left.		ט. וַיִּחַר אַף יְהֹוָה בָּם וַיֵּלַךְ:
10. The cloud departed from above the Tent, and behold, Miriam was afflicted with tzara'ath, [as white] as snow. Then Aaron turned to Miriam and behold, she was afflicted with tzara'ath.		י. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל מִרְיָם וְהִנֵּה מְצֹרָעַת:
11. Aaron said to Moses, "Please, master, do not put sin upon us for acting foolishly and for sinning.		יא. וַיֹּאמֶר אַהֲרֹן אֶל משֶׁה בִּי אֲדֹנִי אַל נָא תָשֵׁת עָלֵינוּ חַטָּאת אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ:
12. Let her not be like the dead, which comes out of his mother's womb with half his flesh consumed!"		יב. אַל נָא תְהִי כַּמֵּת אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ וַיֵּאָכֵל חֲצִי בְשָׂרוֹ:
13. Moses cried out to the Lord, saying, "I beseech you, God, please heal her."		יג. וַיִּצְעַק משֶׁה אֶל יְהֹוָה לֵאמֹר אֵל נָא רְפָא נָא לָהּ:

1. There are (at least!) two different understandings of Miriam and Aaron’s complaint about Moses’ wife. According to Israeli Supreme Court Justice Hayim Cohn, they are complaining that Moses has married a black woman from Cush, or Ethiopia. This is why Miriam is turned white as a punishment. According to Rashi, Miriam is actually standing up for Moses’ wife, saying that he is neglecting her. Which interpretation do you think fits the context better? Why?
2. The Etz Hayim chumash (p. 834) lists two punishments for Aaron and Miriam because they slandered Moses. What punishment is listed on “the Lord departed” in verse 9 (upper commentary)? What punishment is listed on verse 10 (bottom commentary)? Why do you think God felt they should be punished? What do you think Moses’ prayer for Miriam in verse 13 says about him?
3. According to Rebbe Nachman’s Torah (Numbers, p. 56), what does “Moses was very humble” mean? How can we imitate this quality?
4. According to the Women’s Torah Commentary (p. 860, verse 10, “There was Miriam”), why is Miriam punished with tzara’at and not Aaron? What do you think of these reasons?

B’midbar - Numbers 1:1-15 - Names and Numbers

1. The Lord spoke to Moses in the Sinai Desert, in the Tent of Meeting on the first day of the second month, in the second year after the exodus from the land of Egypt, saying.		א. וַיְדַבֵּר יְהוָֹה אֶל משֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם לֵאמֹר:
2. Take the sum of all the congregation of the children of Israel, by families following their fathers' houses; a head count of every male according to the number of their names.		ב. שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת כָּל זָכָר לְגֻלְגְּלֹתָם:
3. From twenty years old and upwards, all who are fit to go out to the army in Israel, you shall count them by their legions you and Aaron.		ג. מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כָּל יֹצֵא צָבָא בְּיִשְׂרָאֵל תִּפְקְדוּ אֹתָם לְצִבְאֹתָם אַתָּה וְאַהֲרֹן:
4. With you there shall be a man from each tribe, one who is head of his father's house.		ד. וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה אִישׁ רֹאשׁ לְבֵית אֲבֹתָיו הוּא:
5. These are the names of the men who shall stand with you; for Reuben, Elitzur the son of Shedeur.		ה. וְאֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר יַעַמְדוּ אִתְּכֶם לִרְאוּבֵן אֱלִיצוּר בֶּן שְׁדֵיאוּר:
6. For Simeon, Shelumiel the son of Zurishaddai.		ו. לְשִׁמְעוֹן שְׁלֻמִיאֵל בֶּן צוּרִישַׁדָּי:
7. For Judah, Nahshon the son of Amminadab.		ז. לִיהוּדָה נַחְשׁוֹן בֶּן עַמִּינָדָב:
8. For Issachar, Nethanel the son of Zu'ar.		ח. לְיִשָּׂשכָר נְתַנְאֵל בֶּן צוּעָר:
9. For Zebulun, Eliab the son of Helon.		ט. לִזְבוּלֻן אֱלִיאָב בֶּן חֵלֹן:
10. For the children of Joseph: for Ephraim, Elishama' the son of 'Ammihud; for Manasseh, Gamliel the son of Pedazur.		י. לִבְנֵי יוֹסֵף לְאֶפְרַיִם אֱלִישָׁמָע בֶּן עַמִּיהוּד לִמְנַשֶּׁה גַּמְלִיאֵל בֶּן פְּדָהצוּר:
11. For Benjamin, Abidan the son of Gideoni.		יא. לְבִנְיָמִן אֲבִידָן בֶּן גִּדְעֹנִי:
12. For Dan, Ahi'ezer the son of 'Ammishaddai.		יב. לְדָן אֲחִיעֶזֶר בֶּן עַמִּישַׁדָּי:
13. For Asher, Pag'iel the son of 'Ochran.		יג. לְאָשֵׁר פַּגְעִיאֵל בֶּן עָכְרָן:
14. For Gad, Eliasaph the son of De'uel.		יד. לְגָד אֶלְיָסָף בֶּן דְּעוּאֵל:
15. For Naphtali, Ahira' the son of 'Enan.		טו. לְנַפְתָּלִי אֲחִירַע בֶּן עֵינָן:

1. According to Rashi’s comment on verse 1, when does God count the Israelites, and why does God count them over and over? Compare this to verse 3: what was Moses’ reason for counting the Israelites? Do these reasons go together? Why or why not?
2. In the Etz Hayim chumash (p. 769, bottom commentary), what are the different names (Hebrew and English) given to this book, and what do they signify? What is the reason behind each name? Which name, in your opinion, is better, and why?
3. In the Etz Hayim chumash (p. 770, bottom commentary, "Take a census"), what are the reasons Menachem Nahum of Chernobyl, Ramban, and Levi Yitzchak of Berdichev give for the census? What do you think of each reason?
4. According to Rebbe Nachman’s Torah (Numbers, p. 22, "The Israelite encampment"), what does the people camped around the Torah symbolize? What is each Jew equivalent to? Why do we read this at this time of year?

Bechukotai - Leviticus 26:3-12 - An Overabundance of Blessings

ב  אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ, וּמִקְדָּשִׁי תִּירָאוּ:  אֲנִי, יְהוָה.	2 You shall keep My sabbaths, and reverence My sanctuary: I am the LORD.
ג  אִם-בְּחֻקֹּתַי, תֵּלֵכוּ; וְאֶת-מִצְו‍ֹתַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם.	3 If you walk in My statutes, and keep My commandments, and do them;
ד  וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם; וְנָתְנָה הָאָרֶץ יְבוּלָהּ, וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ.	4 then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit.
ה  וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר, וּבָצִיר יַשִּׂיג אֶת-זָרַע; וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע, וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם.	5 And your threshing shall reach to the vintage, and the vintage shall reach to the sowing time; and you shall eat your bread until you have enough, and dwell in your land safely.
ו  וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד; וְהִשְׁבַּתִּי חַיָּה רָעָה, מִן-הָאָרֶץ, וְחֶרֶב, לֹא-תַעֲבֹר בְּאַרְצְכֶם.	6 And I will give peace in the land, and you shall lie down, and none shall make you afraid; and I will cause evil beasts to cease out of the land, neither shall the sword go through your land.
ז  וּרְדַפְתֶּם, אֶת-אֹיְבֵיכֶם; וְנָפְלוּ לִפְנֵיכֶם, לֶחָרֶב.	7 And you shall chase your enemies, and they shall fall before you by the sword.
ח  וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה, וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ; וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם, לֶחָרֶב.	8 And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.
ט  וּפָנִיתִי אֲלֵיכֶם--וְהִפְרֵיתִי אֶתְכֶם, וְהִרְבֵּיתִי אֶתְכֶם; וַהֲקִימֹתִי אֶת-בְּרִיתִי, אִתְּכֶם.	9 And I will have respect to you, and make you fruitful, and multiply you; and will establish My covenant with you.
י  וַאֲכַלְתֶּם יָשָׁן, נוֹשָׁן; וְיָשָׁן, מִפְּנֵי חָדָשׁ תּוֹצִיאוּ.	10 And you shall eat old store long kept, and you shall bring forth the old from before the new.
יא  וְנָתַתִּי מִשְׁכָּנִי, בְּתוֹכְכֶם; וְלֹא-תִגְעַל נַפְשִׁי, אֶתְכֶם.	11 And I will set My tabernacle among you, and My soul shall not abhor you.
יב  וְהִתְהַלַּכְתִּי, בְּתוֹכְכֶם, וְהָיִיתִי לָכֶם, לֵאלֹהִים; וְאַתֶּם, תִּהְיוּ-לִי לְעָם.	12 And I will walk among you, and will be your God, and you shall be My people.

1. According to Rashi’s comment on verse 5, what does “your threshing shall reach to the vintage, and the vintage shall reach to the sowing time” mean? What do you think an ancient person would think if he or she walked into a supermarket today? What are good things about abundance? What are some potential bad things?
2. According to Rashi’s comment on verse 6, why are the blessings listed in this Torah portion in the order of abundant food and then peace? What does Rashi teach about peace? What do you think is a minimum to have peace? If you were to imagine a world at peace, what would it look like?
3. According to Rebbe Nachman’s Torah on 26:4 (Leviticus, p. 427), what does rain symbolize? Where do you believe inspiration or genius comes from? Is it divinely inspired, or is natural? Why?
4. In the Etz Hayyim chumash (p. 748, bottom commentary on verse 9), how does Maimonides explain why God rewards us with good things? What does he compare it to? Do you think this is true? Why or why not?

B'har: Proclaim liberty throughout the land! – Leviticus 25:1-10

1. And the Lord spoke to Moses on Mount Sinai, saying,		א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה בְּהַר סִינַי לֵאמֹר:
2. Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to the Lord.		ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהֹוָה:
3. You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce,		ג. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ:
4. But in the seventh year, the land shall have a complete rest a Sabbath to the Lord; you shall not sow your field, nor shall you prune your vineyard.		ד. וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהֹוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר:
5. You shall not reap the aftergrowth of your harvest, and you shall not pick the grapes you had set aside [for yourself], [for] it shall be a year of rest for the land.		ה. אֵת סְפִיחַ קְצִירְךָ לֹא תִקְצוֹר וְאֶת עִנְּבֵי נְזִירֶךָ לֹא תִבְצֹר שְׁנַת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ:
6. And [the produce of] the Sabbath of the land shall be yours to eat for you, for your male and female slaves, and for your hired worker and resident who live with you,		ו. וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ וְלִשְׂכִירְךָ וּלְתוֹשָׁבְךָ הַגָּרִים עִמָּךְ:
7. And all of its produce may be eaten [also] by your domestic animals and by the beasts that are in your land.		ז. וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ תִּהְיֶה כָל תְּבוּאָתָהּ לֶאֱכֹל:
8. And you shall count for yourself seven sabbatical years, seven years seven times. And the days of these seven sabbatical years shall amount to forty nine years for you.		ח. וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה:
9. You shall proclaim [with] the shofar blasts, in the seventh month, on the tenth of the month; on the Day of Atonement, you shall sound the shofar throughout your land.		ט. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל אַרְצְכֶם:
10. And you shall sanctify the fiftieth year, and proclaim freedom [for slaves] throughout the land for all who live on it. It shall be a Jubilee for you, and you shall return, each man to his property, and you shall return, each man to his family.		י. וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל ישְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ וְאִישׁ אֶל מִשְׁפַּחְתּוֹ תָּשֻׁבוּ:

1. According to Rashi on verse 1, why are the words “on Mount Sinai” included in this verse? What do you think that the Talmud Yerushalmi’s (Peah 17a) teaching “every word that is spoken by a student or a teacher today was spoken at Mount Sinai” means for us today?
2. In the Women’s Torah Commentary (p. 749), under “Laws Regarding the Land’s Sabbath,” what is the practical reason to observe a “Sabbath of the land”? What is the religious reason? What do you think was the ancient Israelites’ motivation? Why?
3. In Etz Hayyim (p. 740) what is the historical meaning behind the word דְּרוֹר in verse 10 (in the upper commentary)? Where is this verse found in American history (lower commentary), and what does it mean there? What does it mean to you?
4. According to the Stone Chumash (p. 697), what is the meaning behind the Yovel/Jubillee year? What do you think would change in our society if we felt that the only one who really owns anything is God?
5. According to Rabbi Mike Comins in Text Messages (155-157), what does this Torah portion have to do with justice, being commanded, and enjoying nature?