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the heretics, admonition against thoughts of the transgressions of licentiousness, and admonition against thoughts of idolatry. The Gemara granted that mentions three of these explicitly: mentions the yoke of the commandments when it says: “And you shall look upon them and remember all the commandments of the Lord and you shall do them.” mentions the ritual fringes when it says: “And they will make for themselves ritual fringes.” And mentions the Exodus from Egypt when it says: “I am the Lord, your God, who took you out from the Land of Egypt.” But the Gemara asked where we derive the other elements mentioned above: Admonition against the opinions of the heretics, admonition against thoughts
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of transgressions of licentiousness, and admonition against thoughts of idolatry. In response, the Gemara cited a Baraita that derived these elements from allusions in “You shall stray neither after your hearts nor after your eyes, after which you would lust.” The Baraita taught that “after your hearts” refers to following opinions of heresy that may arise in one's heart. The Gemara offered as proof which says, “The fool said in his heart: ‘There is no God’; they have been corrupt, they have acted abominably; there is none who does good.” The Baraita taught that “after your eyes” in refers to following thoughts of transgressions of licentiousness, that a person might see and desire, as says,
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“And Samson said to his father, ‘That one take for me, for she is upright in my eyes.’” And the Baraita taught that the passage in “you shall stray after,” refers to promiscuity, which the prophets used as a metaphor for idol worship, as says, “The children of Israel again went astray after the Be’alim.”
It was taught in a Baraita that Rabbi Meir used to ask why specified blue from among all the colors for the fringes. Rabbi Meir taught that it was because blue resembles the color of the sea, and the sea resembles the color of the sky, and the sky resembles the color of the Throne of Glory, as says, "And there was under His feet as it were a paved work of sapphire stone," and says, "The likeness
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of a throne as the appearance of a sapphire stone." (And thus, when one sees the blue thread of the fringe, it will help call to mind God.) And it was taught in a Baraita that Rabbi Meir used to say that the punishment for failing to observe the white threads of the fringes is greater than for failing to observe the blue threads. The Gemara illustrated this by a parable: A king gave orders to two servants. He asked one servant to bring a seal of clay, and he asked other to bring a seal of gold. And they both failed in their tasks. The Gemara argued that the servant deserving the greater punishment was the one whom the king directed to bring a seal of clay. (For clay is easier to get than gold.
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Thus the punishment for failing to get the simple white fringe should be greater than the penalty for failing to get the rare blue thread.)
The Tosefta taught that for the blue color to be valid, it had to come from the particular shell that was used for that purpose.
The Mishnah taught that the absence of one of the four fringes required in invalidates the others, as the four together form one precept. Rabbi Ishmael, however, said that the four are four separate precepts.
Noting that says ""a" fringe" in the singular, the Sifri Zutta deduced that the obligation to wear fringes with a blue thread is a single religious obligation, not two.
In the heart lusts. A Midrash catalogued the wide
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range of additional capabilities of the heart reported in the Hebrew Bible. The heart speaks, sees, hears, walks, falls, stands, rejoices, cries, is comforted, is troubled, becomes hardened, grows faint, grieves, fears, can be broken, becomes proud, rebels, invents, cavils, overflows, devises, desires, goes astray, is refreshed, can be stolen, is humbled, is enticed, errs, trembles, is awakened, loves, hates, envies, is searched, is rent, meditates, is like a fire, is like a stone, turns in repentance, becomes hot, dies, melts, takes in words, is susceptible to fear, gives thanks, covets, becomes hard, makes merry, acts deceitfully, speaks from out of itself, loves bribes, writes words, plans,
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receives commandments, acts with pride, makes arrangements, and aggrandizes itself.
Like Pseudo-Philo (see "In early nonrabbinic interpretation" above), the Jerusalem Talmud read the commandment to wear "tzitzit" in together with the story of Korah's rebellion that follows immediately after in The Jerusalem Talmud told that after hearing the law of tassels, Korah made some garments that were completely dyed blue, went to Moses, and asked Moses whether a garment that was already completely blue nonetheless had to have a blue corner tassel. When Moses answered that it did, Korah said that the Torah was not of Divine origin, Moses was not a prophet, and Aaron was not a high priest.
# In medieval
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Jewish interpretation.
The parashah is discussed in these medieval Jewish sources:
## Numbers chapter 14.
The Zohar found in God's Attributes as expressed in components of God's essential Name. In the Zohar, Rabbi Simeon taught from the Book of Mystery that the Divine Name has both a revealed and a concealed form. In its revealed form, it is written as the four-letter Name of God, the Tetragrammaton, but in its undisclosed form it is written in other letters, and this undisclosed form represents the most Recondite of all. In the Zohar, Rabbi Judah taught that even the revealed form of the Name is hidden under other letters (as the name ADoNaY, , is hidden within ADNY, ) in order to screen
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the most Recondite of all. In the letters of God's Name are concealed 22 attributes of Mercy, namely, the 13 attributes of God in and nine attributes of the "Mikroprosopus", the lesser revealed aspect of God. They all combine in one composite Name. When people were more reverent, the priests openly enunciated the Name in the hearing of all, but after irreverence became widespread, the Name became concealed under other letters. At the time when the Name was disclosed, the priest would concentrate his mind on its deep and inner meaning, and he would utter the Name in such a way as to accord with that meaning. But when irreverence became common in the world, he would conceal all within the written
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letters. The Zohar taught that Moses uttered the 22 letters in two sections, first in in the attributes of God, and second in when he uttered nine attributes of Mercy that are inherent in the "Mikroprosopus", and which are radiated from the light of God. All this the priest combined together when he spread forth his hands to bless the people pursuant to so that all the worlds received God's blessings. It is for this reason that says simply "saying" (, "amor"), instead of the imperative form "say" (, "imri"), in a reference to the hidden letters within the words of the Priestly Blessing. The word , "amor" has in its letters the numerical value of 248 minus one ( equals 1; equals 40; equals 6;
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equals 200; and 1 + 40 + 6 + 200 = 247), equal to the number of a man's bodily parts, excepting the one part on which all the rest depend. All these parts thus receive the Priestly Blessing as expressed in the three verses of
Rashi taught that it was on the first day of Elul that God told Moses, in the words of “In the morning you shall ascend Mount Sinai,” to receive the second tablets, and Moses spent 40 days there, as reported in “And I remained upon the mountain just as the first days.” And on Yom Kippur, God was placated toward Israel and told Moses, in the words of “I have forgiven, as you have spoken.”
Maimonides taught that the Sages said that inspiration does not come to a prophet
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when the prophet is sad or languid. Thus Moses did not receive any revelation when he was in a state of depression that lasted from the murmurings of the Israelites upon the evil report of the spies until the death of the warriors of that generation.
## Numbers chapter 15.
Maimonides wrote that he was at a loss why God commanded the offering of wine in since idolaters brought wine as an offering. But Maimonides credited another person with suggesting the reason that meat is the best nourishment for the appetite, the source of which is the liver; wine supports best the vital faculty, whose center is the heart; and music is most agreeable to the psychic faculty, the source of which is the brain.
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Thus, Maimonides wrote, each of a person's faculties approached God with that which it liked best. And thus the sacrifice consisted of meat, wine, and music.
Interpreting the laws of separating a portion of bread ("challah") for the priests in Maimonides taught that by Rabbinic decree, "challah" should continue to be separated in the Diaspora, so that the Jewish people will not forget the laws of "challah". Anyone who separates "challah" — both in the Land of Israel and in the Diaspora — should recite the blessing: "Blessed are You . . . Who sanctified us with His commandments and commanded us to separate "challah"." And Maimonides taught that it is permitted to eat first and then separate
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the "challah" in the Diaspora, for the fundamental obligation is Rabbinic in origin.
In his letter to Obadiah the Proselyte, Maimonides relied on to addressed whether a convert could recite declarations like "God of "our fathers"." Maimonides wrote that converts may say such declarations in the prescribed order and not change them in the least, and may bless and pray in the same way as every Jew by birth. Maimonides reasoned that Abraham taught the people, brought many under the wings of the Divine Presence, and ordered members of his household after him to keep God's ways forever. As God said of Abraham in "I have known him to the end that he may command his children and his household after
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him, that they may keep the way of the Lord, to do righteousness and justice." Ever since then, Maimonides taught, whoever adopts Judaism is counted among the disciples of Abraham. They are Abraham's household, and Abraham converted them to righteousness. In the same way that Abraham converted his contemporaries, he converts future generations through the testament that he left behind him. Thus Abraham is the father of his posterity who keep his ways and of all proselytes who adopt Judaism. Therefore, Maimonides counseled converts to pray, "God of our fathers," because Abraham is their father. They should pray, "You who have taken for his own our fathers," for God gave the land to Abraham when
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in God said, "Arise, walk through the land in the length of it and in the breadth of it; for I will give to you." Maimonides concluded that there is no difference between converts and born Jews. Both should say the blessing, "Who has chosen us," "Who has given us," "Who have taken us for Your own," and "Who has separated us"; for God has chosen converts and separated them from the nations and given them the Torah. For the Torah has been given to born Jews and proselytes alike, as says, "One ordinance shall be both for you of the congregation, and also for the stranger that sojourns with you, an ordinance forever in your generations; as you are, so shall the stranger be before the Lord." Maimonides
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counseled converts not to consider their origin as inferior. While born Jews descend from Abraham, Isaac, and Jacob, converts derive from God, through whose word the world was created. As Isaiah said in "One shall say, I am the Lord's, and another shall call himself by the name of Jacob."
Noting the universal application of the laws of the fringes (, "tzitzit") in Maimonides taught that God designed the wearing of "tzitzit" as a more enduring form of worship than the practice of sacrifices, which Maimonides taught were a transitional step to wean the Israelites off of the worship of the times and move them toward prayer as the primary means of worship. Maimonides noted that in nature, God created
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animals that develop gradually. For example, when a mammal is born, it is extremely tender, and cannot eat dry food, so God provided breasts that yield milk to feed the young animal, until it can eat dry food. Similarly, Maimonides taught, God instituted many laws as temporary measures, as it would have been impossible for the Israelites suddenly to discontinue everything to which they had become accustomed. So God sent Moses to make the Israelites (in the words of ) "a kingdom of priests and a holy nation." But the general custom of worship in those days was sacrificing animals in temples that contained idols. So God did not command the Israelites to give up those manners of service, but allowed
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them to continue. God transferred to God's service what had formerly served as a worship of idols, and commanded the Israelites to serve God in the same manner — namely, to build to a Sanctuary (), to erect the altar to God's name (), to offer sacrifices to God (), to bow down to God, and to burn incense before God. God forbad doing any of these things to any other being and selected priests for the service in the temple in By this Divine plan, God blotted out the traces of idolatry, and established the great principle of the Existence and Unity of God. But the sacrificial service, Maimonides taught, was not the primary object of God's commandments about sacrifice; rather, supplications, prayers,
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and similar kinds of worship are nearer to the primary object. Thus God limited sacrifice to only one temple (see ) and the priesthood to only the members of a particular family. These restrictions, Maimonides taught, served to limit sacrificial worship, and kept it within such bounds that God did not feel it necessary to abolish sacrificial service altogether. But in the Divine plan, prayer and supplication can be offered everywhere and by every person, as can be the wearing of "tzitzit" () and "tefillin" ( 16) and similar kinds of service.
Rashi explained that in God required the people to bring a young bull as an offering, because required such an offering to make atonement when the community
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had committed idolatry (and they were atoning for the sin of the Golden Calf).
Yehuda Halevi taught that one wears the fringes (, "tzitzit") lest one be entrapped by worldly thoughts, as says, "That you may not go astray after your heart and after your eyes."
In his "Mishneh Torah", Maimonides detailed the laws of the fringes (, "tzitzit") set forth in Maimonides taught that the tassel on the fringes of a garment is called "tzitzit", because it resembles the locks of hair on one's head, as says, "And he took me by the locks (, "be-tzitzit") of my head." The Torah does not set a fixed number of strands for the tassel. They take a strand of wool, called "techelet", that is dyed sky-blue and
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wind it around the tassel. The Torah does not set a fixed number of times that this strand should be wound around the tassel. which states, "And you shall make tassels . . . and you shall place on the tassels of the corner a strand of "techelet"," contains two commandments: (1) to make a tassel on the fringe of a four-cornered garment, and (2) to wind a strand of "techelet" around the tassel. The absence of "techelet", however, does not prevent one from fulfilling the commandment with white strands, as a person who does not have "techelet" should make "tzitzit" from white strands alone. Whether the "tzitzit" a person wears on a garment are white, "techelet", or a combination of the two, it is
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a single commandment, as states, "And they shall be "tzitzit" for you." The presence of four "tzitzit" is necessary for the commandment to be fulfilled. Maimonides taught that "tzitzit" must be made by a Jew, as says: "Speak to the children of Israel . . . and you shall make "tzitzit" for yourselves."
Maimonides taught that "techelet" refers to wool dyed light blue, the color of the sky opposite the sun on a clear day. The term refers to a specific dye, and use of any other dye is unfit even though it is sky-blue in color. The "techelet" of "tzitzit" is dyed by soaking wool in lime. Afterwards, it is taken and washed until it is clean and then boiled with bleach to prepare it to accept the
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dye. They take the blood of a "chilazon" fish, found in the Mediterranean Sea, whose color is like the color of the sea and whose blood is black like ink, and place the blood in a pot together with herbs, boil it, and insert the wool until it becomes sky-blue. Maimonides taught that one may buy techelet from an outlet that has established a reputation for authenticity without question, and one may rely on its reputation until a reason for suspicion arises. When a garment is entirely red, green, or any other color other than white, its white strands should be made from the same color as the garment itself. If the garment is "techelet", its white strands should be made from any color other than
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black.
Maimonides taught that a garment to which the Torah obligates a person to attach "tzitzit" must have three characteristics: (1) it must have four or more corners; (2) it must be large enough to cover both the head and most of the body of a child who is able to walk on his own in the marketplace without having someone watch him; and (3) it must be made of either wool or linen. For a garment of wool, the white strands should be made of wool. For a garment of linen, the white strands should be made of linen. For garments of other fabrics, the white strands should be made from the same fabric as the garment. which says, "And you shall see them," implies that the obligation to wear "tzitzit"
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applies during the day, but not at night. Nevertheless, a blind man is obligated to wear "tzitzit", for even though he does not see them, others see him wearing them. One is permitted to wear "tzitzit" at night, provided he does not recite a blessing. One should recite the blessing over "tzitzit" in the morning when the sun has risen so that one can tell the strands of "techelet" from those that are white. The blessing is: "Blessed are you, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves with tzitzit." One should recite the blessing anytime he wraps himself in "tzitzit" during the day. Maimonides taught that the Torah does not
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require women and children to wear "tzitzit", but the Rabbis oblige every boy who knows how to dress himself to wear "tzitzit" so as to teach him to fulfill commandments. Women who wish to wrap themselves in "tzitzit" may do so without reciting a blessing, and no one should prevent them. Maimonides taught that there is no obligation to attach "tzitzit" to a garment that remains folded in place, without a person wearing it. The garment does not require "tzitzit". Rather, the person wearing the garment has the obligation. Maimonides taught that even though a person is not obligated to buy a "tallit" and wrap himself in it so that he must attach "tzitzit" to it, it is not proper for a person to
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release himself from the commandment. He should always try to be wrapped in a garment that requires "tzitzit" so as to fulfill the commandment. In particular, Maimonides taught that one should take care to be wrapped in a "tallit" during prayer, and it is very shameful for a Torah scholar to pray without being wrapped in a "tallit". And Maimonides taught that a person should always be careful regarding the commandment of "tzitzit", because which says "And you shall see them and remember all the commandments of God," implies that the commandment of "tzitzit" is considered equal to all the commandments and all the commandments are considered dependent on it.
The "Sefer ha-Chinuch" cited for the
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commandment not to wander after the thoughts of the heart and the vision of the eyes. The "Sefer ha-Chinuch" interpreted this negative commandment to prevent one from dedicating one's thoughts to opinions that are antithetical to those on which the Torah is built, as that may lead one to apostasy. Rather, if the spirit to pursue these bad opinions should arise, one should minimize one's thinking about them, and redouble one's efforts to contemplate the ways of the Torah. Similarly, one should not pursue the things one sees, including the desires of this world. The "Sefer ha-Chinuch" taught this commandment is a fundamental principle in Judaism, as evil thoughts are the progenitors of impurities,
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and actions follow them. The "Sefer ha-Chinuch" taught that the more one allows oneself to be governed by one's desires and allows them to become habit, the stronger one's evil inclination becomes. But if one conquers one's evil inclination and closes one's eyes from seeing evil one time, it will be easier to do so many times. The "Sefer ha-Chinuch" taught that this commandment is practiced in all places and at all times by both men and women. But the "Sefer ha-Chinuch" taught that they did not administer lashes for this negative commandment, because there is no specific thing for which the transgressor can be warned, as people are made in such a way that it is impossible for their eyes not
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to sometimes see more than what is fitting, and it is similarly impossible for human thought not to sometimes go beyond what is fitting, so it is impossible to limit people with clear boundaries.
# In modern interpretation.
The parashah is discussed in these modern sources:
## Numbers chapter 13.
The 17th century Torah commentator Rabbi Shlomo Luntschitz, also known as the Kli Yakar, reported a Midrash that taught that God told Moses that with God's knowledge of the future, God knew that it would be better to send women who cherish the Land because they would not count its faults. But, God told Moses (in the words of ), "for you (, "lecha")," with the knowledge Moses had, if he thought that
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these men were fit and the Land was dear to them, then Moses could send men. Therefore, God told Moses (once again, in the words of ), "send for yourselves (, "shelach-lecha")," according to the level of knowledge that Moses had, men. But according to God's level of knowledge, it would have been better, God said, to send women.
Dr. Nathan MacDonald of St John's College, Cambridge, reported some dispute over the exact meaning of the description of the Land of Israel as a "land flowing with milk and honey," as in and 14:8, as well as and 17, 13:5, and 33:3, and 11:9, 26:9 and 15, 27:3, and 31:20. MacDonald wrote that the term for milk (, "chalav") could easily be the word for "fat" (, "chelev"),
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and the word for honey (, "devash") could indicate not bees' honey but a sweet syrup made from fruit. The expression evoked a general sense of the bounty of the land and suggested an ecological richness exhibited in a number of ways, not just with milk and honey. MacDonald noted that the expression was always used to describe a land that the people of Israel had not yet experienced, and thus characterized it as always a future expectation.
## Numbers chapter 15.
The Rabbis, seeking to preserve the commandment of separating a portion of bread ("challah") for the priests in created a symbolic observance under which a small portion of each batch of dough is to be twisted off and burned in an
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open flame. From this act of twisting a piece of dough comes the custom of braiding the Sabbath loaf as a reminder that "challah" was taken, and hence, also, comes the name "challah" for the Sabbath loaf.
In 1950, the Committee on Jewish Law and Standards of Conservative Judaism ruled: “Refraining from the use of a motor vehicle is an important aid in the maintenance of the Sabbath spirit of repose. Such restraint aids, moreover, in keeping the members of the family together on the Sabbath. However where a family resides beyond reasonable walking distance from the synagogue, the use of a motor vehicle for the purpose of synagogue attendance shall in no wise be construed as a violation of the
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Sabbath but, on the contrary, such attendance shall be deemed an expression of loyalty to our faith. . . . [I]n the spirit of a living and developing Halachah responsive to the changing needs of our people, we declare it to be permitted to use electric lights on the Sabbath for the purpose of enhancing the enjoyment of the Sabbath, or reducing personal discomfort in the performance of a mitzvah.”
The 20th century Reform Rabbi Gunther Plaut argued that includes the words "throughout your settlements" to make clear that the injunction not to kindle fire on the Sabbath applied not only during the building of the Tabernacle, to which the prohibition primarily related. Thus reporting a man gathering
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sticks on the Sabbath, recorded a violation of
The 20th century Reform Rabbi Bernard Bamberger noted that is one of four episodes in the Torah (along with and and ) in which Moses had to make a special inquiry of God before he could give a legal decision. Bamberger reported that the inability of Moses to handle these cases on his own troubled the Rabbis.
Baruch Spinoza wrote that because religion only acquires the force of law by means of the sovereign power, Moses was not able to punish those who, before the covenant, and consequently while still in possession of their rights, violated the Sabbath (in ), but Moses was able to do so after the covenant (in ), because all the Israelites had
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then yielded up their natural rights, and the ordinance of the Sabbath had received the force of law.
In April 2014, the Committee on Jewish Law and Standards of Conservative Judaism ruled that women are now equally responsible for observing commandments as men have been, and thus that women are responsible for observing the commandment in to wear "tzitzit".
Professor Robert Alter of the University of California, Berkeley, translated to call for "an indigo twist" on the Israelites’ garments. Alter explained that the dye was not derived from a plant, as is indigo, but from a substance secreted by the murex, harvested off the coast of Phoenicia. The extraction and preparation of this dye were
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labor-intensive and thus quite costly. It was used for royal garments in many places in the Mediterranean region, and in Israel it was also used for priestly garments and for the cloth furnishings of the Tabernacle. Alter argued that the indigo twist betokened the idea that Israel should become (in the words of ) a "kingdom of priests and a holy nation" and perhaps also that, as the covenanted people, metaphorically God's firstborn, the nation as a whole had royal status. Similarly, Professor Nili Fox of Hebrew Union College-Jewish Institute of Religion wrote that it is no accident that the violet-blue wool cord that required be attached to the fringes is identical to the cord that hangs from
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the priest's headdress in Fox argued that the tzitzit on the Israelites’ garments identified them as being holy to God and symbolically connected them to the priests. Thereby, the Israelites pledged their loyalty to God as well as to the priests who oversaw the laws. And similarly, Terence Fretheim, Professor Emeritus at Luther Seminary, argued that tassels, worn by royalty in the ancient Near East, were to be attached to each corner of everyone's garments, with a blue(-purple) cord on each, as a public sign of Israel's status as a holy people and a reminder of what that entailed.
Professor James Kugel of Bar Ilan University wrote that early interpreters saw in the juxtaposition of the law
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of "tzitzit" in with the story of Korah's rebellion in a subtle hint as to how Korah might have enlisted his followers. Forcing people to put a special blue tassel on their clothes, ancient interpreters suggested Korah must have argued, was an intolerable intrusion into their lives. Korah asked why, if someone's whole garment was already dyed blue, that person needed to add an extra blue thread to the corner tassel. But this question, ancient interpreters implied, was really a metaphorical version of Korah's complaint in "Everyone in the congregation [of Levites] is holy, and the Lord is in their midst. So why then do you exalt yourselves above the assembly of the Lord?" In other words, Korah
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asserted that all Levites were part of the same garment and all blue, and asked why Moses and Aaron thought that they were special just because they were the corner thread. In saying this, Kugel argued, Korah set a pattern for would-be revolutionaries thereafter to seek to bring down the ruling powers with the taunt: "What makes you better than the rest of us?" Kugel wrote that ancient interpreters thus taught that Korah was not really interested in changing the system, but merely in taking it over. Korah was thus a dangerous demagogue.
# Commandments.
According to Maimonides and the "Sefer ha-Chinuch", there are 2 positive and 1 negative commandments in the parashah.
- To set aside a portion
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of dough for a Kohen
- To have "tzitzit" on four-cornered garments
- Not to stray after the whims of one's heart or temptations one sees with his eyes
# In the liturgy.
Some Jews read how the generation of the Wilderness tested God ten times in as they study Pirkei Avot chapter 5 on a Sabbath between Passover and Rosh Hashanah.
The rebellious generation and their Wilderness death foretold in are reflected in which is in turn the first of the six Psalms recited at the beginning of the Kabbalat Shabbat prayer service.
Reuven Hammer noted that recorded what was in effect the first siddur, as a part of which priests daily recited
Observant Jewish men (and some women, although the law does
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not require them to do so) don a "tallit" daily, often at the very beginning of the day, in observance of and say an accompanying blessing
Jews recite the conclusion of in the "Kedushah" section of the "Mussaf" "Amidah" prayer on Sabbath mornings.
# The Weekly Maqam.
In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parashah. For parashah Shlach, Sephardi Jews apply Maqam Hijaz, the maqam that expresses mourning and sadness, which is appropriate because the parashah contains the episode of the spies and the punishment of Israel.
# Haftarah.
The haftarah for the parashah is
## Summary of the haftarah.
Joshua secretly dispatched two
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spies from Shittim, instructing them to view the land and Jericho, and they went to the house of a harlot named Rahab. That night, the king of Jericho received word that Israelite men had come to search out the land, and the king sent a demand to Rahab to deliver the men who had come to her house. But Rahab hid the men among stalks of flax on her roof, saying that when it was dark the men had left, and she did not know where they went. The king's men left the city in pursuit of the spies on the road to the Jordan River, and the people of the city shut the city gate after them.
Rahab promptly went up to the spies on the roof and told them that she knew that God had given the Israelites the land,
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and that the people lived in terror of the Israelites, having heard how God dried up the Red Sea before them and how the Israelites had destroyed the forces of Sihon and Og. So Rahab asked the spies to swear by God, since she had dealt kindly with them, that they would also deal kindly with her father's house and give her a token to save her family from the coming invasion. The spies told her that if she would not tell of their doings, then when God gave the Israelites the land, they would deal kindly with her. She let them down by a cord through her window, as her house was on the city wall. She told them to hide in the mountain for three days. They told her that when the Israelites came to
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the land, she was to bind in her window the scarlet rope by which she let the spies down and gather her family into her house for safety, as all who ventured out of the doors of her house would die. She agreed, sent them on their way, and bound the scarlet line in her window.
The spies hid in the mountain for three days, and the pursuers did not find them. The spies returned to the Israelite camp and told Joshua all that had happened, saying that surely God had delivered the land into their hands and the inhabitants would melt away before them.
## Connection between the haftarah and the parashah.
Both the parashah and the haftarah deal with spies sent to scout out the land of Israel, the
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parashah in connection with the ten scouts sent to reconnoiter the whole land, and the haftarah in connection with the two spies sent to reconnoiter Jericho. Joshua participated in both ventures, as a scout in the parashah, and as the leader who sent the spies in the haftarah. In the parashah, God complained about how the Israelites did not believe the "signs" (, "otot") that God had sent, and in the haftarah, Rahab asked the spies for a true "sign" (, "ot") so that she might believe them.
Whereas in the parashah, the spies were well-known men, in the haftarah, Joshua dispatched the spies secretly. Whereas in the parashah, Moses sent a large number of 12 spies, in the haftarah, Joshua sent
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just 2 spies. Whereas in the parashah, many of the spies cowered before the Canaanites, in the haftarah, the spies reported that the Canaanites would melt before the Israelites. Whereas in the parashah, the spies reported their findings publicly, in the haftarah, the spies reported directly to Joshua.
## The haftarah in classical Rabbinic interpretation.
A Midrash taught that no other people sent to perform a religious duty and risk their lives on a mission could compare with the two spies whom Joshua sent. The Rabbis taught that the two were Phinehas and Caleb. The Midrash noted that says, "Joshua the son of Nun sent out of Shittim two spies secretly" (, "cheresh"). The Midrash read the word
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, "cheresh" ("secretly"), as , "chares", "earthenware", to teach that the two spies took with them earthenware pots and cried, "Here are pots! Whoever wishes, let him come and buy!" so that no one might detect them or say that they were spies.
The Rabbis taught that Rahab was one of the four most beautiful women who ever lived, along with Sarah, Abigail, and Esther. The Rabbis taught that Rahab inspired lust by the mere mention of her name. Rabbi Isaac taught that saying Rahab's name twice would cause a man immediately to lose control. Rav Nachman protested that he said Rahab's name twice and nothing happened to him. Rabbi Isaac replied that he meant that this would happen to any man who knew
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her.
A Midrash explained that speaks of Rahab's hiding "him" instead of "them" because Phinehas, as a prophet, had the power to make himself invisible.
A Midrash deduced from and that Rahab lied to the king, and was prepared to be burned to death in punishment for doing so, for she attached herself to Israel.
A Midrash taught that for hiding the spies, God rewarded the convert Rahab with priestly descendants.
Reading a Midrash noted that Rahab, like Israel, Jethro, and the Queen of Sheba, came to the Lord after hearing of God's miracles.
Rabbi Eleazar recounted that Rahab knew in that the Canaanites had lost heart because they had lost their virility.
The Rabbis taught that Rahab's attribution
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in of God's presence to both heaven and earth demonstrated greater faith in God than Jethro or Naaman, but not as much as Moses.
Rabbi Samuel son of Nahman faulted Joshua in for keeping faith with Rahab in disobedience to God's command in to "utterly destroy" all of the Canaanites.
The Mekhilta of Rabbi Ishmael taught that as the events of took place, Rahab converted to Judaism, at the end of her fiftieth year. She said before God that she had sinned in three ways. And she asked to be forgiven on account of three things — on account of the red cord, the window, and the wall. "Then," in the words of "she let them down by a cord through the window, for her house was upon the side of the wall,
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and she dwelt upon the wall."
A Midrash deduced from that Rahab received a prophetic vision of what the spies' pursuers would do.
# Further reading.
The parashah has parallels or is discussed in these sources:
## Biblical.
- (Nephilim).
- (God lifted up God's hand); (pillar of fire); (pillar of fire); (20:5 in JPS) (punishing children for fathers' sin); (punishing children for fathers' sin).
- (inquiry of God on the law).
- (inquiry of God on the law); 27:1–11 (inquiry of God on the law).
- (the scouts); (5:9 in JPS) (punishing children for fathers' sin); (rebellion).
- (Rahab and her descendants).
- (keeping the Sabbath); (universally observed Sabbath).
- (31:29–30 in NJPS) ("not"
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punishing children for fathers' sin).
- ("not" punishing children for fathers' sin); (God lifted up God's hand).
- (pillar of fire); (God lifted up God's hand); ("slow to anger"); (pillar of fire).
- (God clears from hidden faults); (God's delight); (his seed shall inherit the land); (shall inherit the land); (not by their own sword did they get the land); (earth filled with God's glory); 22 (Zoan; they didn't believe); (that generation should not enter); (God full of compassion, gracious, slow to anger, plenteous in mercy); 39 (spurning the desirable land; they went astray); (God causes princes to wander in the waste); (with God's help, victory over the nations); (God gracious, full of compassion;
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slow to anger, of great mercy); (God's delight).
## Early nonrabbinic.
- Philo. "Allegorical Interpretation" 3:61:175; "On the Birth of Abel and the Sacrifices Offered by Him and by His Brother Cain" 33:107; "On the Posterity of Cain and His Exile" 17:60; 35:122; "On the Giants" 11:48; "On the Migration of Abraham" 12:68; 21:122; "On the Change of Names" 21:123; 46:265; "On Dreams, That They Are God-Sent" 2:25:170; "On the Virtues" 32:171; "Questions and Answers on Genesis" 1:100. Alexandria, Egypt, early 1st Century C.E. Reprinted in, e.g., "The Works of Philo: Complete and Unabridged, New Updated Edition". Translated by Charles Duke Yonge, pages 70, 107, 137, 144, 155, 259, 265, 351, 360,
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364, 400, 657, 813. Peabody, Massachusetts: Hendrickson Publishers, 1993. .
- Pseudo-Philo 15:1–7; 57:2. 1st Century C.E. Reprinted in, e.g., "The Old Testament Pseudepigrapha", Edited by James H. Charlesworth, volume 2, pages 322–23, 371. New York: Doubleday, 1985. .
- Circa 80–90 C.E. (Rahab).
- Josephus, "Antiquities of the Jews" 1:8:3; 3:14:1–15:3; 4:1:1–3. Circa 93–94 C.E. Reprinted in, e.g., "The Works of Josephus: Complete and Unabridged, New Updated Edition". Translated by William Whiston, pages 39, 99–102. Peabody, Massachusetts: Hendrickson Publishers, 1987. .
## Classical rabbinic.
- Mishnah: ; Challah 1:1–4:11; ; ; 10:3; Eduyot 1:2; ; ; Horayot 1:4; 2:6; Zevachim 4:3; 12:5;
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Menachot 3:5; 4:1; 5:3; 9:1; Arakhin 3:5; Keritot 1:1–2; . Land of Israel, circa 200 C.E. Reprinted in, e.g., "The Mishnah: A New Translation". Translated by Jacob Neusner, pages 5, 147–58, 179–208, 585, 605, 640, 679, 685, 691, 694, 705, 726, 739–40, 742, 751, 813, 836–37, 869. New Haven: Yale University Press, 1988. .
- Tosefta: Challah 1:1–2:12; Shabbat 1:1–17:29; Sotah 4:13–14; 7:18; 9:2; Sanhedrin 13:9–10; Eduyot 1:1; Horayot 1:4; Bekhorot 3:12; Arakhin 2:11. Land of Israel, circa 300 C.E. Reprinted in, e.g., "The Tosefta: Translated from the Hebrew, with a New Introduction". Translated by Jacob Neusner, volume 1, pages 331–40, 357–427, 848–49, 865, 873; volume 2, pages 1190–91, 1245,
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1296, 1479, 1500. Peabody, Massachusetts: Hendrickson Publishers, 2002. .
- Sifre to Numbers 107:1–115:5. Land of Israel, circa 250–350 C.E. Reprinted in, e.g., "Sifré to Numbers: An American Translation and Explanation". Translated by Jacob Neusner, volume 2, pages 133–84. Atlanta: Scholars Press, 1986. .
- Sifra 34:4; 242:1:12. Land of Israel, 4th Century C.E. Reprinted in, e.g., "Sifra: An Analytical Translation". Translated by Jacob Neusner, volume 1, page 214; volume 3, pages 283–84. Atlanta: Scholars Press, 1988.
- Jerusalem Talmud: Demai 1a–77b; Terumot 1a–107a; Maaser Sheni 4a, 5a, 53b–54a; Challah 9b, 23b, 29a, 33a; Orlah 18a, 20a; Bikkurim 1a–26b; Pesachim 42b, 58a; Yoma 11a; Yevamot
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51b–52a, 65b, 73b–74a; Ketubot 36a; Gittin 27b; Sanhedrin 11a, 60b, 62b, 68a–b. Tiberias, Land of Israel, circa 400 CE. Reprinted in, e.g., "Talmud Yerushalmi". Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, volumes 4, 7–8, 10–12, 18–19, 21, 30–31, 39, 44–45. Brooklyn: Mesorah Publications, 2006–2018. And reprinted in, e.g., "The Jerusalem Talmud: A Translation and Commentary". Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman. Peabody, Massachusetts: Hendrickson Publishers, 2009. .
- Mekhilta of Rabbi Ishmael Pisha 1, 5; Beshallah 1–2; Vayassa 3; Amalek 1–3; Bahodesh 9. Land of Israel, late 4th Century. Reprinted
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in, e.g., "Mekhilta According to Rabbi Ishmael". Translated by Jacob Neusner, volume 1, pages 6, 30, 126, 131, 137, 247; volume 2, pages 6, 16, 22, 92. Atlanta: Scholars Press, 1988. . And "Mekhilta de-Rabbi Ishmael". Translated by Jacob Z. Lauterbach, volume 1, pages 2–3, 26, 117–18, 124, 129, 237; volume 2, pages 255, 266–67, 273, 341. Philadelphia: Jewish Publication Society, 1933, reissued 2004. .
- Sifri Zutta Shelah. Land of Israel, late 4th century CE. Reprinted in, e.g., "Sifré Zutta to Numbers". Translated by Jacob Neusner, pages 135–60. Lanham, Maryland: University Press of America, 2009. .
- Genesis Rabbah 1:4; 11:2; 14:1; 17:8; 43:9; 47:1; 58:4; 85:9; 91:3; 97 (NV). Land of Israel,
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5th century. Reprinted in, e.g., "Midrash Rabbah: Genesis". Translated by Harry Freedman and Maurice Simon, volume 1, pages 6–7, 80, 111, 138–39, 358–59, 399; volume 2, pages 510–11, 795, 833–34, 896–99, 903. London: Soncino Press, 1939. .
- Mekhilta de-Rabbi Shimon 12:3; 20:1, 5; 37:1; 44:1; 45:1; 54:2. Land of Israel, 5th Century. Reprinted in, e.g., "Mekhilta de-Rabbi Shimon bar Yohai". Translated by W. David Nelson, pages 40, 81, 85, 160, 184, 193, 248. Philadelphia: Jewish Publication Society, 2006. .
- Babylonian Talmud: Berakhot 11b, 12b, 24a–b, 32a; Shabbat 9b, 15a, 20b, 22a, 23b, 27b, 32a–b, 68b, 89a–b, 96b, 132a, 137a, 153b; Eruvin 83a, 92b; Pesachim 6a, 37a, 38a, 50b, 77a, 93b,
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101a, 119b; Yoma 7a, 10a, 15b, 26b, 36b, 44a, 57a, 61b; Sukkah 9a, 35a–b, 41b–42a; Beitzah 12b, 21a; Taanit 22a, 24a, 29a; Megillah 7b, 31b; Moed Katan 9a, 19a; Chagigah 5b, 9b, 14b; Yevamot 4b, 5b, 9a, 46b, 72a, 90b; Ketubot 6b, 16b, 25a, 72a, 111b–12a; Nedarim 12a, 20b, 25a; Nazir 58a; Sotah 11b, 17a, 22a, 30a, 32b, 34a–35a, 46b; Gittin 46a, 61a; Kiddushin 29a, 33b, 37a–b, 46b, 53a, 73a; Bava Kamma 2a, 13a, 71a, 92b, 94a, 110b, 114b, 119b; Bava Metzia 61b; Bava Batra 4a, 15a, 73b–74a, 117b, 118b–19a, 121a–b; Sanhedrin 6b, 8a, 12a, 19b, 41a, 43a, 61b, 64b, 78b, 88b, 90b, 99a–b, 104b, 107a, 108a, 109b–10b, 111b, 112b; Makkot 13b, 17b, 18b, 23b; Shevuot 7b, 10a, 11b, 13a, 22a, 26b, 29a, 39a;
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Horayot 2a, 3b, 4b–5b, 7a–9a, 13a; Zevachim 8b, 18b, 39b, 41a, 45a, 47a, 78a, 90b, 91b, 111a; Menachot 5b–6a, 9b, 12b, 14a, 15b, 18b, 20a, 27a, 28a, 38a, 39b, 40b, 41b–43a, 44a–45a, 51a, 53b, 59a, 66a, 67a, 70b, 73b–74a, 77b, 79a, 90b–92a, 104a, 107a, 109a; Chullin 2b, 14a, 23a, 89a, 95b, 104a, 135b–36a; Bekhorot 12b, 30b; Arakhin 11b, 15a; Temurah 3a; Keritot 2a, 3a–b, 7b, 8b–9a, 25b; Meilah 10b, 15b; Niddah 47a. Babylonia, 6th Century. Reprinted in, e.g., "Talmud Bavli". Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 volumes. Brooklyn: Mesorah Pubs., 2006.
## Medieval.
- Avot of Rabbi Natan, 9:2; 20:6; 34:1; 36:4, 7. Circa 700–900 C.E. Reprinted in, e.g., "The
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Fathers According to Rabbi Nathan." Translated by Judah Goldin, pages 54, 96–97, 136, 149, 152. New Haven: Yale University Press, 1955. . "The Fathers According to Rabbi Nathan: An Analytical Translation and Explanation." Translated by Jacob Neusner, pages 71, 136, 202, 217, 219. Atlanta: Scholars Press, 1986. .
- Solomon ibn Gabirol. "A Crown for the King", 27:334–35. Spain, 11th Century. Translated by David R. Slavitt, 44–45. New York: Oxford University Press, 1998. .
- Rashi. "Commentary". Numbers 13–15. Troyes, France, late 11th Century. Reprinted in, e.g., Rashi. "The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated". Translated and annotated by Yisrael Isser Zvi Herczeg,
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volume 4, pages 147–88. Brooklyn: Mesorah Publications, 1997. .
- Rashbam. "Commentary on the Torah". Troyes, early 12th century. Reprinted in, e.g., "Rashbam's Commentary on Leviticus and Numbers: An Annotated Translation". Edited and translated by Martin I. Lockshin, pages 205–24. Providence: Brown Judaic Studies, 2001. .
- Judah Halevi. "Kuzari". Toledo, Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. "Kuzari: An Argument for the Faith of Israel." Introduction by Henry Slonimsky, pages 115, 147, 169. New York: Schocken, 1964. .
- Numbers Rabbah 1:11; 2:19; 3:7; 4:14, 20; 7:4; 8:6; 9:18; 10:2; 13:15–16; 14:1, 3–4; 15:24; 16:1–17:6; 18:3, 6, 21; 19:20–21; 20:23; 21:10. 12th Century.
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Reprinted in, e.g., "Midrash Rabbah: Numbers". Translated by Judah J. Slotki, volume 5, pages 18, 57, 79, 112, 130, 183, 229, 275, 339, 344; volume 6, pages 534, 564, 566, 573, 584, 670, 673–707, 709, 715, 735, 738, 769–70, 820, 836. London: Soncino Press, 1939. .
- Abraham ibn Ezra. "Commentary" on the Torah. Mid-12th century. Reprinted in, e.g., "Ibn Ezra's Commentary on the Pentateuch: Numbers (Ba-Midbar)". Translated and annotated by H. Norman Strickman and Arthur M. Silver, pages 101–25. New York: Menorah Publishing Company, 1999. .
- Benjamin of Tudela. "The Itinerary of Benjamin of Tudela". Spain, 1173. Reprinted in "The Itinerary of Benjamin of Tudela: Travels in the Middle Ages".
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Introductions by Michael A. Singer, Marcus Nathan Adler, A. Asher, page 91. Malibu, California: Joseph Simon, 1983. . (giants).
- Maimonides. "Mishneh Torah": "Hilchot Tzitzit (The Laws of Tzitzit)". Egypt. Circa 1170–1180. Reprinted in, e.g., "Mishneh Torah: Hilchot Tefillin UMezuzah V'Sefer Torah: The Laws (Governing) Tefillin, Mezuzah, and Torah Scrolls: and Hilchot Tzitzit: The Laws of Tzitzit". Translated by Eliyahu Touger, volume 7, pages 192–235. New York: Moznaim Publishing, 1990.
- Maimonides. "The Guide for the Perplexed", part 1, chapters , , part 2, chapter ; part 3, chapters , , , , , Cairo, Egypt, 1190. Reprinted in, e.g., Moses Maimonides. "The Guide for the Perplexed". Translated
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by Michael Friedländer, pages 39–40, 54, 97, 320, 325, 329, 339, 348, 363, 366. New York: Dover Publications, 1956. .
- Hezekiah ben Manoah. "Hizkuni". France, circa 1240. Reprinted in, e.g., Chizkiyahu ben Manoach. "Chizkuni: Torah Commentary". Translated and annotated by Eliyahu Munk, volume 4, pages 915–32. Jerusalem: Ktav Publishers, 2013. .
- Nachmanides. "Commentary on the Torah". Jerusalem, circa 1270. Reprinted in, e.g., "Ramban (Nachmanides): Commentary on the Torah: Numbers." Translated by Charles B. Chavel, volume 4, pages 118–57. New York: Shilo Publishing House, 1975. .
- Zohar 3:156b–176a. Spain, late 13th Century. Reprinted in, e.g., "The Zohar". Translated by Harry Sperling
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and Maurice Simon. 5 volumes. London: Soncino Press, 1934.
- Jacob ben Asher (Baal Ha-Turim). "Rimze Ba'al ha-Turim". Early 14th century. Reprinted in, e.g., "Baal Haturim Chumash: Bamidbar/Numbers". Translated by Eliyahu Touger; edited and annotated by Avie Gold, volume 4, pages 1507–45. Brooklyn: Mesorah Publications, 2003. .
- Jacob ben Asher. "Perush Al ha-Torah". Early 14th century. Reprinted in, e.g., Yaakov ben Asher. "Tur on the Torah". Translated and annotated by Eliyahu Munk, volume 3, pages 1079–100. Jerusalem: Lambda Publishers, 2005. .
- Isaac ben Moses Arama. "Akedat Yizhak (The Binding of Isaac)". Late 15th century. Reprinted in, e.g., Yitzchak Arama. "Akeydat Yitzchak: Commentary
| 6,142,467 |
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of Rabbi Yitzchak Arama on the Torah". Translated and condensed by Eliyahu Munk, volume 2, pages 713–28. New York, Lambda Publishers, 2001. .
## Modern.
- Isaac Abravanel. "Commentary on the Torah". Italy, between 1492–1509. Reprinted in, e.g., "Abarbanel: Selected Commentaries on the Torah: Volume 4: Bamidbar/Numbers". Translated and annotated by Israel Lazar, pages 116–59. Brooklyn: CreateSpace, 2015. . And excerpted in, e.g., "Abarbanel on the Torah: Selected Themes". Translated by Avner Tomaschoff, pages 382–94. Jerusalem: Jewish Agency for Israel, 2007. .
- Obadiah ben Jacob Sforno. "Commentary on the Torah". Venice, 1567. Reprinted in, e.g., "Sforno: Commentary on the Torah". Translation
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and explanatory notes by Raphael Pelcovitz, pages 708–29. Brooklyn: Mesorah Publications, 1997. .
- Moshe Alshich. "Commentary on the Torah". Safed, circa 1593. Reprinted in, e.g., Moshe Alshich. "Midrash of Rabbi Moshe Alshich on the Torah". Translated and annotated by Eliyahu Munk, volume 3, pages 842–64. New York, Lambda Publishers, 2000. .
- Avraham Yehoshua Heschel. "Commentaries on the Torah". Cracow, Poland, mid 17th century. Compiled as "Chanukat HaTorah". Edited by Chanoch Henoch Erzohn. Piotrkow, Poland, 1900. Reprinted in Avraham Yehoshua Heschel. "Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash". Translated by Avraham Peretz Friedman, pages 255–59.
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Southfield, Michigan: Targum Press/Feldheim Publishers, 2004. .
- Thomas Hobbes. "Leviathan", England, 1651. Reprint edited by C. B. Macpherson, page 464. Harmondsworth, England: Penguin Classics, 1982. .
- Shabbethai Bass. "Sifsei Chachamim". Amsterdam, 1680. Reprinted in, e.g., "Sefer Bamidbar: From the Five Books of the Torah: Chumash: Targum Okelos: Rashi: Sifsei Chachamim: Yalkut: Haftaros", translated by Avrohom Y. Davis, pages 207–69. Lakewood Township, New Jersey: Metsudah Publications, 2013.
- Chaim ibn Attar. "Ohr ha-Chaim". Venice, 1742. Reprinted in Chayim ben Attar. "Or Hachayim: Commentary on the Torah". Translated by Eliyahu Munk, volume 4, pages 1442–96. Brooklyn: Lambda Publishers,
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1999. .
- Samson Raphael Hirsch. "Horeb: A Philosophy of Jewish Laws and Observances". Translated by Isidore Grunfeld, pages 9–12, 180–86, 196–203. London: Soncino Press, 1962. Reprinted 2002 . Originally published as "Horeb, Versuche über Jissroel's Pflichten in der Zerstreuung". Germany, 1837.
- Samuel David Luzzatto (Shadal). "Commentary on the Torah." Padua, 1871. Reprinted in, e.g., Samuel David Luzzatto. "Torah Commentary". Translated and annotated by Eliyahu Munk, volume 3, pages 1043–59. New York: Lambda Publishers, 2012. .
- Samson Raphael Hirsch. "The Jewish Sabbath". Frankfurt, before 1889. Translated by Ben Josephussoro. 1911. Reprinted Lexington, Kentucky: CreateSpace Independent
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Publishing Platform, 2014. .
- Yehudah Aryeh Leib Alter. "Sefat Emet". Góra Kalwaria (Ger), Poland, before 1906. Excerpted in "The Language of Truth: The Torah Commentary of Sefat Emet". Translated and interpreted by Arthur Green, pages 235–42. Philadelphia: Jewish Publication Society, 1998. . Reprinted 2012. .
- Hermann Cohen. "Religion of Reason: Out of the Sources of Judaism". Translated with an introduction by Simon Kaplan; introductory essays by Leo Strauss, pages 125, 127, 214, 217. New York: Ungar, 1972. Reprinted Atlanta: Scholars Press, 1995. . Originally published as "Religion der Vernunft aus den Quellen des Judentums". Leipzig: Gustav Fock, 1919.
- Alexander Alan Steinbach. "Sabbath
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Queen: Fifty-four Bible Talks to the Young Based on Each Portion of the Pentateuch", pages 116–19. New York: Behrman's Jewish Book House, 1936.
- Julius H. Greenstone. "Numbers: With Commentary: The Holy Scriptures", pages 127–64. Philadelphia: Jewish Publication Society, 1939. Reprinted by Literary Licensing, 2011. .
- Thomas Mann. "Joseph and His Brothers". Translated by John E. Woods, page 577. New York: Alfred A. Knopf, 2005. . Originally published as "Joseph und seine Brüder". Stockholm: Bermann-Fischer Verlag, 1943.
- Morris Adler, Jacob B. Agus, and Theodore Friedman. “Responsum on the Sabbath.” "Proceedings of the Rabbinical Assembly", volume 14 (1950), pages 112–88. New York: Rabbinical
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Assembly of America, 1951. Reprinted in "Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927–1970", volume 3 (Responsa), pages 1109–34. Jerusalem: The Rabbinical Assembly and The Institute of Applied Hallakhah, 1997.
- Abraham Joshua Heschel. "The Sabbath". New York: Farrar, Straus and Giroux, 1951. Reprinted 2005. .
- Abraham Joshua Heschel. "Man's Quest for God: Studies in Prayer and Symbolism", page 36. New York: Charles Scribner's Sons, 1954.
- Raphael Loewe. "Divine Frustration Exegetically Frustrated — Numbers 14:34." In "Words and Meanings: Essays Presented to David Winton Thomas". Edited by Peter R. Ackroyd and Barnabas Lindars, pages 137–58.
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Cambridge: Cambridge University Press, 1968. .
- Ivan Caine. “Numbers in the Joseph Narrative.” In "Jewish Civilization: Essays and Studies: Volume 1". Edited by Ronald A. Brauner, page 4. Philadelphia: Reconstructionist Rabbinical College, 1979. ISSN 0191-3034. ().
- Jacob Milgrom. "Of Hems and Tassels: Rank, authority and holiness were expressed in antiquity by fringes on garments." "Biblical Archaeology Review", volume 9 (number 3) (May/June 1983).
- Philip J. Budd. "Word Biblical Commentary: Volume 5: Numbers", pages 140–78. Waco, Texas: Word Books, 1984. .
- Mayer Rabinowitz. "An Advocate's Halakhic Responses on the Ordination of Women." New York: Rabbinical Assembly, 1984. HM 7.4.1984a.
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Reprinted in "Responsa: 1980–1990: The Committee on Jewish Law and Standards of the Conservative Movement". Edited by David J. Fine, pages 722, 727, 733 note 28. New York: Rabbinical Assembly, 2005. . (defining a minyan based on the community who heard the spies' evil report).
- Joel Roth. "On the Ordination of Women as Rabbis." New York: Rabbinical Assembly, 1984. HM 7.4.1984b. Reprinted in "Responsa: 1980–1990: The Committee on Jewish Law and Standards of the Conservative Movement". Edited by David J. Fine, pages 736, 750, 782 note 82. New York: Rabbinical Assembly, 2005. . (defining a minyan based on the ten spies who brought the evil report).
- Pinchas H. Peli. “Pompous Delegation, Tragic
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End.” In "Torah Today: A Renewed Encounter with Scripture", pages 169–72. Washington, D.C.: B'nai B'rith Books, 1987. .
- Phyllis Bird. “Harlot as Heroine: Narrative Art and Social Presupposition in Three Old Testament Texts,” "Semeia", volume 46 (1989): pages 119–39. (Rahab).
- Jacob Milgrom. "The JPS Torah Commentary: Numbers: The Traditional Hebrew Text with the New JPS Translation", pages 100–28, 387–414. Philadelphia: Jewish Publication Society, 1990. .
- Yair Zakovitch. "Humor and Theology or the Successful Failure of Israelite Intelligence: A Literary-Folkloric Approach to Joshua 2." In "Text and Tradition: The Hebrew Bible and Folklore". Edited by Susan Niditch, page 75. Atlanta:
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Scholars Press, 1990. .
- Baruch A. Levine. "Numbers 1–20", volume 4, pages 345–402. New York: Anchor Bible, 1993. .
- Mary Douglas. "In the Wilderness: The Doctrine of Defilement in the Book of Numbers", pages xix, 54, 59, 84, 88, 103, 106–07, 110–12, 121–26, 137, 145, 147, 150–51, 164, 188–90, 194, 201, 210, 212, 232. Oxford: Oxford University Press, 1993. Reprinted 2004. .
- Ilana Pardes. "Imagining the Promised Land: The Spies in the Land of the Giants." "History & Memory", volume 6 (number 2) (Fall-Winter 1994): pages 5–23.
- Peter Barnes. "Was Rahab's Lie a Sin?" "Reformed Theological Review", volume 54 (number 1) (1995): pages 1–9.
- Judith S. Antonelli. "Women and the Land." In
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"In the Image of God: A Feminist Commentary on the Torah", pages 352–56. Northvale, New Jersey: Jason Aronson, 1995. .
- Ellen Frankel. "The Five Books of Miriam: A Woman's Commentary on the Torah", pages 215–19. New York: G. P. Putnam's Sons, 1996. .
- W. Gunther Plaut. "The Haftarah Commentary", pages 357–65. New York: UAHC Press, 1996. .
- Shoshana Gelfand. "May Women Tie Tzitzit Knots?" New York: Rabbinical Assembly, 1997. OH 14:1.1997. Reprinted in "Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement". Edited by Kassel Abelson and David J. Fine, pages 3–8. New York: Rabbinical Assembly, 2002. .
- Sorel Goldberg Loeb and Barbara Binder Kadden.
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"Teaching Torah: A Treasury of Insights and Activities", pages 248–53. Denver: A.R.E. Publishing, 1997. .
- Robert Goodman. “Shabbat.” In "Teaching Jewish Holidays: History, Values, and Activities", pages 1–19. Denver: A.R.E. Publishing, 1997. .
- Susan Freeman. "Teaching Jewish Virtues: Sacred Sources and Arts Activities", pages 85–101. Springfield, New Jersey: A.R.E. Publishing, 1999. . ().
- Lisa A. Edwards. "The Grasshoppers and the Giants." In "The Women's Torah Commentary: New Insights from Women Rabbis on the 54 Weekly Torah Portions". Edited by Elyse Goldstein, pages 279–85. Woodstock, Vermont: Jewish Lights Publishing, 2000. .
- Dennis T. Olson. "Numbers." In "The HarperCollins
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Bible Commentary". Edited by James L. Mays, pages 174–75. New York: HarperCollins Publishers, revised edition, 2000. .
- Francine Rivers. "Unashamed: Rahab". Wheaton, Illinois: Tyndale House Publishers, 2000. . (novel about Rahab).
- Elie Kaplan Spitz. "Mamzerut." New York: Rabbinical Assembly, 2000. EH 4.2000a. Reprinted in "Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement". Edited by Kassel Abelson and David J. Fine, pages 558, 562–63, 576, 580–81. New York: Rabbinical Assembly, 2002. . (evolution of interpretation of visiting the sins of the father on the children, the punishment of Sabbath violation, and the blue thread of the "tzitzit").
- Lainie
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Blum Cogan and Judy Weiss. "Teaching Haftarah: Background, Insights, and Strategies", pages 6–15. Denver: A.R.E. Publishing, 2002. .
- Louis H. Feldman. “Philo's Version of the Biblical Episode of the Spies.” "Hebrew Union College Annual", volume 73 (2002): pages 29–48.
- Michael Fishbane. "The JPS Bible Commentary: Haftarot", pages 229–33. Philadelphia: Jewish Publication Society, 2002. .
- Tikva Frymer-Kensky. "The Guardian at the Door: Rahab." In "Reading the Women of the Bible: A New Interpretation of Their Stories", pages 34–44. New York: Shocken Books. 2002,
- Ari Greenspan. "The Search for Biblical Blue." "Bible Review", volume 19 (number 1) (February 2003): pages 32–39, 52.
- Alan
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Lew. "This Is Real and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation", pages 38–39, 41–43. Boston: Little, Brown and Co., 2003. .
- Rose Mary Sheldon. "Spy Tales." "Bible Review", volume 19 (number 5) (October 2003): pages 12–19, 41–42.
- Robert Alter. "The Five Books of Moses: A Translation with Commentary", pages 745–61. New York: W.W. Norton & Co., 2004. .
- John Crawford. "Caleb the Dog: How a Biblical Good Guy Got a Bad Name." "Bible Review", volume 20 (number 2) (April 2004): pages 20–27, 45.
- Nili S. Fox. "Numbers." In "The Jewish Study Bible". Edited by Adele Berlin and Marc Zvi Brettler, pages 309–15. New York: Oxford University Press, 2004. .
-
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Pamela Wax. "Haftarat Shelach Lecha: Joshua 2:1–24." In "The Women's Haftarah Commentary: New Insights from Women Rabbis on the 54 Weekly Haftarah Portions, the 5 Megillot & Special Shabbatot". Edited by Elyse Goldstein, pages 175–79. Woodstock, Vermont: Jewish Lights Publishing, 2004. .
- "Professors on the Parashah: Studies on the Weekly Torah Reading" Edited by Leib Moscovitz, pages 249–54. Jerusalem: Urim Publications, 2005. .
- Frank Anthony Spina. "Rahab and Achan: Role Reversals." In "The Faith of the Outsider: Exclusion and Inclusion in the Biblical Story", pages 52–71. William B. Eerdmans Publishing Company, 2005. . (discussing the Haftarah).
- Francine Rivers. "The Warrior: Caleb".
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Wheaton, Illinois: Tyndale House Publishers, 2005. . (novel about Caleb).
- Aaron Wildavsky. "Moses as Political Leader", pages 129–33. Jerusalem: Shalem Press, 2005. .
- W. Gunther Plaut. "The Torah: A Modern Commentary: Revised Edition". Revised edition edited by David E.S. Stern, pages 977–1000. New York: Union for Reform Judaism, 2006. .
- Aaron Sherwood. “A Leader's Misleading and a Prostitute's Profession: A Re-examination of Joshua 2.” "Journal for the Study of the Old Testament", volume 31 (number 1) (September 2006): pages 43–61. (haftarah).
- Suzanne A. Brody. "I'm still groping" and "Espionage Reports." In "Dancing in the White Spaces: The Yearly Torah Cycle and More Poems", pages
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16, 96. Shelbyville, Kentucky: Wasteland Press, 2007. .
- Esther Jungreis. "Life Is a Test", page 48. Brooklyn: Shaar Press, 2007. .
- James L. Kugel. "How To Read the Bible: A Guide to Scripture, Then and Now", pages 159, 329–30, 332, 376. New York: Free Press, 2007. .
- Walter Brueggemann. "Great Prayers of the Old Testament", pages 11–23. Louisville, Kentucky: Westminster John Knox Press, 2008. . (prayer of ).
- Tzvi Novick. "Law and Loss: Response to Catastrophe in Numbers 15." "Harvard Theological Review", volume 101 (number 1) (January 2008): pages 1–14.
- "The Torah: A Women's Commentary". Edited by Tamara Cohn Eskenazi and Andrea L. Weiss, pages 869–92. New York: URJ Press, 2008.
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.
- Camille Shira Angel. "Ruach Acheret—Ruach Hakodesh/Different Spirit—Sacred Spirit: Parashat Shelach (Numbers 13:1–15:41)." In "Torah Queeries: Weekly Commentaries on the Hebrew Bible". Edited by Gregg Drinkwater, Joshua Lesser, and David Shneer; foreword by Judith Plaskow, pages 199–201. New York: New York University Press, 2009. .
- R. Dennis Cole. "Numbers." In "Zondervan Illustrated Bible Backgrounds Commentary". Edited by John H. Walton, volume 1, pages 358–63. Grand Rapids, Michigan: Zondervan, 2009. .
- Reuven Hammer. "Entering Torah: Prefaces to the Weekly Torah Portion", pages 213–18. New York: Gefen Publishing House, 2009. .
- Carolyn J. Sharp. “Rahab the Clever.” In "Irony
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and Meaning in the Hebrew Bible", pages 97–103. Bloomington, Indiana: Indiana University Press, 2009. .
- Tessa Afshar. "Pearl in the Sand". Chicago: Moody Publishers, 2010. . (novel about Rahab).
- Jonathan P. Burnside. “'What Shall We Do with the Sabbath-Gatherer?' A Narrative Approach to a 'Hard Case' in Biblical Law (Numbers 15:32–36).” "Vetus Testamentum", volume 60 (number 1) (2010): pages 45–62.
- Julie Cadwallader-Staub. "Joy". In "Face to Face: A Poetry Collection". DreamSeeker Books, 2010. . ("land of milk and honey").
- Howard J. Curzer. “Spies and Lies: Faithful, Courageous Israelites and Truthful Spies.” "Journal for the Study of the Old Testament", volume 35 (number 2) (December
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2010): pages 187–95.
- Idan Dershowitz. “A Land Flowing with Fat and Honey.” "Vetus Testamentum", volume 60 (number 2) (2010): pages 172–76.
- Terence E. Fretheim. "Numbers." In "The New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha: An Ecumenical Study Bible". Edited by Michael D. Coogan, Marc Z. Brettler, Carol A. Newsom, and Pheme Perkins, pages 208–13. New York: Oxford University Press, Revised 4th Edition 2010. .
- "The Commentators' Bible: Numbers: The JPS Miqra'ot Gedolot." Edited, translated, and annotated by Michael Carasik, pages 90–114. Philadelphia: Jewish Publication Society, 2011. .
- Jonah Kain. "Spies in the Promised Land". Amazon Digital Services,
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2011. (novel about Caleb).
- Joe Lieberman and David Klinghoffer. "The Gift of Rest: Rediscovering the Beauty of the Sabbath". New York: Howard Books, 2011. .
- Calum Carmichael. "The Book of Numbers: A Critique of Genesis", pages 54–89. New Haven: Yale University Press, 2012. .
- William G. Dever. "The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect", page 46. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2012. .
- Shmuel Herzfeld. "Finding Happiness in Front of Us." In "Fifty-Four Pick Up: Fifteen-Minute Inspirational Torah Lessons", pages 209–15. Jerusalem: Gefen Publishing House, 2012. .
- Chanan Morrison. "The Splendor of Tefillin:
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Insights into the Mitzvah of Tefillin From the Writings of Rabbi Abraham Isaac HaKohen Kook." CreateSpace Independent Publishing Platform, 2012. .
- Daniel S. Nevins. "The Use of Electrical and Electronic Devices on Shabbat." New York: Rabbinical Assembly, 2012.
- Shlomo Riskin. "Torah Lights: Bemidbar: Trials and Tribulations in Times of Transition", pages 89–126. New Milford, Connecticut: Maggid Books, 2012. .
- Adam Kirsch. "Ancient Laws for Modern Times: When is a tent just a tent and not like a bed or a hat? To update Jewish laws, the rabbis reasoned by analogy." "Tablet Magazine". (February 26, 2013). (Shabbat).
- Adam Kirsch. "Leave the Jewish People Alone: Rabbis left enforcement
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of their Talmudic decrees to communal standards and voluntary commitment." "Tablet Magazine". (March 5, 2013). (Shabbat).
- Adam Kirsch. "Written in the Stars (Or Not): To overcome fated lives, the Talmud's rabbis argued, perform virtuous acts according to Torah." "Tablet Magazine". (March 12, 2013). (Shabbat).
- Adam Kirsch. "Navigating the Talmud's Alleys: The range of problems and the variety of answers in the study of Oral Law lead to new pathways of reasoning." "Tablet Magazine". (March 18, 2013). (Shabbat).
- DovBer Pinson. "Tefillin: Wrapped in Majesty". Brooklyn: IYYUN Publishing, 2013. .
- Amiel Ungar. "Tel Aviv and the Sabbath." "The Jerusalem Report", volume 24 (number 8) (July
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29, 2013): page 37.
- Anthony J. Frendo. "Was Rahab Really a Harlot?" "Biblical Archaeology Review", volume 39 (number 5) (September/October 2013): pages 62–65, 74–76.
- Amanda Terkel. "Glenn Grothman, Wisconsin GOP Senator, Fights for a Seven-Day Workweek." "The Huffington Post". (January 3, 2014, updated January 23, 2014). (Congressional candidate said, "Right now in Wisconsin, you're not supposed to work seven days in a row, which is a little ridiculous because all sorts of people want to work seven days a week.")
- Ester Bloom. "The Crazy New App For Using Your iPhone on Shabbos." "Jewniverse". (October 1, 2014).
- "The Crazy New Invention for Using Electricity on Shabbat." "Jewniverse".
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(April 21, 2015).
- Jonathan Sacks. "Lessons in Leadership: A Weekly Reading of the Jewish Bible", pages 199–203. New Milford, Connecticut: Maggid Books, 2015. .
- Avivah Gottlieb Zornberg. "Bewilderments: Reflections on the Book of Numbers", pages 119–69. New York: Schocken Books, 2015. .
- David Booth, Ashira Konigsburg, and Baruch Frydman-Kohl. “Modesty Inside and Out: A Contemporary Guide to Tzniut,” page 11. New York: Rabbinical Assembly, 2016. ( and moderating that at which we gaze).
- "The Hittites: Between Tradition and History." "Biblical Archaeology Review", volume 42 (number 2) (March/April 2016): pages 28–40, 68.
- Jonathan Sacks. "Essays on Ethics: A Weekly Reading of the Jewish
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Bible", pages 233–37. New Milford, Connecticut: Maggid Books, 2016. .
- Kenneth Seeskin. "Thinking about the Torah: A Philosopher Reads the Bible", pages 135–52. Philadelphia: The Jewish Publication Society, 2016. .
- Shai Held. "The Heart of Torah, Volume 2: Essays on the Weekly Torah Portion: Leviticus, Numbers, and Deuteronomy", pages 124–35. Philadelphia: Jewish Publication Society, 2017. .
- Steven Levy and Sarah Levy. "The JPS Rashi Discussion Torah Commentary", pages 123–26. Philadelphia: Jewish Publication Society, 2017. .
- Pekka Pitkänen. “Ancient Israelite Population Economy: Ger, Toshav, Nakhri and Karat as Settler Colonial Categories.” "Journal for the Study of the Old Testament",
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Shlach
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https://en.wikipedia.org/w/index.php?title=Shlach
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Shlach
volume 42 (number 2) (December 2017): pages 139–53.
- Jonathan Sacks. "Numbers: The Wilderness Years: Covenant & Conversation: A Weekly Reading of the Jewish Bible", pages 145–84. New Milford, Connecticut: Maggid Books, 2017. .
# External links.
## Texts.
- Masoretic text and 1917 JPS translation
- Hear the parashah chanted
- Hear the parashah read in Hebrew
## Commentaries.
- Academy for Jewish Religion, California
- Academy for Jewish Religion, New York
- Aish.com
- Akhlah: The Jewish Children's Learning Network
- Aleph Beta Academy
- American Jewish University — Ziegler School of Rabbinic Studies
- Anshe Emes Synagogue, Los Angeles
- Ari Goldwag
- Ascent of Safed
- Bar-Ilan
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Shlach
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https://en.wikipedia.org/w/index.php?title=Shlach
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Shlach
University
- Chabad.org
- eparsha.com
- G-dcast
- The Israel Koschitzky Virtual Beit Midrash
- Jewish Agency for Israel
- Jewish Theological Seminary
- Kabbala Online
- Mechon Hadar
- Miriam Aflalo
- MyJewishLearning.com
- Ohr Sameach
- Orthodox Union
- OzTorah, Torah from Australia
- Oz Ve Shalom — Netivot Shalom
- Pardes from Jerusalem
- Professor James L. Kugel
- Professor Michael Carasik
- Rabbi Dov Linzer
- Rabbi Fabian Werbin
- Rabbi Jonathan Sacks
- RabbiShimon.com
- Rabbi Shlomo Riskin
- Rabbi Shmuel Herzfeld
- Rabbi Stan Levin
- Reconstructionist Judaism
- Sephardic Institute
- Shiur.com
- 613.org Jewish Torah Audio
- Suzanne A. Brody
- Tanach Study Center
-
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Shlach
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https://en.wikipedia.org/w/index.php?title=Shlach
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Shlach
hLearning.com
- Ohr Sameach
- Orthodox Union
- OzTorah, Torah from Australia
- Oz Ve Shalom — Netivot Shalom
- Pardes from Jerusalem
- Professor James L. Kugel
- Professor Michael Carasik
- Rabbi Dov Linzer
- Rabbi Fabian Werbin
- Rabbi Jonathan Sacks
- RabbiShimon.com
- Rabbi Shlomo Riskin
- Rabbi Shmuel Herzfeld
- Rabbi Stan Levin
- Reconstructionist Judaism
- Sephardic Institute
- Shiur.com
- 613.org Jewish Torah Audio
- Suzanne A. Brody
- Tanach Study Center
- TheTorah.com
- Torah from Dixie
- Torah.org
- TorahVort.com
- Union for Reform Judaism
- United Synagogue of Conservative Judaism
- What's Bothering Rashi?
- Yeshiva University
- Yeshivat Chovevei Torah
| 6,142,498 |
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Rhododon
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https://en.wikipedia.org/w/index.php?title=Rhododon
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Rhododon
Rhododon
Rhododon, called sandmint, is a genus of flowering plant in the Lamiaceae family, first described as a genus in 1939. It contains only one known species, Rhododon ciliatus, the Texas sandmint endemic to the state of Texas in the United States.
# External links.
- US Department of Agriculture plant profile, "Rhododon" Epling, sandmint
- Lady Bird Johnson Wildflower Center, University of Texas
- Dave's Garden
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