Abarbanel

“And God spoke to Moshe saying. When you take the sum of the
Children of Israel, according to their number, then shall they give every
man a ransom for his soul unto God, when you number them, that there
be no plague among them, when you number them.”

Our section speaks about a census for soldiers. The count is associated with a “ransom”, in efforts to
ward off pestilence. The means to tally the warriors features a silver coin collection, called machtzit
ha’shekel. After all the coins were counted, then the men’s number was duly ascertained.

Abarbanel asks: Why does the Torah demand this roundabout method? A more straightforward way would have been to simply count heads and thereby short circuit the coin count.

Answering that question, actually, pits Abarbanel against all other classic Bible commentators, including
Rashi and the Ramban. According to the commentators, head counts are prohibited by the Torah, as the
act invites the wrath of the evil eye. They are incorrect. While the Bible does record the disastrous
effects of the evil eye in King David’s time, that discussion is for a different time.

Was the machtzit ha’shekel brought here as subterfuge, a tricky way to forestall pestilence? Hardly. Here
is why.

One has to do with God’s command at present. He did not call for a census by coin collection, or for that
matter, by any other object. When God finds something desirable – He lets people know by issuing a
command. The Maker does not mince His words.

Two, if counting by object represents the preferred methodology for successive times and generations
and if it is considered a positive commandment, incumbent upon the Jews (to use coins or other means),
as well as a negative precept (not to perform headcounts), we need to answer why the sages who list
the Torah’s six hundred thirteen mitzvot do not include them in their count?

Three, how can anyone assert that the Jews were not counted, when the Torah writes explicitly: “This
they shall give, every one who passes among them are numbered.” The words speak for themselves –
this is the Biblical way to describe body counting.

More reasons could be supplied, but these suffice. Let us share Abarbanel’s interpretation, in shorthand,
of our section’s lead verses to count Hebrews.

In the Torah, context matters. Six successive paragraphs pertain to the building and funding of the
Tabernacle. Apropos, the Creator foresaw that the Jews would donate small quantities of silver to the
holy enterprise. For a simple reason. International currency during those years centered on silver, the
machtzit ha’shekel being the common currency.

We add some backstory to the forty-year desert march. The encampment regularly enjoyed visits from
traveling Gentile merchants hawking, well, just about everything. When it came to funding the
Tabernacle, Jews were quite generous. Generous with their gold. Generous with their copper. Generous
with their valuables. Nearly all their valuables.

Silver proved the exception. Jews did not part with silver, because it enabled them to buy things from
traveling salesmen. Those merchants only accepted silver as payment for goods. Now we can better
understand our section.

After the Torah dedicated paragraph after paragraph to the building and funding of the Tabernacle, it
segued into our section, beginning with taking a census of the men. “When you take the sum of the
Children of Israel…” The Tabernacle included many silver vessels, but silver donations were scant, for the
reason stated above.

God came with a fix. He had Moshe take a census whereby each counted man would donate a machtzit
ha’shekel. This would provide the Hebrew leader with vital information about his available fighting
forces, a requirement every military leader finds indispensable. After all, Moshe believed the Jewish
incursion into Canaan was imminent. Knowing his troops numbers made perfect sense, something every
general ascertains prior to war.

In closing, let us demonstrate how God aligned disparate goals. “And God spoke to Moshe saying. When
you take the sum of the Children of Israel”, in the main, had little to do with warding off the evil eye.
Mustering up troops is fully justified, as suggested. God observed that the Mishkan was in sore need of
silver, to manufacture certain, sacred vessels. Alignment occurred when the Creator offered sound
counsel to Moshe, bidding him to collect much silver.

Separately, Moshe sought to count the troops as a means of preparing an offensive to take Canaan.
Headcounts court danger, in the form of the evil eye (Read: a count or sum reaches large proportions).
The Maker provided an antidote. He directed Moshe to order the fighting corps to bring “a ransom for
his soul unto God.”

Abarbanel proposes that the silver was tzedakah (charity). He further holds that a direct headcount took place. As
for the threat posed by a direct tally, charity served as a life preserver. Each man safeguarded his life
from the evil eye on the merit of the machtzit ha’shekel he donated to the Mishkan.

“And let them make Me a sanctuary, that I may dwell among them.”

Don Isaac Abarbanel (1437-1508) asks on this Torah section of Terumah: Why did God command the
Hebrews to build a sanctuary? As it says: “That I may dwell among them?” One might deduce that the
Maker has physical properties and that a sanctuary can fully contain Him.

Preposterous. Hashem is non-corporeal. Thus, no chamber – no matter how high and spacious – can
accommodate Him. Yeshayahu pegged it: “The heaven is My throne and the earth is My footstool.
Where is the house that you may build unto Me? And where is the place that may be My resting place?”
Wise Shlomoh, the builder of the First Jewish Temple, props the prophet’s proclamation: “Behold,
heaven and the heaven of heavens cannot contain You. How much less this house that I have built!”
Does our verse in the first aliyah of Parashat Terumuah challenge the words of the prophet and wise
king?

It should be plain. The Almighty’s command to build the Tabernacle or Mishkan and its vessels had to do
with His desire to tightly interweave His holiness and holy presence or Shechinah with the Chosen
People. Of no consequence was the fact that this intimate relationship commenced between man and
God in a desert wasteland (and not lusher or more picturesque environs).

What mattered most was the goal it accomplished. Providence coddled God’s nation, in exchange of
their keeping the divine Torah. A marriage made in heaven. Never would His people contemplate the
fundamentally false, but near-ubiquitous, premise that the Creator abandoned earth. Nor would they
adopt the attitudes of the Gentiles, one based on the assumption that God retired to the heavens
above, remote from man. Moreover, the Jews would repel heresy built upon a denial of divine
providence interfacing with man. Such skewed philosophy leads to bitter consequences, namely, a
mindset that precludes the Maker from paying man back according to his evil deeds and ways.

On this topic of erroneous, theological assumptions, let us elaborate. Gentile thinkers posit that it is not
possible to attain in-depth understanding of the world, other than by sense perception or other physical
stimuli. Since God is non-corporeal, these theologians surmise, He does not tune into man’s daily doings.
Nor does He apply providence to people. Incorrectly, they believe that the Creator sits upon high, aloof
from man.

The Maker does not abide such false teachings. For a moment. In efforts to redress such misinformation
from among the Jewish ranks, God commands: “And let them make Me a sanctuary, that I may dwell
among them.” The verse conveys that the Almighty Himself takes up residence amongst the Jews. This is
a religious tenet and imperative. The Creator resides in their midst. Divine providence is the vehicle or
manifestation of faith.

We return to an earlier reference to a verse in Yeshayahu, making better sense of it: “The heaven is My
throne and the earth is My footstool. Where is the house that you may build unto Me? And where is the
place that may be My resting place?”

Unequivocally, the Creator has zero need for a Temple or Tabernacle. In the very next verse in
Yeshayahu, we read: “For all these things has My hand made.” Why, then, did God command the Jews
to build the Mishkan? The answer resounds unmistakably: to etch within the Jews’ psyche the principle
of divine providence, as per Yeshayahu: “But on this man will I look, even on him that is poor and of a
contrite spirit, and trembles at My word.” This is precisely what wise Shlomoh meant in his prayer, on
the solemn occasion at the dedication of the Holy Temple.

“And Moshe assembled all the congregation of the Children of Israel and he said to them: These are
the words that God has commanded to do them.”

Abarbanel asks : When did Moshe make the appeal to fund the Tabernacle?

‘After Moshe descended the mountain, he addressed the entire nation. His call, naturally, reached out
to men and women. A gathering took place in the prophet’s personal Tent of Meeting, located beyond
the Hebrews’ encampment. It was crucial to assemble everyone so that they could all hear God’s
words spoken via Moshe.

In essence, the gathering was a rally for people to generously come forward and shoulder the financial
costs of building the Mishkan. According to the Ramban, this appeal, for lack of a better word, took
place the day after Moshe had come down from Sinai….

Page 320 Shemot vol. II: Assembled at Sinai

For Yaakov (Jacob), a bitter famine coupled with his sons’ insistence comprised formidable tailwinds propelling him to Egypt. Still, he might have braved hunger and stayed put in beloved Canaan. Perhaps he could have resisted their incessant appeals had it not been for one irresistible magnet. Its force tugged and jerked mercilessly. Uppermost in the mind and heart of the aged patriarch was an image that he hadn’t been able to shake for two decades: Yosef’s (Joseph's) face.

Abravanel’s World of Torah Shemot Vol 1 pages 13-14

“Enoch lived 65 years, and he had a son Methuselah. Enoch walked
with God for 300 years after he had Methuselah, and he had sons and
daughters. All of Enoch’s years were 365 years. Enoch walked with God,
and he was no more because God had taken him.”

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Genesis chapter 5, the Bible provides a sketch of Enoch, albeit an enigmatic one.
Abravanel’s portrayal of Enoch adds much to our understanding of Enoch’s conflicted soul, as we shall
now see.

Abravanel begins by comparing verses pertaining to Enoch and Noah, both exemplary men described as
individuals who “walked with God.” He asks: Why does Enoch’s verse praising him tack on mention of
Methuselah: “Enoch walked with God after he had Methuselah”, yet Noah’s verse does not, as it says:
“Noah walked with God"?

Furthermore, why does the Bible use puzzling language to convey Enoch’s death: “And he was no more
because God had taken him?”Wouldn’t it suffice to simply say that Enoch died?

Abravanel answers these questions, and by so doing, gives Bible students key insights into Enoch’s inner
struggles to keep the faith.

To properly understand Enoch, Bible students need to first assess from whom he descended. Who was
his father, grandfather, great-grandfather etc.? Abravanel traces ten generations of righteous
personalities, starting with Adam leading to Noah. Each one, in his own unique way, served the Maker.
These men put God front and center, as far as their principles and conduct was concerned.

The Bible points out that each of these truth seekers set their minds and souls to learning God’s ethos,
His values. Consequently, they delayed marriage until they were older and religiously mature. Enoch
deviated from his ancestors’ precedence, marrying much younger than his illustrious forebears.

This suggests, Abravanel writes, a less than flattering observation about “young” Enoch. He was sex
crazed. That explains why he ran headlong into marriage so early, unlike his noble predecessors.

After Enoch’s marriage and after his son Methuselah was born, Enoch regrouped. He found God. See
Abravanel’s World to learn about the driving force behind Enoch’s transformation. Laudably, Enoch
served his Creator. “Enoch walked with God for 300 years after he had Methuselah…”In a word, Enoch
reinvented himself.

But, he also remained with his wife, begetting sons and daughters. Compare Enoch’s family life with
Adam’s. Abravanel teaches that after Adam fathered Cain and Abel, he temporarily separated from Eve
for purposes of realigning his goals, putting his life in order – alone.

In brief, we have outlined Enoch’s inner struggles. On the one hand, he aspired to Godliness, while on
the other hand he sought spousal intimacy. Heaven looked down on Enoch’s conflicted soul, and had
mercy: “And he was no more because God had taken him.”

Genesis Chapter 5

Based on Abravanel’s World of Torah, by Zev Bar Eitan

“These are the generations of Noah. Noah was in his generations a man
righteous and whole-hearted. Noah walked with God.”

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible. In Genesis chapter 6, the Bible focuses on an exemplary personality: Noah.

In glowing terms, the Bible extols Noah as righteous and whole-hearted. Abravanel takes a deeper dive
into this survivor’s stout soul, showing ways in which Noah exceled in an era when a world tottered and
tanked. Indeed, as Noah’s neighbors corrupted their ways and wallowed in morass, “Noah walked with
God.”

Abravanel quotes a rabbinic epigram that best contrasts the values of virtuous Noah from his
unscrupulous contemporaries. The translation of the witticism goes like this: While mankind gorged
their bodies and starved their souls, Noah nourished his soul, and starved his body.

In what ways did Noah please his Maker? “Righteous” refers to Noah’s interpersonal relationships. With
his fellow man, Noah was honest. He took pains to treat each person fairly, courteously. This is in
marked contrast with those around him. The generation was more than inconsiderate to others; they
were mean-spirited and deceitful.

There was a second aspect that distinguished Noah from his contemporaries. Decency defined him.
His attitude toward the physical world and its pleasures came without misplaced hype. Noah
displayed steely self-discipline to material things. As for the rest of the planet, moderation was not in
their lexicon. Nor was fair play.

Whim ruled. Bigtime. Gluttony proved their undoing. Man and animal alike acted out unnaturally in
pursuit of perversion.

Abravanel adds something else about Noah. Despite a dystopian culture of sin, Noah stood apart. For
him, crisp demarcation lines divided right from wrong. Smut held no sway over him, let alone blur God’s
ethos. From youth until old age, Noah’s swerved not an iota from divine service. Through hell and high
water, “Noah walked with God.” Literally.

Readers will find that Abravanel details, and heaps, more praise for Noah in Abravanel’s World.
However, before concluding this blog, let us share one aspect of Heaven’s favor and divine providence
for loyal Noah, as per Abravanel’s understanding.

Genesis’ first chapters record a meteoric population growth trajectory, with early man begetting and
begetting and begetting. Yet, Noah’s family was, to be colloquial, nuclear in size. He fathered only three
sons. Abravanel learns that, typically, a father of many children cannot fully devote himself to his kids’
education. Had Noah’s family waxed many, undoubtedly, some of the sons would have been influenced
by a wayward world. However, because Noah’s number of children was small, he kept a keen eye out for
creeping unacceptable attitudes and behavior. A vigil dad will nip trouble in the bud.

Abravanel says more. He understands that Noah did not father daughters. Had he, then, perforce the
daughters would have married men – all rotten to the core. Noah’s grandchildren would have followed
the despicable ways of their fathers. As a case in point, Abravanel brings an example from Lot’s
daughters. When Sodom and Gomorrah fell to fire and brimstone, so too did Lot’s married daughters.

Based on Abravanel’s World of Torah, by Zev Bar Eitan

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Genesis chapter 22, we read of the binding of Isaac. This blog covers a small snippet of
Abravanel’s preface. He asserts that, arguably, this is one of the most defining and dramatic chapters in
the entire Bible. Abravanel’s discourse is precious, and lengthy. For the full discussion, please see
Abravanel’s World.

“And it came to pass after these things, that God did prove Abraham,
and said unto him, Abraham. And he said, here am I.

And He said, take now your son, your only son, whom you love – even
Isaac – and get you into the land of Moriah. And offer him there for a
burnt offering upon one of the mountains which I will tell you of.”

Now to some of Abravanel’s opening remarks. The binding of Isaac presents Bible students with a
cornerstone of Jewish faith. On the merit of the event, Hebrews stand in good stead with their Father in
heaven. The story has been told and retold, generation after generation. Jews know it by heart. The
binding of Isaac forms a backbone to Jewish prayer and liturgy. These, then, are compelling reasons to
study the subject intently, more so than other chapters.

When writing his Biblical commentary, not surprisingly, Abravanel did not work in a vacuum. Before he
delved into the binding of Isaac, he first familiarized himself with his predecessors’ and contemporaries’
approaches. What did they say?

Figuratively Abravanel likens himself to a field hand who walks behind other harvesters who dropped
their sheaves. When a stalk pleases him, he picks it up and puts it in his satchel. If a stalk displeases him,
he rejects it, always pushing on with his search for the choicest produce. In this manner, Abravanel
develops and hones his classic essay on the sublime story of a father and son, Abraham and Isaac.
Abravanel offers a prayer to the Maker, asking for insight and eloquence.

As is his wont, Abravanel begins with a sweeping historical overview – and a probing question. What was
the main point of God’s test of Abraham?

Abravanel starts with Adam, the first man. In a word, he failed to thrive in the task given to him by God.
How? Of the two noteworthy trees in the garden of Eden, Adam gravitated to the tree of knowledge.
That tree represented superficiality and focused on things material. The fruit of the tree of knowledge
captivated him. It proved his undoing because God expected more from man than merely the mundane.

The tree of life, symbolizing the Creator’s ethos, held no interest for Adam. Hence, God ushered him and
Eve out of the idyllic environs, to toil the land, and reconsider man’s purpose in the world.

The misstep that tripped Adam, according to Abravanel, has distracted his descendants ever since – day
in and day out. Alas, people have been barking up the wrong tree, so to speak. The ethics of the tree of
life, the tree that carries the banner of moderation and maturity, hardly gets any attention. That fruit
urges man to forge a relationship with the Almighty.

Enter the great flood. Divine wisdom saw fit to unleash a deluge. It mopped up a misguided civilization.
Only Noah and his family survived. Shortly, the masses’ embraced hedonism, as if groping in the dark.
Frivolity reigned supreme. Déjà vu.

Civilization tottered.

But then, hope flickered. Abraham emerged. Out of a milieu of moral confusion and chaos, he figured
things out and put his faith in God. Abraham believed and preached Heaven’s message: God is in charge.
He governs the world.

Pure intellect brought him to that conclusion. He had discovered the truth. Abraham, Abravanel teaches,
was the first to apply analytical reasoning to bear, in coming to his revelation. He couldn’t keep his
findings to himself, disseminating the truth about the Almighty to whomever. “And he built there an
altar unto God, and called upon the name of God.”That is, Abraham was the first one who recognized
God’s omnipotence, ruler of all. Determinedly, the fiery prophet introduced God to mankind.

As stated, for Abravanel, Abraham had arrived at the truth through penetrating study and analysis. For
it, the Almighty smiled upon him. Divine wisdom resolved once and for all – Abraham’s seed would
become the Chosen People.

And then the Almighty appeared to Avraham with a request. Characteristically, the prophet didn’t flinch,
as the Bible records. “And he said, here am I.”

In short form, herein is background to the ultimate religious test and quintessential religious response.

Don Isaac Abravanel (1437-1508), also spelled Abarbanel was a penetrating Jewish thinker, scholar, and
prolific Biblical commentator. It is, of course, nary impossible to pare Abravanel’s encyclopedic and
groundbreaking commentary on the Bible, and reduce it to a short blog. Indeed, where would one start?
How could we sift through the thousands and thousands of pages of his magnus opus, in order to
produce an Abravanel mission statement?

In his commentary on Genesis chapter two, Abravanel shares the following thoughts with his readers.
Does it fit as a mission statement? It just might.

Genesis begins with the creation story, outlining six days of work. On the seventh day, God rested.
Chapter two delves into the human face of creation, featuring the Garden of Eden, Adam, Eve, and a
seductive snake. On the curious, if not downright dubious venue and cast of personalities, Abravanel
bombards his readers with dozens of questions.

•  Is the entire story allegory?
•  Is the creation of man in God’s image and likeness literal?
•  A tree of life, a tree of the knowledge of right and wrong?
•  Talking snakes?

These are a sampling of the burning questions and issues that Abravanel poses. They continue for many
pages, crafted with clarity and insight. Before he provides answers, he writes (and I translate from the
Hebrew):

“And after all of these points, designed to wake up sleepy heads, I will rise to the occasion. Thoughtful
analysis will be brought to bear, showing one or more ways to approach these heady topics. Text and
context are front and center. When we conclude our discussion, all queries will be answered – without
exception – all firmly based in this chapter’s verses.

Verily, the words of God’s Torah are perfect. To be clear, readers will not be asked to suspend or waive
reason, for religion and reason are intrinsically compatible. The ways of the Maker are straight, and
swerve not.”

Abravanel, as always, speaks his mind. He asks hard-hitting questions to stimulate interest in Judaism in
general, and Bible study in particular. His method takes into account an in-depth study of the verses,
focusing on their context within the greater narrative. Finally, he asserts that God’s Torah is divine.

Is this Abravanel’s mission statement? Humbly, I submit that it is.

Genesis chapter 2. Based onAbravanel’s World of Torah, by Zev Bar Eitan.

Jewish Action Magazine Vol. 84 No.3 page 38

Jewish Action: If you could pick one figure in Jewish history who respresents hope and optimism and the ability to reinvent and start anew, who would that person be?

Dr. Abramson: I could think of many individuals but my favorite is Don Yitzchak Abarbanel, who went trhough tremndous tribulations.  In his golden years he elects to remain with the Jews rather than convert and take a high position in the Spanish government under Ferdinand and Isabella.  He is essentially exiled to the Mediterranean, living in different countries in his sixties and seventies.  That's when he decides: I'm no longer the minister of finance. I"m no longer involved in high-level politics. I guess I'll write a massive commentary on Tanach. Which he does, and it's brilliant.

He reinvents himself.  And when he has the opportunity to do so, he goes back into politics-in his seventies, he gets involved in high-level negotiations between Italy and Portugal.  He is remarkable in dealing with the various challenges he experiences in his life.  He never gives up on his Judaism and his Jewish identity. He is a role model to me.

Dr. Henry Abramson is the academic dean of Touro's Lander College of Arts and Sciences. Dr. Henry Abramson holds a PhD in history from the University of Toronto and is a specialist in Jewish history and thought.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In Exodus Chapter 16 we read about the Hebrews one month into their desert sojourns.
By that time, the nation began to experience extreme hardships due to dwindling food and water
supplies.

“And they journeyed from Elim, and all the congregation of the Children
of Israel came unto the wilderness of Sin, which is between Elim and
Sinai…And the whole congregation murmured against Moses and Aaron
in the wilderness. Then God said unto Moses: Behold I will cause to rain
bread from heaven…”

Abravanel poses two questions on our verses. The firsthas to do with the Bible’s chronicling of the
places where the Jews encamped. Why, Abravanel asks, are some venues omitted from our chapter?
Second, why didn’t the Maker lead His people along friendlier desert pitstops that offered basic
amenities, like potable water? People and animals can only survive three days without that most basic
of all provisions.

Abravanel puts the nation’s first, post-Exodus travels into perspective. God was about to reveal Himself
to the entire encampment at Mount Sinai. There, the Hebrews would receive the Five Books of Moses
and divine precepts. Given that impending rendezvous with the Maker, it was deemed necessary to
keep the early desert rest stops bare and desolate. In a word, God wanted the Hebrews to arrive at Sinai
with the requisite religious sensibilities.

Dependency on God started the intimate relationship on the right foot, per se. It also instilled within the
body politic the need to plead for relief before the Almighty. God would heed the cries, delivering
provisions. Belief in the compassionate, and attentive, Creator would be etched in Jewish souls. He is the
One Who causes water to flow from flint. He is the One Who drizzles bread from heaven. Gradually, the
Chosen People would acknowledge God’s omnipotence.

In brief, God meticulously planned the pre-Sinai setting. The main thing was planting a religious mindset.
When Jews hurt, they call to Heaven for help. The God of Israel will be there; He is forever reliable. That
explains why our chapter does not chronicle each venue, but rather only identifies those places where
the nation got schooled in divine faith. Bible students also learn why God hadn’t punished the Jews for
speaking out. Acute hunger had triggered injudicious speech and conduct.

See Abravanel’s World for the full discussion.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. Chapter 17 finds the Hebrews trudging along desert dunes, increasingly becoming road
weary. Unbearable thirst made them more than cantankerous; they totally lost it.

“And God said unto Moses: Pass on before the people, and take with
you the elders of Israel, and your staff wherewith you smote the river,
and take in your hand, and go. Behold I will stand before you there upon
the rock in Horeb and you shall smite the rock, and there shall come
water out of it, that the people may drink. And Moses did so in the sight
of the elders of Israel.”

God came to fix matters. He instructed Moses to take his staff, and perform a miracle with it. A tap with
the rod on rock would cause water to flow, fresh water with which to supply Moses’ brethren. Bible
students are not strangers to the miracles wrought by the staff of Moses.

Abravanel wonders: What ever happened with Moses’ staff? To expand the discussion, we know that
after Aaron passed away, the staff he used to perform miracles had been ceremoniously placed next to
the Ark of Testimony for good safekeeping. There it rested together with the jar that contained heaven-
sent manna. Moreover, Aaron’s staff had a prominent place next to a container of anointing oil. During
the period of Jewish kings, King Josiah hid these holy artifacts, along with the Holy Ark.

But, when it comes to the staff of Moses, the Bible is mum. So is Jewish tradition. Not a word. Not a
peep.

Abravanel shares his hypothesis. He believes that when Moses ascended Mount Nebo – to die there –
he had brought his staff with him. Together, the prophet and the staff of God were buried. Neither, the
Bible makes explicit, will ever be found and unearthed.

The Creator would not sanction any mortal to wield the hallowed staff. This is testimony to Moses’
greatness, and uniqueness. Just as no man will ever reach his prophetic achievement, and just as no
man will ever perform such wonders, so too did Heaven decree that no man will ever lay his hand on the
staff of Moses.

See Abravanel’s Worldfor the full discussion.

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. In the latter part of Exodus Chapter 22, we read about sexual mores. For Abravanel, the
seventh commandment prohibiting adultery, like each of the Ten Commandments, is not meant to be
construed narrowly. Rather, it along with each of the other commandments in the Decalogue, contains
subcategories.

“And if a man seduces a virgin who is not betrothed, and lie with her, he
shall surely pay a dowry for her to be his wife.”

This blog highlights one offshoot of adultery: seduction. Abravanel learns that seduction is tantamount
to, and resembles, adultery. We shall explain.

Abravanel provides readers with what we may call a sociological context to our verse cited above. What
type of man seduces a virgin? Who might fit the profile of a rapscallion bent on enticing a girl to sleep
with him?

First of all, Abravanel dismisses out of hand what some people might erringly think. Let’s be clear, he
asserts. The Pentateuch does not draw the line of licentiousness at adultery. Nor does Holy Writ only
flag sexual relations when a woman is engaged. Sexual sin, according to the Bible, is even attributed to a
knave who “seduces a virgin who is not betrothed.”

The Creator loathes sexual promiscuity. And violators pay a steep price: “He shall pay a dowry for her to
be his wife.” What type of man commits this egregious affront, Abravanel probes?

Abravanel posits that a cad is unlikely to target a woman of his social standing, a marriageable woman
who shares his social circle. Had he found a suitable wife, he simply would court her and marry.

This scoundrel, instead, sets his sights on a woman he finds attractive, although she had been raised in a
lower socio-economic household. Not to be deterred, the rascal is keen on sleeping with her. And so, he
sweettalks her, promising matrimony in exchange for sexual favors. When his passions are spent, so too
are his empty promises. Off he gallops to brag to his friends about his exploits. Seeking to stem such
seedy scandals, the Torah slaps the culprit with a hefty fine: “He shall pay money according to the dowry
of virgins.”

Of course, Abravanel teaches, it could well be that a sex fiend will pursue a woman above his station.
See Abravanel’s World for his treatment of that situation. Before we conclude this blog, consider one
more observation that Abravanel shares on a related, later verse in our chapter.

“You shall not suffer a sorceress to live.” Abravanel learns that, generally speaking, unsavory characters
intent on illicit sex, do not work in a vacuum. Their network includes abettors, or better, groomers.
These are unprincipled women who scout out and prepare the groundwork for depraved men who seek
improper and immoral sexual dalliances.

These groomers, or as the verse calls them – “sorcerers” – have honed their skills and know precisely
how to obtain the trust of unsuspecting female victims. Enticed, seduced, and entrapped, these girls are
easy prey for unscrupulous perpetrators.

In summary, the God of Israel will not abide sexual immorality. Indeed, in His eyes the cases we have
presented are as sinful as adultery, and get characterized as such.

We now better appreciate the divine wisdom that sequenced the order of Bereshit’s and Shemot’s parshiyot. As for the author, all had been transcribed by Moshe, at the word of God. Moreover, the prophet received commentary on all that the Creator communicated to him. After we have laid out these four introductory rationales, we proceed to Shemot’s commentary, with God’s help.

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

“And I will send an angel before you. And I will drive out the
Canaanite….”

Don Isaac Abravanel (1437-1508) was a preeminent Jewish thinker, scholar, and prolific Biblical
commentator. Exodus chapter 33 dives into a fascinating subject: Which holy force will lead the
Hebrews during their desert wandering – God or God’s angel? For Abravanel, it’s anything but a
question of semantics. See Abravanel’s World for the full discussion.

In fact, the question of which mystical force would guide the Jews had already been broached earlier in
the Bible (See Torah Portion Mishpatim). Abravanel provides key context, in order to better get a grip on
this issue of divine versus angelic escort or chaperoneship.

Well, what was at stake? Why did Moses insist on God’s presence (and not an angelic one) and why did
the Creator ultimately acquiesce to the prophet’s entreaty? Moreover, when God tells Moses about the
“changing of the providential guards”, the seer wasn’t the only disheartened party; collectively, the Jews
sulked. “And when the people heard these evil tidings, they mourned. And no man did put on him his
ornaments.”

Explaining the complementary and supplementary passages, Abravanel elucidates. In chapter 32, divine
anger is explicit when God addresses His prophet: “And now go. Lead the people…My angel shall go
before you…Nonetheless, in the day when I visit, I will visit their sin upon them.”Moses would have no
part in it. He was not about to shepherd the Creator’s flock in the wilderness, accompanied by an angel.

Thus, Moses held his tongue, saying nothing in response to God’s announcement, for he believed the
angel’s presence would bring trouble. The prophet also noted that last chapter’s verse made no mention
of the patriarchs, or the Holy Land, for that matter. These omissions were out of character, as other
verses had made reference to the patriarchs and Israel’s comeliness.

This background, for Abravanel, leads us to chapter 33’s lead verses. “And God spoke unto Moses:
Depart, go up…”The Creator informed Moses that He would deed the land to the Hebrews for two
reasons. One stressed Moses’ merit: “You and the people that you brought up out of the land of
Egypt…” God meant, that since the prophet threw his fate with his brethren, and “brought up out of the
land of Egypt”, there would be divine forgiveness for the Golden Calf sin, as well as title to Israel.

The second rationale focused on the fulfilment of an oath uttered to the patriarchs: “unto the land
which I swore unto Abraham, Isaac, and Jacob, saying unto your seed will I give it.”

Here we have two rationales which illustrate God’s forgiveness for the Molten Calf. But what transpire
in the interim? Which force would escort the Hebrews during the arduous desert trek – God or His
angel? See Abravanel’s World for the full discussion.

“And you shall command the Children of Israel, that they bring unto you pure olive oil beaten for the
light, to cause a lamp to burn continually. In the Tent of Meeting…Aharon and his sons shall set it in
order, to burn from evening to morning before God…”

‘This section’s opening paragraphs seem disjointed because they switch theme tracks. Note that the
lead verse talks about lighting the menorah before taking on the main subject – that of the priest’s
special clothing. How should readers relate to this zigzag?

Really, God’s command to Moshe regarding lighting the menorah was not intended as a divine order
whose time had arrived, but rather as a prophetic heads-up…’

Page 88 Shemot vol. II: Assembled at Sinai

Abarbanel’s first Aliyah to Parashat Tzav, an excerpt from Abravanel’s World of Torah by Zev Bar Eitan

“And God spoke to Moses saying: Command Aaron and his sons saying. This is the law of the burnt
offering…”

‘Recall that in the earlier section of Leviticus, Moses addressed the Hebrew general assembly. That
was because the section dealt with and focused on categories of the populace needing to bring
sacrifices. In contrast, here the Torah highlights Aaron and his sons, as Moses instructed them in
proper procedures. After all, they were entrusted with officiating in the Tabernacle. Some tasks were
performed by Aaron the High Priest, while others were done by Aaron’s sons. They were subordinate
to him. “Command Aaron and his sons.”

Page 132 Vayikra vol. I: The Meat of the Matter

“And God said to Moshe, saying: Speak to the Children of Israel and collect a separated portion. From
those who are generous you shall take a separated portion for Me.”

‘In a general Torah sense and here in this section in particular, Heaven’s modus operandi comes out in
full splendor. That is, Hashem desired to increase both the Hebrew people’s merit and Moshe’s
prominence. In our context, it means that Heaven did away with celestial intermediaries. In their
place, the Almighty instituted His direct divine guidance to the Jews and to Moshe, their faithful
shepherd.’

Page 9 Shemot vol. II: Assembled at Sinai

“And God called unto Moses, and spoke unto him out of the Tent of the Meeting. Speak unto the
Children of Israel, and say unto them: When any man of you brings an offering unto God, you shall
bring your offering of the cattle, even of the herd or the flock.”

‘Heaven acknowledged how priests deserved the Jews’ financial support. Through a system of tithes
and gifts, their needs were taken care of. This not only freed them from having to make a living, but it
also provided repose and sufficient peace of mind to allow them to do their jobs maximally. An
equitable arrangement assured steady income for the Kohanim and their families.

Clearly the Torah foresaw how priests, a branch of the tribe of Levi, would accede to special status
within the national fabric and rise to predominance. Their admirable erudition, refinement, and
character were also marked by outward appearances. In this, particular vestments played a pivotal
role…'

Page 10 Vayikra vol. I: The Meat of the Matter

“And God descended in the cloud, and stood with him there, and
proclaimed the name of God. And God passed by before him and
proclaimed: God, the Lord, God, merciful and gracious, long-suffering,
and abundant in goodness and truth; keeping mercy unto the thousandth
generation, forgiving iniquity and transgression and sin. And will by no
means clear the guilty; visiting the iniquity of the fathers upon the
children, and upon the children’s children, unto the third and unto the
fourth generation.”

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a seminal Jewish thinker, scholar, and prolific Biblical
commentator. In Exodus 34, the Torah affords what is arguably the closest peek into God’s elusive
nature, including a guide into how He relates to man. Gorgeous eloquence transcribes God’s thirteen
attributes of mercy. Abravanel’s discourse on the subject provides Bible students with a memorable
interpretation of the Creator’s divine traits. See Abravanel’s World for the essay in its entirety.

Abravanel asks: What underlies the terse descriptions of the divine? Additionally, how are readers to
understand the grammatical style of this passage, one that appears choppy and disjointed? Note, for
example, how the thirteen attributes commence with God’s name, and repeats that name, before
providing adjectives which depict, per se, the Maker’s defining characteristics (“merciful”, “’gracious”
etc.). Finally, the paragraph switches gears into verbal or predicate phrases that portray God’s conduct
(“keeping mercy unto the thousandth generation”, “visiting the iniquity” etc.).

In fantastic shorthand, here is how Abravanel approaches these all-important theological lessons. God’s
(Hashem) name – repeated – establishes His credentials as the Creator of existence; His will perpetuates
life (“God, the Lord”). The next mention of the One Above (El) features His role as the Main Mover or
Lever of the heavens. The divine crank, for lack of a better word or image, churns lower celestial beings
into motion. Three appellations of God begin the first three of the thirteen attributes count (“God, the
Lord, God”).

Traits four, five, and six bespeak God’s relationship with man, at his embryonic and early development
stages. We refer to “merciful”, “gracious”, and “long-suffering.”

Next come seven, eight, and nine. These are the Creator’s benevolence with the righteous and pious –
“abundant in goodness and truth; keeping mercy unto the thousandth generation.” God reserves and
applies the final four, which brings the attribute count to ten, eleven, twelve, and thirteen to evildoers –
“forgiving iniquity and transgression and sin. And will by no means clear the guilty; visiting the iniquity of
the fathers upon the children….”

Don Isaac Abravanel, also spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. Not surprisingly, Numbers 1 deals with, well, numbers or tallying or counting.
Abravanel also zeroes in on the counters. Who had been entrusted to take the census of the Hebrew
fighters, a head count that reached hundreds of thousands? What lie behind the counting?

“And God spoke unto Moses in the wilderness of Sinai, in the Tent of
Meeting, on the first day of the second month after they were come out
of the land of Egypt saying. Take you the sum of all the congregation of
Israel, by their families, by their fathers’ houses, according to the number
of names, every male individually.”

The Maker placed Moses and Aaron at the head of the mustering enterprise, one that sought a count of
the able-bodied men: “From twenty years old and upward, all that are able to go forth to war…you shall
number them…even you and Aaron.”The Torah enlisted tribal chiefs to assist, listing their names (and
father’s names), underpinning the key role they played.

Abravanel, furthermore, gets to the bottom of the rationales behind the troop tallying. Clues, he writes,
are found by analyzing the three identifying descriptions of the chieftains: “These were the elect of the
congregation, the princes of the tribes of their fathers. They were the heads of the thousands of Israel.”

•  “The elect of the congregation” answers the question: why did God choose twelve men to stand
  by Moses’ side at the time of numbering? Plainly, they had been men who took charge of all
  prior important encampment activities. Certainly, counting rates as an important task.
•  “The princes of the tribes of their fathers” places an accent on the future, but imminent, land
  division. Specifically, the Land of Israel was to be parceled out to those men who had been
  redeemed from Egyptian bondage. The more populous tribe, the greater territorial size.
•  “They were the heads of the thousands of Israel” took into account the upcoming wars to
  liberate Canaan. War drums were beating and generals needed to know how many warriors
  would be taking part in the campaign to free the Holy Land.

When it comes to the job of mustering Hebrews per our chapter, Abravanel gets practical. Bible
students should not think that the gimongous undertaking occurred in a single day, with Moses and
Aaron drudgingly counting away. That would be mission impossible. Rather, “on the first day of the
second month”the Creator commanded His prophet to prepare the camp for a census. Posthaste,
Moses recruited twelve reliable and capable leaders to get the job done in a professional manner.