Талмуд к Бамидбар 32:44

MISHNAH: One disburses from the lodge¹The room where the sheqalim were stored, to be disbursed as will be described in Mishnah 2. into three boxes of three seah each, on which is written ג ,ב ,א³¹The money to be spent in the inverse order of the boxes; then it always is clear how much money is left.. Rebbi Ismael says, it was written in Greek, A, B, Γ. The disburser enters neither in trousers³²Rashi’s interpretation, Latin paragauda. Another interpretation: a long robe with wide cuffs (sources giben in Levy’s Dictionaty, vol. 4 col. 98b. Cf Arabic בֻּוגֻז). with pockets, nor with shoes³³The last two are sewn together; the seam could be opened and coins stuffed in there., nor with sandals, nor with phylacteries nor with an amulet³³The last two are sewn together; the seam could be opened and coins stuffed in there., lest he become poor and people would say, he became poor because he sinned in the lodge, or he became rich and people would say, he enriched himself from the money lifted from the lodge, for a person needs to be clean before people³⁴Rabbinic Hebrew distinguishes between בִּרְיָה “creature” and בְּרִיָּה “creation”. as he has to be clean before the Omnipresent, as it is said³⁵Num. 32:22., you have to be blameless before the Eternal and before Israel, and it says³⁶Prov. 3:4., find grace and understanding in the eyes of God and men.

MISHNAH: One disburses from the lodge¹The room where the sheqalim were stored, to be disbursed as will be described in Mishnah 2. into three boxes of three seah each, on which is written ג ,ב ,א³¹The money to be spent in the inverse order of the boxes; then it always is clear how much money is left.. Rebbi Ismael says, it was written in Greek, A, B, Γ. The disburser enters neither in trousers³²Rashi’s interpretation, Latin paragauda. Another interpretation: a long robe with wide cuffs (sources giben in Levy’s Dictionaty, vol. 4 col. 98b. Cf Arabic בֻּוגֻז). with pockets, nor with shoes³³The last two are sewn together; the seam could be opened and coins stuffed in there., nor with sandals, nor with phylacteries nor with an amulet³³The last two are sewn together; the seam could be opened and coins stuffed in there., lest he become poor and people would say, he became poor because he sinned in the lodge, or he became rich and people would say, he enriched himself from the money lifted from the lodge, for a person needs to be clean before people³⁴Rabbinic Hebrew distinguishes between בִּרְיָה “creature” and בְּרִיָּה “creation”. as he has to be clean before the Omnipresent, as it is said³⁵Num. 32:22., you have to be blameless before the Eternal and before Israel, and it says³⁶Prov. 3:4., find grace and understanding in the eyes of God and men.

Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: In the Torah, in Prophets, and in Hagiographs we find that a person had to be innocent in the eyes of people just as he has to be innocent in the eyes of the Omnipresent. In the Torah from where? As it is written,³⁵Num. 32:22. you have to be blameless before the Eternal and before Israel. In Prophets from where? As it is written⁵²Jos. 22:22., The Power, God, Eternal, the Power, God, Eternal, He knows, and Israel has to know. In Hagiographs from where? As it is written³⁶Prov. 3:4., find grace and understanding in the eyes of God and man. Gamaliel the twin asked Rebbi Yose ben Rebbi Abun, which one is the clearest^52aB: The most stringent. of all of these? He answered him, you have to be blameless before the Eternal and before Israel.

MISHNAH: “On condition¹⁰⁶He gives the woman a peruṭah as marriage gift and specifies that he preliminarily marries her as owner of a bet kor, 30 bet se‘ah or 75’000 square cubits of agricultural land. If he actually is the owner of the land, she is married immediately; he can show her the title to his land later. that I possess a bet kor of arable land,” she is preliminarily married if he owns it. “On condition that I possess it at place X”, she is preliminarily married if he owns it at place X, otherwise she is not preliminarily married. “On condition that I shall show you a bet kor of arable land,” she is preliminarily married and he has to show her¹⁰⁷Since he said “to show”, it means that she has to see it with her own eyes; it is not enough for him to prove his ownership to her., but if he showed it in the valley¹⁰⁸בִּקְעָא everywhere means open agricultural land not easily accessible. In all these conditions, a claim of ownership is understood. she is not preliminarily married. ¹⁰⁹In the independent Mishnah mss. and later in the Halakhah here starts a new Mishnah 4. Rebbi Meïr says, any condition which is not formulated in the manner of the condition imposed on the tribes of Gad and Reuben is invalid¹⁰⁹In the independent Mishnah mss. and later in the Halakhah here starts a new Mishnah 4., as it is said¹¹¹Num. 32:29–30.: “Moses said to them, if the tribes of Gad and Reuben cross over … but if they will not in arms cross over with you, etc.” Rebbi Ḥananiah ben Gamliel said, that formulation was necessary¹¹²The involved formulation of the deed of Transjordan to the tribes of Gad and Reuben was necessary under the circumstances. A simple condition is valid; it is not necessary for a man to say: “Be preliminarily married to me on condition that I possess a bet kor of arable land, but be not preliminarily married to me if I do not possess a bet kor of arable land.” for otherwise one would have understood that even in the Land of Canaan they should not inherit.

‘He is called friend’ of the Divine Presence,⁸⁶Midrash Rabbah, Exodus, XXVII, 1 (Sonc. ed., p. 321): ‘Thine own friend (Prov. 27, 10) is the Holy One, blessed be He’. as it is written. For my brethren and companions’ sakes, I will now say: Peace be within thee.⁸⁷Ps. 122, 8. ‘Beloved’, as it is written, I love them that love me, and those that seek me earnestly shall find me.⁸⁸Prov. 8, 17. ‘One who gladdens the All-present and his fellow-creatures’: This teaches that a man should appear justified before his fellow-creatures as well as before the Holy One, blessed be He, as it is written, Then ye shall be clear before the Lord, and before Israel.⁸⁹Num. 32, 22. ‘Gladden the All-present’: as it is written, Behold, this is the joy of his way.⁹⁰Job 8, 19 interpreted of God. [‘Gladden] his fellow-creatures’: as it is written, Israel, in whom I will be glorified.⁹¹Isa. 49, 3.
‘It clothes him with meekness’: Who taught this? R. Joshua b. Levi who said:⁹²Cf. ‘A.Z. 20b (Sonc. ed., p. 107). Meekness is the greatest of them all. Since the last part reads ‘R. Joshua b. Levi said’, it must be deduced that the first part is not by R. Joshua b. Levi! Something is missing in the Baraitha and read it as follows: ‘[Meekness is] the greatest of them all, and further said R. Joshua b. Levi’. But perhaps the author of the statement is R. Meir? We do not find anywhere that R. Meir said, ‘Reverence is best’.⁹³The word ‘reverence’ seems to be an error for ‘meekness’, otherwise the answer is unintelligible. [Because in the Baraitha ‘reverence’ is linked with ‘meekness’, the answer may be that since R. Meir nowhere makes the statement with respect to the first, it cannot be his statement.]
‘It fits him to be righteous, pious’, etc. What is meant by ‘righteous’ and what by ‘pious’? ‘Righteous’ is one who does right actions; ‘pious’ is one who practises acts of loving-kindness. Since [the Baraitha] cites these [virtues], why does it mention ‘upright [and faithful]’? ‘Upright’ means one who is upright in his ways, ‘faithful’ denotes one who is faithful in spirit.
‘It keeps him far from sin’: even from the sin of others. ‘And brings him near to merit’: even the merit of others. ‘From him men enjoy sound knowledge’: What is meant by tushiyyah? The Torah. And why is it called tushiyyah? Because it weakens the strength of a man⁹⁴Cf. Sanh. 26b (Sonc. ed., p. 155) where the word is derived from the root תשש, ‘to weaken’. [through his constant study of it]. Another explanation: Because it was given in secret on account of Saṭan.⁹⁵Cf. Sanh. loc. cit. Saṭan opposed the Torah being given to Moses because he argued that the Israelites would later violate it by worshipping the Golden Calf. Cf. Shab. 89a, Tosafoth s.v. Torah quoting a Midrash. Another explanation: Because it is composed of chaotic matter which is the foundation of the world.⁹⁶תושיה is taken to be a combination of תו, i.e. תהו, ‘chaos’ and שיה, equated with שתיה, ‘foundation’.

³⁹⁷Tosephta 4:8; Babli 13b, Sifry Num. 106. It was stated in the name of Rebbi Jehudah: If it had not been written, it would have been impossible to say: This teaches us that when Moses died, he was lying on the wings of the Shekhina³⁹⁸The Divine presence on Earth. Parallels about the burial of Moses, cf. Sifry Deut. 355,357, Midrash Tannaïm p. 224; Abot dR. Nathan (Schechter) A 12, B 25; Bet ha-Midrasch (Jellinek) vol. 1 p. 115, vol. 6 p. 71. about four miles, from the inheritance of the tribe of Reuben to the inheritance of the tribe of Gad, since he died in the inheritance of the tribe of Reuben and was buried in the inheritance of the tribe of Gad. From where that he died in the inheritance of the tribe of Reuben? Because it was said, “the tribe of Reuben built Ḥešbon, Elaleh, Qiryatayim, and Nebo.³⁹⁹Num. 32:38.” And it is written⁴⁰⁰Deut. 32:49.: “Ascend this ‘Abarim mountain, the Mountain of Nebo, and die on the Mountain up which you will climb.” And from where that he was buried in the inheritance of the tribe of Gad? For it was said⁴⁰¹Deut. 33:20–21.: “To Gad he said, praised be He Who enlarges Gad, etc. For there the part of the lawgiver is hidden.” The Holy One, praise to Him, added: “He came at the head of the people.” The angels of the service said, “he executed the justice of the Eternal”, and Israel were saying, “and His laws with Israel.⁴⁰²Since one cannot assume that Moses praised himself.” All together were saying: “⁴⁰³Is. 57:2. A fitting end of a sermon of consolation of mourners. May he come in peace, may they rest on their couches, he goes in His pleasure.”