Emor - Speak! The Egyptian who spoke. CY

(ה) וְלָקַחְתָּ֣ סֹ֔לֶת וְאָפִיתָ֣ אֹתָ֔הּ שְׁתֵּ֥ים עֶשְׂרֵ֖ה חַלּ֑וֹת שְׁנֵי֙ עֶשְׂרֹנִ֔ים יִהְיֶ֖ה הַֽחַלָּ֥ה הָאֶחָֽת׃ (ו) וְשַׂמְתָּ֥ אוֹתָ֛ם שְׁתַּ֥יִם מַֽעֲרָכ֖וֹת שֵׁ֣שׁ הַֽמַּעֲרָ֑כֶת עַ֛ל הַשֻּׁלְחָ֥ן הַטָּהֹ֖ר לִפְנֵ֥י יְהוָֽה׃ (ז) וְנָתַתָּ֥ עַל־הַֽמַּעֲרֶ֖כֶת לְבֹנָ֣ה זַכָּ֑ה וְהָיְתָ֤ה לַלֶּ֙חֶם֙ לְאַזְכָּרָ֔ה אִשֶּׁ֖ה לַֽיהוָֽה׃ (ח) בְּי֨וֹם הַשַּׁבָּ֜ת בְּי֣וֹם הַשַּׁבָּ֗ת יַֽעַרְכֶ֛נּוּ לִפְנֵ֥י יְהוָ֖ה תָּמִ֑יד מֵאֵ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל בְּרִ֥ית עוֹלָֽם׃ (ט) וְהָֽיְתָה֙ לְאַהֲרֹ֣ן וּלְבָנָ֔יו וַאֲכָלֻ֖הוּ בְּמָק֣וֹם קָדֹ֑שׁ כִּ֡י קֹדֶשׁ֩ קָֽדָשִׁ֨ים ה֥וּא ל֛וֹ מֵאִשֵּׁ֥י יְהוָ֖ה חָק־עוֹלָֽם׃ (ס)

Leviticus 24:5-9

(5) You shall take choice flour and bake of it twelve loaves, two-tenths of a measure for each loaf. (6) Place them on the pure table before the LORD in two rows, six to a row. (7) With each row you shall place pure frankincense, which is to be a token offering for the bread, as an offering by fire to the LORD. (8) He shall arrange them before the LORD regularly every sabbath day—it is a commitment for all time on the part of the Israelites. (9) They shall belong to Aaron and his sons, who shall eat them in the sacred precinct; for they are his as most holy things from the LORD’s offerings by fire, a due for all time.

ויקרא כ״ד:י׳-ט״ז

(י) וַיֵּצֵא֙ בֶּן־אִשָּׁ֣ה יִשְׂרְאֵלִ֔ית וְהוּא֙ בֶּן־אִ֣ישׁ מִצְרִ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּנָּצוּ֙ בַּֽמַּחֲנֶ֔ה בֶּ֚ן הַיִּשְׂרְאֵלִ֔ית וְאִ֖ישׁ הַיִּשְׂרְאֵלִֽי׃ (יא) וַ֠יִּקֹּב בֶּן־הָֽאִשָּׁ֨ה הַיִּשְׂרְאֵלִ֤ית אֶת־הַשֵּׁם֙ וַיְקַלֵּ֔ל וַיָּבִ֥יאוּ אֹת֖וֹ אֶל־מֹשֶׁ֑ה וְשֵׁ֥ם אִמּ֛וֹ שְׁלֹמִ֥ית בַּת־דִּבְרִ֖י לְמַטֵּה־דָֽן׃ (יב) וַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְרֹ֥שׁ לָהֶ֖ם עַל־פִּ֥י יְהוָֽה׃ (פ) (יג) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יד) הוֹצֵ֣א אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַֽמַּחֲנֶ֔ה וְסָמְכ֧וּ כָֽל־הַשֹּׁמְעִ֛ים אֶת־יְדֵיהֶ֖ם עַל־רֹאשׁ֑וֹ וְרָגְמ֥וּ אֹת֖וֹ כָּל־הָעֵדָֽה׃ (טו) וְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֥ישׁ אִ֛ישׁ כִּֽי־יְקַלֵּ֥ל אֱלֹהָ֖יו וְנָשָׂ֥א חֶטְאֽוֹ׃ (טז) וְנֹקֵ֤ב שֵׁם־יְהוָה֙ מ֣וֹת יוּמָ֔ת רָג֥וֹם יִרְגְּמוּ־ב֖וֹ כָּל־הָעֵדָ֑ה כַּגֵּר֙ כָּֽאֶזְרָ֔ח בְּנָקְבוֹ־שֵׁ֖ם יוּמָֽת׃

Leviticus 24:10-16

(10) There came out among the Israelites one whose mother was Israelite and whose father was Egyptian. And a fight broke out in the camp between that half-Israelite and a certain Israelite. (11) The son of the Israelite woman pronounced the Name in blasphemy, and he was brought to Moses—now his mother’s name was Shelomith daughter of Dibri of the tribe of Dan— (12) and he was placed in custody, until the decision of the LORD should be made clear to them. (13) And the LORD spoke to Moses, saying: (14) Take the blasphemer outside the camp; and let all who were within hearing lay their hands upon his head, and let the whole community stone him. (15) And to the Israelite people speak thus: Anyone who blasphemes his God shall bear his guilt; (16) if he also pronounces the name LORD, he shall be put to death. The whole community shall stone him; stranger or citizen, if he has thus pronounced the Name, he shall be put to death.

Questions:

How does this story make you feel? What issues does it bring up for you?

Pay attention to the words used for “curse” and consider how accurately or not it is translated into English.

Why does the Torah mention the mother’s name?

Why do you think the blasphemer was put in custody “until the decision of the Lord should be made clear to them.”?

רש"י על ויקרא כ״ד:י׳:א׳

ויצא בן אשה ישראלית.... וּמַתְנִיתָא אֲמַרָה מִבֵּית דִּינוֹ שֶׁל מֹשֶׁה יָצָא, מְחֻיָּב, בָּא לִטַּע אָהֳלוֹ בְתוֹךְ מַחֲנֵה דָן, אָמְרוּ לוֹ מַה טִּיבְךָ לְכָאן? אָמַר לָהֶם מִבְּנֵי דָּן אֲנִי, אָמְרוּ לוֹ "אִישׁ עַל דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם" כְּתִיב (במדבר ב'), נִכְנַס לְבֵית דִּינוֹ שֶׁל מֹשֶׁה וְיָצָא מְחֻיָּב, עָמַד וְגִדֵּף (ספרא, ויקרא ל"ב):

Rashi on Leviticus 24:10:1

ויצא בן אשה ישראלית AND THE SON OF THE ISRAELITISH WOMAN WENT OUT — ..... A Baraitha states that ויצא means, he came out of the judicial court of Moses where he had been pronounced to be in the wrong in the following matter: although his father was an Egyptian he had gone to pitch his tent in the camp of the tribe of Dan to whom his mother belonged (cf. v. 11). They (the men of Dan) said to him, “What have you to do here" (lit., what is your character that gives you the right to come here?). He replied. “I am one of the children of the tribe of Dan”. Thereupon they said to him, “Scripture states: (Numbers 2:2) “Every man [of the children of Israel shall encamp] by his own standard, that bears the signs of their father’s house”! He thereupon went in to the judicial court of Moses to have the matter decided and came forth (יצא) declared to be in the wrong. He then stood up and blasphemed (Sifra, Emor, Section 14 1; Leviticus Rabbah 32 3).

אור החיים על ויקרא כ״ד:י׳:ד׳

עוד נתכוין הכתוב לומר שמריבה אשר נצו עליה היא על הפרש הנרשם שזה הוא בן ישראלית וזה בן ישראלי וכאן כלל כל מה שאמרו ז''ל (ויק''ר פל''ב) למ''ד על דבר יוחסין ולמ''ד וכו', ולא חש הכתוב להאריך לשון ולומר גם כן שמו כי אין צורך בדבר:

Or HaChaim on Leviticus 24:10:4

Furthermore, the Torah wanted to reveal that the substance of the quarrel between these two men concerned the difference between being known as merely "the son of a Jewish woman," and being known as "the son of a Jew." The wording of the Torah comprises all that our sages have said about the substance of this quarrel in Vayikra Rabbah 32,3, some saying the quarrel was about the showbread legislation, the blasphemer ridiculing it. Others say that the quarrel centred about whether the blasphemer was a member of the Jewish people, and if so if he could claim membership of a particular tribe. The Torah did not bother to be specific and mention his name as it did not make any difference in the end.

נָקַב (v) heb

- to pierce, perforate, bore, appoint
  - (Qal)
    
    to pierce, bore
    
    to prick off, designate
  - (Niphal) to be pricked off, be designated, be specified
- (Qal) to curse, blaspheme

קָלַל (v) heb

- - Piel
    to make despicable
    to curse

חזקוני, ויקרא כ״ד:י״א:ב׳

ויקב ויקלל אינו אומר ויברך כענין שנאמר בנבות ברך נבות אלקים ומלך אלא ויקלל מלמד שאין הורגים בכינוי.

Chizkuni, Leviticus 24:11:2

ויקוב, ויקלל, the Torah does not use the expression ויברך which is traditionally used someone who curses the name of G-d, as for instance in Kings I 21,13, where Navot had been accused (falsely) of cursing the King and G-d, in order for the King to have a pretext to have him executed for not selling him his vineyard. It uses the word: ויקלל, instead, which refers to someone cursing without using the tetragram as the Lord’s name, a sin not punishable by the death penalty. (Sifra)

רשב"ם על ויקרא כ״ד:י״א:א׳

ויקב - הזכיר את השם ואח"כ בירכו.

Rashbam on Leviticus 24:11:1

ויקוב, he mentioned the holy name of G’d before cursing same.

ויקרא ט״ז:כ״א

(כא) וְסָמַ֨ךְ אַהֲרֹ֜ן אֶת־שְׁתֵּ֣י ידו [יָדָ֗יו] עַ֨ל רֹ֣אשׁ הַשָּׂעִיר֮ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲוֺנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כָּל־פִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה׃

Leviticus 16:21

(21) Aaron shall lay both his hands upon the head of the live goat and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat; and it shall be sent off to the wilderness through a designated man.

Yisra'el ben Shmuel of Modzhitz (1849-1921), Divrei Yisra'el, Tel Aviv, 1984 pt.3, p. 123 quoted in Rabbi Larry Tabick, "The Aura of Torah: A Kabbalistic-Hasidic Commentary of the Weekly Readings."© 2014, JPS

"The meaning is [that]those who harm another of their people by disgracing colleagues or putting them to shame put themselves to shame. As they have done, so is it to be done to them. This follows the verse: "for those who honor Me I will honor" (1 Samuel 2:30) It is also a sign that his blemish is in them [too]. It may be found here, but exists there. This follows the teaching: "Do not taunt your colleague with a blemish that is within you."

ויקרא כ״ד:י״ז-כ״ג

(יז) וְאִ֕ישׁ כִּ֥י יַכֶּ֖ה כָּל־נֶ֣פֶשׁ אָדָ֑ם מ֖וֹת יוּמָֽת׃ (יח) וּמַכֵּ֥ה נֶֽפֶשׁ־בְּהֵמָ֖ה יְשַׁלְּמֶ֑נָּה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃ (יט) וְאִ֕ישׁ כִּֽי־יִתֵּ֥ן מ֖וּם בַּעֲמִית֑וֹ כַּאֲשֶׁ֣ר עָשָׂ֔ה כֵּ֖ן יֵעָ֥שֶׂה לּֽוֹ׃ (כ) שֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן כַּאֲשֶׁ֨ר יִתֵּ֥ן מוּם֙ בָּֽאָדָ֔ם כֵּ֖ן יִנָּ֥תֶן בּֽוֹ׃ (כא) וּמַכֵּ֥ה בְהֵמָ֖ה יְשַׁלְּמֶ֑נָּה וּמַכֵּ֥ה אָדָ֖ם יוּמָֽת׃ (כב) מִשְׁפַּ֤ט אֶחָד֙ יִהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּאֶזְרָ֖ח יִהְיֶ֑ה כִּ֛י אֲנִ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃ (כג) וַיְדַבֵּ֣ר מֹשֶׁה֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וַיּוֹצִ֣יאוּ אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַֽמַּחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֖וֹ אָ֑בֶן וּבְנֵֽי־יִשְׂרָאֵ֣ל עָשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה׃ (פ)

Leviticus 24:17-23

(17) If anyone kills any human being, he shall be put to death. (18) One who kills a beast shall make restitution for it: life for life. (19) If anyone maims his fellow, as he has done so shall it be done to him: (20) fracture for fracture, eye for eye, tooth for tooth. The injury he inflicted on another shall be inflicted on him. (21) One who kills a beast shall make restitution for it; but one who kills a human being shall be put to death. (22) You shall have one standard for stranger and citizen alike: for I the LORD am your God. (23) Moses spoke thus to the Israelites. And they took the blasphemer outside the camp and pelted him with stones. The Israelites did as the LORD had commanded Moses.