Matot MaseiBamidbar (numbers)

Vows and Oaths
Moses spoke to the princes, the heads of the tribes of the Israelites, as a unit, in the course of teaching the rest of the people, saying, “This is what GOD has commanded:

A minor’s vows are not legally binding. If an adult man, over 12 years old, makes a vow to GOD or makes an oath to prohibit himself from doing something otherwise permitted to him, he must not profane his word; rather, he must fulfill whatever he said. A vow is a declaration of intent with regard to a specific object, whereas an oath is a declaration of intent with regard to oneself. In either case, a person may not break his vows or oaths. However, if an expert sage or a tribunal of three non-experts deems it necessary, he or they can declare the vow to be retroactively void; this is called releasing the vow.

If a woman makes a vow to GOD or imposes a prohibition upon herself by means of an oath when she is under 11 years old, she is a minor and her vows are not legally binding. If she makes a vow or oath when she is over 121/2 years old and also unmarried, she is a free agent and her vows are legally binding the same as any other adult’s. However, if she is both in her father’s house, i.e., she is still unmarried and therefore under his sole jurisdiction, and she is also in her youth, that is, between the ages of 11 and 121/2, then the following special laws apply to her:

If her father heard her vow or her prohibition that she imposed upon herself by taking an oath, and yet her father remains silent and thus confirms her vow or oath, all her vows in such cases will be binding, and also any prohibition that she has imposed upon herself in such cases will be binding.

But if her father hinders her on the day he hears this vow or oath by annulling it, declaring it null and void, all her vows and her prohibitions that she has imposed upon herself and he has so annulled will not be binding. GOD will forgive her if, before becoming aware that her father annulled her vow or oath, she transgressed it, because her father already hindered her, preventing the vow or oath from taking force.

If, between the ages of 11 and 121/2, she becomes betrothed to a man while her vows are in force, or the oaths she made by an utterance of her lips and that she thereby imposed upon herself are in force, her father having neither annulled them nor confirmed them,

and her fiancé hears about them but remains silent on the day he hears about them, her vows will remain binding and her prohibition that she has imposed upon herself by taking an oath will remain binding. By remaining silent, her fiancé has confirmed them.

But if her fiancé, together with her father, hinders her on the day he hears about it, he thereby annuls the vow that she had taken upon herself and the utterance that she had imposed upon herself by taking an oath, and GOD will forgive her if she transgresses it unaware that it has been annulled.

Vows and Oaths of a Widow or Divorcée
If the engagement is broken off while the woman is still in this age range, she returns to the jurisdiction of her father, and the laws governing a single girl of this age apply to her. But as for the vow or oath of a woman who did marry her fiancé but became a widow or a divorcée while still in this age range, whatever she prohibited upon herself will remain binding upon her. Once she has been fully married, her father no longer has any jurisdiction over her, even if she subsequently becomes widowed or divorced.

If the woman married her fiancé and she took a vow in her husband’s house, that is, while under his jurisdiction, regardless of her age, or imposed a prohibition upon herself with an oath,

and her husband heard and remained silent, and did not hinder her, all her vows will be binding, and every prohibition she imposed upon herself will be binding. By remaining silent, he has implicitly confirmed her vow or oath.

If, on the other hand, her husband annuls them on the day he hears them, anything she says regarding her vows or self-imposed prohibitions will not be binding: her husband has annulled them, and GOD will forgive her if, unaware that he has annulled them, she transgresses them.

Her husband does not have control over all her vows and oaths; he can either uphold or annul only any vow or any binding oath of self-affliction that affects their relationship.

Regarding the period in which the husband may annul such vows or oaths: if her husband remains silent from the time he heard about them on one day until the beginning of the next day, that is, until nightfall after he heard about them, he has by virtue of remaining silent upheld all the vows and prohibitions she has assumed; he has upheld them since he remained silent on the day he heard it.

But if he then changes his mind and annuls them, after having heard them and confirmed them by remaining silent until the end of the day or by saying ‘I approve,’ this will not be a valid annulment; therefore, he will bear her iniquity if she transgresses her vow or oath, thinking he has annulled it.

These are the rules that GOD commanded Moses concerning a man and his wife and a father and his daughter, in her youth, while in her father’s house. The sage (or tribunal) can release the vow, while the father, husband, or fiancé can annul the vow, but not vice versa.”

The Attack on Midian
The Torah now returns to the historical narrative, continuing with the aftermath of the incident at Shitim and the preparations for Moses’ death. As was seen above, God told Moses to distress the Midianites and that soon he would have to attack them directly. GOD now spoke to Moses, saying,

“Take revenge for the Israelites against the Midianites. Afterwards, you will die and be gathered to your people.”

Even though Moses understood that he would die soon after this battle, he nevertheless did not delay to do God’s bidding. Moses spoke to the people, saying, “Arm from among you righteous men for the army, that they can do battle against Midian to wreak GOD’s vengeance on Midian.” God had just described this battle as “revenge for the Israelites,” but since whoever is an enemy of the Jewish people is an enemy of God, the two concepts are equivalent.

Moses continued, “You must send a thousand of these men from each tribe from all the tribes of Israel – including the tribe of Levi, which normally is exempt from military service – into the army.”

From the thousands of Israelites, a thousand men were given over for each tribe against their will, because they understood that fighting this battle would hasten Moses’ death. Even though the Jews harassed Moses continually since the Exodus, they really valued him and tried to forestall losing him. Nonetheless, they reluctantly submitted to God’s will, and there were thus 12,000 armed for battle.

Moses sent them – the thousand from each tribe – to the army. Because the excessive plunder from the battles with Sichon and Og had left the Israelites morally lax and susceptible to Balaam’s plot, Moses told them not to take any booty from this battle. In order to increase their spiritual merits, he sent them to the army along with Pinechas son of Eleazar the priest, for his merit equaled that of the rest of the army. Pinechas went out with the sacred utensils – the ark that always accompanied the Israelites into battle and the high priest’s Forehead-plate, which could resist the power of magic – and the trumpets for sounding during battle in his possession.

They mounted an attack against Midian, as GOD had commanded Moses, and they killed every adult male.

The Fate of Balaam and the Midianite Kings
As it happened, Balaam was in Midian at the time, for he had come to collect his fee for having caused the death of thousands of Israelites by advising Moab and Midian to entice them into the sins of idolatry and lechery. When he saw the Israelites approaching Midian, he went out to them and attempted to dissuade them from attacking. “If,” he argued, “you could not overcome the Midianites when you possessed the collective merit of 600,000 of you, what makes you think you can do so now with only the collective merit of 12,000 of you?” When the Israelites nonetheless attacked, Balaam used his magical powers to make himself and the five kings of the Midianite confederation fly in the air, but Pinechas held up the high priest’s Forehead-plate to them, and the Divine Name engraved on it nullified the power of Balaam’s magic. In this way, they killed the Midianite kings, making them fall from the air upon their own slain. Evi, Rekem, Tzur, Chur, and Reva were the five kings of Midian. They were all equally guilty of scheming against the Israelites, and therefore all died the same way. The Israelites also slew Balaam son of Be’or by the sword. This was poetic justice: Balaam had tried to usurp the Jews’ weapon, their power of prayer, by battling them with his curses; the Jews in turn killed him by usurping the non-Jewish weapon, the sword.

The Midianite Captives
The Israelites took the Midianite women and their small children captive, and they plundered all their beasts, livestock, and all their possessions.

They set fire to all their residential cities and also to their castles, in which their political and religious leaders lived.

They took all the movable booty and all the living plunder of man and beast

and brought it all – the captives, the plundered animals, and the movable booty – to Moses and to Eleazar the priest and to the entire community of Israel in the camp, in the plains of Moab by the Jordan River, opposite Jericho. They did not appropriate any of it for themselves, just as Moses had instructed them.

Although the soldiers’ behavior was impeccable, some of the young people started looting the booty when the army returned. To stop them, Moses, Eleazar the priest, and all the princes of the community went out to meet them, outside the camp.

When he saw the Midianite women, Moses became angry with the officers of the army – the commanders of thousands and the commanders of hundreds – who had returned from the campaign of war.

Moses said to them, “Did you let all the females live?

We can recognize the guilty ones individually: they are the same ones who were involved with the Israelites on Balaam’s advice to betray GOD in the incident of Pe’or, resulting in a plague among the community of GOD.

But you may keep alive all the young girls who are not old enough to have carnal relations with a man, for yourselves. We will determine which ones are in which category by having all the women pass in front of the high priest’s Forehead-plate; the faces of those mature enough for carnal relations will turn green.

Ritual Defilement
And those of you who have become defiled through contact with a corpse during the war or will kill the captives now must encamp outside the camp, that is, not enter the Courtyard of the Tabernacle for at least seven days; specifically, whoever either came in contact with a corpse indirectly through having killed a person with a sword or some other instrument that transmits defilement or who touched a corpse directly must purify himself on the third and seventh day after he begins counting, with the solution made of the ashes of the red cow. This applies to both you and to any of your captives who have converted.

But even after you have rid the captured utensils from defilement caused by contact with a corpse, you must also purge these utensils from the forbidden food they absorbed, as follows: Any metal vessel, whether made of gold, silver, copper, iron, tin, lead,

or any other metal, that is used in fire, you must pass through fire the same way it is used, and then it will be purged. But do not think that this purging process exempts these vessels from being rid of ritual defilement. Before you purge a metal vessel from the forbidden food it has absorbed, it must be purified with dashing water, that is, the solution made with the ashes of the red cow, in order to rid it of the defilement caused by contact with a corpse. Furthermore, even if the vessel is brand new, it must be immersed in the water of a mikveh, in the ocean, or in a flowing river or stream in order to ready it for Jewish ownership. Any metal vessel not used in fire does not absorb forbidden food; therefore, after ridding it of corpse-defilement, you need only immerse it in purifying water, as just mentioned, in order to ready it for Jewish ownership.

Regarding the half that was the portion of those who went out to battle: the number of sheep and goats was 337,500

and the tax to GOD from the sheep and goats – 1/500 – was 675;

there were 36,000 cattle, of which the tax to GOD was 72;

there were 30,500 donkeys, of which the tax to GOD was 61;

and there were 16,000 people, of which the tax to GOD was 32 people.

Moses gave the tax, which was a gift to GOD, to Eleazar the priest, as GOD had commanded Moses.

As he was commanded, Moses then took a tax from the half allotted to the Israelites, which Moses had apportioned for them from the total spoils brought back by the men who had gone into the army.

Although it had taken time to divide all the plunder in half and levy the tax from the soldiers’ half, miraculously, none of the captives or animals died nor were any new ones born in the interim. Thus, the community’s half also totaled the same as the soldiers’: 337,500 sheep and goats,

36,000 cattle,

and 30,500 donkeys,

and 16,000 people. Thus, the two halves of the spoils were exactly equal, and the proportions levied from them were precise.

Moses took 1/50 of the Israelites’ half, the people and the animals, and gave them as a tax to the Levites, the keepers of the charge of the community, as their representatives, in the Tabernacle of GOD, as GOD had commanded Moses.

The Request of Reuben and Gad
The Israelites had camped in Sichon’s territory, southern Gilead, ever since conquering it in Elul 2487. They had also conquered the Ya’zeir district, in Sichon’s territory, and Og’s territory, even further north. Of all the tribes, the descendants of Reuben and Gad had most appreciated the unique spiritual benefits of the manna, and were careful to eat it as much as possible. Since, for this reason, they had slaughtered very little of their cattle for food, they had an abundance of livestock, very numerous, and they saw the land of Ya’zeir and the land of southern Gilead, and behold, the place was a place uniquely suitable for livestock.

Moses’ Hesitation
Because of their lofty intentions, Moses agreed to their idea in principle, but he had one major misgiving: Moses said to the descendants of Gad and the descendants of Reuben, “Should your brethren go to war while you stay here?

The Promise of Reuben and Gad
They approached him and said, “We will build sheepfolds and similar enclosures for our livestock here and cities for our wives and children.” They mentioned animal pens before cities because they were more concerned for their livestock than they were for their families.

Moses Agrees
Moses said to them, “If you do this thing, if you arm yourselves for battle and go before your brothers, GOD’s people,

and the land will be conquered before GOD, then, as far as I am concerned, this is enough, and afterwards you may return, and you will be freed of your obligation to GOD and to Israel, and this land will become your estate before GOD. You then do not have to stay any longer.

Our children, our wives, our livestock, and all our cattle will remain there, in the cities of Gilead.

But your servants will cross over, all who are armed for combat before GOD, for the battle, as you, our master, have spoken.”

Moses said to Eleazar and Joshua, “If the descendants of Gad and Reuben cross the Jordan River with you – all who are armed for combat before GOD – and the land is conquered before you, you may give them Gilead as an estate.

So Moses gave the land on the east side of the Jordan to the descendants of Gad and the descendants of Reuben and half, that is, part of the tribe of Manasseh son of Joseph. Specifically, Moses gave the former kingdom of Sichon king of the Amorites to the tribes of Reuben and Gad, and the former kingdom of Og king of Bashan to two of the eight clans of the tribe of Manasseh. Moses gave these two-and-a-half tribes all the land mentioned, together with the cities within its borders and the cities of the surrounding territory.

Moses gave this part of Gilead to Machir son of Manasseh, and he settled in it.

Ya’ir, the great-grandson of Manasseh, also went and conquered some of the Amorites’ territory in northern Gilead, which included cities and villages. He named the villages surrounding the cities “the villages of Ya’ir” after himself to perpetuate his name, since he was childless. But he only named the villages after himself and not the cities, because villages are like the “offspring” of the cities.

They journeyed from Eitam and returned to Pi HaChirot, which faces Ba’al Tzefon, and camped before Migdol.

They journeyed from Eilim and camped by the Sea of Reeds.

They journeyed from the Sea of Reeds and camped in the Sin desert.

They journeyed from the Sin desert and camped at Dofkah.

They journeyed from Dofkah and camped at Alush.

They journeyed from Alush and camped at Refidim, but there was no water there for the people to drink.

At Mount Sinai
They journeyed from Refidim and camped in the Sinai desert.

They journeyed from the Sinai desert and camped at Kivrot HaTa’avah.

They journeyed from Kivrot HaTa’avah and camped at Chatzeirot.

They journeyed from Chatzeirot and camped at Ritmah. The word ritmah means “slander”; this place was so named because it was here that the spies slandered the Land of Israel.

They journeyed from Kadeish and camped at Mount Hor, at the edge of Edom.

Aaron’s Death
Aaron the priest ascended Mount Hor at GOD’s bidding and died there “by God’s kiss,” on the first day of Av, the fifth month, in the 40th year of the Israelites’ exodus from Egypt.

Aaron was 123 years old when he died at Mount Hor.

Amalek Attacks
The Amalekite king of Arad, disguised as a Canaanite, who dwelt in the south of Canaan, heard that Aaron died when the Israelites came to Mount Hor, and therefore attacked them.

They journeyed from Mount Hor and camped at Tzalmonah.

They journeyed from Tzalmonah and camped at Punon.

They journeyed from Punon and camped at Ovot.

They journeyed from Ovot and camped by The Ruins of the Passes, on the Moabite border.

They journeyed from The Ruins of the Passes and camped at Divon Gad.

They journeyed from Divon Gad and camped at Almon Divlataimah.

They journeyed from Almon Divlataimah and camped at The Mountains of the Passes, in front of Nebo.

At the Threshold of the Land of Israel
They journeyed from The Mountains of the Passes and camped in the plains of Moab by the Jordan River, opposite Jericho.

They camped along the Jordan River; their encampment extended from Beit Yeshimot to Aveil, the plain of Shitim, in the plains of Moab, a distance of 24,000 cubits. From this chronicle, it is clear that God did not exhaust the people by making them wander continuously during the 38 years between the sin of the spies and the entry into the land. Of the 42 stations, 14 occurred between the Exodus (15 Nisan 2448) and the decree (9 Menachem Av, 2449), and 8 between Kadeish (1 Nisan 2487) and the plains of Moab (after Tishrei 2488). The people spent 19 years at Ritmah (from 2449 to 2468), so, in the remaining 19 years (between 2469 and 2487), they camped at only 20 stations. They thus spent an average of a year at each of these stations.

You will be privileged to give the land as an inheritance to your families by lot, as I have told you: you will give a larger inheritance to the large tribe and you will give a smaller inheritance to the small tribe; wherever the lot falls for a person, that will be his inheritance; you will inherit according to the tribes of your fathers who came out of Egypt, and furthermore, you will inherit the land in 12 districts, according to the tribes of your fathers.

and I will do to you what I had intended to do to them.’”

The Boundaries of the Land
GOD spoke to Moses, saying:

“Command the Israelites and say to them, ‘When you arrive in Canaan, this is the land that will fall to you by lot as an inheritance, Canaan according to its borders. As you know, there are certain commandments that you are obligated to fulfill only within your land but not outside of it. It is specifically within the following borders that you are obligated to fulfill those commandments. It will fall easily to you, for I have incapacitated the guardian angels of the seven nations that occupy it.

For the tribe of Reuben’s descendants according to their fathers’ house, the tribe of Gad’s descendants according to their fathers’ house, and half the tribe of Manasseh have already taken their inheritance.

These two-and-a-half tribes have taken their inheritance on the east side of the Jordan, opposite Jericho.”

For the tribe of Benjamin, Elidad son of Kislon.

The prince for the tribe of the descendants of Dan, Buki son of Yogli.

For the descendants of Joseph: the prince for the tribe of the descendants of Manasseh, Chani’eil son of Eifod;

and the prince for the tribe of the descendants of Ephraim, Kemu’eil son of Shiftan.

The prince for the tribe of the descendants of Zebulun, Elitzafan son of Parnach.

The prince for the tribe of the descendants of Issachar, Palti’eil son of Azan.

The prince for the tribe of the descendants of Asher, Achihud son of Shelomi.

The prince for the tribe of the descendants of Naphtali, Pedah’eil son of Amihud.

These are the ones whom GOD commanded to assign the Israelites their estates in Canaan.”

Levite Cities
GOD spoke to Moses in the plains of Moab, by the Jordan River, opposite Jericho, saying,

“Since the tribe of Levi will receive no portion of the land, command the rest of the Israelites that they give the Levites cities in which to dwell from their hereditary estates, and tell them also: ‘You must give the Levites open spaces around the cities, which are not to be used for residential purposes.

These cities must be theirs for dwelling in, and their open spaces must be for their cattle, their property, and for all their other needs.

The areas of open space around the cities that you must give the Levites for pasture must extend from the wall of the city outward, one thousand cubits all around. In addition, you must give them another thousand cubits in each direction for cultivating crops.

Thus, you must measure from outside the city 2000 cubits on the eastern side, 2000 cubits on the southern side, 2000 cubits on the western side, and 2000 cubits on the northern side, with the city in the middle; this will be their cities’ extended open spaces.

The cities you must give the Levites must include the six cities of refuge whose function will be described presently, which you must provide as places to which a murderer can flee. In addition to them, you must provide the Levites with 42 other cities.

Thus, all the cities you must give the Levites will number 48 cities; give them to them together with their open spaces.

And as for the cities that you must give the Levites from the Israelites’ estates, you must take more land from a tribe with a larger land-inheritance and less land from a tribe with a smaller one, so that each tribe gives of its cities to the Levites in proportion to the estate that it will eventually take possession of.’”

Cities of Refuge
GOD now gave Moses the laws of the cities of refuge. He spoke to Moses, saying:

“Speak to the Israelites and say to them, ‘When you cross the Jordan River, into Canaan,

you must designate six cities for yourselves that will serve as cities of refuge for you: a murderer who killed a person unintentionally but nonetheless is guilty of negligence must flee there from the close relative of the murdered person who, in such a case, is allowed to avenge the victim’s death, as will be explained presently.

These cities must serve you as a refuge for the unintentional murderer from this avenger, so that the unintentional murderer not die until he stands in judgment before the community’s judges.

The cities that you provide will function as cities of refuge only when all six cities of refuge have been designated for you.’” Thus, even though Moses later designated three cities in Transjordan as cities of refuge, they did not begin to function as refuge cities until the three in Canaan were also designated.

God foresaw that there would be a similar number of incidences of unintentional murder on both sides of the Jordan River, even though only two and a half of the 12 tribes settled on the east side, so He told Moses to tell the people, “You must provide three of the cities in Transjordan and three of the cities in Canaan to serve as cities of refuge.

These six cities will provide refuge for both the Israelites and for the convert and resident alien among them, so that anyone who unintentionally kills a person can flee there.

Intentional Murder
Now, these cities do not offer asylum for an intentional murderer: If the assailant struck the victim intentionally with an iron instrument of any size and he died, he is a full murderer; such a murderer must be put to death.

If he struck him with a fist-sized stone, which is large enough to be deadly, and he dies, he is a full murderer; such a murderer must be put to death.

Or if he struck him with a fist-sized wooden instrument, which is large enough to be deadly, and he dies, he is a full murderer; such a murderer must be put to death. (If, however, the stone or wooden instrument was not large enough to cause death normally, but the victim died of the blow anyway, the assailant is not guilty of intentional murder.)

Once the intentional murderer has been tried and found guilty, the blood avenger – the close relative of the victim – will be allowed to kill the murderer; he may kill him wherever he meets him, even inside a city of refuge.

Similarly, if, out of hatred, the assailant pushed the victim or threw something at him in ambush, and he died,

or if he maliciously struck him with his hand and he died, the assailant must be put to death; he is a full murderer, and the blood avenger may kill the murderer wherever he meets him, even inside a city of refuge.

Inadvertent Murder
The law is different, however, in the case of inadvertent murder. If the assailant pushed the victim down accidentally, without malice, or threw an object in a downward motion at him and not in ambush,

or he killed him with any stone that is large enough to be deadly, that is, without seeing his victim he threw it down at him and it killed him, but, in all these cases, he was not his enemy and bore him no malice,

then the community’s judges must judge between the assailant and the blood avenger, on the basis of these judgments: If the murder happened as just described, the assailant is considered guilty of negligence and may be killed by the blood avenger unless the assailant has fled to a city of refuge. However, if the assailant killed the victim by throwing something up at him, or by means of any other upward movement, this is considered unnatural, so the assailant is not considered guilty of negligence. The victim’s close relatives may not avenge his blood, and the assailant does not have to flee.

If the assailant must be removed from the city of refuge in order to stand trial, the community must protect the murderer from the hand of the blood avenger, and – if he is judged guilty of unintentional murder by negligence – the community must return him safely to the city of refuge to which he had fled. He must remain there even after the victim’s close relatives have calmed down and no longer seek to avenge his blood. For even then, the victim’s close relatives are required to kill the assailant if he leaves the city of refuge. This obligation devolves upon them until the high priest, who was anointed with the sacred oil, dies.

But if the murderer goes beyond the border of the city of refuge to which he had fled,

and the blood avenger finds him outside the limits of his city of refuge, the blood avenger must slay the murderer, for it is as if he is already dead and has no blood.

Rather, the unintentional murderer must remain in his city of refuge until the high priest dies, and only after the high priest has died may the murderer return to the land which is his estate.

These laws will be a rule of justice for you, for all your generations, in all your dwelling places, even outside the Land of Israel: a minor court (of 23 judges) may try capital cases as long as the Sanhedrin (of 71 judges) is functioning in the Land of Israel.

Although the victim’s close relatives are allowed (and required) to kill the murderer if he leaves the city of refuge, and no further trial is necessary, this is not the case with an intentional murder: Whoever, as a blood avenger, seeks to kill a person for having intentionally killed his close relative, will be allowed to slay the murderer only on the testimony of at least two witnesses that the accused was warned and acted intentionally. The testimony of a single witness must not be accepted to convict a person of the death penalty.

No Ransom
You must not accept monetary ransom for the life of an intentional murderer who is guilty of death, for he must be put to death.

Similarly, you must not accept ransom for one who has killed inadvertently and fled to his city of refuge, to allow him to return to live freely in the land before the high priest has died.

You must not, by trying to circumvent these laws, render the land in which you live culpable, for the blood of the murdered renders the land culpable, and the blood that is shed in the land through murder cannot be atoned for except through the blood of the one who shed it or the death of the high priest, as stated previously.

You must not defile the land where you reside, in which I dwell, for this will cause Me to dwell in defilement, inasmuch as I am GOD, who continues to dwell among the Israelites even if they are defiled.”

The Laws of Inheritance
The paternal heads of the family of the sons of Gilead son of Machir son of Manasseh, one of the families of the sons of Joseph, approached and spoke before Moses and the princes, the paternal heads of the Israelites, when they were all assembled for study. They asked Moses about the law and addressed the princes as litigants.

They said through one of them who spoke for them all, “GOD commanded you, my lord, to give the land as an inheritance by lot to the Israelites, and you, my lord, were commanded by GOD to give the inheritance of Tzelofchad our brother to his daughters.

Now, if they marry a member of another tribe of the Israelites, their inheritance will be taken away from the inheritance of our fathers, and it will be added to the inheritance of the tribe into which they marry, for their sons will inherit them, and they will be part of their fathers’ tribes. Thus, their inheritance will be taken away from the lot of our inheritance.

Even if the Israelites will observe a Jubilee year after these women die – in which land returns to its original owner – their inheritance will still remain in their sons’ possession and be added to the inheritance of the tribe into which they marry, for only sold land returns to its original owner in the Jubilee year, not inherited land. And in any case, the Jubilee is observed only when the majority of the Jewish people are living in the Land of Israel, and this may not always be the case. Thus, their inheritance will be taken away from the inheritance of our fathers’ tribe.”

Moses’ Response
Moses commanded the Israelites according to the word of GOD, saying, “The tribe of Joseph’s descendants speak justly.

This is the word that GOD has commanded regarding Tzelofchad’s daughters: Let them marry whomever they please, but they must marry only someone from the family of their father’s tribe.

Thus, the inheritance of the Israelites will not be transferred from tribe to tribe, for each Israelite person will remain attached to the inheritance of his fathers’ tribe. (The only exception to this is the fact that Joshua’s and Caleb’s children were given the land-inheritances of the other spies’ children.)

Every daughter from the tribes of the Israelites who inherits property because her father had no sons must marry a member of a family of her father’s tribe, so every Israelite inherit the property of his forefathers

and no inheritance will be transferred from one tribe to another tribe, for each person of the tribes of the Israelites must remain attached to his own inheritance.”

Tzelofchad’s daughters did as GOD had commanded Moses.

The Daughters Marry
Tzelofchad’s daughters – Machlah, Tirtzah, Choglah, Milkah, and No’ah, in this order, the order of their birth – married their cousins.

They married into the families of the sons of Manasseh son of Joseph, and their inheritance remained with the tribe of their father’s family.

These are the commandments and the ordinances that GOD commanded the Israelites through Moses in the plains of Moab, by the Jordan River, opposite Jericho. While the Israelites were encamped in the plains of Moab, a number of Canaanites came and, being afraid of being conquered and killed, asked to convert. Moses accepted them but stipulated that they serve as woodcutters and water-drawers.