Double Parsha: Matot-Masei
Numbers 30:2-Numbers 36:13
1. HAFTARA for Ashkenazim: Jeremiah 2:4-28, Jeremiah 3:4
2. HAFTARA for Sephardim: Jeremiah 2:4-28, Jeremiah 4:1-2
Saturday, July 11, 2026
Jewish Learning by Kimberly Davis
Numbers 30:2-Numbers 36:13
Daily Reading Schedule:
Sunday July 5, 2026: Numbers 30:2-31:12
Monday July 6, 2026: Numbers 31:13-54
Tuesday July 7, 2026: Numbers 32:1-19
Wednesday July 8, 2026: Numbers 32:20-33:49
Thursday July 9, 2026: Numbers 33:50-34:15
Friday July 10, 2026: Numbers 34:16-35:8
Saturday July 11, 2026: All of the above readings Plus Numbers 35:9-36:13 AND
maf: Numbers 36:11-13
Haftarah for Ashkenazim: Jeremiah 2:4-28, Jeremiah 3:4
Haftarah for Sephardim: Jeremiah 2:4-28, Jeremiah 4:1-2
Talmudic References:
Explore key discussions and cross-references from the Talmud that provide profound depth to the themes of this week's parsha study.
1
"Rava said: Here it is different, as with regard to vows the verse states: “To bind his soul with a bond” (Numbers 30:3), and the Sages expounded that this is referring only to one whose soul is in his possession, i.e., who is under his own jurisdiction. This excludes a slave, whose soul is not in his possession, but who is under his master’s control. The verse from Leviticus is necessary, lest you say that since a slave’s soul is not in his possession, one should say that with regard to the halakhot of a nazirite as well, he cannot undertake this vow notwithstanding the principle that slaves have similar halakhot to women with regard to obligations, who can become nazirites. The aforementioned verse teaches us that a slave can in fact take a vow of naziriteship."
Nazir
daf: 61a:8
2
"The Sages taught: There were six people over whom the Angel of Death had no sway in their demise, and they are: Abraham, Isaac, and Jacob, Moses, Aaron, and Miriam. Abraham, Isaac, and Jacob, as it is written with regard to them, respectively: “With everything,” “from everything,” “everything”; since they were blessed with everything they were certainly spared the anguish of the Angel of Death. Moses, Aaron, and Miriam, as it is written with regard to them that they died “by the mouth of the Lord” (Numbers 33:38; Deuteronomy 34:5), which indicates that they died with a kiss, and not at the hand of the Angel of Death."
Bava Batra
daf: 17a:3
3
"The baraita continues: With regard to one who was found liable to receive the death penalty for intentional murder, after the trial the court would execute him, as it is stated: “And the elders of his city shall send and take him from there and deliver him into the hands of the blood redeemer and he shall die” (Deuteronomy 19:12). And with regard to one who was not found liable to receive the death penalty, e.g., if they deemed that it was due to circumstances beyond his control, they freed him, as it is stated: “And the congregation shall rescue the murderer from the hands of the blood redeemer” (Numbers 35:25). With regard to one who was found liable to be exiled, the court would restore him to his place in the city of refuge, as it is stated: “And the congregation shall judge between the murderer and the blood redeemer…and the congregation shall restore him to his city of refuge, that he fled there” (Numbers 35:24–25)."
Makkot
daf: 10b:14
Midrashic References:
01
Sifrei Bamidbar 153:5
"(Bamidbar 30:5) "If her father hear her vow": to exclude one who is deaf. "If her father hear": this tells me only of her father's hearing (her vow). Whence do I derive (the same for) his being told (of it) by others? From (6) "on the day that he hears." "and he be silent to her": He must intend her. If his daughter vowed, and he said "I thought it was my wife," he may (later) annul her vow (for it was never confirmed by his silence.) For it is written "and he be silent to her": He must intend her. "Then all of her vows shall stand, and every bond wherewith she bound her soul shall stand": If she vowed and he confirmed it (by his silence), and then he annulled it, I might think that it is annulled. And how would I understand "Then all of her vows shall stand"? (As meaning) if he did not (later) annul them. Or, (am I to understand it as meaning that they stand) even if he did annul them, (their having been confirmed by his original silence)? And how would I understand (6) "And if her father constrain her, (which implies that he can annul them)? If he never confirmed them (by his silence.) Of, even if he did confirm them, (if he then annulled them, they are annulled?) It is, therefore, written "shall stand," Scripture hereby apprising us that every vow, if it were confirmed for one instant, cannot thereafter be annulled."
02
Yalkut Shimoni on Torah 787:6
""And if you do not drive out the inhabitants of the land, then those whom you let remain shall be irritants in your eyes and thorns in your sides" (Numbers 33:55). The Lord said to the children of Israel: "I have commanded you to utterly destroy them, but you have not done so. Instead, you have engaged with the ways of the immoral woman, etc., and you have followed the practices of the wicked beasts." Behold, Jeremiah comes from her children, and he reproaches you with harsh words that displease you, and his prophecies are thorns in your sides. Therefore, the verse needs to specify that these are the words of Jeremiah, son of Chilkiah."
03
Bamidbar Rabbah 21:15
"...Why was the Torah likened to a fig tree? It is because the olive tree, the vine, and the date tree are each harvested at one time, but the fig tree is harvested a bit at a time. The Torah, too, one studies a bit today and a lot tomorrow, because it is not learned in one year and not in two years.
“A man in whom there is spirit” – because he had said: “God of the spirits” (Numbers 27:16); as You know the spirit of each and every one of Your creations, and You should appoint a person who knows how to conduct himself with each and every one of them in accordance with his own disposition.
“And lay your hand upon him” – like one kindling from lamp to lamp. “You shall confer from your grandeur [upon him]” (Numbers 27:20) – like one pouring from vessel to vessel.
What you said: “An inheritance shall not pass from one tribe to another tribe” (Numbers 36:9) – this honor will not move from your patrilineal house, as, even Joshua who is standing in your stead, “before Elazar the priest he shall stand” (Numbers 27:21)."
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