Bamidbar
Book 4: Numbers

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BEHA'ALOSCHA - NOTES ON RASHI COMMENTARY

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Chapter 08 - Text Notes

1 Ch. 7.

2 Tanchuma, 5. This refers to Aharon's descendants, the Chashmonaim, who lived at the time of the second Bais Hamikdosh. They led the overthrow of the Greek invaders, rededicated the Sanctuary, and lit the Menorah. Their victory is commemorated throughout the generations by the lighting of the Chanukah Menorah. Thus, Aharon's mitzvah is greater than that of the other tribal leaders. The lighting of the Menorah is commemorated eternally, whereas their sacrifices were offered only while the Sanctuary stood. (Ramban, from Rabeinu Nisim and Midrash)

3 This explains why {Hebrew Ref} is interpreted as "when you light." Still, why not simply {Hebrew Ref} , "when you light"? To teach that he must ignite until the flame rises by itself. (M.)

4 Shabbos, 21a. When igniting, he must hold his flame to the wick until it is fully lit and its flame rises. (M.) See Rashi to Shemos, 27:20.

5 Sifri, 8:5.

6 The Menorah stood as tall as the average person (see Rashi to Shemos, 25:35), but the kohein needed the height of the platform to properly clean and ignite the lamps from above. (D.D.)

7 Menachos, 98b. But Scripture states that all seven lamps cast their light towards the face of the Menorah. How could the middle lamp have cast its light towards itself? Evidently, only the western rim of the middle lamp is entitled "the face of the Menorah." By illuminating its western rim, the middle wick, too, cast its light towards the "face of the Menorah." (G.A.) Or, while {Hebrew Ref} refers to seven individual objects, {Hebrew Ref} denotes a single, indivisible totality comprised of seven parts, like a body with a number of limbs, where each may be referred to as the whole. For example, one would say "the person touched" when the hand made contact, or "the knife cut," although only the blade actually did the cutting. In the same sense, {Hebrew Ref} " {Hebrew Ref} " refers only to the six lamps which illuminated the face of the Menorah. (G.A., L.H.)

8 But not the cups. Only the wicks, which actually caused the illumination, were tilted. (S.C. According to Rambam, Beis Habechirah, 3:8, the cups themselves were tilted.)

9 Lamps are generally separated, to spread their light, yet the light of the Menorah was minimized by turning the wicks inward. This indicated that their light was not needed. (G.A.)

10 Sifri, 8:1.

11 The self evident information that he performed the mitzvah. There must be a deeper significance. (M.)

12 He painstakingly positioned each of the six wicks precisely in the center, facing the middle lamp. (G.A.)

13 Sifri, 8:5.

14 In a prophetic vision.

15 Evidently, Moshe did not fully understand even after the vision, as Rashi (to "so he made the Menorah") asserts that G-d himself made the Menorah. (M.) Still, Moshe's participation was required, in order to fulfill the commandment to make the Menorah (Shemos, 25:31). Moshe delivered the hammer blows at the proper spots, in accordance with his vision, and G-d caused the required forms to appear miraculously below. Similarly, at the splitting of the sea (Shemos, 14:21), Moshe first lifted his hand over the waters, then G-d divided them. (G.A.)

16 Sifri, 5:7. The definitive {Hebrew Ref} "this," indicates the immediate presence of the object described. In the case of {Hebrew Ref} , "This is the matter of Shemittah" (Devorim, 15:2), or {Hebrew Ref} , "This is the Torah" (19:14), the definitive refers to the idea being presented. (G.A.)

17 Doniel, 5:6.

18 Not literally until the base and flowers, but no further, implying that the hammering was limited to those parts, as Shemos, 25:31 states that the entire Menorah was hammered. (S.C.)

19 Here the sense of {Hebrew Ref} [literally "until"] is "including."

20 Shoftim, 15:5. Shimshon destroyed all of the Philistines' produce, including the harvested crop, the standing grain, and the olive groves. See Rashi to Shemos, 11:5. (S.C.)

21 {Hebrew Ref} refers to the vision of the Menorah's form; not to its color (M), or to the Menorah of fire shown to Moshe (Shemos, 25:4) (S.C.), or to the vision of G-d's glory, but to the actual form of the Menorah, which served as the basis for its construction. (G.A.)

22 The form is referred to as the "vision" because Moshe learned what the form was by viewing it. (M.)

23 Shemos 25:40.

24 Betzalel. (M.)

25 Tanchuma, 3.

26 See footnote 15.

27 Unlike property, human beings cannot be 'taken' corporally. The essence of a person, the mind, is not subject to physical control, but to persuasion. (G.A.) See Bereishis, 17:3. (S.C.)

28 The red cow is considered a sin-offering (19:9), and sprinkling its ashes purifies those defiled by contact with the dead. Chapter 19 explains the process in detail.

29 No other ritual defilement is treated this way. (M.)

30 By worshipping the golden calf.

31 Other idolators do not require shaving, but the calf worshippers were actually smitten with leprosy. (Minchah Belulah)

32 V. 12.

33 15:24. This is the only sacrifice which consists solely of a young bull. (M)

34 The information that the second bull was not eaten supports R' Moshe's assertion that it served as an idolatry-offering, as the regularly prescribed idolatry-offering was also not eaten. (G.A.)

35 Toras Kohanim asserts that the second bull was not eaten. (G.A.)

36 The prescribed sacrifices when the entire community is guilty of idol worship are one bull as a burnt-offering and one goat as a sin-offering (15:24). The temporary ruling here was the substitution of a second bull for the goat.

37 There was another temporary ruling here---the sin-offering was burned, whereas regular sin-offerings are eaten. Rashi omits this, mentioning only the substitution of the second bull for the goat, because he is concerned primarily with justifying the classification of the bull as an idolatry-offering, in place of the goat. (M.)

38 Actually, the Levites replaced only the firstborn among the Israelites (3:41). "The entire congregation" refers only to the congregation of the firstborn. (M.)

39 The person bringing an animal offering must rest his hands on the korbon. (Vayikra, 1:4)

40 Before being slaughtered (Vayikra, 14:12). This live waving represented purification from the death-like state of leprosy. Similarly, the waving of the living Levites represented purification from death-like idol worship (cf. Rashi, v. 7). (S.C.)

41 V. 13.

42 V. 15.

43 Not Mine at present, as our phrase seems to indicate, but in the past, having been replaced by the Levites. (M., G.A.)

44 During the last of the ten plagues, when the Egyptian firstborn died (Shemos, 12:29).

45 Rashi paraphrases {Hebrew Ref} , literally "I sanctified them," as "I took them" to correspond with verse 18, "I took the Levites." (M., G.A.)

46 To the Levites. Our passage instructs them to atone for the Israelites. Let them realize that this is a high privilege. Or, they are told here to save the Israelites from death. Let them know that the death of a single Jew is equivalent to the burning of a scroll containing the five books of the Torah (Moed Katan, 25a). (G.A.)

47 Israel is as precious as the Torah---the universe was created for both. [Cf. Rashi to Bereishis, 1:1]. (G.A.)

48 3:5.

49 The Levites served in the Mishkon in place of the Israelites, who would otherwise have served there, and suffered a plague for approaching the Holy. (M.)

50 The word {Hebrew Ref} , "did," refers to a different activity by each of the three principals mentioned here. (M.,G.A.)

51 Verse 20 has already stated that they performed the mitzvah. The addition of "so they did" in our passage indicates their praiseworthiness. (M.,G.A.)

52 This mitzvah was especially difficult. The Israelites were denied the privilege of serving in the Mishkon, yet agreed to designate the Levites as their surrogates. The Levites undertook the hazards of the sacred service, where laxity in following the regulations was severely punished. Moshe and Aharon welcomed twenty-two thousand new participants in the services which had been limited, until then, to themselves. (G.A.)

53 Chulin, 24a. Physical defects, however, do disqualify the kohanim (Vayikra, 21:17).

54 4:3.

55 The five year limit indicates that further attempts at success would be futile. (M.)

56 Ramban, however, maintains that those disqualified from carrying were also disqualified from singing. See M. and G.A.

57 V. 26. This teaches that "he shall no longer work" refers only to the specific work of the Kehosites---carrying. (M.)

58 1:1.

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Chapter 09 - Text Notes

59 The second month.

60 Events are not necessarily recorded in chronological order. Cf. Rashi to Shemos, 31:18.

61 Scripture details even the most egregious of the Israelites' sins, but never in the opening, introductory passages of any of the books of the Torah. (G.A. to Devorim, 1:1) Since the opening passages set the tone for the entire book, an account of the people's sins there would convey the erroneous impression that they were constant sinners.

62 Not because of their negligence. Except for the present mitzvah, they were not commanded to bring the Pesach-offering at any time until they entered the holy land (Shemos, 12:25). Still, it is discrediting because the forty year delay until they finally entered the land and brought the Pesach-offering resulted from their sins (Tosafos to Kidushin, 37b). Or, aside from negligence, the loss of the merit of the mitzvah is in itself disparaging. (G.A.)

63 Sifri, 9:13. But none of the Israelites born in the wilderness were circumcised, as a special north wind, needed, in ancient times, to promote healing, did not materialize there. Uncircumcised males are disqualified from participating in the Pesach-offering. Still, since circumcision was then universally untenable, the disqualification did not apply, and everyone participated. (G.A.)

64 Although slaughtering is prohibited on the Sabbath, it is permitted for the Pesach-offering.

65 From "in its proper time" in our passage. (M.)

66 When most of the people are unclean. If only a minority are tamei, however, they may not participate. ( Pesachim, 78a)

67 Sifri, 9:15. From "in its proper time" in verse 3. (M.)

68 Sifri, 9:16.

69 This is Ramban's corrected Rashi text. He objects to the original version, contending that the seven day matzoh and chometz commandments cannot be considered sacrificial regulations at all. (M.,G.A.) Accordingly, Rashi's final remarks concerning matzoh and chometz do not explain the Scriptural text. They were added to list additional laws related to the Pesach offering, but not part of the korbon itself.

70 Vayikra, 23:44, Since Moshe had already taught them the laws, why did he repeat them now?

71 As Scripture here has already recorded G-d's instructions to Moshe concerning the Pesach (vs. 1--3), Moshe's relay of the information to the people is self evident. Why is this stated in our passage? To indicate that he reviewed the general laws with them. (G.A.)

72 Sifri, 9:17.

73 Moshe, then Aharon.

74 Sifri, 9:20.

75 They did not request actual participation in the services. Everyone knew that those ritually impure were disqualified (from 5:2). (M.) Moreover, their complaint, "why should we be excluded"? indicates that they had already been told that their impurity excluded them. (G.A.)

76 Rather, they asked to be allowed to sponsor a sacrifice brought by others. (M., G.A.) This practice is actually acceptable for atonement sacrifices, and they felt that it should apply for the Pesach as well. (M.)

77 Sifri, 9:22. They were meritorious by insisting that they be included in the korbon.

78 Over the letter ' {Hebrew Ref} ' in {Hebrew Ref} , distant, indicating that the interpretation should be reduced to less than the full connotation of the word. See Bereishis, 33:4.

79 Since the Pesach offering must be slaughtered in the courtyard, any place beyond its threshold may be considered 'distant.' (G.A.) This is one Mishnaic opinion, favored by Rashi because of its simplicity. Another Mishnaic interpretation is that the 'distant road' refers to any place "beyond Modi'in," i.e., any place too distant to reach the Temple courtyard before the end of the period allotted for the slaughtering of the Pesach-offering. (M. from Pesachim, 93b. See Ramban.)

80 On the fourteenth day of Nisan, from mid-day until sunset. (Shemos, 12:6)

81 Why is this relevant here? Rashi has explained that the person offering the second Pesach was not on a distant, isolated road at the time of the first Pesach, but merely outside the temple courtyard. Hence, he presumably performed the non sacrificial Pesach commandments, such as eating the matzoh and destroying the chometz. Thus, the second Pesach was to replace only the sacrificial obligations; it was not a yom tov, and owning chometz was permitted. (G.A.)

82 The passage would then be translated, "When a proselyte dwells among you, he must [immediately] bring the Pesach-offering..."

83 Sifri, 9:30.

84 Not "The cloud covered the Mishkon, as the tent ..." meaning the cloud was the tent. But "The cloud covered the Mishkon which served as the tent..." The Mishkon was the tent. (M.)

85 The tent itself did not serve as testimony, but the tablets housed in it. (M.,G.A.) The Ten Commandments inscribed in them testified that G-d gave the Torah to the Jewish people. (M. See Shemos, 25:16, M., G.A. there) ["Mishkon," referring to the Shechinah, testifies to G-d's presence in Israel (Shemos, 38:21), but not "tent."(M.)].

86 Our passage opens with the past tense, ". .. the cloud covered the Mishkon," then changes to the future tense, "... will be over the Mishkon." This denotes constancy. What is constant is present and will be. (G.A. cf. Shemos, 15:1)

87 V. 21.

88 The reflexive usage, {Hebrew Ref} , denotes exiting. The simple usage, {Hebrew Ref} , denotes arrival.

89 Melachim 1, 18:44.

90 10:35.

91 The Beraysa ends with the blowing of the trumpets. Rashi adds Moshe's prayer from Sifri, 10:35. (M., G.A.) Gur Aryeh to 2:9 explains that the Israelites saw the Cloud and heard the trumpets, but did not hear Moshe's prayer. They merely waited long enough for him to utter the words, then departed. This justifies the Beraysa's omission of the prayer, as it played no active role in signaling the people to depart.

92 10:36.

93 V. 23.

94 {Hebrew Ref} , literally "counted days," is translated "a few days." A few days are easily counted. But {Hebrew Ref} should not be translated as "numbering two days." The two day camping period is mentioned in verse 22. (G.A.)

95 Our passage lists the camping period in ascending order two days, a month, or a year. (Minchas Yehudah. cf. Bereishis, 24:55)

96 Vayikra, 25:29.

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Chapter 10 - Text Notes

97 Devorim, 33:5.

98 Bamidbar Rabbah, 15:15.

99 Just before their departure. (G.A.)

100 Rashi here characterizes the sounding of the trumpets at the departure merely as a "signal." The trumpet blast signaled that departure was imminent. Above, however, in discussing summoning the people, Rashi states, "summon them with the trumpets." There, the trumpet sound was more than just a signal, it constituted the very act of summoning. (M.)

101 Beraysa D'meleches Hamishkon, 13.

102 Sifri, 10:32.

103 This differentiated between the congregation and the leaders, who were summoned by a single trumpet blast. (M.) The leaders, who represented the people, were equivalent to the entire nation. Thus, the signal for summoning the entire community, including the people and the leaders, was a double trumpet blast, one for the people, and one for the leaders. While a single blast sufficed for the leaders alone. (G.A.)

104 10:33. {Hebrew Ref} , "they shall present themselves" in our passage is compared with {Hebrew Ref} , "they shall present themselves" in verse 3, where it is stated clearly that the meeting place is at the entrance to the Tent of Meeting.

105 This differed from the gathering of the people, which was signalled by the tekiah sound alone. (M.)

106 The tekiah was a single extended blast. The teruah consisted of a series of short blasts resembling a lament. (Rosh Hashana, 33b)

107 10:35. {Hebrew Ref} (v. 5) teaches that the tekiah is followed by the teruah. {Hebrew Ref} (v. 6) teaches that the teruah is then followed by the tekiah. Hence, the complete sound is tekiah, teruah, tekiah.

108 According to this hypothesis, the special signal for traveling was the lifting of the Cloud. The trumpet notes which followed, did not specifically indicate that they were to depart. (G.A.)

109 This passage is otherwise redundant, as verse 3 has already stated that the people were to gather at the sound of the tekiah. (M.)

110 Sifri, 10:35.

111 Only. There were no other occasions when the kohanim trumpeted. (G.A.) [Later, when the Temple was built, they trumpeted during the services. (Divrei Hayamim 2, 7:6)].

112 Sifri, 10:41.

113 Sifri, 10:42. The three concepts are included in the Rosh Hashanah Musaf prayer. (Rosh Hashanah, 32a. See Tosafos Yom Tov, Taanis, 2:3)

114 Mount Sinai. (Shemos, 3:1)

115 Shemos, 19:1. Sivan is the third month.

116 Iyar is the second month.

117 As specified in our passage, "in the second year." Why is this significant? To indicate that the Israelites spent a year rejoicing with the Shechinah after receiving the Torah, like newlyweds, who are commanded to rejoice together during their first year of marriage (Devorim, 24:5). The final ten days of departure and journeying are included in the year, since they were glorified by the revealed presence of the Shechinah and were marked by great rejoicing. Also, since two thirds of the final month had already elapsed, the year was considered complete. (G.A.)

118 But "on their journeys" does not refer to the places they visited, enumerated in chapter 33, vs. 1--48. Since they took one journey at a time, the usage would then be singular, {Hebrew Ref} , "on their journey." The plural {Hebrew Ref} , "on their journeys," is compatible only with the interpretation that they traveled according to the rules for the journeying. The rules applied for all the journeys. (G.A.)

119 Scripture later relates that they named their present camping place Kivros Hataavoh (11:34), then traveled to Chatzeros (11:35), and from there to the desert of Paran (12:16). Yet our verse identifies the present place as the desert of Paran. Evidently, there was a large wilderness territory called the desert of Paran. They arrived there, as described in our verse, and later named their camping spot Kivros Hataavah. They then went to Chatzeros, also within the Paran desert, and from there, finally, to the end of the Paran area, called the desert of Paran as well. (S.C.)

120 4:5.

121 Beraysa D'meleches Hamishkon, 13.

122 The superfical reading of the passage seems to indicate that the Kehosites mentioned here erected the Mishkon. But this is impossible, as they could not have erected it before they came themselves. Or for the Gershonites and Merorites who preceded them. Rather, "they erected" refers to the Gershonites and Merorites mentioned in verse 17. Or, Scripture relies on the reader's understanding that the Gershonites and Merorites, who carried the Mishkon, erected it. (M.,G.A.)

123 Gershon and Merori departed after Yehudah, before Reuven (G.A., v.17), Kehos departed after Reuven. Thus, Gershon and Merori preceded Kehos by two departures---their own, and that of Reuven.

124 But not arbitrarily. The camp was selected "by the word of G-d." (M.,G.A)

125 Eruvin, 5:1.

126 Yehudah was actually larger, but they traveled first (M), as befitting royalty. (G.A.)

127 Yehudah to the east, Reuven---south, Ephraim---west, Don---north, as they camped. (Rashi, 2:9.) Don's heavy population made it possible for the tribal members to extend southward behind Ephraim and retrieve the lost property. (S.C., from Yerushalmi) Don, Ephraim, Yehudah, Reuven.

128 According to this opinion, "Just as they camped, so they traveled" does not refer to the traveling formation, but teaches that the traveling, like the camping, was by the word of G-d. And the Donites' role as gatherers was not based on their large population, but on their position at the rear of the column. (S.C., from Yerushalmi. Rashi's mention of the population as the reason for the gathering follows the opinion that they traveled in the shape of a box.)

129 Not the list of places they visited, as enumerated in chapter 33. There is no list here. This refers, rather, to the order by which they traveled. (M.)

130 On the twentieth day of the second month. Verse 11 states only that the Cloud rose on that day. Verse 12, "Bnei Yisroel traveled on their journeys'  " refers to their general order of travel, but not to their departure. Our passage asserts that they departed on the day the Cloud rose. (M.)

131 Moshe's father-in-law. (Shemos, 3:1)

132 Shoftim, 4:11. This shows that "the father-in-law of Moshe" in our passage does not refer to Reuel, but to Chovav. (M.,G.A.)

133 Shemos, 2:18. One of those who came to "their father, Reuel" was Tziporah, Moshe's wife (v. 21, there).

134 Shemos, chapter 18, vs.13-26 records Yisro's system for administering justice. See Rashi there, v. 1.

135 Rashi to Shemos, 18:1 lists all the names.

136 From verse 33, "three days' travel." (S.C.)

137 11:1. The Kivros Hataavah transgression (11:4, 33) took place first, but they were not punished until they aggravated the evil by sinning again. (G.A. See fn. to v.35)

138 Until the episode of "The Waters of Dispute" (20:2--13), when Moshe and Aharon were barred from entering the land.

139 Moshe knew, even before accepting his mission in Egypt, that he would not lead the Israelites into the promised land (Rashi to Shemos, 4:13). He thought, however, that this meant that he would lose his leadership position, but would still enter as an ordinary Israelite. Then, G-d told him, that because he had questioned Him, he would not witness the Israelites' conquest of the Canaanite nations. (Rashi to Shemos, 6:1) Still, he felt that he would set foot in the land, then die before the conquest. Later, in his hymn of praise after the splitting of the sea, Moshe sang, "You will bring them and implant them in the mountain of your inheritance," thereby prophetically excluding himself from those entering the land (Rashi to Shemos, 15:17). But the lyrics were revealed to him by prophetic inspiration, and he was not aware of their chilling implication. Thus, Moshe thought, at this time, that he would enter the holy land. (M.) Or, Moshe knew that G-d intended to bar him from the land, but as the decree had not been finalized by public revelation, he felt that he could successfully pray for its reversal. When communing with G-d, as in the hymn of praise, Moshe respectfully recognized G-d's intent, and did not include himself among those entering the land. In his conversation with Yisro, however, he included himself among them, confident that he would reverse the decree with his prayers. (G.A.)

140 Not to remain there, but to sell my property and convert my family. (R' Avraham Miprag) Indeed, Shoftim, 1:16 records that Yisro and his family settled in Eretz Yisroel. (G.A.)

141 In verse 32 Moshe assures Yisro that remaining would be for his own good. Why, then, was it necessary to request that he stay? So that they won't say that he did not convert out of devotion. (G.A.)

142 Yisro, who was widely known, had greatly sanctified the Name of G-d by abandoning worldly interests in order to study Torah in the wilderness. (M.)

143 Sifri, 10:31.

144 Bereishis, 38:26.

145 Ibid, 18:5.

146 Ibid, 19:8.

147 Ibid, 33:10.

148 Targum interprets, "the mightiness done for us, you have seen with your eyes."

149 Devorim, 10:9.

150 The Temple, which was public property, occupied arable land. This caused a monetary loss to the owner of the land. To forestall a possible complaint, he was compensated with the extremely fertile parcel in Yericho. (G.A.)

151 Shoftim, 1:16.

152 Devorim, 34:3 identifies Yericho as the city of dates.

153 Sifri, 10:32.

154 Instead of 'they journeyed for three days,' Scripture says "they journeyed three days' travel" in one day. (M.,G.A.)

155 Sifri, 10:33.

156 Moshe made this Ark before his final ascent to mount Sinai (Devorim, 10:1). He placed in it, the pieces of the Tablets he had broken when the Israelites worshipped the golden calf (Shemos, 32:19), and the new Tablets given to him on Yom Kippur (Devorim, 10:2). Later, when Betzalel built the Ark for the Mishkon (Shemos, 25:10), the new Tablets were transferred there, but the pieces remained in Moshe's Ark. Betzalel's Ark was carried by the Kehosites, and departed after Reuven (v.21), while Moshe's went before the people, as described in our verse. (M., G.A.)

157 Sifri, ibid.

158 1. 'The Cloud of G-d' in our passage. 2. "Your Cloud stands" (14:14). 3. "in a pillar of Cloud" (ibid). 4. "When the Cloud remained for long" (9:19). 5. "When the Cloud was lifted up" (Shemos, 40:36). 6. "If the Cloud was not lifted up" (ibid, 37). 7. "For the Cloud of G-d" (ibid, 38). (S.C. from Sifri) The Cloud is mentioned in numerous other passages. Why are these the only ones counted? Because their subject is the Cloud, depicting how it accompanied the people, whereas the other passages focus on the Israelites, relating how they camped or traveled in relation to the Cloud. Only those passages concerned with the Cloud itself are counted. (G.A. See his commentary for details.)

159 Sifri, 10:34.

160 The symbol is a reversed " {Hebrew Ref} " which appears before our verse and after verse 36. " {Hebrew Ref} " is numerically equivalent to 50, alluding that our chapter's proper place is 50 chapters away, where Scripture describes the Mishkon's departure, "then the Tent of Meeting departed..." (2:17. S.C. The 50 chapters are those in the Torah scroll, divided as handed down from Sinai. The chapters numbered in our printed chumashim, however, follow an entirely different pattern. They do not appear in the Sefer Torah, as they were arranged merely for the sake of convenience, and they have no homiletic significance.)

161 The second punishment is explicit. "The people were complainers .. . and G-d's fire consumed them" (11:1). The first punishment is alluded to in verse 33, "They journeyed from the mountain of G-d, three days' travel" (Shabbos, 116a). Tosafos there explains that this follows the Midrashic assertion that "they fled from the mountain like children escaping a schoolroom." Rashi there differs. He feels that "they journeyed ..." alludes to the sinful craving by the "collection of nationalities" (11:4). Although this appears in the text after the complainers, it actually took place before, during the three days travel. Accordingly, 11:4 is translated, "the collection of nationalities among them had craved [previously] ..." (M.) Rashi places the craving before the complainers and includes the craving in "they journeyed ..." so that "when the Ark departed" might intervene between the two punishments. Tosafos is not concerned with this, and places the craving immediately after the complaining, as inferred by the sequence of passages 1--4 (ch. 11). In Tosafos' opinion, Scripture only intervenes between sinful incidents when they occurred separately, to avoid the erroneous impression of constant sinfulness by recording them together, but not when they actually occurred together. (G.A.)

162 Ch. 16, Shabbos, 115b.

163 Sifri, 10:35.

164 Sifri, ibid. Rashi, explains that the reference is to two separate groups of enemies. 1. Those gathered together, may they disperse. 2. Those pursuing may they flee. (S.C.)

165 Tehillim, 83:3.

166 Sifri, ibid.

167 Yeshayah, 30:15.

168 Yevamos, 63b. "ten thousands" is sufficient, in itself, to convey the sense of great multitudes. The addition, here, of "thousands" indicates the intention to specify the number 22,000---"ten thousands" meaning twice ten thousand, and "thousands" meaning twice one thousand. (M.)

169 This parallels the 22,000 heavenly hosts who accompany the Shechinah, from Tehillim, 68:18, "G-d's chariot [consists of] twice ten thousand, [and] thousands of angels..." and the 22,000 Levites who comprised the camp of the Shechinah. (G.A.)

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Chapter 11 - Text Notes

170 But "all the people" refers to the righteous, as in (Shemos, 19:8) "all the people exclaimed in unison and said, 'All that G-d has spoken we will do' ."

171 Shemos, 17:4. Moshe cried out, "What shall I do for this people, a little longer and they will stone me"!

172 Yirmeyahu, 13:10.

173 "My people did not contemplate" (Yeshayah, 1:3) means that those who were formerly My people, i.e., righteous, turned wicked and did not contemplate. (S.C.)

174 Shemos, 8:16.

175 Michah, 6:3.

176 Sifri, 11:1.

177 Shoftim, 14:4.

178 Sifri, ibid.

179 Midrash Aggada.

180 Of nationalities. The converts who joined the Israelites at the exodus from Egypt (Shemos, 12:38).

181 Sifri, 11:1. R' Shimon evidently disagrees with the opinion (cited by Rashi above from Sifri) characterizing the complainers as "wicked." Or, the distinguished among them had sinned at Sinai by gazing intently at the vision of G-d (see Rashi to Shemos, 24:10), and were now punished together with the wicked complainers. (M.)

182 The people cried to Moshe (M.)

183 Sifri, 11:2.

184 Sifri, ibid.

185 Shemos, 12:38.

186 Sifri, ibid.

187 "And they turned" does not refer to the erev rav to indicate that they turned back from their craving, but to the Israelites, who joined them in complaining. (G.A.)

188 Shemos, 12:35.

189 32:1.

190 Sifri, ibid.

191 Shemos, 5:18.

192 Although it was needed for the bricks the Israelite slaves were forced to make.

193 The Rabbis (Sotah, 11b) relate, that when the Israelites drew water from the rivers in Egypt, they found tiny fish in their pitchers. But the complaint here was obviously over larger fish, which were not freely available in Egypt. (S.C. See Yoma, 75a)

194 Sifri, 11:5. G-d supplies Israel with food only when they perform the mitzvos (Devorim 11:13--17). But this did not apply in Egypt, before the Torah was given. (M.)

195 The manna acquired the taste of whatever food its eater desired, except for the vegetables enumerated here.

196 Ibid. The king placed his son under the tutelage of a pedagogue who warned him against harmful food and drink. The son was angry with his father, saying that this is not because my father loves me, but because he does not want me to eat.

197 Sifri, 11:5.

198 Sifri, 11:6,7.

199 The manna was white, coriander black. Thus, the comparison between the two was only with respect to their roundness. (Rashi to Shemos, 16:31, from Yoma, 75a.)

200 Sifri, 11:8.

201 Tehillim, 32:4.

202 Sifri, 11:8. The manna, which tasted like oil, nourished the Israelites the way the mother's breast nourishes her child. The sense of the passage is, "its taste was [nourishing] like the taste of [milk of] the breast [and tasted like] oil.

203 The simple sense of the passage is that the taste was like {Hebrew Ref} of {Hebrew Ref} .

204 Devorim, 32:15.

205 Sifri, ibid.

206 But not the acronym "kneaded, oil, honey," as Targum offers no translation for "honey." (G.A.)

207 As Jews. Over twenty instances of intimate relations are forbidden to Jews (Rambam, preface to Isurei Biah), only six to non-Jews (Rambam, Melachim. 9:5). They wept over the additional prohibitions placed over them when they accepted the Torah.

208 Sifri, 11:10. But why didn't they complain before, as soon as they were informed of the new prohibitions? Because then, when all the tribes camped together indiscriminately, there was no difficulty in finding a mate from outside the family. Now, however, when each tribe camped separately, contacts were limited to one's family. The marriage restrictions further narrowed the choice, and the people complained. (S.C.) Or, the craving was not just for food, but for carnal satisfaction in general. (G.A. See Yoma, 75a)

209 The future tense here refers to the present. (S.C.)

210 Shemos, 32:34.

211 Ibid, 6:13.

212 Sifri, 11:11,12.

213 The final phrase, "to the land which you swore to their forefathers," does not follow from the preceding phrase, "like a nurse carries an infant," but from the phrase before that, "You tell me to carry them." (M.)

214 The feminine usage, {Hebrew Ref} , appears here, rather than the masculine, {Hebrew Ref} .

215 But the female {Hebrew Ref} seems to refer to G-d. How do we learn that Moshe was weak? By dividing the phrase {Hebrew Ref} . Moshe says to G-d: {Hebrew Ref} , "If this is the way [you will punish them]--- {Hebrew Ref} ' {Hebrew Ref} ', [then] you make me ' {Hebrew Ref} ', a female." (M.) Or, Moshe generally achieved perfect communion with G-d, enabling him to call on G-d to extend His Almighty power to perform miracles. When Moshe was weakened, however, his level of communion was flawed, and he was unable to elicit G-d's power. Thus, Moshe's weakness was reflected in his inability to address himself to G-d's strength. In terms of Moshe's communion, it was as if G-d, so to speak, were "weakened" like a female. (G.A.)

216 Sifri, 11:14.

217 Tanchuma, Beshalach, 16. This is not a change from the text as given at Sinai, but an adjustment by G-d Himself, who took into account, when composing the Torah's language, the way scribes make textual adjustments, and then handed the Torah down to Moshe at Sinai. (M.)

218 This explains how the choice of the elders relates to Moshe's complaint in the preceding passage. (M.)

219 They sat with Moshe and Aharon.

220 Shemos, 3:16.

221 Vs. 1--3.

222 Ibid, 24:11. See Rashi there to v.10.

223 Ibid.

224 Tanchuma, 16.

225 But not in the desert. If they were officials now, why reappoint them? (D.T.)

226 Shemos, 5:14.

227 Sifri, 11:16.

228 See Rashi to 8:6.

229 Sifri, ibid.

230 Ibid.

231 Sifri, 11:17. When G-d descends it is a great honor. Here, his descent honored the elders. (G.A.)

232 Shemos, 24:11.

233 Sifri, ibid.

234 Sifri, 11:16.

235 Sifri, 11:17.

236 The text seems to indicate that they were to simply prepare for eating meat. But why does this require preparation? Rather, the preparation was for the punishment which resulted from the eating (v.33). (M.)

237 Yirmeyahu, 12:3.

238 Sifri, 11:18.

239 V. 33.

240 Sifri, ibid.

241 Not literally expelled from the nose, but as disgusting as if it were expelled from the nose. (M.)

242 Sifri, ibid. {Hebrew Ref} is from {Hebrew Ref} , to winnow, or drive away. It indicates more than disgust. The object is so loathsome it must be driven away. (M.)

243 The addition of "Who is among you" indicates that this was the cause. (M.)

244 Sifri, ibid.

245 Those counted in the desert totaled 603,550. (Shemos, 1:46)

246 Those who left Egypt totaled 600,000. (Shemos, 12:37) Only they could have said (v.5), "we remember the fish which we ate in Egypt." (Nachlas Yakov)

247 {Hebrew Ref} is translated, "sufficient for them."

248 Vayikra, 25:26. {Hebrew Ref} is translated "and he has sufficient means." Here, too, {Hebrew Ref} is translated "sufficient for them."

249 20:10. There, Moshe was punished for striking the rock instead of speaking to it (v. 12, there). Here, however, he was not punished, although he seems to doubt G-d's omnipotence. But Moshe witnessed miracles during the exodus, at Mount Sinai, and in the wilderness. How could he now have these doubts? (M.) Moshe thought that G-d performed miracles only for the righteous, but never for sinners who demanded meat merely to satisfy their craving. (Quail appeared miraculously immediately after the exodus (Shemos, 16:12,13) because the people were then justifiably in need, but now they were amply sustained by the manna). This was a serious error on Moshe's part. He should have realized that G-d would sanctify his Name by performing miracles at will, regardless of the nature of the recipient. R' Shimon feels that Moshe could not have erred so flagrantly. (G.A.)

250 12:7.

251 This is Raban Gamliel's interpretation of Moshe's argument, and G-d's reply. Verses 21,22: Moshe notes that even if all 600,000 people are supplied with meat and fish, they will still complain. Better not to supply them at all, and let me appease them. Verse 23: G-d answers that if He doesn't supply them, they will say that His power is limited. So He must supply them, then punish them for complaining. But Moshe persists in saying that he would like to appease them. G-d replies, "now you will see that My word will occur"---they will not be calmed. I will supply them, then punish them. Verse 24: Moshe went to the people to appease them, but failed. (G.A.)

252 Tehillim, 78:20.

253 Tosefta Sotah, 6:3,4. Sifri, 11:21.

254 Ibid.

255 See Devorim, 5:19. (M.)

256 Sifri, ibid.

257 Rashi follows one opinion in Sifri [ibid].

258 They were named "elder," as Rashi elaborates.

259 Sifri, ibid. Why not simply take twelve notes, write "six" on ten of them and "five" on two, and have the leader of each tribe choose a note? Because the choice of "five" would then imply that the entire tribe was unworthy of having a sixth elder. Actually, acceptance or disqualification was a personal matter for each elder. (Imrei Shefer)

260 The ' {Hebrew Ref} ' in {Hebrew Ref} implies someone obvious. No one was as obvious as Moshe's firstborn son, Gershom. (S.C.)

261 Tanchuma, 12.

262 Sanhedrin, 17a. That is, their prophetic powers will be destroyed, since the Divine Presence rests only among the joyful, but not among those saddened by the crushing burden of public service. (Tosafos there.)

263 {Hebrew Ref} is from {Hebrew Ref} , "house of detention."

264 Sifri, 11:28. Rashi to Shemos, 17:9 follows this opinion.

265 "The camp" refers to separate camps, Moshe to the camp of the Levites, the elders to the camp of the Israelites. (M.)

266 Devorim, 22:2.

267 Tehillim, 39:7.

268 Sifri, 11:30.

269 Tehillim, 90:10.

270 Nachum, 1:12.

271 Shmuel 1, 30:16.

272 Yechezkel, 29:5.

273 But not that they were piled up to a height of two amos because this would have suffocated the ones underneath. (M.)

274 Sifri, 11:31.

275 Sifri, 11:32.

276 Ibid, from the repetition, {Hebrew Ref} . (G.A.)

277 Ibid. According to this interpretation, they expired before the eating process began. (G.A.)

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Chapter 12 - Text Notes

278 {Hebrew Ref} refers to the pronunciation of the sounds themselves, which must be performed forcefully for proper speech. The word, therefore, represents force and harshness. (G.A.)

279 Bereishis, 42:30.

280 {Hebrew Ref} refers to the ideas underlying speech, which are more subtle and less forceful than the pronunciation. The word, therefore, denotes softness and pleading. (G.A.)

281 Ibid, 19:7.

282 Ibid, v. 6.

283 Tanchuma, Tzav, 13.

284 As Rashi explains below, this was the subject of Tziporah's discussion concerning Moshe.

285 A woman as saintly as Tziporah would hardly have discussed her intimate affairs frivolously. (M.)

286 11:27.

287 Tanchuma, ibid.

288 Moshe's wife was a Midianite, not a Cushite (Shemos, 2:21). Scripture must mean that her beauty was as singular as the blackness of the Cushite. (M.)

289 Each equals 736. Rashi notes this in support of the "beauty" interpretation, which seems otherwise distant from the word {Hebrew Ref} . (G.A.)

290 Tanchuma, ibid.

291 Ibid. Why the repetitition, "because he married a Cushite woman"? To teach that she was beautiful in both deed and appearance. (M.)

292 Rashi now offers a simpler interpretation as an alternative to the "blackness" interpretation above. (M.,G.A.) Also his next comment, "and now divorced her," is a simpler alternative to his comment above. (S.C.)

293 Tanchuma, ibid.

294 {Hebrew Ref} does not mean "about Moshe," but "with Moshe." (G.A.)

295 Tanchuma, ibid.

296 Tanchuma, ibid.

297 See Rashi to Shemos, 20:1.

298 Sifri, 12:4. (M.)

299 The "warfare" here is the stern rebuke and punishment of Aharon and Miriam. Here we interpret G-d's descent in the cloud as warlike, but Shemos, 34:5 states that when G-d revealed his attributes of mercy to Moshe, He "descended in the cloud." Still, the two descents cannot be compared. There, Scripture describes G-d's first appearance to Moshe on that day, which took place, as usual, by descent in a cloud. Here, however, verse 4 has already stated that G-d spoke to Aharon and Miriam. Our verse should have simply said, "He stood at the entrance, etc." The additional phrase, "G-d descended in the pillar of cloud" indicates that there was a special, warlike descent. (M.)

300 Shemos, 15:3.

301 Tehillim, 68:18.

302 Sifri, 11:5.

303 Bereishis, 6:9.

304 Ibid, 7:1.

305 Sifri, ibid.

306 The reading is not {Hebrew Ref} . The phrase {Hebrew Ref} is read separately. (M.,G.A)

307 The "illuminated reflection" alludes to the clearly defined word of G-d as conveyed only to Moshe. The "dream and vision" refers to the cryptic, allegorical messages revealed to the other prophets. (M. See Rambam, Yesodei Hatorah, 7:6.)

308 Sifri, ibid.

309 Our passage seems to merely describe the clarity of Moshe's prophecy. How does it indicate that G-d commanded him to abstain? By inference. A person with whom G-d speaks mouth to mouth does nothing without G-d's instructions. Thus we may conclude that his abstention was by heavenly decree. (G.A.) Or, our phrase does not describe his prophecy, but is understood as, "mouth to mouth I spoke with him, telling him to separate from his wife." (M.)

310 Devorim, 5:27. Moshe actually abstained independently, realizing that this was the Divine will. The subsequent command confirmed his decision. (Shabbos, 87a, Yevamos, 62a, Tosafos there.)

311 Yechezkel, 17:2.

312 Sifri, 12:8.

313 Shemos, 33:23.

314 Sifri.

315 Shemos 33:23.

316 See Rashi to Bereishis, 21:10.

317 Tanchuma, Tzav, 13.

318 Sifri, 12:9.

319 Sifri, 12:10.

320 Rashi's point is that {Hebrew Ref} is not interpreted as second person masculine, "you be," but as third person feminine, "her be"---our sister. (M.) Or, Rashi notes that Aharon did not identify the one to whom he referred. Since she was present---"here"---, it was clear that he meant "our sister." (G.A.)

321 19:14.

322 Vayikra, 14:46.

323 Sifri, 12:12.

324 Sifri, ibid.

325 The {Hebrew Ref} in {Hebrew Ref} is understood as {Hebrew Ref} , "since," as in Bereishis, 18:28. (G.A.)

326 {Hebrew Ref} , "he came," refers to Miriam, as if it had said {Hebrew Ref} , "she came." The masculine {Hebrew Ref} is used because it flows from {Hebrew Ref} , "like the dead" which is masculine. (G.A.)

327 Bereishis, 37:27.

328 If the euphemistic interpretation were dropped, and "his mother," "his flesh" were understood as referring to any brother of a leper, the message would be the same. (M.)

329 The dead cannot be cured. Here, too, there is no possibility of purifying her. (M.)

330 A leper must be confined and then released for purification by a kohein. (Vayikra, 13, 14.)

331 Sifri, 12:12. Because she came out from our mother's womb, we are related, and thus disqualified. (M.) Aharon's sons, Elazar and Isamar, were also disqualified as relatives. Elazar's son, Pinchas, was not yet sanctified as a kohein, their other children were minors. (G.A.)

332 Sifri, 12:13.

333 "Saying" seems unnecessary. (M.)

334 In these four places only, Moshe added "saying." (M.)

335 Shemos, 6:12.

336 Ibid, 6:1. This passage appears in the Torah before Moshe's request. See Emek Hanetziv and Gra's glosses to Sifri.

337 27:15.

338 Devorim, 3:23.

339 Ibid, 26.

340 Sifri, ibid.

341 Sifri, ibid.

342 Rashi adds "if" to the text to indicate that the spitting never actually occurred, but is purely hypothetical. (M.)

343 This explains why G-d's anger should humiliate her for more than seven days. Why particularly fourteen? The Rabbis (Nidah, 31a) remark that each parent provides a child with five essential parts (the father with bones, sinews, etc., the mother with skin, flesh, etc.), whereas G-d provides him with ten (spirit, soul, etc.). Since G-d doubles the father's portion, the humiliation for his rebuke is also double, fourteen days to the father's seven. Or, the prescribed confinement period for the leper is seven days (Vayikra, 13:4). Any further confinement is added as a seven day unit. (G.A., from Tosafos to Bava Kama, 25a)

344 G-d's rebuke.

345 The father's rebuke.

346 Sifri, 12:14.

347 5:2.

348 Not literally for sixty minutes, but for a short time span, one third of an hour. Since virtuous deeds are rewarded at a ratio of five hundred to one (see Shemos, 20:6), she was honored by a wait five hundred times longer than the time she herself waited. (The overlap of one and a quarter hours is insignificant. Or, it was a reward for arranging for Moshe's mother to nurse him (Shemos, 2:7,8). (M.Y. from Tosafos to Sotah, 11a)

349 Shemos, 2:4.

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