Bamidbar
Book 4: Numbers

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CHUKAS - NOTES ON RASHI COMMENTARY

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Chapter 19 - Text Notes

1 The spirit of evil.

2 Those who prepare the parah adumah are defiled by it (v. 6), yet it purifies the unclean. What is the explanation for this paradox? (D.D.)

3 Why do the ashes purify? (S.C.)

4 To be accepted without explanation. The word {Hebrew Ref} , "statute," appearing by itself, may refer to mitzvos which are understood (Shemos, 12:23, Vayikra, 26:3). Here, however, the phrase {Hebrew Ref} , "the statute of Torah" indicates that the mitzvah is not understood. (M. See Bereishis, 26:5)

5 One should not even attempt to understand it. (D.D)

6 Tanchuma, 7. Moshe knew the explanation, but as no one else did, it is described as "the statute of the Torah." (G.A)

7 It was actually brought to Elozor (v. 3), who performed the required services. Why were they told to take it to Moshe? (M.)

8 But in the case of the olive oil for the Mishkon (Shemos, 27:20) they were told to bring it to Moshe because he actually prepared it for use. (M.)

9 Why this mitzvah in particular? Because only Moshe knew the reason for the mitzvah. He, alone, was involved intellectually, and the quality of intellect is eternal. (G.A.)

10 Ashes from Moshe's cow were preserved on the Mount of Olives to be used for the sanctification of all the subsequent cows (v. 9). Thus, Moshe's cow was remembered eternally. (S.C.)

11 Tanchuma, 8.

12 Sifri, 19:5. Not perfect without physical deformity. This is mentioned later in the passage. (M.)

13 But one hair is insignificant, from the oral law taught to Moshe at Sinai. (M.)

14 Or any color except red. (M.)

15 Parah, 2:5. This is deduced from the word "perfect." But if the Torah had merely stated "red," a cow with mostly red hair would have been acceptable. (G.A.)

16 Elozor, but not by his father Aharon, who was the Kohein Gadol. The assistant stood by to perform the services in case the kohein gadol became ritually impure. (S.C.)

17 Sifri, 19:8. This applied only then, in the wilderness. Later however, the preparation of the parah was not limited to the assistant. (M., from Sifri.)

18 The camp of the Shechinah, of the Levites, and of the Israelites. This is derived from the burning of the Yom Kippur offerings outside all three camps (Vayikra, 16:27). (Yoma, 68a)

19 Yoma, 42a. From "in his presence," indicating that someone else slaughtered in Elozor's presence. (Rashi there) Since Scripture does not identify the slaughterer, he may be a commoner. (M.)

20 Outside the three camps. The Temple area was equivalent to the camp of the Shechinah, the Temple mount to the camp of the Levites, and the city of Jerusalem to the camp of the Israelites. (Zevachim, 116b, Rambam, Beis Habechirah, 7:11.)

21 Only his gaze, but he stands at a distance, outside all three camps. (S.C.)

22 The Sanctuary was equivalent to the Mishkon. See Eruvin, 2a.

23 Sifri, 19:14.

24 Thus the kohein returned to the one camp from which he was excluded---that of the Shechinah. (M.)

25 The zav was made ritually impure by a discharge from the male organ, the ba'al keri by an emission of semen. (Vayikra, 15:2,16.) They are excluded from the camp of the Shechinah and of the Levites.

26 The metzorah is expelled from all three camps---"he shall remain alone, outside the camp ..." (Vayikra, 13:46) "Alone" indicates that no other ritually impure person is banished from all the camps. (G.A.)

27 Pesachim, 67a.

28 Not "he may enter the camp immediately but remain impure until evening." If he is impure, how can he enter the camp? (G.A.)

29 This is deduced from the words, "outside the camp." The Mount of Olives was outside Jerusalem. (L.H.)

30 From "in a pure place," otherwise redundant. (L.H.) Or, from "for sprinkling water." (G.A.) The "watches" refers to the groups of kohanim who alternated at the Temple, each service "watch" lasting one week. During their period of service, they administered the ashes to those needing purification. Parah, 3:11.

31 This partition was outside the Temple area proper, below the women's courtyard. (Keilim, 1:8.)

32 Rashi above first mentioned that of the Mount of Olives, as it appears first in the text---"outside the camp." Now, however, he begins by explaining that of the watches, because it fulfilled the major function of the ashes by actually purifying the people. (G.A.)

33 All those who required purification gathered there for the rites. (L.H.)

34 The Mount of Olives was "outside the camp," where the new consecration took place. (L.H.)

35 Tosefta, Parah, 3.

36 Not like {Hebrew Ref} below (31:23), interpreted as "the ritual bath waters of the menstrually unclean," meaning mikvah waters.

37 Eichah, 3:53.

38 Zechariah, 2:4.

39 Not "sin-offering." Where is the sin? (G.A.)

40 Aside from the purification itself, which is not considered a personal benefit. This is similar to the forgiveness brought about by the sin-offering which is also not considered a personal benefit. (S.C.)

41 Sifri, 19:34.

42 {Hebrew Ref} , "with it," is masculine. It cannot refer to {Hebrew Ref} , "the cow," which is feminine, but to {Hebrew Ref} , "ashes," also masculine. (G.A.)

43 {Hebrew Ref} is not translated as "someone who touches a corpse or a human soul," referring to touching either of two bodies, "a corpse [of an animal], or a human soul." Rather, it refers to touching a single body, "a corpse of a human soul." This excludes an animal (M.)

44 Rashi makes no comment above in verse 11, because there, {Hebrew Ref} is obviously translated as "a corpse of a human soul," excluding that of an animal. (M.)

45 Someone made impure by touching an animal carcass needs only ritual immersion for purification.

46 By which {Hebrew Ref} is translated as "anyone touching a corpse or a human soul." "Or a human soul'' refers to a second touching. (S.C.)

47 A quarter of the "log" measure, approximately 3 and 1/2 ounces.

48 Which spilled from a human corpse.

49 Chulin, 72a.

50 But not merely for neglecting to purify himself, as the text seems to indicate. (M.)

51 Not if he entered the Sanctuary structure. That is prohibited even for someone ritually pure (except for a kohein, to perform the service). (M.)

52 From the following Rashi. (M.)

53 The third or seventh alone is not sufficient. (M.)

54 Not anyone who enters the tent at any time afterward. The tent in which the death occurred does not perpetually cause defilement. Perhaps it does? We compare "anyone who enters the tent ..." with "anything in the tent ..." which clearly refers to something in the tent with the corpse. Why, then, add "anyone who enters the tent"? To teach that the defilement is not limited to those in the tent at the moment of death, but extends to anyone entering afterward, so long as the corpse remains inside. (G.A.)

55 "Open" implies that the defilement is conveyed through contact with the utensil's opening, and earthen utensils admit tum'ah contamination when the tum'ah transmitter touches their inner space [Vayikra, 11:33.]. (G.A.)

56 From our passage, which indicates that a securely sealed utensil remains pure, although its outside is exposed to the tum'ah pervading the tent. (M.)

57 Chulin, 25a.

58 Bereishis, 30:8.

59 After her maidservant bore a son, Rachel declared that this bound her to her sister Leah in meriting having children.

60 But Rashi there rejects this interpretation, translating {Hebrew Ref} as "I have pleaded tortuously to G-d ..." Still, Scripture could have chosen a less ambiguous term for tortuousness, {Hebrew Ref} . Evidently, {Hebrew Ref} was selected because it also denotes attachment.

61 As tum'ah transmitters.

62 Chulin, 72a. According to Rashi (there), "gollel" refers to the board covering the body in the grave, "dofek" to the board at its side. Tosafos (Sanhedrin, 47b) disagrees, interpreting "gollel " as the tombstone, and "dofek" as any of the smaller stones placed around the grave to support the tombstone.

63 The third day's sprinkling is not sufficient without completing the process by sprinkling on the seventh. Scripture has already stated this, but perhaps only to permit contact with supremely sanctified objects, like the Sanctuary offerings. Our additional statement requires both sprinklings for anything sacred, even the kohein's terumah gift. (G.A., from Kidushin, 62a)

64 Verse 13.

65 16b. "Mikdash" refers to the temple in Jerusalem, "Mishkon" to the Tabernacle in the desert. Since the two are comparable, it seems sufficient to state that entering one of them when tamei is a capital offense. Why are both verses [ours and v. 13] necessary? Because each of the two Sanctuaries was invested with a unique sacredness lacking in the other. The Mishkon was consecrated with the "shemen hamishchah" (annointing oil) (Shemos, 40;9), while the Mikdash was not. Perhaps the defilement of the Mishkon is a greater offense. On the other hand, the Mikdash was eternally sanctified; even after it was destroyed, its site was eternally sacred. See Tosafos to Shevuos there, Rambam, Beis Habechirah 6:15,16, but the Mishkon was not. Perhaps, then, defiling the Mikdash is more offensive. Thus, both verses are necessary.

66 From (V. 19) "The ritually pure person shall sprinkle . .." (G.A.)

67 The "one who sprinkles" probably carries it, too (G.A.), for some other purpose, aside from sprinkling. (M.) This, not the sprinkling, defiles him.

68 Or touches while carrying the water. (M.)

69 Without carrying it. He is not extremely defiled, and transfers the tum'ah only to the food or drink that he touches, but not to garments. (M.)

70 Yoma, 14a.

71 As Scripture excludes him from the sprinkler whose garments require washing in the first part of the passage. (S.C.)

72 Not any defiled person, but someone mentioned in our chapter above---a person defiled by contact with a corpse (M.) And not the sprinkler mentioned in the preceding passage, who is tamei only until evening. Our passage specifies that the one touching the defiled person is tamei until evening, implying that the defiled person himself is tamei for seven days. This can only refer to someone defiled by a corpse. (G.A.)

73 The one defiled by contact with the corpse, not the one who touched him. The first phrase of our verse declares that the one who contacted the corpse defiles whatever he touches. Our phrase explains that this is not limited to touching food or beverages, but applies to touching other persons as well. (G.A.)

74 A "forefather" of defilement is a primary source of tum'ah powerful enough to communicate its defilement to a third generation of human recipients. First, to the person it contacts, who, in turn, "fathers" his own "child"---anyone with whom he comes into contact. Such a "child" may contaminate food or beverages, but not humans. A "father" of tum'ah is a transmitter capable only of contaminating a second generation "child," who may convey the tum'ah to food and beverages, but not to a human being. Since its defilement transfers to a third generation, the corpse is defined as a "forefather" of tum'ah.

75 Shemos, 13:3.

76 Midrash Aggadah.

77 Rashi below disqualifies Aharon from performing the parah rites because he was involved with the golden calf, and "the accuser cannot serve as the defender." Yet the parah atones for the calf. The difference is that Aharon participated in the act, but the calf was merely the instrument used by the sinners. (M.) Or, the kohein who performed the parah rites was an intermediary for the people, like a barrister who pleads his client's case. Because Aharon was involved with the calf, he was disqualified. In the atonement process itself, however, the instrument of sin should preferably be used, to rectify the sinful act. (G.A.)

78 Why not the calf itself? By deifying the calf, the idolators viewed it as an original being, serving as a source for their own welfare and success ("These are your G-ds, Israel, who brought you up from the land of Egypt"---Shemos, 32:4). In atonement, the mother of the calf was presented as incontrovertable evidence that the calf, like all creatures, is but the product of its own source of existence. (G.A.)

79 Midrash Aggadah, and Tanchuma, 8. How is the parah's atonement for the sin of the golden calf related to its role in purifying the defilement of the dead? If not for the calf, the Israelites would have been exempted from the heavenly decree condemning humanity to death (Bereishis, 3:19), and would have lived forever. (Avodah Zarah, 5a) By atoning for the calf, the parah nullifies the the power of death, so that it no longer affects those who were defiled through contact with a dead body. (G.A.)

80 Yeshaya, 1:18. 'Even if their sins are as red as crimson. ..'

81 The calf.

82 Midrash Aggadah.

83 Ibid.

84 Shemos, 32:1--4.

85 Not literally, but his participation in their transgression is a reminder of their guilt.

86 Ibid.

87 By Moshe. When confronted with the idol, he broke the tablets and burned the calf. (Shemos, 32:20.)

88 The most egregious transgressors, who had worshipped the calf despite having been forewarned. They were executed by the Levites. (Shemos, 32:28, Rashi there, v.20.)

89 {Hebrew Ref} , "crimson," is literally translated as "the worm." It was extracted from certain seeds, each of which contained a worm. (Rashi to Yeshayah, 1:18.

90 Midrash Aggadah.

91 Shemos, 32:34.

92 Shemos, 32:20. Moshe burned the calf, scattered the ashes on water, and gave it to the Israelites to drink.

93 Midrash Aggadah.

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Chapter 20 - Text Notes

94 The parah was given when the Mishkon was constructed, during the second year after the exodus, while Miriam died at the end of forty years in the wilderness. (M.)

95 Although not actually offered as a sacrifice, the parah is considered a "sin-offering" (19:9), bringing atonement like the sacrifices. Similarly, although the righteous are not actually korbanos, they bring atonement as if they were. (S.C.)

96 Another text, following Moed Katan, 28a, reads: "just as the parah adumah brings atonement, etc." Just as the parah atones for the sin of the golden calf, so does the death of the righteous bring atonement. (Tosafos, there) Death unburdens the soul of the body, with its base cravings, and returns it to its pure, elemental state. The burning of the parah, too, reduces the animal to its fundamental elements. This return to one's fundamental self is the essence of atonement, thereby the soul is unburdened of sinfulness, or the pursuit of corporeal satisfaction, and returns to its elemental state. (G.A.)

97 Moed Katan, 28a.

98 Not by the angel of death. This is derived from "there," compared with (Devorim. 34:5) "Moshe died 'there' ... by the mouth of G-d." (Bava Basra, 17a)

99 33:38.

100 As soon as Miriam died, there was no water. (Ta'anis, 9a)

101 A boulder, from which fresh water miraculously flowed, followed the Israelites throughout their wanderings in the desert. (Rashi there)

102 She merited water because she watched over the infant Moshe when he was placed in the waters of the Nile (Shemos, 2:4). (S.C., from Rabeinu Bachya)

103 {Hebrew Ref} sometimes expresses a possibility, "perhaps" (Bereishis, 50:15). Here, it denotes a wish.(M.)

104 Meaning at the time when they died, without implying that thirst is worse than the plague. (G.A.)

105 Tanchuma, 9.

106 How could the entire congregation gather before a single stone? (S.C.)

107 Vayikra Rabbah, 10:9. See Vayikra, 8:3.

108 Otherwise, how could Moshe and Aharon have doubted the ability of G-d to perform the miracle? (M.)

109 The rock which served as their source of water departed when Miriam died.

110 Midrash Aggadah, Tanchuma, 9.

111 It must have produced something, or Moshe would not have struck it a second time. (M.)

112 But it was not the wrong one. If it had been, it would have produced nothing. (M.)

113 This explains why Moshe then made the mistake of striking the rock. (M.)

114 Shemos, 17:6.

115 Tanchuma, ibid.

116 The Torah does not needlessly disclose transgressions, particularly by the great saints. (G.A.)

117 Grave transgressions, like the complaints (11:1), the spies, (Ch. 14), and others. (S.A.)

118 11:22. Moshe seemed to question G-d's ability to produce enough food for the people (see Rashi there), whereas here he merely struck the rock instead of speaking to it.

119 The Torah did not make his lack of faith public by pronouncing punishment for him.

120 Tanchuma, 10.

121 Rashi above (11:22) indicates that Moshe sinned by saying "listen rebels," but here Rashi faults him for striking the rock instead of speaking to it. Evidently, the two interpretations represent differing Midrashic opinions, or, perhaps, Moshe committed both sins (M.) Or, both interpretations are actually one. Essentially, Moshe's sin was his lack of absolute certitude that G-d would miraculously extract water from the rock. "Because you did not believe in me." Where there is perfect faith, a sense of peace and inner content follows, and anger is entirely unfeasible. Because Moshe's faith was not absolutely perfect, he reacted angrily to the extreme provocation by the people, and exclaimed "listen you rebels." As a result of the anger his judgment was flawed as well, and he struck the rock instead of speaking to it. (G.A.)

122 But if it was improper for Moshe to strike the rock, why was he commanded (v. 8) to take the staff (Ramban)? Because G-d had empowered Moshe to perform miracles through the medium of the staff, even when it played no active role in the miracle, but was merely held in Moshe's hand. See Shemos, 4:17 (M.), and 17:9 (G.A.)

123 Shmuel 1, 3:14.

124 Tanchuma, Tzav, 2.

125 G-d did not adjure them, but swore Himself. (N.Y.)

126 There was no present need for the oath, as they had not yet begun to pray. (M.)

127 G-d had already told Moshe in Egypt that he would not enter the land. "Now you will see what I will do to Pharaoh" - now, but not when I bring them into the land. (Shemos, 6:1, Rashi there) But then it merely indicated G-d's plan, which might have been altered by prayer or because of some special merit. Now, however, the oath made the decision immutable. (G.A. See 10:29)

128 Shemos, 1:22. See Rashi there.

129 Sanhedrin, 101b.

130 Ramban objects, arguing that the sanctification occurs only when the holy ones are summarily punished, whereas Moshe and Aharon did not die until sometime later. Still, Rashi considers their eventual deaths sufficient cause for sanctification. (M.)

131 Tehillim, 68:36. Do not read {Hebrew Ref} , "from your sanctuary," but {Hebrew Ref} , "from your holy ones." (Zevachim, 115b)

132 Vayikra, 10:3.

133 Zevachim, ibid.

134 Our forefather Yaakov and his brother, the Edomite forefather Eisav, were grandchildren of Avrohom. Moshe reminded the Edomites that Eisav had forfeited his claim to Eretz Yisroel, and that they should, therefore, allow the Israelites free passage to the land. (G.A.)

135 Bereishis, 36:6. This refers to the Egyptian Exile.

136 Tanchuma, 12.

137 Bereishis, 36:6. See Rashi there.

138 We absolved you from suffering by accepting the burden ourselves. Allow us free passage. (S.C.)

139 Bereishis Rabbah, 82:13.

140 The evil was lasting. This is why we cried out. (G.A.)

141 {Hebrew Ref} implies more than one evil, as in Devorim, 26:6. (G.A.)

142 Not our fathers in Egypt. Then it would have said "our fathers and us," as the fathers preceded their children in Egypt. "Us" first implies that our suffering affected them. (G.A.)

143 Tanchuma, 12.

144 The Edomites' rejoinder invoking Eisav's blessing of the sword (v. 18) indicates that Moshe had cited Yaakov's blessing of the voice. (Minchas Yehudah)

145 This suggests that G-d will also fulfill the blessing giving the land to us. (G.A.)

146 Bereishis, 26:22.

147 Tanchuma, Beshalach, 9.

148 Aside from Moshe's role, G-d himself brought them out, without the use of angels. (G.A. See Rashi to Shemos, 12:12.)

149 Divrei Hayamim 2, 36:16.

150 This explains the relevance of the preceding verses to Moshe's request for passage (G.A.)

151 Scripture mentions only water, yet Rashi assumes that the offer included food. Water itself would not have been a sufficiently lucrative incentive. Moshe must have meant that they would even buy water, although travelers do not generally pay for the water they drink. Certainly, they intended to buy food. (S.C.)

152 Another version of the text: "from the homeowner."

153 Tanchuma, 12.

154 Ibid. Verse 17 has already promised that the people would not trespass on the fields and vineyards. This must refer to the animals. (N.Y.)

155 Bereishis, 27:40.

156 Tanchuma, Beshalach, 9. Why not simply say 'I will go to war against you'? Why mention the sword? (G.A.)

157 Bereishis, 27:22.

158 Any large army is obviously stronghanded. Why add "And a strong hand"? (G.A.)

159 Devarim, 4:4.

160 Tanchuma, 14.

161 See Rashi to 10:34.

162 Tanchuma, ibid.

163 The Edomites are descended from Eisav.

164 Divrei Hayamim 2, 20:37. Because Yehoshafat joined the wicked king Achazyahu in building a fleet of ships, the fleet was destroyed.

165 See 8:6, Rashi there.

166 Tanchuma, 17.

167 They were required in order to designate Elozor as Kohein Gadol by placing them on him. (M.)

168 Aharon was generally not permitted to wear the vestments outside the Mishkon. This was an exceptional command for Moshe to dress him in them at this time. (M., G.A.)

169 The removal of Aharon's vestments by Moshe, rather than by Aharon himself, seems to imply rejection of Aharon as Kohein Gadol. To dispel this notion, Rashi details Moshe's role in the entire process, indicating that his removal of the vestments held no special negative implication. (G.A.)

170 Devorim, 32:49.

171 Sifri there.

172 Tanchuma, 17. Scripture generally does not mention that Moshe fulfilled G-d's command, accepting it as a matter of course. Why is it mentioned here? (G.A.)

173 Ibid, Sifri, Vayelech. They were not present when Aharon died. Why "The community saw," rather than "The community heard?" (M.)

174 Midrash Aggadah, Avos D'ribi Nasan, 12. From "The 'entire' house of Yisroel," but Moshe was mourned only by "Bnei Yisroel" (Devorim, 34:8) not the 'entire' house of Yisroel. Moshe, too, provided sustenance for all the people, but this was felt more keenly by the men, who were responsible for supporting their families. (G.A.)

175 Rosh Hashanah, 3a.

176 The entire community saw 'that' Aharon died.

177 {Hebrew Ref} and {Hebrew Ref} have the same meaning.

178 Iyov, 21:4.

179 Ibid, 14:5.

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Chapter 21 - Text Notes

180 And one could now wage war against them.

181 3a. From the preceding passage, which states that they were exposed when Aharon died and the clouds departed. (M.) Also, why not simply "the Canaanite came"? (S.C.)

182 Tanchuma, 18.

183 13:29.

184 Yalkut Shimoni.

185 13:22.

186 The sacred Ark, which traveled before the people to find a place for them to camp. The presence of the Ark was not the reason for the war, but the absence of the protective clouds. When the Canaanites heard that the clouds had departed, and Israel followed the Ark only, they waged war. (M.)

187 10:33.

188 Tanchuma, 18.

189 Whom the Israelites had captured from them. Scripture does not record any transgression which would justify battle casualities, and does not specify who was taken captive---evidently, the prisoner was someone insignificant. And {Hebrew Ref} may refer to a maidservant, as in Shemos, 12:29. (Ramban.)

190 Yalkut Shimoni.

191 {Hebrew Ref} here is interpreted as "destruction," as in Shemos, 22:19. (M.) {Hebrew Ref} refers to anything rendered useless. In the case of objects, like the cities, it is interpreted as consecration, since a consecrated object cannot be used for personal benefit. In the case of persons, like the Canaanites, where consecration for Sanctuary use is inapplicable, it is interpreted as destruction. (G.A.)

192 To the Sanctuary. {Hebrew Ref} here is interpreted as "consecration," as in Vayikra, 27:8. (M. See Erachin, 29a. )

193 To return to Egypt. The Levites pursued them, and, after a bloody battle, prevented them from returning. (Rashi to 26:13, Devorim, 10:6.)

194 Devorim, 1:40.

195 Ibid, 10:6.

196 His death was the catalyst for the tragic sequence of events which climaxed in the battle at Moseirah. Since its disastrous effects were still apparent, it was as if the death had just occurred. (M.)

197 33:31--37.

198 Tanchuma, 18.

199 Zechariah, 11:8.

200 Shoftim, 10:16.

201 Zechariah, 11:8.

202 Iyov, 10:16.

203 Tanchuma, 19.

204 Because of the rotten waste material which would accumulate in their stomachs. (G.A.) Another rendition of {Hebrew Ref} is "bulkless," from {Hebrew Ref} , "light," or "buoyant." (M.)

205 Yoma, 75b. The mitzvah to dispose of body waste as stated in Devorim, 23:14 was relevant only because at times they consumed food bought from passing merchants, or, after they sinned. (Yoma, there)

206 {Hebrew Ref} sometimes refers to a type of snake. If this were the meaning here, it would say {Hebrew Ref} , 'and' seraphim-snakes. (M.)

207 When he convinced Chavah to eat the forbidden fruit. (Bereishis, 3:1--5.)

208 About the manna.

209 Like dust. (Bereishis, 3:14, Yoma, 75a)

210 As desired by the eater. (Yoma, ibid.)

211 Tanchuma, 19.

212 Ibid.

213 Yeshaya, 30:17.

214 Ibid, 49:22.

215 Ibid, 13:2.

216 By standing high and attracting attention to the message it conveys, the mast functions like a banner. (Imrei Shefer)

217 From "anyone bitten." (M.)

218 Yerushalmi, Rosh Hashanah, 3:9.

219 Why, then, was the snake image necessary? As an aid to prayer. The banner drew their gaze heavenward, and the sight of the snake riveted their attention to their wounds. Or, G-d decreed that the snake image would cause the cure, but only if they prayed. (G.A.)

220 Rosh Hashanah, 29a.

221 Scriptural names for things depict their essence. Thus, objects sharing a common name must be essentially related. (G.A. Bereishis Rabbah, 31:8)

222 They were passes, so why call them wasteland? (D.T.)

223 Actually, the root is {Hebrew Ref} , but the {Hebrew Ref} sometimes falls away. Rashi considers only letters which are never dropped as roots. (G.A.)

224 Shemos, 38:3. They were used to remove the ashes from the altar. (M.)

225 Yeshayah, 28:17.

226 Scripture refers to Mount Nevo itself as "this mountain pass" (Devorim, 32:49). Evidently, the wasteland passes led to Mount Nevo, which, in turn, was the passage to Canaan. (G.A.)

227 The prefix {Hebrew Ref} generally means "from," but in {Hebrew Ref} it means "toward" [the east]. (G.A.)

228 {Hebrew Ref} sometimes refers to the entire territory, including the interior (Shemos, 13:7). Not here. (G.A.)

229 Shoftim, 11:17.

230 Devorim, 2:29.

231 {Hebrew Ref} , "in the book," is understood here as "when recounting." See Devorim, 24:1. (M.)

232 Indicating that the letters {Hebrew Ref} and {Hebrew Ref} are interchangeable.

233 The {Hebrew Ref} in {Hebrew Ref} is not a prefix meaning "and," but is a basic part of the word. Thus the transposed {Hebrew Ref} is also part of the word, which now reads {Hebrew Ref} , meaning "He gave."

234 Although the mountains were flattened and the valleys raised to make way for the Israelites (Ta'anis, 9a), this area was left intact to punish the Emorites. (S.C.)

235 Toward the Israelites, who stood at the top of the mountain before descending to the valley. Like an attending maidservant, the mountain remained locked in position until the Israelites passed before it and made their descent. When the mountain finally disengaged, and the caves became visible, the Israelites had already left the area. Thus, they would have remained oblivious to the miracle were it not for the flow of blood into the valley. (G.A.)

236 Ar was a Moavite city.

237 Tanchuma, 20.

238 See note 57.

239 Shabbos, 10b.

240 Tanchuma, 20.

241 Rising begins from a depth. (M.)

242 The limbs.

243 Verse 18 declares that the well was given to them as a gift in the wilderness. i.e., when they entered the wilderness. (M.)

244 Verse 15, which recounts the miracle of the cliffs.

245 Tanchuma, ibid.

246 Midrash Aggadah.

247 Used to perform miracles (Shemos, 4:17.)

248 {Hebrew Ref} is not a name, but is translated as "a gift."

249 Targum does not understand {Hebrew Ref} as a name, but translates it as "a legacy."

250 This took place considerably after the miracle of the cliffs which inspired the song. Having extolled the well for its role in revealing the miracle, Scripture portrays its travels up to the time that it was discontinued. (M.)

251 Although the well dried with Miriam's death (20:2), it was reinstituted in Moshe's merit, and functioned until he died. (S.C., from Ta'anis 9a)

252 Tanchuma, 21.

253 Devorim, 33:21. There, in the territory chosen by the tribe of Don, Moshe is buried.

254 In the incident of "the waters of dispute" (20:13).

255 Tanchuma, 21.

256 Tehillim, 48:14.

257 The peak overlooks, not the valley mentioned above. {Hebrew Ref} "valley" is masculine. {Hebrew Ref} , "peak," and {Hebrew Ref} , "that overlooks," are feminine. (G.A.)

258 Above the sea.

259 Tanchuma, 21.

260 Devorim, 2:26.

261 Ibid, 20:14.

262 Shoftim, 11:17.

263 Tanchuma, 23.

264 The mitzvah to propose peace before attacking a city (Devorim, 20:10) does not apply to the seven nations who occupied the land during the conquest of Eretz Yisroel. (M., from Rashi there. See Ramban there.)

265 Tanchuma, 22. The Torah requires the total destruction of the peoples who dwelt in Eretz Yisral (Devorim, 20:16, 17), yet they proposed peace because that requirement applies only during the actual battle of conquest. Here, they merely wished to pass through the Emorite territory in order to begin the conquest later, after crossing the river Jordan. They could have taken the passage by force, but chose to ask permission. (G.A.)

266 Tanchuma, 23. The Edomites, who were not paid to protect Canaan, also refused Israel passage (20:18--21), yet Rashi attributes Sichon's refusal to the protection payment. The Edomite request was based on brotherhood (20;14), thus assuring Edom that the Israelites would not wage war should they refuse. Sichon certainly understood that his refusal would be met with an attack. Why would he face warfare merely to block free passage? Because he had been paid to protect them. (G.A.)

267 Why did he not remain there, without gathering the people? Because the Holy One made him fearful, prompting him to leave the city and gather his army in one place, where they were conveniently slain. (G.A.)

268 Tanchuma, ibid.

269 Ammon. Devorim, 2:19.

270 Devorim, 2:9.

271 And therefore should not have been attacked.

272 And therefore was permitted to be attacked. Chulin, 60b.

273 Bava Metziah, 56b.

274 23:7.

275 His father. Scripture infers that Bil'am was a greater prophet than B'or (24:3), indicating that both had prophetic powers. The prefix {Hebrew Ref} , {Hebrew Ref} , "the" parable tellers, suggests those well known for their prophetic parables---Bil'am and B'or, both renowned by Scriptural mention. (G.A.)

276 22:6. Balak hired Bil'am to curse the Israelites.

277 ". .. and what you curse is cursed." Tanchuma, 24.

278 This was the curse. Let Cheshbon be built and established as Sichon's city, under his name. (G.A.)

279 {Hebrew Ref} is not translated as "the cities." {Hebrew Ref} is a proper noun. (M.)

280 If {Hebrew Ref} were translated as "the cities," {Hebrew Ref} would be easily translated as "the cities of Moav." With {Hebrew Ref} as a proper noun, the translation of {Hebrew Ref} is unusual, but acceptable---"the city of Ar, belonging to Moav." (M.)

281 In the context of vs. 28, 29. (M.)

282 Shoftim, 11:24.

283 "He rendered his sons" does not mean Moav rendered his own sons.

284 He rendered his sons, etc. "And his daughters, etc." is not a separate phrase.

285 {Hebrew Ref} is understood as {Hebrew Ref} , their kingdom. (M.)

286 As if {Hebrew Ref} , "the kingdom" were repeated in the second phrase of the passage, {Hebrew Ref} . (M.) But Not "Cheshbon as far as Divon," as our verse later explains that the desolation was until Nofach, not Divon. (G.A.)

287 Melachim 1, 11:36.

288 The dot in the {Hebrew Ref} signifies a missing letter - the second {Hebrew Ref} in {Hebrew Ref} . (G.A.)

289 Our passage continues the statement of the parable tellers, from verse 27. (M.)

290 With our curse. (G.A.)

291 The plural, "they captured it," refers to the spies. (M.)

292 The first spies, who were afraid of the Canaanite nations (13:31).

293 Tanchuma, 24.

294 Through Og, Avrohom was able to rescue his kinsman Lot.

295 And informed Avrohom that Lot was a captive. (Bereishis, 14:13) Og's intention was for Avrohom to die in battle so that could marry Sarah. (Rashi to Bereishis, there) Despite his heinous motivation, Og's action benefitted Avrohom, and Moshe thought that this would bring him merit. (D.D.)

296 Bereishis, 14:5.

297 Devorim, 3:11.

298 Tanchuma, 25.

299 54b.

300 The size of the Israelite camp, and lifted it onto his head, intending to hurl it at them and crush them to death. Termites ate away the mountain's inner section, whereupon it fell onto his neck. Moshe, who was ten amos tall, leaped ten amos into the air, and, with a weapon ten amos long, killed him by stabbing his leg. Gur Aryeh explains: Og's immense size represents his material primacy, as opposed to Israel's insignificant physical presence, but great powers of spirituality. The power of the spirit is expressed through speech, and is likened to the insects, who are effective through the use of the mouth. Og's attack was thwarted by Israel's superior spiritual merit, represented by the insects, who, despite their tiny physical presence, devoured the enormous material mass concentrated in the core of the mountain by using their mouths. The number ten (or its multiples) is the highest in the Hebrew language, indicating that it alludes to perfection. Moshe, Israel's man of spiritual perfection, was ten amos tall. He leaped ten amos, and, with a weapon ten amos long, demolished the underpinning for Og's massive material presence. See Gur Aryeh's commentary for extensive clarification.

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