Bamidbar
Book 4: Numbers


BAMIDBAR - NOTES ON RASHI COMMENTARY


Chapter 01 - Text Notes

1 Why is the date of the counting mentioned? To indicate that they were counted three times in a single year, because they were so precious. (D.T.) He did not rely on the presumption that their original number did not fluctuate drastically, but recounted them constantly. (G.A.) Or, when he counted them, as His Presence came to rest among them, He recorded the date, like a groom who records the date of the nuptial agreement with his bride. (L.H. from Maharshal)

2 This occurred when the Israelites were encamped at the foot of Mount Sinai, waiting for Moshe to descend from the mountain. When he tarried, they made a golden calf and worshipped it (Shemos, 32). Some of the sinners were executed by the levi'im (Shemos, 32,28). Others died in a plague (32:35).

3 Shemos (30:11--16) records the counting of the Israelites. Rashi there (16), from Tanchuma, explains that the purpose was to ascertain the number of people who remained after the deaths of those who had worshipped the golden calf. (Imrei Shefer)

4 Only one month later---this is still considered as the time when He caused His presence to rest among them. (M) A newcomer to a city is not halachically recognized as a permanent resident until thirty days have passed (see Bava Basra, 8a). This applies to the Divine Presence as well. When thirty days had elapsed, and the Shechina had established permanent residency, He counted them (G.A.)

5 Although the instructions were to count them according to their families, Scripture later records only the tally of the tribes (1:21, 23, 25, etc.). The intent, then, was to ascertain the number of constituents of each tribe. (M) Since the people were generally identified by family, the census began with a family count. The combined total of all of the tribal families indicated the number of tribesmen. (G.A.)

6 But not by counting the people directly, which is forbidden by the Torah and may lead to a plague. (S.C. from Shemos, 30:12,13, and Rashi there to 12.)

7 They were invited to participate in the deliberations and decisions concerning everything of importance to the congregation. (S.C.)

8 Mere claims were not enough to ascertain membership in the tribe. They needed documentary proof and witnesses. (L.H.)

9 From {Hebrew Ref} , literally "they shall cause their birth." In the context of the passage, this means that they were to verify the circumstances of their birth. (S.C.)

10 The levi'im dedicated themselves to caring for the Mishkon and performing the services there. They were the legion of the Almighty King.

11 The levi'im were counted separately, from the age of one month (3:15), whereas the Israelites were counted from the age of twenty, when they reached eligibility for the army. A month-old member of the legion of the Supreme King was as valuable as a twenty year old soldier. (S.C.)

12 The spies sent by Moshe to reconnoiter the land of Canaan returned to the desert and incited the people against entering the promised land (Shelach, 13,14). As a result, it was decreed that all males above the age of twenty would perish in the wilderness (14:29).

13 The entire tribe of Levi refrained from this heinous act. (See Shemos 32:26 and Rashi there, citing Yoma 66b.)

14 The death decree was actually a punishment for two transgressions: The sin of the golden calf, and the refusal to enter the promised land (Rashi, 14:33). Although the levi'im took part in the refusal, they were spared because they did not worship the calf. (M)

15 Not "count", but "appoint;" as indicated by the rest of the phrase ". .. over the Mishkon ..." (G.A.)

16 Literally "they shall lower" the Mishkon---not from a high place, but from its upright position by dismantling its parts. (S.C.)

17 The dismantling did not take place when the Mishkon actually departed, as the text seems to indicate, but when they were going to depart. (M)

18 The mitzvah to dismantle the Mishkon did not apply only once, at the time of the Mishkon 's first journey, but constantly, whenever there was a subsequent departure. (M.,G.A.)

19 A cloud representing the Divine Presence rested on the Mishkon. When it rose, the Israelites knew that they were to depart. They followed the cloud, and wherever it came to rest, they made their camp (9:17).

20 Dismantling the Mishkon and setting it up. The context of the passage indicates that the reference is to this prohibition, not the restriction against strangers entering the Sanctuary (G.A.), or performing the services there. (S.C.)

21 But not by the earthly hand of the court. This is evident from verse 53, which warns of "... anger against the congregation .. .," interpreted by Rashi there as a reference to heavenly punishment. (M. See G.A.)

22 Korach and his followers claimed that Israelites could serve in the Mishkon as well as kohanim and levi'im . For this usurping of the sacred service, they were swallowed up by an earthquake. (Ch. 16, Rashi to 16:5) When the people complained about their deaths, they were punished by the emergence of anger (17:11).


Chapter 02 - Text Notes

23 The breastplate was one of the vestments worn by the kohein gadol. It was set with twelve gems representing the twelve tribes. (Vayikra, 28:15--21).

24 When referring to a single direction, {Hebrew Ref} always means facing the east. (Rashi to Shemos, 19:2) Here, however, the text states clearly that the camp surrounded the Mishkon on all four sides. Hence, Rashi here offers an alternate interpretation---at the distance of a mil. (M)

25 How do we know that {Hebrew Ref} ---"opposite" refers to a distance of 2,000 amos? From "opposite, at a distance" (Bereishis, 21:16), and "distance" (Joshua, 3:4). Bereishis describes Hagar's wanderings in the desert, 'And she went and sat opposite, at a distance ... ' (21:16) "Distance" is defined in Joshua as 2,000 amos---'However, there should be a distance between you and it, of two thousand amos ' (Joshua, 3:4). Thus, Hagar's "opposite at a distance" refers to 2,000 amos. Finally, "opposite" in our passage, by comparison with Hagar's "opposite," is understood, also, as a reference to 2,000 amos. (M.Y. from Bamidbar Rabbah, 2:9)

26 When the Israelites, led by Joshua, were preparing to cross the Jordan river into the promised land, they were instructed to follow the sacred ark of the covenant at a distance of 2,000 amos.

27 It is forbidden, on Shabbos, to walk further than 2,000 amos away from one's city or encampment. See Shulchan Aruch, Orach Chaim: 397.

28 They were placed in close proximity to the Sanctuary to enable them to offer supplication to Hashem in case of the Israelites' wrongdoing. (Yalkut Bamidbar:687)

29 The suffix {Hebrew Ref} , like the prefix {Hebrew Ref} , means "to" or "toward." (M)

30 ". .. to the east.." is not redundant, as it clarifies the meaning of "...toward the front ..." The text itself is understood as stating, 'Which is this? The eastern side.' (M.,G.A.)

31 Why not omit "... to the front ..." and state simply and clearly "... to the east ..."? To teach that Yehudah, as the patriarch of royalty (see Bereishis, 49:10, Rashi there), was favored with the most prominent frontal camping site. Similarly, he led the people by departing first (v.9). (G.A. See Shoftim, 1:2, "...let Yehudah go up [first] to battle the Canaanites) ..."

32 This indicates the propriety of the converse---that the eastern side is entitled "the front." (M)

33 Scripture refers to the directions in relation to a person facing the rising sun. Hence, east is the front, west the rear, south the right, and north the left. (Ramban, Shemos, 26:18)

34 Scripture later relates that the Israelites departed ".. . by the command of G-d ..." (9:18) Thus, Yehudah's departure could not have occurred by arbitrary decision, but when he saw the cloud rise (9:17) and heard the trumpets sounding (10:5). (M) Rashi omits a third prerequsite for the departure, Moshe's prayer, "... arise, O G-d, and may Your enemies be dispersed ..." (10:35, Rashi to 9:18, 10:2) (M.) The ommission is intentional, as Rashi here is concerned only with the means by which the command to depart was conveyed to Yehudah. This order was not a verbal one, but was implemented through the lifting of the cloud and the sounding of the trumpet. Yehudah noticed the cloud and the trumpet, but did not hear the prayer. He waited long enough for Moshe to have completed it, and departed. Since the prayer was not involved in conveying the command to Yehudah, Rashi omits it. (G.A.)

35 This follows the Talmudic opinion that the Israelites traveled as they camped, in a box-shaped formation (Yerushalmi, Eruvin, 5:1). Another interpretation (there) is that they traveled in a long, narrow column, headed by Yehudah (Rashi to 10:25) (M). Our Rashi considers the first opinion more compatible with the phrase "...they should depart first...", inferring that Yehudah was first only at the departure, but not during the trip itself. This is consistent with the box-shaped form, whereby Yehudah was first only when they traveled eastward, but not when they journeyed in any other direction. According to the opinion, however, that they formed a long column, Yehudah always traveled first. (G.A.)

36 (v. 17) .

37 (v. 3).

38 (v. 10).

39 (v.18).

40 (v. 25).

41 After the banners of both Yehudah (v. 3.) and Reuven (v. 10), but not after the banner of Yehudah alone. "... in the midst of the camps ..." does not refer to the two camps of Yehudah and Reuven mentioned above, but to all four camps. Hence, the Tent departed after the banners of Yehudah and Reuven, and before the banners of Ephraim and Don. This is evident from the phrase ".. . just as they camped, they departed ...". The Tent was in the midst of all four camps at the departure just as it was during the encampment. (M.) Furthermore, the departure of the Tent is mentioned in Scripture after both the banners of Yehudah and Reuven. (G.A.)

42 V. 9.

43 Rashi did not previously define " {Hebrew Ref} " (v. 5, 12), since the text itself explains there, "...those who camped near him..." (S.C.) Here, however, where the text does not provide clarification, Rashi does so by noting that the meaning is not literally "above him" in stature, but, as Targum translates, "near him." (L.H.)


Chapter 03 - Text Notes

44 V. 2.

45 Sanhedrin, 19b.

46 When Moshe taught them on the very first day of the revelation at Sinai. A single day's teaching establishes the disciple as his teacher's descendant. This explains why our verse mentions "the day that G-d spoke to Moshe." (G.A.) According to Mizrachi, on the day of the revelation, Moshe began the teaching process which eventually made them his descendants.

47 Moshe taught all the Israelites, yet he is not considered their procreator, since the Torah was revealed to him for their sake. Indeed, they were responsible for his Torah status. Moshe's special attention to Aharon's sons beyond his general obligation as the Torah giver, made them his children. (G.A.)

48 They were worthy of the kehunah Gedolah even during Aharon's lifetime, serving whenever he was temporarily disqualified. (S.C.)

49 The Levites did not perform any service for the kohanim aside from aiding them in guarding the Sanctuary. Thus, the service here obviously refers to the guarding of the watch specified in the next passage. (G.A.)

50 18:4.

51 18:1.

52 In the story of the Purim miracle, Bigsan and Seresh were personal attendants to king Achashverosh. Their assassination plot was exposed by Mordechai (Megilas Esther, 2:21--23).

53 Megilah, 13b. The plotters needed to coordinate their "watches" in order to escape detection. See R' Chananel and Maharsha there.

54 The Israelites were required to pay the Levites (Rashi below), evidently because they relieved the Israelites of their obligations. (M)

55 One tenth of the yearly produce of Eretz Yisroel (18:21).

56 18:31.

57 In the Sanctuary services, but not for personal benefit. (M.,G.A.) See Rashi to 18:6. (S.C.)

58 They were selected from among Bnei Yisroel, not presented to Aharon as a gift from them, as the literal translation, "from Bnei Yisroel" would suggest. The Levites were not the Israelites' property, to be given by them to Aharon. (M., G.A.) Furthermore, Scripture states, "I (G-d) have given the Levites ..." (S.C.)

59 8:19.

60 {Hebrew Ref} sometimes means "count" (1:49), but not here, where the reference is to specific individuals. (G.A.)

61 Only kohanim may perform these services (see Rashi to Vayikra, 1:5). Guarding the priesthood entails preventing "strangers" from participating in the priestly services.

62 Verse 9 has already stated that the Levites were chosen from among the Israelites. Our verse provides the justification for the choice, ". ..in place of the firstborn..."

63 Shemos, 19:22, Zevachim, 115b. They were obligated to serve Me because I redeemed them while punishing the Egyptian firstborn (v. 13). (M)

64 Shemos, 32:26.

65 An infant who expires before the age of thirty days may be considered stillborn. See Shabbos, 135b, Rambam, Yibum Vechalitzah, 1:22.

66 V. 28 states that the Levites above the age of one month were counted as "guardians of the sacred watch."

67 26:59.

68 Scripture specifies that Yocheved was born in Egypt, implying that she was not conceived there (Rashi to 26:59 from Bamidbar Rabbah, 13:20).

69 Bereishis, 46:27.

70 Bereishis, 46:26,27. See Rashi there.

71 To do so would have been unseemly for someone of Moshe's stature. (G.A.)

72 Bamidbar Rabbah, 3:9.

73 The purpose of our verse is not to inform us that Gershon's children were the Livni and Shim'i families. This is mentioned in verse 18. Our verse relates that Livni and Shim'i were counted to ascertain Gershon's tally---their count was "to Gershon" (M).

74 Not the entire Mishkon, as this would include the tent and its covering, making the remainder of the passage redundant. The lower drapes alone are, indeed, entitled "The Mishkon" (Shemos, 26:1) (M.), because they served as the Mishkon ceiling, facing the Mishkon proper below. (G.A.).

75 Shemos, 26:7 describes the goats' hair drapes as a tent over the Mishkon. Rashi there (v. 12) explains that the word "tent" is defined as a protective overhanging object---a roof. See Rambam, Tum'as Mes, 12:1.

76 Rashi adds that these drapes were used as a roof to explain why they are called "the tent." (M. See fn. 80)

77 One Rabbinic opinion (Shabbos, 28a) is that a single layer, consisting of ram and tachash skins joined together, covered the Mishkon . Another version [there] is that there were two separate skins, that of the tachash and the other of the ram's skin. Still, the use of the singular "its cover" in our passage is justified, since Scripture (Shemos, 26:14) describes each as a cover (M), and they served the same function. (G.A.)

78 The tachash was a colorful unicorn which appeared in the wilderness for use in the Mishkon, and immediately became extinct (Rashi to Shemos, 25:5, from Shabbos, 28b).

79 It was a vertical partition. Generally used to denote a protective ceiling, {Hebrew Ref} may also refer to a standing screen (Rashi to Shemos, 35:12), as in our passage. (M., G.A)

80 The Mishkon and tent coverings (v. 25) were draped over the outside of the Sanctuary wall (Rashi to Shemos, 26:5,8), and fastened to the ground with ropes. Those ropes were part of Gershon's charge.

81 Some of the enclosure ropes were entrusted to Merori (v. 37)---those used to fasten the top of the enclosure curtains to the pillars (Shemos, 27:10, Rashi there). The ropes anchoring those curtains to the ground, however, were encharged to Gershon. (Rashi to 4:32, S.C, M. there)

82 2:10.

83 See Succah, 56b.

84 Scripture (16:1) identifies Doson and Avirom as members of Reuven. Rashi (there) remarks that most of the two hundred and fifty men were also from that tribe. (M)

85 Korach and his followers rebelled against Moshe and Aharon, and were swallowed up in an earthquake. (ch. 16)

86 Tanchuma, 12.

87 The Paroches partition delineated the supremely sacred Kodesh Ha-Kodoshim, where the sacred ark of the covenant stood. (Shemos, 26:31--33)

88 Shemos, 40:21.

89 The guardians were the three Levite chieftains (24,30,35). They were appointed by Elazar.

90 2:3.

91 2:57.

92 See v. 29, Succah, 56b.

93 Scripture does not command Moshe and Aharon to camp to the east, but merely states that they were there: "Those who camped ... to the east ... [were] Moshe and Aharon and his sons .. ." This indicates that their very presence in the area was significant, because they influenced their neighbors. (G.A. See fn. 87)

94 Tehillim, 60:9.

95 Divrei Hayamim 1, 12:32.

96 Eruvin, 100b. The Sanhedrin was the Rabbinical high court.

97 Shoftim, 5:14.

98 Tanchuma, 12.

99 In accordance with the tradition handed down at Sinai, a dot is inscribed in the Torah scroll over each letter in the word {Hebrew Ref} . The dots lend a non-inclusive connotation to the word, as if it were erased. See Bereishis, 33:4.

100 The firstborn were discharged from the Sanctuary service in favor of the Levites, each Levite serving as "redemption" for the firstborn he replaced (v. 45). However, the firstborn outnumbered the Levites by two hundred seventy-three. The overlapping bechoros redeemed themselves by paying five shekolim to the kohanim. (v. 46--48)

101 5a.

102 They, too, required redemption, like the firstborn among the other tribes. Their redemption was immediately and automatically fulfilled by their own status as Levites. They could not, in addition, serve as redeemers for the firstborn among the Israelites as well. (M)

103 Bamidbar Rabbah, 4:3. See note 7.

104 The rule for all generations is that the firstling of a kosher animal must be given to the kohein to be offered as a sacrifice. A donkey firstling must be either redeemed by replacement with a sheep, or beheaded. (Shemos, 13:12, Rambam, Bechoros,1:1,2)

105 The exchange of the animals of the Levites for those of the Israelite bechoros, which took place only once in Jewish history, followed the perpetual Torah rule; the kosher firstling is irredeemable, the donkey firstling is replaced with a sheep (G.A., from Bechoros, 4b). Accordingly, "And the animals of the Levites.. ." refers to their sheep. "...in place of their (the Israelites') animals" refers to their firstling donkeys (M.)

106 The general term, "And the animals [of the levi'im]" does not teach that all of the sheep were exchanged, merely that there was no need to choose particular sheep for the redemption. Even a single Levite sheep would have been sufficient. (G.A.)

107 Vs. 46--51 deal with the redemption of the 273 Israelite firstborn men who outnumbered the Levites, and could not be redeemed by them. In all probability, the Israelite firstling donkeys outnumbered the Levite sheep. Yet, Scripture provides no formula for the redemption of the overlapping donkeys. Evidently, although each Levite could redeem only one Israelite, a single sheep could redeem numerous donkeys.

108 {Hebrew Ref} here means "those requiring redemption," unlike v.48, where {Hebrew Ref} means "those who were redeemed." (M.)

109 Yoseif's brothers sold him into slavery for twenty pieces of silver (Bereishis, 37:28). One shekel was worth four pieces of silver.

110 Bereishis, 30:22--24.

111 Bamidbar Rabbah, 4:10. See 7:22.

112 They were not redeemed through the payment of five shekolim, but by the very presence of the Levites, as stipulated in v. 45.

113 Sanhedrin, 17a.


Chapter 04 - Text Notes

114 Other countings tallied those that were one month, thirteen years, or twenty years old. Why is this tally from thirty to fifty? (M) And, as the Levites were counted previously, why count them again? (G.A., L.H.)

115 The various parts of the Mishkon. See v. 47.

116 "... thirty for strength, forty for understanding, fifty for counsel, etc." (Avos, 5:21)

117 Of the Mishkon's movable parts. But our passage does not refer to the innermost section of the Mishkon called "The Holy of Holies" (Shemos, 26:33). The boundaries for this supremely sacred area were delineated when the Mishkon was erected. It ceased to exist when the Sanctuary was dismantled and carried by the Levites. (G.A.)

118 The vessels used for burning incense. (Rashi, v.12)

119 Vs. 5,6,7, etc.

120 This was the signal for the camp of Yehudah, first of the Israelites to depart, to begin the journey. See 2:9, 9:17.

121 Although our passage implies that the actual departure of the Israelites was the sign for the dismantling of the Sanctuary, Rashi prefers the rising of the cloud. It would have been unseemly for mortal activity, rather than Divine directive, to dictate the time for dismantling the Mishkon . (M) And, the Levites were required to proceed with the Mishkon parts immediately after the Israelites' departure. The time-consuming dismantling process began before---when the cloud rose. (G.A., from 10:14--21)

122 Shemos, 25:29.

123 But not from {Hebrew Ref} , libation (15:5). Shemos, Ibid.

124 The showbreads were covered by the tubes. See Rashi there.

125 {Hebrew Ref} sometimes refers to the flame itself. Here, however, the reference is to the cup which holds it (M.), as the flame could not have been placed into a tachash-skin container [v.4] (G.A.).

126 Used as a shipping container. But not the tachash -skin Sanctuary roof carried by the Gershonites (3:25, Rashi there). The Sanctuary covering would hardly have been transformed into a carrying bag. (M.)

127 Not in the courtyard enclosure, but inside the Sanctuary.

128 The room before the innermost chamber was entitled the "Holy" (Shemos, 26:33). The {Hebrew Ref} under the prefix " {Hebrew Ref} " in {Hebrew Ref} indicates that the translation is not "...with which they serve in holiness," but "... with which they serve in the Holy [place]" (G.A.).

129 Rambam, Temidin Umusafin 3:4--7.

130 The golden altar used for the burning of incense (Shemos,30) inside the Sanctuary. The outer altar was the copper altar in the courtyard enclosure.

131 Shemos, 27:1--8.

132 The golden altar and its vessels were mentioned above, vs.11,12. (M., G.A.)

133 Not "place" the ashes there, as {Hebrew Ref} seems to imply, but "take them away." (M., G.A. See Rashi to Shemos, 27:3)

134 Vayikra 9:24.

135 A flaming coal shaped like a lion descended from heaven (M.), indicating that the Shechinah would be bound to the Sanctuary with ultimate power, as represented by the lion's strength. (G.A.)

136 Despite the constant movement, the fire remained dormant (G.A.). When the Mishkon was erect, the lion-like shape was indistinguishable among the other coals. When they traveled, the rest of the fire on the altar was extinguished. The heavenly coal could then be recognized as the representative of Divine power. (M.)

137 See Bamidbar Raboh, 4:17, Yomah, 21b.

138 Every morning the kohein was required to lift the ashes from the altar and remove them. (Vayikra, 6:3)

139 Scripture's pronouncement of inevitable death---".. . and die ..." implies death by Heavenly decree. Punishment by mortal tribunal depends on the vagaries of witnesses and on other court procedures, and is not inevitable. (G.A.)

140 Its flour was too heavy for one man to carry. (M.,G.A. See Ramban, Yerushalmi Shabbos,10:3, Rashi to Shabbos, 92;a)

141 To the oils, incense, and meal-offering mentioned above. They were only part of the Mishkon, not significant enough to be called "... the entire Mishkon ..." (G.A.)

142 But not to carry them himself. Verses 4--14 specify that the sons of Kehos were to carry the vessels. (M.)

143 The Ark, Table, Menorah and Altar mentioned there constitute the essential Mishkon. See Ramban's preface to Shemos, 25.

144 "The Mishkon and all that is in it" should not be construed to include the loads of Gershon and Merori (Vs. 24--33), who were under Isamar, not Elazar. (M.)

145 V.4 describes Kehos' load as the "holy of holies."

146 4:28.

147 {Hebrew Ref} is the causative usage. (S.C.)

148 5--15.


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