Bamidbar
Book 4: Numbers
CHUKAS - RASHI COMMENTARY
Chapter 19 - Rashi
Verse 2: This is the statute of the Torah.
Because Satan1 and the nations of the world
taunt Israel, saying, "What is this commandment?2
What is the reason for it"?3
Therefore, the Torah referred to it as {Hebrew Ref} , a
statute.4
I have decreed it,
and you are not permitted to question5 it.6
They shall take to you.7
It will always be called 8by your name:9
"The cow which Moshe prepared10 in the wilderness."11
Red, perfect.
It must be perfectly red.12
If it had two13 black14 hairs, it was
disqualified.15
Verse 3: Elozor.
The mitzvah was [performed]
by the assistant [kohein gadol].16 17
Outside the camp.
Outside the three camps.18
[He] shall slaughter it in his presence.
The commoner slaughters while Elozor observes.19
Verse 4: Directly facing the Tent of Meeting.
He stands east of Jerusalem,20
and focuses his gaze21
on the entrance to the Sanctuary22
when sprinkling the blood.23
Verse 7: [To] the camp.
To the camp of the Shechinah,
as no one ritually unclean
was sent out of two camps24
except for the zav, the ba'al keri,25
and the metzorah.26 27
The kohein shall be impure until the evening.
Rearrange this and extrapolate:
"He shall be impure until the evening,
and afterwards, he may enter the camp."28
Verse 9: And place [it] outside the camp.
He divided it into three parts.
One was placed on the Mount of Olives,29
one was distributed to all the watches,30
and one was placed in the "cheil" partition.31
That of the watches32 was outside the Temple courtyard,
to supply the outlying city dwellers
and all those who needed to be purified.33
That of the Mount of Olives,
for the high priests to consecrate other cows.34
That of the "cheil" partition, placed as a keepsake
by Scriptural decree, as it is said,
"It shall remain with the community of Israel
as a keepsake."35
For sprinkling water.
For water of sprinkling,36
similar to, "they cast a stone at me,"37
"to cast away the horns of the nations,"38
meaning to throw.
For purification.
The word denotes cleansing, like its plain meaning.39
In its halachic sense, however, Scripture entitles it
{Hebrew Ref} , "sin-offering," to teach that it is like a
sacred object,
and thus xrohibited from personal benefit.40 41
Verse 12: He shall cleanse himself with it.
With [these] ashes42 [of the cow].
Verse 13: A corpse of a [human] soul.
Which corpse?43
That of a human soul.
This excludes that of an animal,44
whose ritual uncleanliness does not
require sprinkling45
Another interpretation46: "Of a [human] soul"
refers to a quarter47 of blood.48 49
Defiles the Mishkan of Ad-noy.
If he enters50 the Mishkan courtyard,51
even after ritual immersion,52
without having been sprinkled
on the third and seventh [days].53
His impurity remains.
Even if he immersed ritually.
Verse 14: Anyone who enters the tent.
While the corpse is inside.54
Verse 15: Any open utensil.
Scripture refers to an earthen utensil,55
which does not admit
ritual contamination from its outside,56
but from its inside.
Thus, if its seal is not
properly and securely fastened,
it is defiled,
but if there is a seal fastened to it, it is pure.57
Fastened.
The word denotes attachment in Arabic.
Similarly, "I have been joined by G-dly bonds"58---
I have been joined to my sister.59 60
Verse 16: In an open field.
The Rabbis extrapolate,
this includes61 the "gollel" and "dofek."
62
Its plain meaning is that in the open field,
where there is no tent,
the corpse conveys defilement through touching.
Verse 19: He shall purify him on the seventh day.
This completes the purification.63
Verse 20: A person who became ritually unclean, etc.
If "Mikdash" was said,
why was "Mishkon"64 said?...etc.,
as stated in tractate Shevuos.65
Verse 21: One who sprinkles the sprinkling waters.
The Rabbis say that the sprinkler is actually pure,66
and that this teaches
that one who carries the purifying water67
becomes extremely defiled,
so as to contaminate the garments he wears ,68
unlike one who touches [the water].69
The reason it is expressed as "the sprinkler"
is to teach that they (the waters) do not defile
unless they contain a sufficient amount for sprinkling.70
One who touches, etc. shall remain unclean.
But his garments do not require ritual washing.71
Verse 22: Anything which the unclean person touches.
[Which] this person who was defiled
by a corpse72 [touches], shall become unclean.
And anyone touching.
Him, the one defiled by the corpse.73
Shall be
ritually unclean until evening.
Here we learn that a corpse is a "forefather" of defilement,
and whoever touches it is the "father" of defilement,
and defiles another person.74
This is the explanation according to its plain meaning
and its halachic ramifications.
Now I have transcribed the Midrash Aggadah
from R' Moshe Hadarshan's basic commentary,
as follows:
They shall take to you.
From their own.
Just as they removed the golden rings,
for the [golden] calf,75 from their own,
so shall they bring this from their own as atonement.76
A red cow.
This is compared to the child of a maidservant
who sullied the king's palace.
They said,
"let the child's mother come and wipe away the filth."
Similarly, let the77 cow come and78 atone for the calf.
79
Red.
To correspond with
"If they [your sins] are as red as crimson..."80
Sin is described as red.
Perfect.
To correspond with the Israelites, who were perfect,
but then were blemished by it.81
This [offering] shall come and atone for them,
and they will return to their perfection.82
Upon which no yoke was laid.
Just as they discarded the yoke of Heaven.83
To Elozor the kohein.
Just as they gathered against Aharon,84 the kohein,
[and forced him] to construct the calf.
And since Aharon constructed the calf,
this service was not performed by him,
for, the accuser85 cannot serve as the defender.86
[He] shall burn the cow.
Just as the calf was burned.87
Cedar wood, hyssop, and crimson wool.
These three species correspond
with the three thousand men88
who perished because of the calf.
The cedar is the loftiest of all trees,
the hyssop the lowest of all,
signifying that someone haughty
who sinned with arrogance
must humble himself like the hyssop and the worm89
to gain atonement.90
A keepsake.
Just as the transgression of the calf,
which is preserved throughout the generations
for punishment,
as there is no reckoning
which does not include an accounting for the calf,
as it is said,91 "on the day of my reckoning, I will take
into account ... [the sin of the calf],
And just as the calf defiled everyone involved with it,
so does the parah defile everyone involved with it.
Just as they were purified with its ashes, as it is said,
"he scattered it on the water, etc."92
so "they shall take, for the one defiled,
from the dust of the burnt sin-offering,
[and place, upon it, spring water.]93
Chapter 20 - Rashi
Verse 1: The entire community.
The entire, perfect community.
Those who were to die in the desert
had already perished,
and these were set apart to live.
Miriam died there.
Why is the portion concerning Miriam's death
adjacent to the portion of the parah adumah?94
To teach you that,
just as the sacrifices95 bring atonement,96
so do the deaths of the righteous bring atonement.97
Miriam died there.
She, too, died by the Divine kiss.98
Why, then, is it not said, concerning her,
"by the mouth of G-d"?
Because this would be lacking in reverence
toward the Supreme Being.
Concerning Aharon, however, it is said,
"by the mouth of G-d,"
in "these are the journeys."99
Verse 2: The community had no water.
From here100 [we derive] that all forty years
they had the well101 in Miriam's merit.102
Verse 3: Would that we had died.
We wish that we had died.103
By our brothers' death.
By our brothers' death from the plague,
as death from thirst is more dreadful.
By ... death.
This is a noun, like {Hebrew Ref} , "by our brother's
death."
But it is incorrect to interpret this
as "when our brothers died,"104
for, if so, the vocalization should have been {Hebrew Ref} .
Verse 8: And their livestock.
From here [we derive]
that the Holy One, Blessed is He, is solicitous
of the Israelites' property.105
Verse 10: Assembled, etc.
This is one of the places
where a small area106 held a large multitude.107
Can we extract from this rock?
Because they did not recognize it,108
as the rock settled itself
among the other rocks when the well departed.109
The Israelites were telling them,
"What [difference] is it to you, from which rock
you extract water for us"?
This is why he addressed them as "rebels
"---"insolents,"
"fools" in Greek. Those who instruct their instructors.
Can we extract water from this rock for which
we were not commanded?110
Verse 11: Twice.
Because at first, it only produced drops,111
since the Omnipresent had not commanded
to strike it,112
but "speak to the rock."
They spoke to a different rock,
but it did not produce.113
They said, "perhaps it must be struck, like the first one,"
as it is said, "strike the rock."114
Then they happened upon that rock and he struck it.115
Verse 12: Because you did not believe in Me.
Scripture reveals116
that if it had not been for this single sin,
they would have entered the land,
so that it would not be said of them:
"Like the transgressions
of the rest of the generation of the desert117,
against whom it was decreed not to enter the land---
so was the transgression of Moshe and Aharon."
But was not [the transgression implied in the verse]
"will sheep and cattle be slaughtered"?118
worse than this?
Still, because it was said in private,
Scripture was compassionate with him,119
but here, where it was in the presence of all of Israel,
Scripture was not compassionate with him,
because of the sanctification of the Name.120
To sanctify me.
For, if you had spoken121 to the rock122
and it had brought forth water,
I would have been sanctified
in the eyes of the community.
They would have said:
"Now this rock, which can neither speak nor hear,
and does not require sustenance,
fulfills the word of the Omnipresent.
How much more should we do so."
Therefore, you will not bring.
This was said as an oath,
like123 "Therefore, I swore to the house of Eili".124
He swore125 precipituously,126
so that they would not engage in lengthy prayer.127
Verse 13: They are the waters of dispute.
They are the ones mentioned elsewhere.
Pharaoh's astrologers saw them,
[seeing] that the saviour of Israel
would be smitten through water.
Therefore, they decreed that128 "every boy who is born
must be thrown into the river."129
He was sanctified through them.
Since Moshe and Aharon died because of them.
When the Holy One, Blessed is He,
administers judgment against His holy ones,
He is feared and sanctified by mankind.130
Similarly, it says,
"You are awesome, G-d, from Your sanctuaries."131
Similarly, it says,132
"I am sanctified by those close to Me."133
Verse 14: Your brother Yisroel.
Why did Moshe see fit to mention brotherhood here?
But he said to him,
"We are brothers, children of Avrohom,134
to whom it was said,
'[Know] ... that your descendants will be strangers
[in a land that is not theirs]',135
and we were both responsible
for fulfilling that obligation."136
You know of all the hardship.
Therefore, your father parted from our father,
as it is said,
"he went to a land because of his brother Yaakov"137
---because of the bill of debt incumbent upon them,
he placed138 the burden on Yaakov.139
Verse 15: [The Egyptians] mistreated us.
We endured140 much141 suffering.
And our forefathers.
From here we derive
that the forefathers suffer in the grave142
when punishment is visited on Israel.143
Verse 16: And He heard our voice.
Through the blessing144
bestowed by our forefather [Yitzchak],145
"the voice is the voice of Yaakov."146
For, we cry out, and are answered.147
An emissary.
This refers to Moshe.148 From here we derive
that the prophets are called "emissaries"
It also says,
"they would insult the emissaries of G-d."149
Verse 17: Please let us to pass through your land.
You should not challenge
the inheritance of the land of Israel,
as you did not pay the debt.150
Do, for us, the small favor of passing through your land.
We will not drink well water.
It should have said, "cistern water."
But this is what Moshe said: "Although we have
in our possession manna to eat151
and the well [water] to drink,
we will not drink from it, but we will buy
food and drink from you, for your benefit."
From here [we derive] that, although a guest
has provisions in his possession,
he should buy from the shopkeeper,152
in order to benefit his host.153
We will travel by the king's road.
We will muzzle our animals, so that they will not turn
every which way to eat.154
Verse 18: Lest I go out against you with the sword.
You pride yourselves with the voice
you inherited from your forefather, saying,
"we cried out to G-d, and he heard our voice."
Well, I will go out against you
with my forefather's legacy,
155"you shall live by your sword."156
Verse 19: It is just nothing.
Nothing at all will harm you.
Verse 20: And a strong hand.
With our grandfather's assurance,157
"but the hands are the hands of Eisav."158
Verse 22: The entire community.
All of them, perfect, ready to enter the land.
Not one of them
was among those included in the decree,
for those who were to die in the wilderness, had perished.
These were among those of whom Scripture states,
"You are all living this day."159 160
Mount Hor (lit. the mountain of the mountain).
A mountain on top of a mountain,
like a small apple on top of a large apple.
Although the cloud went before them
to flatten the mountains,161
three mountains remained;
Mount Sinai for the Torah,
Mount Hor for Aharon's burial,162
and Mount Nevo for Moshe's burial,
Verse 23: At the border of the land of Edom.
This teaches, that because they joined here
in associating with the evil Eisav,163
a breach was made in their activities,
and they lost this righteous man.
Similarly, the prophet says to Yehoshafat,
"when you joined with Achazyahu,
G-d caused a breach in your activities."164
Verse 25: Take Aharon.
With comforting words.165 Say to him,
"How fortunate you are
to see your crown handed over to your son---
something which I do not merit."166
Verse 26: [His] vestments.
In the vestments of the kehunah Gedolah,167 168
he dressed him,
and then removed them from him,
in order to place them on his son in his presence.
He said to him,169 "Enter the cave." He entered.
He saw a bed made ready and a candle burning.
He said, "Go up on the bed." He went up.
"Extend your hands." He extended them.
"Close your mouth." He closed it.
"Shut your eyes." He shut them.
Moshe at once desired to die such a death.
This is why it was said to him,
"The way your brother Aharon died"170---
The death which you desired.171
Verse 27: Moshe did.
Although the matter was difficult for him,
he did not hesitate.172
Verse 29: The entire community saw.
When they saw Moshe and Elozor descending,
and Aharon did not desend,
they said,"Where is Aharon"?
He said to them, "He died."
They said,
"Can it be that someone who stood up to the angel
and stopped the plague
is under the dominion of the angel of death"?
Moshe immediately begged for mercy,
and the ministering angels showed him to them,
lying in the bed.
They saw, and believed.173
The entire house of Yisroel.
Men and women, because Aharon pursued peace,
and instilled affection between antagonists,
and between husband and wife.174
That [Aharon] died.
I say that anyone who translates [ {Hebrew Ref} as]
{Hebrew Ref} ("because [Aharon] died"),
is mistaken, unless he also translates {Hebrew Ref} as {Hebrew Ref}
([The community] "was exposed").
Since the Rabbis' comment,
that {Hebrew Ref} here is understood as "because,"
is valid only according to the Midrashic comment
that the clouds of glory departed, as R' Abohu said,
"do not read {Hebrew Ref} ('they [the community] saw,'),
but {Hebrew Ref} , ('they [the community] were exposed'175
)."
According to this interpretation,
{Hebrew Ref} ("because"), is the proper usage,
since it clarifies
what precedes it.
Why were they exposed? Because Aharon died.
However, according to Targum [Onkelos who translates]
"the entire community saw,"
"because" is not the proper usage,
but "that,"176 from the {Hebrew Ref} meaning,
as we find {Hebrew Ref} 177 meaning "that."
As in, "that [I ask], why shouldn't I be distressed"?Sf?
178
and many clear usages in this sense,
[like] "that his days are designated."179
Chapter 21 - Rashi
Verse 1: The Canaanite heard.
He heard that Aharon died,
and the clouds of glory departed, etc.180
as stated in Rosh Hashanah.181
Amelek was always a whip for disciplining Israel,
prepared, at all times, to mete out punishment.182
Who lived in the south.
This was Amalek, as it is said,
"Amelek dwells in the southern part of the land."183
They changed their language,
and spoke in the Canaanite tongue,
so that the Israelites would pray
to the Holy One, Blessed is He,
to deliver the Canaanites into their hands
---but they were not Canaanites.
The Israelites saw
that they were dressed in Amalekite clothing,
but spoke the Canaanite tongue.
They said, "let us pray in a general way,"
as it is said,
"if you will deliver this people into my hand."184
By the route of the spies.
The negev route
traveled by the spies, as it is said,
"they went up to the negev."185
Another interpretation of {Hebrew Ref} ;
the route of the great pathfinder186
which traveled before them,
as it is said,187
"[the Ark of the covenant of G-d traveled before them]
three days' journey,
to seek out a resting place for them."188
He took from them a captive.
It was only one maidservant.189
Verse 2: I shall consecrate.
I shall consecrate the spoils to heaven.190
Verse 3: And he destroyed them.
By execution.191
And [consecrated] their cities.
He consecrated them to heaven.192
Verse 4: By the Reed Sea route.
Since Aharon had died, and this war fell upon them,
they turned back to the Reed Sea route193
This was the route by which they had turned back
when the decree of the spies was issued against them,
as it is said,
"travel into the desert, by the Reed Sea route."194
Here, they turned back seven journeys, as it is said,
"Bnei Yisroel journeyed
from Be'eiros Bnei Yaakan to Moseirah.
There, Aharon died."195
Was it in Moseirah that Aharon died?
Did he not die at Mount Hor?
But they returned there,
and mourned and eulogized him
as if he were in their presence.196
Go, examine the journeys,
and you will find seven journeys197
from Moseirah to Mount Hor.198
To circle around the land of Edom.
Since they did not permit them
to pass through their land.
Traveling was insufferable to the people
(lit. "the people's souls
did not have the capacity for traveling").
Because of the rigors of travel,
which were overly difficult for them.
They said,
"We were just close to entering the land,
and we are turning back.
This was how our fathers turned back,
and they remained for thirty-eight years,
until this day."
Therefore,
the distress of traveling was insufferable.
"Encrot lor" ["repulsive to them", in old French].
But it would be improper to translate
"the people experienced insufferability {Hebrew Ref} ,
while traveling,"
without specification
of the cause of the insufferability;
since, wherever one finds insufferability
in Scripture,
the cause is specified.
For example, "they were insufferable to me."199
And, for example,
"Israel's distress was insufferable to him."200
Anything overly difficult for a person is depicted
as {Hebrew Ref} (lit. the incapacity of the soul),
like a person beset by travail,
who lacks the breadth of mind
to accept that,
and who does not have a place in his heart
where the distress might reside.
Now, the thing causing distress
is depicted as looming large,
since it is seems large
and weighs heavily on the person.
For example,
"their souls loomed over me"201
---seemed large to me.
[And, for example,]
"Trapping me like a lion looms large."202
The synopsis of the interpretation:
Every statement expressing
the soul's incapacity for a thing
means that it cannot tolerate it,
for the mind cannot tolerate it.
Verse 5: Against G-d and Moshe.
They equated the servant with his master.203
Why did you bring us up.
Both of them, equally.
We (our souls) are disgusted.
This, too, denotes insufferability and disgust.
With this rotten bread.
Because the manna was absorbed into the limbs,
they called it rotten.204
They said,
"the manna will eventually swell in our stomachs.
Can anyone born of woman
take in [food] without excreting"?205
Verse 6: The consuming (lit. burning) snakes.
That consume206 a man
with the venom in their fangs.
And they bit the people.
Let the snake,
who was smitten for speaking wickedly,207
come and punish those who spoke wickedly.208
Let the snake,
for whom every type [of food] tastes the same,209
come and punish the ingrates,
for whom one thing changed to numerous tastes.210 211
Verse 7: Moshe prayed.
From here we derive that someone
from whom forgiveness is asked
should not be mercilessly unpardoning.212
Verse 8: Upon a banner.
On a pole, called "perche" in old French.
Similarly, "like a banner on the hill,"213
"I shall lift my banner,"214
"raise the banner."215
Because it is held high as a signal and as verification,
it is called {Hebrew Ref} .216
Anyone bitten.
Even if a dog or donkey bit him,217
he would sicken and deteriorate steadily,
except that the snakebite killed quickly.
This is why it says here "... who saw it"---at a
glance.
But regarding the snakebite, it says "... he gazed,"
"... if a snake bit a man, he gazed, etc.,"
as the snakebite was not quick to heal
unless he gazed at it with concentration.218
The Rabbis said, "Can a snake bring death or life?
Rather, when the Israelites gazed heavenward219
and subjugated their hearts to their Father in heaven,
they would heal, but if not, they would waste away."220
Verse 9: A copper snake.
He was not told to make it of copper,
but Moshe said: "The Holy One, Blessed is He,
called it " {Hebrew Ref} " ("snake,")
so I shall make it of " {Hebrew Ref} " ("copper")
The terminology is well matched.221
Verse 11: In the wasteland passes.
I don't know
why they were called {Hebrew Ref} ("wasteland"222).
{Hebrew Ref} denotes desolation,
[like] something swept clean with a broom.
Only the {Hebrew Ref} is the root.223
It has the same meaning as {Hebrew Ref} ("scoops"224),
and as {Hebrew Ref} ("hail shall sweep away"225).
Passes.
This was the passage route
for those crossing Mount Nevo
into the land of Canaan.226
It (Mount Nevo) separated the territory of Moav
from the land of the Emorites.
Facing Moav, eastward of the sun.
East of the land of Moav.227
Verse 13: From the Emorite border.
The boundary, the edge of their border.228
Similarly, "the border of Moav",
meaning the edge, the end.
Opposite Arnon.
They circled
the entire southern and eastern territory of Moav,
until they reached the other side, at Arnon,
inside Emorite territory, north of Moav.
Extending from the Emorite border.
A strip extends from the Emorite border,
and it belongs to the Emorites,
but penetrates the boundary of Moav
until Arnon, the Moavite border.
The Israelites camped there
without entering the border of Moav,
Arnon being the Moav border.
and they did not grant them
permission to pass through their land.
Although Moshe did not state this clearly, Yiftach did,
as was said by Yiftach,
"he (Moshe) also sent [a request] to the king of Moav,
but he was unwilling."229
Moshe alluded to this:
"Just as they did to me,
the children of Eisav, who dwell in Seir,
and the Moavites, who dwell in Ar,"230
Just as these [children of Eisav]
did not permit them to pass through their land,
but they circled around them,
so it was with Moav.
Verse 14: Concerning this will be told.
Concerning this encampment,
and the miracles performed in it.
Will be told
in the Book of Wars of Ad-noy.
When they recount231
the miracles performed for our forefathers,
they will recount that "He gave, etc."
He gave.
Like {Hebrew Ref} . Just as we transpose {Hebrew Ref} into
{Hebrew Ref} ,232
we also transpose {Hebrew Ref} into {Hebrew Ref} , the {Hebrew Ref} being basic.233
As if to say, "that He gave them,
and wrought many miracles at the Reed Sea."
And the valleys of Arnon.
Just as we recount the miracles of the Reed Sea,
so should we recount the miracles
of the valleys of Arnon,
since here, too, great miracles were wrought.
What are the miracles?
Verse 15: The spillage in the valleys.
The Targum of {Hebrew Ref} ("spillage,") is {Hebrew Ref} .
The spillage in the valleys [was as follows]---
the blood of the Emorites spilled there,
as they were hidden there.
Because there were high cliffs,
with a deep, narrow valley.234
The cliffs were near each other---
a man could stand on one of them,
and converse with a friend on the other---
and the road went through the valley.
The Emorites said,
"When the Israelites enter the valley to pass through,
let us go out of the caves in the cliffs above them,
and kill them with arrows and stone projectiles."
Now those cavities were
in the mountain on the Moavite side,
and in the mountain on the side of the Emorites,
opposite the cavities,
were horn-like projections, resembling breasts.
When the Israelites came to pass through,
the Eretz Yisroel mountain was set in tremor
like a maidservant going forth to receive her mistress,235
and moved next to the mountain on the Moavite side.
The breasts entered the cavities and killed them.
this is [the meaning of]
"when it turned to dwell at Ar,"236
as the mountain leaned away from its place,
and moved next to the side of the Moavite border,
and attached itself to it.
And this is [the meaning of]
"and then leaned on the border of Moav."237
Verse 16: From there, to the well.
From there, the spillage came to the well.
How was this? The Holy One, Blessed is He, said,
"Who will inform My children of these miracles?"238
The parable says,
'if you gave the baby bread, tell his mother.'239
After they passed,
the mountains returned to their places,
and the well descended to the valley,
and brought up, from there,
the blood of those who were killed,
and their arms and limbs,
and carried them around the camp.
The Israelites saw, and sang.240
Verse 17: Arise, O well.
From within the valley,241
and lift what you are to bring up.242
How do we know that the well informed them?
As it is said, "from there to the well."
Was it from there? Was it not with them
at the beginning of the forty years?243
But, it descended to make the miracles known.
Similarly, "then, Yisroel sang this song" was said
at the end of forty years,
but the well was given to them
at the beginning of the forty years.
Why was it seen fit to have been written here?
Only because this subject is expounded in relation
to the above244 text.245
Verse 18: The well dug [by princes].
This is the well dug by the princes,
Moshe and Aharon.246
With their staffs.
With the rod.247
From the wilderness.
It was given to them.248
Verse 19: After it was given, it became a legacy.
As rendered by Targum [Onkelos].249
Verse 20: From the heights to the valley
in the field of Moav.
As Moshe died there,
and there the well was discontinued.250 251
Another interpretation
of "The nobles of the nation excavated":
Each tribal leader,
when they encamped, took his staff
and drew it to his banner and camp.
The well water followed the path made by that mark,
and reached each the camp of each tribe.252
Through the lawgiver.
Through Moshe, who was called the lawgiver,
as it is said,
"for there, the portion of the lawgiver is reserved."253
Why is Moshe not mentioned in this song?
Because he was afflicted through the well.254
And since Moshe's name is not mentioned,
the Name of the G-d, is not mentioned.
This is compared to a king
who was invited to a banquet.
he said, 'If my intimate friend is there, I will be there,
but if not, I will not go.'255
At the top of the peak.
As Targum [Onkelos] translates, "the top of the height."
The peak.
This denotes a high point. Similarly,
{Hebrew Ref} ---"raise its castles."256
That overlooks.
That peak,257 facing the place called Yeshimon.
The word [Yeshimon] denotes a wilderness,
a desolate place.
Another interpretation: The well may be seen
on the face of the desolate place.
It (the well) was hidden
in the sea of Teveriah,
and someone standing on the desolate place258
may look intently and observe
a type of sieve in the sea---
this is the well.
This was expounded by R' Tanchuma.259
Verse 21: Yisroel sent emissaries.
But elsewhere,
the communication is attributed to Moshe,
as it is said,
"I sent emissaries from the eastern wilderness."260
Similarly,
"Moshe sent emissaries from Kadesh
to the king of Edom",261
but about Yiftach it says,
"Israel sent emissaries to the king of Edom, etc."262
These passages are mutually instructive,
one closes, while the other opens.
Moshe is Yisroel, Yisroel is Moshe, to teach you
that the leader of the generation
is like the entire generation.
The leader is everything.263
Verse 22: Let me pass through your land.
Although they were not commanded
to offer a peace overture,264
they made a peaceful proposal.265
Verse 23: Sichon did not allow, etc.
Since all the Canaanite kings delivered tribute to him,
for he protected them
from armies passing through against them.
When Yisroel said to him,
"Let me pass through your land,"
he said,
"My very presence here is to protect them from you,
and you say this"?266
And [he] went out against Israel.
If Cheshbon had been filled with gnats,
no creature could have conquered it.
And if Sichon had been in a feeble village,
no man could have conquered him,
And certainly, since he was in Cheshbon.
The Holy One, Blessed is He, said,
"Why should I incovenience My children
with all this besieging of every single city"?
He prompted all the warriors
into deciding to leave the cities,267
and they all gathered in one place,
where they were slain.
From there, the Israelites went to the cities
without opposition, since no one was there,
except the women and children.268
Verse 24: Because [the border] was impregnable.
What was its strength?
The admonishment by
The Holy one, Blessed is He, who said to them,
"do not oppress them, etc."269
Verse 25: Its daughters.
The villages nearby.
Verse 26: He had waged war.
Why was it necessary for this to have been written?
Because it is said, "do not oppress Moav,"270
and Cheshbon belonged to Moav.271
Scripture [therefore] writes, for us,
that Sichon confiscated it from them,272
and it was purified for Israel through him.273
From his hand.
From his possession.
Verse 27: Concerning this.
Concerning this war fought by Sichon against Moav.
The parable tellers say.
Bil'am, of whom it is said, "he set forth his parable."274
The parable tellers.
Bil'am and Beor.275 They said:
Come to Cheshbon.
Since Sichon was unable to conquer it,
he hired Bil'am to curse it.
This is why Balak said to him,276
"for I know that what you bless is blessed, etc."277
May it be built and established.
Cheshbon, under Sichon's name, to be his city.278
Verse 28: For, a fire went forth from Cheshbon.
After Sichon conquered it.
It consumed Ar, of Moav.
The name of that country is called
"Ar" in the Hebrew language,
and "Lechayas" in the Aramaic language.279
Ar, of Moav.
Ar, belonging to Moav.280
Verse 29: Woe to you, O Moav.
They cursed Moav that he be delivered into his hands.281
Kemosh.
The name of the Moavite deity.282
He rendered.
Whoever rendered, "his sons"---Moav's.283
Refugees.
Who fled and escaped the sword,
and284 his daughters into captivity, etc.
Verse 30: Their kingdom was uprooted.
[ {Hebrew Ref} is translated as] their kingdom.285
Was uprooted from Cheshbon,
as far as Divon.
The kingdom and authority Moav had in Cheshbon,
was uprooted from there.
Similarly, "as far as Divon."
The Targum of {Hebrew Ref} , "was removed," is {Hebrew Ref} .
As if to say, the kingdom was removed from Divon.286
{Hebrew Ref} denotes monarchy, authority, a man's power,
Similarly, "so that the monarchy shall remain
with My servant David."287
We made them desolate.
The {Hebrew Ref} is punctuated,288 denoting desolation.
This is what the parable tellers said:289
{Hebrew Ref} , "We made them desolate290
until Nofach."
Verse 32: Moshe sent [men] to spy on Ya'zer.
The spies captured it.291
They said, we will not act like the first ones;292
We have [enough] faith,
in the power of Moshe's prayer,
to do battle.293
Verse 34: Do not be afraid of him.
Moshe was afraid to do battle,
for perhaps,
the merit of Avrohom, would stand for him [Og]294
as it is said,
"the one who had escaped came."295
This was Og, who escaped, of the Rephaim
whom Kedorlaomer and his cohorts smote
in Ashteros Karnayim,296
as it is said,
"for only Og, king of Bashan,
was left of the remaining Rephaim."297 298
Verse 35: They killed him.
Moshe killed him, as stated in Berachos,
in [the chapter of] Haroeh.299
He uprooted a mountain three parsaos long, etc.300
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