Bamidbar
Book 4: Numbers


MASEI - RASHI COMMENTARY


Chapter 33 - Rashi

Verse 1: These are the journeys.

Why were these journeys recorded? To make the Omnipresent's benevolence known. For, although He decreed to move them about and cause them to wander in the wilderness, do not say that they wandered and were moved about from journey to journey all forty years, and had no rest--- for there are only forty two1 journeys here. Subtract fourteen, all of which took place during the first year, before the decree, from their journey from Ra'meses until they reached Rismah, from where the spies were dispatched, as it is said, "after, the people journeyed from Chatzeros, etc.2 Send, for yourself, men, etc.,"3 and here it says, "they journeyed from Chatzeros and camped at Rismah,"4 you learn that it5 was in the desert of Paran. Exclude, further, from there, eight journeys which took place after Aharon's death, from Mount Hor to the plains of Moav,6 during the fortieth year, it is found that, throughout the thirty eight years, they took only twenty journeys.7 This is from R' Moshe [Hadarshan]'s commentary. R' Tanchuma expounds the matter8 differently: This is compared to a king whose son was ill, and he brought him to a distant place for treatment. When they returned, the father began enumerating all the journeys. He said to him, "Here, we slept;9 here, we were chilled;10 here, your head ached,11 etc.'12

Verse 4: Egypt was burying.

They were preoccupied with their grief.13

Verse 18: And camped in Rismoh.

So named after the spies' slander, as it is said, "what will He (G-d) give you,14  15 and what more will He add for you, O deceitful tongue? Sharpened warrior's arrows, with smoldering coals."16

Verse 38: By the word [lit. mouth] of Ad-noy.

This teaches that he died by the Divine kiss.17

Verse 40: The Cannanite heard.

This teaches you that the death of Aharon was the news he heard that the clouds of glory had departed,18 and he (the Canaanite) thought that it was permissible to wage war against the Israelites. This is why Scripture repeats it.19

Verse 44: At the ruins of Avarim.

The word [ {Hebrew Ref} ] denotes desolation and waste, as in, "...into a desolate field,"20 "they have turned Yerushalayim into desolation."21

Verse 49: From Beis Yeshimos until Aveil Hasheetim.

Here it teaches you the measure of the Israelite camp [was] twelve mils,22 for Rava, the son of Bar Chana, said, "I have seen that place, etc."23

Aveil Hasheetim.

The plain of Sheetim was entitled "Aveil."24

51, 52: When you cross the Yardein, etc. You must drive out, etc.

Were they not admonished several times concerning this? But this is what Moshe said to them: "When you cross the Yardein on dry land,25 you must cross on this condition,26 and if you do not, the waters will come and inundate you." We find that Yehoshua spoke to them similarly27 while they were still in the Yardein.28

Verse 52: You must drive out.

You shall oust.29

Their carved stones.

As Targum [Onkelos] renders, {Hebrew Ref} , "their houses of worship," so named because they would overlay the ground30 with a marblestone floor on which to prostrate themselves with arms and legs extended, as it is written, "overlaid stones you shall not place, in your land, on which to prostrate yourselves."31

Their cast.

As Targum [Onkelos] renders, {Hebrew Ref} , "their molten."

Verse 53: Drive out [the inhabitants of] the land.

Make it vacant32 of its inhabitants, and then "you shall dwell in it"--- you shall be able to endure there,33 but if not, you shall be unable to endure there.

Verse 54: To whomever the lottery [system] ordains.

This is a shortened passage, [meaning] "whichever 'plot' the lot indicates, shall belong to him'."

According to your paternal tribes.

Taking into account those who came out of Egypt.34 Another interpretation35: With twelve border demarcations, following the number of tribes.

Verse 55: Those whom you will leave over.

Shall be evil to you.

As spikes in your eyes.

As spikes which will gouge your eyes out. Targum [Onkelos] renders "spikes" {Hebrew Ref} .36

And thorns.

The linguists construe this as denoting a barrier of thorns, which will enclose you, locking and confining you without exit or entrance.

And they will persecute you.

As Targum [Onkelos] renders.37


Chapter 34 - Rashi

Verse 2: This is the land which will fall to you, etc.

Since many commandments apply in the land, but do not apply outside the land, it was necessary to record the outer reaches of the borders of its perimeter, to inform you that within those borders, the commandments apply.

Will fall to you.

Because it was apportioned by lot, the apportionment is described in terms of falling.38 Midrash Aggadah remarks, because the Holy One, Blessed is He, caused the fall of the [celestial] ministers of the seven nations from heaven, and prostrated them before Moshe, and said to him, "observe, they no longer have any power."39

Verse 3: Your southern flank shall be.

The southern side, from east to west.40

From the Tzin wilderness.

Which adjoining Edom, begins the southeastern corner of the land of the nine tribes.41 How is this? Three countries lie south of Eretz Yisroel, each adjoining the next; part of the land of Egypt, all of the land of Edom, and all of the land of Moav. The land of Egypt is at the southwestern corner, as it is said in this Parshah, "[the border turns] from Atzmon to the Egyptian Estuary and its outskirts shall reach the sea."42 The Egyptian Estuary's path faced the entire land of Egypt, as it is said, "from the [river] Shichor,43 facing Egypt,"44 and separates the land of Egypt from Eretz Yisroel. The land of Edom adjoined it eastward, with the land of Moav adjoining the land of Edom at the eastern end of the southern border. When the Bnei Yisroel left Egypt, had the Omnipresent desired to hasten their entry into the land, He would have brought them northward across the Nile, and they would have entered Eretz Yisroel--- but He did not do so. This is the meaning of what is said,45 "G-d did not lead them along the route of the land of the P'lishtim,"46 who dwelt by the sea, on the western border of the land of Canaan, as is said concerning the P'lishtim, "those who dwell on the territory by the sea, the Kereisite nation."47 He did not lead them along that route, but diverted them, bringing them out by the southern route, into the wilderness--- the one Yechezkel called "the wilderness of nations,"48 because several nations dwelt alongside it. He then led them in the south from west to east, continuously, until they reached south of the land of Edom. They requested that the king of Edom permit them to enter his land, traverse its width, and enter the land, but he refused, so they had to travel around the entire southern side of Edom, until they reached south of the land of Moav, as it is said, "he also sent emissaries to the king of Moav, but he refused."49 They traveled along the entire southern side of Moav, to the end. From there they turned their faces to the north, until they traveled around its entire eastern border along its width. When they completed its eastern side, they came upon the territory of Sichon and Og, who dwelt east of the land of Canaan, with the Yardein interposing between them. This is the meaning of what was said by Yiftach, "they traveled in the wilderness, proceeded around the land of Edom and the land of Moav, and came to [the end of] the eastern border of the land of Moav."50 They conquered the territory of Sichon and Og, which was north of the land of Moav, and came abreast of the Yardein, opposite the northwest corner of the land of Moav. Thus,51 the land of Canaan across the Yardein to the west had its sourtheastern corner adjacent to Moav.

Verse 4: The border then turns south of Maaleh Akrabim.

Wherever it says "turns" or "extends," it teaches that the border was not even, but swerved away. The border swerves, bending towards the north52 and angling west, so that the border passes south of Maaleh Akrabim--- thus, Maaleh Akrabim was within the border.

Passing toward Tzin.

{Hebrew Ref} , "to Tzin," like {Hebrew Ref} , "to Egypt."

Its outskirts shall be.

Its ending, south of Kadeish Barne'a.

It shall extend to Chatzar Adar.

The border spreads, broadening towards the north and angling further west, until it reaches Chatzar Adar, from there to Atzmon, and from there to the Egyptian Estuary. The term "turns" is used here, because it wrote "it shall extend to Chatzar Adar." It began broadening after crossing Kadesh Barne'a, and the breadth of the strip which protruded northward reached from Kadesh Barne'a to Atzmon. From there and onward the border receded, turning toward the south until reaching the Egyptian Estuary, and from there west to the Mediterranean, which serves as the western border for all of Eretz Yisroel. Thus, the Egyptian Estuary is situated at the southwestern corner.

Verse 5: Its outskirts shall reach the sea.

Until the western border. The southern border no longer extends towards the west, past there.

Verse 6: As for the western border.

What is the western border?

It shall be the Great (Mediterranean) Sea.

As a border.

And its border.

The islands at sea are also part of the border.53 These islands are called "isles" in Old French.

Verse 7: The northern border.

The northern border.

From the Great (Mediterranean) Sea, turn yourselves to Hor Hahar.

Which is at the northwestern corner. Its peak slopes and enters the sea, with some of the expanse of the sea inward, and some outward.54

Turn.

Tilt yourselves to turn from west to north, to Mount Hor.

Turn.

The term denotes turning, as in "to the runners' annex,"55 "the annexes of the gateway."56 The annex, called "apendiz" in Old French, turns and slopes.

Verse 8: From Hor Hahar.

Turn and proceed along the northern border to the east, and you will encounter Levo Chamas--- this is Antioch.

The outskirts of the border.

The end of the border. Wherever "the outskirts of the border" is said, either the border ends there completely without continuing further at all; or it digresses from there, broadens, and extends in another direction, proceeding further at an angle to the original expanse. It is in relation to the breadth of the original dimension that it is called "extremity," for that dimension ends there.

Verse 9: Its outskirts shall be at Chatzar Einan.

This was the end of the northern border. Thus, Chatzar Einan was situated at the northeastern corner. From there, "turn yourselves to the eastern border."

Verse 10: Turn.

The word [ {Hebrew Ref} ] denotes turning and tilting, like {Hebrew Ref} .

To Shefam.

On the eastern border, and from there to Rivlah.

Verse 11: East of Ayin.

The name of a place.57 The border passes to its east, so that Ayin is situated within the border, and is part of Eretz Yisroel.

The border shall descend.

As the border proceeds from north to south, it continually descends.

And contact the bank of the eastern shore of the Kineres Sea.

So that Lake Kineres was within the border, to the west. The border is east of Lake Kineres, and descends from there to the Yardein. The Yardein flows diagonally, from north to south, angling towards the east, moves towards the land of Canaan at Lake Kineres and continues along the eastern side of Eretz Yisroel opposite Lake Kineres, until emptying into the Dead Sea. From there, the border closes with its extremity reaching the Dead Sea, from which the southeastern corner of the border began, thus surrounding it on all four sides.

Verse 15: To the east, toward the sunrise.

To the forefront of the world, which is east, as the eastern direction is called the forefront, and the western, the rear.58 Therefore, south is to the right,59 and north to the left.

Verse 17: Who shall inherit for you.

For your sake. Each tribal leader was the guardian for his tribe, and he apportioned the tribal inheritance to the families and individuals.60 He chose a suitable portion for each individual, and their actions were binding, as if they had been designated as agents.61 But it would be improper to explain this {Hebrew Ref} [lit. "to you"] like every {Hebrew Ref} in Scripture, for, if so, it should have written {Hebrew Ref} , "they shall cause the inheritance to belong to you." [ {Hebrew Ref} ] {Hebrew Ref} means that they shall inherit for you, for your sake, in your place, like {Hebrew Ref} , "G-d will wage war for your sake."62

Verse 18: To inherit the land.

He is to inherit, take the portion of the land as your surrogate.63

Verse 29: To apportion the inheritance to Bnei Yisroel.

They are to give the inheritance to you according to its portions.


Chapter 35 - Rashi

Verse 2: And open space.

Open space, an empty area surrounding the city, to beautify the city. One is not permitted to build a house there, or plant a vineyard, or sow seeds.64

Verse 3: And all of their necessities to live.

For all their vital needs.

Verse 4: A thousand amos all around.

But afterward it says, "two thousand amos." How is this? He gave them two thousand (amos) all around the city. Of those, the inner thousand are for parkland, and the outer (thousand) are for fields and vineyards.65

Verse 11: You shall provide.

{Hebrew Ref} means [nothing but] providing.66 Similarly, it says, "because the Ad-noy your G-d provided for me."67

Verse 12: From the avenger.

Against the blood redeemer, who is the kinsman of the murder victim.

Verse 13: Six refuge cities.

This teaches that although Moshe designated three cities across the Yardein, during his lifetime, they did not absorb,68 until the selection of the three that Yehoshua placed in the land of Canaan.69

Verse 14: Three cities, etc.

Although there were, in the land of Canaan, nine tribes, and here only two and one half, the number of their cities of refuge was the same. Because Gil'ad was rife with murderers, as it is written, "Gil'ad, city of evildoers, bloody ambush."70  71

Verse 16: But if he struck him with an iron instrument.

This does not refer to the inadvertent killing72 discussed in the preceding context, but, rather, to premeditated murder. It teaches that all implements of murder must be sizable enough to kill,73 for it is said, concerning all of them, "which can kill,"74 rendered by Targum [Onkelos], "of a size capable of killing"--- except for iron. For it is clearly evident to The Holy One, Blessed is He, that iron of any size can kill, even a needle. The Torah, therefore, did not specify a size by saying "which can kill."75 Still, you may ask, "perhaps our passage refers to one who killed inadvertently?"76 But it states, below, "or, with a stone which can kill, without seeing, etc."77  78 This teaches that, in its statements above, Scripture refers to premeditated murder.

Verse 17: With a stone that can be held in the hand.

Large enough to fill the hand.79

Which can kill.

Large enough to kill, as rendered by Targum [Onkelos]. Since it is said, "if a man strikes his fellow with a stone"80 without specifying its size, perhaps any size? It is said, therefore, "which can kill."81

Verse 18: Or with a wooden implement [that can be held] in the hand.

Since it is said, "if a man strikes his slave or his maidservant with a rod,"82 perhaps any size? It is said, concerning wood, therefore, "which can cause death"--- it must be sizable enough to kill.83

Verse 19: Wherever he meets him.

Even inside the cities of refuge.84

Verse 20: Deliberately.

As Targum [Onkelos] renders, {Hebrew Ref} , "from ambush."

Verse 22: Suddenly.

Accidentally. Targum [Onkelos] renders {Hebrew Ref} , "suddenly." He was nearby, and there was no time for him to take heed.

Verse 23: Or with a stone which can kill.

He struck him.85

Without seeing.

He did not see him.86

He threw it down on him.

From here they (the Rabbis) said, "someone who kills while descending, is exiled; [but if he kills] while ascending, is not exiled."87

Verse 25: Until the death of the Kohein gadol.

As he causes the Divine Presence to reside in Israel, and lengthens their lives, while the murderer causes the Divine Presence to leave Israel, and shortens their lives, he (the murderer) is unworthy of being in the presence of the Kohein Gadol.88  89 Another interpretation: Because the Kohein Gadol should have prayed that this pitfall not occur in Israel during his lifetime.90

Who was anointed with the sacred oil.

According to its plain meaning, this is one of the shortened passages, as it does not explain who anointed him,91 but, rather, as if to say, "whom, whoever anointed him with the sacred oil." Our sages expound this, in Maseches Makos,92 as verification of a teaching, to teach that, if before his93 case was decided, the Kohein Gadol died and another94 was appointed in his place, and his case was then decided,95 he is released from exile at the death of the second, as it is said, "whom he anointed." Was it he who anointed him as a kohein, or a kohein who anointed him? Therefore, this is meant to include one who was anointed in his days--- that he is released from exile at his death.

Verse 27: lit. He has no blood.

It is as if he had murdered a lifeless man, as his blood is forfeit.

Verse 29: In all your dwelling places.

This teaches that the lower Sanhedrin court functions outside the land96 so long as it functions in Eretz Yisroel.97  98

Verse 30: If anyone kills a person, etc.

The one who endeavors to kill him because he had killed a person...99

Upon the testimony of witnesses shall [the murderer] be killed.

Who testify that the murderer acted intentionally, and was forwarned.100

Verse 31: And do not accept atonement compensation.

He cannot absolve himself101 with money102  103

Verse 32: And, do not accept atonement compensation for one who has fled to his refuge city.

For, someone who fled to a refuge city because he killed inadvertently, is not absolved from exile with money, by paying atonement compensation104 so that he may return and dwell in the land before the kohein dies.105

{Hebrew Ref} .

Like {Hebrew Ref} ,106 as in {Hebrew Ref} , "who returned from battle." 107 Similarly, {Hebrew Ref} , "who were excluded from the festivals." 108 Similarly, {Hebrew Ref} , "for they were circumcised."109 Just as one says {Hebrew Ref} concerning someone who has already returned, and {Hebrew Ref} concerning someone who was already circumcised, so does one say {Hebrew Ref} concerning someone who has already fled. He is called {Hebrew Ref} as if to say {Hebrew Ref} , "has fled." But perhaps you might interpret {Hebrew Ref} as {Hebrew Ref} ,"to flee," and explain "do not accept atonement compensation" "for someone who must flee," and absolve him from exile? Then I do not know how it could say "so that he may return and dwell in the land," when he did not yet flee--- from where shall he return?

Verse 33: Do not pollute (lit. falsely flatter).

Do not bring evil,110 as Targum [Onkelos] renders, {Hebrew Ref} , "do not bring guilt."

Verse 34: Wherein I reside.

Do not cause Me to reside in its defilement.

For I, Ad-noy, dwell among Bnei Yisroel.

Even when they are defiled, the Divine Presence rests among them.111


Chapter 36 - Rashi

Verse 3: And it will be added to the inheritance of the tribe.

Since her son is her heir, and the son's tribal kinship follows his father's.

Verse 4: And if the yoveil occurs.

From here112 R' Yehudah said that yoveil is destined to discontinue.113  114

And if the yoveil occurs.

As if to say, this is not a sale, which reverts on yoveil,115 for an inheritance does not revert on yoveil. So even if yoveil occurs,116 the inheritance will not revert to its tribe, and will thus be added to the inheritance of the tribe into which they marry.

Verse 8: Every daughter who inherits property.

When her father had no son.

Verse 11: Machlah, Sirtzah, etc.

Here117 they are counted by seniority, and they were married in order of their birth.118 Throughout Scripture,119 they are counted according to their wisdom. This teaches that they were all equal[ly esteemed.]120  121


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