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text: Haamek Davar on Numbers
  העמק דבר על במדבר
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  Haamek Davar on Numbers
  
  Introduction to Numbers
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  Head of his fathers’ house. The tribal leaders were already agreed upon by each tribe as worthy to be the head. Here, Hashem agreed with their selection and appointed them with His word. And this is what the verse means, “Each man shall be the head of his fathers’ house” — the man who was already the head will be appointed to take charge of the counting by Hashem’s command. This teaches us that even the congregation of Israel did not chose leaders based on their wealth or their ability to fulfill the duties of the position alone. Rather, they chose them based on the criteria that they were outstanding in Torah and <i>yiras Hashem</i> as well.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
  
  
  Verse 45
  
  
  
  Verse 46
  
  
  
  Verse 47
  
  The Levites. The main reason [they were not counted] is as the Rashbam wrote that they did not go out to war in the army but rather were appointed to oversee the <i>Mishkon</i>. This was also the reason they were not counted before the Divine command was given, since their tribe did not have a total that was fitting to form a battalion of warriors, as they were Torah scholars.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  With the insignia of their fathers’ houses. Each tribe had a number of fathers’ houses, and each father’s house had a small banner with the same picture as the large banner of the entire tribe. However, an <i>aleph</i>, <i>beis</i>, or <i>gimmel</i> was printed on [the banner of] each father’s house. This is the meaning of, “with the insignia (באותות) of their fathers’ houses,” each father’s house had its own אות, letter.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  They shall take care to preserve his guardianship. This refers to what is necessary for the service to prepare the sacrifices, the meal-offerings, and the libations, which is the practical aspect of the priestly guardianship.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  And Aharon. There are dots over the word to teach that he was not included in the counting of the Levites (<i>Rashi</i>) — He was not included because the Levites redeemed the firstborn who had sinned with the Golden Calf, and since Aharon was the cause he was not counted for this purpose.
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
  
  
  Verse 45
  
  
  
  Verse 46
  
  
  
  Verse 47
  
  
  
  Verse 48
  
  As a redemption for those whose numbers are in excess. The meaning of this is that one must give specifically for the intention of redemption. The same applies for future generations — if one gave five silver coins to the Kohein and did not specify that they are for the redemption of the firstborn, he did not fulfill his obligation.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  If a man has not lain with you [conjugally]. It does not say עמך, but rather אותך, which implies even against her will. Even if he had relations with her against her will and she would be permitted to her husband, nonetheless, she is fitting to be punished, for she was a cause of the matter when she went with him into a secluded place.  
  And if you have not gone astray. If there were not even any unseemly things and the husband caused these matters for nothing, then: You shall be absolved. The <i>kohein</i> advises her to drink to absolve herself, and not be concerned about the erasing of Hashem’s name, for this is His will and His honor. Inferred from this blessing is a curse: If there were unseemly things that led to this, or she went into seclusion willingly but he had relations with her against her will, then the <i>kohein</i> would not advise her to drink. Nevertheless, she will not be cursed with the curse in the coming verse; she will be punished according to the extent of the sin.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  May Hashem cause His countenance to shine. This means that everyone will see that Hashem shines His countenance upon you and that your success is not due to good luck. The implication of “His countenance” is His Divine Providence.
  And favor you. When Hashem accepts our prayer and supplication it is called favor and kindness. After Hashem shines His countenance upon you and everyone sees that you are beloved by Hashem, people will understandably ask you to pray for them, and therefore the Torah mentions the blessing of Hashem’s favor in juxtaposition to this — your prayers for others will also be accepted.
  
  
  
  
  
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  Verse 3
  
  And they placed them. The leaders themselves, in all their honor, brought the wagons and their load before Hashem.
  
  
  
  
  
  Verse 1
  
  
  
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  Verse 3
  
  
  
  Verse 4
  
  
  
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  Verse 7
  
  
  
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  Verse 9
  
  
  
  Verse 10
  
  And Bnei Yisroel shall lay. The Levites were like an offering that atones, because they were set apart for Torah and service in the Tent of Meeting. Therefore, Bnei Yisroel were commanded to treat them as an offering, with the laying of hands and waving.  
  Bnei Yisroel refers to some of the great men of Israel who were emissaries for all of Israel.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
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  When they will blow them. The people could tell when they blew both of them together because the sound of one was different than the other. Alternatively, they would lengthen the sound of one more than the other.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
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  The man, Moshe [was] most humble. The meaning of humble is that Moshe paid no attention to his honor or pains. This was not because he felt lowly and did not realize that such a lack of respect and pain was not worthy of him. Rather, it was because he conducted himself without concern for honor.
  
  
  
  
  
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  Verse 4
  
  For the tribe of Reuven. The Torah counts them by the importance of the messengers. However, their importance in this matter was not dependent on Torah, fear of Hashem and virtue, but rather on their ability and advanced knowledge in the task for which they were sent — to discover the way and which cities should be attacked first in the war.
  
  Verse 5
  
  
  
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  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
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  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  Caleiv silenced. The Sages said that Yehoshua did not speak because as he started to speak the people silenced him by saying: Shall this cut-off head speak? The commentaries explain: Their accusation was that since Yehoshua had no son he was not concerned about the generation being annihilated. However, it seems to me that they suspected that Yehoshua wanted to enter the Land of Israel so he would be the generation’s leader, while as long as they were in the Wilderness he was only the head of a tribe. This is the meaning of “cut-off head.” However, when Caleiv spoke everyone understood that he was not speaking for his own benefit. Rather, he spoke “to Moshe” — in that Moshe was their leader, and not for the benefit of Yehoshua or himself.
  
  
  
  
  
  Verse 1
  
  
  
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  Would we had died. We have already explained that the main complaint was to say that out of Hashem’s hatred for this generation He wanted to kill them in the Land of Canaan. They thought the reason for this hatred was either because they worshipped idols in Egypt or because of the Sin of the Golden Calf. This is why they cried: Would we have died in Egypt, or in this desert because of the Golden Calf.
  
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  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  
  Before Hashem. It was evident to all that this was Divine providence and not a random event.
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  Why are you now transgressing. Although it is good to rectify the sin with the very thing with which he sinned, this is not so when the repentant deed is against the Will of Hashem; sacrifice of this sort is unacceptable. 
   It will not succeed. Every war requires success, and without success the paths of war are presumed to be dangerous.
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
  They defiantly. Rashi explained in the name of the Midrash Tanchuma that ויעפילו connotes darkness. The intention is that there were many of those who went up who believed and knew they would not succeed and would fall in war, but nevertheless they considered it worthwhile to be killed in the Land of Israel and be buried there and not in the desert. However, Hashem annulled their plan.
  
  
  
  
  
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  The one bringing his offering. He should bring from his own, as opposed to the other elements of the offering, such as wood and salt, which were from communal property.
  
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  Or among you. This refers to a proselyte who already converted and he is among you but he has not yet brought an offering — he should bring an offering now.
   For all of your generations. It is stated (Krisos 8) that although a proselyte needs to bring an offering it is still possible to accept proselytes in our day and age, even though there are no offerings. This is derived from what it says, “Or among you for all of your generations,” and it does not say only, “for all of your generations,” as we find in several places regarding commandments that apply only during the time the <i>Beis HaMikdash</i> is standing.
  
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  And it shall be forgiven to the entire congregation. One person who worships idols is not comparable to this, for in that case we must investigate if he sinned unintentionally and can receive atonement by bringing an offering, or if he sinned intentionally. The entire nation, on the other hand, follow after their leaders, and it stands to reason that they sinned unintentionally, “for the body follows after the head.” This is the meaning of the verse’s conclusion: For the entire people sinned unintentionally.
  
  Verse 27
  
  
  
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  Verse 32
  
  And they found a man. It should say they saw him. From this the Sages derived (Sifrei) that Moshe established guards for Shabbos observance, because the generation was not careful in keeping Shabbos, as we find in Yechezkel 20. Nechemiah also did this in his time because the people were lax in keeping Shabbos. We find as such in the Shulchan Aruch Orech Chaim at the end of Hilchos Yom Tov: Beis Din is obligated to establish guards on Yom Tov so that the people will not transgress.
  
  
  
  
  
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  Those who were called to meetings. Until now, they sat with Moshe and Aharon at any time they required advice.
  
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  Of the dwelling of Korach. However, the 250 men were saved from being swallowed into the earth because their intention was for the sake of Heaven. Moreover, they were enticed by Korach to enter into the dispute in the first place. Their entire sin was in coming too close to bring offerings to Hashem, and so their households were not punished.
  
  
  
  
  
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  You have killed the people of Adonoy. The people were not complaining about Korach, Dasan and Aviram. On the contrary, they were happy that they died, as I explained (Devorim 11:6). They were pained about the death of the 250 men, though, and they suspected that Moshe and Aharon invented the advice to offer the incense. If Moshe and Aharon had not given them those instructions, the 250 men would not have done anything before Korach, Dasan and Aviram were swallowed up, and they would have repented. However, in truth all this was done through prophecy as well, as I explained earlier.
  
  Verse 7
  
  
  
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  Before the testimony where there I meet you. There were two types of meeting: One was a meeting with the Word of Hashem, which was for generations, and that is the voice that went out from above the testimony. The second, which was only for the time, was a voice that went out from the Aron in general. Hashem commanded that the staffs should be placed “before the testimony where there I meet you” in order that they would know that this sign came for the time and for generations. Furthermore, they would understand that it did not appear due to happenstance, by Moshe’s request, or for another reason. Rather, it was like all the other laws of the Torah that preceded the creation of heaven and earth and will never change.
  
  
  
  
  
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  All those ritually pure in your house. This teaches that the <i>kohein</i> is allowed to take it from the <i>Beit HaMikdash</i> to his home in Jerusalem and this is not considered a reduction of its holiness.
  
  
  
  
  
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  Elozor the <i>kohein.</i> In the Sifrei the Sages derived that he must be in his <i>kehunah</i>; Rashi explained that this means he should be in his garments of <i>kehunah</i>. Rashi’s source is Zevachim 18a, in which the Gemora quotes from the verse: “The sons of Aharon the <i>kohein</i>” — in his <i>kehunah</i>: This teaches that a <i>Kohein Gadol</i> who wears the garments of a regular <i>kohein</i> and serves, the service is invalid. “The sons of Aharon the <i>kohanim</i>” — in their <i>kehunah</i>: This teaches that a regular <i>kohein</i> who wears the garments of a <i>Kohein Gadol</i> and serves, the service is invalid. This law is needed because the red heifer is not an offering, so one might have thought that the commandment of a <i>kohein</i> to deal with it is only like examining a person for <i>tzora’as</i> or the law of the decapitated calf. Therefore, the verse specifies that they must be in their <i>kehunah</i> garments.
  
  
  
  
  
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  Take the staff. This refers to the well-known staff of Moshe. Since he was told to take the staff, this shows he no longer carried it consistently. The reason was because the nature of the staff was to perform open miracles, and for that reason the word “signs” refers to the staff, as this was its constant role. I have already explained that in the fortieth year the Bnei Yisroel’s miraculous way of life had nearly ceased.
  
  Verse 9
  
  
  
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  In the presence of the entire community. Everyone watched this wondrous event — three <i>gedolei hador</i> ascended the mountain — and no one knew why. They were even more perplexed when they noticed that Aharon wore the priestly vestments, which are prohibited to be worn outside the <i>Mishkan</i> since they are a mixture of wool and linen. They understood that this was a sublime matter based on the word of Hashem, and they watched to see what would come of it.
  
  
  
  
  
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  Yisroel’s voice. They prayed in addition to the vow; prayer that comes from the depths of the heart is called ‘voice’.
  And He delivered the Canaanites. He punished them and weakened their strength.
  
  Verse 4
  
  Traveling was insufferable to the people. It was insufferable because they came close to the place from which they would enter the Land and then they faced a long distance again. This is as expressed in Eruvin (53b), that a short cut that becomes the long way around is more difficult than a long way that ends up short.
  
  Verse 5
  
  
  
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  Verse 16
  
  
  
  Verse 17
  
  Sing to it! The entire song was not recited by the congregation of Yaakov. Rather, it was Yisroel, the great Torah scholars, who sang it. They recited it to the entire nation, and the people answered to each stanza: “Arise, O well.” Such a method was also used for reciting Hallel, as explained in <i>Perek Arvei Pesachim</i>.
  
  Verse 18
  
  The well dug by princes. In the period that they were in the Wilderness, and the well was next to the Tent of Meeting, the princes, i.e., the leaders, would dig somewhat deeply so that a river would flow to their tribe. And afterwards: The nobles of the nation excavated additionally, to make more rivulets, so there would be a lesser burden on the people. The kind hearted people of the nation would make small diggings extending from the large diggings to draw the water to their family.
  
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  Let me pass through your land. They did not say, “Please let me pass” as they did regarding the King of Edom, for they were informing him that they had to pass and were not asking. Moshe informed Sichon because if Sichon would agree, he would not wage war with him. Moshe had no desire to conquer land on the other side of the Jordan River, for the reason stated in Sifei Parshas Eikev: The Holy One became angry at Dovid HaMelech because he conquered Syria before Eretz Yisroel. Furthermore, Moshe had another hidden reason, as explained in Devarim 2:27, that this caused a great evil to another generation.
  
  
  
  
  
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  To the elders of Midian. <i>Targum Yonason</i> states: This teaches us that the agreement between the five princes of Midian with Moav was that each of them would take a turn ruling as king over Moav for a set amount of time. When his time came to rule, he and his household would come to Moav until the next one's turn came. From the verse we see that while Balak was in Midian and his time had not yet arrived, he saw the calamity that was about to befall Moav but he was unable to take action in Moav. He could only cause that Moav would speak to the elders of Midian. However, when his time came to rule over Moav, he was free to do whatever he pleased.
  
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  Do not go with them. For they are traveling on the king's road and Bil'am will be able to set his eyes upon them [Yisroel]. This is the main inference we should understand from Hashem's words, with them. However, He did not completely prevent Bil'am from traveling to Balak. 
  You shall not curse. Abstain from [using] the evil eye.
  
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  Had she not turned aside before me. From fear of me, which was a fear of death. The angel was speaking as one who speculates about a matter because, in truth, angels do not know the thoughts of any creature besides Hashem. Therefore, the angel was speaking as one who speculates when he [first] said the donkey turned aside [when she saw me, which implies] out of respect for me, [but he said afterwards before me etc., which implies] or perhaps for fear of death.  
  ... All this was intended to teach Bil'am that Hashem does not prevent a person from committing a sin, but rather He brings chastisement to the ears [of a person who attempts to sin] and He makes a remedy available to such a person. If Bil'am is obstinate despite all this and hardens his heart, Hashem takes no responsibility for him.
  
  
  
  
  
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  Or count the seed of Yisroel. Regarding Yisroel, who are people of great wisdom, who undertake important matters for the sake of the entire community, and who endure for all generations… Therefore, who can comprehend the collective power that results from their actions? The term seed is used to imply this — that they bear fruit which itself multiplies for generations. 
  The death of the righteous. Since he touched upon this characteristic of exemplary kindness possessed by Yaakov and Yisroel, he felt anguish for himself — if only he could be worthy by the end of his life to die the death of the righteous. The word righteous implies proper conduct in worldly affairs between man and his fellow. Bil'am did not have the heart to pray that he should die the death of the pious or devout, for this is a matter which involves Torah and mitzvos which only apply to Yisroel. However, regarding this matter, he prayed to be similar to Yaakov who excelled in the trait of righteousness, since there is also an abundance of kindness among the nations of the world.
  
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  And He has seen no transgression in Yisroel. It appeared to Balak and Bil'am that Yisroel are able to change the course of nature and, if so, it is futile to take hold of the forces of nature, so to speak, [to fight against them]. In truth, however, they are not able to change the course of nature, as will be explained.  
  Adonoy, his God, is with him. This is describing Yaakov: Although he transgresses, Adonoy, his God, is with him. He does not deny the fundamental existence of Hashem, but rather he is unable to overcome his desire at that moment. In describing Yisroel, it says and he has the King’s friendship. In truth, the righteous person does not regularly perform miracles. What Bil'am and Balak had seen was only that the righteous person can have an effect with his prayers in a time of suffering, which is not actually miraculous. Rather, it is the how the Heavenly King conducts Himself — that prayer always helps. ותרועת המלך. This expression is related to the phrase (v. 10:9), and you shall blow <i>teruahs</i> with the trumpets, which also implies prayer.
  
  
  
  
  
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  They stretch forth like streams. This refers to the tents of the women. This matter, as is known (Taanis 23b), is that the benefit women bestow upon the poor is close at hand, such as through their acts of charity and kindness. Charity (צדקה) is compared to a flowing river; charity is seeking to bestow goodness to others, as a river. The ultimate kindness performed by the Jewish women is when, through it, others are brought to Torah and serving Hashem. For women, on their own, do not possess holiness of Torah and serving Hashem. Rather, they are like a purifying <i>mikveh</i> for Yisroel, which brings about holiness. For this reason, the well of water in the desert was provided in the merit of Miriam, and when she died, it left.
  
  
  
  
  
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  My covenant [of] peace. Pinchas was promised he would not become an agitated and angry person, for the nature of the act he did — killing a person with his hands — leaves a strong impression. However, since he did it for the sake of Heaven he received the blessing that he would always be in peace and serenity.
  
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  Eternal <i>kehunah.</i> This refers to a <i>Kohein Gadol</i>. A regular <i>kohein</i> only serves before Hashem during the watch of his father’s house or on festivals, whereas A <i>Kohein Gadol</i>, serves continuously.  
  
  And made atonement for Bnei Yisroel. Since Pinchas made atonement for Bnei Yisroel he deserves to continue to make atonement for them, for someone who shows self-sacrifice for a mitzvah is helped by Heaven afterwards.
  
  
  
  
  
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  Moshe and Elozor the <i>kohein</i> spoke. This was a language of leadership, because Bnei Yisroel were scattered among the cities across the Yardein, and only the camp and the Tent of Meeting stood in one place. When they were commanded to count, Moshe and Elozor announced that anyone twenty years of age and over should come to the designated place.
  
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  These are the families of Shimon. Scripture uses the language “by their number” or “their number” with all the tribes, but by Shimon it was not used at all. This is because the connotation of “their number” here is as we will explain later (v. 54), “each person, according to his number” — according to the number of his household or affairs — that is, each one had a numbering of how he ran his affairs on his own. Many remained of the tribe of Shimon, nevertheless, their number was decimated by the plague that afflicted their tribe, and therefore it does not say here “their number”.
  
  
  
  
  
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  A man in whom there is spirit. That is, he is independent in his views and he is not drawn after urges for his own pleasure or that of others.  
  And lay your hand on him so that he will have Divine assistance to reach the truth and straight thinking; this is similar to <i>semicha lehora’ah</i> (traditional authorization to judge cases) which provides the benefit of Divine assistance. For this reason, one [who does not have <i>semicha</i>] may not render judgment even though he is qualified, because he does not have the Divine assistance needed for this.
  
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  Before Elozor the <i>kohein.</i> Yehoshua had authority over Elozor who was appointed over the service in the <i>Mishkan</i>, for Yehoshua was like a king, and a king has authority over the <i>Beis HaMikdash</i>, as explained in the Yerushalmi: The constant offering was sacrificed at the fourth hour in the days of Shlomo, because the keys were in his possession.
  
  
  
  
  
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  In addition to the morning burnt-offering. The language is seemingly superfluous, but it comes to teach that on festivals they should bring the constant offering sooner than on any weekday. The connotation of “the morning” is early in the morning, and all the other festivals are derived from this verse regarding Pesach.
  
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  Without blemish and their libations. In Menachos (87a) it was derived from here that wine which has become moldy is invalid for libations, as it says, without blemish. The Torah hinted about this here in conjunction with Shavuos because that is when wine would become spoiled, as taught in Baba Basra (98): In the case where one is selling fragrant wine, he must deliver the wine before Shavuos. Rashbam explains that after Shavuos even fragrant wine becomes spoiled.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  They went out to show honor to the army, as is accustomed even today—to give honor to those returning from a war. However, a king does not normally give honor to his subjects in person, and that is why the Sages said: This informs you of Moshe’s humility.
  
  
  
  
  
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  Why do you dishearten. This refers to a sinful thought between them and their Father in Heaven. About them, Yisroel will say that it is not because of the livestock that they want this, but rather that they are afraid of the war with Canaan, or they do not want to be subject to Hashem’s strong supervision in Eretz Yisroel.
  
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  Before Bnei Yisroel. This removed Moshe’s first complaint against them: How will Bnei Yisroel have the heart to go to war if we remain across the Yardein. The second claim was removed as well: Yisroel will say we are afraid and do not rely on Hashem’s supervision. On the contrary, at the time we go armed before them, our children will dwell in fortified cities — This is proof that we are not afraid to leave our children behind and we rely on Hashem’s protection. Without Hashem’s individualized supervision, fortified cities offer no benefit, for there will be no one to wage battle in them.
  
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  We will not return. The other tribes could still have a claim against us—that we received our hereditary property before them—because during the years of dividing the Land they will not be able to do anything for the sake of their portion, and yet we have already chosen ours. Therefore, we promise that we will not return to our homes until after the division.
  
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  The tribe of Gad said. [It uses the singular verb] because after Moshe added a big condition—that they should not leave any armed man on the eastern side of the Yardein—they did not immediately decide. First, they assembled and came to the decision to accept Moshe’s condition. At that time, they appointed a new leader, since they were now split off from the rest of the tribes, and they were now to begin their settlement. After they appointed a leader, he went to Moshe and the Sanhedrin and spoke on behalf of all of them.
  
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  Our children, wives. One might have thought they would be afraid to leave their children and wives on the eastern side of the Yardein without any protection. Rather, they would take them with them until they returned. Therefore, they reiterated and explained that their trust in Hashem was so complete that they would leave their wives and children [even though all the armed men would cross over].
  
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  Then they shall take possession among you in the land of Canaan. Only in the land of Canaan, but they will receive no portion at all on the eastern side of the Yardein. This is the plain meaning of the text. However, the Talmud explains that “among you” is on the eastern side of the Yardein as well as in the land of Canaan. The Sages derived this because Scripture does not simply say, “Then they shall take possession in the land of Canaan.” The phrase “among you” comes to include the land across the Yardein (Kiddushin 61).
  
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  The cities within their borders. Moshe apportioned the borders according to the cities, and the fields were automatically attributed to their cities. He was not as careful that the portioning of land should be equal, in the way they were in Eretz Yisrael. He was careful, however, that the cities would be divided equally. This was because the land was very expansive for two and a half tribes.
  
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  Their names having been changed. It is prohibited to mention the name of idols only when the name of the idol not written in the Torah (Sanhedrin 63b). Therefore, before the Torah was sealed and they did not know if the names would be mentioned in the Torah, they changed the names. Afterwards, when the Torah was sealed, they saw the names were mentioned, so they reverted back to the original names. They retained the names. They added the names of the builders to the original names, and then part of the name fell into disuse.
  
  
  
  
  
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  Egypt was burying. The Egyptians did not know that Bnei Yisroel did not intend to return, since it was on this very condition that they lent them their items. This is the reason they pursued after them when it became known that Pharaoh had driven them out for good. If so, how was it that, Bnei Yisrael went out high handedly [in triumph]? This is why Scripture writes “And Egypt were burying…” They were busy with a painful matter. 
  And on their idols Adonoy had inflicted punishments. They were astonished and bewildered, and did not even turn to look at what was transpiring before their eyes.
  
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  When you cross. As long as they had not yet crossed the Yardein into Eretz Yisroel, they were not ordered to destroy the idol worship on the other side of the Yardein. This commandment depended on the holiness of the Land of Israel; the other side of the Yardein did not become sanctified until Eretz Yisroel was sanctified. This is similar to the concept of the Cities of Refuge that did not take in accidental murderers until those in Eretz Yisroel would also be sanctified, because the activation of the Cities of Refuge depends on the holiness of Eretz Yisroel which in turn is only when the Jubilee year is being observed.
  
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  Destroy all their carved stones. This refers to their stone floors, and yet there were floors made from virgin stones that were originally attached to the ground that are not prohibited. In any case, Scripture commands that they should be damaged until they are no longer recognizable. Once they have been uprooted it is permitted to benefit from them, as stated in Avodah Zara (46): Stones from a (worshipped) mountain that rolled down from there and the hand of man has not altered them, are not forbidden.  
  Demolish all their cast metal idols. Scripture repeats the commandment of demolishing, because this destruction is not the same as the first. In the first case they only need to be removed from their place, and it is permitted to benefit from them. This is not the case with the cast metal idols, which are completely forbidden, and with which nullifying also has no effect — the same as Moshe’s commandment to burn the <i>Asheirah</i> tree when they entered the land. There is no solution for them except to be destroyed completely.  
  All their altars — that are not forbidden because of idol worship, since no worship was performed on them, nevertheless, they were an assembly point for those worshipping idols — tear down so that there will be no trace of idol worship in Eretz Yisroel.
  
  
  
  
  
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  Hor Hahar. This is not the mountain where Aharon died, since that was in the south of Eretz Yisroel and this is in the north.
  
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  These two tribes and also the other nine tribes cannot appeal against the tribes of Gad and Reuvein who have a much larger portion than any of the other nine tribes since they have taken their hereditary property on this side of the Yardein and there is no comparison to the value of a portion of Eretz Yisroel on the western side of the Yardein, both in spiritual and physical terms.
  
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  And one leader. The meaning of Scripture is that there is no obligation to make a real leader for every matter; the obligation to make a leader is only to be able to parcel out the land. Scripture mentioned them according to the greatness of the people in their own worth and not according to the importance of the tribes.
  
  
  
  
  
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  They shall be cities of refuge. In their name and content they should only be Cities of Refuge, and there should be no other industry there that should be fitting to call the city after that industry.
  
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  The murderer must be executed. Here it means not by Beis Din, since we are discussing a case where there was no warning. If there was, there would be no difference in the ruling according to the weapon used for murder, since the witnesses watched and knew for sure that he intended purposely to give him a fatal blow. Rather, here it is talking about a case where he did not get a warning, and there is no clear awareness if it was intentional or unintentional.
  
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  For, I, Adonoy, dwell. The explanation is that this verse gives the reason for the two previous matters: This pollution causes the exile of Yisroel from Eretz Yisroel and exiles the Shechinah (Divine Presence). We might say we understand the reason for the exile of the Shechinah, since the Shechinah cannot dwell in a place of pollution, but why should Yisroel go into exile? Surely the sin itself is not so serious, since we are talking about a case of murder which was thought to be permissible, and if so, why should Yisroel be exiled because of the pollution of the land? Scripture explains to us the reason, “For, I, Adonoy, dwell among Bnei Yisroel.” I cannot cause My glory to dwell in Eretz Yisroel because of the pollution, thus, I must go into exile outside the Land. Therefore I must draw the essential dwelling place of Yisroel after me so that I can dwell amongst them outside the land, and it follows that the Shechinah dwells amongst Yisroel even outside Eretz Yisroel.
  
  
  
  
  
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  Verse 2
  
  Through the casting of lots to Bnei Yisroel. From this we can understand that the inheriting of Eretz Yisroel is a matter of holiness, not like the dividing up of an inheritance by brothers, which does not have to be done by lots, but can be done with the agreement of the brothers, according to what they want. 
  Our master was commanded by Adonoy. The first command [Adonoy commanded our master] mentioned in this verse was not that Moshe should give the land as an inheritance himself, but that he should command Yehoshua and Elozor to do it when they come to Eretz Yisroel. The second command mentioned here, however, was to Moshe himself, as it is written (27:7): “Give them a hereditary portion of land”; and in fact, the portion of the daughters of Tzelofchad was already given to them by Moshe. For this reason it was written in the first phrase, Adonoy commanded our master, and in the second one, our master was commanded by Adonoy.
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  Correctly are the descendants of Yoseif’s tribe speaking. Even though in any case this claim was not effectual except for that generation, that is because the holiness of the Land is not uprooted after it has already been completely defined, for the sake of a minority, and the <i>Yoveil</i> will also not be uprooted because of this. However it is fitting that the initial entry and fixing of the holiness should be in the best way possible, therefore in that generation the claim was justified.