meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Ramban/Torah/Ramban on Numbers/English/Sefaria Community Translation.txt"}
text: Ramban on Numbers
  רמב"ן על במדבר
  Sefaria Community Translation
  
  
  Ramban on Numbers
  
  Introduction
  
  
  
  
  
  
  
  
  
  
  
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  ... Record (tifkedu) them: The matter of recording, remembering and guarding something - like the words (Genesis 21:1), "And the Lord remembered Sarah" - is the understanding of [pakad] in every place. Even [with a] pikadon (deposit) - it is [called that] because its guarding and supervision is upon [the holder]. And when [God] commanded to count the people of Israel, He said, "tifkod them," in order to hint not to [actually] count them, but rather that they should give a ransom for their lives, a half shekel - and through them, He would oversee and remember the multitude of the people. And it states with David (II Samuel 24:9), "the number of the record of the people," as he knew their number by recording the ransom (the coins). For it appears distant to me that David would not be careful about what Scripture stated (Exodus 30:12), "so there shall not be a plague in recording them." And [even] if David may have erred, why would Joav not make [the count according to] shekels? And since the matter was disgusting to Joav - as he said to him (I Chronicles 21:3), "my lord king, are they not all subjects of my lord; why should my lord require this; why should it be a cause of guilt for Israel” - why did Joab not count them with shekels, so that he not sin? But in my opinion, the [divine] anger against [David] was because he counted them unnecessarily. For he was not going to war and he was not doing anything with them at that time. Rather his whole intention was to gladden his heart, [to ascertain] that he ruled over many people. And that is [the meaning] of Joab's statement (II Samuel 24:3), "May the Lord your God increase the number of the people a hundredfold, while your own eyes see it; but why should my lord king want this?"...
  
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  And all of the reports of the Children of Israel, according to houses of their fathers, etc: The verse needed to tell the number of the whole group after it told the [number of the] parts; as Moses and Aaron were commanded to know the report of the [whole] people and to know the number of each tribe, as this is the way of kings to count the people... And it is logical to say further that this was the way of what the monarchy does when it comes to fight a war; as they were now prepared to enter the land and to come to war with the kings of the Amorites who were across the Jordan and with all the other ones; as [Moses] stated, "We are travelling to the place that the Lord said" (Numbers 10:29). And Moses and the leaders needed to know the number of the ones primed for war, as well as the number of each and every tribe. And that which he reports about it [again] on the Plains of Moab is [because] the Torah does not rely on a miracle, such that 'one should chase a thousand.' And this is the reason [that it states], "all that go out in the army from Israel," as the count is for the army of war...
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  1. And the reason why it says AND AARON DID SO - to teach us that he was the one who lit the candles his whole life. And even though it can be done by anyone of his kids, as it says (Exodus 27:21) "it (the lights) shall be done by Aaron AND his kids" he was quick to do this amazing big Mitzva, which is signaling to higher place, and hidden mystery.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And the people were like mitonenim: Ibn Ezra explained: "It is the same language as 'evil,' like it is used in the phrase 'your evil thoughts' (Jeremiah 4:14)...that is, they spoke evil words." But this is not correct. For why would the Torah hide their sin instead of telling us explicitly, like in every other place? The correct explanation seems to me to be that when they distanced themselves from Mount Sinai, which was almost like a permanent encampment, and then, after their first journey, found themselves in the vast terrifying wilderness, they made themselves uncomfortable. They said, "What will we do, how will we live in this wilderness? What will we eat and drink? How can we handle this oppression? When will we leave [this wilderness]? [Mitonenim, then] is like in the verse "What should a living man complain (yitonen) of? Each of his own sins" (Lamentations 3:39), meaning the pain and suffering one brings upon himself. Similarly, "the child of my pain (oni)," (Genesis 35:18); also in "The fisherman will lament (anu) and mourn" (Isaiah 19:8). Since the text says that the people were in pain and sorrow, it mentions and tells us their sin [explicitly], as they were speaking from the bitterness of their souls like people who are in pain do. And this was wicked in the eyes of God, for they should have followed Him with joy and good spirit from all of the good that God had bestowed upon them. Instead, they were like people being forced, like people in pain, like people who were annoyed at their poor situation. This is also why the Torah tells us a second time (in verse 4) that the Children of Israel returned and cried. Their first sin was that they were annoyed that they lacked enjoyable things in the wilderness. They then repeated this sin instead of receiving message of the fire of God that burned among them [after the first sin].
  
  
  
  
  
  
  
  
  
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  '''Send for you men''' — ''According to your own judgment. I do not command you; if you wish, send. – Because Israel came up and said: "Let us send up men before us," as it is stated (Deut. 1:22) "And you approached me, all of you" etc. Moses, however, consulted the ''Shekhina.'' He [Hashem] said: I told them [the Land] was good, as it is stated (Ex. 3:17): "I shall bring you up out of the affliction of Egypt to a good land." By their life! I shall give them room for error with the matter of the spies, in order that they may not inherit it.'' – The words of Rashi, from an ''aggadah.'' Now we should ask: If so, Moses himself sinned in this matter, as it is stated (Deut. 1:23): "And I approved of the matter." And why did he say to them about the Land: "Is it good or bad?" (v. 19), since he has been told beforehand that it is good and wide-stretched? Furthermore, what did the spies do [bad]? For Moses told them (v. 18): "And look at the Land, how is it, and at the people that dwell upon it: Is it strong or weak? Is it few-numbered or many-numbered?" And he said to them about the cities (v. 19): "[Do they dwell] outdoors or in fortifications?"  So, no matter what, they were obliged to  answer him on what he ordered them; what then is their crime and what is their fault when they said to him (v. 28): "Alas! for the people is fierce, and the cities are fortified [and] big"? Did he send them in order that they testify to him falsehood?  Do not think that their crime was their saying "A land that consumes its dwellers" (v. 32) alone; for even before they would say that, the quarrel of Caleb with them took place. Also, it is stated (Deut. 1:28): "Our brethren have melted our hearts, saying, 'A people too great and too high for us' " etc., and here it is stated (below, 14:3): "...to fall by the sword, our women and little children will be taken captive." But even Moses our master said to their descendants similar things, and exaggerated to them about the strength of the people and the fortifications of their cities and the power of the giants, much farther than what the spies told their forefathers, as it is stated (Deut. 9:1-2): "Listen, O Israel! You are crossing today the Jordan, to enter and inherit nations greater and more powerfull than you, cities great and fortified in the heavens, a nation great and high, decendants of giants, of whom you know and have heard: who can stand up before descendants of a giant?" Now if the crime of the spies and their sin was in this manner, who would he dissuade their descendants as the spies have dissuaded their forefathers? Furthermore: What was the reason of Moses our master in this mission? If the Land is good and the people weak – then [all is] well; and if it is bad or the people are strong, does he intend turning them back to Egypt? But the resolution of the matter is thus: Israel spoke in the manner of all who enter to wage war in a foreign land, who usually send men before them to study the ways and the entrances to the cities; and when they return, the seekers go at the front of the army to show them the ways, in the manner that it is stated (Jud. 1:24): "Show us please the entrance to the city," and they advise them what city to fight first and from what side it is easier to conquer the land. Thus they have explicitly said (Deut. 1:22): "And they shall return to us word, the way through which we shall ascend and the cities" etc.; i.e., the cities which we shall enter first, from where we shall enter the entire land; and this is proper counsel for all conquerors of lands. Furthermore, so too did Moses himself do, as it is stated (below, 21:32): "And Moses sent to spy out Ya`zer,"  and similarly by Yehoshua bin-Nun (Josh. 2:1): "Two men as spies." Therefore Moses approved; because Scripture will not rely in any of its deeds upon a miracle, but will command the warriors to arm and guard and conceal themselves, as Scripture appears in the war of the Ay (Ibid., 8:2) which took place according to Hashem's word, and in many places. Then Moses consulted the ''Shekhina'' and Hashem gave him permission and said to him: "Send for you men and they shall seek the Land of Canaan, and let them study it and tell you, and according to them you shall take counsel about the conquest." Now Moses said to them (v. 17): "Ascend thus through the Negev," meaning: Go up this way through the Negev so as to study the people that dwell in the land of the Negev, from the side where israel was, is it strong and they would need for their purpose to guard themselves very much and arm themselves. Similarly the cities, if they are fortified then the [enemy] may entrench themselves therein and they would need to build a rampart and siege-walls, or they may enter from another side. He told them further to study the land itself whether it is good or bad, because if it is bad, they would conquer first some other places, for they were seeking out the Emorite mountain from the side of Hebron; for even Joshua didn't conquer them all. This is the meaning of the verse (19): "And how is the land that they dwell therein?" – about the people that dwelled in the Negev. It is also possible that Moses, because he knew that [the Land] was fat and good, as he has been told (Ex. 3:8): "...to a good and wide-stretched land" etc., therefore he ordered them to pay attention to learn about that, in order that they may tell the People, who would rejoice and renew their strength to go up there happily. Therefore he told them (v. 20): "And you shall be strong and take from the fruit of the Land," in order that they see in their own eyes the praise of the Land. It is well-known that Egypt is not very far from Hebron, only a seven-day walking distance, and the Land of Canaan reaches on its border near Egypt; it is impossible that those dwelling in Egypt didn't know about the Land of Canaan whether it was good or bad. But the intention of Moses was to study the way in which he should ascend and the cities which he should conquer first, as I have explained. Indeed, Israel in the land of Egypt were slaves [doing] punitive service, neither knowing nor understanding [such matters]; therefore Moses wanted the [spies] to tell them all about the Land, to gladden them with its virtues, for he knew all about them. What appears to me from the language of Scripture is, that Moses did not consult the ''Shekhina.'' Rather, this is the meaning of "Send for you": They agreed to send seekers. Now the custom was to send "two men as spies in secret (saying)" (Josh. 2:1), and that they should send from their lower ranks. But Hashem who knows future events commanded him to send one man per every tribe of Israel, and that they be the chieftains among them, because Hashem wished all the leaders to be involved equally in the matter, perhaps they shall reckon and return to Hashem; and if not, may the [evil] decree [apply] equally to the entire People. This is the meaning of "according to the word of God" (v. 3), that they be – at Hashem's order – chieftains and leaders of the Children of Israel. And what appears to me according to the plain meaning of Scripture is, that Hashem did not mention to Moses their request that they requested to send spies nor the consent of Moses to their request, for if it was thus, Scripture would have recounted here: "And the Children of Israel approached Moses and said: 'Let us send men before us' etc. And Moses approved," and afterwards it would state: "And God said to Moses, saying: Send for you men as they said unto you, one man" etc. But the matter was thus: Israel requested the mssion, Moses approved, and then the Word came to Moses like the other Commandments, and He said to him simply: "Send for you men." This is the meaning of the words: "...and they shall reconnoiter the Land of Canaan that I am giving to the Children of Israel," for He is speaking of a new matter which has not been discussed before. And all this transpired so, because Hashem wished for the sake of His justice that the mission be at His commandment, and that all their tribes and leaders be involved, in order that they may be saved. It also appears furthermore that they requested from Moses: "Let us send men before us and let them unearth the Land for us" (Deut. 1:22), which is the searching among the roads and about the purpose of conquest, from a similar phrase as "unearthed food" (Job 39:29). This is the meaning of "before us," that they shall go after them on their [the spies'] way, similar to the phrase (above, 10:33): "And the ark of the covenant of God travelled before them." But Hashem commanded "...and they shall seek out the Land of Canaan," which is similar to the meaning of "choice," like those who wish to buy something, from the phrase: "Besides the men who seek out and the merchants" (2 Chron. 9:14) and so too: "...to the Land that I have sought out for them" (Ezek. 20:6), and so too: "...to seek out a resting place for them" (above, 10:3). Therefore Moses commanded them to spell out "whether it is good or bad" etc., "is it fat or lean" etc, and all this to gladden them, for "it is the choicest of all lands" (Ezek. 20:6) so that they ascend unto it with great desire. Now the matter was stated here briefly, for so it was. But in the Duplicate Torah [the Hummash of Devarim] Moses mentioned to them all the details from the beginning, to tell them their crime, for they have sinned in their requesting and asking [this] of their own accord. But according to our Rabbis, they sinned by saying: "Let us send men before us," because they saw the salvation of Hashem which he was performing for them regularly, and they ought to go after the cloud to wherever the Spirit will be there to go.  Moses acquiesced to them to satisfy their desire, and "I approved of the matter" (Deut. 1:23) would mean that I forbore your evil and instructed to do it. And Hashem commanded him to send one man per the tribe of his ancestors etc., similar to what is stated in Samuel  (1 Sam. 8:7): "Listen to the People to all that they say to you; for it is not you that they have rejected, but it is Me that they have rejected from reigning over them." Now these men were not specified by names according to the Word of Hashem as they were with the Recountings (above, 1:5-15) and the Allotment of the Land (below, 34:19-28); for with the Commandment of God – no mishap may befall its followers, and the keeper of a Commandment shall know no evil outcome; but He, may He be blessed, commanded Moses: "One man per the tribe of his ancestors you shall send" etc., and that they be chieftains; and Moses, of his own accord, selected these ones and sent them, and they caused their own souls evil. 
  
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  And it indeed flows with milk and honey: Since [Moshe] commanded them to see, "Is [the land] fertile or poor," they answered him that it is fertile "and it indeed flows with milk and honey." And to his question, "Does it have trees or not," they answered, "And this is its fruit." For thus did he command them to [inspect] it. And note that they spoke truthfully in all of this, and answered what he commanded. And [likewise] was it right for them to say that "the people who inhabit the country are powerful, and the cities are fortified." For they were to answer truthful words to the one who sent them. And it was this that he commanded them: "[Are the people who dwell in it] strong or weak; [... are the towns they live in] open or fortified?" Rather their evil was with the word, "however" (<i>efes</i>, which also means nothing or nonexistent), which indicates a thing's nothingness and inaccessibility to a person in that it is impossible in any way. [This is] like the usage (in Psalms 77:9), "Has His kindness disappeared (<i>heafes</i>) forever"; and in Isaiah 45:14, "and there is no other God at all (<i>efes</i>)." So behold, what they said to him was, "It is fertile 'and it indeed flows with milk and honey,' and the fruits are good; however it is impossible to get to them, because 'the people [...] are powerful, and the cities are fortified and very large; moreover, we saw the Anakites there.'" 
  
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  And the explanation of And they spread calumnies (<i>dibbah</i>) about the land, etc. among the Israelites is that they went away from Moshe and Aharon, and were saying in the [Israelites'] tents that "it is a land that consumes its inhabitants." For at the beginning when they were saying to them in front of Moshe that the land "flows with milk and honey" yet "the people [...] are powerful"; and Calev was saying, "for we shall surely overcome it" – the people were undecided. And some of them were trusting their strength and bravery; and some of them, God's help to the fighters. So [the ten spies] then spread calumnies among themselves (among the people, away from Moshe), as it is written, "The land that we traversed, etc." – until they caused the whole congregation to complain. And this is the explanation of, "they came back and caused the whole congregation to complain against him by spreading calumnies about the land" (Numbers 14:36). And this was because when these [spies] saw the people 'whose height was like the height of cedars and girth was like oaks', their fear fell upon them; and they [then] melted the hearts of their brothers. But when they saw that [many] Israelites were [still] set on going up [to the land] and that Yehoshua and Calev were strengthening their hearts, they spread false reports in order to cancel their going up no matter what. And you should know that "one who spreads reports (<i>motsi dibbah</i>)" is a fool that says falsehood; [whereas] one who says the truth is called, "one who brings reports (<i>mevi dibbah</i>)" – as it is stated (Genesis 37:2), "and Yosef brought bad reports about them to their father." And it was for this that they were punished to die in the plague, as it is stated (Numbers 14:37), "And those who spread evil speech about the land died of plague in front of the Lord."
  
  
  
  
  
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  Question: Why in Possuk 24 does it not mention Yehoshua? Answer: because it would be inappropriate to mention yehoshuas reward (in front of Moshe) that he would be taking over leading the nation Or In the situation with the meraglim Calav stepped up so he’s mentioned first however Moshe listed  yehoshua first when he talks about calav and yehoshua because he was actually wiser   
  
  
  
  
  
  
  
  
  
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   ... "And Moses heard and he fell on his face," to seek God, to know what to do. And then he was told, "In the morning, the Lord will make known, etc." However this was only mentioned in Moses' recounting to the people. And I have already showed you that [it is like this] in many places: One time it will be lengthy in the speech of God to Moses and  brief in Moses' recounting, and one time the opposite; and sometimes one will not be mentioned at all - as with the story of the Children of Gad and the Children of Reuben. [There,] Scripture recounts the story with Moses himself, but it was done according to God, as it states (Numbers 32:31), "That which the Lord spoke to your servants, so shall we do." And it is [likewise] written in Joshua 22:9, "to the land of Gilead, the land of their own holding, which they had acquired by the command of the Lord through Moses." And if we were to say that [God's "command" here] is because of God's agreement, in the way that the matter is stated [specifically to exclude them from the actual command] (Numbers 34:13), "This is the land you are to receive by lot as your hereditary portion, which the Lord has commanded to be given to the nine and a half tribes" - and that this would be from the things that Moses did on his own and the Holy One, blessed be He, agreed with him (Shabbat 87) - [we would be wrong. For] it would not be right for Moses to do anything about dividing the land without authorization, as all of it was to be done upon the commandment of God - as it is written (Numbers 26:53), "To these shall you divide the land, etc." (which was spoken about Gad and Reuben as well).
  
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  "Separate from among this assemblage..." One may ask, if most of Israel did not sin and did not rebel, then why was His anger upon them, saying, "I will consume them in a moment"? And if they also rebelled like Korach and his assemblage, then why would Moshe and Aaron say, "Would the one man sin and Your anger be upon the entire congregation?" Rabbeinu Chananel wrote, "Separate from among this assemblage," [meaning] the assemblage of Korach, not the assemblage of the children of Israel. [When] they said, "Oh G-d of the thoughts of all flesh...," the Holy One, blessed is He, immediately let Moshe know that He was not seeking to destroy all of the congregation of the children of Israel, but only the assemblage of Korach. Therefore He explained this to him: "I said 'Separate' - go up from around the dwelling of Korach, Dathan and Aviram - this is what I said to you." He  mentioned to them, "Go up from around...", for perhaps when Korach and his assemblage see, they will repent. [But] the words of [Rabbeinu Chananel] are not correct for it would not be appropriate to refer to Korach, Dathan, and Aviram - three men - as "Separate from among the assemblage," for they are not an "assemblage" and Israel was not among them. 
  
  
  
  
  
  
  
  
  
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  I give you the priesthood as a service of gift: (After bringing the words of Rashi), meaning to say that it is a binding gift to you, to the point that the non-priest that approaches will be liable for death. But that which appears correct in my eyes is that it is stating that [though] you will be serving a service of priesthood, it is not therefore a service of subjugation like the service of the servants of kings. Rather, I have given you a service of a great gift - it is a source of glory and splendor from Me. [This is] like the matter that they expounded (in Sotah 15a, on verse 8), "for anointing," - for distinction, in the way that the kings eat.
  
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  In their land, you shall not inherit: such that you should inherit your portion like one of all the [other] tribes of Israel. And you will not [even] get a small portion in their land at all. For the cities that were given to them were cities of refuge, and they are for the sake of Israel...
  
  
  
  
  
  
  
  
  
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  Rashi explains: And you shall speak to the boulder and He did not say, "And hit." "For had they spoken to the boulder and it had brought forth water the Holy One, blessed be He would have been sanctified before the whole congregation, and they would have said, "Just as the case with this boulder which cannot speak and cannot hear, it fulfills the bidding of the Holy One, blessed be He, how much more should we do so? And these are words of homiletics (<i>aggadah</i>), but they are not coherent [on the plain level]. As since He commanded him, "Take the staff," it is understood that he should hit with it, and if it was His will that there only be speech, what is this staff [doing] in his hand? And so [too] with the plagues in Egypt, such that He said (Exodus 7:15), "and the staff that transformed into a snake, take in your hand" - and it is to hit with. And sometimes, it will state, "Extend your hand," and it means to say to hit with the staff, since Scripture will be brief about something that is understood. And the miracle is not greater with speech than with hitting, since it is is all the same to the boulder. And also, why does it says about this (Deuteronomy 32:51), "you trespassed against Me," since the command of speech to this boulder is [also] what is mentioned in the story: He commanded that they speak and it hear that God will bring out water from the boulder, in the way of (Joshua 24:27), "since it listens to all of the sayings of the Lord" - and so did they do, as it stated (Numbers 20:10), "Moshe and Aharon assembled the congregation in front of the boulder; and he said to them, etc." and behold, the boulder was hearing his saying this to all of them. And there are many claims of the commentators about this sin and Rabbi Avraham (Ibn Ezra) already contradicted many of their words. And the secret that he hinted to is also not correct. Since if Moshe lost his concentration the first time and came back and hit it a second time with a concentration of clinging to all, and [then] the waters came out, behold his sin is in the first time, but it would [still] not be fitting to say (Numbers 20:12), "Because you did not trust Me to  sanctify Me" - as there is no lack of trust here at all. And the teacher, Rabbi Moshe (Maimonides), adduced a [different] analysis and said (Eight Chapters 4) that the sin of Moshe, our teacher - peace be upon him - was that he veered to the side of ire in his saying, "Hear now, rebels." God, may He be blessed, was exacting with him, that a man like him should get angry in front of the community of the Children of Israel in a [situation] that anger was not fitting. And anything like this in the judgment of this man is a desecration of the name [of God], because they would learn from all of his movements and words, and hope to reach success in this world and in the next world. And how could anger be seen upon him, since it is one of the bad actions, and it only comes from a bad characteristic of the characteristics of the soul? But its stating (Numbers 27:14), "you rebelled against My mouth," is like I will elucidate - that he was not speaking with fools and not with someone who has no virtue - [rather] even the least woman from among their women was like Yechezkel the son of Buzi, as the sages mentioned (Mekhilta, Shira 3). And [so] everything that he would say or do, they would examine; and when they saw that he got angry, they said that he, peace be upon him, has no low quality and if it were not that he knew that God was angry with them because of the request for water and that we angered Him, may He be blessed, Moshe would not have been angry. And we do not find about God, may He be elevated, that He got angry in His speaking to [Moshe] about this matter, but [rather] said [in this verse], "Take the staff and gather the community - you and Aharon, your brother -  and speak to the boulder in their eyes, and it shall give its water, and bring out for them water from the boulder and give to drink to the community and their beasts." And behold, we have solved one of the Torah's questions that many words have been spoken about and has been asked many times - which is his sin? And see what has been said about it and that which we have said about it - us - and the truth will show its path. These are his words, may his memory be blessed. And he added vanities upon vanities, as Scripture states, "you rebelled against My mouth" - that they transgressed his words; and [it also] stated, "you did not trust Me" - that they did not trust Him. [Hence] the punishment was not because he got angry. And [had it been so], it would be more fitting that the punishment be upon Moshe when he got angry upon the officers of the army for no reason (Numbers 31:14). And the verse does not recount at all that he got angry, since "Hear now, rebels" is [just] rebuke, in the way of (Deuteronomy 9:24), "You have been rebels with God." And also [another indication is that] Aharon never got angry [all of] his days, since 'he walked in peace and [tranquility]' from his beginning. And also [we see that Maimonides is wrong] since it is impossible that there was not a great anger from God upon them when they made a quarrel with Moshe. And in all of the trials in the wilderness, their great sin was when they said, "Why did you take us up from Egypt," in that they wanted to be slaves to their haters with crippling work, [rather] than being with God like a son that serves his father. And so the verse states (Numbers 11:20), "since you have rejected the Lord that is among you, and you cried in front of Him, saying, 'Why is this, that we went out of Egypt.'" And in the first time they said less than this (Exodus 17:3) - “Why did you bring us up from Egypt, to kill us and our children and livestock with thirst?” - and there was a great fury against them; and [there was also] great blame, as it stated (Exodus 17:7), "The place was named Massah and Merivah (quarrel), because of the Israelites' quarrel etc." And here it is written explicitly (Numbers 20:13), "Those are the Waters of Merivah - that the Israelites quarreled with the Lord." And what greater sin is there than this? 'Woe to the one who quarrels with his Creator.' And Moshe said (Deuteronomy 1:37), "With me too was the Lord incensed because of you, saying." If so, they sinned and caused all of this evil - but according to the words of the teacher, they do not have any sin or transgression at all in this whole story. And [about] that which he said, "We do not find about God, may He be blessed, that He got angry [...], but [rather] said, "Take the staff, etc."; know that when they need a thing for their sustenance - even though they complain and sin against Him - 'and He is merciful, expiates sin and doesn't bring all of His fury,' and doesn't mention it, but [rather] gives them their request. And so [too] with the first [incident with] water, He said calmly, "Go in front of the people, etc." (Exodus 17:5) - even though Massah and Merivah were there, which [was the source of the warning] for [all] the generations (Deuteronomy 6:16). And so [too] with the manna, [He said] (Exodus 16:4), "Behold, I am going to rain down bread from the heavens," in the way of love and affection. Except that at the end of the second statement, He said (Exodus 16:12), "I have heard their complaints," [by which] He made known just their sin. But when they complain for no reason, He pours down the fury of His ire upon them. And it also hints to a great fury and the punishment of a plague, as it is stated (Numbers 20:6), "and the glory of the Lord appeared upon them," which hints to the congregation mentioned, and [His glory involves] the appearance of the Hand of God that exists in plagues, as you will see with the scouts (Numbers 14:10), on the day of Korach (Numbers 16:19), and on the next day (Numbers 17:7). And it is a wonder on [Maimonides], as behold it is an [explicit] verse [that God was angry with them] - "And they brought fury at the Waters of Merivah and they caused evil to Moshe on their account" (Psalms 106:12). And Scripture lists this sin with the other great tests that they tested God with in the wilderness. And the closest of the words that have been said about this - and it is good in pushing off the questioner - are the words of Rabbenu Chananel, who wrote that the sin is their saying (Numbers 20:10), "shall we bring out water from this boulder?" And it was fitting that they say, "the Lord will bring out water," in the way that they said (Exodus 16:8), "in the Lord's giving you meat in the evening to eat, etc." And so [too] with all the miracles, they made known to them that God will do wondrous things. And [so] perhaps the people thought that Moshe and Aharon brought out water from this boulder with their [own] wisdom. And this is [the meaning of] (Deuteronomy 32:51), "and you did not sanctify Me." And [with] the first story [of water] at the rock, He said (Exodus 17:6), "Behold, I will stand in front of you there upon the rock at Chorev," and the seventy elders saw the pillar of cloud standing upon the rock." And the matter was publicized, that it was the act of the great God. But here they did not see a thing and they erred about the statement of Moshe and Aharon. And it is likely that it would say about this, "and you trespassed against Me" (Deuteronomy 32:51), since when one derives benefit from that which is consecrated, it is called  trespassing. And so [too], "you rebelled against My mouth" (Numbers 27:14), since He commanded them, "and you shall speak to the boulder in their eyes," and the reason [for this] is that I should be sanctified in their eyes; or that you changed My words, [as in] "And she switched My judgments" (Ezekiel 5:6), as I did not command you that you should say this. And "and you did not trust (<i>he'emantem</i>) Me" goes on [what they did to] the Children of Israel; or it is an expression [denoting] strengthening - you did not strengthen yourselves to sanctify me in their eyes; [as in] (Nehemiah 11:23), "and it is secure (<i>amana</i>) upon the singers"; and (Isaiah 22:25), "the peg stuck in a strong (<i>ne'eman</i>) place." And the truth is that the matter is a big secret from among the secrets of the Torah: For at the beginning, He said to him (Exodus 17:6), "Behold, I will stand in front of you there upon the rock at Chorev and you will hit the rock." He is saying that My great name is upon the rock at Chorev, which is the glory of God - a consuming fire on top of the mountain - and because of that, [Moshe] only hit it once and much water came out. But here, He did not explain this to [Moshe] and both [he and Aharon] agreed to hit the boulder twice, and behold, this is a sin. And therefore it stated, "you did not trust Me," to place trust in My name, that the miracle would be done with trust. And it states, "you rebelled against My mouth," because they rebelled against His holy spirit, which is called, "the mouth of God," in every place. And hence He said,  "you trespassed against Me," since trespassing is always falsification. And behold, the sin is mentioned explicitly in Scripture. And so [too] did the Psalmist state (Psalms 114:7-8), "From in front of the God of Yaakov; Who turns the rock into a pool of water." And so [too] can you detect it in the prayer of Moshe, who said (Deuteronomy 3:24), "Lord, God, You have begun," that he supplicated to the glorious name [of God], that it should forgive him. And according to the opinion of our rabbis (Sifrei) who mention [Moshe's] anger, it is likely that he hit the rock and [only] a few drops came out, because of the paucity of his concentration due to his anger. And [Moshe and Aharon] wondered about the thing and both of them aggreed to hit the rock a second time - as I mentioned - and that was the sin for both of them. And according to my opinion, the explanation of "and you shall speak to (<i>el</i>) the boulder," is like "about (<i>al</i>) the boulder." And so [too], "So did the Lord of Hosts say to (<i>el</i>) the posts, about the sea and about the bases, [...] To Babylonia will they be brought" (Jeremiah 27:19,22). [This means] that He commanded that they should say in the eyes of all of the community when they were all congregated that God will bring out water from the boulder, and so did He do. And you should not see a problem in "and you shall speak to the boulder in their eyes," since its explanation is like "in front of them," that they should all hear. And so [too], "And Chananiah said in the eyes of all the people, saying, 'So did the Lord say, "So will I break Nevuchadnetsar, the king of Babylonia"'" (Jeremiah 28:11). And so [too] many [other examples]. Or the explanation of "in their eyes" here is that the speech be while they are gathered there and the boulder is in their eyes, as he it states in the action (Numbers 20:10), "And Moshe and Aharon gathered the congregation in the face of the boulder." Since when they were gathered there and saw the boulder face to face, they said, "shall we bring out water from this boulder," as the sages mentioned (Mechilta, Beshalach 6), so that they not say there were springs there. And it could be that it is as if [the words are] jumbled [and it should be understood as if it were written], "Assemble the community to the boulder and speak in their eyes, and it shall give its waters."
  
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  And He was sanctified with them: in that Moses and Aaron died because of them. When the Holy One, Source of all Blessing is He executes judgement with His sanctified ones, He is feared and sanctified by people. As it says: "With My close ones shall I be sanctified" (Leviticus 10:3). And it is also said that "The Awe of the Lord is from Your Holy Place" (Psalms 68:36). The language of Rashi also explains R' Eliezer and it doesn't appear to be correct to me because Moses and Aaron haven't yet died, and, that Moses and Aaron had been sentenced to death for their sin, had not yet been publicized to people, which would enable fear of G-d through this. This occurred with Nadav and Avihu and with the transgression of Uzah. And furthermore, when the verse says "that the Israelites quarreled with G-d, and He was sanctified with them." Because through their quarrel, He was sanctified of the same type as "with my close ones, I will be sanctified." And it is fitting for these words as it says "and He was glorified on their faces."...
  
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  Edom answered him.  It was not the king who answered, but "Edom," for the entire nation agreed in refusing to let them pass.
  
  
  
  
  
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  ... But according to the simple understanding, Moses did not now have in mind to grant the land of Sichon and Og to Israel... And behold, Sichon came out into the desert to face Israel and to fight with them against their will. Then God informed [Moses] (Deuteronomy 2:31), "See, I have begun to give Sichon and his land in front of you; begin and possess it" - as he began the conquest of the seven nations from here. But Og gathered his troops to Edrei, which is at the tip of his border, so Israel could have veered away from him, as they veered away form Esau. But God said to him, "Do not fear him"...
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Go up this Mount "Eivarim."  The name of this mountain is "Mount Nevo," as it is explained in [the Torah portions] Ha'azinu and V'zot Haberachah, but it is called "Mount Eivarim"--"Mount of the Crossings"--because it is at the crossing of the [River] Jordan.  And, there is where they will cross into the Land of Canaan, as it said there (in Ha'azinu and V'zot Haberachah), "...which is on the banks of the Jordan...," and there they crossed the Jordan, as it is said, (Joshua 4:19) "...And the people went up from the Jordan and camped in Gilgal on the eastern border of Jericho...."  And, it was not a mitzvah that the Holy One, blessed be He, commanded him (Moses) to do now, because if so, he would have been required to go up there immediately.  But rather, the reason for "go up Mount Eivarim and see  the Land..." was because He (God) commanded him, "To these the Land is to be allotted..." (Numbers 26:53).  Let it be known that you will not apportion the Land with your own hand, but rather you will go up to the top of Mount Eivarim before the people Israel travels from the land of Moab, and you will die upon it and nothing of the Land will reach you but the sight [of it].  And similarly, "Take Joshua..." (Numbers 27:18):  When your day comes, you will take Joshua and fulfill that which is written [in Numbers 27:22] that tells that Moses did so with a full heart - and this is the action that will be recalled (Deuteronomy 31:7) at the time of Moses' death, when the poem was said, "he and Hoshea son of Nun." 
  
  
  
  
  
  
  
  
  
  
  
  
  
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  S.v. Moshe spoke to the tribal leaders: This section comes here since [the Torah recently] mentioned vows to the Higher Realm: "in addition to your vows and freewill offerings, be they burnt offerings, meal offerings, libations, or offerings of well-being" (Numbers 29:39). [Hence] it also stated, "Besides all of these vows and freewill offering, there are also the vows of the commoner. And a person is obligated to do everything that comes out of of his mouth, and to do everything that he has prohibited to himself. And in all of them, he 'shall not desecrate his word.' But others may allow it to him." 
  
  
  
  
  
  
  
  
  
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  The Reubenites came first in v. 1, as they should have—Reuben was Jacob’s first-born  and also the son of his chief wife 
  
  
  
  
  
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  And you shall take possession of the land and settle in it, for I have assigned the land for you to possess: In my opinion, this is a positive commandment. He commands them to settle in the land and inherit it; He gave it to them and they should not abhor Hashem's inheritance. And if it should enter their minds to go and conquer the land of Shinar or the land of Ashur [Assyria] or to settle in some other place, they would be transgressing Hashem's commandment. And our rabbis have stressed (Ketubot 110b)  the commandment to settle in the Land of Israel and forbade leaving it; they judged a woman rebellious for not wanting to ascend with her husband to the Land of Israel, and vice-versa for a man. It is from here that this commandment [of settling in the land of Israel] has been commanded to us, as this verse is a positive commandment. It is a commandment that recurs in many places [in the Torah]; e.g., "go in and possess the land" (Deuteronomy 1:8). Rashi, however, interprets "And you shall take possession of the land" to mean that you shall take possession of it from those who have settled it, and then you will settle in it and be able to survive in it; and if you don't, you wouldn't be able to survive in it (Rashi on Numbers 33:53). But what we interpret is the central point of the verse. 