meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Ramban/Torah/Ramban on Numbers/English/merged.txt"}
text: Ramban on Numbers
  רמב"ן על במדבר
  merged
  
  This file contains merged sections from the following text versions:
  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
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  -Eliyahu Munk, HaChut Hameshulash
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  -Sefaria Community Translation
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  Ramban on Numbers
  
  Introduction
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  ... 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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  Verse 19
  
  
  
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  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
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  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  For the sons of Yoseif for the sons of Ephraim. The verse mentioned Ephraim before Menashe and juxtaposed Yoseif to Ephraim, and the same further on regarding the banners, because Ephraim was the one who carried the banner and he was the firstborn; his brother came second to him, as Yaakov’s blessing. Furthermore, Ephraim’s descendants were more numerous than those of Menashe. However, in the second counting at the Plains of Moav, Menashe was mentioned first because at that time Menashe’s descendants were more numerous and they took their inheritance first. Similarly, when it mentions the Land of Israel’s leaders it mentions him first and connects Yoseif to him. However, regarding the spies Ephraim is mentioned first although it juxtaposes Yoseif to Menashe (13:11), “For the tribe of Yoseif, for the tribe of Menashe.” This can be explained in the way of Aggadata, since Yoseif was the one who brought a bad report about his brothers the Torah connects the slanderers to him. Alternatively, the Torah apportions honor to both of them, and the mention of his leader (Yehoshua) was sufficient honor for Ephraim.
  
  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
  
  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...
  
  Verse 46
  
  
  
  Verse 47
  
  
  
  Verse 48
  
  
  
  Verse 49
  
  
  
  Verse 50
  
  
  
  Verse 51
  
  
  
  Verse 52
  
  
  
  Verse 53
  
  The Levites shall camp around the <i>Mishkon</i>. Although this verse was said regarding the <i>Mishkon</i> when it was among the banners in the wilderness it is a commandment for generations in the <i>Mikdosh</i> as well. It is from here that they enacted the <i>mishmaros</i> (shifts). And the Levites shall be careful to preserve the <i>Mishkon </i>of Testimony. This means they should guard it at night and walk around the <i>Mishkon</i>, as the Sages said: “The <i>kohanim</i> guard from within and the Levites from outside, and they are all like a king’s body guards”.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
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  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  Hashem spoke to Moshe in the Sinai desert, saying. The tribe of Levi was not like all the other tribes, because from the age of one month and over, there were only twenty-two thousand, and from the age of thirty they were eight thousand. Therefore, Levites from the age of twenty and above were not even equal to half of the least numerous tribe. And as of yet, they did not carry the Aron, whose holiness would reduce their number. This, then, raises a strong difficulty: How is that His servants and pious ones were not blessed by Hashem as were the rest of the nation? I think that this lends support to the statement of our Rabbis that the tribe of Levi was not enslaved in the crushing Egyptian servitude. This is in contrast to the Israelites, whose lives were embittered by the Egyptians with hard labor so as to reduce their numbers, and in return, the Holy One increased their population, in defiance of the Egyptian decree, as it says, “But the more [the Egyptians] oppressed him, the more [the B’nei Yisrael] increased and spread.” Furthermore, it is stated concerning the verse, “If it is a boy, kill him” — “and the people increased and were very mighty.” This is because Hashem said, “Let us see whose words shall stand, Mine or theirs.” The tribe of Levi, however, multiplied in the normal way and did not increase as much as the other tribes. Perhaps this was due to the elder’s [Yaakov’s] anger at them. Shimon, who was at this point a large population, decreased at the time of entry to Eretz Yisroel to 22,000, and Levi, the tribe of His pious ones, did not decrease in the plague.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
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  Verse 11
  
  
  
  Verse 12
  
  
  
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  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  By instruction of Aharon and [one of] his sons shall be all the services. They will appoint the sons of Gershon to their service: “Ploni of the sons of Gershon will be responsible for this matter; he will be a singer or gatekeeper, and he will carry the curtains in such and such a way.” In the travels as well, they may not disassemble or load until they are commanded by Aharon and his sons… Elazar was the official with authority over the three princes, Isamar was the treasurer assigned over Gershon and Merori. You shall fix specified appointments for them. Moshe will be with them at the time they make the specific appointments, but the specific appointments will be the responsibility of Isamar. Each Levite will return the vessels he carried to Isamar when the <i>Mishkon</i> comes to an encampment, and he will report to Isamar, “Here are the vessels you entrusted to me”.
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  And by name shall you appoint the utensils to the charge of those who will carry them. Isamar should appoint each man with the responsibility for the utensils to be carried, counting the names individually. He should instruct them, “Ploni will carry such and such number of beams, and Ploni will carry such and such number of bars or pillars.” He should not simply command the sons of Merori as one to carry all the beams, sockets and pillars. In the same way they were commanded to make the appointments concerning the sons of Kehos and Gershon, but the verse mentions this for the first time regarding the sons of Merori because of the weight of their load, so that no one would lighten his load by passing it on to someone else.
  
  
  
  
  
  Verse 1
  
  
  
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  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  A man’s sacred objects shall be his. The correct explanation of this verse is that it informs that all the sacred objects of a man shall be his, i.e., all the sacred objects that the Torah does not command to give to a <i>kohein</i> belong to the Israelite owner, and they are permitted to him although they are sacred. Whatever a man gives to the <i>kohein</i> — as Hashem has commanded — it shall be his — for the owner has rights in the sacred objects that the Torah commands to give to a <i>kohein</i> as well. They will belong to the <i>kohein</i> he chooses, as his property. Accordingly, second tithes, fourth year fruit and tithes from livestock, which are called “holy to Hashem,” belong to the owner as his own property. However, when the Torah commands in Parshas Korach to give sacred objects to the <i>kohein</i>, they belong entirely to the <i>kohein</i> to whom the owner decides to give, and no other <i>kohanim</i> may take them away from him. This teaches us, automatically, that only the executory benefits belong to the owner.
  
  
  
  
  
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  Verse 18
  
  
  
  Verse 19
  
  
  
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  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  This is how you shall bless. I explained in Parshas Shemini (9:23) that Aharon was commanded to raise his hands towards the people and bless them on that day. Here, Aharon and his sons were commanded to bless them for the future generations, and the Torah spells out the blessing they should use. This blessing was mentioned next to the assembly of the <i>Mikdash</i>, “for there Hashem commanded the blessing, life forever” (Tehillim 133:3). Furthermore, our Sages said in the <i>Mishnah</i> (Sotah 7:6) that the <i>kohanim</i> would pronounce the name of Hashem as it is written (the Ineffable Name of Hashem) and in the <i>medina</i> (outside the <i>Mikdash</i>) as the appellation (Hashem). Also, in the <i>Mikdash</i> they would say the <i>kohein’s</i> blessing as one blessing (because the people did not answer Amen between verses) and in the <i>medina</i> — three blessings (they answered Amen). Thus, the blessing in the <i>Mikdash</i> was special in that the Ineffable Name was used [and therefore it was juxtaposed to the assembly of the <i>Mikdash</i>].
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
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  Verse 3
  
  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.
  
  
  Verse 4
  
  This is how the Menorah was made. This hints that future generations must make the Menorah beaten, and that without the quality of being beaten the Menorah is not valid. Therefore, the Torah mentioned first that it should be beaten [and then that it should be of gold]. It did not mention that it should be made with branches [because it is obvious that without branches it is invalid, since without branches it would not be a menorah]. Nor does it mention knobs and cups engraved in almond shaped patterns [because if they are not present the Menorah is valid]. It mentions gold because there is a mitzvah for future generations to make the Menorah of gold, to elevate the House of Hashem. The verse then repeats: “It is beaten out of a solid block,” to teach that only the law of being beaten out of a solid block [if it is made of gold] prevents fulfillment of the obligation, but not the law of being made of gold. So much the more so — a lack of the other adornments does not make it invalid. This was taught by our Sages in Sifrei (here) and in Mesaches Menachos (28a). So he made. Moshe, who was mentioned previously, made it. He struggled to learn how to make it and made it by commanding [Betzalel to do the actual work]. The Sifrei (here) says the same as well: This teaches the praise of Moshe — he did as Hashem commanded him. Rashi, however, explains here: “The one who made it [referring to Betzalel]. But Midrash Aggadah [states] by the Holy One, Blessed is He, it was made spontaneously”.
  
  
  
  
  
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  Verse 14
  
  If a proselyte dwells among you. This is a command for proselytes to bring the Pesach-offering that was brought at this time in the Wilderness, as the Israelites were commanded. Another explanation is that the verse in Parshas Bo (Shemos 12:48): “When a proselyte dwells with you and wants to make the Pesach-offering to Hashem,” is speaking only about the Pesach-offering brought in Egypt, for that section speaks about the Pesach-offering of Egypt, as I explained there (v. 43). One might have thought that only the proselytes who went out from Egypt, i.e., the mixed multitude, would be the ones to bring a Pesach-offering, because they were included in the miracle of the Exodus. Proselytes who converted afterwards in the Wilderness or in the Land of Israel, though, would not be obligated to bring a Pesach-offering, for neither they nor their forefathers were taken out of Egypt — “And us He took out of there” (Devarim 6:23). Therefore, it was necessary to specify here that they are obligated to bring the Pesach-offering in future generations, in the Wilderness and in the Land of Israel.
  
  Verse 15
  
  On the day that the <i>Mishkon </i>was erected. Now the Torah begins to speak about the travels and the related commandments, such as the silver trumpets they were commanded to blow before they traveled — “to summon the congregation and to initiate the departure of the camps” (10:2). The verse then continues: The Cloud covered the <i>Mishkon</i> the Tent of Testimony — This teaches that the Cloud covered only the Tent of Testimony and not the Courtyard of the <i>Mishkon</i>.
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  When the Cloud tarried. The verse teaches us that even if the Cloud tarried on the <i>Mishkon</i> many days and yet the place of the encampment did not find favor in their eyes, so they wanted very much to leave, nevertheless, they would not transgress on the word of Hashem. And this is the explanation of the continuation: Bnei Yisroel would keep the watch of Hashem and they would not travel — due to their fear of Hashem, and because they wanted to keep His commands, they would not travel. Similarly, if the Cloud rested only a few days, and the nation was still very tired from the efforts of traveling, nevertheless, they would do the will of Hashem and travel after the Cloud. The Torah continues to relate (v. 21) that sometimes they camped only one night and traveled in the morning, although this was a great burden on them. And sometimes the Cloud rested a day and a night, which means they walked the entire night and came to the place of their encampment in the morning, where the Cloud rested for the entire day and the following night, and the next morning it lifted and they traveled. This was an even greater burden than the previous case, because they thought they were going to stay there and they unloaded the wagons and unpacked all their possessions, as people are wont to do when they return from their travels. When the Cloud lifted in the morning they had to repack everything, and had no time to make preparations for the trip. And sometimes the Cloud rested for two days (v. 22) and they had to travel from there at night. It could be that only the occurrences recorded here happened during their travels, and no other occurrence. That is, it happened that the Cloud rested overnight, or one day and one night, or two days, or a month or year. Therefore, the verse specifies these times. However, it did happen that the Cloud rested for many years, as mentioned here (v. 22): “The Cloud prolonged its stay above the <i>Mishkon</i>” — many years. This happened in Kodeish, as it says (Devarim 1:46): “You lived in Kodeish many years”.
  
  
  
  
  
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  Verse 28
  
  
  
  Verse 29
  
  Moshe said to Chovav. I already explained that Chovav was the new name given to Yisro when he accepted Torah, as every proselyte does. This is because Hashem gives a new name to His servants. Moshe asked him to go with them, and mentioned, “We will treat you well” without specifying what it would be. Yisro thought he would receive a portion of the spoils — gold and silver, garments, flocks and cattle — but he would not have an inheritance among the Bnei Yisroel. Therefore, Yisro was not interested, and he answered: But rather to my land and to my birthplace will I go — for there I have an estate, property and honor. Moshe replied: Please do not forsake us, for, because you know of our encampment in the desert and you will be our eyes — that is, since you are familiar with the Wilderness you will be our eyes in conquering the lands, and you will show us the way to go. And it will be, that when you go with us, it shall be that the very good which Hashem will bestow on us we will bestow on you — With this Moshe hinted that he would be given an inheritance in the good land, as reward for his efforts and assistance in conquering the Land. In my opinion Chovav agreed to Moshe’s request because of this promise, as I mentioned (Shemos 18:1). And thus we find in the Yerushalmi as well (Bikurim 1,4): “The sons of Chovav, Moshe’s father-in-law, bring [first fruits] and read [the <i>parshah</i>], as it says, ‘Come along with us and we will treat you well’”.
  
  
  
  
  
  Verse 1
  
  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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  Moshe and Aharon fell on their faces. When Moshe and Aharon saw that the people intended to appoint a head and return immediately, these righteous men arose and bowed down on the ground, to say to them: “My brethren, please do not do evil. Let this matter not be a stumbling-block to you.” Therefore it says, “Before the entire gathering of the congregation of Bnei Yisroel,” which teaches that they bowed down to them.
  
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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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  When you arrive into the land in which you will dwell. After Hashem promised the sons that they would come into the Land, He added to the laws of the offerings — that they would bring wine-offerings once they entered the Land. Perhaps this was said now to comfort them and to assure them, for they were in despair. They thought: Who knows what will be at the end of forty years? Maybe the sons will sin as well? Therefore Hashem saw fit to comfort them. The commandments that depend on the Land of Israel implied a promise that they would enter the Land and inherit it.
  
  
  
  
  
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  Korach took. Rabbi Avraham (Ibn Ezra) wrote. “This event took place in the Sinai desert when the firstborn were exchanged for the Levites. The Bnei Yisroel thought that Moshe did this on his own accord, because he wanted to uplift his bother Aharon, the sons of Kehos, his relatives, and all the sons of Levi, his family. The Levites rose up against him because they were slated to be under the authority of Aharon and his sons. Dasan and Aviram rebelled because Moshe took away the rights of the firstborn from their father Reuven and gave them to Yosef. Korach was a firstborn as well.” In this, Rabbi Avraham follows his view that the Torah was written without regard to chronological order. However, I wrote (at the beginning of Parshas Acharei Mos) that in my opinion the entire Torah is written in chronological order, except for the places in which Scripture notes explicitly that it is out of order. In those places it is because of a certain need or suitable reason. Consequentially, the correct explanation here is that this event occurred in the Paran desert, at Kodeish Barnea, after the incident of the spies. The real reason for Korach’s rebellion is as explained in Midrash Rabbah and Tanchuma — Korach was angry about the appointment of Elitzafan to leadership. He was also envious of Aharon, as it says (v. 10), “And yet you ask to be <i>kohanim </i>as well?” Dasan and Aviram did not join with Korach because Moshe took away the right of the firstborn from the tribe of Reuven, for it was their forefather Yaakov who took it away from Reuven and gave it to Yosef. Rather, they stated their complaint (v. 13): “To kill us in the desert” and (v. 14), “Even into a land flowing with milk and honey you have not brought us.” As long as the Bnei Yisroel were in the Sinai desert, no bad event occurred, for even the very severe Sin of the Golden Calf resulted in relatively few deaths. The rest of the people were saved through Moshe’s prayers, which lasted forty days and forty nights (Devorim 9:28). Consequentially, the nation loved Moshe with all their soul, and obeyed him. If someone would have rebelled at that time he would have been stoned by the people. Therefore, Korach bided his time and refrained from reacting to Aharon’s appointment as <i>Kohein Gadol</i>. In the same way, the firstborn refrained from reacting to the elevation of the Levites and all of Moshe’s actions. However, when they arrived in the Paran desert many were burnt in Taveirah (11:1) and died in Kivros Hataavoh (11:33). When they sinned with the spies, Moshe did not succeed in annulling the decree with his prayer, and the leaders of the tribes died in a plague before Hashem. It was decreed upon the entire people to die in the wilderness. As a result, the people were embittered, and they began to feel that all their failures came as a result of Moshe’s leadership. Korach saw his opportunity now to dispute with Moshe, and he reasoned the people would listen to him. Thus, this is the explanation of Dasan and Aviram’s statement: “To kill us in the desert.” They claimed: You have brought us to this place, and you have not fulfilled the promise to bring us to a land flowing with milk and honey. You have not given us any inheritance at all. We will die in this desert and be annihilated here, and even our children will never leave this desert, for just as you have not fulfilled your promise to us, you will never fulfill your promise to our children.
  
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  ויפל על פניו, only Moses, not Aaron; Aaron preserved his dignity by not displaying any reaction to the rebellion at all, seeing that he was the one who had aroused this jealousy. Although his silence and lack of defense of himself could be interpreted as an admission that the insurgents were right, he obeyed Moses’ instructions as one obeys the decree of one’s king. 
  
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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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  Not a donkey did I sequester from any one of them. Moshe was saying to in response to Dasan and Aviram: What power did I exercise over any one of them? I never took even one donkey for my needs, the way kings and ministers do. This is indeed the prerogative of kings, as in: “And your donkeys he will take, and put them to his work” (Shmuel I 8:16). This follows Targum Onkelos: Did I sequester (שחרית) — forced labor of the king is called שחוור. Moshe first mentioned that even a small item, such as a donkey, he never took as the king’s right, and then he continued: Nor have I done ill to any one of them — to harness him to my carriage or to subjugate him to my work, as a king will do; nor did I distort the judgment of any of them or shame him. The language “הרעותי — done ill” connotes all such examples.
  
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  Moshe said to Korach: You and your entire congregation will be before Adonoy. This was already stated above (v. 5-7). The explanation is that first Moshe said to them: “Do this: Take, for yourselves fire pans, Korach and his entire congregation… and it will be that the man who will be chosen by Adonoy, he is the holy one.” Moshe did not mention that Aharon would be with them. They were silent, indicating that they did not accept this for the following reason: If Aharon would be there with us, then whether the fire would come down for all of us, or whether it would not come down at all, we would all be equal. But if Aharon will not be there with us, and the fire will not come down, then Bnei Yisroel will say that this proves Hashem has not chosen us, whereas He has chosen Aharon, for the fire already came down for Aharon’s offerings on the eighth day (Vayikro 9:24). However, we will still have a complaint against Moshe — he should not have chosen Aharon alone to be <i>kohein</i>, for the fire did not come down in Aharon’s merit, but rather in the merit of the entire Jewish people who made the <i>Mishkon</i>, and it would have come down for any emissary of the congregation, for at that time the firstborn had not yet been replaced. For this reason Korach would not agree to any test without Aharon being there. When Moshe spoke to Korach and his congregation the first time (v. 6-7), Dasan and Aviram were also present. They were included in the command: “Take, for yourselves, fire pans, Korach and his entire congregation.” However, after Moshe sent for them and they refused, Moshe was extremely distressed, and he decided to decree that they should not meet their death as any other man. Then Moshe said to Korach a second time (v. 17): “Each man will take his firepan … two hundred and fifty firepans, and you and Aharon will each take his own firepan.” He thus eliminated Dasan and Aviram, and added Aharon. Korach agreed to this because he thought as a result they would all be equal.
  
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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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  If Adonoy will create a [new] creation. Splitting open the ground was not in fact a new creation, but that the ground would open its mouth and swallow them alive was something new that had never happened. When the earth splits, as has happened many times in an earthquake, it remains open, and the cracks later fill with water and become like lakes. However, that the earth should open and close immediately, as a man opens his mouth to swallow and closes it after he swallows — this was created afresh on that day as if it were created from nothing. This is the explanation of (v. 33), “and the earth covered them,” and therefore it says: “The ground beneath them split. The earth opened its mouth and swallowed them.” According to the teaching of our Rabbis (Sanhedrin 110a) the opening of Gehinnom drew close to them; this was newly created on that day as well.
  
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  And all the people belonging to Korach. This refers to the male and female servants he owned, for he had household members who were Egyptians, Ethiopians, and Canaanites that he had purchased. They were punished because they were part of his possessions, for they were purchased both monetarily and physically. Another possible explanation: There were proselytes and residents from Bnei Yisroel in his home as well, and they were punished because they followed his false views. However, the verse does not refer to his seed, as it says (26:11), “But the sons of Korach did not die.” This is because they were adults, righteous and good, and their merit protected them. And he had no children of minor status, because the verse does not mention “infants” concerning Korach.
  
  
  
  
  
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  Remove yourselves from this congregation. Why was there was a need to remove themselves? The same question can be asked about the earlier verse (16:21): “Separate yourselves from among this congregation.” We know that Hashem is able to kill many people with a plague surrounding one righteous person and leave him alone alive. This happened with the firstborn of Egypt, as well as the other plagues, where there would be three people sleeping in one bed, two of them would die and the middle one would escape with his life. The answer here is that Hashem, in His anger, intended to kill the entire congregation in the same death as these sinners, since they followed after them — either with opening of the earth’s mouth or through the fire that went out before Him. These were general plagues that in the natural sense would kill all those standing there together, unless Hashem made a special miracle to save them [and Hashem wished to minimize the miracle]. Another explanation is that the Holy One said this to honor the righteous ones, for as long as they were among them He would not strike them. Hashem’s intention with these warnings was to inform them that Yisroel needed their prayers for mercy and atonement. Moshe immediately hurried Aharon to offer the incense for atonement.
  
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  Twelve staffs. Aharon’s staff was included among the twelve staffs, for Hashem did not say to Moshe, “take a staff from the house of Levi and write upon it Aharon’s name,” so therefore it was included among the number. If so, Yosef was counted as only one tribe. This is because the tribes of Israel are always twelve, and since the tribe of Levi was counted among the twelve, Yosef had to be counted as only one tribe. 
  And you shall write each man’s name on his staff. Some explain this as the name of the tribe’s head — Rueven, Shimon, Levi, Yehudah. However, the correct explanation is that it refers to the name of the tribal leaders, and Aharon was made to be the leader of the tribe of Levi. In verse (19) it was necessary to write that there was one staff for the tribe of Levi to teach that even though Levi had been divided into two family groups, the family of priesthood and the family of Levites, nevertheless, they were one tribe and Aharon was the one leader for them. This is because the nation only needed a proof that the tribe of Levi was chosen of all the tribes of Israel, as I explained earlier (end of v. 6).
  
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  To be preserved as a symbol. Rashi wrote: “Of remembrance that I chose Aharon to serve as <i>kohein,</i> so that they will never again dispute the <i>kehunah</i>.” However, this is problematic because the staff was proof only that the tribe of Levi was chosen out of all the other tribes, but not that Aharon was chosen for <i>kehunah</i>. Therefore, the correct explanation is that the staff would be preserved as a symbol that the tribe of Levi was chosen instead of the firstborn. The fire that burned the 250 men was proof for the <i>kehunah</i>, and the staff’s blossoming was proof for the Levite service, as I explained (v. 6 and 17). And this is also the explanation of the verse (23): “The staff of Aharon blossomed for the house of Levi” — it blossomed for the entire tribe of Levi and in their merit.
  
  
  
  
  
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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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  And he shall place upon them living water in a vessel. The verse does not mean that he should first place the ashes into a vessel and then water, for our Sages said (Sotah 16b): If one placed the ashes first and then the water — it is invalid. They derived this from the words: “Living water in a vessel” — their ‘life’ should be in the vessel, which means one should put the water in first. Alternatively, perhaps they derived this from the fact it did not say: “They shall take for the unclean person of the ashes from the burnt purification-offering to a vessel and he shall place upon them living water.” Thus, the explanation of the verse is: He should place on the ashes living water, which was already in the vessel. It means to say that he should mix the ashes in the water, which is in the vessel, until the water covers the ashes.
  
  
  
  
  
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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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  Remove Aharon’s vestments. The Sages derived (Toras Kohanim Vayikro 8:7) that miracles occurred with the vestments. They said: “How could Moshe remove Aharon’s vestments according to their order? The upper garments are always the upper ones and the lower garments are always the lower ones! [Could it be that Aharon would wait without clothing until Elozor was dressed?] The answer is that the Omnipresent performed more miracles for him in his death than during his life. Moshe stood him by the rock and removed the priestly vestments, and vestments of the Divine Presence appeared in place of each vestment he removed from Aharon. And dress Aharon’s son, Elozor, in them (v. 28). How could Moshe dress Elozor in the vestments according to their order? The answer is that the Omnipresent showed more honor to Aharon in his death than during his life. First, vestments of the Divine Presence appeared on Elozor before Moshe removed his regular garments, and then Moshe removed the priestly vestments from Aharon in their order, and dressed Elozor in them by their order.” This is the explanation in Toras Kohanim.
  
  
  
  
  
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  For Cheshbon was then a city of Sichon. At the time that Yisroel fought him, Cheshbon was a city of Sichon, King of the Emorites, i.e., the king’s capital city. Because: He had waged war against the first king of Moav — that is, the first king who ruled in Moav, or alternatively, the previous king of Moav, who ruled before Balak, the King of Moav at that time. And took all his land from his hand, as far as Arnon. Cheshbon was at the beginning of Moav’s territory, and was conquered by Sichon. Therefore, it was considered the land of the Emorites. Only the lands of Amon and Moav that were held in their possession at the time of the commandment were prohibited to the Bnei Yisroel. The verse cites proof that Cheshbon was the city of Sichon, for the parable tellers say: “Come to Cheshbon, etc.” When Sichon, King of Moav, waged war, he first conquered Cheshbon and the city was destroyed. Afterwards, he rebuilt it as his capital city. And that is the explanation of (v. 34): “Who lives in Cheshbon”.
  
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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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  And Moav became terrified because of the people [of Israel] because the people of Israel were numerous whereas Moav was a smaller nation. Moav was not among the original [seventy] nations such as the Canaanites, Emorites, and others that were from Noach's sons. Moav became very terrified of the people [of Israel] because they were far more numerous — they multiplied and grew, and were mightier than Moav. And so, Moav detested the Bnei Yisroel because they heard about the great miracles that were performed for them and their forefathers. Moav knew, however, that Bnei Yisroel would not overtake their land because they sent a message to Moav just as they had sent to Sichon (Devorim 2:29): Until I will have crossed the Yardein into the land that Adonoy, our God, is giving us. Alternatively, Moav knew this because they heard Hashem's restriction to Bnei Yisroel not to afflict Moav (v. 9). Therefore, Moav said to the elders of Midian: Even if they do not overtake our land, since they are so numerous they will lick up everything around us, just as the ox laps up the herbs of the field. They will overtake everything around us just as they did to the two Emorite kings, and they will force us to be slave labor.
  
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  To Balak’s dignitaries. According to Rashi's commentary, the elders of Midian departed when Bil'am told them to spend the night here. It could also be true that when Bil'am told them, according to what Adonoy tells me, they did not wish to wait for him. For they understood that Hashem is constantly a help to the Jewish People — He is the One who took them out of Egypt, and He performed signs and wonders for them. Furthermore, the elders of Midian were wise and certainly knew of the discussions that took place between Moshe and Yisro, although the verse does not mention this. Rabbi Avraham (Ibn Ezra) explains differently. He says that the elders of Midian are not mentioned because Balak [king of Moav] is the main subject and sent the messengers. Likewise [Midian is not mentioned in the verse], And the dignitaries of Moav remained, since it was primarily [Balak] the king of Moav who sent them. It is feasible that the elders of Midian — who were perhaps those first emissaries — came to Balak from their land to consult with him regarding the Bnei Yisroel and, all together, they decided to send dignitaries to Bil'am. But then Balak sent his own dignitaries, officers, and wise men who traveled together with the elders of Midian to Midian on the way to Bil'am's city. However, the elders of Midian remained in their city whereas the dignitaries sent by Balak — who alone were the emissaries — traveled onward to Aram. This is the meaning of, And the elders of Moav and Midian went (v. 7), that they all departed from Balak together and traveled until Midian. Then, they came to Bil’am, (ibid.) refers only to the elders of Moav, for the earlier verse He sent emissaries, (v. 5) refers to them but not to the elders of Midian.
  
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  If the men have come to call you. It seems correct to explain the matter as follows: At the beginning Hashem prevented Bil'am so that he should not curse the Jewish People for they are blessed. Why, then, should he go with them since he will not curse them and they did not need him for any other purpose? This is what Hashem said to him (v. 12), Do not go with them! You shall not curse the people, for they are blessed.” Bil'am certainly informed them of Hashem's response. Afterwards, Balak sent emissaries to him a second time because he did not believe the response. Rather, he honored Bil'am even more with dignitaries who were greater in number and of higher rank, and he promised to increase his honor and reward. Bil'am responded that the matter does not depend on money or on his willingness. Rather, everything is in Hashem's hands. Bil'am then asked Hashem again what He shall command him, which was acceptable of him to do so. For what did Bil'am know of Hashem's intentions? It is always good to seek counsel from Hashem, as He guides [even] sinners along the [proper] path. Hashem could certainly inform him what to respond to the emissaries, or He could tell Bil'am a prediction for the future. And behold, Hashem said to Bil'am, I have already make known to you that you shall not be able to curse the people, for they are blessed. But now that they have returned to you, if the men have come only to call you. In other words, if they desire that you go with them on condition that you do not curse the people, as I informed you from the beginning, arise and go with them. However, whatever I will say to you, you will do — even if I shall command you to bless the people, you will do so with no fear of Balak. This is the meaning of, if the men have come to call you. This was Hashem's intention from the beginning, that Bil'am should go with the emissaries after he informed them that he will not curse the people and that he will conduct himself only as Hashem commands him, for Hashem's desire is that Israel should receive a blessing from the prophet of the Nations. It was incumbent upon Bil'am to relate this to Balak's dignitaries and say to them, Behold, Hashem has permitted me only to answer your call — but on condition that I shall not curse the people, and also on condition that if Hashem shall command me to bless them that I shall do so. If you are not satisfied with this, then leave me. For Balak had said a second time, if you would just please come and curse this people for me” (v. 17). He did not want Bil'am to predict the future or any purpose except to curse the people. Bil'am, due to his great desire to go with them, did not inform them of this; he said nothing to them. Instead, Bil’am arose in the morning, saddled his donkey, and went with the Moavite dignitaries (v. 21). Therefore, Hashem showed anger because he went (v. 22). If Bil'am would have informed them, he would not have gone. Furthermore, Bil'am besmirched the name of Hashem by going with them because, in going with them under the impression that Hashem had given approval, the emissaries thought that Hashem had granted permission to curse the people and that He retracted what He said at first, You shall not curse the people, for they are blessed” (v. 12), as Bil'am had said to them. When the emissaries saw yet again that Bil'am would not curse them, they thought that afterwards Hashem would change His mind again, or that He was teasing them as a person might do, and Heaven forbid to think that Hashem acts in such a way; Hashem is eternally the God of Israel.
  
  
  
  
  
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  Adonoy put a message in Bil’am’s mouth. The meaning of put is that it was taught to him — Hashem taught him the words until they were fluent in his mouth so that he would not forget or detract a single word. This has the same meaning as the verse (Devorim 31:19), and teach it to Bnei Yisroel to place it in their mouths.
  
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  For I view it, from the mountain peaks. Since Balak led Bil'am up to Bamos Ba’al (v. 22:41) in order to see the people, he said: For I view it, from the mountain peaks and from the hills I gaze upon it and I see that they dwell alone and are not united with any other nation, unlike the common practice of many other nations that join together as a single encampment. Rather, this People has a single Torah and a single law; it is a single nation. They dwell alone under the name Yaakov and Yisroel. For this reason, he said (v. 23:7), Come, curse Yaakov for me; go, invoke wrath against Yisroel. He mentioned their distinguished name and the name of their patriarchs in order to emphasize that they are a lone nation, and that they have beautiful names which they received from their patriarchs. For Balak did not mention the name Yisroel. Rather, he only said that (v. 22:5), a nation came out of Egypt, acting as if he does not know them; he was ungrateful for the good that Avraham had done for Lot, their ancestor. The intention of this verse is to say: Just as I see this people dwelling alone now, so shall they forever live alone securely, like Yaakov (Devorim 33:28). They shall be the leading nation in the world; they shall not be overtaken by any other nation, nor shall they unite with any other nation.
  
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  Adonoy chanced to appear to Bil’am. For the sake of Yisroel, this man has now risen [in stature] to prophesize through Hashem's attribute of Mercy, through His great Name Adonoy which was revealed to Moshe. For until now, regarding Bil'am (23:4) the verse said, Elohim chanced to appear, or (v. 22:9), Elohim appeared. But now he knew that he would not be able to curse the people in any way because Hashem has mercy upon them through His attribute of mercy. For until now, since Bil'am heard through Hashem's attribute of justice, he thought it would be possible to find a claim against them for a sin they had committed; he thought that Hashem could be turned against them as an enemy to fight them, or that if evil shall befall them they would not be rescued from it because of Hashem's attribute of justice. [Since Hashem now appeared to Bil'am through the attribute of mercy] this explains the verse (24:1), When Bil'am saw that it was favorable to Adonoy to bless Yisroel, for also Adonoy [the attribute of mercy] is bestowing goodness through the blessing. This should be understood well.
  
  
  
  
  
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  He did not approach, as at each time, towards sorcery. The Sages said that Bil'am's prophecy came to him through the exact words which he had anticipated. This was for the reason mentioned elsewhere by the Sages: in order that the nations of the world should have no possibility to make the claim, If only we had a prophet such as Moshe then we would have served Hashem. However, the level of Bil'am's prophecy was beneath that of all the other prophets; it was a vision through ש-די. This idea is also stated in Vayikro Rabbah (14:34): Hashem only reveals Himself to the prophets of the nations through a half word. How so? As it says (v. 23:4), Hashem chanced to appear (ויקר) to Bil'am. Whereas regarding the prophets of Israel, Hashem reveals Himself through a full word. As it says, And He called (ויקרא) to Moshe. The meaning of a half word can be understood as we have explained.
  
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  His king will be greater than Agag. Bil'am added, this third time, to inform Balak that [just as] the tents of Yaakov were good — referring to the time they dwelt in tents until they will inherit the land. [So too,] your dwelling places, Yisroel (v. 5), shall also be good — after conquering and dividing the land, when they will dwell upon it securely. Their land will be filled with all good things, as lush gardens and wellsprings that never run dry. They will defeat Amalek and all memory of them will be lost — for they had waged war against Yisroel. The monarchy of Yisroel will again be uplifted and they will again have mighty and exulted kings. They will (v. 8), consume (all) his enemies nations, crushing their bones, which refers to the nations and all their possessions. Yisroel will dwell in safety and have no fear of any nation, as the lion that has no fear of invasion from other animals. After this, Balak was disgusted by him — for if he wages war against them, he will truly be lost. For they devour all of their enemies, as they will devour Amalek for having waged war against them. Therefore, Balak now said to Bil'am that he should flee back to where he came from; he has no desire for him.
  
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  Edom will be possession and Seir shall become the possession. The fall of Edom will be through the hands of the Moshiach; our current exile in the hands of Rome is considered to be Edom. Likewise, this idea is expressed in the verse (Eichah 4:22), Your iniquities shall be finished, daughter of Zion, He will no longer exile you; your iniquities will be recounted, daughter of Edom, you will be exiled for all your sins. For Hashem will not recount the iniquities of Edom until the iniquities of Zion are finished, which is the time when He will no longer exile them. Therefore Bil'am mentions Edom, for it is they who prevent our dominion. Regarding [the relationship between Yisroel and] Edom the verse says, (Bereishis 25:23), One government will be mightier than the other. Bil'am is prophesying that Edom will not completely fall until the End of Days, by the hands of the star that goes forth from Yaakov (<i>Ramban</i>).
  
  
  
  
  
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  Pinchas, the son of Elozor. The Holy One, Blessed is He, informed Moshe that He would reward Pinchas well for the act of vengeance he performed for Hashem, and for the kindness he bestowed on Yisroel to atone for them so they would not all die in the plague. He commanded him to inform Yisroel that Pinchas would be a <i>kohein</i> forever. That is the explanation to the words, “Therefore, tell” — that Moshe should inform Yisroel. Scripture did not say there would be an eternal <i>kehunah</i> for Pinchas and his seed after him, as it did regarding Aharon. Rather, it says, “A covenant of eternal <i>kehunah</i>” and “My covenant of peace” — that Hashem would give him a covenant with peace attached.
  
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  With their guiles. Hashem commanded them to take vengeance from the Midianites, but not the Moabites. The Midrash explains this was because the Moabites acted out of fear since Yisroel was looting and taking booty from them, but the Midianites mixed into a dispute that did not involve them, as Rashi wrote later on (31:2). Moreover, it can be explained, according to the plain meaning, as follows: Hashem gave the lands of Amon and Moav as an inheritance to Lot’s descendants, due to the merit of their family head Lot who served Avraham and went into exile with him to the Land of Canaan. Therefore, Hashem prohibited Bnei Yisroel from doing anything bad to them in their land. However, since the Moabites and Ammonites sinned by not offering food and drink to Bnei Yisroel and driving them away, Hashem punished them by driving them away from His people and commanded (Devorim 23:4): “Neither an Ammonite nor a Moabite may enter”, measure for measure.
  
  
  
  
  
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  Eliav’s sons were Nemueil, Dasan and Aviram. Scripture mentions this to inform that all the inheritance of the Paluite family went to Nemueil alone, because Dasan and Aviram and all their possessions were swallowed by the ground. According to the view of the Sages (Baba Basra 118b), the verse comes to hint that they lost their portion in the Land even though they were among those who left Egypt and were worthy of an estate.
  
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  These are the descendants of Don by their families. The explanation of this verse is that Shucham had a number of sons and they founded families that were named after them. However, all of them ascribed Shucham as their family head, and they were called by his name as well. For example, one of them was called the Daniel family, the Shuchamite, and one was the Yechezkel family, the Shuchamite. Accordingly, the sons of Don were comprised of many families, but they were all considered one family in relation to Shucham, and therefore the verse makes the connection of their entire lineage to him. According to the view that the families were connected to the lineage of those who left Egypt, there were many families of the sons of Shucham who were named after their founders who were born in Egypt, but here the verse connects them only to Shucham, because he alone went out from Egypt.
  
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  The name of Asher’s daughter was Serach. Rashi wrote: “Because she remained alive, she was counted here.” However, Onkelos translated the verse: “The name of the daughter of Asher’s wife was Serach.” This means that Serach was eligible for an inheritance in Eretz Yisroel. Therefore, that is why the Torah mentions her here, as it mentioned the daughters of Tzelofchad; Serach was included in the command: “The land shall be apportioned among these.” If she was the daughter of Asher himself she would not inherit because he had sons. Perforce, then, she was the daughter of his wife, the daughter of another man with no sons whose inheritance would go to his daughter. According to this, the explanation of, “and their sister Serach” (Bereishis 46:17) is that she was the sister of Asher’s sons but not his daughter. Therefore, it says here as well: The name of Asher’s daughter was Serach and not “Asher’s daughter was Serach” — which informs that she was called “Asher’s daughter” [but she was not actually his daughter] and she was named Serach.
  
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  These are the numbered ones of the Levites. I do not know why Scripture counts the Levites, and what benefit accrued now from their count. We can answer that perhaps the Levite cities for dwelling and their open spaces for livestock were given to these persons, but not for those born afterwards. Alternatively, perhaps Hashem commanded this count to honor them. The legion of the King should not be lessor than the others, so no one will say Hashem did not care enough about them to count them as everyone else.
  
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  This is the census of Moshe and Elozor. The word “this” relates to the census of the Israelites; the census of the Levites was not included, for regarding them the verse could not say (v. 64): “Among this [census] there was no man who had been included in the census of Moshe and Aharon the <i>kohein</i>, who had counted Bnei Yisroel in the Wilderness of Sinai.” This is because the decree was not decreed on the tribe of Levi, as the Sages said (Baba Basra 121b), and the proof is from Elozor and Pinchas.
  
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  Among this [census] there was no man who had been included in the census of Moshe and Aharon the kohein. [This verse does not say, “with the exception of Kaleiv son of Yefuneh and Yehoshua son of Nun] because Yehoshua and Caleiv were not included in this census as they were over sixty years of age, and the count was only from twenty years old to sixty. These years are the main years of a man, as implied regarding valuations (Vayikro 27:3,7); during this period a man goes forth to the army, and not after the age of sixty, as the Sages said (Baba Basra 121b). In the next verse, however, it does say: “No one was left with the exception of Kaleiv, son of Yefuneh and Yehoshua, son of Nun,” because they were in the first census and did not die.
  
  
  
  
  
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  But he was not. Rashi wrote: “Since they were going to say that he died because of his sin, they needed to say: Not the sin of the complainers, nor with Korach’s assembly, who incited [the people] against the Holy One, Blessed is He — was he. Rather, he died by his sin alone, without provoking others to sin with him.” However, Rashi did not explain why they needed to say he died because of his own sin. They could have simply said, “Our father died in the Wilderness without leaving any sons.” According to the view of our Sages (Baba Basra 117b) they needed to say he was not part of Korach’s assembly, because Korach’s assembly lost their portion in the Land of Israel, as did the complainers. The daughters knew this because the Beis Din of Moshe spread this information among the people. Rabbi Avraham (Ibn Ezra) explained this way as well, and wrote that the daughters thought that the group that banded together against Hashem would not inherit in the Land. In my view, according to the plain meaning, they said this because they thought Moshe hated Korach’s assembly more than all the other sinners who died in the Wilderness, since they rebelled against him and denounced all his deeds. They thought that maybe Moshe would say about Korach’s assembly, due to his hatred of them: “May he have none who extends kindness, and may no one be gracious to his orphans” (Tehillim 109:12); “May the iniquity against his forefathers be remembered by Adonoy” (ibid. 14). Therefore, the daughters informed him that their father was not a part of that assembly, and hinted that he was not among those who died in the plague; rather, he died in the Wilderness upon his bed. The meaning of, but he died because of his own sin, was that he died because of his sin in the Wilderness and did not merit to enter the Land.
  
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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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  Every vow and every oath of self-denial. Rashi wrote: “Since it was said that the husband may annul, perhaps all vows are included; the Torah therefore teaches, ‘of self-denial.’ He may only annul vows which are of self-denial. They are defined in tractate Nedarim.” Rashi spoke briefly, for indeed the husband annuls vows which are of self-denial, for example, if she said, “the fruits of the world are prohibited to me.” Included in this is even if she vowed not to taste one type of fruit. However, besides these vows, the husband can annul matters between him and her even if they do not involve self-denial. For example, if she said I will not use eye mascara, or remove hair, or engage in marital relations. About these things it says (v. 17): “regarding a man and his wife,” as stated in Nedarim (79b).
  
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  He must bear her transgression. Rashi wrote: “He must take her place. We learn from here that one who causes another’s downfall must bear full punishment in his place.” The source of this is the Sifrei. It appears that this refers to a woman who violated her vow unintentionally or mistakenly. That is, the Torah speaks about a husband who heard about her vow and the woman did not know he heard. On a later day, he nullified it and told her that this was the day he heard about it. The Torah teaches two things here: 1) The husband bears the transgression as if he himself made a vow and transgressed it. 2) She is exempt and is not punished even for an unintentional sin. If, however, the woman knew that her husband did not annul on the day he heard about the vow, and she knows the law in this case, she is liable, and her husband did not cause her downfall. He will be punished only as one who could have protested and did not protest. The Torah mentions this in conjunction with a husband, but the same applies to a father. However, the Torah speaks about the usual case, for a father will usually not cause a downfall because he loves his daughter, but a husband might hate his wife and want to try to cause her to be guilty.
  
  
  
  
  
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  Take revenge for Bnei Yisroel. It was decreed that Moshe would not pass over the Yardein, but on the eastern side of the Yardein all the leadership roles were incumbent on him. He conquered the two great Emorite kings and apportioned their land for an inheritance. Thus, he was selected to take vengeance from the enemies of Hashem. Yehoshua, in contrast, had only the leadership roles that related to Eretz Yisroel. There was another reason Hashem gave Moshe the responsibility for this war. It was to honor him by allowing him to see the revenge enacted, as it says, “The righteous man will rejoice because he saw revenge” (Tehillim 58:11). These two reasons are the explanation of: Afterward you shall be gathered to your people. Moshe honored Pinchas, who had begun the mitzvah [when he killed Kosbi] and had the responsibility to finish the mitzvah. Moshe appointed Pinchas as the <i>kohein meshuach milchamah</i>—anointed for war. It was not appropriate to appoint Elozor, because he was the Kohein Gadol.
  
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  Levy a tribute to Adonoy. This tribute was given because the booty was from taking revenge for Hashem in a land that would not belong to Bnei Yisroel. In contrast, nothing was given to the <i>kohanim</i> and Levites in the war of Sichon and Og. Furthermore, the booty was prohibited to Bnei Yisroel, as it says (18:20): “And you will not have a share among them,” and on this the Sages explained: Even in the booty.
  
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  Your servants have taken a census. They were saying: Behold, Hashem made a great salvation through us [this is the interpretation of בידינו]. Of the soldiers who went out to war not one of us is missing, i.e., no one died during the war and no one was wounded by sword. Therefore, we want to bring an offering for Adonoy because He saved us, and to atone for ourselves because He redeemed us from death and from the sword. Our Sages interpreted (Shabbos 64a): Not one was of us was involved in a transgression. According to this interpretation, what the soldiers said was as follows: The soldiers who went to war were at all times “in our hands,” none of our brothers in the army were ever in another place where they could commit a transgression. Moshe asked them: So then why do you wish to bring an offering? They answered: To atone for ourselves because of illicit thoughts.
  
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  And they brought it … as a remembrance for Bnei Yisroel. From this language it seems that they made כלי שרת (ministering utensils) from the gold of these articles and gave them to the congregation, to the entire Bnei Yisroel, so they would perform the Divine service with these utensils for generations. If they had brought these articles to the treasury of Hashem’s house, then Scripture should have said, “As a remembrance for them before Adonoy.” The connotation of Bnei Yisroel is the entire nation, and remembrance connotes a lasting matter.
  
  
  
  
  
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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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  Our inheritance came to us. Rashi wrote: We have already received it, on the eastern bank. [However, this is difficult because] it was not proper for them to say to Moshe that they have already received it. This was not something dependent on them. Rather, it depended on Moshe’s will, and they would not receive it until Moshe gave it to them. Instead, this is what they meant: But we do not want to take possession with them — this excludes their inheritance in the good land, for, our inheritance came to us — the inheritance that is appropriate for us, which is land for livestock, and we have more livestock than the other tribes. Thus, they were speaking as a request and not antagonistically (as in Rashi’s explanation). Alternatively, the explanation of, but we do not want to take possession with them, is: Even if you do not want to give us this land now, and we and all our possessions will cross over with the rest of the tribes, we will not take possession with them. Rather, we will return to this land, which is the appropriate inheritance for us, and what we want. None of the other tribes want it at all.
  
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  If the tribe of Gad and Reuvein will cross … you shall give them. At this point, Moshe did not hand over to them the entire land of Sichon and Og, he only gave them some cities in the land of Gil’ad, where there was pasture for their livestock. These were the cities of Ataros and Divon mentioned here (v. 34-35), which were built as fortified cities for their children and livestock. The rest of the land remained desolate, and therefore he commanded Yehoshua and the leaders: If the tribe of Gad and Reuvein will cross … you shall give them as a permanent possession. But if they will not agree to cross over with you, take all this land away from them, and drive their wives and children out of it. Give them the hereditary portion they deserve in the land of Canaan, which they will have to conquer when they are moved there.
  
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  The tribes of Gad and Reuvein answered. They were saying as follows: You, our master, do not need to command us with a double-sided condition, because we would never, God forbid, transgress what you, our master, has commanded. Your command is the word of Hashem and we would never transgress it. This is the meaning of: As Adonoy has spoken to your servants, as opposed to the previous promise they made (v. 25): “Your servants will do as my master instructs”.
  
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  Moshe gave to them. The Torah does not mention that Moshe divided the land of Sichon and Og between the tribes of Gad and Reuvein and that he gave a separate portion to each one of them. It only mentions in a general way that he gave them, and to half the tribe of Menashe, the empire of these two kings. However, in Devorim (3:13), he explained that he gave a separate portion to half the tribe of Menashe: “The entire Argov province throughout the Boshon.” That being so, we must explain that the Torah was brief and did not want to mention the division of these two tribes, since the division of the rest of the tribes was not mentioned. The Book of Yehoshua, however, states explicitly that Moshe gave a separate portion to each one of these two tribes, as we find regarding the tribe of Reuvein (Yehoshua 13:15): “And Moses gave to the tribe of the children of Reuvein inheritance according to their families”.
  
  
  
  
  
  Verse 1
  
  These are the journeys. Rambam in Moreh Nevuchim explained the benefit of knowing about the journeys in the Wilderness: There is a great need to mention the journeys, for the miracles and signs that happened in those places were true only for those who witnessed them, but in the future those miracles would only be things heard about, and it is possible for someone who only hears about things to deny them. The Torah speaks of awesome and wondrous miracles: Yisroel was in the Wilderness forty years and found manna every day. They journeyed in places far from civilization, places where there was no natural way for them to live, for it was “not a place of seed, figs, grapes, or pomegranates” (20:5). The Torah relates (Devorim 29:5): “Bread have you not eaten, neither fresh nor aged wine have you drunk.” All these things were open miracles that were seen to the eye. Since the Creator knew that these miracles would be affected by the same process [of forgetfulness and denial] that affects all historical events. He was concerned that the people who heard about them would not believe them. They would think that the places where Yisroel stayed were close to civilization and people could exist normally in them, like the desert places where the Arabs live today. Or perhaps they were places where they could plow and harvest, or there were herbs and plants for human consumption, and there were wells for water. Therefore, Hashem distanced such thoughts from people’s hearts. He strengthened the belief in these miracles by mentioning the journeys, so that the following generations would see the places and realize the great miracles that sustained Yisroel in those places forty years. These are the words of Rambam.
  
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  They camped in Refidim, [but] there was no water there for the people to drink. The miracle of the water in Moroh was not mentioned, nor was the miracle of the manna in the wilderness of Sin. However, what happened in Refidim was very important, for there they tested Hashem, and the place was named Massah and Merivah due to this. Moreover, Hashem was sanctified in their eyes when He extracted water from the rock, and there the war with Amalek was imposed upon them. Therefore, it was mentioned briefly that there was no water there for the people to drink because the place became well known through this.
  
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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. 
  
  
  
  
  
  
  
  
  
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  Verse 29
  
  In all your dwelling places. This teaches that the Sanhedrin can also convene outside Eretz Yisroel so long as it functions in Eretz Yisroel — Rashi. For the same reason, after the Destruction, it does not convene, neither inside nor outside Eretz Yisroel. As our Sages said (Sanhedrin 52b): It is written (Devorim 17:9): “You are to come before the <i>Koheinim</i>-the Levites and the judge officiating during those days.” During a period that there is a <i>kohein</i>, there is judgment, during a period where there is no <i>kohein</i>, there is not judgment. The Mechilta writes: How do we know that we cannot execute except when the Temple is standing: It is written (Shemos 21:14): “You may [even] take him from My altar to put him to death.” If there is an Altar, you can put him to death, if not, do not put to death. However, I did not find that it is said about any of the <i>mitzvos</i> that depend on the Temple: For all your descendants in all your dwelling places, because these words apply even during the time of exile and outside Eretz Yisroel. Similarly, these words imply that resting on the holiday of Shavuos and the prohibition of <i>chadash</i> (new wheat) are an obligation even today outside Eretz Yisroel. We should not err to make them conditional on the bringing of the <i>Omer</i> and the <i>Mincha Chadashah</i>. The same applies to <i>cheilev</i> (forbidden fat); we should not say that the prohibition is conditional on the sacrifices. Maybe the Sages expounded on the words (v. 29): These [rules] shall be for you the law of justice — that it refers to the Sanhedrin that was mentioned a number of times in the section, as it says (v. 12): “In judgment before the congregation” and (v. 24), “Then the congregation shall judge.” The verse here comes to say that we will have for all generations a judging congregation (Beis Din), even after the Destruction, to judge the laws of fines and theft and damages and all monetary matters and for the punishment of forty lashes.
  
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  Do not pollute the land. Since Scripture mentioned earlier (v. 29): “These [rules] shall be for you the law of justice for all your descendants in all your dwelling places,” to teach that these laws will apply even outside of Eretz Yisroel, it returns to be strict about the inhabitants of Eretz Yisroel even more, because of the honor of the Divine Presence. Thus, they must be careful not to pollute the Land.