meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Haamek Davar/Torah/Haamek Davar on Numbers/English/merged.txt"}
text: Haamek Davar on Numbers
  העמק דבר על במדבר
  merged
  
  This file contains merged sections from the following text versions:
  -Introductions to Ha'amek Davar. Trans. by Elchanan Greenman, 2019
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  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
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  -Sefaria Community Translation
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  Haamek Davar on Numbers
  
  Introduction to Numbers
  
  This Book [<i>Bemidbar</i>] is called <i>Sefer HaPekudim</i> (The Book of Numbers) 1<i class="footnote">1According to the Netziv’s understanding of the theme of this Book, it would be more accurate to translate <i>Sefer HaPekudim</i> as the Book of Enumerations, as enumeration denotes both the counting of items and the compilation of a list. A list is defined as a series of names written or printed together in a meaningful grouping or sequence.</i> by the <i>Mishna</i> in the seventh chapter of tractate <i>Yoma</i>2<i class="footnote">Yoma 68b, when describing what the Kohen Gadol would read aloud from the Torah on Yom Kippur, states “... And the passage beginning, ‘And on the Tenth’ that is in the Book of Pekudim (Num. 29:7-11), he recites by heart.”</i> and in other places,3<i class="footnote">The Netziv is apparently referring to the Mishna in Menachos 4:3 stating, “Whatever [sacrifice] is mentioned in the Book of Pekudim was offered in the wilderness” and the Mishna in Sotah 7:7, where the Book of Pekudim is referenced similarly as it is in the above cited Mishna in Yoma.</i> by R’ Chanina ben Gamliel in tractate <i>Sotah</i> 36b,4<i class="footnote">“They (the names of the Twelve Tribes) were not apportioned upon the stones as they were apportioned in the Book of Pekudim but rather as they were apportioned in the Second Book of the Torah (Num. 1:5-15).”</i> as well as by the BaHag.5<i class="footnote">Towards the end of his Book, Halachos Gadolos.</i> The theme of the two enumerations6<i class="footnote">The two enumerations are found in Num. Chapters 1 and 2, and Chapter 26.-</i> [stated] in this Book made a greater imprint on our Sages than any other of the many matters unique to this Book, e.g. the spies7<i class="footnote">Num. Chapters 13-14.</i> or the blessing of Balaam.8<i class="footnote">Num. 22:2 – 24:24.</i> For [these enumerations] express the main theme of this Book, the transition and transformation in the worldly affairs of God’s Nation from their living in the wilderness to when they entered the Land of Israel.
  While living in the wilderness they [experienced God’s] glorious manner9<i class="footnote">Middas Tiferes translated here as “glorious manner” refers to how the Jewish Nation’s daily affairs transcending nature, evoked an admiration from the nations of the world as to the spiritual heights of the Children of Israel and their special bond with God. See Ha’amek Davar on Ex. 28:2 explaining that the special clothing of the High Priest elicited kavod (honor) and tiferes (glory), a recognition from the masses of his spiritual greatness and his worthiness of being a Merkava DeShechina. Merkava DeShechina which is referenced below refers to those individuals or groups of people who attain spiritual heights to the extent they are considered as if they support the Divine Throne, with no intermediary existing between them and the Divine Presence. For a further explanation of the Netziv’s understanding of Merkava DeShechina and how those possessing this trait experience worldly affairs transcending nature, see Darkhah Shel Torah, part 3, chapter 3. In Kabbalistic sources Moses was at an even greater spiritual level, being the single human to rise to the level of Tiferes to become the “bridegroom of the Shechinah,” (see the Introduction to Volume One of The Zohar, Pritzker Edition; pages L-LI).</i> “march to the right of Moses,”10<i class="footnote">See Is. 63:12, "Who made His glorious arm march at the right hand of Moses."</i> i.e. totally transcending nature; whereas in the Land of Israel their affairs accorded with nature, concealing the providence of God’s Kingdom, may He be blessed. This transformation began during the fortieth year of their being in the wilderness, as we explained in the <i>parasha</i> of <i>Chukas</i>.11<i class="footnote">See Num. 20:1, “The entire congregation of the children of Israel arrived at the desert of Zin in the first month, and the people settled in Kadesh. Miriam died there and was buried there.” The Netziv comments that the understanding of this verse accords with the Ibn Ezra, who states that “in the first month” refers to the first month of the fortieth year of their travels in the wilderness. The significance of this date was to make known the time of Miriam’s death and to note the start of the period that their affairs would align with nature. This understanding explains the basis of their complaint, “Why have you taken us out of Egypt to bring us to this evil place? It is not a place for seeds, or for fig trees, grapevines, or pomegranate trees, and there is no water to drink” (Ibid. 20:50). Were they not sustained for 40 years prior to that in a wilderness absent of any type of fruit tree etc.!? Rather, they began to experience a gradual diminution of the glory of God’s miracles and thus began to complain, due to their discomfort and fear of having to depend on God’s sustenance being cloaked in the workings of nature.</i> With this transformation to the way of nature did the Nation of Israel wage war against the Canaanites12<i class="footnote">Num. 21:1-3. The Canaanite king of Arad gained courage to wage war against Israel upon discovery that they scouted out the land and were thus not waging war in a miraculous manner, as stated, “he heard that they had come by the route of the scouts.”</i> and Sichon.13<i class="footnote">Num. 21:21-30. The king Sichon was similarly encouraged to wage war against the Israelites, as they requested permission to pass through his land, thus seeming to demonstrate they could not miraculously defeat their enemies.</i> [For this reason] the staff no longer remained consistently in the hand of Moses except for circumstances of special need, as we have explained ad loc.14<i class="footnote">When Moses was directed to cause the rock to bring forth water, Num. 20:8 states that God told Moses to “take the staff,” which implies that the staff was no longer consistently in his hands. The staff symbolized God providing Moses authority to act on God’s behalf in a miraculous manner (see Ha’amek Davar on Ex. 4:17).</i>
  This transformation distinctive to this book, led our Sages to state in <i>Bereishis Rabbah, parasha</i> 3: “God separated between the light and darkness,”15<i class="footnote">Gen. 1:4.</i> refers to the Book of Bemidbar, as it divides between those who exited Egypt and those who entered the Land of Israel. The affairs of the lives of those who left Egypt, had the open light of Divine providence appearing in the eyes of all, [revealing] God’s glory and the purpose of creation. Not so for those entering the Land of Israel; as for them the Divine Providence was concealed. Only one searching with a piercing eye could perceive [God’s providence] similar to how [it is difficult to perceive one’s surroundings] when walking in pitch darkness. Though at times the Divine Providence was apparent to all, similar to how the [fleeting] glow of lighting punctuates the night’s darkness.
  Indeed, the difference between these two enumerations is discernable [from Scripture], for although they were operationally similar, they were dissimilar in their result,16<i class="footnote">The words chomer and tzurah have been translated similar to how they are used by Rabbi Eliyahu of Vilna in his commentary to the first verse of Proverbs.</i> as [the Israelites] were enumerated according to how Israel’s affairs were manifest. This is why with the first enumeration, the [tribes were positioned] in four formations in four directions,17<i class="footnote">When the tribes traveled through the wilderness, they would travel and camp in a precise pattern. The Tabernacle would be in the middle of the pattern, while the twelve tribes would form a square surrounding it from all four sides, with three tribes on each side. The formation, i.e. banner of Ephraim, included the tribes of Ephraim, Menashe and Dan.</i> functioning as a <i>Merkavah DeShechinah</i>, a Chariot of the Divine Presence18<i class="footnote">See Bemidbar Rabbah 2:3, that these banners mirrored the banners of the celestial angels. See also Ibn Ezra on Num. 2:2, who states that the banners of the four formations correspond to the four celestial beings of the Divine Chariot described in the first chapter of Ezekiel.</i> Hence Ephraim is listed as the head of the formation and preceding Menashe.19<i class="footnote">The members of the tribe of Ephraim are enumerated in Num. 1:32-33 before Menashe, the latter being listed in verses 34-35.</i> This is unlike the enumeration of their fortieth year [in the wilderness] as described in the <i>parasha</i> of <i>Pinchus</i>,20<i class="footnote">The members of Menashe are enumerated in Num. 26:29-34 followed by Ephraim, the latter being counted in verses 35-37.</i> as I wrote on verse 2:20.21<i class="footnote">Ephraim and Menashe were each great in different ways; Ephraim was immersed in the Torah and spiritual matters, while Menashe was great in the ways of the world and caring for the community. Thus Ephraim’s affairs were experienced in a manner transcending nature whereas Menashe operated more in accordance with nature. When traveling in the wilderness, where Israel’s experiences transcended nature, Ephraim is listed first; whereas when they neared entering the Land of Israel, Ephraim is listed first – since the Nation began to function more in accordance with nature.</i> In addition, the enumerations in the <i>parasha</i> of <i>Bemidbar</i> required the tribal leaders to be restricted to their own tribes, unlike the enumeration in the <i>parasha</i> of <i>Pinchas</i>, as I wrote at verse 1:2.22<i class="footnote">Num. 1:2-3, when introducing the census the Torah, states, “Take the sum (Se-u es rosh) of all the congregation of the children of Israel by families, following their fathers' houses; a head count of every male according to the number of their names. From twenty years old and upwards, all who are fit to go out to the army in Israel, you shall count them by their legions, you and Aaron.” The Netziv comments that the counting in verse 2 appears to be a different counting then what is described in verse 3, as the counting can be described simply as stated in Num. 26:2, “Take the sum (<i>Se-u es rosh</i>) of all the congregation of the children of Israel from twenty years old and upwards, following their fathers' houses, all that are fit to go out to war in Israel.” Thus the phrase, <i>se-u es rosh</i>, of verse 1:2 – which is usually translated as “take the sum” – should be translated in this context as “count the heads,” i.e. count the heads of the tribes who the Torah describes as “leaders of thousands, leaders of hundreds, leaders of fifties and leaders of tens.” Verse 2 is stating that the heads of the tribes are to be counted “by families following their father’s houses,” meaning, they are to be of the same tribe. Num. 26:2 is describing the census used for calculating the amount of territory each tribe would receive in the Land of Israel. Unlike verses 1:2-3 there is no requirement stated that any of the heads needed to be from the same tribe. One example the Netziv cites is that Yair ben Menashe from the tribe of Yehuda became the head of the tribe of Menashe. See Ibn Ezra to Ex. 30:20 explaining that the word <i>rosh</i> is translated as “sum” as it is customary for those taking a census to first count various subgroups associated with “heads” (i.e. heads of families or organizations of persons) and then to take the summation of all the different groups associated with these “heads” to arrive at a grand total.</i> This underlying theme of great significance led the Sages of blessed memory to call this book Chumash <i>HaPekudim</i>, (The Book of Numbers).
  This appears to be why our Sages stated in tractate <i>Shabbos</i> 116a that the [<i>parasha</i> beginning with the verse] “And it came to pass when the ark set forward,”23<i class="footnote">Num. 10:35-36. This small <i>parasha</i> has special markings placed before and after it. The current custom is for these markings to be an inverted Hebrew letter nun.</i> ranks as a Book unto itself.24<i class="footnote">Rebbe states in tractate Shabbos that the reason the subject <i>parasha</i> is surrounded by these special markings is because this <i>parasha</i> ranks as a significant book unto itself.</i> This teaches us that the beginning of [Israel’s] transformation began with when “The people were looking to complain, and it was evil in the ears of God, etc.” (Ibid. 11:1).25<i class="footnote">The verse immediately following the <i>parasha</i> states: “The people were looking to complain, and it was evil in the ears of God. God heard and His anger flared, and a fire from God burned among them, consuming the extremes of the camp.” “It was evil in the ears of God” denotes that since the Divine Presence dwelled in their midst, their complaining is described as if they were speaking in His ‘ears,’ and were thus punished immediately for their transgression.</i> Due to their living in a glorious manner [transcending nature], they would be punished immediately upon sinning; as the shadow of God’s providence “walked to their right.”26<i class="footnote">See footnote 10.</i> This manner [of living] was difficult for them to bear, and it led them to send spies [to search out the Land], as will be explained in [the Torah reading of] <i>Shelach Lecha</i>.27<i class="footnote">See Num. 13:1-33, where the request for sending scouts is preceded by “Send out for yourself men who will scout the Land of Canaan,” which, as explained by Rashi, means they were sending the scouts based on their own decision. The Netziv explains that this expressed their rejection of living with the Divine Presence in a manner transcending nature. For if they were to overcome their enemies in a miraculous manner there would be no need for any report from the scouts pertaining to how to conquer the land; i.e., “if they were strong or weak” or if they reside in “camps or in fortresses” etc.</i> This led to a continuing chain of events, until this transformation (operating in accordance with nature) was manifest. Thus this small <i>parasha</i> (i.e. Num. 10:35-36) separating Israel’s two manners of affairs, attests to how each section of this Book28<i class="footnote">The three sections are Num. 1:1–10:34, Chapter 10:35-36 and Chapters 11-36.</i> is considered a separate book unto itself. Just as this manner of the affairs of the lives (transcending nature) is a book unto itself, so is the manner of the affairs of the lives (in accordance with nature) considered as a book unto itself. <i>Sefer</i>, (Book) denotes the telling (<i>sippur</i>) of a theme of great importance, as I wrote on the <i>parasha</i> of <i>Bereishis</i> pertaining to the verse, “This <i>sefer</i>.”29<i class="footnote">See Gen. 5:1, which states, “This is the book of the generations of man; on the day that God created man, in the likeness of God He created him.” Pertaining to this verse, Ben Azzai, in <i>Toras Kohanim</i> chapter 4:12 stated, “This is a great rule in the Torah.” The Netziv explains the Torah is relating how in a single day man can fall from great spiritual heights similar to Adam who, after being formed directly by God in the Garden of Eden – in that very same day – suffered a great demise and was expelled.</i>
  
  
  
  
  
  
  
  
  
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  In the Sinai Desert: ... Since only those that go out in the army were counted - meaning those fitting to be counted in the force of the King for war with the Canaanites. And the earlier count was 605,550 and the [requirement for] the dwelling of the Divine Presence was fixed at that amount, and it was known that it was necessary for there to be this amount in the desert. And from then on, even if there were many that turned twenty, they did not enter the army to fill this amount with [these] others who turned twenty. And since they stood in one place [since that count], the Holy One, blessed be He, did not concern Himself to command that they fill the army [for those that had died in between], until the twentieth day of the second month approached. As they were then prepared to leave on the journey with God at their head, like a king at the head of his armies. Hence the command came to count again and to fill this amount... [just like] every king knows how many are going out in the army in his force and how many units, and the amount in each unit...
  
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  Head of his fathers’ house. The tribal leaders were already agreed upon by each tribe as worthy to be the head. Here, Hashem agreed with their selection and appointed them with His word. And this is what the verse means, “Each man shall be the head of his fathers’ house” — the man who was already the head will be appointed to take charge of the counting by Hashem’s command. This teaches us that even the congregation of Israel did not chose leaders based on their wealth or their ability to fulfill the duties of the position alone. Rather, they chose them based on the criteria that they were outstanding in Torah and <i>yiras Hashem</i> as well.
  
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  The Levites. The main reason [they were not counted] is as the Rashbam wrote that they did not go out to war in the army but rather were appointed to oversee the <i>Mishkon</i>. This was also the reason they were not counted before the Divine command was given, since their tribe did not have a total that was fitting to form a battalion of warriors, as they were Torah scholars.
  
  
  
  
  
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  With the insignia of their fathers’ houses. Each tribe had a number of fathers’ houses, and each father’s house had a small banner with the same picture as the large banner of the entire tribe. However, an <i>aleph</i>, <i>beis</i>, or <i>gimmel</i> was printed on [the banner of] each father’s house. This is the meaning of, “with the insignia (באותות) of their fathers’ houses,” each father’s house had its own אות, letter.
  
  
  
  
  
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  They shall take care to preserve his guardianship. This refers to what is necessary for the service to prepare the sacrifices, the meal-offerings, and the libations, which is the practical aspect of the priestly guardianship.
  
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  And Aharon. There are dots over the word to teach that he was not included in the counting of the Levites (<i>Rashi</i>) — He was not included because the Levites redeemed the firstborn who had sinned with the Golden Calf, and since Aharon was the cause he was not counted for this purpose.
  
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  As a redemption for those whose numbers are in excess. The meaning of this is that one must give specifically for the intention of redemption. The same applies for future generations — if one gave five silver coins to the Kohein and did not specify that they are for the redemption of the firstborn, he did not fulfill his obligation.
  
  
  
  
  
  
  
  
  
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  If a man has not lain with you [conjugally]. It does not say עמך, but rather אותך, which implies even against her will. Even if he had relations with her against her will and she would be permitted to her husband, nonetheless, she is fitting to be punished, for she was a cause of the matter when she went with him into a secluded place.  
  And if you have not gone astray. If there were not even any unseemly things and the husband caused these matters for nothing, then: You shall be absolved. The <i>kohein</i> advises her to drink to absolve herself, and not be concerned about the erasing of Hashem’s name, for this is His will and His honor. Inferred from this blessing is a curse: If there were unseemly things that led to this, or she went into seclusion willingly but he had relations with her against her will, then the <i>kohein</i> would not advise her to drink. Nevertheless, she will not be cursed with the curse in the coming verse; she will be punished according to the extent of the sin.
  
  
  
  
  
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  "May God bless you." Included in this is whatever is appropriate for each person to be blessed with. As is written in Deuteronomy 16:16: "they shall not appear before the LORD empty...according to the blessing of the LORD thy God which He hath given thee." The blessing will be according to the blessing that he was blessed with until then: For one who deals in Torah, in his study. For one who deals in commerce, in his merchandise. Thus is included in this general blessing "May God bless you" an additional blessing for each person about what he has.
  "And protect you." For every blessing requires protection so that it does not become an obstacle, God forbid. A master of Torah needs protection from pride, desecration of God's name and the like. And similarly, that he not forget his learning. A property owner needs protection that his wealth not be to his detriment, like Korach and Navot the Jezreelite and the like. And similarly, protection from theft and loss. And likewise for everything that is in need of blessing, protection from whatever causes trouble is requested.
  
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  May Hashem cause His countenance to shine. This means that everyone will see that Hashem shines His countenance upon you and that your success is not due to good luck. The implication of “His countenance” is His Divine Providence.
  And favor you. When Hashem accepts our prayer and supplication it is called favor and kindness. After Hashem shines His countenance upon you and everyone sees that you are beloved by Hashem, people will understandably ask you to pray for them, and therefore the Torah mentions the blessing of Hashem’s favor in juxtaposition to this — your prayers for others will also be accepted.
  
  
  
  
  
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  And they placed them. The leaders themselves, in all their honor, brought the wagons and their load before Hashem.
  
  
  
  
  
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  And Bnei Yisroel shall lay. The Levites were like an offering that atones, because they were set apart for Torah and service in the Tent of Meeting. Therefore, Bnei Yisroel were commanded to treat them as an offering, with the laying of hands and waving.  
  Bnei Yisroel refers to some of the great men of Israel who were emissaries for all of Israel.
  
  
  
  
  
  
  
  
  
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  When they will blow them. The people could tell when they blew both of them together because the sound of one was different than the other. Alternatively, they would lengthen the sound of one more than the other.
  
  
  
  
  
  
  
  
  
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  According to the simple meaning of the text, a gentile black woman. But who had converted. And Aaron and Miriam thought that this was why Moshe separated himself from her. That his wife was not of Israelite lineage. And they were saying that under no circumstances is this proper. After he had taken her and knew she was a non-Israelite and she didn't deceive him. Therefore it's not fair to make her sad and separate himself from her. [Afterwards I saw this commentary in the book "Paanekh Razei" who as his custom explains כושית as being black.
  
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  The man, Moshe [was] most humble. The meaning of humble is that Moshe paid no attention to his honor or pains. This was not because he felt lowly and did not realize that such a lack of respect and pain was not worthy of him. Rather, it was because he conducted himself without concern for honor.
  
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  This example shows that God can see all of the world just as Moshe sees. And if he knows, he knew what they said about him. They did not find it in their hearts to tell him [directly] to his face. And because of this God rebuked that also now, it was as if they had spoken to his face.
  
  
  
  
  
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  For the tribe of Reuven. The Torah counts them by the importance of the messengers. However, their importance in this matter was not dependent on Torah, fear of Hashem and virtue, but rather on their ability and advanced knowledge in the task for which they were sent — to discover the way and which cities should be attacked first in the war.
  
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  And they went up into the South: It is a recounting of a detail about that which happened with the people that went into the South. As they actually did not all go together, but rather divided the land, two by two - hence they [were able to] finish their touring in forty days. And so the verse is speaking about the two that went up into the South; and they are Caleb and one other [scout]. 
  And he came to Chevron: One of them - and that was Caleb - came into the city and the fortress, whereas the other one was afraid to enter the city out of fear from the Anakites - and also [because] it is hard to escape from the fortress, should it be required. But the one (Caleb) came without fear, saw the Anakites and did not tremble from any [of this]. 
  
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  The beginning of their words were to grumble. For they should not have spoken to them like this.
  
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  Caleiv silenced. The Sages said that Yehoshua did not speak because as he started to speak the people silenced him by saying: Shall this cut-off head speak? The commentaries explain: Their accusation was that since Yehoshua had no son he was not concerned about the generation being annihilated. However, it seems to me that they suspected that Yehoshua wanted to enter the Land of Israel so he would be the generation’s leader, while as long as they were in the Wilderness he was only the head of a tribe. This is the meaning of “cut-off head.” However, when Caleiv spoke everyone understood that he was not speaking for his own benefit. Rather, he spoke “to Moshe” — in that Moshe was their leader, and not for the benefit of Yehoshua or himself.
  
  
  
  
  
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  Would we had died. We have already explained that the main complaint was to say that out of Hashem’s hatred for this generation He wanted to kill them in the Land of Canaan. They thought the reason for this hatred was either because they worshipped idols in Egypt or because of the Sin of the Golden Calf. This is why they cried: Would we have died in Egypt, or in this desert because of the Golden Calf.
  
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  Before Hashem. It was evident to all that this was Divine providence and not a random event.
  
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  Why are you now transgressing. Although it is good to rectify the sin with the very thing with which he sinned, this is not so when the repentant deed is against the Will of Hashem; sacrifice of this sort is unacceptable. 
   It will not succeed. Every war requires success, and without success the paths of war are presumed to be dangerous.
  
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  They defiantly. Rashi explained in the name of the Midrash Tanchuma that ויעפילו connotes darkness. The intention is that there were many of those who went up who believed and knew they would not succeed and would fall in war, but nevertheless they considered it worthwhile to be killed in the Land of Israel and be buried there and not in the desert. However, Hashem annulled their plan.
  
  
  
  
  
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  The one bringing his offering. He should bring from his own, as opposed to the other elements of the offering, such as wood and salt, which were from communal property.
  
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  Or among you. This refers to a proselyte who already converted and he is among you but he has not yet brought an offering — he should bring an offering now.
   For all of your generations. It is stated (Krisos 8) that although a proselyte needs to bring an offering it is still possible to accept proselytes in our day and age, even though there are no offerings. This is derived from what it says, “Or among you for all of your generations,” and it does not say only, “for all of your generations,” as we find in several places regarding commandments that apply only during the time the <i>Beis HaMikdash</i> is standing.
  
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  One law and one ordinance: The teachings that the sages of each generation add are called "law" ("<i>Torah</i>"). And a commandment matter which is not explicit in the Torah is a just "ordinance" based on the intellect. On all of this is written "shall be both for you, and for the stranger ..." - it will be equal, without distinction. And see that Scripture calls commandments that are explicit in the Torah "statute." Ans this is as I wrote on Exodus 18:16 - all of the commandments that are explicit in the Torah, even if they do have a reason. In any case, even where the reason is missing, the commandment stands its ground. If the details of the commandment are without reason, and are only "statute." For once they are explicit in the Torah, they are statutes which the Heavens and the Earth stand upon, as I wrote on Leviticus, at the beginning of the "<i>Bechukotai</i>" ("In My statutes") portion. However, the teachings of the sages of the generation go along with the reasoning, so as soon as the reason changes, the rule changes. Therefore, Scripture calls them "law and ordinance."
  
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  And it shall be forgiven to the entire congregation. One person who worships idols is not comparable to this, for in that case we must investigate if he sinned unintentionally and can receive atonement by bringing an offering, or if he sinned intentionally. The entire nation, on the other hand, follow after their leaders, and it stands to reason that they sinned unintentionally, “for the body follows after the head.” This is the meaning of the verse’s conclusion: For the entire people sinned unintentionally.
  
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  And they found a man. It should say they saw him. From this the Sages derived (Sifrei) that Moshe established guards for Shabbos observance, because the generation was not careful in keeping Shabbos, as we find in Yechezkel 20. Nechemiah also did this in his time because the people were lax in keeping Shabbos. We find as such in the Shulchan Aruch Orech Chaim at the end of Hilchos Yom Tov: Beis Din is obligated to establish guards on Yom Tov so that the people will not transgress.
  
  
  
  
  
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  Those who were called to meetings. Until now, they sat with Moshe and Aharon at any time they required advice.
  
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  Of the dwelling of Korach. However, the 250 men were saved from being swallowed into the earth because their intention was for the sake of Heaven. Moreover, they were enticed by Korach to enter into the dispute in the first place. Their entire sin was in coming too close to bring offerings to Hashem, and so their households were not punished.
  
  
  
  
  
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  You have killed the people of Adonoy. The people were not complaining about Korach, Dasan and Aviram. On the contrary, they were happy that they died, as I explained (Devorim 11:6). They were pained about the death of the 250 men, though, and they suspected that Moshe and Aharon invented the advice to offer the incense. If Moshe and Aharon had not given them those instructions, the 250 men would not have done anything before Korach, Dasan and Aviram were swallowed up, and they would have repented. However, in truth all this was done through prophecy as well, as I explained earlier.
  
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  Before the testimony where there I meet you. There were two types of meeting: One was a meeting with the Word of Hashem, which was for generations, and that is the voice that went out from above the testimony. The second, which was only for the time, was a voice that went out from the Aron in general. Hashem commanded that the staffs should be placed “before the testimony where there I meet you” in order that they would know that this sign came for the time and for generations. Furthermore, they would understand that it did not appear due to happenstance, by Moshe’s request, or for another reason. Rather, it was like all the other laws of the Torah that preceded the creation of heaven and earth and will never change.
  
  
  
  
  
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  All those ritually pure in your house. This teaches that the <i>kohein</i> is allowed to take it from the <i>Beit HaMikdash</i> to his home in Jerusalem and this is not considered a reduction of its holiness.
  
  
  
  
  
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  Elozor the <i>kohein.</i> In the Sifrei the Sages derived that he must be in his <i>kehunah</i>; Rashi explained that this means he should be in his garments of <i>kehunah</i>. Rashi’s source is Zevachim 18a, in which the Gemora quotes from the verse: “The sons of Aharon the <i>kohein</i>” — in his <i>kehunah</i>: This teaches that a <i>Kohein Gadol</i> who wears the garments of a regular <i>kohein</i> and serves, the service is invalid. “The sons of Aharon the <i>kohanim</i>” — in their <i>kehunah</i>: This teaches that a regular <i>kohein</i> who wears the garments of a <i>Kohein Gadol</i> and serves, the service is invalid. This law is needed because the red heifer is not an offering, so one might have thought that the commandment of a <i>kohein</i> to deal with it is only like examining a person for <i>tzora’as</i> or the law of the decapitated calf. Therefore, the verse specifies that they must be in their <i>kehunah</i> garments.
  
  
  
  
  
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  Take the staff. This refers to the well-known staff of Moshe. Since he was told to take the staff, this shows he no longer carried it consistently. The reason was because the nature of the staff was to perform open miracles, and for that reason the word “signs” refers to the staff, as this was its constant role. I have already explained that in the fortieth year the Bnei Yisroel’s miraculous way of life had nearly ceased.
  
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  In the presence of the entire community. Everyone watched this wondrous event — three <i>gedolei hador</i> ascended the mountain — and no one knew why. They were even more perplexed when they noticed that Aharon wore the priestly vestments, which are prohibited to be worn outside the <i>Mishkan</i> since they are a mixture of wool and linen. They understood that this was a sublime matter based on the word of Hashem, and they watched to see what would come of it.
  
  
  
  
  
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  Yisroel’s voice. They prayed in addition to the vow; prayer that comes from the depths of the heart is called ‘voice’.
  And He delivered the Canaanites. He punished them and weakened their strength.
  
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  Traveling was insufferable to the people. It was insufferable because they came close to the place from which they would enter the Land and then they faced a long distance again. This is as expressed in Eruvin (53b), that a short cut that becomes the long way around is more difficult than a long way that ends up short.
  
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  Sing to it! The entire song was not recited by the congregation of Yaakov. Rather, it was Yisroel, the great Torah scholars, who sang it. They recited it to the entire nation, and the people answered to each stanza: “Arise, O well.” Such a method was also used for reciting Hallel, as explained in <i>Perek Arvei Pesachim</i>.
  
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  The well dug by princes. In the period that they were in the Wilderness, and the well was next to the Tent of Meeting, the princes, i.e., the leaders, would dig somewhat deeply so that a river would flow to their tribe. And afterwards: The nobles of the nation excavated additionally, to make more rivulets, so there would be a lesser burden on the people. The kind hearted people of the nation would make small diggings extending from the large diggings to draw the water to their family.
  
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  Let me pass through your land. They did not say, “Please let me pass” as they did regarding the King of Edom, for they were informing him that they had to pass and were not asking. Moshe informed Sichon because if Sichon would agree, he would not wage war with him. Moshe had no desire to conquer land on the other side of the Jordan River, for the reason stated in Sifei Parshas Eikev: The Holy One became angry at Dovid HaMelech because he conquered Syria before Eretz Yisroel. Furthermore, Moshe had another hidden reason, as explained in Devarim 2:27, that this caused a great evil to another generation.
  
  
  
  
  
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  To the elders of Midian. <i>Targum Yonason</i> states: This teaches us that the agreement between the five princes of Midian with Moav was that each of them would take a turn ruling as king over Moav for a set amount of time. When his time came to rule, he and his household would come to Moav until the next one's turn came. From the verse we see that while Balak was in Midian and his time had not yet arrived, he saw the calamity that was about to befall Moav but he was unable to take action in Moav. He could only cause that Moav would speak to the elders of Midian. However, when his time came to rule over Moav, he was free to do whatever he pleased.
  
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  Do not go with them. For they are traveling on the king's road and Bil'am will be able to set his eyes upon them [Yisroel]. This is the main inference we should understand from Hashem's words, with them. However, He did not completely prevent Bil'am from traveling to Balak. 
  You shall not curse. Abstain from [using] the evil eye.
  
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  Had she not turned aside before me. From fear of me, which was a fear of death. The angel was speaking as one who speculates about a matter because, in truth, angels do not know the thoughts of any creature besides Hashem. Therefore, the angel was speaking as one who speculates when he [first] said the donkey turned aside [when she saw me, which implies] out of respect for me, [but he said afterwards before me etc., which implies] or perhaps for fear of death.  
  ... All this was intended to teach Bil'am that Hashem does not prevent a person from committing a sin, but rather He brings chastisement to the ears [of a person who attempts to sin] and He makes a remedy available to such a person. If Bil'am is obstinate despite all this and hardens his heart, Hashem takes no responsibility for him.
  
  
  
  
  
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  Or count the seed of Yisroel. Regarding Yisroel, who are people of great wisdom, who undertake important matters for the sake of the entire community, and who endure for all generations… Therefore, who can comprehend the collective power that results from their actions? The term seed is used to imply this — that they bear fruit which itself multiplies for generations. 
  The death of the righteous. Since he touched upon this characteristic of exemplary kindness possessed by Yaakov and Yisroel, he felt anguish for himself — if only he could be worthy by the end of his life to die the death of the righteous. The word righteous implies proper conduct in worldly affairs between man and his fellow. Bil'am did not have the heart to pray that he should die the death of the pious or devout, for this is a matter which involves Torah and mitzvos which only apply to Yisroel. However, regarding this matter, he prayed to be similar to Yaakov who excelled in the trait of righteousness, since there is also an abundance of kindness among the nations of the world.
  
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  And He has seen no transgression in Yisroel. It appeared to Balak and Bil'am that Yisroel are able to change the course of nature and, if so, it is futile to take hold of the forces of nature, so to speak, [to fight against them]. In truth, however, they are not able to change the course of nature, as will be explained.  
  Adonoy, his God, is with him. This is describing Yaakov: Although he transgresses, Adonoy, his God, is with him. He does not deny the fundamental existence of Hashem, but rather he is unable to overcome his desire at that moment. In describing Yisroel, it says and he has the King’s friendship. In truth, the righteous person does not regularly perform miracles. What Bil'am and Balak had seen was only that the righteous person can have an effect with his prayers in a time of suffering, which is not actually miraculous. Rather, it is the how the Heavenly King conducts Himself — that prayer always helps. ותרועת המלך. This expression is related to the phrase (v. 10:9), and you shall blow <i>teruahs</i> with the trumpets, which also implies prayer.
  
  
  
  
  
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  They stretch forth like streams. This refers to the tents of the women. This matter, as is known (Taanis 23b), is that the benefit women bestow upon the poor is close at hand, such as through their acts of charity and kindness. Charity (צדקה) is compared to a flowing river; charity is seeking to bestow goodness to others, as a river. The ultimate kindness performed by the Jewish women is when, through it, others are brought to Torah and serving Hashem. For women, on their own, do not possess holiness of Torah and serving Hashem. Rather, they are like a purifying <i>mikveh</i> for Yisroel, which brings about holiness. For this reason, the well of water in the desert was provided in the merit of Miriam, and when she died, it left.
  
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  The Children of Seth (Shet): [This is] like the sons of Adam (all people), since [Seth] was the main [son of Adam], as Noah was from his descendants (such that everyone who lived afterwards was of the Children of Seth). And the Yitzchaki1 said that its understanding is [that it refers to] the Children of Ammon and also [the Children of] Moab, and its meaning is [hence] twofold. He also said that its usage [is like its usage in], "those with revealed shet" (Isaiah 11:3), which is a reference to the daughters of Lot (the mothers of Ammon and Moab). But that is distant [from the correct understanding] in my eyes; as shet is the posterior, which is like a foundation, as in (Psalms 11:3), "When the shatot are destroyed." And many understood, "all the children of shet" as the same usage as "When the shatot." And the explanation is that when he destroys the countries (which are like foundations). And this is not distant.
  
  
  
  
  
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  My covenant [of] peace. Pinchas was promised he would not become an agitated and angry person, for the nature of the act he did — killing a person with his hands — leaves a strong impression. However, since he did it for the sake of Heaven he received the blessing that he would always be in peace and serenity.
  
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  Eternal <i>kehunah.</i> This refers to a <i>Kohein Gadol</i>. A regular <i>kohein</i> only serves before Hashem during the watch of his father’s house or on festivals, whereas A <i>Kohein Gadol</i>, serves continuously.  
  
  And made atonement for Bnei Yisroel. Since Pinchas made atonement for Bnei Yisroel he deserves to continue to make atonement for them, for someone who shows self-sacrifice for a mitzvah is helped by Heaven afterwards.
  
  
  
  
  
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  Moshe and Elozor the <i>kohein</i> spoke. This was a language of leadership, because Bnei Yisroel were scattered among the cities across the Yardein, and only the camp and the Tent of Meeting stood in one place. When they were commanded to count, Moshe and Elozor announced that anyone twenty years of age and over should come to the designated place.
  
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  These are the families of Shimon. Scripture uses the language “by their number” or “their number” with all the tribes, but by Shimon it was not used at all. This is because the connotation of “their number” here is as we will explain later (v. 54), “each person, according to his number” — according to the number of his household or affairs — that is, each one had a numbering of how he ran his affairs on his own. Many remained of the tribe of Shimon, nevertheless, their number was decimated by the plague that afflicted their tribe, and therefore it does not say here “their number”.
  
  
  
  
  
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  Mount Eivarim.  [So called] because there are two passes.  On one side is the passage to Israel, while on the other side is the passage close to Moab.  As it will be clarified in Deuteronomy 32:49.
  
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  A man in whom there is spirit. That is, he is independent in his views and he is not drawn after urges for his own pleasure or that of others.  
  And lay your hand on him so that he will have Divine assistance to reach the truth and straight thinking; this is similar to <i>semicha lehora’ah</i> (traditional authorization to judge cases) which provides the benefit of Divine assistance. For this reason, one [who does not have <i>semicha</i>] may not render judgment even though he is qualified, because he does not have the Divine assistance needed for this.
  
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  And you shall set him, etc.: This setting is [to give him] authority over them. And nevertheless it is only service, as he is obligated to serve them in that which he has authority over them. Therefore, it is written with the wording, "And you shall set him in front of " - with the same wording as later on [in verse] 21, which demonstrates subservience. This is because authority is truly also subservience.
  Before Elozor the <i>kohein.</i> Yehoshua had authority over Elozor who was appointed over the service in the <i>Mishkan</i>, for Yehoshua was like a king, and a king has authority over the <i>Beis HaMikdash</i>, as explained in the Yerushalmi: The constant offering was sacrificed at the fourth hour in the days of Shlomo, because the keys were in his possession.
  
  
  
  
  
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  In addition to the morning burnt-offering. The language is seemingly superfluous, but it comes to teach that on festivals they should bring the constant offering sooner than on any weekday. The connotation of “the morning” is early in the morning, and all the other festivals are derived from this verse regarding Pesach.
  
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  Without blemish and their libations. In Menachos (87a) it was derived from here that wine which has become moldy is invalid for libations, as it says, without blemish. The Torah hinted about this here in conjunction with Shavuos because that is when wine would become spoiled, as taught in Baba Basra (98): In the case where one is selling fragrant wine, he must deliver the wine before Shavuos. Rashbam explains that after Shavuos even fragrant wine becomes spoiled.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  They went out to show honor to the army, as is accustomed even today—to give honor to those returning from a war. However, a king does not normally give honor to his subjects in person, and that is why the Sages said: This informs you of Moshe’s humility.
  
  
  
  
  
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  Why do you dishearten. This refers to a sinful thought between them and their Father in Heaven. About them, Yisroel will say that it is not because of the livestock that they want this, but rather that they are afraid of the war with Canaan, or they do not want to be subject to Hashem’s strong supervision in Eretz Yisroel.
  
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  Before Bnei Yisroel. This removed Moshe’s first complaint against them: How will Bnei Yisroel have the heart to go to war if we remain across the Yardein. The second claim was removed as well: Yisroel will say we are afraid and do not rely on Hashem’s supervision. On the contrary, at the time we go armed before them, our children will dwell in fortified cities — This is proof that we are not afraid to leave our children behind and we rely on Hashem’s protection. Without Hashem’s individualized supervision, fortified cities offer no benefit, for there will be no one to wage battle in them.
  
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  We will not return. The other tribes could still have a claim against us—that we received our hereditary property before them—because during the years of dividing the Land they will not be able to do anything for the sake of their portion, and yet we have already chosen ours. Therefore, we promise that we will not return to our homes until after the division.
  
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  The tribe of Gad said. [It uses the singular verb] because after Moshe added a big condition—that they should not leave any armed man on the eastern side of the Yardein—they did not immediately decide. First, they assembled and came to the decision to accept Moshe’s condition. At that time, they appointed a new leader, since they were now split off from the rest of the tribes, and they were now to begin their settlement. After they appointed a leader, he went to Moshe and the Sanhedrin and spoke on behalf of all of them.
  
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  Our children, wives. One might have thought they would be afraid to leave their children and wives on the eastern side of the Yardein without any protection. Rather, they would take them with them until they returned. Therefore, they reiterated and explained that their trust in Hashem was so complete that they would leave their wives and children [even though all the armed men would cross over].
  
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  Then they shall take possession among you in the land of Canaan. Only in the land of Canaan, but they will receive no portion at all on the eastern side of the Yardein. This is the plain meaning of the text. However, the Talmud explains that “among you” is on the eastern side of the Yardein as well as in the land of Canaan. The Sages derived this because Scripture does not simply say, “Then they shall take possession in the land of Canaan.” The phrase “among you” comes to include the land across the Yardein (Kiddushin 61).
  
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  The cities within their borders. Moshe apportioned the borders according to the cities, and the fields were automatically attributed to their cities. He was not as careful that the portioning of land should be equal, in the way they were in Eretz Yisrael. He was careful, however, that the cities would be divided equally. This was because the land was very expansive for two and a half tribes.
  
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  Their names having been changed. It is prohibited to mention the name of idols only when the name of the idol not written in the Torah (Sanhedrin 63b). Therefore, before the Torah was sealed and they did not know if the names would be mentioned in the Torah, they changed the names. Afterwards, when the Torah was sealed, they saw the names were mentioned, so they reverted back to the original names. They retained the names. They added the names of the builders to the original names, and then part of the name fell into disuse.
  
  
  
  
  
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  Egypt was burying. The Egyptians did not know that Bnei Yisroel did not intend to return, since it was on this very condition that they lent them their items. This is the reason they pursued after them when it became known that Pharaoh had driven them out for good. If so, how was it that, Bnei Yisrael went out high handedly [in triumph]? This is why Scripture writes “And Egypt were burying…” They were busy with a painful matter. 
  And on their idols Adonoy had inflicted punishments. They were astonished and bewildered, and did not even turn to look at what was transpiring before their eyes.
  
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  When you cross. As long as they had not yet crossed the Yardein into Eretz Yisroel, they were not ordered to destroy the idol worship on the other side of the Yardein. This commandment depended on the holiness of the Land of Israel; the other side of the Yardein did not become sanctified until Eretz Yisroel was sanctified. This is similar to the concept of the Cities of Refuge that did not take in accidental murderers until those in Eretz Yisroel would also be sanctified, because the activation of the Cities of Refuge depends on the holiness of Eretz Yisroel which in turn is only when the Jubilee year is being observed.
  
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  Destroy all their carved stones. This refers to their stone floors, and yet there were floors made from virgin stones that were originally attached to the ground that are not prohibited. In any case, Scripture commands that they should be damaged until they are no longer recognizable. Once they have been uprooted it is permitted to benefit from them, as stated in Avodah Zara (46): Stones from a (worshipped) mountain that rolled down from there and the hand of man has not altered them, are not forbidden.  
  Demolish all their cast metal idols. Scripture repeats the commandment of demolishing, because this destruction is not the same as the first. In the first case they only need to be removed from their place, and it is permitted to benefit from them. This is not the case with the cast metal idols, which are completely forbidden, and with which nullifying also has no effect — the same as Moshe’s commandment to burn the <i>Asheirah</i> tree when they entered the land. There is no solution for them except to be destroyed completely.  
  All their altars — that are not forbidden because of idol worship, since no worship was performed on them, nevertheless, they were an assembly point for those worshipping idols — tear down so that there will be no trace of idol worship in Eretz Yisroel.
  
  
  
  
  
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  Hor Hahar. This is not the mountain where Aharon died, since that was in the south of Eretz Yisroel and this is in the north.
  
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  These two tribes and also the other nine tribes cannot appeal against the tribes of Gad and Reuvein who have a much larger portion than any of the other nine tribes since they have taken their hereditary property on this side of the Yardein and there is no comparison to the value of a portion of Eretz Yisroel on the western side of the Yardein, both in spiritual and physical terms.
  
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  And one leader. The meaning of Scripture is that there is no obligation to make a real leader for every matter; the obligation to make a leader is only to be able to parcel out the land. Scripture mentioned them according to the greatness of the people in their own worth and not according to the importance of the tribes.
  
  
  
  
  
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  They shall be cities of refuge. In their name and content they should only be Cities of Refuge, and there should be no other industry there that should be fitting to call the city after that industry.
  
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  The murderer must be executed. Here it means not by Beis Din, since we are discussing a case where there was no warning. If there was, there would be no difference in the ruling according to the weapon used for murder, since the witnesses watched and knew for sure that he intended purposely to give him a fatal blow. Rather, here it is talking about a case where he did not get a warning, and there is no clear awareness if it was intentional or unintentional.
  
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  For, I, Adonoy, dwell. The explanation is that this verse gives the reason for the two previous matters: This pollution causes the exile of Yisroel from Eretz Yisroel and exiles the Shechinah (Divine Presence). We might say we understand the reason for the exile of the Shechinah, since the Shechinah cannot dwell in a place of pollution, but why should Yisroel go into exile? Surely the sin itself is not so serious, since we are talking about a case of murder which was thought to be permissible, and if so, why should Yisroel be exiled because of the pollution of the land? Scripture explains to us the reason, “For, I, Adonoy, dwell among Bnei Yisroel.” I cannot cause My glory to dwell in Eretz Yisroel because of the pollution, thus, I must go into exile outside the Land. Therefore I must draw the essential dwelling place of Yisroel after me so that I can dwell amongst them outside the land, and it follows that the Shechinah dwells amongst Yisroel even outside Eretz Yisroel.
  
  
  
  
  
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  Through the casting of lots to Bnei Yisroel. From this we can understand that the inheriting of Eretz Yisroel is a matter of holiness, not like the dividing up of an inheritance by brothers, which does not have to be done by lots, but can be done with the agreement of the brothers, according to what they want. 
  Our master was commanded by Adonoy. The first command [Adonoy commanded our master] mentioned in this verse was not that Moshe should give the land as an inheritance himself, but that he should command Yehoshua and Elozor to do it when they come to Eretz Yisroel. The second command mentioned here, however, was to Moshe himself, as it is written (27:7): “Give them a hereditary portion of land”; and in fact, the portion of the daughters of Tzelofchad was already given to them by Moshe. For this reason it was written in the first phrase, Adonoy commanded our master, and in the second one, our master was commanded by Adonoy.
  
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  Correctly are the descendants of Yoseif’s tribe speaking. Even though in any case this claim was not effectual except for that generation, that is because the holiness of the Land is not uprooted after it has already been completely defined, for the sake of a minority, and the <i>Yoveil</i> will also not be uprooted because of this. However it is fitting that the initial entry and fixing of the holiness should be in the best way possible, therefore in that generation the claim was justified.