| 22They set out from Kadesh, and the entire community of the Israelites arrived at Mount Hor. |
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כבוַיִּסְע֖וּ מִקָּדֵ֑שׁ וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל כָּל־הָֽעֵדָ֖ה הֹ֥ר הָהָֽר: |
| כָּל־הָֽעֵדָה - The entire community. They were all complete and poised to enter the land, for none of those upon whom it had been decreed not to enter remained among them, inasmuch as those who were to die in the desert had come to an end, and these remaining were those about whom it says: “All of you who are alive today are attached to God, your God.” |
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כָּל־הָֽעֵדָה.
כֻּלָּם שְׁלֵמִים וְעוֹמְדִים לִכָּנֵס לָאָרֶץ, שֶׁלֹּא הָיָה בָּהֶן אֶחָד מֵאוֹתָם שֶׁנִּגְזְרָה גְזֵרָה עֲלֵיהֶם, שֶׁכְּבָר כָּלוּ מֵתֵי מִדְבָּר וְאֵלּוּ מֵאוֹתָן שֶׁכָּתוּב בָּהֶן (דברים ד') "חַיִּים כֻּלְּכֶם הַיּוֹם" (תנחומא):
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| הֹר הָהָֽר - Mount Hor - i.e., a summit atop a larger mountain, like a small mound on top of a larger mound. Although the Cloud of Glory would go ahead of them and level the mountains, nevertheless three of them remained: Mount Sinai – for the giving of the Torah, Mount Nebo – for the burial of Moses, and Mount Hor – for the burial of Aaron. |
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הֹר הָהָֽר.
הַר עַל גַּבֵּי הַר, כְּתַפּוּחַ קָטָן עַל גַּבֵּי תַפּוּחַ גָּדוֹל, וְאַף עַל פִּי שֶׁהֶעָנָן הוֹלֵךְ לִפְנֵיהֶם וּמַשְׁוֶה אֶת הֶהָרִים, שְׁלֹשָׁה נִשְׁאֲרוּ בָהֶן — הַר סִינַי לַתּוֹרָה וְהֹר הָהָר לִקְבוּרַת אַהֲרֹן וְהַר נְבוֹ לִקְבוּרַת מֹשֶׁה (תנחומא):
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| 23God said to Moses and Aaron at Mount Hor, on the border of Edom, saying, |
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כגוַיֹּ֧אמֶר יְהֹוָ֛ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן בְּהֹ֣ר הָהָ֑ר עַל־גְּב֥וּל אֶֽרֶץ־אֱד֖וֹם לֵאמֹֽר: |
| עַל־גְּבוּל אֶֽרֶץ־אֱדוֹם - On the border of Edom. This tells us that because they associated and fraternized with the wicked Esau, the integrity of their conduct was breached, and on that account, they lost this righteous man. Similarly, the prophet told Yehoshafat: “Since you associated with Achazyah, God caused your actions to be breached.” |
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עַל־גְּבוּל אֶֽרֶץ־אֱדוֹם.
מַגִּיד שֶׁמִּפְּנֵי שֶׁנִּתְחַבְּרוּ כָאן לְהִתְקָרֵב לְעֵשָׂו הָרָשָׁע, נִפְרְצוּ מַעֲשֵׂיהֶם וְחָסְרוּ הַצַּדִּיק הַזֶּה, וְכֵן הַנָּבִיא אוֹמֵר לִיהוֹשָׁפָט (דברי הימים ב' כ') "בְּהִתְחַבֶּרְךָ עִם אֲחַזְיָהוּ פָּרַץ ה' אֶת מַעֲשֶׂיךָ" (תנחומא):
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| 24“Aaron will be gathered to his people, for he will not enter the land that I have given to the Israelites, because you defied My word at ‘the water of contention.’ |
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כדיֵֽאָסֵ֤ף אַֽהֲרֹן֙ אֶל־עַמָּ֔יו כִּ֣י לֹ֤א יָבֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֣י יִשְׂרָאֵ֑ל עַ֛ל אֲשֶׁר־מְרִיתֶ֥ם אֶת־פִּ֖י לְמֵ֥י מְרִיבָֽה: |
| 25Take Aaron and his son Eleazar. Bring them up to Mount Hor. |
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כהקַ֚ח אֶת־אַֽהֲרֹ֔ן וְאֶת־אֶלְעָזָ֖ר בְּנ֑וֹ וְהַ֥עַל אֹתָ֖ם הֹ֥ר הָהָֽר: |
| קַח אֶת־אַֽהֲרֹן - Take Aaron - with words of consolation. Say to him: “Fortunate are you that you see your crown given over to your son, something that I will not myself merit.” |
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קַח אֶת־אַֽהֲרֹן.
בִּדְבָרִים שֶׁל נִחוּמִים — אֱמֹר לוֹ, אַשְׁרֶיךָ שֶׁתִּרְאֶה כִתְרְךָ נָתוּן לְבִנְךָ, מַה שֶּׁאֵין אֲנִי זַכַּאי לְכָךְ (שם):
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| 26Strip Aaron of his garments, and dress his son Eleazar in them. Aaron will be gathered in to his ancestors and die there.” |
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כווְהַפְשֵׁ֤ט אֶת־אַֽהֲרֹן֙ אֶת־בְּגָדָ֔יו וְהִלְבַּשְׁתָּ֖ם אֶת־אֶלְעָזָ֣ר בְּנ֑וֹ וְאַֽהֲרֹ֥ן יֵֽאָסֵ֖ף וּמֵ֥ת שָֽׁם: |
| אֶת־בְּגָדָיו - His garments - i.e., dress him in the garments of the high priesthood, and then remove them from him in order to put them on his son in his presence. Moses said to Aaron, “Enter the cave,” and he entered. He saw a bed that was made and a lit candle. He said to him, “Go up onto the bed,” and he went up; “stretch out your hands,” and he stretched them out; “close your mouth,” and he closed it; “close your eyes,” and he closed them. Moses immediately desired this gradual and serene death, and that is the meaning of what was said to him: “as your brother Aaron died,” i.e., in the form of death that you desired. |
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אֶת־בְּגָדָיו.
אֶת בִּגְדֵי כְהֻנָּה גְדוֹלָה הִלְבִּישָׁהוּ וְהִפְשִׁיטָם מֵעָלָיו, לְתִתָּם עַל בְּנוֹ בְּפָנָיו; אָמַר לוֹ הִכָּנֵס לַמְּעָרָה וְנִכְנַס, רָאָה מִטָּה מֻצַּעַת וְנֵר דָּלוּק, אָמַר לוֹ עֲלֵה לַמִּטָּה וְעָלָה, פְּשֹׁט יָדֶיךָ וּפָשַׁט, קְמֹץ פִּיךָ וְקָמַץ, עֲצֹם עֵינֶיךָ וְעָצַם, מִיָּד חָמַד מֹשֶׁה לְאוֹתָהּ מִיתָה, וְזֶהוּ שֶׁנֶּאֱמַר לוֹ (דברים ל"ב) "כַּאֲשֶׁר מֵת אַהֲרֹן אָחִיךָ" — מִיתָה שֶׁנִתְאַוִּיתָ לָהּ (ספרי שם):
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| 27Moses did as God had commanded him. They ascended Mount Hor in the presence of the entire community. |
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כזוַיַּ֣עַשׂ משֶׁ֔ה כַּֽאֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה וַיַּֽעֲלוּ֙ אֶל־הֹ֣ר הָהָ֔ר לְעֵינֵ֖י כָּל־הָֽעֵדָֽה: |
| וַיַּעַשׂ משֶׁה - Moses did. Although the matter was hard for him, he did not hesitate. |
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וַיַּעַשׂ משֶׁה.
אַף עַל פִּי שֶׁהַדָּבָר קָשֶׁה לוֹ, לֹא עִכֵּב (תנחומא):
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| 28Moses stripped Aaron of his garments, dressed his son Eleazar in them, and Aaron died there on the top of the mountain. Moses and Eleazar descended from the mountain. |
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כחוַיַּפְשֵׁט֩ משֶׁ֨ה אֶת־אַֽהֲרֹ֜ן אֶת־בְּגָדָ֗יו וַיַּלְבֵּ֤שׁ אֹתָם֙ אֶת־אֶלְעָזָ֣ר בְּנ֔וֹ וַיָּ֧מָת אַֽהֲרֹ֛ן שָׁ֖ם בְּרֹ֣אשׁ הָהָ֑ר וַיֵּ֧רֶד משֶׁ֛ה וְאֶלְעָזָ֖ר מִן־הָהָֽר: |
| 29The entire community saw that Aaron had expired. The entire house of Israel wept for Aaron for 30 days. |
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כטוַיִּרְאוּ֙ כָּל־הָ֣עֵדָ֔ה כִּ֥י גָוַ֖ע אַֽהֲרֹ֑ן וַיִּבְכּ֤וּ אֶת־אַֽהֲרֹן֙ שְׁלשִׁ֣ים י֔וֹם כֹּ֖ל בֵּ֥ית יִשְׂרָאֵֽל: |
| וַיִּרְאוּ כָּל־הָעֵדָה - The entire community saw… When they saw Moses and Eleazar descending, but that Aaron did not descend with them, they asked, “Where is Aaron?” Moses answered them, “He has died.” They asked him, “Is it possible that he who stood up to the Angel of Death and halted the plague can himself fall under the control of the Angel of Death?” Immediately Moses prayed for mercy, and the ministering angels showed them an image of Aaron lying on the bed; once they saw this, they believed. |
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וַיִּרְאוּ כָּל־הָעֵדָה.
כְּשֶׁרָאוּ מֹשֶׁה וְאֶלְעָזָר יוֹרְדִים וְאַהֲרֹן לֹא יָרַד, אָמְרוּ הֵיכָן הוּא אַהֲרֹן? אָמַר לָהֶם מֵת, אָמְרוּ אֶפְשָׁר מִי שֶׁעָמַד כְּנֶגֶד הַמַּלְאָךְ וְעָצַר אֶת הַמַּגֵּפָה יִשְׁלֹט בוֹ מַלְאַךְ הַמָּוֶת? מִיָּד בִּקֵּשׁ מֹשֶׁה רַחֲמִים וְהֶרְאוּהוּ מַלְאֲכֵי הַשָּׁרֵת לָהֶם מֻטָּל בַּמִּטָּה, רָאוּ וְהֶאֱמִינוּ (שם):
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| כָּל־בֵּית יִשְׂרָאֵֽל - The entire house of Israel - i.e., both men and women, for Aaron would pursue peace and instill love between quarreling parties and between husband and wife. |
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כָּל־בֵּית יִשְׂרָאֵֽל.
הָאֲנָשִׁים וְהַנָּשִׁים, לְפִי שֶׁהָיָה אַהֲרֹן רוֹדֵף שָׁלוֹם וּמַטִּיל אַהֲבָה בֵּין בַּעֲלֵי מְרִיבָה וּבֵין אִישׁ לְאִשְׁתּוֹ (אדר"נ י"ב):
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| כִּי גָוַע - That [Aaron] had expired. I am of the opinion that the one who translates this as דְּהָא מִית “because he had died” is mistaken, unless he translates וַיִּרְאוּ as וְאִתְחֲזִיאוּ “they were seen” – for our rabbis of blessed memory said that this כִּי is used in the sense of דְּהָא “because” only according to the Midrash that states that the Clouds of Glory disappeared, as Rabbi Abahu said: Do not read וַיִּרְאוּ “they saw,” but rather וַיֵּרָאוּ “they were seen”; to this wording the sense of דְּהָא is applicable, as it supplies a reason for the above statement: Why were they now seen? Because Aaron had died. But to the translation וַחֲזוֹ כָּל כְּנִשְׁתָּא “the entire community saw” the sense of דְּהָא is not applicable; rather, the sense of אֲשֶׁר “that,” which is one of the usages of אִי (another of the senses of the word כִּי) is appropriate, for we find אִם used in the sense of אֲשֶׁר, as in: “and what reason is there that (וְאִם מַדּוּעַ) I not be short of breath?” Many other passages are also explained in this sense, e.g., “Seeing that (אִם) his days are determined.” |
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כִּי גָוַע.
אוֹמֵר אֲנִי שֶׁהַמְתַּרְגֵּם דְּהָא מִית טוֹעֶה הוּא, אֶלָּא אִם כֵּן מְתַרְגֵּם וַיִּרְאוּ וְאִתְחֲזִיאוּ, שֶׁלֹּא אָמְרוּ רַבּוֹתֵינוּ כִּי זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן דְּהָא אֶלָּא עַל מִדְרָשׁ שֶׁנִּסְתַּלְּקוּ עַנְנֵי הַכָּבוֹד, וְכִדְאָמַר רַבִּי אַבָּהוּ (ראש השנה ג'), אַל תִּקְרֵי וַיִּרְאוּ, אֶלָּא וַיֵּרָאוּ, וְעַל לָשׁוֹן זֶה נוֹפֵל לְשׁוֹן דְּהָא, לְפִי שֶׁהִיא נְתִינַת טַעַם לְמַה שֶּׁלְּמַעְלָה הֵימֶנּוּ — לָמָּה וַיֵּרָאוּ? לְפִי שֶׁהֲרֵי מֵת אַהֲרֹן; אֲבָל עַל תַּרְגּוּם "וְחָזוּ כָל כְּנִשְׁתָּא" אֵין לְשׁוֹן דְּהָא נוֹפֵל אֶלָּא לְשׁוֹן אֲשֶׁר, שֶׁהוּא מִגִּזְרַת שִׁמּוּשׁ אִי, שֶׁמָּצִינוּ אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר, כְּמוֹ "וְאִם מַדּוּעַ לֹא תִקְצַר רוּחִי" (איוב כ"א), וְהַרְבֵּה מְפֹרָשִׁים מִזֶּה הַלָּשׁוֹן — "אִם חֲרוּצִים יָמָיו" (שם י"ד):
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| 1The Canaanite king of Arad, who lived in the south, heard that Israel had come by the route of the scouts. He waged war against Israel and took a captive from them. |
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אוַיִּשְׁמַ֞ע הַכְּנַֽעֲנִ֤י מֶֽלֶךְ־עֲרָד֙ ישֵׁ֣ב הַנֶּ֔גֶב כִּ֚י בָּ֣א יִשְׂרָאֵ֔ל דֶּ֖רֶךְ הָֽאֲתָרִ֑ים וַיִּלָּ֨חֶם֙ בְּיִשְׂרָאֵ֔ל וַיִּ֥שְׁבְּ | מִמֶּ֖נּוּ שֶֽׁבִי: |
| וַיִּשְׁמַע הַכְּנַֽעֲנִי - The Canaanite…heard. He heard that Aaron had died and the Clouds of Glory had disappeared, etc., as stated in Rosh Hashanah. Amalek is always the instrument that God uses to strike Israel, ready at all times to inflict Divine punishment upon them. |
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וַיִּשְׁמַע הַכְּנַֽעֲנִי.
שָׁמַע שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עַנְנֵי כָבוֹד כו', כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה (דף ג'), וַעֲמָלֵק מֵעוֹלָם רְצוּעַת מַרְדּוּת לְיִשְׂרָאֵל, מְזֻמָּן בְּכָל עֵת לְפֻרְעָנוּת:
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| ישֵׁב הַנֶּגֶב - Who lived in the south. This is Amalek, as it says: “Amalek is living in the southern region.” He disguised his language, speaking Canaanite, intending that the Israelites pray to the Holy One, blessed be He, to give the Canaanites into their hands, when in fact they were not Canaanites. Israel saw that their attire was like that of Amalekites yet their language was Canaanite, so they said: Let us pray without specifying a particular enemy, as it says: “If You deliver this people into my hand.” |
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ישֵׁב הַנֶּגֶב.
זֶה עֲמָלֵק, שֶׁנֶּאֱמַר "עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב" (במדבר י"ג), וְשִׁנָּה אֶת לְשׁוֹנוֹ לְדַבֵּר בִּלְשׁוֹן כְּנַעַן, כְּדֵי שֶׁיִּהְיוּ יִשְׂרָאֵל מִתְפַּלְּלִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא לָתֵת כְּנַעֲנִים בְּיָדָם, וְהֵם אֵינָן כְּנַעֲנִים, רָאוּ יִשְׂרָאֵל לְבוּשֵׁיהֶם כִּלְבוּשֵׁי עֲמָלֵקִים וּלְשׁוֹנָם לְשׁוֹן כְּנַעַן, אָמְרוּ נִתְפַּלֵּל סְתָם, שֶׁנֶּאֱמַר "אִם נָתֹן תִּתֵּן אֶת הָעָם הַזֶּה בְּיָדִי" (עי' ילקוט שמעוני תשס"ד):
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| דֶּרֶךְ הָֽאֲתָרִים - The route of the scouts - i.e., this way of the south, where Amalek lived, was the same one that the spies had gone, as it says: “they went up through the south.” Another explanation: the Israelites had not yet reached Amalekite territory, but “the route of the scouts” refers to the way of the great scout traveling ahead of them, as it says: “the Ark of God’s Covenant traveled at a distance of three days ahead of them to prepare for them a place to settle.” |
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דֶּרֶךְ הָֽאֲתָרִים.
דֶּרֶךְ הַנֶּגֶב, שֶׁהָלְכוּ בּוֹ מְרַגְּלִים, שֶׁנֶּאֱמַר "וַיַּעֲלוּ בַנֶּגֶב" (במדבר י"ג); דָּבָר אַחֵר: דֶּרֶךְ הָאֲתָרִים, דֶּרֶךְ הַתַּיָּר הַגָּדוֹל הַנּוֹסֵעַ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שם י') "דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה" (תנחומא):
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| וַיִּשְׁבְּ מִמֶּנּוּ שֶֽׁבִי - And took a captive from them. The use of the singular indicates that this captive was only one female slave, who had been previously captured by the Israelites. |
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וַיִּשְׁבְּ מִמֶּנּוּ שֶֽׁבִי.
אֵינָהּ אֶלָּא שִׁפְחָה אַחַת (ילקוט שמעוני שם):
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| 2Israel made a vow to God and said, “If You deliver this people into my hand, I will dedicate the spoils of their cities to You.” |
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בוַיִּדַּ֨ר יִשְׂרָאֵ֥ל נֶ֛דֶר לַֽיהֹוָ֖ה וַיֹּאמַ֑ר אִם־נָתֹ֨ן תִּתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְהַֽחֲרַמְתִּ֖י אֶת־עָֽרֵיהֶֽם: |
| וְהַֽחֲרַמְתִּי - means: I will dedicate their spoil to God on High. |
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וְהַֽחֲרַמְתִּי.
אַקְדִּישׁ שְׁלָלָם לְגָבוֹהַּ:
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| 3God heard Israel’s voice and gave them the Canaanites. The Israelites destroyed all of them and dedicated the spoils of their cities to God. They called the place Chormah [“Destruction/Dedication”]. |
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גוַיִּשְׁמַ֨ע יְהֹוָ֜ה בְּק֣וֹל יִשְׂרָאֵ֗ל וַיִּתֵּן֙ אֶת־הַכְּנַֽעֲנִ֔י וַיַּֽחֲרֵ֥ם אֶתְהֶ֖ם וְאֶת־עָֽרֵיהֶ֑ם וַיִּקְרָ֥א שֵׁם־הַמָּק֖וֹם חָרְמָֽה: |
| וַיַּֽחֲרֵם אֶתְהֶם - [They] destroyed them - by killing. |
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וַיַּֽחֲרֵם אֶתְהֶם.
בַּהֲרִיגָה:
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| וְאֶת־עָֽרֵיהֶם - And their cities - by dedication to God on High, both actions being implied in the verb חרם. |
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וְאֶת־עָֽרֵיהֶם.
חֶרְמֵי גָבוֹהַּ:
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| 4They journeyed from Mount Hor by way of the Sea of Reeds, to circle Edom. The people became disheartened because of the journey. |
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דוַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ס֔וּף לִסְבֹ֖ב אֶת־אֶ֣רֶץ אֱד֑וֹם וַתִּקְצַ֥ר נֶֽפֶשׁ־הָעָ֖ם בַּדָּֽרֶךְ: |
| יַם־סוּף - By way of the Sea of Reeds. Since Aaron had died and this war had come upon them, they retreated by way of the Sea of Reeds, this being the way they had turned when the decree resulting from the report of the spies was decreed on them, as it says: “journey into the desert, toward the Sea of Reeds,” and now they traveled back seven stations, as it says: “The Israelites journeyed from the wells of Benei Ya’akan to Moserah. There, Aaron died.” Did he then die at Moserah? Did he not die on Mount Hor? Scripture says that he died at Moserah only because upon their return there, they mourned for him and eulogized him as if he had died now in front of them. Go and check the account of their journeys and you will find seven stops from Moserah to Mount Hor. |
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יַם־סוּף.
כֵּיוָן שֶׁמֵּת אַהֲרֹן וּבָאת עֲלֵיהֶם מִלְחָמָה זוֹ, חָזְרוּ לַאֲחוֹרֵיהֶם דֶּרֶךְ יַם סוּף, הוּא הַדֶּרֶךְ שֶׁחָזְרוּ לָהֶם כְּשֶׁנִּגְזַר עֲלֵיהֶם גְּזֵרַת מְרַגְּלִים, שֶׁנֶּאֱמַר "וּסְעוּ הַמִּדְבָּרָה דֶּרֶךְ יַם סוּף" (דברים א'), וְכָאן חָזְרוּ לַאֲחוֹרֵיהֶם שֶׁבַע מַסָּעוֹת, שֶׁנֶּאֱמַר "וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן", וְכִי בְמוֹסֵרָה מֵת? וַהֲלֹא בְהֹר הָהָר מֵת? אֶלָּא שָׁם חָזְרוּ וְהִתְאַבְּלוּ עָלָיו וְהִסְפִּידוּהוּ כְּאִלּוּ הוּא בִפְנֵיהֶם; וְצֵא וּבְדֹק בַּמַּסָּעוֹת וְתִמְצְאֵם שֶׁבַע מַסָּעוֹת מִן מוֹסֵרָה עַד הֹר הָהָר (תנחומא):
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| לִסְבֹב אֶת־אֶרֶץ אֱדוֹם - To circle Edom - for he did not allow them to pass through his land. |
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לִסְבֹב אֶת־אֶרֶץ אֱדוֹם.
שֶׁלֹּא נְתָנָם לַעֲבֹר בְּאַרְצוֹ:
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| וַתִּקְצַר נֶֽפֶשׁ־הָעָם בַּדָּֽרֶךְ - The people became disheartened (lit.) in the journey-
i.e., because of the exertion of the journey, which became too severe for them. They said: “We were now close to entering the land, and now we are turning back! Our fathers also turned back and spent 38 years in the desert until today!” Therefore, they became disheartened by the setbacks of the journey; in Old French: “encrut lor” (“it was too much for them”).
It is not possible to say that וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ means: “the people became disheartened while they were on the journey,” without specifying from what they become disheartened, for wherever you find קִצּוּר נֶפֶשׁ “being disheartened” in Scripture, it is explained there from what they were disheartened, such as: וַתִּקְצַר נַפְשִׁי בָּהֶם “I was disheartened with them,” and such as: וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל “He was disheartened by Israel’s trouble.” The term קִצּוּר נֶפֶשׁ (lit., “short of soul”) applies to anything too difficult for a person, like a person upon whom a burden comes and his mind is not broad enough to accept it, and he has no room in his heart for that pain to rest; for a bothersome entity is referred to as “large,” for it is too great and heavy for that person, as in: “their soul also swelled up within Me” – i.e., was too much for Me, and “It is so great that You hunt me as if I were a lion.” To sum up this explanation: anywhere the term קִצּוּר נֶפֶשׁ is used about a matter, it means that one cannot tolerate it, that the mind cannot bear it.
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וַתִּקְצַר נֶֽפֶשׁ־הָעָם בַּדָּֽרֶךְ.
בְּטֹרַח הַדֶּרֶךְ שֶׁהֻקְשָׁה לָהֶם, אָמְרוּ עַכְשָׁו הָיִינוּ קְרוֹבִים לִכָּנֵס לָאָרֶץ וְאָנוּ חוֹזְרִים לַאֲחוֹרֵינוּ, כָּךְ חָזְרוּ אֲבוֹתֵינוּ וְנִשְׁתָּהוּ שְׁלֹשִׁים וּשְׁמוֹנֶה שָׁנָה עַד הַיּוֹם, לְפִיכָךְ קָצְרָה נַפְשָׁם בְּעִנּוּי הַדֶּרֶךְ, וּבְלַעַ"ז אנקרוט"לור; וְלֹא יִתָּכֵן לוֹמַר וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ — בִּהְיוֹתוֹ בַדֶּרֶךְ, וְלֹא פֵּרֵשׁ בּוֹ בַּמֶּה קָצְרָה, שֶׁכָּל מָקוֹם שֶׁתִּמְצָא קִצּוּר נֶפֶש בַּמִּקְרָא מְפֹרָשׁ שָׁם בַּמֶּה קָצְרָה, כְּגוֹן "וַתִּקְצַר נַפְשִׁי בָּהֶם" (זכריה י"א), וּכְגוֹן "וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל" (שופטים י'), וְכָל דָּבָר קָשֶׁה עַל אָדָם נוֹפֵל בּוֹ לְשׁוֹן קִצּוּר נֶפֶשׁ, כְּאָדָם שֶׁהַטֹּרַח בָּא עָלָיו וְאֵין דַּעְתּוֹ רְחָבָה לְקַבֵּל אוֹתוֹ הַדָּבָר וְאֵין לוֹ מָקוֹם בְּתוֹךְ לִבּוֹ לָגוּר שָׁם הַצַּעַר, וּבְדָבָר הַמַּטְרִיחַ נוֹפֵל לְשׁוֹן גֹּדֶל, שֶׁגָּדוֹל הוּא וְכָבֵד עַל הָאָדָם, כְּגוֹן "וְגַם נַפְשָׁם בָּחֲלָה בִי" (זכריה י"א) — גָּדְלָה עָלַי, "וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי" (איוב י'); כְּלָלוֹ שֶׁל פֵּרוּשׁ, כָּל לְשׁוֹן קִצּוּר נֶפֶשׁ בְּדָבָר לָשׁוֹן שֶׁאֵין יָכוֹל לְסָבְלוֹ הוּא — שֶׁאֵין הַדַּעַת סוֹבַלְתּוֹ:
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| 5The people spoke against God and against Moses, saying, “Why have you brought us up out of Egypt to die in this desert, for there is no bread and no water, and we are weary of this light manna-bread.” |
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הוַיְדַבֵּ֣ר הָעָ֗ם בֵּֽאלֹהִים֘ וּבְמשֶׁה֒ לָמָ֤ה הֶֽעֱלִיתֻ֨נוּ֙ מִמִּצְרַ֔יִם לָמ֖וּת בַּמִּדְבָּ֑ר כִּ֣י אֵ֥ין לֶ֨חֶם֙ וְאֵ֣ין מַ֔יִם וְנַפְשֵׁ֣נוּ קָ֔צָה בַּלֶּ֖חֶם הַקְּלֹקֵֽל: |
| בֵּֽאלֹהִים וּבְמשֶׁה - Against God and against Moses. They mistakenly equated the servant with his Master. |
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בֵּֽאלֹהִים וּבְמשֶׁה.
הִשְׁווּ עֶבֶד לְקוֹנוֹ (תנחומא):
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| לָמָה הֶֽעֱלִיתֻנוּ - Why have you brought us up? - implying that they are both equal. |
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לָמָה הֶֽעֱלִיתֻנוּ.
שְׁנֵיהֶם שָׁוִים:
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| וְנַפְשֵׁנוּ קָצָה - And we are weary. This term also denotes disheartening and disgust. |
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וְנַפְשֵׁנוּ קָצָה.
אַף זֶה לְשׁוֹן קִצּוּר נֶפֶשׁ וּמִאוּס:
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| בַּלֶּחֶם הַקְּלֹקֵֽל - Of this light bread. Because the manna was absorbed into their limbs, they called it “light,” saying, “This manna will eventually explode in our stomachs; can a human being ingest food and not expel any waste?” |
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בַּלֶּחֶם הַקְּלֹקֵֽל.
לְפִי שֶׁהַמָּן נִבְלָע בָּאֵבָרִים קְרָאוּהוּ קְלֹקֵל, אָמְרוּ, עָתִיד הַמָּן הַזֶּה שֶׁיִּתְפַּח בְּמֵעֵינוּ, כְּלוּם יֵשׁ יְלוּד אִשָּׁה שֶׁמַּכְנִיס וְאֵינוֹ מוֹצִיא? (יומא ע"ה):
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| 6God sent the venomous snakes against the people, and they bit the people, and many Israelites died. |
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ווַיְשַׁלַּ֨ח יְהֹוָ֜ה בָּעָ֗ם אֵ֚ת הַנְּחָשִׁ֣ים הַשְּׂרָפִ֔ים וַיְנַשְּׁכ֖וּ אֶת־הָעָ֑ם וַיָּ֥מָת עַם־רָ֖ב מִיִּשְׂרָאֵֽל: |
| אֵת הַנְּחָשִׁים הַשְּׂרָפִים - The venomous snakes - i.e., that burn (שׂוֹרְפִים) a person with the poison of their teeth. |
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אֵת הַנְּחָשִׁים הַשְּׂרָפִים.
שֶׁשּׂוֹרְפִים אֶת הָאָדָם בְּאֶרֶס שִׁנֵּיהֶם:
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| וַיְנַשְּׁכוּ אֵת הָעָם - And they bit the people. Let the snake, who was punished for slander, come and exact punishment from these people who slander; let the snake, to whom all types of food taste the same, come and exact punishment from ungrateful people for whom one thing (the manna) can have several varying tastes. |
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וַיְנַשְּׁכוּ אֵת הָעָם.
יָבֹא נָחָשׁ שֶׁלָּקָה עַל הוֹצָאַת דִּבָּה וְיִפָּרַע מִמּוֹצִיאֵי דִּבָּה, יָבֹא נָחָשׁ שֶׁכָּל הַמִּינִין נִטְעָמִין לוֹ טַעַם אֶחָד וְיִפָּרַע מִכְּפוּיֵי טוֹבָה שֶׁדָּבָר אֶחָד מִשְׁתַּנֶּה לָהֶם לְכַמָּה מַטְעַמִּים (תנחומא):
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| 7The people came to Moses and said, “We have sinned, for we have spoken against God and against you. Pray to God that He remove the snakes from us.” Moses prayed on behalf of the people. |
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זוַיָּבֹא֩ הָעָ֨ם אֶל־משֶׁ֜ה וַיֹּֽאמְר֣וּ חָטָ֗אנוּ כִּֽי־דִבַּ֤רְנוּ בַֽיהֹוָה֙ וָבָ֔ךְ הִתְפַּלֵּל֙ אֶל־יְהֹוָ֔ה וְיָסֵ֥ר מֵֽעָלֵ֖ינוּ אֶת־הַנָּחָ֑שׁ וַיִּתְפַּלֵּ֥ל משֶׁ֖ה בְּעַ֥ד הָעָֽם: |
| וַיִּתְפַּלֵּל משֶׁה - Moses prayed. From here we derive that someone from whom forgiveness is requested should not be too cruel to forgive. |
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וַיִּתְפַּלֵּל משֶׁה.
מִכָּאן לְמִי שֶׁמְּבַקְשִׁים מִמֶּנּוּ, שֶׁלֹּא יְהֵא אַכְזָרִי מִלִּמְחֹל (עי' תנחומא):
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| 8God said to Moses, “Make for yourself a viper and put it on a pole, and let whoever was bitten look at it and live.” |
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חוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲשֵׂ֤ה לְךָ֙ שָׂרָ֔ף וְשִׂ֥ים אֹת֖וֹ עַל־נֵ֑ס וְהָיָה֙ כָּל־הַנָּשׁ֔וּךְ וְרָאָ֥ה אֹת֖וֹ וָחָֽי: |
| עַל־נֵס - means: On a pole, called “perche” in Old French. Similarly, it says: “and like a standard (וְכַנֵּס) upon the hill,” “I will raise My standard (נִסִּי),” and “raise a standard (נֵס).” Because it is lofty, acting as a sign and a demonstration, it is called נֵס. |
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עַל־נֵס.
עַל כְּלוֹנָס, שֶׁקּוֹרִין פירק"א בְּלַעַז, וְכֵן "וְכַנֵּס עַל הַגִּבְעָה" (ישעיהו ל'), "אָרִים נִסִּי" (שם מ"ט), "שְׂאוּ נֵס" (שם י"ג); וּלְפִי שֶׁהוּא גָּבוֹהַּ לְאוֹת וְלִרְאָיָה, קוֹרְאוֹ נֵס:
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| כָּל־הַנָּשׁוּךְ - Whoever was bitten - i.e., even if a dog or donkey bit him, he was harmed, growing steadily weaker before dying, but a snake bite was quicker to kill. Therefore, here it says: וְרָאָה אֹתוֹ “let him look at it” – a mere glance at the copper snake being sufficient to cure, but regarding the bite of a snake it says: וְהִבִּיט, a more intense type of looking. Commenting on that verse: וְהָיָה אִם נָשַׁךְ הַנָּחָשׁ אֶת אִישׁ וְהִבִּיט וגו׳ “if a snake had bitten a person and he looked…,” which indicates that a person bitten by a snake was not quickly cured unless he gazed at it intently, our sages stated regarding the nature of this intent: Can a snake kill or the copper snake preserve life on their own? It was only when Israel would look upward and submit their hearts to their Father in heaven would they be cured, but if not, they would waste away. |
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כָּל־הַנָּשׁוּךְ.
אֲפִלּוּ כֶלֶב אוֹ חֲמוֹר נוֹשְׁכוֹ הָיָה נִזּוֹק וּמִתְנַוְּנֶה וְהוֹלֵךְ, אֶלָּא שֶׁנְּשִׁיכַת הַנָּחָשׁ מְמַהֶרֶת לְהָמִית, לְכָךְ נֶאֱמַר כָּאן וְרָאָה אֹתוֹ — רְאִיָּה בְעָלְמָא — וּבִנְשִׁיכַת הַנָּחָשׁ נֶאֱמַר "וְהִבִּיט" — וְהָיָה אִם נָשַׁךְ הַנָּחָשׁ אֶת אִישׁ וְהִבִּיט וְגוֹ' — שֶׁלֹּא הָיָה מְמַהֵר נֶשֶׁךְ הַנָּחָשׁ לְהִתְרַפְּאוֹת אֶלָּא אִם כֵּן מַבִּיט בּוֹ בְּכַוָּנָה; וְאָמְרוּ רַבּוֹתֵינוּ וְכִי נָחָשׁ מֵמִית אוֹ מְחַיֶּה? אֶלָּא, בִּזְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הָיוּ מִתְרַפְּאִים, וְאִם לָאו הָיוּ נִמּוֹקִים (ראש השנה כ"ט):
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| 9Moses made a copper snake and put it on a pole. If a snake had bitten a person and he looked toward the copper snake, he lived. |
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טוַיַּ֤עַשׂ משֶׁה֙ נְחַ֣שׁ נְח֔שֶׁת וַיְשִׂמֵ֖הוּ עַל־הַנֵּ֑ס וְהָיָ֗ה אִם־נָשַׁ֤ךְ הַנָּחָשׁ֙ אֶת־אִ֔ישׁ וְהִבִּ֛יט אֶל־נְחַ֥שׁ הַנְּח֖שֶׁת וָחָֽי: |
| נְחַשׁ נְחשֶׁת - A copper snake. He was not told to make it from copper. However, Moses said: “The Holy One, blessed be He, calls it נָחָשׁ, and I will make it from copper (נְחֹשֶׁת), since they are similar words.” |
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נְחַשׁ נְחשֶׁת.
לֹא נֶאֱמַר לוֹ לַעֲשׂוֹתוֹ שֶׁל נְחֹשֶׁת, אֶלָּא אָמַר מֹשֶׁה, הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרְאוֹ נָחָשׁ וַאֲנִי אֶעֱשֶׂנּוּ שֶׁל נְחֹשֶׁת, לָשׁוֹן נוֹפֵל עַל לָשׁוֹן (בראשית רבה ל"א):
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| 10The Israelites journeyed, and camped in Ovot. |
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יוַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַיַּֽחֲנ֖וּ בְּאֹבֹֽת: |
| 11They journeyed from Ovot and camped by The Ruins of the Passes, in the desert east of Moab. |
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יאוַיִּסְע֖וּ מֵֽאֹבֹ֑ת וַיַּֽחֲנ֞וּ בְּעִיֵּ֣י הָֽעֲבָרִ֗ים בַּמִּדְבָּר֙ אֲשֶׁר֙ עַל־פְּנֵ֣י מוֹאָ֔ב מִמִּזְרַ֖ח הַשָּֽׁמֶשׁ: |
| בְּעִיֵּי הָֽעֲבָרִים - By the Ruins of the Passes. I do not know why the place is named for the ruins. The word עִי means a ruin, something swept away with a broom – the ע being its only root-letter – related to יָעִים “scoops,” and וְיָעָה בָרָד “the hail will sweep away.” |
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בְּעִיֵּי הָֽעֲבָרִים.
לֹא יָדַעְתִּי לָמָּה נִקְרָא שְׁמָם עִיִּים, וְעִי לְשׁוֹן חָרְבָּה הִיא — דָּבָר הַטָּאוּט בְּמַטְאֲטֵא, וְהָעַיִ"ן בּוֹ יְסוֹד לְבַדָּהּ, וְהוּא מִלְּשׁוֹן "יָעִים" (שמות כ"ז), "וְיָעָה בָרָד" (ישעיהו כ"ח):
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| הָֽעֲבָרִים - means: the pass leading from Mount Nebo to Canaan, Mount Nebo dividing between Moab and the Amorites. |
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הָֽעֲבָרִים.
דֶּרֶךְ מַעֲבַר הָעוֹבְרִים שָׁם אֶת הַר נְבוֹ אֶל אֶרֶץ כְּנַעַן, שֶׁהוּא מַפְסִיק בֵּין אֶרֶץ מוֹאָב לְאֶרֶץ אֱמוֹרִי:
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| עַל־פְּנֵי מוֹאָב מִמִּזְרַח הַשָּֽׁמֶשׁ - (lit.) Facing Moab from the rising of the sun - means: on the eastern side of Moab. |
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עַל־פְּנֵי מוֹאָב מִמִּזְרַח הַשָּֽׁמֶשׁ.
בְּמִזְרָחָהּ שֶׁל אֶרֶץ מוֹאָב:
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| 12They journeyed from there, and camped in the valley of the Zered River. |
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יבמִשָּׁ֖ם נָסָ֑עוּ וַיַּֽחֲנ֖וּ בְּנַ֥חַל זָֽרֶד: |
| 13They journeyed from there and camped on the side of the Arnon River that was in the desert and extended from the Amorite border, for the Arnon River was the Moabite border, between Moab and the Amorites. |
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יגמִשָּׁם֘ נָסָ֒עוּ֒ וַיַּֽחֲנ֞וּ מֵעֵ֤בֶר אַרְנוֹן֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר הַיֹּצֵ֖א מִגְּבֻ֣ל הָֽאֱמֹרִ֑י כִּ֤י אַרְנוֹן֙ גְּב֣וּל מוֹאָ֔ב בֵּ֥ין מוֹאָ֖ב וּבֵ֥ין הָֽאֱמֹרִֽי: |
| מִגְּבֻל הָֽאֱמֹרִי - From the Amorite border - i.e., the boundary marking the end of their border, the same meaning applying to גְּבוּל מוֹאָב. גְּבוּל here is a term denoting edge or end. |
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מִגְּבֻל הָֽאֱמֹרִי.
תְּחוּם סוֹף מֶצֶר שֶׁלָּהֶם, וְכֵן גְּבוּל מוֹאָב — לְשׁוֹן קָצֶה וָסוֹף:
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| מֵעֵבֶר אַרְנוֹן - On the side of the Arnon River - i.e., they traveled along the entire south and east border of Moab until they came to the other side of the Arnon River within Amorite territory, north of Moab. |
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מֵעֵבֶר אַרְנוֹן.
הִקִּיפוּ אֶרֶץ מוֹאָב כָּל דְּרוֹמָהּ וּמִזְרָחָהּ עַד שֶׁבָּאוּ מֵעֵבֶר הַשֵּׁנִי לְאַרְנוֹן בְּתוֹךְ אֶרֶץ הָאֱמוֹרִי בִּצְפוֹנָהּ שֶׁל אֶרֶץ מוֹאָב:
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| הַיֹּצֵא מִגְּבֻל הָֽאֱמֹרִי - That extended from the Amorite border. A strip of land controlled by the Amorites extends from the Amorite border into Moabite territory as far as the Arnon River, which is the Moabite border. Israel encamped within this strip, not entering the border of Moab, “for Arnon is the border of Moab,” and they had not given them permission to pass through their land. And even though Moses did not state this explicitly, Yiftach did state it explicitly, as Yiftach said: “and he also sent messengers to the king of Moab, but he did not want.” Moses did, however, allude to it in the verse: “Just as the descendants of Esau – who dwell on Mount Se’ir – and the Moabites – who dwell in Ar – did for me,” implying that just as Edom did not let them pass through their land and they therefore had to circle it, the same happened with Moab. |
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הַיֹּצֵא מִגְּבֻל הָֽאֱמֹרִי.
רְצוּעָה יוֹצְאָה מִגְּבוּל הָאֱמוֹרִי וְהִיא שֶׁל אֱמוֹרִיִּים, וְנִכְנֶסֶת לִגְבוּל מוֹאָב עַד אַרְנוֹן שֶׁהוּא גְּבוּל מוֹאָב, וְשָׁם חָנוּ יִשְֹרָאֵל וְלֹא בָאוּ לִגְבוּל מוֹאָב, כי ארנון גבול מואב, וְהֵם לֹא נָתְנוּ לָהֶם רְשׁוּת לַעֲבֹר בְּאַרְצָם, וְאַף עַל פִּי שֶׁלֹּא פֵרְשָׁהּ מֹשֶׁה, פֵּרְשָׁהּ יִפְתָּח, כְּמוֹ שֶׁאָמַר יִפְתָּח (שופטים י"א) "וְגַם אֶל מֶלֶךְ מוֹאָב שָׁלַח וְלֹא אָבָה", וּמֹשֶׁה רְמָזָהּ (דברים ב'), "כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר וְהַמּוֹאָבִים הַיֹּשְׁבִים בְּעָר" — מָה אֵלּוּ לֹא נְתָנוּם לַעֲבֹר בְּתוֹךְ אַרְצָם אֶלָּא הִקִּיפוּם סָבִיב, אַף מוֹאָב כֵּן:
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| 14Concerning this it is said whenever people recount the wars of God, “What He gave at the Sea of Reeds, and the valleys of the Arnon River. |
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ידעַל־כֵּן֙ יֵֽאָמַ֔ר בְּסֵ֖פֶר מִלְחֲמֹ֣ת יְהֹוָ֑ה אֶת־וָהֵ֣ב בְּסוּפָ֔ה וְאֶת־הַנְּחָלִ֖ים אַרְנֽוֹן: |
| עַל־כֵּן יֵֽאָמַר - (lit.) About this – i.e., about this encampment and the miracles that occurred there - it is said whenever people recount the wars of God - i.e., when they relate the miracles performed for our ancestors, they will say: “What He gave….” |
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עַל־כֵּן יֵֽאָמַר.
עַל חֲנִיָּה זוֹ וְנִסִּים שֶׁנַּעֲשׂוּ בָהּ יאמר בספר מלחמת ה' — כְּשֶׁמְּסַפְּרִים נִסִּים שֶׁנַּעֲשׂוּ לַאֲבוֹתֵינוּ יְסַפְּרוּ אֶת וָהֵב וגו':
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| אֶת־וָהֵב - is the equivalent of אֶת יָהֵב (“What He gave”). Just as one says וָעֵד from the root יעד, so too one says וָהֵב from the root יהב, the ו being a root letter. In other words, it is saying: “That He gave them many miracles at the Sea of Reeds.” |
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אֶת־וָהֵב.
כְּמוֹ אֶת יָהֵב, כְּמוֹ שֶׁיֵּאָמֵר מִן יעד וָעֵד, כֵּן יֵאָמֵר מִן יהב וָהֵב, וְהַוָּי"ו יְסוֹד הוּא, כְּלוֹמַר אֶת אֲשֶׁר יָהַב לָהֶם וְהִרְבָּה נִסִּים בְּיַם סוּף:
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| וְאֶת־הַנְּחָלִים אַרְנֽוֹן - And the valleys of the Arnon. Just as we relate the miracles at the Sea of Reeds, so should we relate the miracles at the valleys of the Arnon River, where great miracles were also performed. And what were these miracles? |
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וְאֶת־הַנְּחָלִים אַרְנֽוֹן.
כְּשֵׁם שֶׁמְּסַפְּרִים בְּנִסֵּי יַם סוּף, כָּךְ יֵשׁ לְסַפֵּר בְּנִסֵּי נַחֲלֵי אַרְנוֹן, שֶׁאַף כָּאן נַעֲשׂוּ נִסִּים גְּדוֹלִים, וּמָה הֵם הַנִּסִּים?
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| 15The spillage of the valleys that moved toward the dwelling of Ar, and leaned toward the border of Moab. |
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טווְאֶ֨שֶׁד֙ הַנְּחָלִ֔ים אֲשֶׁ֥ר נָטָ֖ה לְשֶׁ֣בֶת עָ֑ר וְנִשְׁעַ֖ן לִגְב֥וּל מוֹאָֽב: |
| וְאֶשֶׁד הַנְּחָלִים - The spillage of the valleys. The Aramaic translation of שֶׁפֶךְ is אֶשֶׁד. It thus means: The spilling at the valleys, for there the blood of the Amorites hiding there was spilled. Because the mountains were high and the valley below was deep and narrow, and the mountains were close to one another – a person standing on the mountain on one side could speak directly to his friend on the mountain on the other side – and the road passed through the valley, the Amorites said: “When Israel enters the valley to pass through, we will go out of the caves in the mountains above them and kill them with arrows and stone missiles.” These crevices were in the mountain on the Moabite side, and on the mountain on the Amorite side, opposite those crevices, projections like horns and breasts jutted out. When Israel came to pass through, the mountain of the land of Israel trembled like a maidservant going out to meet her mistress and moved toward the mountain of Moab, and the breast-like projections entered the crevices and killed the Amorites. This is the meaning of: “that moved toward the dwelling of Ar,” i.e., the mountain moved from its regular place and came over toward Moab and joined it, and this is the meaning of: “and leaned toward the border of Moab.” |
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וְאֶשֶׁד הַנְּחָלִים.
תַּרְגּוּם שֶׁל שֶׁפֶךְ "אֶשֶׁד" — שֶׁפֶךְ הַנְּחָלִים שֶׁנִּשְׁפַּךְ שָׁם דַּם אֱמוֹרִיִּים, שֶׁהָיוּ נֶחְבָּאִים שָׁם, לְפִי שֶׁהָיוּ הֶהָרִים גְּבוֹהִים וְהַנַּחַל עָמֹק וְקָצָר וְהֶהָרִים סְמוּכִים זֶה לָזֶה — אָדָם עוֹמֵד עַל הָהָר מִזֶּה וּמְדַבֵּר עִם חֲבֵרוֹ בָּהָר הַזֶּה — וְהַדֶּרֶךְ עוֹבֵר בְּתוֹךְ הַנַּחַל, אָמְרוּ אֱמוֹרִיִּים, כְּשֶׁיִּכָּנְסוּ יִשְׂרָאֵל לָאָרֶץ לְתוֹךְ הַנַּחַל לַעֲבֹר, נֵצֵא מִן הַמְּעָרוֹת שֶׁבֶּהָרִים שֶׁלְּמַעְלָה מֵהֶם, וְנַהַרְגֵם בְּחִצִּים וְאַבְנֵי בָּלִיסְטְרָאוֹת, וְהָיוּ אוֹתָן הַנְּקָעִים בָּהָר שֶׁל צַד מוֹאָב, וּבָהָר שֶׁל צַד אֱמוֹרִיִּים הָיוּ כְּנֶגֶד אוֹתָן נְקָעִים כְּמִין קְרָנוֹת וְשָׁדַיִם בּוֹלְטִין לַחוּץ, כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַעֲבֹר, נִזְדַּעְזַע הָהָר שֶׁל אֶרֶץ יִשְׂרָאֵל כְּשִׁפְחָה הַיּוֹצֵאת לְהַקְבִּיל פְּנֵי גְבִרְתָּהּ, וְנִתְקָרֵב לְצַד הָהָר שֶׁל מוֹאָב וְנִכְנְסוּ אוֹתָן הַשָּׁדַיִם לְתוֹךְ אוֹתָן נְקָעִים וַהֲרָגוּם, וְזֶהוּ אֲשֶׁר נָטָה לְשֶׁבֶת עָר — שֶׁהָהָר נָטָה מִמְּקוֹמוֹ וְנִתְקָרֵב לְצַד מוֹאָב וְנִדְבַּק בּוֹ, וְזֶהוּ וְנִשְׁעַן לִגְבוּל מוֹאָב (תנחומא; ברכות נ"ד):
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| 16From there, into the well; that is the well of which God said to Moses, ‘Gather the people, and I will give them water.’” |
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טזוּמִשָּׁ֖ם בְּאֵ֑רָה הִ֣וא הַבְּאֵ֗ר אֲשֶׁ֨ר אָמַ֤ר יְהֹוָה֙ לְמשֶׁ֔ה אֱסֹף֙ אֶת־הָעָ֔ם וְאֶתְּנָ֥ה לָהֶ֖ם מָֽיִם: |
| וּמִשָּׁם בְּאֵרָה - From there, into the well - i.e., from there, this spillage came to the well. How so? The Holy One, blessed be He, said: “Who will inform My children of these miracles, for the parable states: If you have given bread to a child, inform his mother?” After they passed through, the mountains returned to their former place, and the well descended into the valley and drew up from there the blood of the slain, together with their muscular arms and other limbs, and carried them around the camp, so that Israel saw the miracle and recited this song in appreciation. |
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וּמִשָּׁם בְּאֵרָה.
מִשָּׁם בָּא הָאֶשֶׁד אֶל הַבְּאֵר; כֵּיצַד? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִי מוֹדִיעַ לְבָנַי הַנִּסִּים הַלָּלוּ? הַמָּשָׁל אוֹמֵר "נָתַתָּ פַּת לְתִינוֹק הוֹדִיעַ לְאִמּוֹ". לְאַחַר שֶׁעָבְרוּ חָזְרוּ הֶהָרִים לִמְקוֹמָם, וְהַבְּאֵר יָרְדָה לְתוֹךְ הַנַּחַל וְהֶעֶלְתָה מִשָּׁם דַּם הַהֲרוּגִים וּזְרוֹעוֹת וְאֵבָרִים וּמוֹלַכְתָּן סָבִיב הַמַּחֲנֶה, וְיִשְׂרָאֵל רָאוּ וְאָמְרוּ שִׁירָה:
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| 17Then Israel recited this poem: “Ascend, well! Recite this poem to it! |
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יזאָ֚ז יָשִׁ֣יר יִשְׂרָאֵ֔ל אֶת־הַשִּׁירָ֖ה הַזֹּ֑את עֲלִ֥י בְאֵ֖ר עֱנוּ־לָֽהּ: |
| עֲלִי בְאֵר - Ascend, well - from the valley, and bring up from it what you are bringing up. From where do we know that it was the well that informed them of these miracles? For it says: “From there, into the well.” Did the well come from there? Surely it was with them from the beginning of the 40 years in the desert. Rather, it means that it descended into the valley to publicize the miracles. We also derive this from: “Then Israel recited”; this song was said at the end of 40 years, but the well was given to them at the beginning of the 40 years, so why was it written here? Rather, the subject should be expounded as a continuation of what is stated above. |
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עֲלִי בְאֵר.
מִתּוֹךְ הַנַּחַל וְהַעֲלִי מַה שֶּׁאַתְּ מַעֲלָה; וּמִנַּיִן שֶׁהַבְּאֵר הוֹדִיעָה לָהֶם? שֶׁנֶּאֱמַר "וּמִשָּׁם בְּאֵרָה", וְכִי מִשָּׁם הָיְתָה, וַהֲלֹא מִתְּחִלַּת אַרְבָּעִים שָׁנָה הָיְתָה עִמָּהֶם? אֶלָּא שֶׁיָּרְדָה לְפַרְסֵם אֶת הַנִּסִּים (תנחומא); וְכֵן אָז יָשִׁיר … הַשִּׁירָה הַזֹּאת נֶאֶמְרָה בְּסוֹף אַרְבָּעִים וְהַבְּאֵר נִתְּנָה לָהֶם מִתְּחִלַּת אַרְבָּעִים, מָה רָאָה לִכָּתֵב כָּאן? אֶלָּא הָעִנְיָן הַזֶּה נִדְרָשׁ לְמַעְלָה הֵימָנוּ:
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| 18It is a well dug by princes, carved out by nobles of the people, through the lawgiver with their staffs, and from the desert it was a gift. |
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יחבְּאֵ֞ר חֲפָר֣וּהָ שָׂרִ֗ים כָּר֨וּהָ֙ נְדִיבֵ֣י הָעָ֔ם בִּמְחֹקֵ֖ק בְּמִשְׁעֲנֹתָ֑ם וּמִמִּדְבָּ֖ר מַתָּנָֽה: |
| בְּאֵר חֲפָרוּהָ - It is a well dug by [princes] - i.e., this is the well that the princes – Moses and Aaron – dug. |
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בְּאֵר חֲפָרוּהָ.
זֹאת הִיא הַבְּאֵר אֲשֶׁר חֲפָרוּהָ שָׂרִים — מֹשֶׁה וְאַהֲרֹן:
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| בְּמִשְׁעֲנֹתָם - means: with the staff. |
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בְּמִשְׁעֲנֹתָם.
בַּמַּטֶּה:
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| וּמִמִּדְבָּר - And from the desert - it was given to them. |
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וּמִמִּדְבָּר.
נִתְּנָה לָהֶם:
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| 19After being a gift, it descended into the valleys; and from the valleys, it ascended to the heights. |
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יטוּמִמַּתָּנָ֖ה נַֽחֲלִיאֵ֑ל וּמִנַּֽחֲלִיאֵ֖ל בָּמֽוֹת: |
| וּמִמַּתָּנָה נַֽחֲלִיאֵל - Its meaning is as Onkelos translates it: “And from when it was given to them, it would go down with them to the valleys, and from the valleys it would go up with them to the heights.” |
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וּמִמַּתָּנָה נַֽחֲלִיאֵל.
כְּתַרְגּוּמוֹ:
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| 20From the heights, it will descend to the valley in the field of Moab. The top of the peak can be seen over the wastelands.” |
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כוּמִבָּמ֗וֹת הַגַּיְא֙ אֲשֶׁר֙ בִּשְׂדֵ֣ה מוֹאָ֔ב רֹ֖אשׁ הַפִּסְגָּ֑ה וְנִשְׁקָ֖פָה עַל־פְּנֵ֥י הַיְשִׁימֹֽן: |
| וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב - From the heights, to the valley in the field of Moab - for Moses died there, and there the well stopped flowing. Another explanation: “carved out by nobles of the people” – for whenever they encamped, each tribal prince would take his staff and draw a path to his banner and his division, and the water of the well flowed by way of that sign to each tribe’s location. |
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וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב.
כִּי שָׁם מֵת מֹשֶׁה וְשָׁם בָּטְלָה הַבְּאֵר; דָּבָר אַחֵר, כָּרוּהָ נְדִיבֵי הָעָם — כָּל נָשִׂיא וְנָשִׂיא כְּשֶׁהָיוּ חוֹנִים נוֹטֵל מַקְלוֹ וּמוֹשֵׁךְ אֵצֶל דִּגְלוֹ וּמַחֲנֵהוּ, וּמֵי הַבְּאֵר נִמְשָׁכִין דֶּרֶךְ אוֹתוֹ סִימָן וּבָאִין לִפְנֵי חֲנִיַּת כָּל שֵׁבֶט וָשֵׁבֶט (תנחומא):
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| בִּמְחֹקֵק - Through the lawgiver - i.e., through Moses, who was called מְחֹקֵק “the lawgiver,” as it says: “because there the burial site of the lawgiver (מְחֹקֵק) is hidden.” And why is Moses not mentioned explicitly in this song? Because he was punished for striking the rock when attempting to restore the well. And since Moses’ name is not mentioned, the Name of the Holy One, blessed be He, is also not mentioned. This may be compared to a king who was invited to a banquet. He said: “If my friend is there I will be there, but if not, I will not go.” |
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בִּמְחֹקֵק.
עַל פִּי מֹשֶׁה שֶׁנִּקְרָא מְחוֹקֵק, שֶׁנֶּאֱמַר "כִּי שָׁם חֶלְקַת מְחֹקֵק סָפוּן" (דברים ל"ג); וְלָמָּה לֹא נִזְכַּר מֹשֶׁה בְּשִׁירָה זוֹ? לְפִי שֶׁלָּקָה עַל יְדֵי הַבְּאֵר, וְכֵיוָן שֶׁלֹּא נִזְכַּר שְׁמוֹ שֶׁל מֹשֶׁה לֹא נִזְכַּר שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ מְזַמְּנִין אוֹתוֹ לִסְעוּדָה, אָמַר אִם אוֹהֲבִי שָׁם אֲנִי שָׁם, וְאִם לָאו אֵינִי הוֹלֵךְ (תנחומא):
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| רֹאשׁ הַפִּסְגָּה - Its meaning is as Onkelos translates it: רֵישׁ רָמָתָא “the peak of the height”. |
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רֹאשׁ הַפִּסְגָּה.
כְּתַרְגּוּמוֹ "רֵישׁ רָמָתָא":
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| פסגה - denotes height, similar to: פַּסְּגוּ אַרְמְנוֹתֶיהָ, meaning “elevate its palaces.” |
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פסגה.
לְשׁוֹן גֹּבַהּ, וְכֵן "פַּסְּגוּ אַרְמְנוֹתֶיהָ" (תהילים מ"ח) — הַגְבִּיהוּ אַרְמְנוֹתֶיהָ:
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| וְנִשְׁקָפָה - It can be seen - i.e., that height overlooks the place named יְשִׁימֹן, a term denoting a desert, which is desolate (שָׁמֵם). Another explanation: The well overlooks the wastelands, for the rock from which it flowed was concealed in the lake of Tiberias, and one standing in the wastelands can look and see something resembling a sieve in the lake, which previously was the well. So did Rabbi Tanchuma expound it. |
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וְנִשְׁקָפָה.
אוֹתָהּ הַפִּסְגָּה עַל פְּנֵי הַמָּקוֹם שֶׁשְּׁמוֹ יְשִׁימוֹן, וְהוּא לְשׁוֹן מִדְבָּר שֶׁהוּא שָׁמֵם; דָּבָר אַחֵר וְנִשְׁקָפָה הַבְּאֵר עַל פְּנֵי הַיְשִׁימוֹן, שֶׁנִּגְנְזָה בְּיַמָּהּ שֶׁל טְבֶרְיָא, וְהָעוֹמֵד עַל הַיְשִׁימוֹן מַבִּיט וְרוֹאֶה כְּמִין כְּבָרָה בַּיָּם, וְהִיא הַבְּאֵר, כָּךְ דָּרַשׁ רַבִּי תַנְחוּמָא:
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