ב"ה

Learning & Values Parshah (Weekly Torah) Bamidbar - Numbers Shelach Texts & Summaries

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First Portion

Bamidbar (Numbers) Chapter 13

1God spoke to Moses, saying,		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Send out men, if you wish, who will inspect Canaan, which I am giving to the Israelites. You must send each man as a representative of his fathers’ tribe; every prince among them.”		בשְׁלַח לְךָ֣ אֲנָשִׁ֗ים וְיָתֻ֨רוּ֙ אֶת־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁר־אֲנִ֥י נֹתֵ֖ן לִבְנֵ֣י יִשְׂרָאֵ֑ל אִ֣ישׁ אֶחָד֩ אִ֨ישׁ אֶחָ֜ד לְמַטֵּ֤ה אֲבֹתָיו֙ תִּשְׁלָ֔חוּ כֹּ֖ל נָשִׂ֥יא בָהֶֽם:
שְׁלַח לְךָ אֲנָשִׁים - Send out men, if you wish. Why is the passage regarding the spies stated following the passage regarding Miriam, indicating a similarity in their offenses? Because she was punished for engaging in unnecessary speech about her brother instead of discussing the matter with him privately, and these wicked people saw this but did not take a lesson from it, publicly relating the conclusions of their mission to the entire nation.		שְׁלַח לְךָ אֲנָשִׁים. לָמָּה נִסְמְכָה פָרָשַׁת מְרַגְּלִים לְפָרָשַׁת מִרְיָם? לְפִי שֶׁלָּקְתָה עַל עִסְקֵי דִבָּה, שֶׁדִּבְּרָה בְאָחִיהָ, וּרְשָׁעִים הַלָּלוּ רָאוּ וְלֹא לָקְחוּ מוּסָר (תנחומא):
שְׁלַח לְךָ - (lit.) Send for yourself - i.e., at your discretion; I am not commanding you, but if you wish, send. God said this because the Israelites came to Moses and said: “Let us send men ahead of us,” as it says: “All of you approached me….” 1 Moses then consulted with the Divine Presence and He told him: “I already told them that the land is good, as it says: ‘I will bring you up out of the affliction of Egypt…to a land flowing with milk and honey.’ 2 By their lives, I swear that I will allow them to err because of the spies’ report, so they not inherit it.”		שְׁלַח לְךָ. לְדַעְתְּךָ, אֲנִי אֵינִי מְצַוֶּה לְךָ, אִם תִּרְצֶה שְׁלַח; לְפִי שֶׁבָּאוּ יִשְׂרָאֵל וְאָמְרוּ נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ, כְּמָה שֶׁנֶּאֱמַר "וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם" וְגוֹ' (דברים א'), וּמֹשֶׁה נִמְלַךְ בִּשְׁכִינָה, אָמַר, אָמַרְתִּי לָהֶם שֶׁהִיא טוֹבָה, שֶׁנֶּאֱמַר "אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם" וְגוֹ' (שמות ג'), חַיֵּיהֶם שֶׁאֲנִי נוֹתֵן לָהֶם מָקוֹם לִטְעוֹת בְּדִבְרֵי מְרַגְּלִים, לְמַעַן לֹא יִירָשׁוּהָ (תנחומא):
3Moses sent them out from the Paran desert with God’s permission. All of them were men of distinction; they were leaders of the Israelites.		גוַיִּשְׁלַ֨ח אֹתָ֥ם משֶׁ֛ה מִמִּדְבַּ֥ר פָּארָ֖ן עַל־פִּ֣י יְהֹוָ֑ה כֻּלָּ֣ם אֲנָשִׁ֔ים רָאשֵׁ֥י בְנֵֽי־יִשְׂרָאֵ֖ל הֵֽמָּה:
עַל־פִּי ה' - (lit.) According to God’s word - means here with His permission, that He did not stop him from doing so.		עַל־פִּי ה'. בִּרְשׁוּתוֹ, שֶׁלֹּא עִכֵּב עַל יָדוֹ:
כֻּלָּם אֲנָשִׁים - All of them were men of distinction. Wherever אֲנָשִׁים is stated in Scripture it denotes men of importance, for at that time, they were virtuous.		כֻּלָּם אֲנָשִׁים. כָּל אֲנָשִׁים שֶׁבַּמִּקְרָא לְשׁוֹן חֲשִׁיבוּת, וְאוֹתָהּ שָׁעָה כְּשֵׁרִים הָיוּ:
4These were their names: For the tribe of Reuben, Shamu’a son of Zakur.		דוְאֵ֖לֶּה שְׁמוֹתָ֑ם לְמַטֵּ֣ה רְאוּבֵ֔ן שַׁמּ֖וּעַ בֶּן־זַכּֽוּר:
5For the tribe of Simeon, Shafat son of Chori.		הלְמַטֵּ֣ה שִׁמְע֔וֹן שָׁפָ֖ט בֶּן־חוֹרִֽי:
6For the tribe of Judah, Caleb son of Yefuneh.		ולְמַטֵּ֣ה יְהוּדָ֔ה כָּלֵ֖ב בֶּן־יְפֻנֶּֽה:
7For the tribe of Issachar, Yig’al son of Joseph.		זלְמַטֵּ֣ה יִשָּׂשכָ֔ר יִגְאָ֖ל בֶּן־יוֹסֵֽף:
8For the tribe of Ephraim, Hosea son of Nun.		חלְמַטֵּ֥ה אֶפְרָ֖יִם הוֹשֵׁ֥עַ בִּן־נֽוּן:
9For the tribe of Benjamin, Palti son of Rafu.		טלְמַטֵּ֣ה בִנְיָמִ֔ן פַּלְטִ֖י בֶּן־רָפֽוּא:
10For the tribe of Zebulun, Gadi’el son of Sodi.		ילְמַטֵּ֣ה זְבוּלֻ֔ן גַּדִּיאֵ֖ל בֶּן־סוֹדִֽי:
11For the other tribe of Joseph, the tribe of Manasseh, Gadi son of Susi.		יאלְמַטֵּ֥ה יוֹסֵ֖ף לְמַטֵּ֣ה מְנַשֶּׁ֑ה גַּדִּ֖י בֶּן־סוּסִֽי:
12For the tribe of Dan, Ami’el son of Gemali.		יבלְמַטֵּ֣ה דָ֔ן עַמִּיאֵ֖ל בֶּן־גְּמַלִּֽי:
13For the tribe of Asher, Setur son of Michael.		יגלְמַטֵּ֣ה אָשֵׁ֔ר סְת֖וּר בֶּן־מִֽיכָאֵֽל:
14For the tribe of Naphtali, Nachbi son of Vofsi.		ידלְמַטֵּ֣ה נַפְתָּלִ֔י נַחְבִּ֖י בֶּן־וָפְסִֽי:
15For the tribe of Gad, Ge’u’el son of Machi.		טולְמַטֵּ֣ה גָ֔ד גְּאוּאֵ֖ל בֶּן־מָכִֽי:
16These are the names of the men whom Moses sent to inspect the land, but Moses now formally changed the name of Hosea son of Nun to Joshua.		טזאֵ֚לֶּה שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח משֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיִּקְרָ֥א משֶׁ֛ה לְהוֹשֵׁ֥עַ בִּן־נ֖וּן יְהוֹשֻֽׁעַ:
וַיִּקְרָא משֶׁה לְהוֹשֵׁעַ וגו' - Moses changed the name of Hosea…. i.e., Moses prayed for him: “May God save you (יוֹשִׁיעֲךָ) from the plan of the spies.”		וַיִּקְרָא משֶׁה לְהוֹשֵׁעַ וגו'. הִתְפַּלֵּל עָלָיו יָהּ יוֹשִׁיעֲךָ מֵעֲצַת מְרַגְּלִים (סוטה ל"ד):
17Moses sent them to inspect Canaan, and he said to them, “Go up this way to the south, and climb up the mountain.		יזוַיִּשְׁלַ֤ח אֹתָם֙ משֶׁ֔ה לָת֖וּר אֶת־אֶ֣רֶץ כְּנָ֑עַן וַיֹּ֣אמֶר אֲלֵהֶ֗ם עֲל֥וּ זֶה֙ בַּנֶּ֔גֶב וַֽעֲלִיתֶ֖ם אֶת־הָהָֽר:
עֲלוּ זֶה בַּנֶּגֶב - Go up this way to the south. It was the worst part of the Land of Israel. He told them to go there first, similar to what merchants do: first they show the inferior goods and later the better ones so as to leave a favorable impression.		עֲלוּ זֶה בַּנֶּגֶב. הוּא הָיָה הַפְּסֹלֶת שֶׁל אֶרֶץ יִשְׂרָאֵל, שֶׁכֵּן דֶּרֶךְ הַתַּגָּרִים מַרְאִין אֶת הַפְּסֹלֶת תְּחִלָּה, וְאֲחַר כַּךְ מַרְאִים אֶת הַשֶּׁבַח (תנחומא):
18See what the effect of the land is on the people who inhabit it: are they strong or weak? Are they few or many?		יחוּרְאִיתֶ֥ם אֶת־הָאָ֖רֶץ מַה־הִ֑וא וְאֶת־הָעָם֙ הַיּשֵׁ֣ב עָלֶ֔יהָ הֶֽחָזָ֥ק הוּא֙ הֲרָפֶ֔ה הַמְעַ֥ט ה֖וּא אִם־רָֽב:
אֶת־הָאָרֶץ מַה־הִוא - What the land is - He said this because there are lands that raise strong people and lands that raise weak people; lands that increase their population and lands that diminish their population.		אֶת־הָאָרֶץ מַה־הִוא. יֵשׁ אֶרֶץ מְגַדֶּלֶת גִּבּוֹרִים וְיֵשׁ אֶרֶץ מְגַדֶּלֶת חַלָּשִׁים, יֵשׁ מְגַדֶּלֶת אֻכְלוּסִין וְיֵשׁ מְמַעֶטֶת אֻכְלוּסִין:
הֶֽחָזָק הִוא הֲרָפֶה - Are they strong or weak?. He gave them a sign: If they dwell in open cities, it means they are strong and confident of their strength, but if they dwell in fortresses, it means they are weak.		הֶֽחָזָק הִוא הֲרָפֶה. סִימָן מָסַר לָהֶם: אִם בִּפְרָזִים יוֹשְׁבִין, חֲזָקִים הֵם, שֶׁסּוֹמְכִין עַל גְּבוּרָתָם, וְאִם בְּעָרִים בְּצוּרוֹת הֵם יוֹשְׁבִין חַלָּשִׁים הֵם (שם):
19And what of the land they inhabit: is it good or bad? And what of the cities they live in: are they living in open cities or in fortresses?		יטוּמָ֣ה הָאָ֗רֶץ אֲשֶׁר־הוּא֙ ישֵׁ֣ב בָּ֔הּ הֲטוֹבָ֥ה הִ֖וא אִם־רָעָ֑ה וּמָ֣ה הֶֽעָרִ֗ים אֲשֶׁר־הוּא֙ יוֹשֵׁ֣ב בָּהֵ֔נָּה הַֽבְּמַֽחֲנִ֖ים אִ֥ם בְּמִבְצָרִֽים:
הַֽבְּמַֽחֲנִים - Are they in open cities. Onkelos translates this as הַבְּפַצְחִין, i.e., cities that are exposed (פְּצוּחִין) and open, without a wall.		הַֽבְּמַֽחֲנִים. תַּרְגּוּמוֹ "הַבְפַצְחִין", כְּרַכִּין פְּצוּחִין וּפְתוּחִין מֵאֵין חוֹמָה:
הֲטוֹבָה הוּא - Is it good? - i.e., with good and healthy springs and deep wells.		הֲטוֹבָה הוּא. בְּמַעְיָנוֹת וּתְהוֹמוֹת טוֹבִים וּבְרִיאִים:
20What is the soil like: is it rich or poor? Is there a tree in it, or not? And you must be courageous and take some of the fruit of the land.” It was the season when the first grapes begin to ripen.		כוּמָ֣ה הָ֠אָ֠רֶץ הַשְּׁמֵנָ֨ה הִ֜וא אִם־רָזָ֗ה הֲיֵֽשׁ־בָּ֥הּ עֵץ֙ אִם־אַ֔יִן וְהִ֨תְחַזַּקְתֶּ֔ם וּלְקַחְתֶּ֖ם מִפְּרִ֣י הָאָ֑רֶץ וְהַ֨יָּמִ֔ים יְמֵ֖י בִּכּוּרֵ֥י עֲנָבִֽים:
הֲיֵֽשׁ־בָּהּ עֵץ - Is there a tree in it? - i.e., is there a virtuous individual among them who might protect them with his merit?		הֲיֵֽשׁ־בָּהּ עֵץ. אִם יֵשׁ בָּהֶם אָדָם כָּשֵׁר שֶׁיָּגֵן עֲלֵיהֶם בִּזְכוּתוֹ (עי' בבא בתרא ט"ו):
בִּכּוּרֵי עֲנָבִֽים - are the days when the first-ripening grapes ripen.		בִּכּוּרֵי עֲנָבִֽים. יָמִים שֶׁהָעֲנָבִים מִתְבַּשְּׁלִין בְּבִכּוּר:

Footnotes

Deuteronomy 1:22.

Exodus 3:17.

Second Portion

Bamidbar (Numbers) Chapter 13

21So they went up and inspected the land, from the Tzin desert until Rechov, the way to Chamat.		כאוַיַּֽעֲל֖וּ וַיָּתֻ֣רוּ אֶת־הָאָ֑רֶץ מִמִּדְבַּר־צִ֥ן עַד־רְחֹ֖ב לְבֹ֥א חֲמָֽת:
מִמִּדְבַּר־צִן עַד־רְחֹב לְבֹא חֲמָֽת - From the Tzin desert until Rechov, the way to Chamat - i.e., they walked along its borders, by its length and breadth, their route being in the form of a gamma (Γ). They walked along the southern border from its eastern corner to its western corner, as Moses had instructed: “Go up this way to the south,” i.e., from the southeast border until the Mediterranean Sea, for the sea is the western border. From there, they turned and traveled along the entire western border – the coast of the sea – until the entrance to Chamat, which is near Mount Hor HaHar, at the northwest corner of the land, as is stated in the description of the boundaries of the land in parashat Eleh Mas’ei. 1		מִמִּדְבַּר־צִן עַד־רְחֹב לְבֹא חֲמָֽת. הָלְכוּ בִגְבוּלֶיהָ בְאֹרֶךְ וּבְרֹחַב כְּמִין גַּ"ם, הָלְכוּ רוּחַ גְּבוּל דְּרוֹמִית מִמִּקְצוֹעַ מִזְרָח עַד מִקְצוֹעַ מַעֲרָב, כְּמוֹ שֶׁצִּוָּה מֹשֶׁה עֲלוּ זֶה בַנֶּגֶב — דֶּרֶךְ גְּבוּל דְּרוֹמִית מִזְרָחִית עַד הַיָּם — שֶׁהַיָּם הוּא גְבוּל מַעֲרָבִי, וּמִשָּׁם חָזְרוּ וְהָלְכוּ כָּל גְּבוּל מַעֲרָבִי עַל שְׂפַת הַיָּם עַד לְבֹא חֲמָת, שֶׁהוּא אֵצֶל הֹר הָהָר בְּמִקְצוֹעַ מַעֲרָבִית צְפוֹנִית, כְּמוֹ שֶׁמְּפֹרָשׁ בִּגְבוּלוֹת הָאָרֶץ בְּפָרָשַׁת אֵלֶּה מַסְעֵי:
22They went up through the south, and Caleb came to Hebron. Achiman, Sheishai, and Talmai, sons of the giant, were there. Hebron was built up seven times better than Tzo’an, the choicest place in Egypt.		כבוַיַּֽעֲל֣וּ בַנֶּ֘גֶב֘ וַיָּבֹ֣א עַד־חֶבְרוֹן֒ וְשָׁ֤ם אֲחִימָן֙ שֵׁשַׁ֣י וְתַלְמַ֔י יְלִידֵ֖י הָֽעֲנָ֑ק וְחֶבְר֗וֹן שֶׁ֤בַע שָׁנִים֙ נִבְנְתָ֔ה לִפְנֵ֖י צֹ֥עַן מִצְרָֽיִם:
וַיָּבֹא עַד־חֶבְרוֹן - And he came to Hebron. The singular form indicates that Caleb alone went there; he prostrated himself at the graves of the patriarchs, praying that he would not be persuaded to be part of his colleagues’ plan. And thus it says regarding Caleb: “I will give the land he trod upon to him,” 2 and it is written: “they gave Hebron to Caleb.” 3		וַיָּבֹא עַד־חֶבְרוֹן. כָּלֵב לְבַדּוֹ הָלַךְ שָׁם וְנִשְׁתַּטֵּחַ עַל קִבְרֵי אָבוֹת שֶׁלֹּא יְהֵא נִסָּת לַחֲבֵרָיו לִהְיוֹת בַּעֲצָתָם, וְכֵן הוּא אוֹמֵר (דברים א'), "וְלוֹ אֶתֵּן אֶת הָאָרֶץ אֲשֶׁר דָּרַךְ בָּהּ", וּכְתִיב (שופטים א') "וַיִּתְּנוּ לְכָלֵב אֶת חֶבְרוֹן" (סוטה ל"ד):
שֶׁבַע שָׁנִים נִבְנְתָה - (lit.) Was built seven years [before]. Is it possible that Ham built Hebron for Canaan, his younger son, before he built Tzo’an for Egypt, his older son? Rather, these words mean that Hebron was seven times more abundant (מְבֻנָּה) in all goodness than Tzo’an. Scripture hereby tells you how excellent the Land of Israel was – for you have no rockier area in the Land of Israel than Hebron, and therefore they reserved it for burying the dead; and you have no finer land than Egypt, as it says: “it was like God’s own garden and like Egypt,” 4 and Tzo’an is the choicest place in Egypt, for the royal residence is there, as it says: “for his nobles were in Tzo’an” 5 – yet Hebron was seven times better than it.		שֶׁבַע שָׁנִים נִבְנְתָה. אֶפְשַׁר שֶׁבָּנָה חָם אֶת חֶבְרוֹן לִכְנַעַן בְּנוֹ הַקָּטָן קֹדֶם שֶׁיִּבְנֶה אֶת צֹעַן לְמִצְרַיִם בְּנוֹ הַגָּדוֹל? אֶלָּא שֶׁהָיְתָה מְבֻנָּה בְּכָל טוּב עַל אֶחָד מִשִּׁבְעָה בְצֹעַן, וּבָא לְהוֹדִיעֲךָ שִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, שֶׁאֵין לְךָ טְרָשִׁין בְּאֶרֶץ יִשְׂרָאֵל יוֹתֵר מֵחֶבְרוֹן — לְפִיכָךְ הִקְצוּהָ לְקִבְרוֹת מֵתִים — וְאֵין לְךָ מְעֻלָּה בְּכָל הָאֲרָצוֹת כְּמִצְרַיִם, שֶׁנֶּאֱמַר "כְּגַן ה' כְּאֶרֶץ מִצְרַיִם" (בראשית י"ג), וְצֹעַן הִיא הַמְעֻלָּה שֶׁבְּאֶרֶץ מִצְרַיִם, שֶׁשָּׁם מוֹשַׁב הַמְּלָכִים, שֶׁנֶּאֱמַר "כִּי הָיוּ בְצֹעַן שָׂרָיו" (ישעיהו ל'), וְהָיְתָה חֶבְרוֹן טוֹבָה מִמֶּנָּה שִׁבְעָה חֲלָקִים (סוטה ל"ד; כתובות קי"ב):
23They came to the Valley of Eshkol and they cut off a branch with a cluster of grapes; they carried it on two poles. And they took one of the pomegranates and one of the figs.		כגוַיָּבֹ֜אוּ עַד־נַ֣חַל אֶשְׁכֹּ֗ל וַיִּכְרְת֨וּ מִשָּׁ֤ם זְמוֹרָה֙ וְאֶשְׁכּ֤וֹל עֲנָבִים֙ אֶחָ֔ד וַיִּשָּׂאֻ֥הוּ בַמּ֖וֹט בִּשְׁנָ֑יִם וּמִן־הָֽרִמֹּנִ֖ים וּמִן־הַתְּאֵנִֽים:
זְמוֹרָה - is a vine branch with a cluster of grapes hanging from it.		זְמוֹרָה. שׂוֹכַת גֶּפֶן, וְאֶשְׁכּוֹל שֶׁל עֲנָבִים תָּלוּי בָּהּ:
וַיִּשָּׂאֻהוּ בַמּוֹט בִּשְׁנָיִם - (lit.) They carried it on a pole with two. From the fact that it says: “they carried it on a pole,” do I not know that it was carried by two? Why does Scripture then state בִּשְׁנָיִם “with two”? It means: on two poles. How was this done? Eight men took this cluster, one took a fig, and one took a pomegranate. Joshua and Caleb, however, did not take anything, because the others’ very purpose in taking the fruit was to support the false conclusions of their report, namely: just as its fruit is extraordinarily large, so, too, its people are extraordinarily mighty. And if you wish to know how big each one’s load was, go and derive it from the stones they set up at Gilgal, where each man lifted a stone from the Jordan River onto his shoulder and set it up at Gilgal, and our sages ascertained the weight of each one as forty se’ah; and we have a rule that a load that an individual can lift by himself onto his shoulder is only a third of the load that he can carry when assisted in lifting it.		וַיִּשָּׂאֻהוּ בַמּוֹט בִּשְׁנָיִם. מִמַּשְׁמַע שֶׁנֶּאֱמַר "וַיִּשָּׂאֻהוּ בַמּוֹט" אֵינִי יוֹדֵעַ שֶׁהוּא בִשְׁנַיִם? מַה תַּלְמוּד לוֹמָר "בִּשְׁנָיִם"? בִּשְׁנֵי מוֹטוֹת. הָא כֵיצַד? שְׁמוֹנָה נָטְלוּ אֶשְׁכּוֹל, אֶחָד נָטַל תְּאֵנָה וְאֶחָד רִמּוֹן; יְהוֹשֻׁעַ וְכָלֵב לֹא נָטְלוּ כְלוּם, לְפִי שֶׁכָּל עַצְמָם לְהוֹצִיא דִּבָּה נִתְכַּוְּנוּ — כְּשֵׁם שֶׁפִּרְיָהּ מְשֻׁנֶּה כָּךְ עַמָּהּ מְשֻׁנֶּה; וְאִם חָפֵץ אַתָּה לֵידַע כַּמָּה מַשּׂאוֹי אֶחָד מֵהֶם, צֵא וּלְמַד מֵאֲבָנִים שֶׁהֵקִימוּ בַּגִּלְגָּל — הֵרִימוּ לָהֶם אִיש אֶבֶן אַחַת מִן הַיַּרְדֵן עַל שִׁכְמוֹ וֶהֱקִימוּהָ בַּגִּלְגָּל (יהושע ד') — וּשְׁקָלוּם רַבּוֹתֵינוּ מִשְׁקַל כָּל אַחַת אַרְבָּעִים סְאָה, וּגְמִירֵי טוּנָא דְּמִידְלֵי אֱינַשׁ עַל כַּתְפֵּיהּ אֵינוֹ אֶלָּא שְׁלִישׁ מַשּׂאוֹי כַּמַּשּׂאוֹי שֶׁמְּסַיְּעִין אוֹתוֹ לְהָרִים (סוטה ל"ד):
24They called that place the Valley of Eshkol [“cluster”] because of the cluster the Israelites cut down there.		כדלַמָּק֣וֹם הַה֔וּא קָרָ֖א נַ֣חַל אֶשְׁכּ֑וֹל עַ֚ל אֹד֣וֹת הָאֶשְׁכּ֔וֹל אֲשֶׁר־כָּֽרְת֥וּ מִשָּׁ֖ם בְּנֵ֥י יִשְׂרָאֵֽל:
25They returned from scouting the land at the end of 40 days.		כהוַיָּשֻׁ֖בוּ מִתּ֣וּר הָאָ֑רֶץ מִקֵּ֖ץ אַרְבָּעִ֥ים יֽוֹם:
וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יֽוֹם - They returned from scouting the land at the end of 40 days. But surely the land is 400 by 400 parsah, and the distance an average person walks in a day is 10 parsah; thus, to walk one way from east to west takes 40 days, yet they walked its length and its breadth in both directions in this time, i.e., four times as much! This was possible only for the following reason: because it was known to the Holy One, blessed be He, that He would decree a year of wandering for each day spent scouting the land, He miraculously shortened the way for them.		וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יֽוֹם. וַהֲלֹא אַרְבַּע מֵאוֹת פַּרְסָה עַל אַרְבַּע מֵאוֹת פַּרְסָה הִיא, וּמַהֲלַךְ אָדָם בֵּינוֹנִי עֶשֶׂר פַּרְסָאוֹת לַיּוֹם, הֲרֵי מַהֲלַךְ אַרְבָּעִים יוֹם מִן הַמִּזְרָח לַמַּעֲרָב — וְהֵם הָלְכוּ אָרְכָּהּ וְרָחְבָּהּ? אֶלָּא שֶׁגָּלוּי לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּגְזֹר עֲלֵיהֶם יוֹם לַשָּׁנָה, קִצֵּר לִפְנֵיהֶם אֶת הַדֶּרֶךְ (שם):
26They went and came back to Moses and Aaron and all the community of the Israelites at Kadesh Barne’a, in the Paran desert. They brought back a report to them and to the entire community, and they showed them the fruit of the land.		כווַיֵּֽלְכ֡וּ וַיָּבֹ֩אוּ֩ אֶל־משֶׁ֨ה וְאֶל־אַֽהֲרֹ֜ן וְאֶל־כָּל־עֲדַ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל אֶל־מִדְבַּ֥ר פָּארָ֖ן קָדֵ֑שָׁה וַיָּשִׁ֨יבוּ אֹתָ֤ם דָּבָר֙ וְאֶת־כָּל־הָ֣עֵדָ֔ה וַיַּרְא֖וּם אֶת־פְּרִ֥י הָאָֽרֶץ:
וַיֵּֽלְכוּ וַיָּבֹאוּ - They went and came. What does “they went” signify? It is stated to compare their journey to their coming: just as their return was with evil intent, so too their journey through the land was with evil intent.		וַיֵּֽלְכוּ וַיָּבֹאוּ. מַהוּ וַיֵּלְכוּ? לְהַקִּישׁ הֲלִיכָתָן לְבִיאָתָן, מַה בִּיאָתָן בְּעֵצָה רָעָה אַף הֲלִיכָתָן בְּעֵצָה רָעָה (שם ל"ה):
וַיָּשִׁיבוּ אֹתָם דָּבָר - They brought back a report to them - i.e., to Moses and Aaron.		וַיָּשִׁיבוּ אֹתָם דָּבָר. אֶת מֹשֶׁה וְאֶת אַהֲרֹן:
27They addressed him and said, “We came to the land you sent us to, and it is flowing with milk and date- and fig-honey, and this is its fruit.		כזוַיְסַפְּרוּ־לוֹ֙ וַיֹּ֣אמְר֔וּ בָּ֕אנוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֣ר שְׁלַחְתָּ֑נוּ וְ֠גַ֠ם זָבַ֨ת חָלָ֥ב וּדְבַ֛שׁ הִ֖וא וְזֶה־פִּרְיָֽהּ:
זָבַת חָלָב וּדְבַשׁ הִוא - Flowing with milk and honey. Any false statement ultimately cannot endure without beginning it with some truth.		זָבַת חָלָב וּדְבַשׁ הִוא. כָּל דְּבַר שֶׁקֶר שֶׁאֵין אוֹמְרִים בּוֹ קְצָת אֱמֶת בִּתְחִלָּתוֹ, אֵין מִתְקַיֵּם בְּסוֹפוֹ:
28However, the people who inhabit the land are mighty; the cities are fortified and huge; and we even saw there the sons of the giant.		כחאֶ֚פֶס כִּי־עַ֣ז הָעָ֔ם הַיּשֵׁ֖ב בָּאָ֑רֶץ וְהֶֽעָרִ֗ים בְּצֻר֤וֹת גְּדֹלֹת֙ מְאֹ֔ד וְגַם־יְלִדֵ֥י הָֽעֲנָ֖ק רָאִ֥ינוּ שָֽׁם:
בְּצֻרוֹת - this word denotes strength. Onkelos translates it as כְּרִיכָן, meaning circular fortresses, for in Aramaic כָּרִיךְ means “round.”		בְּצֻרוֹת. לְשׁוֹן חֹזֶק, וְתַרְגּוּמוֹ "כְּרִיכַן", לְשׁוֹן בִּירָנִיּוֹת עֲגֻלּוֹת, וּבְלָשׁוֹן אֲרַמִּי כְּרִיךְ עָגוֹל:
29The Amalekites dwell in the south land; the Hittites, the Jebusites, and the Amorites dwell in the mountainous region; and the Canaanites dwell on the coast and alongside the Jordan River.”		כטעֲמָלֵ֥ק יוֹשֵׁ֖ב בְּאֶ֣רֶץ הַנֶּ֑גֶב וְ֠הַֽחִתִּ֠י וְהַיְבוּסִ֤י וְהָֽאֱמֹרִי֙ יוֹשֵׁ֣ב בָּהָ֔ר וְהַכְּנַֽעֲנִי֙ יוֹשֵׁ֣ב עַל־הַיָּ֔ם וְעַ֖ל יַ֥ד הַיַּרְדֵּֽן:
עֲמָלֵק יוֹשֵׁב וגו' - The Amalekites dwell… Because they had already been “burned” by Amalek, the spies mentioned this nation in order to frighten them.		עֲמָלֵק יוֹשֵׁב וגו'. לְפִי שֶׁנִּכְווּ בַּעֲמָלֵק כְּבָר, הִזְכִּירוּהוּ מְרַגְּלִים כְּדֵי לְיָרְאָם (תנחומא):
וְעַל יַד הַיַּרְדֵּֽן - The word יַד is similar to its usual meaning, i.e., “next to” the Jordan River, so you will not be able to cross it.		וְעַל יַד הַיַּרְדֵּֽן. יָד כְּמַשְׁמָעוֹ, אֵצֶל הַיַּרְדֵּן, וְלֹא תוּכְלוּ לַעֲבֹר:
30Caleb silenced the people regarding Moses, saying, “We can go up and take possession of it, for we can indeed overcome it.”		לוַיַּ֧הַס כָּלֵ֛ב אֶת־הָעָ֖ם אֶל־משֶׁ֑ה וַיֹּ֗אמֶר עָלֹ֤ה נַֽעֲלֶה֙ וְיָרַ֣שְׁנוּ אֹתָ֔הּ כִּֽי־יָכ֥וֹל נוּכַ֖ל לָֽהּ:
וַיַּהַס כָּלֵב - means he silenced everyone.		וַיַּהַס כָּלֵב. הִשְׁתִּיק אֶת כֻּלָּם:
אֶל־משֶׁה - (lit.) To Moses - i.e., to hear what he would speak about Moses. He shouted, saying: “Is this the only thing the son of Amram has done for us?!” One hearing this imagined that Caleb was about to criticize Moses, and since they now resented Moses due to the spies’ report, they all fell silent to hear his criticism. Caleb then said: “Did he not split the sea for us, bring the manna down for us, and sweep up the quails for us?”		אֶל־משֶׁה. לִשְׁמֹעַ מַה שֶּׁיְּדַבֵּר בְּמֹשֶׁה, צָוַח וְאָמַר "וְכִי זוֹ בִּלְבַד עָשָׂה לָנוּ בֶן עַמְרָם?" הַשּׁוֹמֵעַ הָיָה סָבוּר שֶׁבָּא לְסַפֵּר בִּגְנוּתוֹ, וּמִתּוֹךְ שֶׁהָיָה בְלִבָּם עַל מֹשֶׁה בִּשְׁבִיל דִּבְרֵי הַמְרַגְּלִים, שָׁתְקוּ כֻלָּם לִשְׁמֹעַ גְּנוּתוֹ, אָמַר "וַהֲלֹא קָרַע לָנוּ אֶת הַיָּם וְהוֹרִיד לָנוּ אֶת הַמָּן וְהֵגִיז לָנוּ אֶת הַשְּׂלָו":
עָלֹה נַֽעֲלֶה - We can go up. Even to the sky, if He were to tell us to make ladders and climb there; we can achieve any task set by him, no matter how hard it may seem.		עָלֹה נַֽעֲלֶה. אֲפִלּוּ בַּשָּׁמַיִם, וְהוּא אוֹמֵר עֲשׂוּ סֻלָּמוֹת וַעֲלוּ שָׁם, נַצְלִיחַ בְּכָל דְּבָרָיו (סוטה ל"ה):
וַיַּהַס - is a term denoting silence. Similarly, we find: הַס כָּל בָּשָׂר “Silence, all flesh,” 6 הָס כִּי לֹא לְהַזְכִּיר “Silence, do not mention.” 7 It is the way of anyone attempting to silence a group of people to say: “Shh!”		וַיַּהַס. לְשׁוֹן שְׁתִיקָה, וְכֵן "הַס כָּל בָּשָׂר" (זכריה ב'), "הַס כִּי לֹא לְהַזְכִּיר" (עמוס ו'), כֵּן דֶּרֶךְ בְּנֵי אָדָם, הָרוֹצֶה לְשַׁתֵּק אֲגֻדַּת אֲנָשִׁים אוֹמֵר "שי"ט":
31But the men who had gone up with him said, “We cannot go up against this people, for they are stronger than Him!”		לאוְהָ֨אֲנָשִׁ֜ים אֲשֶׁר־עָל֤וּ עִמּוֹ֙ אָֽמְר֔וּ לֹ֥א נוּכַ֖ל לַֽעֲל֣וֹת אֶל־הָעָ֑ם כִּֽי־חָזָ֥ק ה֖וּא מִמֶּֽנּוּ:
חָזָק הוּא מִמֶּֽנּוּ - They are stronger than Him. They said this, so to speak, referring to the One Above.		חָזָק הוּא מִמֶּֽנּוּ. כִּבְיָכוֹל כְּלַפֵּי מַעְלָה אָמְרוּ (סוטה כ"ה):
32They gave an evil report to the Israelites about the land that they had inspected, saying, “The land we traveled through to inspect is a land that consumes its inhabitants, and all the people we saw in it are men of great size.		לבוַיֹּצִ֜יאוּ דִּבַּ֤ת הָאָ֨רֶץ֙ אֲשֶׁ֣ר תָּר֣וּ אֹתָ֔הּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֡רֶץ אֲשֶׁר֩ עָבַ֨רְנוּ בָ֜הּ לָת֣וּר אֹתָ֗הּ אֶ֣רֶץ אֹכֶ֤לֶת יֽוֹשְׁבֶ֨יהָ֙ הִ֔וא וְכָל־הָעָ֛ם אֲשֶׁר־רָאִ֥ינוּ בְתוֹכָ֖הּ אַנְשֵׁ֥י מִדּֽוֹת:
אֹכֶלֶת יֽוֹשְׁבֶיהָ - That consumes its inhabitants - “for wherever we went, we encountered people burying the dead.” The Holy One, blessed be He, had arranged this for the spies’ own good – so that the locals would be so preoccupied with their mourning that they would not take notice of them.		אֹכֶלֶת יֽוֹשְׁבֶיהָ. בְּכָל מָקוֹם שֶׁעָבַרְנוּ מְצָאנוּם קוֹבְרֵי מֵתִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה לְטוֹבָה, כְּדֵי לְטָרְדָם בְּאֶבְלָם וְלֹא יִתְּנוּ לֵב לָאֵלּוּ:
אַנְשֵׁי מִדּֽוֹת - (lit.) Men of size - i.e., large and tall, for whom one is compelled to give a size, such as Goliath, about whom it says: “his height was six cubits and a span”; 8 and similarly: אִישׁ מָדוֹן “a man of great size,” 9 אִישׁ מִדָּה “a man of great size.” 10		אַנְשֵׁי מִדּֽוֹת. גְּדוֹלִים וּגְבוֹהִים, וְצָרִיךְ לָתֵת לָהֶם מִדָּה, כְּגוֹן גָּלְיָת "גָּבְהוֹ שֵׁשׁ אַמּוֹת וָזָרֶת" (שמואל א י"ז), וְכֵן "אִישׁ מָדוֹן" (שמואל ב כ"א), "אִישׁ מִדָּה" (מלכים א י"א):
33We saw there fallen angels, who are descendants of a giant descended from the original fallen angels. We seemed to ourselves as tiny as grasshoppers next to them, and so did we seem to them!”		לגוְשָׁ֣ם רָאִ֗ינוּ אֶת־הַנְּפִילִ֛ים בְּנֵ֥י עֲנָ֖ק מִן־הַנְּפִלִ֑ים וַנְּהִ֤י בְעֵינֵ֨ינוּ֙ כַּֽחֲגָבִ֔ים וְכֵ֥ן הָיִ֖ינוּ בְּעֵֽינֵיהֶֽם:
הַנְּפִילִים - Fallen angels - i.e., in addition to the mortal giants mentioned before, there were also supernatural giants, descended from Shamchazai and Aza’el, who fell from heaven during the generation of Enosh.		הַנְּפִילִים. עֲנָקִים, מִבְּנֵי שַׁמְחָזַאי וַעֲזָאֵל שֶׁנָּפְלוּ מִן הַשָּׁמַיִם בִּימֵי דּוֹר אֱנוֹשׁ:
וְכֵן הָיִינוּ בְּעֵֽינֵיהֶֽם - And so did we seem to them. We heard them saying to each other: “There are ants in the vineyards that look like people.”		וְכֵן הָיִינוּ בְּעֵֽינֵיהֶֽם. שָׁמַעְנוּ אוֹמְרִים זֶה לָזֶה, נְמָלִים יֵשׁ בַּכְּרָמִים כַּאֲנָשִׁים (סוטה ל"ה):
עֲנָק - These supernatural giants appear to pierce (מַעֲנִיקִים) the sun with their great stature.		עֲנָק. שֶׁמַּעֲנִיקִים חַמָּה בְּקוֹמָתָן (שם ל"ד):

Bamidbar (Numbers) Chapter 14

1The entire community raised their voices and shouted, and the people wept that night.		אוַתִּשָּׂא֙ כָּל־הָ֣עֵדָ֔ה וַיִּתְּנ֖וּ אֶת־קוֹלָ֑ם וַיִּבְכּ֥וּ הָעָ֖ם בַּלַּ֥יְלָה הַהֽוּא:
כָּל־הָעֵדָה - The entire community - i.e., the heads of courts.		כָּל־הָעֵדָה. סַנְהֶדְרָאוֹת (תנחומא יב):
2All the Israelites complained against Moses and Aaron, and the entire community said to them, “If only we had died in Egypt, or if only we had died in this desert.		בוַיִּלֹּ֨נוּ֙ עַל־משֶׁ֣ה וְעַל־אַֽהֲרֹ֔ן כֹּ֖ל בְּנֵ֣י יִשְׂרָאֵ֑ל וַיֹּֽאמְר֨וּ אֲלֵהֶ֜ם כָּל־הָֽעֵדָ֗ה לוּ־מַ֨תְנוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם א֛וֹ בַּמִּדְבָּ֥ר הַזֶּ֖ה לוּ־מָֽתְנוּ:
לוּ־מַתְנוּ - means: If only we had died.		לוּ־מַתְנוּ. הַלְוַאי וָמַתְנוּ:
3Why is God bringing us to this land to fall by the sword? Our wives and children will be spoils of war. Is it not better for us to return to Egypt?”		גוְלָמָ֣ה יְ֠הֹוָ֠ה מֵבִ֨יא אֹתָ֜נוּ אֶל־הָאָ֤רֶץ הַזֹּאת֙ לִנְפֹּ֣ל בַּחֶ֔רֶב נָשֵׁ֥ינוּ וְטַפֵּ֖נוּ יִֽהְי֣וּ לָבַ֑ז הֲל֧וֹא ט֥֥וֹב לָ֖נוּ שׁ֥וּב מִצְרָֽיְמָה:
4They said to each other, “Let us appoint a leader and return to Egypt!”		דוַיֹּֽאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו נִתְּנָ֥ה רֹ֖אשׁ וְנָשׁ֥וּבָה מִצְרָֽיְמָה:
נִתְּנָה רֹאשׁ - means as Onkelos translates it: “Let us appoint a leader,” i.e., let us appoint a king over us. But our rabbis explained it as denoting an idol.		נִתְּנָה רֹאשׁ. כְּתַרְגוּמוֹ "נְמַנֵּי רֵישָׁא" — נָשִׂים עָלֵינוּ מֶלֶךְ; וְרַבּוֹתֵינוּ פֵרְשׁוּ, לְשׁוֹן עֲבוֹדָה זָרָה (סנהדרין ק"ז):
5Moses and Aaron fell on their faces before the entire community of the Israelites.		הוַיִּפֹּ֥ל משֶׁ֛ה וְאַֽהֲרֹ֖ן עַל־פְּנֵיהֶ֑ם לִפְנֵ֕י כָּל־קְהַ֥ל עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
6Joshua son of Nun and Caleb son of Yefuneh, who were among those who had inspected the land, tore their clothes		ווִֽיהוֹשֻׁ֣עַ בִּן־נ֗וּן וְכָלֵב֙ בֶּן־יְפֻנֶּ֔ה מִן־הַתָּרִ֖ים אֶת־הָאָ֑רֶץ קָֽרְע֖וּ בִּגְדֵיהֶֽם:
7and spoke to the entire community of the Israelites, saying, “The land we traveled through to inspect is an exceedingly good land.		זוַיֹּ֣אמְר֔וּ אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֗רֶץ אֲשֶׁ֨ר עָבַ֤רְנוּ בָהּ֙ לָת֣וּר אֹתָ֔הּ טוֹבָ֥ה הָאָ֖רֶץ מְאֹ֥ד מְאֹֽד:

Footnotes

1 Samuel 17:4.

Third Portion

Bamidbar (Numbers) Chapter 14

8If God desires us, He will bring us to this land and give it to us, this land flowing with milk and date- and fig-honey.		חאִם־חָפֵ֥ץ בָּ֨נוּ֙ יְהֹוָ֔ה וְהֵבִ֤יא אֹתָ֨נוּ֙ אֶל־הָאָ֣רֶץ הַזֹּ֔את וּנְתָנָ֖הּ לָ֑נוּ אֶ֕רֶץ אֲשֶׁר־הִ֛וא זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:
9Just do not rebel against God, and as for you, do not fear the people of that land, for they are our bread. Their protection has departed from them. God is with us; do not fear them!”		טאַ֣ךְ בַּֽיהֹוָה֘ אַל־תִּמְרֹ֒דוּ֒ וְאַתֶּ֗ם אַל־תִּֽירְאוּ֙ אֶת־עַ֣ם הָאָ֔רֶץ כִּ֥י לַחְמֵ֖נוּ הֵ֑ם סָ֣ר צִלָּ֧ם מֵֽעֲלֵיהֶ֛ם וַֽיהֹוָ֥ה אִתָּ֖נוּ אַל־תִּֽירָאֻֽם:
אַל־תִּמְרֹדוּ - Do not rebel - and as a result, “you will not fear.”		אַל־תִּמְרֹדוּ. וְשׁוּב ואתם אל תראו:
כִּי לַחְמֵנוּ הֵם - For they are our bread - i.e., we will consume them as easily as bread.		כִּי לַחְמֵנוּ הֵם. נֹאכְלֵם כַּלֶּחֶם:
סָר צִלָּם - (lit.) Their shadow has departed from them - i.e., their shield and strength; the virtuous among them have died. Specifically, this refers to the last righteous individual among them, Job, who was protecting them with his merit, and had just died. Another explanation: The shadow of the Omnipresent has left them.		סָר צִלָּם. מְגִנָּם וְחָזְקָם, כְּשֵׁרִים שֶׁבָּהֶם מֵתוּ — אִיּוֹב שֶׁהָיָה מֵגֵן עֲלֵיהֶם (סוטה ל"ה); (דָּבָר אַחֵר, צִלּוֹ שֶׁל הַמָּקוֹם סָר עֲלֵיהֶם):
10The entire community threatened to pelt them with stones, but the glory of God appeared to all the Israelites in the Tent of Meeting.		יוַיֹּֽאמְרוּ֙ כָּל־הָ֣עֵדָ֔ה לִרְגּ֥וֹם אֹתָ֖ם בָּֽאֲבָנִ֑ים וּכְב֣וֹד יְהֹוָ֗ה נִרְאָה֙ בְּאֹ֣הֶל מוֹעֵ֔ד אֶל־כָּל־בְּנֵ֖י יִשְׂרָאֵֽל:
לִרְגּוֹם אֹתָם - To pelt them - Joshua and Caleb.		לִרְגּוֹם אֹתָם. אֶת יְהוֹשֻׁעַ וְכָלֵב:
וּכְבוֹד ה' - But the glory of God - i.e., the cloud descended there.		וּכְבוֹד ה'. הֶעָנָן יָרַד שָׁם:
11God said to Moses, “How long will this people provoke Me? How long will they refuse to believe in Me, despite all the signs I have performed in their midst?		יאוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה עַד־אָ֥נָה יְנַֽאֲצֻ֖נִי הָעָ֣ם הַזֶּ֑ה וְעַד־אָ֨נָה֙ לֹא־יַֽאֲמִ֣ינוּ בִ֔י בְּכֹל֙ הָֽאֹת֔וֹת אֲשֶׁ֥ר עָשִׂ֖יתִי בְּקִרְבּֽוֹ:
עַד־אָנָה - (lit., “until where”). means “for how long.”		עַד־אָנָה. עַד הֵיכָן:
יְנַֽאֲצֻנִי - means “they will provoke Me.”		יְנַֽאֲצֻנִי. יַרְגִּיזוּנִי:
בְּכֹל הָֽאֹתוֹת - (lit.) With all the signs - i.e., on account of all the miracles I have performed for them, they ought to have believed that I possess the ability to carry out My promise.		בְּכֹל הָֽאֹתוֹת. בִּשְׁבִיל כָּל הַנִּסִּים שֶׁעָשִׂיתִי לָהֶם, הָיָה לָהֶם לְהַאֲמִין שֶׁהַיְכֹלֶת בְּיָדִי לְקַיֵּם הַבְטָחָתִי:
12I must strike them with an epidemic and annihilate them! I will make you into a nation, greater and stronger than them.”		יבאַכֶּ֥נּוּ בַדֶּ֖בֶר וְאֽוֹרִשֶׁ֑נּוּ וְאֶֽעֱשֶׂה֙ אֹֽתְךָ֔ לְגֽוֹי־גָּד֥וֹל וְעָצ֖וּם מִמֶּֽנּוּ:
אֽוֹרִשֶׁנּוּ - has the connotation of driving out. Should you ask: What will I do about the oath I made to the patriarchs?		אֽוֹרִשֶׁנּוּ. לְשׁוֹן תֵּרוּכִין, וְאִם תֹּאמַר מָה אֶעֱשֶׂה לִשְׁבוּעַת אָבוֹת?
וְאֶֽעֱשֶׂה אֹֽתְךָ לְגֽוֹי־גָּדוֹל - I will make you into a great nation. for you are descended from them.		וְאֶֽעֱשֶׂה אֹֽתְךָ לְגֽוֹי־גָּדוֹל. שֶׁאַתָּה מִזַּרְעָם:
13Moses said to God, “But the Egyptians will hear of it, and they have seen how You brought this nation out of their midst with Your power.		יגוַיֹּ֥אמֶר משֶׁ֖ה אֶל־יְהֹוָ֑ה וְשָֽׁמְע֣וּ מִצְרַ֔יִם כִּי־הֶֽעֱלִ֧יתָ בְכֹֽחֲךָ֛ אֶת־הָעָ֥ם הַזֶּ֖ה מִקִּרְבּֽוֹ:
וְשָֽׁמְעוּ מִצְרַיִם - But the Egyptians will hear - i.e., they will hear of Your killing them.		וְשָֽׁמְעוּ מִצְרַיִם. וְשָׁמְעוּ אֶת אֲשֶׁר תַּהַרְגֵם:
כִּי־הֶֽעֱלִיתָ - כִּי here is used in the sense of אֲשֶׁר “that,” i.e., they have seen that You brought the Israelites out of their midst with Your great power, and when they hear that You are killing them before bringing them to the land, they will not say that it is because they sinned against You; rather, they will say that against them (the Egyptians) You could fight, but against the inhabitants of the land You could not fight. And that is what follows –		כִּי־הֶֽעֱלִיתָ. כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר, וְהֵם רָאוּ אֶת אֲשֶׁר הֶעֱלִיתָ בְּכֹחֲךָ הַגָּדוֹל אוֹתָם מִקִּרְבָּם, וּכְשֶׁיִּשְׁמְעוּ שֶׁאַתָּה הוֹרְגָם לֹא יֹאמְרוּ שֶׁחָטְאוּ לְךָ, אֶלָּא יֹאמְרוּ שֶׁכְּנֶגְדָּם יָכֹלְתָּ לְהִלָּחֵם אֲבָל כְּנֶגֶד יוֹשְׁבֵי הָאָרֶץ לֹא יָכֹלְתָּ לְהִלָּחֵם, וְזוֹ הִיא:
14They will say, regarding the inhabitants of this land—having heard that You, God, are in the midst of this people; that You, God, appear to them in plain sight; that Your cloud rests over them; and that You go before them with a pillar of cloud by day and with a pillar of fire by night—		ידוְאָֽמְר֗וּ אֶל־יוֹשֵׁב֘ הָאָ֣רֶץ הַזֹּאת֒ שָֽׁמְעוּ֙ כִּֽי־אַתָּ֣ה יְהֹוָ֔ה בְּקֶ֖רֶב הָעָ֣ם הַזֶּ֑ה אֲשֶׁר־עַ֨יִן בְּעַ֜יִן נִרְאָ֣ה \| אַתָּ֣ה יְהֹוָ֗ה וַֽעֲנָֽנְךָ֙ עֹמֵ֣ד עֲלֵהֶ֔ם וּבְעַמֻּ֣ד עָנָ֗ן אַתָּ֨ה הֹלֵ֤ךְ לִפְנֵיהֶם֙ יוֹמָ֔ם וּבְעַמּ֥וּד אֵ֖שׁ לָֽיְלָה:
וְאָֽמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת - They will say (lit.) to the inhabitants of this land - i.e., “about (עַל) the inhabitants of this land.” And what will they say about them? That which is stated at the end of this passage: “Since God was unable,” i.e., since they have heard that You, God, reside in their midst and that You appear to them in plain sight, all displaying Your favor toward them, and they have not perceived that Your love for them has ever been interrupted until now, and yet –		וְאָֽמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת. כְּמוֹ עַל יוֹשֵׁב הָאָרֶץ הַזֹּאת — וּמַה יֹּאמְרוּ עֲלֵיהֶם? מַה שֶּׁאָמוּר בְּסוֹף הָעִנְיָן "מִבִּלְתִּי יְכֹלֶת ה'" - בִּשְׁבִיל שֶׁשָּׁמְעוּ כִּי אַתָּה ה' שׁוֹכֵן בְּקִרְבָּם וְעַיִן בְּעַיִן אַתָּה נִרְאֶה לָהֶם, וְהַכֹּל בְּדֶרֶךְ חִבָּה וְלֹא הִכִּירוּ בְךָ שֶׁנִּתְּקָה אַהֲבָתְךָ מֵהֶם עַד הֵנָּה:
15if You kill this nation as if You were killing one man, the nations who have heard of Your reputation will say as follows:		טווְהֵֽמַתָּ֛ה אֶת־הָעָ֥ם הַזֶּ֖ה כְּאִ֣ישׁ אֶחָ֑ד וְאָֽמְרוּ֙ הַגּוֹיִ֔ם אֲשֶׁר־שָֽׁמְע֥וּ אֶת־שִׁמְעֲךָ֖ לֵאמֹֽר:
המתה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד - If You kill this nation as one man - suddenly, and because of this, the nations who have heard of Your reputation will say –		המתה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד. פִּתְאֹם, וּמִתּוֹךְ כָּךְ יֹאמְרוּ הַגּוֹיִם אֲשֶׁר שָׁמְעוּ וְגוֹ':
16‘Since God was unable to bring this nation to the land that He swore to them, He slaughtered them in the desert.’		טזמִבִּלְתִּ֞י יְכֹ֣לֶת יְהֹוָ֗ה לְהָבִיא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣ע לָהֶ֑ם וַיִּשְׁחָטֵ֖ם בַּמִּדְבָּֽר:
מִבִּלְתִּי יְכֹלֶת וגו' - (lit.) Due to the inability… Because the inhabitants of the land are strong and mighty, and Pharaoh cannot compare to Canaan’s 31 kings, this is what they will say regarding the inhabitants of this land: – – i.e., since He did not possess the ability to bring them to the land, He slaughtered them.		מִבִּלְתִּי יְכֹלֶת וגו'. לְפִי שֶׁיּוֹשְׁבֵי הָאָרֶץ חֲזָקִים וְגִבּוֹרִים, וְאֵינוֹ דוֹמֶה פַרְעֹה לִשְׁלֹשִׁים וְאֶחָד מְלָכִים, זֹאת יֹאמְרוּ עַל יוֹשְׁבֵי הָאָרֶץ הַזֹּאת, מִבִּלְתִּי יְכֹלֶת — מִתּוֹךְ שֶׁלֹא הָיָה יְכֹלֶת בְּיָדוֹ לַהֲבִיאָם — שְׁחָטָם:
יְכֹלֶת - is a noun, “ability.”		יְכֹלֶת. שֵׁם דָּבָר הוּא:
17Therefore, please, let the strength of God to forgive be increased, as You spoke when You said,		יזוְעַתָּ֕ה יִגְדַּל־נָ֖א כֹּ֣חַ אֲדֹנָ֑י כַּֽאֲשֶׁ֥ר דִּבַּ֖רְתָּ לֵאמֹֽר:
יִגְדַּל־נָא כֹּחַ ה' - Please, let the strength of God be increased - to carry out Your word		יִגְדַּל־נָא כֹּחַ ה'. לַעֲשׂוֹת דִּבּוּרְךָ:)
כַּֽאֲשֶׁר דִּבַּרְתָּ לֵאמֹֽר - as you spoke, (lit.) saying. and which word is this referring to? –		כַּֽאֲשֶׁר דִּבַּרְתָּ לֵאמֹֽר. וּמַהוּ הַדִּבּוּר?
18‘God is slow to anger, abounding in kindness, forgiving premeditated and rebellious sins, acquitting those who repent but not acquitting those who do not, remembering the premeditated sins of the fathers, adding their demerits to those of the children, but only if they follow in their fathers’ misguided footsteps, and only up to the third and fourth generation.’		יחיְהֹוָ֗ה אֶ֤רֶךְ אַפַּ֨יִם֙ וְרַב־חֶ֔סֶד נֹשֵׂ֥א עָוֹ֖ן וָפָ֑שַׁע וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֞ד עֲוֹ֤ן אָבוֹת֙ עַל־בָּנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים:
ה' אֶרֶךְ אַפַּיִם - God is slow to anger - toward both the righteous and the wicked. When Moses ascended to heaven to receive the Torah, he found that the Holy One, blessed be He, was engaged in writing: “God is slow to anger.” He asked Him: “Does this apply only to the righteous?” The Holy One, blessed be He, said to him: “No, even to the wicked.” Moses said to Him: “Let the wicked perish!” The Holy One, blessed be He, said to him: “By your life, I swear that you will have need of this attribute.” When Israel sinned in connection with the Golden Calf and the spies, Moses prayed before Him, citing the attribute of “slow to anger.” The Holy One, blessed be He, then said to him: “Did you not say to Me that it should only be manifest to the righteous?” Moses answered Him: “But did You not answer me that it is also meant for the wicked?”		ה' אֶרֶךְ אַפַּיִם. לַצַּדִּיקִים וְלָרְשָׁעִים; כְּשֶׁעָלָה מֹשֶׁה לַמָּרוֹם מְצָאוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהָיָה יוֹשֵׁב וְכוֹתֵב ה' אֶרֶךְ אַפַּיִם, אָמַר לוֹ, לַצַּדִּיקִים? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַף לָרְשָׁעִים, אָמַר לוֹ רְשָׁעִים יֹאבֵדוּ, אָמַר לוֹ חַיֶּיךָ שֶׁתִּצְטָרֵךְ לַדָּבָר; כְּשֶׁחָטְאוּ יִשְׂרָאֵל בָּעֵגֶל וּבַמְּרַגְּלִים הִתְפַּלֵּל מֹשֶׁה לְפָנָיו בְּאֶרֶךְ אַפַּיִם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וַהֲלֹא אָמַרְתָּ לִי לַצַּדִּיקִים? אָמַר לוֹ וַהֲלֹא אָמַרְתָּ לִי אַף לָרְשָׁעִים, יגדל נא כח ה' לַעֲשׂוֹת דִּבּוּרְךָ (סנהדרין קי"א):
וְנַקֵּה - Acquitting - for those who repent.		וְנַקֵּה. לַשָּׁבִים:
לֹא יְנַקֶּה - But not acquitting - for those who do not repent.		לֹא יְנַקֶּה. לְשֶׁאֵינָן שָׁבִים (יומא פ"ו):
19Please forgive the iniquity of this nation in accordance with Your abounding kindness, as You have borne this people from Egypt until now.”		יטסְלַח־נָ֗א לַֽעֲוֹ֛ן הָעָ֥ם הַזֶּ֖ה כְּגֹ֣דֶל חַסְדֶּ֑ךָ וְכַֽאֲשֶׁ֤ר נָשָׂ֨אתָה֙ לָעָ֣ם הַזֶּ֔ה מִמִּצְרַ֖יִם וְעַד־הֵֽנָּה:
20And God said, “I have forgiven them in accordance with your word.		כוַיֹּ֣אמֶר יְהֹוָ֔ה סָלַ֖חְתִּי כִּדְבָרֶֽךָ:
כִּדְבָרֶֽךָ - means: Because of the reason you have stated, i.e., so they not say: “Since God was unable….”		כִּדְבָרֶֽךָ. בִּשְׁבִיל מַה שֶּׁאָמַרְתָּ "פֶּן יֹאמְרוּ מִבִּלְתִּי יְכֹלֶת ה'":
21However, I swear that as surely as I live, and as surely as the glory of God fills the earth,		כאוְאוּלָ֖ם חַי־אָ֑נִי וְיִמָּלֵ֥א כְבוֹד־יְהֹוָ֖ה אֶת־כָּל־הָאָֽרֶץ:
וְאוּלָם - means: “but the following I will do to them.”		וְאוּלָם. כְּמוֹ אֲבָל זֹאת אֶעֱשֶׂה לָהֶם:
חַי־אָנִי - This term denotes an oath: “Just as I am alive and My glory will fill the entire earth, so will I carry out the following regarding them: ‘All the people who perceived…will not see the land.’” However, this verse is arranged out of order and should read: “As surely as I live…all the people will not see the land…and thereby My glory will fill the entire earth,” i.e., My Name will not be desecrated through this epidemic, as then people would say, “Since God was unable to bring them”; I will not put them to death suddenly as one man, but by extending their punishment over 40 years, little by little.		חַי־אָנִי. לְשׁוֹן שְׁבוּעָה, כְּשֵׁם שֶׁאֲנִי חַי וּכְבוֹדִי יִמָּלֵא אֶת כָּל הָאָרֶץ, כָּךְ אֲקַיֵּם לָהֶם כִּי כָל הָאֲנָשִׁים הָרֹאִים וְגוֹ', (אם יראו את הארץ. הֲרֵי זֶה מִקְרָא מְסֹרָס — חַי אָנִי כִּי כָל הָאֲנָשִׁים אִם יִרְאוּ אֶת הָאָרֶץ וּכְבוֹדִי יִמָּלֵא אֶת כָּל הָאָרֶץ, שֶׁלֹּא יִתְחַלֵּל שְׁמִי בַמַּגֵפָה הַזֹּאת לֵאמֹר מִבִּלְתִּי יְכֹלֶת ה' לַהֲבִיאָם, שֶׁלֹּא אֲמִיתֵם פִּתְאֹם כְּאִיש אֶ' אֶלָּא בְּאִחוּר מ' שָׁנָה מְעַט מְעַט):
22all the people who perceived My glory and the signs that I performed in Egypt and in the desert—and who nonetheless challenged Me these 10 times and did not heed My voice—		כבכִּ֣י כָל־הָֽאֲנָשִׁ֗ים הָֽרֹאִ֤ים אֶת־כְּבֹדִי֙ וְאֶת־אֹ֣תֹתַ֔י אֲשֶׁר־עָשִׂ֥יתִי בְמִצְרַ֖יִם וּבַמִּדְבָּ֑ר וַיְנַסּ֣וּ אֹתִ֗י זֶ֚ה עֶ֣שֶׂר פְּעָמִ֔ים וְלֹ֥א שָֽׁמְע֖וּ בְּקוֹלִֽי:
וַיְנַסּוּ - (lit.) They tested - is to be understood similar to its plain sense, i.e., they doubted My ability to come to their aid.		וַיְנַסּוּ. כְּמַשְׁמָעוֹ:
זֶה עֶשֶׂר פְּעָמִים - These 10 times - Twice at the Sea of Reeds, twice concerning the manna, twice concerning the quails, twice concerning water, at the incident of the Golden Calf, and now due to the spies, as stated in Tractate Arachin. 1		זֶה עֶשֶׂר פְּעָמִים. שְׁנַיִם בַּיָּם וּשְׁנַיִם בַּמָּן וּשְׁנַיִם בַּשְּׂלָו וכוּ', כִּדְאִיתָא בְמַסֶּכֶת עֲרָכִין (דף ט"ו):
23will not see the land that I swore to their fathers. All who provoked Me will not see it.		כגאִם־יִרְאוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי לַֽאֲבֹתָ֑ם וְכָל־מְנַֽאֲצַ֖י לֹ֥א יִרְאֽוּהָ:
אִם־יִרְאוּ - means: they will not see.		אִם־יִרְאוּ. לֹא יִרְאוּ:
לֹא יראהו - Will not see it - i.e., will not see the land.		לֹא יראהו. לֹא יִרְאוּ אֶת הָאָרֶץ:
24But as for My servant Caleb, since there was a different spirit within him and he was loyal to Me—I will bring him to the land to which he came, and his descendants will drive out its present inhabitants.		כדוְעַבְדִּ֣י כָלֵ֗ב עֵ֣קֶב הָֽיְתָ֞ה ר֤וּחַ אַחֶ֨רֶת֙ עִמּ֔וֹ וַיְמַלֵּ֖א אַֽחֲרָ֑י וַֽהֲבִֽיאֹתִ֗יו אֶל־הָאָ֨רֶץ֙ אֲשֶׁר־בָּ֣א שָׁ֔מָּה וְזַרְע֖וֹ יֽוֹרִשֶֽׁנָּה:
רוּחַ אַחֶרֶת - A different spirit. He possessed two intentions, one implied by his words and one in his heart. To the spies he said, “I am with you in your plan,” but in his heart, he intended to later speak the truth. Because of this, he was able to silence them, as it says: “Caleb silenced,” 2 for they thought that he would speak as they did. This is the meaning of what it says in the Book of Joshua: 3 “I brought him back a report as was in my heart” – but not as had been in my mouth when I spoke to the spies.		רוּחַ אַחֶרֶת. שְׁתֵּי רוּחוֹת, אַ' בַּפֶה וְאַ' בְּלֵב, לַמְּרַגְּלִים אָמַר אֲנִי עִמָּכֶם בָּעֵצָה, וּבְלִבּוֹ הָיָה לוֹמַר הָאֱמֶת, וְעַל יְדֵי כֵן הָיָה בוֹ כֹּחַ לְהַשְׁתִּיקָם, כְּמוֹ שֶׁנֶּאֱמַר (במדבר י"ג), "וַיַּהַס כָּלֵב", שֶׁהָיוּ סְבוּרִים שֶׁיֹּאמַר כְּמוֹתָם, זֶהוּ שֶׁנֶּאֱמַר בְּסֵ' יְהוֹשֻׁעַ "וָאָשֵׁב אֹתוֹ דָּבָר כַּאֲשֶׁר עִם לְבָבִי" (יהושע י"ד) — וְלֹא כַּאֲשֶׁר עִם פִּי (תנחומא):
וַיְמַלֵּא אַֽחֲרָי - And he (lit.) completed following Me - means “and he followed Me with his whole heart.” It is an abbreviated verse.		וַיְמַלֵּא אַֽחֲרָי. וַיְמַלֵּא אֶת לִבּוֹ אַחֲרַי, וְזֶה מִקְרָא קָצָר:
אֲשֶׁר־בָּא שָׁמָּה - To which he came - i.e., Hebron will be given to him.		אֲשֶׁר־בָּא שָׁמָּה. חֶבְרוֹן תִּנָּתֵן לוֹ:
יֽוֹרִשֶֽׁנָּה - Its meaning is as Onkelos translates it: יְתָרְכֻנַּהּ “and his descendants will drive them out,” i.e., they will drive out the giants and the people currently there. It therefore cannot be translated as יֵרְתִנַּהּ “they will inherit it,” for this word is only used to translate יִירָשֶׁנָּה.		יֽוֹרִשֶֽׁנָּה. כְּתַרְגּוּמוֹ "יְתַרְכֻנַּהּ", יוֹרִישׁוּ אֶת הָעֲנָקִים וְאֶת הָעָם אֲשֶׁר בָּהּ, וְאֵין לְתַרְגְּמוֹ "יַרְתִּינַהּ" אֶלָּא בִּמְקוֹם יִירָשֶׁנָּה:
25The Amalekites and the Canaanites dwell in the valley. Tomorrow, change direction and journey into the desert, toward the Sea of Reeds.”		כהוְהָֽעֲמָֽלֵקִ֥י וְהַכְּנַֽעֲנִ֖י יוֹשֵׁ֣ב בָּעֵ֑מֶק מָחָ֗ר פְּנ֨וּ וּסְע֥וּ לָכֶ֛ם הַמִּדְבָּ֖ר דֶּ֥רֶךְ יַם־סֽוּף:
וְהָֽעֲמָֽלֵקִי וגו' - The Amalekites…. and if you go there, they will kill you, since I am not with you.		וְהָֽעֲמָֽלֵקִי וגו'. אִם תֵּלְכוּ שָׁם יַהַרְגוּ אֶתְכֶם, מֵאַחַר שֶׁאֵינִי עִמָּכֶם:
מָחָר פְּנוּ - Tomorrow, (lit.) turn - in reverse – “and travel….”		מָחָר פְּנוּ. לַאֲחוֹרֵיכֶם, וסעו לכם וגו':

Footnotes

Arachin 15a.

Numbers 13:30.

Joshua 14:7.

Fourth Portion

Bamidbar (Numbers) Chapter 14

26God spoke to Moses and to Aaron, saying,		כווַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
27“How much longer must I tolerate this evil community, who are causing others to complain against Me? I have heard the Israelites’ complaints that the spies make them voice against Me.		כזעַד־מָתַ֗י לָֽעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את אֲשֶׁ֛ר הֵ֥מָּה מַלִּינִ֖ים עָלָ֑י אֶת־תְּלֻנּ֞וֹת בְּנֵ֣י יִשְׂרָאֵ֗ל אֲשֶׁ֨ר הֵ֧מָּה מַלִּינִ֛ים עָלַ֖י שָׁמָֽעְתִּי:
לָֽעֵדָה הָֽרָעָה וגו' - This evil community… This refers to the 10 mistaken spies. From here we derive that a “community” is defined as a minimum of 10 men.		לָֽעֵדָה הָֽרָעָה וגו'. אֵלּוּ הַמְרַגְּלִים, מִכָּאן לָעֵדָה שֶׁהִיא עֲשָׂרָה (מגילה כ"ג):
אֲשֶׁר הֵמָּה מַלִּינִים - Who are causing [others] to complain – i.e., the Israelites – against Me		אֲשֶׁר הֵמָּה מַלִּינִים. אֶת יִשְׂרָאֵל עָלַי:
אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה - (lit.) The Israelites’ complaints that they - i.e., the spies – cause them to complain against Me, I have heard.		אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה. הַמְרַגְּלִים מלינים אוֹתָם עלי, שמעתי:
28Say to them: ‘I swear that as surely as I live,’ says God, ‘I will do to you just as you have spoken in My ears.		כחאֱמֹ֣ר אֲלֵהֶ֗ם חַי־אָ֨נִי֙ נְאֻם־יְהֹוָ֔ה אִם־לֹ֕א כַּֽאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם בְּאָזְנָ֑י כֵּ֖ן אֶֽעֱשֶׂ֥ה לָכֶֽם:
חַי־אָנִי - As surely as I live. This denotes an oath: If I do not do so, it will be as if I do not live.		חַי־אָנִי. לְשׁוֹן שְׁבוּעָה, אִם לֹא כֵן אֶעֱשֶׂה — כִּבְיָכוֹל אֵינִי חַי:
כַּֽאֲשֶׁר דִּבַּרְתֶּם - Just as you have spoken - that you wished of Me: “or if only we had died in this desert.” 1		כַּֽאֲשֶׁר דִּבַּרְתֶּם. שֶׁבִּקַּשְׁתֶּם מִמֶּנִּי "אוֹ בַּמִּדְבָּר הַזֶּה לוּ מָתְנוּ" (פסוק ב'):
29Your corpses will fall in this desert—all of you who are counted in any tally of those 20 years old and over—because you complained against Me.		כטבַּמִּדְבָּ֣ר הַ֠זֶּ֠ה יִפְּל֨וּ פִגְרֵיכֶ֜ם וְכָל־פְּקֻֽדֵיכֶם֙ לְכָל־מִסְפַּרְכֶ֔ם מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה אֲשֶׁ֥ר הֲלִֽינֹתֶ֖ם עָלָֽי:
וְכָל־פְּקֻֽדֵיכֶם לְכָל־מִסְפַּרְכֶם - All of you who are counted in any tally - i.e., all who are counted in any tally where you are counted – such as for enrolling in army service or for the contribution of shekels – all those counted in all these tallies will die, and they are “of those 20 years old and over,” thus excluding the tribe of Levi, who are not counted from the age of 20.		וְכָל־פְּקֻֽדֵיכֶם לְכָל־מִסְפַּרְכֶם. כָּל הַנִּמְנֶה לְכָל מִסְפָּר שֶׁאַתֶּם נִמְנִים בּוֹ, כְּגוֹן לָצֵאת וְלָבֹא לַצָּבָא וְלָתֵת שְׁקָלִים, כָּל הַמְּנוּיִים לְכָל אוֹתָן מִסְפָּרוֹת יָמוּתוּ, וְאֵלּוּ הֵן מבן עשרים שנה וגו'; לְהוֹצִיא שִׁבְטוֹ שֶׁל לֵוִי שֶׁאֵין פְּקוּדֵיהֶם מִבֶּן עֶשְׂרִים:
30I further swear that you will not enter the land that I swore I would settle you in, except for Caleb son of Yefuneh and Joshua son of Nun.		לאִם־אַתֶּם֙ תָּבֹ֣אוּ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֨אתִי֙ אֶת־יָדִ֔י לְשַׁכֵּ֥ן אֶתְכֶ֖ם בָּ֑הּ כִּ֚י אִם־כָּלֵ֣ב בֶּן־יְפֻנֶּ֔ה וִֽיהוֹשֻׁ֖עַ בִּן־נֽוּן:
31As for your infants, whom you said will be taken captive as spoils, I will bring them there, and they will come to know the land that you despised.		לאוְטַ֨פְּכֶ֔ם אֲשֶׁ֥ר אֲמַרְתֶּ֖ם לָבַ֣ז יִֽהְיֶ֑ה וְהֵֽבֵיאתִ֣י אֹתָ֔ם וְיָֽדְעוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר מְאַסְתֶּ֖ם בָּֽהּ:
32But as for you, your corpses will fall in this desert.		לבוּפִגְרֵיכֶ֖ם אַתֶּ֑ם יִפְּל֖וּ בַּמִּדְבָּ֥ר הַזֶּֽה:
וּפִגְרֵיכֶם אַתֶּם - Its meaning is as Onkelos translates it: וּפִגְרֵיכוֹן דִּילְכוֹן “but your own corpses.” Since he had just spoken about bringing the children into the land, and he wished to say now that you, in contrast, will die, the word אַתֶּם is appropriate to be used in this case.		וּפִגְרֵיכֶם אַתֶּם. כְּתַרְגּוּמוֹ, לְפִי שֶׁדִּבֵּר עַל הַבָּנִים לְהַכְנִיסָם לָאָרֶץ וּבִקֵּשׁ לוֹמַר וְאַתֶּם תָּמוּתוּ, נוֹפֵל לָשׁוֹן זֶה כָּאן לוֹמַר "אתם":
33Your children will wander in the desert for 40 years, and will bear your guilt until the last of your corpses has fallen in the desert.		לגוּבְנֵיכֶ֠ם יִֽהְי֨וּ רֹעִ֤ים בַּמִּדְבָּר֙ אַרְבָּעִ֣ים שָׁנָ֔ה וְנָֽשְׂא֖וּ אֶת־זְנֽוּתֵיכֶ֑ם עַד־תֹּ֥ם פִּגְרֵיכֶ֖ם בַּמִּדְבָּֽר:
אַרְבָּעִים שָׁנָה - For 40 years. None of them died below the age of 60. For this reason, specifically 40 years were decreed, so that those who were 20 years old at that time would reach the age of 60. The first year after leaving Egypt was included in this reckoning, although it preceded the sending of the spies, because this decree was conceived already from when they had made the Golden Calf, but God waited for them, postponing the decree until their measure of sin accumulated. This, then, is what it says: “on the day of My reckoning” – with the spies – “I will bring them to account for their sin of the Golden Calf.” 2 Here, 3 too, it says: “you will bear your iniquities” and not “your iniquity,” the two iniquities being that of the Golden Calf and that here of the complaint. He reckoned in the count of their lifetime a part of a year as a full year, so that when they entered their 60th year, those who were 20 years old at the time of the decree died.		אַרְבָּעִים שָׁנָה. לֹא מֵת אֶחָד מֵהֶם פָּחוּת מִבֶּן שִׁשִּׁים, לְכָךְ נִגְזַר אַרְבָּעִים, כְּדֵי שֶׁיִּהְיוּ אוֹתָם שֶׁל בְּנֵי עֶשְׂרִים מַגִּיעִין לִכְלַל שִׁשִּׁים; שָׁנָה רִאשׁוֹנָה הָיְתָה בִכְלָל, וְאַף עַל פִּי שֶׁקָּדְמָה לְשִׁלּוּחַ הַמְרַגְּלִים, לְפִי שֶׁמִּשֶּׁעָשׂוּ אֶת הָעֶגֶל עָלְתָה גְזֵרָה זוֹ בְמַחֲשָׁבָה, אֶלָּא שֶׁהִמְתִּין לָהֶם עַד שֶׁתִּתְמַלֵּא סְאָתָם, וְזֶהוּ שֶׁנֶּאֱמַר "וּבְיוֹם פָּקְדִי" — בַּמְרַגְּלִים — "וּפָקַדְתִּי עֲלֵיהֶם חַטָּאתָם" (שמות ל"ב); וְאַף כָּאן נֶאֱמַר "תִּשְׂאוּ אֶת עֲוֹנֹתֵיכֶם" — שְׁתֵּי עֲוֹנוֹת, שֶׁל עֵגֶל וְשֶׁל תְּלוּנָה, וְחָשַׁב לָהֶם בְּמִנְיַן חַיֵּיהֶם מִקְצָת שָׁנָה כְּכֻלָּהּ, וּכְשֶׁנִּכְנְסוּ לִשְׁנַת שִׁשִּׁים מֵתוּ אוֹתָם שֶׁל בְּנֵי עֶשְׂרִים:
וְנָֽשְׂאוּ אֶת־זְנֽוּתֵיכֶם - And will bear your (lit.) straying. Its meaning is as Onkelos translates it: וִיקַבְּלוּן יַת חוֹבֵיכוֹן “and will bear your guilt.”		וְנָֽשְׂאוּ אֶת־זְנֽוּתֵיכֶם. כְּתַרְגּוּמוֹ "וִיקַבְּלוּן יָת חוֹבֵיכוֹן":
34Your punishment will be according to the number of days that you scouted out the land, 40 days, a day for each year; you will bear your iniquities for 40 years. Thus you will come to know the extent of your alienation from Me.’		לדבְּמִסְפַּ֨ר הַיָּמִ֜ים אֲשֶׁר־תַּרְתֶּ֣ם אֶת־הָאָ֘רֶץ֘ אַרְבָּעִ֣ים יוֹם֒ י֣וֹם לַשָּׁנָ֞ה י֣וֹם לַשָּׁנָ֗ה תִּשְׂאוּ֙ אֶת־עֲו‍ֹנֹ֣תֵיכֶ֔ם אַרְבָּעִ֖ים שָׁנָ֑ה וִֽידַעְתֶּ֖ם אֶת־תְּנֽוּאָתִֽי:
אֶת־תְּנֽוּאָתִֽי - (lit.) My alienation - means that you have removed your heart from following Me. The term תְּנוּאָה denotes removal, as stated regarding the annulment of vows: “because her father hindered (הֵנִיא) her.” 4		אֶת־תְּנֽוּאָתִֽי. שֶׁהֲנִיאוֹתֶם אֶת לְבַבְכֶם מֵאַחֲרַי, תנואה לְשׁוֹן הֲסָרָה, כְּמוֹ "כִּי הֵנִיא אָבִיהָ אֹתָהּ" (במדבר ל):
35I, God, have spoken: I am nothing if I will not do this to the entire evil community who have convened against Me; their end will be in this desert, and they will die there.”		להאֲנִ֣י יְהֹוָה֘ דִּבַּ֒רְתִּי֒ אִם־לֹ֣א \| זֹ֣את אֶֽעֱשֶׂ֗ה לְכָל־הָֽעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את הַנּֽוֹעָדִ֖ים עָלָ֑י בַּמִּדְבָּ֥ר הַזֶּ֛ה יִתַּ֖מּוּ וְשָׁ֥ם יָמֻֽתוּ:
36As for the men whom Moses had sent to inspect the land—who, when they returned from their mission, caused the entire community to complain against him by spreading their report about the land—		לווְהָ֣אֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח משֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיָּשֻׁ֗בוּ וַיַּלִּ֤ינוּ (כתיב וילונו) עָלָיו֙ אֶת־כָּל־הָ֣עֵדָ֔ה לְהוֹצִ֥יא דִבָּ֖ה עַל־הָאָֽרֶץ:
וַיָּשֻׁבוּ וילינו עָלָיו - When they returned, caused [the entire community] to complain against him - means: and when they returned from inspecting the land, they caused the entire community to complain against him by spreading their report – those men died. The term הוֹצָאַת דִּבָּה denotes initiation of words, that people accustom their speech to speak of a particular person, as in: “arousing speech (דּוֹבֵב) in the lips of sleeping ones.” 5 The term may be used for good or for bad, and therefore it says here in the next verse: מוֹצִאֵי דִּבַּת הָאָרֶץ רָעָה “who spread an evil report about the land,” for there is also דִּבָּה that is good.		וַיָּשֻׁבוּ וילינו עָלָיו. וּכְשֶׁשָּׁבוּ מִתּוּר הָאָרֶץ הִרְעִימוּ עָלָיו אֶת כָּל הָעֵדָה בְּהוֹצָאַת דִּבָּה, אוֹתָם אֲנָשִׁים וימתו; כָּל הוֹצָאַת דִּבָּה לְשׁוֹן חִנּוּךְ דְּבָרִים, שֶׁמַּלְקִיחִים לְשׁוֹנָם לְאָדָם לְדַבֵּר בּוֹ, כְּמוֹ "דּוֹבֵב שִׂפְתֵי יְשֵׁנִים" (שיר השירים ז'), וְיֶשְׁנָהּ לְטוֹבָה וְיֶשְׁנָהּ לְרָעָה, לְכָךְ נֶאֱמַר כָּאן מוצאי דבת הארץ רעה, שֶׁיֵּשׁ דִּבָּה שֶׁהִיא טוֹבָה:
דִבָּה - “parlediz” in Old French (“utterance”).		דִבָּה. פרליר"ש בְּלַעַז:
37these men, who spread an evil report about the land, died in a plague before God.		לזוַיָּמֻ֨תוּ֙ הָֽאֲנָשִׁ֔ים מֽוֹצִאֵ֥י דִבַּת־הָאָ֖רֶץ רָעָ֑ה בַּמַּגֵּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
בַּמַּגֵּפָה לִפְנֵי ה' - In a plague before God - i.e., by the means of death suited to them, measure for measure: They sinned with their tongue, so their tongues unrolled down to their navels, and worms came out of their tongues and entered their navels. It therefore says here בַּמַּגֵּפָה (lit.) “in the plague” and not בְּמַגֵּפָה “in a plague,” and that is what is meant by “before God” – i.e., by that death suited to them by the attributes of the Holy One, blessed be He, who apportions punishment measure for measure.		בַּמַּגֵּפָה לִפְנֵי ה'. בְּאוֹתָהּ מִיתָה הַהֲגוּנָה לָהֶם, מִדָּה כְּנֶגֶד מִדָּה, הֵם חָטְאוּ בַּלָּשׁוֹן, וְנִשְׁתַּרְבֵּב לְשׁוֹנָם עַד טַבּוּרָם וְתוֹלָעִים יוֹצְאִים מִלְּשׁוֹנָם וּבָאִין לְתוֹךְ טַבּוּרָם, לְכָךְ נֶאֱמַר "בַּמַּגֵּפָה" וְלֹא "בְמַגֵּפָה", וְזֶהוּ לפני ה' — בְּאוֹתָהּ הָרְאוּיָה לָהֶם עַל פִּי מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מוֹדֵד מִדָּה כְּנֶגֶד מִדָּה (סוטה ל"ה):
38Of the men who went to scout out the land, only Joshua son of Nun and Caleb son of Yefuneh remained alive.		לחוִֽיהוֹשֻׁ֣עַ בִּן־נ֔וּן וְכָלֵ֖ב בֶּן־יְפֻנֶּ֑ה חָיוּ֙ מִן־הָֽאֲנָשִׁ֣ים הָהֵ֔ם הַהֹֽלְכִ֖ים לָת֥וּר אֶת־הָאָֽרֶץ:
וִֽיהוֹשֻׁעַ וְכָלֵב … חָיוּ וגו' - Joshua…and Caleb…remained alive…. Why does Scripture need to state חָיוּ מִן הָאֲנָשִׁים הָהֵם “remained alive (lit.) from the men”? It is only in order to teach us that they received the land-inheritance rights of the other spies, and thus stood in their stead among those entering the land alive.		וִֽיהוֹשֻׁעַ וְכָלֵב … חָיוּ וגו'. מַה תַּלְמוּד לוֹמָר חיו מן האנשים ההם? אֶלָּא מְלַמֵּד שֶׁנָּטְלוּ חֶלְקָם שֶׁל מְרַגְּלִים בָּאָרֶץ וְקָמוּ תַחְתֵּיהֶם לַחַיִּים (בבא בתרא קי"ח):
39Moses related all these words to all the Israelites. The people mourned greatly.		לטוַיְדַבֵּ֤ר משֶׁה֙ אֶת־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֶל־כָּל־בְּנֵ֖י יִשְׂרָאֵ֑ל וַיִּתְאַבְּל֥וּ הָעָ֖ם מְאֹֽד:
40They arose early in the morning and ascended to the mountaintop, saying, “We are ready to go up to the place that God said He would give us, for we have sinned.”		מוַיַּשְׁכִּ֣מוּ בַבֹּ֔קֶר וַיַּֽעֲל֥וּ אֶל־רֹֽאשׁ־הָהָ֖ר לֵאמֹ֑ר הִנֶּ֗נּוּ וְעָלִ֛ינוּ אֶל־הַמָּק֛וֹם אֲשֶׁר־אָמַ֥ר יְהֹוָ֖ה כִּ֥י חָטָֽאנוּ:
אֶל־רֹֽאשׁ־הָהָר - To the mountaintop - this was on the route leading into the Land of Israel.		אֶל־רֹֽאשׁ־הָהָר. הוּא הַדֶּרֶךְ הָעוֹלֶה לְאֶרֶץ יִשְׂרָאֵל:
הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם - We are ready to go up to the place - i.e., to the Land of Israel.		הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם. לְאֶרֶץ יִשְׂרָאֵל:
אֲשֶׁר־אָמַר ה' - That God said - that He would give it to us – there we will go up.		אֲשֶׁר־אָמַר ה'. לְתִתָּהּ לָנוּ, שָׁם נַעֲלֶה:
כִּי חָטָֽאנוּ - For we have sinned - by that which we said: “Is it not better for us to return to Egypt?” 6		כִּי חָטָֽאנוּ. עַל אֲשֶׁר אָמַרְנוּ הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה:
41Moses said, “Why do you transgress the word of God? It will not succeed.		מאוַיֹּ֣אמֶר משֶׁ֔ה לָ֥מָּה זֶּ֛ה אַתֶּ֥ם עֹֽבְרִ֖ים אֶת־פִּ֣י יְהֹוָ֑ה וְהִ֖וא לֹ֥א תִצְלָֽח:
וְהִוא לֹא תִצְלָֽח - It will not succeed - i.e., that which you aim to do will not succeed.		וְהִוא לֹא תִצְלָֽח. זוֹ שֶׁאַתֶּם עוֹשִׂים לֹא תִצְלָח:
42Do not go up, for God is not among you; do not be beaten by your enemies.		מבאַל־תַּֽעֲל֔וּ כִּ֛י אֵ֥ין יְהֹוָ֖ה בְּקִרְבְּכֶ֑ם וְלֹא֙ תִּנָּ֣גְפ֔וּ לִפְנֵ֖י אֹֽיְבֵיכֶֽם:
43For the Amalekites and the Canaanites are there before you, and you will fall by the sword because you have turned away from God, and God will not be with you.”		מגכִּי֩ הָֽעֲמָֽלֵקִ֨י וְהַכְּנַֽעֲנִ֥י שָׁם֙ לִפְנֵיכֶ֔ם וּנְפַלְתֶּ֖ם בֶּחָ֑רֶב כִּֽי־עַל־כֵּ֤ן שַׁבְתֶּם֙ מֵאַֽחֲרֵ֣י יְהֹוָ֔ה וְלֹא־יִֽהְיֶ֥ה יְהֹוָ֖ה עִמָּכֶֽם:
כִּי עַל־כֵּן שַׁבְתֶּם - Because you have turned away - i.e., for (כִּי) this will befall you because (עַל כֵּן) you have turned away….		כִּי עַל־כֵּן שַׁבְתֶּם. כְּלוֹמַר, כִּי זֹאת תָּבֹא לָכֶם עַל אֲשֶׁר שַׁבְתֶּם וְגוֹ':
44They defiantly ascended to the mountaintop, but neither the Ark of the Covenant of God nor Moses moved from the camp.		מדוַיַּעְפִּ֕לוּ לַֽעֲל֖וֹת אֶל־רֹ֣אשׁ הָהָ֑ר וַֽאֲר֤וֹן בְּרִית־יְהֹוָה֙ וּמשֶׁ֔ה לֹא־מָ֖שׁוּ מִקֶּ֥רֶב הַמַּֽחֲנֶֽה:
וַיַּעְפִּלוּ - They defiantly [ascended]. This is a term denoting force. Similarly, we find: הִנֵּה עֻפְּלָה “Behold, it is arrogant”; 7 “engres” in Old French, a term denoting stubbornness. Similarly: עֹפֶל בַּת צִיּוֹן “the stronghold of the daughter of Zion” 8 and עֹפֶל וָבַחַן “fort and tower.” 9 But Midrash Tanchuma explains it in the sense of אֹפֶל “darkness,” i.e., they went in darkness, without permission.		וַיַּעְפִּלוּ. לְשׁוֹן חֹזֶק, וְכֵן "הִנֵּה עֻפְּלָה" (חבקוק ב'), אינג"ריש בְּלַעַז, לְשׁוֹן עַזּוּת, וְכֵן "עֹפֶל בַּת צִיּוֹן" (מיכה ד'), "עֹפֶל וָבַחַן" (ישעיהו ל"ב), וּמִדְרַשׁ תַּנְחוּמָא מְפָרְשׁוֹ לְשׁוֹן אֹפֶל — הָלְכוּ חֲשֵׁכִים, שֶׁלֹא בִרְשׁוּת:
45The Amalekites and the Canaanites, who were dwelling on the mountain, came down and smote them and crushed them, pursuing them until Chormah.		מהוַיֵּ֤רֶד הָֽעֲמָֽלֵקִי֙ וְהַכְּנַֽעֲנִ֔י הַיּשֵׁ֖ב בָּהָ֣ר הַה֑וּא וַיַּכּ֥וּם וַיַּכְּת֖וּם עַד־הַֽחָרְמָֽה:
וַיַּכְּתוּם - And crushed them - as in: “I crushed (וָאֶכֹּת) it, grinding…,” 10 in our context meaning: blow after blow.		וַיַּכְּתוּם. כְּמוֹ "וָאֶכֹּת אֹתוֹ טָחוֹן" (דברים ט') — מַכָּה אַחַר מַכָּה:
עַד־הַֽחָרְמָֽה - Until Chormah. This name means “destruction”; the place was now so named because of this event.		עַד־הַֽחָרְמָֽה. שֵׁם הַמָּקוֹם נִקְרָא עַל שֵׁם הַמְּאֹרָע:

Bamidbar (Numbers) Chapter 15

1God spoke to Moses, saying:		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the Israelites and say to them, ‘When you arrive in the land of your dwelling place that I am giving you,		בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֣י תָבֹ֗אוּ אֶל־אֶ֨רֶץ֙ מֽוֹשְׁבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֥ן לָכֶֽם:
כִּי תָבֹאוּ - When you arrive. He reassured them that they would eventually enter the land.		כִּי תָבֹאוּ. בִּשֵּׂר לָהֶם שֶׁיִּכָּנְסוּ לָאָרֶץ:
3and you make a fire-offering to God, an ascent-offering or a feast-offering—to fulfill the articulation of a sacrificial vow, as a sacrificial dedication, or on your festivals—to please God, whether from the herd or from the flock,		גוַֽעֲשִׂיתֶ֨ם אִשֶּׁ֤ה לַֽיהֹוָה֙ עֹלָ֣ה אוֹ־זֶ֔בַח לְפַלֵּא־נֶ֨דֶר֙ א֣וֹ בִנְדָבָ֔ה א֖וֹ בְּמֹֽעֲדֵיכֶ֑ם לַֽעֲשׂ֞וֹת רֵ֤יחַ נִיחֹ֨חַ֙ לַיהֹוָ֔ה מִן־הַבָּקָ֖ר א֥וֹ מִן־הַצֹּֽאן:
וַֽעֲשִׂיתֶם אִשֶּׁה - And you make a fire-offering. This is not a command; rather, it means: whenever you wish, after your arrival there, to offer a fire-offering to God.		וַֽעֲשִׂיתֶם אִשֶּׁה. אֵין זֶה צִוּוּי, אֶלָּא כְּשֶׁתָּבֹאוּ שָׁם וְתַעֲלֶה עַל לְבַבְכֶם לַעֲשׂוֹת אִשֶּׁה לַה':
לְפַלֵּא־נֶדֶר אוֹ־בִנְדָבָה וגו' - (lit.) A pleasing aroma - i.e., one that gives Me pleasure.		לְפַלֵּא־נֶדֶר אוֹ־בִנְדָבָה וגו'. אוֹ שֶׁתַּעֲשׂוּ הָאִשֶּׁה בִּשְׁבִיל חוֹבַת מוֹעֲדֵיכֶם, שֶׁחִיַּבְתִּי אֶתְכֶם לַעֲשׂוֹת בַּמּוֹעֵד:
רֵיחַ נִיחֹחַ - To [fulfill] the articulation of a [sacrificial] vow, as a [sacrificial] dedication. - or you offer the fire-offering to fulfill your festival obligations that I commanded you to offer on the festival.		רֵיחַ נִיחֹחַ. נַחַת רוּחַ לְפָנַי:
4the one who brings his offering to God must present a grain-offering consisting of one tenth of an ephah of fine flour mixed with a quarter of a hin of oil,		דוְהִקְרִ֛יב הַמַּקְרִ֥יב קָרְבָּנ֖וֹ לַֽיהֹוָ֑ה מִנְחָה֙ סֹ֣לֶת עִשָּׂר֔וֹן בָּל֕וּל בִּרְבִעִ֥ית הַהִ֖ין שָֽׁמֶן:
וְהִקְרִיב הַמַּקְרִיב - The one who brings [his offering]…must present. i.e., you must bring libations and a grain-offering for each animal. The grain-offering would be entirely burned with the oil mixed into it, and the wine would be poured into basins situated on the Altar, as we have learned in Tractate Sukah. 11		וְהִקְרִיב הַמַּקְרִיב. תַּקְרִיבוּ נְסָכִים וּמִנְחָה לְכָל בְּהֵמָה; הַמִּנְחָה כָּלִיל וְהַשֶּׁמֶן נִבְלָל בְּתוֹכָהּ, וְהַיַּיִן לַסְּפָלִים, כְּמוֹ שֶׁשָּׁנִינוּ בְמַסֶּכֶת סֻכָּה (דף מ"ח):
5and you must offer up a quarter of a hin of wine with the ascent-offering or the feast-offering as a libation, for each lamb.		הוְיַ֤יִן לַנֶּ֨סֶךְ֙ רְבִיעִ֣ית הַהִ֔ין תַּֽעֲשֶׂ֥ה עַל־הָֽעֹלָ֖ה א֣וֹ לַזָּ֑בַח לַכֶּ֖בֶשׂ הָֽאֶחָֽד:
לַכֶּבֶשׂ הָֽאֶחָֽד - For each lamb. This refers to everything stated above: the grain-offering, the oil, and the wine.		לַכֶּבֶשׂ הָֽאֶחָֽד. עַל כָּל הָאָמוּר לְמַעְלָה הוּא מוּסָב — עַל הַמִּנְחָה וְעַל הַשֶּׁמֶן וְעַל הַיָּיִן:
6Or, for a ram, you must offer up a grain-offering consisting of two tenths of an ephah of fine flour mixed with a third of a hin of oil,		וא֤וֹ לָאַ֨יִל֙ תַּֽעֲשֶׂ֣ה מִנְחָ֔ה סֹ֖לֶת שְׁנֵ֣י עֶשְׂרֹנִ֑ים בְּלוּלָ֥ה בַשֶּׁ֖מֶן שְׁלִשִׁ֥ית הַהִֽין:
אוֹ לָאַיִל - Or for a ram - means: and if it is a ram. Our rabbis 12 expounded the additional word אוֹ to include the law that a palgas (an animal in its thirteenth month, in an intermediary stage between a lamb and a ram) also requires the libation of a ram.		אוֹ לָאַיִל. וְאִם אַיִל הוּא; וְרַבּוֹתֵינוּ דָרְשׁוּ "אוֹ" — לְרַבּוֹת אֶת הַפַּלְגָּס לְנִסְכֵּי אַיִל (מנחות צ"א):
7and a third of a hin of wine as a libation; you must offer up these to please God.		זוְיַ֥יִן לַנֶּ֖סֶךְ שְׁלִשִׁ֣ית הַהִ֑ין תַּקְרִ֥יב רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:

Footnotes

Sukah 48a.

Chulin 23a.

Fifth Portion

Bamidbar (Numbers) Chapter 15

8If you offer up one of the herd as an ascent-offering or feast-offering, to fulfill the articulation of a sacrificial vow or as a peace-offering for God,		חוְכִי־תַֽעֲשֶׂ֥ה בֶן־בָּקָ֖ר עֹלָ֣ה אוֹ־זָ֑בַח לְפַלֵּא־נֶ֥דֶר אוֹ־שְׁלָמִ֖ים לַֽיהֹוָֽה:
9he must offer up with this bull a grain-offering consisting of three tenths of an ephah of fine flour mixed with half a hin of oil,		טוְהִקְרִ֤יב עַל־בֶּן־הַבָּקָר֙ מִנְחָ֔ה סֹ֖לֶת שְׁלשָׁ֣ה עֶשְׂרֹנִ֑ים בָּל֥וּל בַּשֶּׁ֖מֶן חֲצִ֥י הַהִֽין:
10and you must offer up half a hin of wine as a libation with the intention that it be a fire-offering pleasing to God.		יוְיַ֛יִן תַּקְרִ֥יב לַנֶּ֖סֶךְ חֲצִ֣י הַהִ֑ין אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
אִשֵּׁה רֵֽיחַ־ - A fire-offering (lit.) of [pleasing] aroma. This refers only to the grain-offering and the oil; the wine is not a fire-offering, for it is not put on the fire.		אִשֵּׁה רֵֽיחַ־. אֵינוֹ מוּסָב אֶלָּא עַל הַמִּנְחָה וְהַשֶּׁמֶן, אֲבָל הַיַּיִן אֵינוֹ אִשֶּׁה, שֶׁאֵינוֹ נִתָּן עַל הָאֵשׁ:
11So must it be done for each work-bull, ram, lamb, or kid.		יאכָּ֣כָה יֵֽעָשֶׂ֗ה לַשּׁוֹר֙ הָֽאֶחָ֔ד א֖וֹ לָאַ֣יִל הָֽאֶחָ֑ד אֽוֹ־לַשֶּׂ֥ה בַכְּבָשִׂ֖ים א֥וֹ בָֽעִזִּֽים:
אוֹ לַשֶּׂה וגו' - (lit.) Or for the young - whether it be of the sheep or of the goats. כֶּבֶשׂ and שֶׂה are so called when in their first year.		אוֹ לַשֶּׂה וגו'. בֵּין שֶׁהוּא בַכְּבָשִׂים בֵּין שֶׁהוּא בָעִזִּים; כֶּבֶשׂ וָשֶׂה קְרוּיִם בְּתוֹךְ שְׁנָתָם, :
אַיִל - Ram - is at least 13 months and a day old.		אַיִל. אַיִל בֶּן שְׁלֹשָׁה עָשָׂר חֹדֶשׁ וְיוֹם אֶחָד:
12In accordance with the number of animals you offer up, so must you present grain-offerings and libations for each one, according to their numbers.		יבכַּמִּסְפָּ֖ר אֲשֶׁ֣ר תַּֽעֲשׂ֑וּ כָּ֛כָה תַּֽעֲשׂ֥וּ לָֽאֶחָ֖ד כְּמִסְפָּרָֽם:
כַּמִּסְפָּר אֲשֶׁר תַּֽעֲשׂוּ - In accordance with the number you offer up - i.e., according to the number of animals that you bring as a sacrifice – “so must you present” libations for each of them; “According to their numbers” – i.e., of the animals, so shall be the number of libations.		כַּמִּסְפָּר אֲשֶׁר תַּֽעֲשׂוּ. כְּמִסְפַּר הַבְּהֵמוֹת אֲשֶׁר תַּקְרִיבוּ לְקָרְבָּן ככה תעשו נְסָכִים לְכָל אֶחָד מֵהֶם — כְּמִסְפָּרָם שֶׁל בְּהֵמוֹת מִסְפָּרָם שֶׁל נְסָכִים:
13Every native Israelite who wishes to offer up a fire-offering pleasing to God, must do so in this manner.		יגכָּל־הָֽאֶזְרָ֥ח יַֽעֲשֶׂה־כָּ֖כָה אֶת־אֵ֑לֶּה לְהַקְרִ֛יב אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
14If a convert resides with you or those among you in future generations, and wishes to offer up a fire-offering pleasing to God, he must offer it up as you offer it up.		ידוְכִֽי־יָגוּר֩ אִתְּכֶ֨ם גֵּ֜ר א֤וֹ אֲשֶֽׁר־בְּתֽוֹכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה כַּֽאֲשֶׁ֥ר תַּֽעֲשׂ֖וּ כֵּ֥ן יַֽעֲשֶֽׂה:
15One rule applies to the community, both to yourselves and to the convert who resides with you; one rule applies throughout your generations for you as for the convert, before God.		טוהַקָּהָ֕ל חֻקָּ֥ה אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם כַּגֵּ֥ר יִֽהְיֶ֖ה לִפְנֵ֥י יְהֹוָֽה:
כָּכֶם כַּגֵּר - (lit.) Like you, like the convert - means: “just as you are, so too is the convert.” Such is the style of the Hebrew language, to repeat the word “like” in order to denote complete similarity, as in כְּגַן ה׳ כְּאֶרֶץ מִצְרַיִם “it was like God’s own garden, like Egypt,” 1 implying that Egypt is also like God’s garden, and כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ “I am like you, my people are like your people.” 2		כָּכֶם כַּגֵּר. כְּמוֹתְכֶם כֵּן גֵּר, וְכֵן דֶּרֶךְ לְשׁוֹן עִבְרִית, "כְּגַן ה' כְּאֶרֶץ מִצְרַיִם" (בראשית י"ג) — כֵּן אֶרֶץ מִצְרַיִם, "כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ" (מלכים א כ"ב):
16There must be one law and one ordinance for you and the convert who resides with you.’”		טזתּוֹרָ֥ה אַחַ֛ת וּמִשְׁפָּ֥ט אֶחָ֖ד יִֽהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם:

Footnotes

Genesis 13:10.

1 Kings 22:4.

Sixth Portion

Bamidbar (Numbers) Chapter 15

17God spoke to Moses, saying:		יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
18“Speak to the Israelites and say to them, ‘Upon your arrival in the land to which I am bringing you,		יחדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם בְּבֹֽאֲכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֛י מֵבִ֥יא אֶתְכֶ֖ם שָֽׁמָּה:
בְּבֹֽאֲכֶם אֶל־הָאָרֶץ - Upon your arrival in the land. This mention of arrival into the land is different from all other mentions of arrival in the land stated in the Torah. In all other cases, it says כִּי תָבֹא or כִּי תָבֹאוּ “when you arrive,” and therefore, inferences can be drawn from one another: Since Scripture specifies for one of them that it applies only after taking possession of the land and settling in it, the same applies for all the others. This one, however, says בְּבֹאֲכֶם, implying that immediately upon entering the land and eating of its bread, they are obligated to separate challah.		בְּבֹֽאֲכֶם אֶל־הָאָרֶץ. מְשֻׁנָּה בִּיאָה זוֹ מִכָּל בִּיאוֹת שֶׁבַּתּוֹרָה, שֶׁבְּכֻלָּן נֶאֱמַר כִּי תָבֹא, כִּי תָבֹאוּ, לְפִיכָךְ כֻּלָּן לְמֵדוֹת זוֹ מִזּוֹ, וְכֵיוָן שֶׁפֵּרֵט לְךָ הַכָּתוּב בְּאַחַת מֵהֶן שֶׁאֵינָהּ אֶלָּא לְאַחַר יְרֻשָּׁה וִישִׁיבָה, אַף כֻּלָּן כֵּן, אֲבָל זוֹ נֶאֱמַר בָּהּ "בְּבֹאֲכֶם" — מִשֶּׁנִּכְנְסוּ בָהּ וְאָכְלוּ מִלַּחְמָהּ נִתְחַיְּבוּ בְחַלָּה (ספרי):
19when you eat from the bread of the land, you must donate a raised-offering to God:		יטוְהָיָ֕ה בַּֽאֲכָלְכֶ֖ם מִלֶּ֣חֶם הָאָ֑רֶץ תָּרִ֥ימוּ תְרוּמָ֖ה לַֽיהֹוָֽה:
20Donate the first of your dough, a loaf as a raised-offering. You must donate it just like the raised-offering of the threshing floor.		כרֵאשִׁית֙ עֲרִסֹ֣תֵכֶ֔ם חַלָּ֖ה תָּרִ֣ימוּ תְרוּמָ֑ה כִּתְרוּמַ֣ת גֹּ֔רֶן כֵּ֖ן תָּרִ֥ימוּ אֹתָֽהּ:
רֵאשִׁית עֲרִסֹתֵכֶם - The first of your dough - i.e., when you knead as much dough as you are accustomed to knead in the desert – and how much is that? This is indicated in the verses: “They measured it by the omer,” 30 “an omer per head” 31 – – you must donate from its “first portion,” i.e., before you eat of it, you must separate, as its first part, a loaf selected from it for the sake of God.		רֵאשִׁית עֲרִסֹתֵכֶם. כְּשֶׁתָּלוּשׁוּ כְדֵי עִסַּתְכֶם שֶׁאַתֶּם רְגִילִין לָלוּשׁ בַּמִּדְבָּר — וְכַמָּה הִיא? "וַיָּמֹדּוּ בָעֹמֶר" (שמות ט"ז), "עֹמֶר לַגֻּלְגֹּלֶת" (שם) — תָּרִימוּ מֵרֵאשִׁיתָהּ, כְּלוֹמַר קֹדֶם שֶׁתֹּאכְלוּ מִמֶּנָּה, רֵאשִׁית חֶלְקָהּ חלה אַחַת תרימו תרומה לְשֵׁם ה' (עירובין פ"ג):
חַלָּה - means “tortel” in Old French (“a cake; a loaf”).		חַלָּה. טורטי"ל בְּלַעַז:
כִּתְרוּמַת גֹּרֶן - Just like the raised-offering of the threshing floor - about which no fixed minimum measure is stated, and not like the donation given from the tithe, about which a fixed amount is stated. 1 However, the term “loaf” implies that it must have some substance, and the sages defined this amount to be, for a private person, 1/24 of the dough, and for a baker, 1/48.		כִּתְרוּמַת גֹּרֶן. שֶׁלֹּא נֶאֱמַר בָּהּ שִׁעוּר וְלֹא כִתְרוּמַת מַעֲשֵׂר, שֶׁנֶּאֱמַר בָּהּ שִׁעוּר (ספרי), אֲבָל חֲכָמִים נָתְנוּ שִׁעוּר — לְבַעַל הַבַּיִת אֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה וּלְנַחְתּוֹם אֶחָד מֵאַרְבָּעִים וּשְׁמוֹנָה (חלה ב'):
21From the first portion of your dough you must give a gift to God, in all your generations.		כאמֵֽרֵאשִׁית֙ עֲרִסֹ֣תֵיכֶ֔ם תִּתְּנ֥וּ לַֽיהֹוָ֖ה תְּרוּמָ֑ה לְדֹרֹ֖תֵיכֶֽם:
מֵֽרֵאשִׁית עֲרִסֹתֵיכֶם - From the first portion of your dough. Why is this mentioned again? Since it was stated: “the first of your dough,” which is written in the plural, I may thus understand it to mean the entire first batch of several batches of dough kneaded at one time, thus exempting the rest. Scripture therefore states: מֵרֵאשִׁית “from the first portion” – some of each dough, but not an entire dough.		מֵֽרֵאשִׁית עֲרִסֹתֵיכֶם. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר "רֵאשִׁית עֲרִסֹתֵכֶם", שׁוֹמֵעַ אֲנִי רִאשׁוֹנָה שֶׁבָּעִסּוֹת, תַּלְמוּד לוֹמָר "מראשית" — מִקְצָתָהּ וְלֹא כֻלָּהּ (ספרי):
תִּתְּנוּ לה' תְּרוּמָה - You must give a gift to God. Since we have not heard what the measure for challah is, it says here: “you must give,” indicating that it must be enough to be considered a gift.		תִּתְּנוּ לה' תְּרוּמָה. לְפִי שֶׁלֹּא שָׁמַעְנוּ שִׁעוּר לְחַלָּה נֶאֱמַר "תִּתְּנוּ" — שֶׁיְּהֵא בָהּ כְּדֵי נְתִינָה (שם):
22If you should err and not fulfill all these commandments that God spoke to Moses,		כבוְכִ֣י תִשְׁגּ֔וּ וְלֹ֣א תַֽעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֹ֖ת הָאֵ֑לֶּה אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה אֶל־משֶֽׁה:
וְכִי תִשְׁגּוּ וְלֹא תַֽעֲשׂוּ - If you should err and not fulfill. Idolatry was included among all the commandments, for which it was stated 2 that the community must offer up a young bull as a sin-offering, but Scripture here makes it an exception to that category, in that it requires a young bull as an ascent-offering and a goat as a sin-offering.		וְכִי תִשְׁגּוּ וְלֹא תַֽעֲשׂוּ. עֲבוֹדָה זָרָה הָיְתָה בִּכְלַל כל המצוות שֶׁהַצִּבּוּר מְבִיאִין עָלֵיהָ פַר, וַהֲרֵי הַכָּתוּב מוֹצִיאָהּ כָּאן מִכְּלָלָן, לִדּוֹן בְּפַר לְעוֹלָה וְשָׂעִיר לְחַטָּאת (ספרי):
וְכִי תִשְׁגּוּ וגו' - If you should err. The verse is speaking of the sin of idolatry. Or perhaps it refers to transgressing any one of the commandments? In order preclude this presumption, Scripture states: “all these commandments,” implying the one commandment whose transgression is tantamount to transgressing all the commandments: Just as one who transgresses all the commandments contravenes the foundations of their three basic categories: he denies God’s authority, betrays the historic covenant between God and the Jewish people, and flouts the rationale behind them, so too, by transgressing this commandment, one inherently denies God’s authority, betrays the covenant, and contradicts rational thinking. Which commandment is this? This is idolatry.		וְכִי תִשְׁגּוּ וגו'. בְּעֲבוֹדָה זָרָה הַכָּתוּב מְדַבֵּר, אוֹ אֵינוֹ אֶלָּא בְאַחַת מִכָּל הַמִּצְוֹת, תַּלְמוּד לוֹמָר "את כל המצות האלה" — מִצְוָה אַחַת שֶׁהִיא כְּכָל הַמִּצְוֹת, מַה הָעוֹבֵר עַל כָּל הַמִּצְוֹת פּוֹרֵק עֹל וּמֵפֵר בְּרִית וּמְגַלֶּה פָנִים, אַף מִצְוָה זוֹ פּוֹרֵק בָּהּ עֹל וּמֵפֵר בְּרִית וּמְגַלֶּה פָנִים, וְאֵיזוֹ? זוֹ עֲבוֹדָה זָרָה (שם):
אֲשֶׁר־דִּבֶּר ה' אֶל־משֶֽׁה - That God spoke to Moses - i.e., the two commandments prohibiting idolatry: “I am God…” and “You must not possess any deities…,” 3 which we heard directly from the Almighty, as it says: “One thing did God speak, but I heard it as two (i.e., first He uttered all Ten Commandments simultaneously, and afterward pronounced the first two separately).” 4		אֲשֶׁר־דִּבֶּר ה' אֶל־משֶֽׁה. אָנֹכִי וְלֹא יִהְיֶה לְךָ מִפִּי הַגְּבוּרָה שְׁמַעְנוּם כְּדִכְתִיב (תהילים ס"ב) "אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמָעְנוּ" (הוריות ח'):
23all that God commanded you through Moses from the day on which God commanded you on Mount Sinai and from then on, for all generations,		כגאֵת֩ כָּל־אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֲלֵיכֶ֖ם בְּיַד־משֶׁ֑ה מִן־הַיּ֞וֹם אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה וָהָ֖לְאָה לְדֹרֹ֖תֵיכֶֽם:
אֵת כָּל־אֲשֶׁר צִוָּה וגו' - All that [God] commanded… This tells us that any recognition of idolatry in essence constitutes a denial of the entire Torah given by God and everything pronounced by the prophets, as it says: “from the day on which God commanded and from then on.”		אֵת כָּל־אֲשֶׁר צִוָּה וגו'. מַגִּיד שֶׁכָּל הַמּוֹדֶה בְּעֲבוֹדָה זָרָה כְּכוֹפֵר בְּכָל הַתּוֹרָה כֻּלָּהּ וּבְכָל מַה שֶּׁנִּתְנַבְּאוּ הַנְּבִיאִים, שֶׁנֶּאֱמַר "מן היום אשר צוה ה' והלאה":
24if it was done inadvertently because of the “eyes” of the community, the entire community must offer up a young bull as an ascent-offering, with the intention that it be pleasing to God, with its prescribed grain-offering and libation, and one young he-goat as a sin-offering.		כדוְהָיָ֗ה אִ֣ם מֵֽעֵינֵ֣י הָֽעֵדָה֘ נֶֽעֶשְׂתָ֣ה לִשְׁגָגָה֒ וְעָשׂ֣וּ כָל־הָֽעֵדָ֡ה פַּ֣ר בֶּן־בָּקָר֩ אֶחָ֨ד לְעֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה וּמִנְחָת֥וֹ וְנִסְכּ֖וֹ כַּמִּשְׁפָּ֑ט וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽת:
אִם מֵֽעֵינֵי הָֽעֵדָה נֶֽעֶשְׂתָה לִשְׁגָגָה - means: If this transgression was done through “the eyes of the community” (the Sanhedrin) on account of a mistake, e.g., they mistakenly ruled that a certain mode of service may be used to serve idolatry.		אִם מֵֽעֵינֵי הָֽעֵדָה נֶֽעֶשְׂתָה לִשְׁגָגָה. אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה עֲבֵרָה זוֹ עַל יְדֵי שׁוֹגֵג — שֶׁשָּׁגוּ וְהוֹרוּ עַל אַחַת מִן הָעֲבוֹדוֹת שֶׁהִיא מֻתֶּרֶת לַעֲבֹד עֲבוֹדָה זָרָה בְּכָךְ (שם ה'):
לְחַטָּֽת - As a sin-offering. This word is missing an א, to indicate that it is unlike other sin-offerings, for in the case of all sin-offerings stated in the Torah that are brought along with an ascent-offering, the sin-offering precedes the ascent-offering, as it says: “He must offer up the second one as an ascent-offering,” 5 but in this case, the ascent-offering precedes the sin-offering.		לְחַטָּֽת. חָסֵר א', שֶׁאֵינוֹ כִשְׁאָר חַטָּאוֹת, שֶׁכָּל חַטָּאוֹת שֶׁבַּתּוֹרָה הַבָּאוֹת עִם עוֹלָה הַחַטָּאת קוֹדֶמֶת לָעוֹלָה, שֶׁנֶּא' (ויקרא ה'), "וְאֶת הַשֵּׁנִי יַעֲשֶׂה עֹלָה", וְזוֹ עוֹלָה קוֹדֶמֶת לְחַטָּאת (שם ט"ו):
25The priest must atone on behalf of the entire community of the Israelites and they will be forgiven, for it was an error, and because of their error they brought their ascent-offering as a fire-offering to God and their sin-offering before God.		כהוְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וְנִסְלַ֣ח לָהֶ֑ם כִּֽי־שְׁגָגָ֣ה הִ֔וא וְהֵם֩ הֵבִ֨יאוּ אֶת־קָרְבָּנָ֜ם אִשֶּׁ֣ה לַֽיהֹוָ֗ה וְחַטָּאתָ֛ם לִפְנֵ֥י יְהֹוָ֖ה עַל־שִׁגְגָתָֽם:
הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לה' - They brought their offering as a fire-offering to God - i.e., the one stated in this passage, which is the young bull of the ascent-offering, for it says here: “a fire-offering to God.”		הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לה'. זֶה הָאָמוּר בַּפָּרָשָׁה, הוּא פַר הָעוֹלָה שֶׁנֶּאֱמַר "אִשֶּׁה לַה'" (ספרי):
וְחַטָּאתָם - And their sin-offering. This refers to the goat.		וְחַטָּאתָם. זֶה הַשָּׂעִיר:
26The entire community of the Israelites and the convert who resides among them will be forgiven, for all the people were in error.		כווְנִסְלַ֗ח לְכָל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם כִּ֥י לְכָל־הָעָ֖ם בִּשְׁגָגָֽה:

Footnotes

Exodus 20:2-3.

Seventh Portion

Bamidbar (Numbers) Chapter 15

27But if an individual sins inadvertently, he must offer up a she-goat in its first year as a sin-offering.		כזוְאִם־נֶ֥פֶשׁ אַחַ֖ת תֶּֽחֱטָ֣א בִשְׁגָגָ֑ה וְהִקְרִ֛יבָה עֵ֥ז בַּת־שְׁנָתָ֖הּ לְחַטָּֽאת:
תֶּֽחֱטָא בִשְׁגָגָה - Sins inadvertently - by committing idolatry.		תֶּֽחֱטָא בִשְׁגָגָה. בְּעֲבוֹדָה זָרָה:
עֵז בַּת־שְׁנָתָהּ - A she-goat in its first year. For other sins, an individual brings either a she-lamb or a she-goat as a sin-offering, but in this case Scripture specifically required a she-goat.		עֵז בַּת־שְׁנָתָהּ. שְׁאָר עֲבֵרוֹת יָחִיד מֵבִיא כִשְׂבָּה אוֹ שְׂעִירָה, וּבְזוֹ קָבַע לָהּ שְׂעִירָה (שם):
28And the priest must atone for the erring person who sinned inadvertently before God, so as to atone on his behalf, and he will be forgiven.		כחוְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־הַנֶּ֧פֶשׁ הַשֹּׁגֶ֛גֶת בְּחֶטְאָ֥ה בִשְׁגָגָ֖ה לִפְנֵ֣י יְהֹוָ֑ה לְכַפֵּ֥ר עָלָ֖יו וְנִסְלַ֥ח לֽוֹ:
29One law must apply to anyone who sins inadvertently, both to the native Israelite and to the convert who resides among them.		כטהָֽאֶזְרָח֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם תּוֹרָ֤ה אַחַת֙ יִֽהְיֶ֣ה לָכֶ֔ם לָֽעֹשֶׂ֖ה בִּשְׁגָגָֽה:
30But should a person act highhandedly, whether he is a native Israelite or a convert, he is blaspheming God, and that person will be cut off from among his people,		לוְהַנֶּ֜פֶשׁ אֲשֶׁר־תַּֽעֲשֶׂ֣ה \| בְּיָ֣ד רָמָ֗ה מִן־הָֽאֶזְרָח֙ וּמִן־הַגֵּ֔ר אֶת־יְהֹוָ֖ה ה֣וּא מְגַדֵּ֑ף וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ:
בְּיָד רָמָה - Highhandedly - i.e., intentionally.		בְּיָד רָמָה. בְמֵזִיד:
מְגַדֵּף - is synonymous with מְחָרֵף – he disgraces, as in: “it will be a disgrace and an insult (וּגְדוּפָה),” 1 and “which the youths of the king of Assyria insulted (גִּדְּפוּ).” 2 Our rabbis 3 further derived from here that one who blasphemes the Divine Name incurs excision.		מְגַדֵּף. מְחָרֵף, כְּמוֹ "וְהָיְתָה חֶרְפָּה וּגְדוּפָה" (יחזקאל ה'), "אֲשֶׁר גִּדְּפוּ נַעֲרֵי מֶלֶךְ אַשּׁוּר" (ישעיהו ל"ז), וְעוֹד דָּרְשׁוּ רַבּוֹתֵינוּ מִכָּאן לַמְּבָרֵךְ אֶת הַשֵּׁם שֶׁהוּא בְכָרֵת (כריתות ז'):
31for he has scorned the word of God and violated His commandment not to serve idols; that person will be utterly cut off; his iniquity is in him.’”		לאכִּ֤י דְבַר־יְהֹוָה֙ בָּזָ֔ה וְאֶת־מִצְוָת֖וֹ הֵפַ֑ר הִכָּרֵ֧ת \| תִּכָּרֵ֛ת הַנֶּ֥פֶשׁ הַהִ֖וא עֲו‍ֹנָ֥ה בָֽהּ:
דְבַר־ה' - The word of God. The injunction against idolatry is so called because it was heard directly from the Almighty, but the remaining commandments were heard from the mouth of Moses.		דְבַר־ה'. אַזְהָרַת עֲבוֹדָה זָרָה מִפִּי הַגְּבוּרָה וְהַשְּׁאָר מִפִּי מֹשֶׁה (סנהדרין צ"ט):
עונה בָֽהּ - His iniquity is in him - i.e., as long as his sin remains with him, meaning that he has not repented.		עונה בָֽהּ. בִּזְמַן שֶׁעֲוֹנָהּ בָּהּ — שֶׁלֹּא עָשָׂה תְשׁוּבָה:
32When the Israelites were in the desert, they found a man gathering wood on the Sabbath day.		לבוַֽיִּהְי֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל בַּמִּדְבָּ֑ר וַיִּמְצְא֗וּ אִ֛ישׁ מְקשֵׁ֥שׁ עֵצִ֖ים בְּי֥וֹם הַשַּׁבָּֽת:
וַֽיִּהְיוּ … בַּמִּדְבָּר וַיִּמְצְאוּ - When the Israelites were in the desert, they found. Through this description, Scripture relates the Israelites’ disgrace, namely, that they kept only the first Sabbath after its details were given, but on the second, this person came and desecrated it.		וַֽיִּהְיוּ … בַּמִּדְבָּר וַיִּמְצְאוּ. בִּגְנוּתָן שֶׁל יִשְׂרָאֵל דִּבֵּר הַכָּתוּב, שֶׁלֹא שָׁמְרוּ אֶלָּא שַׁבָּת רִאשׁוֹנָה, וּבַשְּׁנִיָּה בָא זֶה וְחִלְּלָהּ (ספרי):
33Those who found him gathering wood presented him before Moses and Aaron and before the entire community.		לגוַיַּקְרִ֣יבוּ אֹת֔וֹ הַמֹּֽצְאִ֥ים אֹת֖וֹ מְקשֵׁ֣שׁ עֵצִ֑ים אֶל־משֶׁה֙ וְאֶל־אַֽהֲרֹ֔ן וְאֶ֖ל כָּל־הָֽעֵדָֽה:
הַמֹּֽצְאִים אֹתוֹ מְקשֵׁשׁ - Who found him gathering. This indicates that they warned him, yet he did not cease gathering sticks even after they found him and warned him.		הַמֹּֽצְאִים אֹתוֹ מְקשֵׁשׁ. שֶׁהִתְרוּ בוֹ וְלֹא הִנִּיחַ מִלְּקוֹשֵׁשׁ, אַף מִשֶׁמְּצָאוּהוּ וְהִתְרוּ בוֹ (שם; סנהדרין מ"א):
34They put him under guard, because it had not been specified what was to be done to him.		לדוַיַּנִּ֥יחוּ אֹת֖וֹ בַּמִּשְׁמָ֑ר כִּ֚י לֹ֣א פֹרַ֔שׁ מַה־יֵּֽעָשֶׂ֖ה לֽוֹ:
כִּי לֹא פֹרַשׁ מַה־יֵּֽעָשֶׂה לֽוֹ - Because it had not been specified what was to be done to him. They did not know by what means of death he should be executed, but they did know that one who desecrates the Sabbath incurs the death penalty.		כִּי לֹא פֹרַשׁ מַה־יֵּֽעָשֶׂה לֽוֹ. בְּאֵיזוֹ מִיתָה יָמוּת, אֲבָל יוֹדְעִים הָיוּ שֶׁמְּחַלֵּל שַׁבָּת בְּמִיתָה (שם ע"ח):
35God said to Moses, “The man must be put to death: the entire community must pelt him with stones outside the camp.”		להוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה מ֥וֹת יוּמַ֖ת הָאִ֑ישׁ רָג֨וֹם אֹת֤וֹ בָֽאֲבָנִים֙ כָּל־הָ֣עֵדָ֔ה מִח֖וּץ לַמַּֽחֲנֶֽה:
רָגוֹם - is an infinitive form denoting continuous action, like עָשֹׂה, which means “fainant” in Old French (“doing”). Similarly, הָלוֹךְ 4 means “aslant” in Old French (“going”); and similarly, זָכוֹר 5 and שָׁמוֹר, 6 which denote continuous “remembering” and “observing.”		רָגוֹם. עָשֹׂה, פשנ"ט, וְכֵן הָלוֹךְ אלנ"ט, וְכֵן "זָכוֹר" (שמות כ, ח) וְ"שָׁמוֹר" (דברים ה, יב):
36So the entire community took him outside the camp, and they pelted him to death with stones, as God had commanded Moses.		לווַיֹּצִ֨יאוּ אֹת֜וֹ כָּל־הָֽעֵדָ֗ה אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֛וֹ בָּֽאֲבָנִ֖ים וַיָּמֹ֑ת כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
וַיֹּצִיאוּ אֹתוֹ - Took him outside. From here we learn that the area of stoning must be outside and at a distance from the court.		וַיֹּצִיאוּ אֹתוֹ. מִכָּאן שֶׁבֵּית הַסְּקִילָה חוּץ וְרָחוֹק מִבֵּית דִּין (ספרי):
37God spoke to Moses, saying:		לזוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
38“Speak to the Israelites and say to them that they must make for themselves a tassel on the corners of their garments, throughout their generations, and they must affix a wool thread dyed turquoise onto the tassel of each corner.		לחדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹֽרֹתָ֑ם וְנָֽתְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת:
וְעָשׂוּ לָהֶם צִיצִת - They must make for themselves a tassel. It is called צִיצִת on account of the strings hanging from it, as in: “He took me by the locks (בְּצִיצִת) of my head.” 7 Another explanation		וְעָשׂוּ לָהֶם צִיצִת. עַל שֵׁם הַפְּתִילִים הַתְּלוּיִם בָּהּ, כְּמוֹ (יחזקאל ח'), "וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי" (מנחות מ"ב). דָּבָר אַחֵר:
צִיצִת - It is called צִיצִת: on account of the commandment: “you must look at it,” 8 as in: “peering (מֵצִיץ) through the cracks.” 9		צִיצִת. עַל שֵׁם וּרְאִיתֶם אֹתוֹ, כְּמוֹ "מֵצִיץ מִן הַחֲרַכִּים" (שיר השירים ב'):
תְּכֵֽלֶת - is the greenish-blue dye derived from an animal known as the chilazon.		תְּכֵֽלֶת. צֶבַע יָרֹק שֶׁל חִלָּזוֹן:
39This tassel will be for you. You must look at it and recall all the commandments of God, to perform them, and you will not wander after your hearts and after your eyes, after which you go astray.		לטוְהָיָ֣ה לָכֶם֘ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֹ֣ת יְהֹוָ֔ה וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַֽחֲרֵ֤י לְבַבְכֶם֙ וְאַֽחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַֽחֲרֵיהֶֽם:
וּזְכַרְתֶּם אֶת־כָּל־מִצְוֹת ה' - And recall all the commandments of God - for the numerical value of צִיצִית is 600, and there are eight threads and five knots on each corner – totaling 613.		וּזְכַרְתֶּם אֶת־כָּל־מִצְוֹת ה'. שֶׁמִּנְיַן גִּימַטְרִיָּא שֶׁל צִיצִית שֵׁשׁ מֵאוֹת, וּשְׁמוֹנָה חוּטִין וַחֲמִשָּׁה קְשָׁרִים הֲרֵי תרי"ג (תנחומא):
וְלֹֽא־תָתוּרוּ אַֽחֲרֵי לְבַבְכֶם - And you will not wander after your hearts. The word תָתוּרוּ is similar to מִתּוּר הָאָרֶץ “from scouting the land.” 10 The heart and the eyes are “spies” for the body, procuring sins for it: the eye sees, the heart desires, and the body commits the sins.		וְלֹֽא־תָתוּרוּ אַֽחֲרֵי לְבַבְכֶם. כְּמוֹ "מִתּוּר הָאָרֶץ" (במדבר י"ג); הַלֵּב וְהָעֵינַיִם הֵם מְרַגְּלִים לַגּוּף, מְסַרְסְרִים לוֹ אֶת הָעֲבֵרוֹת, הָעַיִן רוֹאָה וְהַלֵּב חוֹמֵד וְהַגּוּף עוֹשֶׂה אֶת הָעֲבֵרָה (תנחומא):
40Do this in order that you recall and perform all My commandments, and be holy to your God.		מלְמַ֣עַן תִּזְכְּר֔וּ וַֽעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְו‍ֹתָ֑י וִֽהְיִיתֶ֥ם קְדשִׁ֖ים לֵאלֹֽהֵיכֶֽם:
41I am God, your God, who took you out of Egypt to be your God. I am God, your God.”		מאאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
אֲנִי ה' - I am God - faithful to pay reward.		אֲנִי ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר:
אֱלֹֽהֵיכֶם - Your God - faithful to exact punishment.		אֱלֹֽהֵיכֶם. נֶאֱמָן לִפָּרַע:
אֲשֶׁר הוֹצֵאתִי אֶתְכֶם - Who took you out - i.e., I redeemed you on this condition, namely, that you accept My decrees upon yourselves.		אֲשֶׁר הוֹצֵאתִי אֶתְכֶם. עַל מְנָת כֵּן פָּדִיתִי אֶתְכֶם שֶׁתְּקַבְּלוּ עֲלֵיכֶם גְּזֵרוֹתַי:
אֲנִי ה' אֱלֹֽהֵיכֶם - I am God, your God. Why is this stated again? So that Israel not say: “For what purpose did the Omnipresent say that we should observe His commandments? Was the intention not that we do it and receive reward? Let us instead not perform the commandments and not receive reward!” In order to preclude this reasoning, God said, “I am God…,” implying: “I am your King, even against your will.” Similarly, it says: “I swear that with a mighty hand…I will rule over you.” 11 Another explanation: Why is the Exodus from Egypt mentioned? To imply: Just as I distinguished in Egypt between the seed of a firstborn and that of one who is not a firstborn, so will I discern in future, punishing one who hangs a thread dyed with indigo on his garment, claiming that it is the required turquoise dye. To explain the relevance of this commandment to the Exodus, I have copied the following from the work of Rabbi Moshe HaDarshan: Why is the passage regarding the man who gathered sticks on the Sabbath written next to the passage regarding idolatry? To teach that one who desecrates the Sabbath is like one who serves idols, because this too is tantamount to transgressing all the commandments. And so it says in Ezra: 12 “You descended on Mount Sinai…gave Your nation the Torah and commandments…and informed them of Your holy Sabbath.” And the passage regarding tzitzit is also stated near these passages for the same reason, because it, too, is equivalent to all the commandments, as it says: “and perform all My commandments.” 13		אֲנִי ה' אֱלֹֽהֵיכֶם. עוֹד לָמָּה נֶאֱמַר? כְּדֵי שֶׁלֹּא יֹאמְרוּ יִשְׂרָאֵל מִפְּנֵי מָה אָמַר הַמָּקוֹם? לֹא שֶׁנַּעֲשֶׂה וְנִטֹּל שָֹכָר? אָנוּ לֹא עוֹשִׂים וְלֹא נוֹטְלִים שָׂכָר עַל כָּרְחֲכֶם אֲנִי מַלְכְּכֶם, וְכֵן הוּא אוֹמֵר (יחזקאל כ'), "אִם לֹא בְּיָד חֲזָקָה … אֶמְלוֹךְ עֲלֵיכֶם" (ספרי). דָּבָר אַחֵר, לָמָּה נֶאֱמַר יְצִיאַת מִצְרַיִם? אֲנִי הוּא שֶׁהִבְחַנְתִּי בְמִצְרַיִם בֵּין טִפָּה שֶׁל בְּכוֹר לְשֶׁאֵינָהּ שֶׁל בְּכוֹר, אֲנִי הוּא עָתִיד לְהַבְחִין וְלִפָּרַע מִן הַתּוֹלֶה קָלָא אִילָן בְּבִגְדּוֹ וְאוֹמֵר תְּכֵלֶת הִיא. וּמִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן הֶעְתַּקְתִּי: לָמָּה נִסְמְכָה פָרָשַׁת מְקוֹשֵׁשׁ לְפָרָשַׁת עֲבוֹדָה זָרָה? לוֹמַר שֶׁהַמְחַלֵּל אֶת הַשַּׁבָּת כְּעוֹבֵד עֲבוֹדָה זָרָה, שֶׁאַף הִיא שְׁקוּלָה כְּכָל הַמִּצְוֹת, וְכֵן הוּא אוֹמֵר בְּעֶזְרָא (נחמיה ט׳:י״ד) "וְעַל הַר סִינַי יָרַדְתָּ וַתִּתֵּן לְעַמְּךָ תּוֹרָה וּמִצְוֹת וְאֶת שַׁבַּת קָדְשְׁךָ הוֹדַעְתָ לָהֶם"; וְאַף פָּרָשַׁת צִיצִית לְכָךְ נִסְמְכָה לָאֵלּוּ לְפִי שֶׁאַף הִיא שְׁקוּלָה כְנֶגֶד כָּל הַמִּצְוֹת, שֶׁנֶּאֱמַר וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי:
על כַּנְפֵי בִגְדֵיהֶם - On the corners of their garments. This alludes to what is stated regarding the Exodus from Egypt: “I carried you on wings (כַּנְפֵי) of eagles.” 14 The tzitzit are to be placed on a garment with four corners, and not on one with three corners or with five, alluding to the four expressions of redemption stated regarding the Exodus from Egypt: “I will free”; “I will rescue”; “I will redeem”; “I will take.” 15		על כַּנְפֵי בִגְדֵיהֶם. כְּנֶגֶד "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים" (שמות יט, ד) ; עַל אַרְבַּע כַּנְפוֹת, וְלֹא בַעֲלַת שָׁלֹשׁ וְלֹא בַעֲלַת חָמֵשׁ, כְּנֶגֶד אַרְבַּע לְשׁוֹנוֹת שֶׁל גְּאֻלָּה שֶׁנֶּאֱמַר בְּמִצְרַיִם "וְהוֹצֵאתִי וְהִצַּלְתִּי וְגָאַלְתִּי וְלָקַחְתִּי" (שמות ו'):
פְּתִיל תְּכֵֽלֶת - A thread dyed turquoise. This alludes to the loss of the Egyptian firstborn, as the translation of שִׁכּוּל (“bereavement”) is תִּכְלָא. They were stricken at night, and similarly, the turquoise dye resembles the color of the sky darkening towards evening, when they slaughtered the Passover sacrifice and this decree was pronounced above. The eight strings on each corner represent the eight days the Israelites spent from this initial stage of their leaving Egypt until its completion when they sang the Song at the Sea.		פְּתִיל תְּכֵֽלֶת. עַל שֵׁם שִׁכּוּל בְּכוֹרוֹת — תַּרְגּוּמוֹ שֶׁל שִׁכּוּל תִּכְלָא — וּמַכָּתָם הָיְתָה בַלַּיְלָה, וְכֵן צֶבַע הַתְּכֵלֶת דּוֹמֶה לָרָקִיעַ הַמַּשְׁחִיר לְעֵת עֶרֶב; וּשְׁמוֹנָה חוּטִין שֶׁבָּהּ כְּנֶגֶד שְׁמוֹנָה יָמִים שֶׁשָּׁהוּ יִשְׂרָאֵל מִשֶּׁיָּצְאוּ מִמִּצְרַיִם עַד שֶׁאָמְרוּ שִׁירָה עַל הַיָּם:

Footnotes

Keritot 7a.

Nehemiah 9:13-14.

Exodus 6:6-7.

Maftir Portion

Bamidbar (Numbers) Chapter 15

37God spoke to Moses, saying:		לזוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
38“Speak to the Israelites and say to them that they must make for themselves a tassel on the corners of their garments, throughout their generations, and they must affix a wool thread dyed turquoise onto the tassel of each corner.		לחדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹֽרֹתָ֑ם וְנָֽתְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת:
וְעָשׂוּ לָהֶם צִיצִת - They must make for themselves a tassel. It is called צִיצִת on account of the strings hanging from it, as in: “He took me by the locks (בְּצִיצִת) of my head.” 1 Another explanation		וְעָשׂוּ לָהֶם צִיצִת. עַל שֵׁם הַפְּתִילִים הַתְּלוּיִם בָּהּ, כְּמוֹ (יחזקאל ח'), "וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי" (מנחות מ"ב). דָּבָר אַחֵר:
צִיצִת - It is called צִיצִת: on account of the commandment: “you must look at it,” 2 as in: “peering (מֵצִיץ) through the cracks.” 3		צִיצִת. עַל שֵׁם וּרְאִיתֶם אֹתוֹ, כְּמוֹ "מֵצִיץ מִן הַחֲרַכִּים" (שיר השירים ב'):
תְּכֵֽלֶת - is the greenish-blue dye derived from an animal known as the chilazon.		תְּכֵֽלֶת. צֶבַע יָרֹק שֶׁל חִלָּזוֹן:
39This tassel will be for you. You must look at it and recall all the commandments of God, to perform them, and you will not wander after your hearts and after your eyes, after which you go astray.		לטוְהָיָ֣ה לָכֶם֘ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֹ֣ת יְהֹוָ֔ה וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַֽחֲרֵ֤י לְבַבְכֶם֙ וְאַֽחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַֽחֲרֵיהֶֽם:
וּזְכַרְתֶּם אֶת־כָּל־מִצְוֹת ה' - And recall all the commandments of God - for the numerical value of צִיצִית is 600, and there are eight threads and five knots on each corner – totaling 613.		וּזְכַרְתֶּם אֶת־כָּל־מִצְוֹת ה'. שֶׁמִּנְיַן גִּימַטְרִיָּא שֶׁל צִיצִית שֵׁשׁ מֵאוֹת, וּשְׁמוֹנָה חוּטִין וַחֲמִשָּׁה קְשָׁרִים הֲרֵי תרי"ג (תנחומא):
וְלֹֽא־תָתוּרוּ אַֽחֲרֵי לְבַבְכֶם - And you will not wander after your hearts. The word תָתוּרוּ is similar to מִתּוּר הָאָרֶץ “from scouting the land.” 4 The heart and the eyes are “spies” for the body, procuring sins for it: the eye sees, the heart desires, and the body commits the sins.		וְלֹֽא־תָתוּרוּ אַֽחֲרֵי לְבַבְכֶם. כְּמוֹ "מִתּוּר הָאָרֶץ" (במדבר י"ג); הַלֵּב וְהָעֵינַיִם הֵם מְרַגְּלִים לַגּוּף, מְסַרְסְרִים לוֹ אֶת הָעֲבֵרוֹת, הָעַיִן רוֹאָה וְהַלֵּב חוֹמֵד וְהַגּוּף עוֹשֶׂה אֶת הָעֲבֵרָה (תנחומא):
40Do this in order that you recall and perform all My commandments, and be holy to your God.		מלְמַ֣עַן תִּזְכְּר֔וּ וַֽעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְו‍ֹתָ֑י וִֽהְיִיתֶ֥ם קְדשִׁ֖ים לֵאלֹֽהֵיכֶֽם:
41I am God, your God, who took you out of Egypt to be your God. I am God, your God.”		מאאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
אֲנִי ה' - I am God - faithful to pay reward.		אֲנִי ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר:
אֱלֹֽהֵיכֶם - Your God - faithful to exact punishment.		אֱלֹֽהֵיכֶם. נֶאֱמָן לִפָּרַע:
אֲשֶׁר הוֹצֵאתִי אֶתְכֶם - Who took you out - i.e., I redeemed you on this condition, namely, that you accept My decrees upon yourselves.		אֲשֶׁר הוֹצֵאתִי אֶתְכֶם. עַל מְנָת כֵּן פָּדִיתִי אֶתְכֶם שֶׁתְּקַבְּלוּ עֲלֵיכֶם גְּזֵרוֹתַי:
אֲנִי ה' אֱלֹֽהֵיכֶם - I am God, your God. Why is this stated again? So that Israel not say: “For what purpose did the Omnipresent say that we should observe His commandments? Was the intention not that we do it and receive reward? Let us instead not perform the commandments and not receive reward!” In order to preclude this reasoning, God said, “I am God…,” implying: “I am your King, even against your will.” Similarly, it says: “I swear that with a mighty hand…I will rule over you.” 5 Another explanation: Why is the Exodus from Egypt mentioned? To imply: Just as I distinguished in Egypt between the seed of a firstborn and that of one who is not a firstborn, so will I discern in future, punishing one who hangs a thread dyed with indigo on his garment, claiming that it is the required turquoise dye. To explain the relevance of this commandment to the Exodus, I have copied the following from the work of Rabbi Moshe HaDarshan: Why is the passage regarding the man who gathered sticks on the Sabbath written next to the passage regarding idolatry? To teach that one who desecrates the Sabbath is like one who serves idols, because this too is tantamount to transgressing all the commandments. And so it says in Ezra: 6 “You descended on Mount Sinai…gave Your nation the Torah and commandments…and informed them of Your holy Sabbath.” And the passage regarding tzitzit is also stated near these passages for the same reason, because it, too, is equivalent to all the commandments, as it says: “and perform all My commandments.” 7		אֲנִי ה' אֱלֹֽהֵיכֶם. עוֹד לָמָּה נֶאֱמַר? כְּדֵי שֶׁלֹּא יֹאמְרוּ יִשְׂרָאֵל מִפְּנֵי מָה אָמַר הַמָּקוֹם? לֹא שֶׁנַּעֲשֶׂה וְנִטֹּל שָֹכָר? אָנוּ לֹא עוֹשִׂים וְלֹא נוֹטְלִים שָׂכָר עַל כָּרְחֲכֶם אֲנִי מַלְכְּכֶם, וְכֵן הוּא אוֹמֵר (יחזקאל כ'), "אִם לֹא בְּיָד חֲזָקָה … אֶמְלוֹךְ עֲלֵיכֶם" (ספרי). דָּבָר אַחֵר, לָמָּה נֶאֱמַר יְצִיאַת מִצְרַיִם? אֲנִי הוּא שֶׁהִבְחַנְתִּי בְמִצְרַיִם בֵּין טִפָּה שֶׁל בְּכוֹר לְשֶׁאֵינָהּ שֶׁל בְּכוֹר, אֲנִי הוּא עָתִיד לְהַבְחִין וְלִפָּרַע מִן הַתּוֹלֶה קָלָא אִילָן בְּבִגְדּוֹ וְאוֹמֵר תְּכֵלֶת הִיא. וּמִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן הֶעְתַּקְתִּי: לָמָּה נִסְמְכָה פָרָשַׁת מְקוֹשֵׁשׁ לְפָרָשַׁת עֲבוֹדָה זָרָה? לוֹמַר שֶׁהַמְחַלֵּל אֶת הַשַּׁבָּת כְּעוֹבֵד עֲבוֹדָה זָרָה, שֶׁאַף הִיא שְׁקוּלָה כְּכָל הַמִּצְוֹת, וְכֵן הוּא אוֹמֵר בְּעֶזְרָא (נחמיה ט׳:י״ד) "וְעַל הַר סִינַי יָרַדְתָּ וַתִּתֵּן לְעַמְּךָ תּוֹרָה וּמִצְוֹת וְאֶת שַׁבַּת קָדְשְׁךָ הוֹדַעְתָ לָהֶם"; וְאַף פָּרָשַׁת צִיצִית לְכָךְ נִסְמְכָה לָאֵלּוּ לְפִי שֶׁאַף הִיא שְׁקוּלָה כְנֶגֶד כָּל הַמִּצְוֹת, שֶׁנֶּאֱמַר וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי:
על כַּנְפֵי בִגְדֵיהֶם - On the corners of their garments. This alludes to what is stated regarding the Exodus from Egypt: “I carried you on wings (כַּנְפֵי) of eagles.” 8 The tzitzit are to be placed on a garment with four corners, and not on one with three corners or with five, alluding to the four expressions of redemption stated regarding the Exodus from Egypt: “I will free”; “I will rescue”; “I will redeem”; “I will take.” 9		על כַּנְפֵי בִגְדֵיהֶם. כְּנֶגֶד "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים" (שמות יט, ד) ; עַל אַרְבַּע כַּנְפוֹת, וְלֹא בַעֲלַת שָׁלֹשׁ וְלֹא בַעֲלַת חָמֵשׁ, כְּנֶגֶד אַרְבַּע לְשׁוֹנוֹת שֶׁל גְּאֻלָּה שֶׁנֶּאֱמַר בְּמִצְרַיִם "וְהוֹצֵאתִי וְהִצַּלְתִּי וְגָאַלְתִּי וְלָקַחְתִּי" (שמות ו'):
פְּתִיל תְּכֵֽלֶת - A thread dyed turquoise. This alludes to the loss of the Egyptian firstborn, as the translation of שִׁכּוּל (“bereavement”) is תִּכְלָא. They were stricken at night, and similarly, the turquoise dye resembles the color of the sky darkening towards evening, when they slaughtered the Passover sacrifice and this decree was pronounced above. The eight strings on each corner represent the eight days the Israelites spent from this initial stage of their leaving Egypt until its completion when they sang the Song at the Sea.		פְּתִיל תְּכֵֽלֶת. עַל שֵׁם שִׁכּוּל בְּכוֹרוֹת — תַּרְגּוּמוֹ שֶׁל שִׁכּוּל תִּכְלָא — וּמַכָּתָם הָיְתָה בַלַּיְלָה, וְכֵן צֶבַע הַתְּכֵלֶת דּוֹמֶה לָרָקִיעַ הַמַּשְׁחִיר לְעֵת עֶרֶב; וּשְׁמוֹנָה חוּטִין שֶׁבָּהּ כְּנֶגֶד שְׁמוֹנָה יָמִים שֶׁשָּׁהוּ יִשְׂרָאֵל מִשֶּׁיָּצְאוּ מִמִּצְרַיִם עַד שֶׁאָמְרוּ שִׁירָה עַל הַיָּם:

Footnotes

Nehemiah 9:13-14.

Exodus 6:6-7.

Haftarah

Yehoshua (Joshua) Chapter 2

1And Joshua the son of Nun sent two men out of Shittim to spy secretly, saying, Go see the land and Jericho. And they went, and came to the house of an innkeeper named Rahab, and they lay there.		אוַיִּשְׁלַ֣ח יְהוֹשֻׁ֣עַ בִּן־נ֠וּן מִן־הַשִּׁטִּ֞ים שְׁנַיִם־אֲנָשִׁ֚ים מְרַגְּלִים֙ חֶ֣רֶשׁ לֵאמֹ֔ר לְכ֛וּ רְא֥וּ אֶת־הָאָ֖רֶץ וְאֶת־יְרִיח֑וֹ וַיֵּֽלְכ֡וּ וַ֠יָּבֹ֠אוּ בֵּ֣ית־אִשָּׁ֥ה זוֹנָ֛ה וּשְׁמָ֥הּ רָחָ֖ב וַיִּשְׁכְּבוּ־שָֽׁמָּה:
And Joshua [the son of Nun] sent [two men out of Shittim to spy]. Against my will I must say that he dispatched them during Moses’ mourning period, for after three days following the termination of Moses’ mourning period, they crossed the Jordan, for thence we deduced that Moses died on Adar 7 by counting back thirty-three days from the day they came up from the Jordan, namely, the tenth day of the first month. Now, of necessity, from the time the spies were dispatched, they did not cross the Jordan until the fifth day, as it is stated: and stayed there three days until the pursuers returned. On that night they crossed over and came to Joshua the son of Nun, and Joshua rose up early in the morning, and they moved from Shittim, here is a fourth day. And they lodged there before they crossed over. Hence, they did not cross until the fifth day.		וַיִּשְׁלַח יְהוֹשֻׁעַ וְגוֹ'. עַל כָּרְחִי אֲנִי צָרִיךְ לוֹמַר שֶׁבְּתוֹךְ יְמֵי אֵבֶל משֶׁה שְׁלָחָם, שֶׁהֲרֵי לְסוֹף ג' יָמִים שֶׁתַּמּוּ יְמֵי אֵבֶל משֶׁה עָבְרוּ אֶת הַיַּרְדֵּן, שֶׁמִּשָּׁם אָנוּ לְמֵדִים שֶׁמֵּת משֶׁה בְּז' אֲדָר כְּשֶׁאַתָּה מוֹנֶה ל"ג לְמַפְרֵעַ מִיּוֹם שֶׁעָלוּ מִן הַיַּרְדֵּן בֶּעָשׂוֹר לַחֹדֶשׁ הָרִאשׁוֹן, וְעַל כָּרְחָךְ מִשֶּׁנִּשְׁתַּלְּחוּ הַמְרַגְּלִים לֹא עָבְרוּ אֶת הַיַּרְדֵּן עַד יוֹם הַחֲמִישִׁי, שֶׁנֶּאֱמַר: וַיֵּשְׁבוּ שָׁם שְׁלשֶׁת יָמִים עַד־שָׁבוּ הָרוֹדְפִים בּוֹ בַּלַּיְלָה, וַיַּעַבְרוּ וַיָּבֹאוּ אֶל יְהוֹשֻׁעַ בִּן־נוּן... וַיַּשְׁכֵּם יְהוֹשֻׁעַ בַּבֹּקֶר וַיִּסְעוּ מֵהַשִּׁטִּים הֲרֵי יוֹם ד', וַיָּלִינוּ שָׁם טֶרֶם יַעֲבֹרוּ נִמְצָא שֶׁלֹּא עָבְרוּ עַד יוֹם ה'.
secretly. Secretly. So did Jon. render it. He said to them: Disguise yourselves as deaf-mutes (חרשים) so that they will not conceal their affairs from you. Another explanation is: חרש [with a “shin”] is like חרש [with a “sin” or “samech,” namely pottery.] Load yourselves with pots so that you appear as potters.		חֶרֶשׁ. בְּרָז, כָּךְ תִּירְגֵּם יוֹנָתָן, אָמַר לָהֶם: עֲשׂוּ עַצְמְכֶם כְּחֵרְשִׁים, כְּדֵי שֶׁלֹּא יַסְתִּירוּ דִּבְרֵיהֶם מִפְּנֵיכֶם. דָּבָר אַחֵר: חֶרֶשׁ חֶרֶס, הַטְעִינוּ עַצְמְכֶם קְדֵרוֹת כְּדֵי שֶׁתִּהְיוּ נִרְאִין כְּקַדָּרִין.
and see the land and Jericho. Now, was Jericho not included in the generalization? Why, then, is it specifed? Because it was as strong as all of them [the cities combined], it was situated on the boundary. Similarly, and there were missing of David’s servants nineteen men and Asahel. Now, was Asahel not included in the generalization? Why, then, was he specified? Because he was as strong as all of them [combined]. Similarly, and King Solomon loved many foreign wives and Pharaoh’s daughter. Now, was Pharaoh’s daughter not included in the generalization? Why, then, was she specified? Because he loved her as much as all of them [combined]. And regarding the sin, since she caused him to sin more than all of them. This was taught in Sifrei.		רְאוּ אֶת הָאָרֶץ וְאֶת יְרִיחוֹ. וַהֲלֹא יְרִיחוֹ בִּכְלָל הָיְתָה וְלָמָּה יָצָאת, אֶלָּא שֶׁהָיְתָה קָשָׁה כְּנֶגֶד כּוּלָּם, לְפִי שֶׁהָיְתָה יוֹשֶׁבֶת עַל הַסְּפָר. וְכַיּוֹצֵא בּוֹ (שמואל ב ב ל): וַיִּפָּקְדוּ מֵעַבְדֵי דָּוִד תִּשְׁעָה־עָשָׂר אִישׁ וַעֲשָׂהאֵל, וַהֲלֹא עֲשָׂהאֵל בִּכְלָל הָיָה וְלָמָּה יָצָא, אֶלָּא שֶׁהָיָה קָשֶׁה כְּנֶגֶד כּוּלָּם, כַּיּוֹצֵא בּוֹ (מלכים א יא א): וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת בַּת פַּרְעֹה, וַהֲלֹא בַּת פַּרְעֹה בִּכְלָל הָיְתָה וְלָמָּה יָצָאת, אֶלָּא שֶׁהָיָה מְחַבְּבָהּ כְּנֶגֶד כּוּלָּם, וּכְלַפֵּי חֵטְא שֶׁהֶחֱטִיאָה אוֹתוֹ יוֹתֵר מִכּוּלָּן, כָּךְ שְׁנוּיָיה בְּסִפְרֵי (עקב נב).
Innkeeper. זונה. Targum Jon. renders: Innkeeper, one who sells various foodstuffs (מזונות).		אִשָּׁה זוֹנָה. תִּירְגֵּם יְהוֹנָתָן: פּוּנְדְּקִיתָא, מוֹכֶרֶת מִינֵי מְזוֹנוֹת.
2And it was told to the king of Jericho, saying, Behold, men have come here this night from the children of Israel to search the land.		בוַיֵּ֣אָמַ֔ר לְמֶ֥לֶךְ יְרִיח֖וֹ לֵאמֹ֑ר הִנֵּ֣ה אֲ֠נָשִׁ֠ים בָּ֣אוּ הֵ֧נָּה הַלַּ֛יְלָה מִבְּנֵ֥י יִשְׂרָאֵ֖ל לַחְפֹּ֥ר אֶת־הָאָֽרֶץ:
to search. לחפר [lit. to dig,] to spy. And similarly: Thence he sought (חפר) food.		לַחְפֹּר. לְרַגֵּל, כְּמוֹ (איוב לט כט): מִשָּׁם חָפַר אֹכֶל.
3And the king of Jericho sent to Rahab, saying, Bring forth the men who have come to you, that have entered your house, for they have come to search out the entire land.		גוַיִּשְׁלַח֙ מֶ֣לֶךְ יְרִיח֔וֹ אֶל־רָחָ֖ב לֵאמֹ֑ר ה֠וֹצִ֠יאִי הָאֲנָשִׁ֨ים הַבָּאִ֚ים אֵלַ֙יִךְ֙ אֲשֶׁר־בָּ֣אוּ לְבֵיתֵ֔ךְ כִּ֛י לַחְפֹּ֥ר אֶת־כָּל־הָאָ֖רֶץ בָּֽאוּ:
4Now the woman had taken the two men, and had hidden them, and she said, Indeed the men came to me, but I did not know from where they were.		דוַתִּקַּ֧ח הָֽאִשָּׁ֛ה אֶת־שְׁנֵ֥י הָֽאֲנָשִׁ֖ים וַֽתִּצְפְּנ֑וֹ וַתֹּ֣אמֶר כֵּ֗ן בָּ֚אוּ אֵלַי֙ הָֽאֲנָשִׁ֔ים וְלֹ֥א יָדַ֖עְתִּי מֵאַ֥יִן הֵֽמָּה:
and had hidden them. [lit.“and had hidden him.”] Some Scriptural passages treat the plural as singular. [In this case,] because she hastened to hide them, and [she hid them] in a narrow place as though they were one man. The Agadic Midrash of Rabbi Tanhuma states: They were Phinehas and Caleb, and Phinehas stood before them, yet they did not see him because he was like an angel. Another explanation is: And she hid him, [i.e.,] each one by himself. And we have found the like thereof: Oil and incense make joyful the heart. (ישמח לב), sing. form.) And it is not written ישמחו לב (plural form), [implying that each one makes the heart joyful.]		וַתִּצְפְּנוֹ. יֵשׁ מִקְרָאוֹת מְדַבְּרִים עַל הָרַבִּים כְּיָחִיד, לְפִי שֶׁמִּיהֲרָה בְּהַטְמָנָתָם וּבְמָקוֹם צַר, כְּאִילּוּ הָיָה יְחִידִי, וּמִדְרַשׁ אַגָּדַת תַּנְחוּמָא יֵשׁ (שלח א): פִּנְחָס וְכָלֵב הָיוּ, וּפִנְחָס עָמַד לִפְנֵיהֶם וְלֹא רָאוּהוּ לְפִי שֶׁהָיָה כְּמַלְאָךְ. דָּבָר אַחֵר: וַתִּצְפְּנוֹ כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ, וְדוּגְמָתוֹ מָצִינוּ (משלי כז ט): שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב, וְלֹא אָמַר יְשַׂמְּחוּ לֵב.
5And it was time to close the gate, at darkness, that the men went out. I do not know where they went. Pursue after them quickly, for you will overtake them.		הוַיְהִ֨י הַשַּׁ֜עַר לִסְגּ֗וֹר בַּח֙שֶׁךְ֙ וְהָֽאֲנָשִׁ֣ים יָצָ֔אוּ לֹ֣א יָדַ֔עְתִּי אָ֥נָה הָֽלְכ֖וּ הָֽאֲנָשִׁ֑ים רִדְפ֥וּ מַהֵ֛ר אַֽחֲרֵיהֶ֖ם כִּ֥י תַשִּׂיגֽוּם:
6And she had brought them up to the roof, and she hid them with the stalks of flax, that she had laid arranged upon the roof.		ווְהִ֖יא הֶֽעֱלָ֣תַם הַגָּ֑גָה וַֽתִּטְמְנֵם֙ בְּפִשְׁתֵּ֣י הָעֵ֔ץ הָֽעֲרֻכ֥וֹת לָ֖הּ עַל־הַגָּֽג:
with the stalks of flax. With their capsules.		בְּפִשְׁתֵּי הָעֵץ. פִּשְׁתִּים בְּגִבְעוֹלֵיהֶן.
7And the men pursued them in the direction of the Jordan, to the fords; and as soon as the pursuers had gone out, they shut the gate.		זוְהָֽאֲנָשִׁ֗ים רָֽדְפ֚וּ אַֽחֲרֵיהֶם֙ דֶּ֣רֶךְ הַיַּרְדֵּ֔ן עַ֖ל הַֽמַּעְבְּר֑וֹת וְהַשַּׁ֣עַר סָגָ֔רוּ אַחֲרֵ֕י כַּֽאֲשֶׁ֛ר יָֽצְא֥וּ הָרֹֽדְפִ֖ים אַֽחֲרֵיהֶֽם:
to the fords. the place for crossing the water, for they thought that they had turned back towards the Plains of Moab, and the Jordan stood in between.		עַל הַמַּעְבְּרוֹת. מְקוֹם מַעֲבַר הַמַּיִם, שֶׁהָיוּ סְבוּרִים שֶׁחָזְרוּ לַאֲחוֹרֵיהֶם אֶל עַרְבוֹת מוֹאָב, וְהַיַּרְדֵּן מַפְסִיק בֵּינְתַיִם.
they shut the gate. [I.e.,] the gatekeepers.		וְהַשַּׁעַר סָגָרוּ. הַשּׁוֹעֲרִים.
8And before they were asleep, she came up to them upon the roof.		חוְהֵ֖מָּה טֶ֣רֶם יִשְׁכָּב֑וּן וְהִ֛יא עָֽלְתָ֥ה עֲלֵיהֶ֖ם עַל־הַגָּֽג:
9And she said to the men, I know that the Lord has given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land have melted away because of you.		טוַתֹּ֙אמֶר֙ אֶל־הָ֣אֲנָשִׁ֔ים יָדַ֕עְתִּי כִּֽי־נָתַ֧ן יְהֹוָ֛ה לָכֶ֖ם אֶת־הָאָ֑רֶץ וְכִֽי־נָֽפְלָ֚ה אֵֽימַתְכֶם֙ עָלֵ֔ינוּ וְכִ֥י נָמֹ֛גוּ כָּל־יֽשְׁבֵ֥י הָאָ֖רֶץ מִפְּנֵיכֶֽם:
10For we have heard how the Lord dried up the water of the Red Sea for you when you came out of Egypt; and what you did to the two kings of the Amorites that were on the other side of the Jordan, Sihon and Og, whom you completely destroyed.		יכִּ֣י שָׁמַ֗עְנוּ אֵ֠ת אֲשֶׁר־הוֹבִ֨ישׁ יְהֹוָ֜ה אֶת־מֵ֚י יַם־סוּף֙ מִפְּנֵיכֶ֔ם בְּצֵֽאתְכֶ֖ם מִמִּצְרָ֑יִם וַֽאֲשֶׁ֣ר עֲשִׂיתֶ֡ם לִשְׁנֵי֩ מַלְכֵ֨י הָֽאֱמֹרִ֜י אֲשֶׁ֨ר בְּעֵ֚בֶר הַיַּרְדֵּן֙ לְסִיחֹ֣ן וּלְע֔וֹג אֲשֶׁ֥ר הֶֽחֱרַמְתֶּ֖ם אוֹתָֽם:
11And as soon as we heard, our hearts melted, nor did there remain anymore spirit in any man because of you, for the Lord your God He is God in heaven above and on the earth below.		יאוַנִּשְׁמַע֙ וַיִּמַּ֣ס לְבָבֵ֔נוּ וְלֹא־קָ֨מָה ע֥וֹד ר֛וּחַ בְּאִ֖ישׁ מִפְּנֵיכֶ֑ם כִּ֚י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם ה֚וּא אֱלֹהִים֙ בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּֽחַת:
nor did there remain (or arise) anymore spirit. And there did not remain anymore spirit, even to lie with a woman. [This was evident to Rahab] because, as the Rabbis said: There was neither prince or ruler who had no relations with Rahab the harlot. She was ten years old when the Israelites departed from Egypt, and she practiced harlotry for forty years.		וְלֹא קָמָה עוֹד רוּחַ בְּאִישׁ. אֲפִילּוּ לִּשְׁכַּב עִם אִשָּׁה, אָמְרוּ: אֵין לְךָ כָּל שַׂר וְנָגִיד שֶׁלֹּא בָּא אֶל רָחָב הַזּוֹנָה, וּבַת עֶשֶׂר שָׁנִים הָיְתָה כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, וְזִנְּתָה כָּל אַרְבָּעִים שָׁנָה (זבחים קטז ב).
12And now, I pray, swear to me by the Lord, since I have showed you kindness, that you will also show kindness to my father's house, and give me a true token.		יבוְעַתָּ֗ה הִשָּֽׁבְעוּ־נָ֥א לִי֙ בַּֽיהוָ֔ה כִּֽי־עָשִֹ֥יתִי עִמָּכֶ֖ם חָ֑סֶד וַֽעֲשִׂיתֶ֨ם גַּם־אַתֶּ֜ם עִם־בֵּ֚ית אָבִי֙ חֶ֔סֶד וּנְתַתֶּ֥ם לִ֖י א֥וֹת אֱמֶֽת:
a true token. That you will make, so that when you come and conquer the city, that you will recognize the sign and let me live.		אוֹת אֱמֶת. שֶׁתַּעֲשׂוּ כְּשֶׁתָּבֹאוּ וַתִּכְבְּשׁוּ אֶת הָעִיר, שֶׁתַּכִּירוּ הָאוֹת וְתַחְיוּנִי.
13And you shall preserve alive my father, and my mother, and my brothers and my sisters, and all that they have, and you shall deliver our lives from death.		יגוְהַֽחֲיִתֶ֞ם אֶת־אָבִ֣י וְאֶת־אִמִּ֗י וְאֶת־אַחַי֙ וְאֶת־אַחְיוֹתַ֔י (כתיב אַחְו‍ֹתַ֔י) וְאֵ֖ת כָּל־אֲשֶׁ֣ר לָהֶ֑ם וְהִצַּלְתֶּ֥ם אֶת־נַפְשֹׁתֵ֖ינוּ מִמָּֽוֶת:
14And the men answered her, Our life for yours, if you will not tell this our discussion. And it shall be, when the Lord gives us the land, that we will deal with you with kindness and truth.		ידוַיֹּ֧אמְרוּ לָ֣הּ הָֽאֲנָשִׁ֗ים נַפְשֵׁ֚נוּ תַחְתֵּיכֶם֙ לָמ֔וּת אִ֚ם לֹ֣א תַגִּ֔ידוּ אֶת־דְּבָרֵ֖נוּ זֶ֑ה וְהָיָ֗ה בְּתֵֽת־יְהֹוָ֥ה לָ֙נוּ֙ אֶת־הָאָ֔רֶץ וְעָשִֹ֥ינוּ עִמָּ֖ךְ חֶ֥סֶד וֶֽאֱמֶֽת:
15And she let them down by a rope through the window, for her house was in the town wall and she dwelt in the wall.		טווַתּֽוֹרִדֵ֥ם בַּחֶ֖בֶל בְּעַ֣ד הַֽחַלּ֑וֹן כִּ֚י בֵיתָהּ֙ בְּקִ֣יר הַֽחוֹמָ֔ה וּבַֽחוֹמָ֖ה הִ֥יא יוֹשָֽׁבֶת:
And she let them down by a rope through the window. [lit., by] the [rope.] By this very rope and window the sinners would ascend to her. She said: “O Lord of the universe! With these I have sinned. With these forgive me.”		וַתּוֹרִדֵם בַּחֶבֶל בְּעַד הַחַלּוֹן. בְּאוֹתוֹ חֶבֶל וְחַלּוֹן הָיוּ הַנּוֹאֲפִים עוֹלִין אֵלֶיהָ. אָמְרָה: רִבּוֹנוֹ שֶׁל עוֹלָם, בְּאֵלּוּ חָטָאתִי בְּאֵלּוּ תִּמְחוֹל לִי.
16And she said to them, Go to the mountain lest the pursuers meet you; and hide yourselves there three days until the pursuers return, and afterwards you will go your way.		טזוַתֹּ֚אמֶר לָהֶם֙ הָהָ֣רָה לֵּ֔כוּ פֶּֽן־יִפְגְּע֥וּ בָכֶ֖ם הָֽרֹדְפִ֑ים וְנַחְבֵּתֶ֨ם שָׁ֜מָּה שְׁל֣שֶׁת יָמִ֗ים עַ֚ד שׁ֣וֹב הָרֹֽדְפִ֔ים וְאַחַ֖ר תֵּֽלְכ֥וּ לְדַרְכְּכֶֽם:
until the pursuers return. There sprouted in Rahab an expression of Divine Spirit that they would return at the end of three days.		עַד שׁוֹב הָרֹדְפִים. רָאֲתָה בְּרוּחַ הַקֹּדֶשׁ שֶׁיָּשׁוּבוּ לְסוֹף שְׁלשֶׁת יָמִים.
17And the men said to her, we will be blameless of this your oath which you made us swear;		יזוַיֹּֽאמְר֥וּ אֵלֶ֖יהָ הָֽאֲנָשִׁ֑ים נְקִיִּ֣ם אֲנַ֔חְנוּ מִשְּׁבֻֽעָתֵ֥ךְ הַזֶּ֖ה אֲשֶׁ֥ר הִשְׁבַּעְתָּֽנוּ:
We will be blameless. We are making this matter dependent upon you to make this sign.		נְקִיִּים אֲנַחְנוּ. הֲרֵי אָנוּ תּוֹלִין הַדָּבָר בָּךְ לַעֲשׂוֹת הָאוֹת הַזֶּה.
18Behold when we come into the land, you shall bind this line of scarlet thread in the window by which you let us down; and you shall bring your father and your mother, and your brothers and all your father's household home to you.		יחהִנֵּ֛ה אֲנַ֥חְנוּ בָאִ֖ים בָּאָ֑רֶץ אֶת־תִּקְוַ֡ת חוּט֩ הַשָּׁנִ֨י הַזֶּ֜ה תִּקְשְׁרִ֗י בַּֽחַלּוֹן֙ אֲשֶׁ֣ר הֽוֹרַדְתֵּ֣נוּ ב֔וֹ וְאֶת־אָבִ֨יךְ וְאֶת־אִמֵּ֜ךְ וְאֶת־אַחַ֗יִךְ וְאֵת֙ כָּל־בֵּ֣ית אָבִ֔יךְ תַּֽאַסְפִ֥י אֵלַ֖יִךְ הַבָּֽיְתָה:
line of scarlet thread. תקות - an expression of a line (קו) or rope.		אֶת תִּקְוַת. לְשׁוֹן קַו וְחֶבֶל.
19And it shall be, that whosoever shall go out of the doors of your house outside, his blood shall be upon his head, and we will be blameless, and that whosoever shall be with you in the house, his blood shall be upon our head if any hand be upon him.		יטוְהָיָ֡ה כֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִדַּלְתֵ֨י בֵיתֵ֥ךְ הַח֛וּצָה דָּמ֥וֹ בְרֹאשׁ֖וֹ וַֽאֲנַ֣חְנוּ נְקִיִּ֑ם וְכֹ֠ל אֲשֶׁ֨ר יִֽהְיֶ֚ה אִתָּךְ֙ בַּבַּ֔יִת דָּמ֣וֹ בְרֹאשֵׁ֔נוּ אִם־יָ֖ד תִּֽהְיֶה־בּֽוֹ:
his blood shall be upon his head. The guilt of his slaying will be upon his own head, for he will have caused his own death.		דָּמוֹ בְרֹאשׁוֹ. עֲוֹן הֲרִיגָתוֹ עַל רֹאשׁוֹ תְּהֵא, כִּי הוּא יִגְרוֹם מִיתָתוֹ.*
his blood shall be upon our head. The guilt of his slaying will be upon us.		דָּמוֹ בְרֹאשֵׁנוּ. עֲוֹן הֲרִיגָתוֹ תְּהֵא עָלֵינוּ.
20And if you tell this our discussion, then we will be blameless of your oath which you have made us swear.		כוְאִם־תַּגִּ֖ידִי אֶת־דְּבָרֵ֣נוּ זֶ֑ה וְהָיִ֣ינוּ נְקִיִּ֔ם מִשְּׁבֻעָתֵ֖ךְ אֲשֶׁ֥ר הִשְׁבַּעְתָּֽנוּ:
21And she said, According to your words, so be it. And she sent them away, and they departed; and she bound the scarlet line in the window.		כאוַתֹּ֙אמֶר֙ כְּדִבְרֵיכֶ֣ם כֶּן־ה֔וּא וַֽתְּשַׁלְּחֵ֖ם וַיֵּלֵ֑כוּ וַתִּקְשֹׁ֛ר אֶת־תִּקְוַ֥ת הַשָּׁנִ֖י בַּחַלּֽוֹן:
22And they went, and came to the mountain, and stayed there three days until the pursuers returned; and the pursuers sought them throughout all the way, but they did not find them.		כבוַיֵּֽלְכוּ֙ וַיָּבֹ֣אוּ הָהָ֔רָה וַיֵּ֚שְׁבוּ שָׁם֙ שְׁל֣שֶׁת יָמִ֔ים עַד־שָׁ֖בוּ הָרֹֽדְפִ֑ים וַיְבַקְשׁ֧וּ הָרֹֽדְפִ֛ים בְּכָל־הַדֶּ֖רֶךְ וְלֹ֥א מָצָֽאוּ:
23And the two men returned and descended from the mountain, and crossed over and came to Joshua the son of Nun, and told him all that had happened to them.		כגוַיָּשֻׁ֜בוּ שְׁנֵ֚י הָֽאֲנָשִׁים֙ וַיֵּרְד֣וּ מֵֽהָהָ֔ר וַֽיַּעַבְרוּ֙ וַיָּבֹ֔אוּ אֶל־יְהוֹשֻׁ֖עַ בִּן־נ֑וּן וַיְסַ֨פְּרוּ־ל֔וֹ אֵ֥ת כָּל־הַמֹּֽצְא֖וֹת אוֹתָֽם:
and crossed over. the Jordan.		וַיַּעַבְרוּ. אֶת הַיַּרְדֵּן.
24And they said to Joshua, -For the Lord has delivered into our hands all the land; and also the inhabitants of the country have melted away because of us.		כדוַֽיֹּאמְרוּ֙ אֶל־יְהוֹשֻׁ֔עַ כִּֽי־נָתַ֧ן יְהֹוָ֛ה בְּיָדֵ֖נוּ אֶת־כָּל־הָאָ֑רֶץ וְגַם־נָמֹ֛גוּ כָּל־יֽשְׁבֵ֥י הָאָ֖רֶץ מִפָּנֵֽינוּ:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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