Torah Reading for Shlach

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First Portion

Bamidbar (Numbers) Chapter 13

1The Lord spoke to Moses saying,		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2"Send out for yourself men who will scout the Land of Canaan, which I am giving to the children of Israel. You shall send one man each for his father's tribe; each one shall be a chieftain in their midst."		בשְׁלַח לְךָ֣ אֲנָשִׁ֗ים וְיָתֻ֨רוּ֙ אֶת־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁר־אֲנִ֥י נֹתֵ֖ן לִבְנֵ֣י יִשְׂרָאֵ֑ל אִ֣ישׁ אֶחָד֩ אִ֨ישׁ אֶחָ֜ד לְמַטֵּ֤ה אֲבֹתָיו֙ תִּשְׁלָ֔חוּ כֹּ֖ל נָשִׂ֥יא בָהֶֽם:
Send for yourself men: Why is the section dealing with the spies juxtaposed with the section dealing with Miriam? Because she was punished over matters of slander, for speaking against her brother, and these wicked people witnessed [it], but did not learn their lesson. — [Midrash Tanchuma Shelach 5]		שְׁלַח לְךָ אֲנָשִׁים: לָמָּה נִסְמְכָה פָרָשַׁת מְרַגְּלִים לְפָרָשַׁת מִרְיָם? לְפִי שֶׁלָּקְתָה עַל עִסְקֵי דִבָּה, שֶׁדִּבְּרָה בְאָחִיהָ, וּרְשָׁעִים הַלָּלוּ רָאוּ וְלֹא לָקְחוּ מוּסָר (תנחומא):
Send for yourself: According to your own understanding. I am not commanding you, but if you wish, you may send. Since the Israelites had come [to Moses] and said, “Let us send men ahead of us,” as it says, “All of you approached me…” (Deut. 1:22), Moses took counsel with the Shechinah . He [God] said, “I told them that it is good, as it says, ‘I will bring you up from the affliction of Egypt…’ (Exod. 3:17). By their lives! Now I will give them the opportunity to err through the words of the spies, so that they will not inherit it.” - [Midrash Tanchuma 5]		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):
3So Moses sent them from the desert of Paran by the word of the Lord. All of them were men of distinction; they were the heads of the children of Israel.		גוַיִּשְׁלַ֨ח אֹתָ֥ם משֶׁ֛ה מִמִּדְבַּ֥ר פָּארָ֖ן עַל־פִּ֣י יְהֹוָ֑ה כֻּלָּ֣ם אֲנָשִׁ֔ים רָאשֵׁ֥י בְנֵֽי־יִשְׂרָאֵ֖ל הֵֽמָּה:
by the word of the Lord: With his consent; He did not stop him.		עַל־פִּי ה': בִּרְשׁוּתוֹ, שֶׁלֹּא עִכֵּב עַל יָדוֹ:
All of them were men of distinction: Whenever [the word] אִנָשִׁים [is used] in Scripture, it denotes importance. At that time, they were virtuous. — [Mid. Tanchuma 4]		כֻּלָּם אֲנָשִׁים: כָּל אֲנָשִׁים שֶׁבַּמִּקְרָא לְשׁוֹן חֲשִׁיבוּת, וְאוֹתָהּ שָׁעָה כְּשֵׁרִים הָיוּ:
4These are their names: For the tribe of Reuben, Shammua the son of Zakkur.		דוְאֵ֖לֶּה שְׁמוֹתָ֑ם לְמַטֵּ֣ה רְאוּבֵ֔ן שַׁמּ֖וּעַ בֶּן־זַכּֽוּר:
5For the tribe of Simeon, Shaphat the son of Hori.		הלְמַטֵּ֣ה שִׁמְע֔וֹן שָׁפָ֖ט בֶּן־חוֹרִֽי:
6For the tribe of Judah, Caleb the son of Jepphunneh.		ולְמַטֵּ֣ה יְהוּדָ֔ה כָּלֵ֖ב בֶּן־יְפֻנֶּֽה:
7For the tribe of Issachar, Yigal the son of Joseph.		זלְמַטֵּ֣ה יִשָּׂשכָ֔ר יִגְאָ֖ל בֶּן־יוֹסֵֽף:
8For the tribe of Ephraim, Hoshea the son of Nun.		חלְמַטֵּ֥ה אֶפְרָ֖יִם הוֹשֵׁ֥עַ בִּן־נֽוּן:
9For the tribe of Benjamin, Palti the son of Raphu.		טלְמַטֵּ֣ה בִנְיָמִ֔ן פַּלְטִ֖י בֶּן־רָפֽוּא:
10For the tribe of Zebulun, Gaddiel the son of Sodi.		ילְמַטֵּ֣ה זְבוּלֻ֔ן גַּדִּיאֵ֖ל בֶּן־סוֹדִֽי:
11For the tribe of Joseph, for the tribe of Manasseh, Gaddi the son of Susi.		יאלְמַטֵּ֥ה יוֹסֵ֖ף לְמַטֵּ֣ה מְנַשֶּׁ֑ה גַּדִּ֖י בֶּן־סוּסִֽי:
12For the tribe of Dan, Ammiel the son of Gemalli.		יבלְמַטֵּ֣ה דָ֔ן עַמִּיאֵ֖ל בֶּן־גְּמַלִּֽי:
13For the tribe of Asher, Sethur the son of Michael.		יגלְמַטֵּ֣ה אָשֵׁ֔ר סְת֖וּר בֶּן־מִֽיכָאֵֽל:
14For the tribe of Naphtali, Nahbi the son of Vophsi.		ידלְמַטֵּ֣ה נַפְתָּלִ֔י נַחְבִּ֖י בֶּן־וָפְסִֽי:
15For the tribe of Gad, Geuel the son of Machi.		טולְמַטֵּ֣ה גָ֔ד גְּאוּאֵ֖ל בֶּן־מָכִֽי:
16These are the names of the men Moses sent to scout the Land, and Moses called Hoshea the son of Nun, Joshua.		טזאֵ֚לֶּה שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח משֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיִּקְרָ֥א משֶׁ֛ה לְהוֹשֵׁ֥עַ בִּן־נ֖וּן יְהוֹשֻֽׁעַ:
And Moses called Hoshea…: He prayed on his behalf, “May God save you from the counsel of the spies.” [The name יְהוֹשֻׁעַ is a compounded form of יָהּ יוֹשִׁיעֲךָ, May God save you.]- [Sotah 34b]		וַיִּקְרָא משֶׁה לְהוֹשֵׁעַ וגו': הִתְפַּלֵּל עָלָיו יָהּ יוֹשִׁיעֲךָ מֵעֲצַת מְרַגְּלִים (סוטה ל"ד):
17Moses sent them to scout the Land of Canaan, and he said to them, "Go up this way in the south and climb up the mountain.		יזוַיִּשְׁלַ֤ח אֹתָם֙ משֶׁ֔ה לָת֖וּר אֶת־אֶ֣רֶץ כְּנָ֑עַן וַיֹּ֣אמֶר אֲלֵהֶ֗ם עֲל֥וּ זֶה֙ בַּנֶּ֔גֶב וַֽעֲלִיתֶ֖ם אֶת־הָהָֽר:
Go up this way in the south: This was the inferior part of the Land of Israel. This is the custom of merchants; they show their inferior goods first and afterward display their best. — [Midrash Tanchuma 6]		עֲלוּ זֶה בַּנֶּגֶב: הוּא הָיָה הַפְּסֹלֶת שֶׁל אֶרֶץ יִשְׂרָאֵל, שֶׁכֵּן דֶּרֶךְ הַתַּגָּרִים מַרְאִין אֶת הַפְּסֹלֶת תְּחִלָּה, וְאֲחַר כַּךְ מַרְאִים אֶת הַשֶּׁבַח (תנחומא):
18You shall see what [kind of] land it is, and the people who inhabit it; are they strong or weak? Are there few or many?		יחוּרְאִיתֶ֥ם אֶת־הָאָ֖רֶץ מַה־הִ֑וא וְאֶת־הָעָם֙ הַיּשֵׁ֣ב עָלֶ֔יהָ הֶֽחָזָ֥ק הוּא֙ הֲרָפֶ֔ה הַמְעַ֥ט ה֖וּא אִם־רָֽב:
what [kind of] land it is: Some countries rear strong people, and some countries rear weak [people]; some produce large populations and some small populations. — [Mid. Tanchuma 6]		אֶת־הָאָרֶץ מַה־הִוא: יֵשׁ אֶרֶץ מְגַדֶּלֶת גִּבּוֹרִים וְיֵשׁ אֶרֶץ מְגַדֶּלֶת חַלָּשִׁים, יֵשׁ מְגַדֶּלֶת אֻכְלוּסִין וְיֵשׁ מְמַעֶטֶת אֻכְלוּסִין:
are they strong or weak: He gave them a sign. If they live in open cities [it is a sign that] they are strong, since they rely on their might. And if they live in fortified cities [it is a sign that] they are weak. — [Mid. Tanchuma 6]		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 in which they reside are they in camps or in fortresses?		יטוּמָ֣ה הָאָ֗רֶץ אֲשֶׁר־הוּא֙ ישֵׁ֣ב בָּ֔הּ הֲטוֹבָ֥ה הִ֖וא אִם־רָעָ֑ה וּמָ֣ה הֶֽעָרִ֗ים אֲשֶׁר־הוּא֙ יוֹשֵׁ֣ב בָּהֵ֔נָּה הַֽבְּמַֽחֲנִ֖ים אִ֥ם בְּמִבְצָרִֽים:
are they in camps: Heb. הַבְּמַחֲנִים, as the Targum [Onkelos] renders, הַבְּפַצְחִין, cities which are exposed and open, unwalled.		הַֽבְּמַֽחֲנִים: תַּרְגּוּמוֹ "הַבְפַצְחִין", כְּרַכִּין פְּצוּחִין וּפְתוּחִין מֵאֵין חוֹמָה:
is it good: possessing springs and other good and healthy water sources.		הֲטוֹבָה הוּא: בְּמַעְיָנוֹת וּתְהוֹמוֹת טוֹבִים וּבְרִיאִים:
20What is the soil like is it fat or lean? Are there any trees in it or not? You shall be courageous and take from 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:
does it have trees: Heb. הִיֵשׁ בָּהּ עֵץ, lit,. does it have a tree. Does it have a worthy man who will protect them with his merit. - [B.B. 15a]		הֲיֵֽשׁ־בָּהּ עֵץ: אִם יֵשׁ בָּהֶם אָדָם כָּשֵׁר שֶׁיָּגֵן עֲלֵיהֶם בִּזְכוּתוֹ (עי' בבא בתרא ט"ו):
when the first grapes begin to ripen: The season in which the grapes begin to ripen, in their first stage of growth.		בִּכּוּרֵי עֲנָבִֽים: יָמִים שֶׁהָעֲנָבִים מִתְבַּשְּׁלִין בְּבִכּוּר:

Second Portion

Bamidbar (Numbers) Chapter 13

21So they went up and explored the land, from the desert of Zin until Rehov, at the entrance to Hamath.		כאוַיַּֽעֲל֖וּ וַיָּתֻ֣רוּ אֶת־הָאָ֑רֶץ מִמִּדְבַּר־צִ֥ן עַד־רְחֹ֖ב לְבֹ֥א חֲמָֽת:
from the desert of Zin until Rehov at the entrance to Hamath: They walked along the length and width of its borders, [so that their path looked] like a [Greek] gamma. They walked along the side which was the southern border, from the eastern corner to the western corner, as Moses had directed them: “Go up this way in the south”-by way of the southeastern border until the sea, for the sea was its western border. From there they turned and walked along the entire western border, which is the coast, until the entrance to Hamath, which is near Mount Hor, in the northwestern corner, as is described in the borders of the Land in the portion [beginning with the words,] “These are the travels” (34:6).		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 in, the south, and he came to Hebron, and there were Ahiman, Sheshai, and Talmai, the descendants of the giant. Now Hebron had been built seven years before Zoan of Egypt.		כבוַיַּֽעֲל֣וּ בַנֶּ֘גֶב֘ וַיָּבֹ֣א עַד־חֶבְרוֹן֒ וְשָׁ֤ם אֲחִימָן֙ שֵׁשַׁ֣י וְתַלְמַ֔י יְלִידֵ֖י הָֽעֲנָ֑ק וְחֶבְר֗וֹן שֶׁ֤בַע שָׁנִים֙ נִבְנְתָ֔ה לִפְנֵ֖י צֹ֥עַן מִצְרָֽיִם:
and he came to Hebron: Caleb went there alone [hence the singular “he came”] to prostrate himself on the graves of the patriarchs [in prayer] that he not be enticed by his colleagues to be part of their counsel. Thus, it says, “I will give him [Caleb] the land on which he has walked” (Deut. 1:36), and it is written, “They gave Hebron to Caleb” (Jud. 1:20). - [Sotah 34b]		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):
had been built seven years: Is it possible that Ham built Hebron for Canaan, his youngest son, before he built Zoan for Mizraim, his eldest son? Rather, it was stocked with everything good, seven times more than Zoan. The intention is to inform you of the excellence of the Land of Israel, for there is no place in the Land of Israel rockier than Hebron, which was why it was designated for a burial ground. And there is no country in the world as excellent as Egypt, as it says, “it was like the garden of the Lord, like the land of Egypt” (Gen. 13: 10). Zoan is the best part of Egypt, for the residence of the kings is situated there, as it says, “for his princes were in Zoan” (Isa. 30:4). Yet Hebron was superior to it seven times over. — [Sotah 34b]		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 a branch with a cluster of grapes. They carried it on a pole between two [people] and [they also took] some pomegranates and figs.		כגוַיָּבֹ֜אוּ עַד־נַ֣חַל אֶשְׁכֹּ֗ל וַיִּכְרְת֨וּ מִשָּׁ֤ם זְמוֹרָה֙ וְאֶשְׁכּ֤וֹל עֲנָבִים֙ אֶחָ֔ד וַיִּשָּׂאֻ֥הוּ בַמּ֖וֹט בִּשְׁנָ֑יִם וּמִן־הָֽרִמֹּנִ֖ים וּמִן־הַתְּאֵנִֽים:
a branch: A vine branch with a cluster of grapes hanging on it.		זְמוֹרָה: שׂוֹכַת גֶּפֶן, וְאֶשְׁכּוֹל שֶׁל עֲנָבִים תָּלוּי בָּהּ:
They carried it on a pole between two [people]: From the implication of what it says “they carried [in the plural] it on a pole” do I not know that it was [carried] by two? So what does “[between] two” tell us? [The answer is:] With two poles. How was it done? Eight of them took a cluster [of grapes], one took a fig and one took a pomegranate. Joshua and Caleb did not take anything, for the intention of the others was to present a slanderous report, [namely,] just as its fruit is extraordinary, so its people are extraordinary. If you wish to know how much one of them carried, go forth and learn from the stones they set up at Gilgal: Each man carried on his shoulder one stone [from the Jordan] and set it up at Gilgal. The Sages weighed them [and determined that] each stone weighed forty seah, and it is a fact that the load a person can carry on his shoulders is only a third of the weight of the load he can carry when others help him lift it. — [Sotah 34a]		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 because of the cluster [eshkol] the children of Israel cut from there.		כדלַמָּק֣וֹם הַה֔וּא קָרָ֖א נַ֣חַל אֶשְׁכּ֑וֹל עַ֚ל אֹד֣וֹת הָאֶשְׁכּ֔וֹל אֲשֶׁר־כָּֽרְת֥וּ מִשָּׁ֖ם בְּנֵ֥י יִשְׂרָאֵֽל:
25They returned from scouting the Land at the end of forty days.		כהוַיָּשֻׁ֖בוּ מִתּ֣וּר הָאָ֑רֶץ מִקֵּ֖ץ אַרְבָּעִ֥ים יֽוֹם:
They returned from scouting the Land at the end of forty days: But does not the Land measure four hundred parasangs by four hundred parasangs [a parasang is equivalent to about three-and-a-half miles in length], and an average person’s daily traveling distance is ten parasangs? Thus, it takes forty days to walk from east to west, and they traversed its length and its breadth? However, since it was revealed before the Holy One, blessed is He, that He would sentence them with a year for every day, he shortened the way [so they covered ground more rapidly]. — [Mid. Tanchuma 8]		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 they came to Moses and Aaron and all the congregation of the children of Israel in the desert of Paran, to Kadesh. They brought them back a report, as well as to the entire congregation, 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:
They went, and they came: What is meant by“They went”? [It says already that they returned.] To compare their going with their coming. Just as their return was with evil intent, so was their departure [on the journey] with evil intent. — [Sotah 35a]		וַיֵּֽלְכוּ וַיָּבֹאוּ: מַהוּ וַיֵּלְכוּ? לְהַקִּישׁ הֲלִיכָתָן לְבִיאָתָן, מַה בִּיאָתָן בְּעֵצָה רָעָה אַף הֲלִיכָתָן בְּעֵצָה רָעָה (שם ל"ה):
They brought them back a report: To Moses and Aaron.		וַיָּשִׁיבוּ אֹתָם דָּבָר: אֶת מֹשֶׁה וְאֶת אַהֲרֹן:
27They told him and said, "We came to the land to which you sent us, and it is flowing with milk and honey, and this is its fruit.		כזוַיְסַפְּרוּ־לוֹ֙ וַיֹּ֣אמְר֔וּ בָּ֕אנוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֣ר שְׁלַחְתָּ֑נוּ וְ֠גַ֠ם זָבַ֨ת חָלָ֥ב וּדְבַ֛שׁ הִ֖וא וְזֶה־פִּרְיָֽהּ:
flowing with milk and honey: Any lie in which a little truth is not stated in the beginning cannot be maintained in the end. — [Sotah 35a]		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, and the cities are extremely huge and fortified, and there we saw even the offspring of the giant.		כחאֶ֚פֶס כִּי־עַ֣ז הָעָ֔ם הַיּשֵׁ֖ב בָּאָ֑רֶץ וְהֶֽעָרִ֗ים בְּצֻר֤וֹת גְּדֹלֹת֙ מְאֹ֔ד וְגַם־יְלִדֵ֥י הָֽעֲנָ֖ק רָאִ֥ינוּ שָֽׁם:
fortified: Heb. בְּצֻרוֹת, an expression denoting strength.The Targum [Onkelos], however, renders, כְּרִיכָן, a term meaning circular fortresses; in Aramaic כְּרִיךְ means “circular.” - [See Aruch, first definition of כרך‏]		בְּצֻרוֹת: לְשׁוֹן חֹזֶק, וְתַרְגּוּמוֹ "כְּרִיכַן", לְשׁוֹן בִּירָנִיּוֹת עֲגֻלּוֹת, וּבְלָשׁוֹן אֲרַמִּי כְּרִיךְ עָגוֹל:
29The Amalekites dwell in the south land, while the Hittites, the Jebusites, and the Amorites dwell in the mountainous region. The Canaanites dwell on the coast and alongside the Jordan."		כטעֲמָלֵ֥ק יוֹשֵׁ֖ב בְּאֶ֣רֶץ הַנֶּ֑גֶב וְ֠הַֽחִתִּ֠י וְהַיְבוּסִ֤י וְהָֽאֱמֹרִי֙ יוֹשֵׁ֣ב בָּהָ֔ר וְהַכְּנַֽעֲנִי֙ יוֹשֵׁ֣ב עַל־הַיָּ֔ם וְעַ֖ל יַ֥ד הַיַּרְדֵּֽן:
The Amalekites dwell: Since they had already been “burnt” by Amalek [as it were,] the spies mentioned it in order to frighten them. — [Mid. Tanchuma 9]		עֲמָלֵק יוֹשֵׁב וגו': לְפִי שֶׁנִּכְווּ בַּעֲמָלֵק כְּבָר, הִזְכִּירוּהוּ מְרַגְּלִים כְּדֵי לְיָרְאָם (תנחומא):
and alongside the Jordan: Heb. וְעַל יַד הַיַּרְדֵּן. [The word] יַד is [used] in its literal sense, next to the Jordan, so that you will be unable to cross.		וְעַל יַד הַיַּרְדֵּֽן: יָד כְּמַשְׁמָעוֹ, אֵצֶל הַיַּרְדֵּן, וְלֹא תוּכְלוּ לַעֲבֹר:
30Caleb silenced the people to [hear about] Moses, and he said, "We can surely 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:
Caleb silenced: Heb. וַיַּהַס, he silenced them all [the spies so that the people could hear what he was going to say].		וַיַּהַס כָּלֵב: הִשְׁתִּיק אֶת כֻּלָּם:
to Moses: to hear what he would say about Moses. He cried out, “Is this the only thing the son of Amram has done to us?” Anyone listening might have thought that he intended to disparage him, and since there was [resentment] in their hearts against Moses because of the spies’ report, they all became silent so they could hear his defamation. But he said, “Didn’t he split the sea for us, bring down the manna for us and cause the quails to fly down to us?” - [Sotah 35a]		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":
We can surely go up: even to heaven; if he tells us,“Make ladders and go up there,” we will succeed in whatever he says. — [Sotah 35a]		עָלֹה נַֽעֲלֶה: אֲפִלּוּ בַּשָּׁמַיִם, וְהוּא אוֹמֵר עֲשׂוּ סֻלָּמוֹת וַעֲלוּ שָׁם, נַצְלִיחַ בְּכָל דְּבָרָיו (סוטה ל"ה):
silenced: Heb. וַיַּהַס, a term denoting silence; similarly, “Silence (הַס) all flesh” (Zech. 2:17); “’Still (הַס)! This is for not mentioning [the Lord’s Name]’” (Amos. 6:10). Similarly, it is the custom for someone who wants to silence a group to say, “Shhh!”		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 went up with him said, "We are unable to go up against the people, for they are stronger than we.		לאוְהָ֨אֲנָשִׁ֜ים אֲשֶׁר־עָל֤וּ עִמּוֹ֙ אָֽמְר֔וּ לֹ֥א נוּכַ֖ל לַֽעֲל֣וֹת אֶל־הָעָ֑ם כִּֽי־חָזָ֥ק ה֖וּא מִמֶּֽנּוּ:
for they are stronger than we: Heb. מִמֶּנּוּ, [which may also be interpreted as, they are stronger than he.] They said this in reference to the most High, as it were, [as if to say that the people are stronger than He. — [Sotah 35a]		חָזָק הוּא מִמֶּֽנּוּ: כִּבְיָכוֹל כְּלַפֵּי מַעְלָה אָמְרוּ (סוטה כ"ה):
32They spread an [evil] report about the land which they had scouted, telling the children of Israel, "The land we passed through to explore is a land that consumes its inhabitants, and all the people we saw in it are men of stature.		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:
consumes its inhabitants: Wherever we passed, we found them burying dead. The Holy One, blessed is He, intended this for good, to keep them occupied with their mourning so they should not notice them [the spies]. — [Sotah 35a]		אֹכֶלֶת יֽוֹשְׁבֶיהָ: בְּכָל מָקוֹם שֶׁעָבַרְנוּ מְצָאנוּם קוֹבְרֵי מֵתִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה לְטוֹבָה, כְּדֵי לְטָרְדָם בְּאֶבְלָם וְלֹא יִתְּנוּ לֵב לָאֵלּוּ:
men of stature: Big and tall, those to whom measurements are attributed [because of their unusual size], such as Goliath [about whom it says] “his height was six cubits and a span” (I Sam. 17:4); similarly, “a man of great stature (מָדוֹן)” (II Sam. 21:20); “a man of stature (מִדָּה)” (I Chron. 11:23).		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):
33There we saw the giants, the sons of Anak, descended from the giants. In our eyes, we seemed like grasshoppers, and so we were in their eyes.		לגוְשָׁ֣ם רָאִ֗ינוּ אֶת־הַנְּפִילִ֛ים בְּנֵ֥י עֲנָ֖ק מִן־הַנְּפִלִ֑ים וַנְּהִ֤י בְעֵינֵ֨ינוּ֙ כַּֽחֲגָבִ֔ים וְכֵ֥ן הָיִ֖ינוּ בְּעֵֽינֵיהֶֽם:
the giants: Heb. נְפִילִים, giants, descended from Shamhazai (Nidah 61a) and Azael (Yoma 67b), who fell (שֶׁנָּפְלוּ) from heaven in the generation of Enosh.		הַנְּפִילִים: עֲנָקִים, מִבְּנֵי שַׁמְחָזַאי וַעֲזָאֵל שֶׁנָּפְלוּ מִן הַשָּׁמַיִם בִּימֵי דּוֹר אֱנוֹשׁ:
and so we were in their eyes: We heard them telling each other, “There are ants in the vineyard who look like people.” - [Sotah 35a]		וְכֵן הָיִינוּ בְּעֵֽינֵיהֶֽם: שָׁמַעְנוּ אוֹמְרִים זֶה לָזֶה, נְמָלִים יֵשׁ בַּכְּרָמִים כַּאֲנָשִׁים (סוטה ל"ה):
Anak: [The name עִנָק is given] because the sun was draped around the neck מַעֲנִיקִים because of their height. — [Sotah 34b]		עֲנָק: שֶׁמַּעֲנִיקִים חַמָּה בְּקוֹמָתָן (שם ל"ד):

Bamidbar (Numbers) Chapter 14

1The entire community raised their voices and shouted, and the people wept on that night.		אוַתִּשָּׂא֙ כָּל־הָ֣עֵדָ֔ה וַיִּתְּנ֖וּ אֶת־קוֹלָ֑ם וַיִּבְכּ֥וּ הָעָ֖ם בַּלַּ֥יְלָה הַהֽוּא:
The entire community: The members of the Sanhedrin. - [Mid. Tanchuma Shelach 12]		כָּל־הָעֵדָה: סַנְהֶדְרָאוֹת (תנחומא יב):
2All the children of Israel complained against Moses and Aaron, and the entire congregation said, "If only we had died in the land of 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:
If only we had died: Heb. לוּ מַתְנוּ. We wish that we would have died. - [Targum Onkelos]		לוּ־מַתְנוּ: הַלְוַאי וָמַתְנוּ:
3Why does the Lord bring us to this land to fall by the sword; our wives and children will be as spoils. 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:
Let us appoint a leader: Heb. נִתְּנָה רֹאשׁ. As the Targum renders, “Let us appoint a head.” Let us appoint a king over us. Our Sages, however, explained this as a term referring to idolatry. - [Mechilta Beshallach (Vayassa 1:22), Othioth d’Rabbi Akiva p. 398, Midrash Tannaim p. 2, Midrash Lekach Tov]		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 congregation of the children of Israel.		הוַיִּפֹּ֥ל משֶׁ֛ה וְאַֽהֲרֹ֖ן עַל־פְּנֵיהֶ֑ם לִפְנֵ֕י כָּל־קְהַ֥ל עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
6Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had scouted the land, tore their clothes.		ווִֽיהוֹשֻׁ֣עַ בִּן־נ֗וּן וְכָלֵב֙ בֶּן־יְפֻנֶּ֔ה מִן־הַתָּרִ֖ים אֶת־הָאָ֑רֶץ קָֽרְע֖וּ בִּגְדֵיהֶֽם:
7They spoke to the entire congregation of the children of Israel, saying, "The land we passed through to scout is an exceedingly good land.		זוַיֹּ֣אמְר֔וּ אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֗רֶץ אֲשֶׁ֨ר עָבַ֤רְנוּ בָהּ֙ לָת֣וּר אֹתָ֔הּ טוֹבָ֥ה הָאָ֖רֶץ מְאֹ֥ד מְאֹֽד:

Third Portion

Bamidbar (Numbers) Chapter 14

8If the Lord desires us, He will bring us to this land and give it to us, a land flowing with milk and honey.		חאִם־חָפֵ֥ץ בָּ֨נוּ֙ יְהֹוָ֔ה וְהֵבִ֤יא אֹתָ֨נוּ֙ אֶל־הָאָ֣רֶץ הַזֹּ֔את וּנְתָנָ֖הּ לָ֑נוּ אֶ֕רֶץ אֲשֶׁר־הִ֛וא זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ:
9But you shall not rebel against the Lord, and you will not fear the people of that land for they are [as] our bread. Their protection is removed from them, and the Lord 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:
you shall not rebel: And consequently, “You will not fear….”		אַל־תִּמְרֹדוּ: וְשׁוּב ואתם אל תראו:
for they are [as] our bread: We will consume them like bread.		כִּי לַחְמֵנוּ הֵם: נֹאכְלֵם כַּלֶּחֶם:
Their protection is removed from them: Their shield and strength, their virtuous ones have died- [namely,] Job, who protected them [See Rashi on Sotah 35a, B.B. 15a]. (Another interpretation: The shade [protection] of the Omnipresent has departed from them.)		סָר צִלָּם: מְגִנָּם וְחָזְקָם, כְּשֵׁרִים שֶׁבָּהֶם מֵתוּ — אִיּוֹב שֶׁהָיָה מֵגֵן עֲלֵיהֶם (סוטה ל"ה); (דָּבָר אַחֵר, צִלּוֹ שֶׁל הַמָּקוֹם סָר עֲלֵיהֶם):
10The entire congregation threatened to pelt them with stones, but the glory of the Lord appeared in the Tent of Meeting to all the children of Israel.		יוַיֹּֽאמְרוּ֙ כָּל־הָ֣עֵדָ֔ה לִרְגּ֥וֹם אֹתָ֖ם בָּֽאֲבָנִ֑ים וּכְב֣וֹד יְהֹוָ֗ה נִרְאָה֙ בְּאֹ֣הֶל מוֹעֵ֔ד אֶל־כָּל־בְּנֵ֖י יִשְׂרָאֵֽל:
to pelt them: [I.e.,] Joshua and Caleb.		לִרְגּוֹם אֹתָם: אֶת יְהוֹשֻׁעַ וְכָלֵב:
the glory of the Lord: The cloud descended there. — [Mid. Tanchuma Shelach 12]		וּכְבוֹד ה': הֶעָנָן יָרַד שָׁם:
11The Lord said to Moses, "How long will this people provoke Me? How much longer will they not believe in Me after 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:
How long: Until when. — [Onkelos]		עַד־אָנָה: עַד הֵיכָן:
provoke Me: Heb. יְנַאֲצֻנִי, anger me. - [Onkelos]		יְנַֽאֲצֻנִי: יַרְגִּיזוּנִי:
after all the signs: After all the miracles I performed for them, they should have believed that I am capable of fulfilling My promises.		בְּכֹל הָֽאֹתוֹת: בִּשְׁבִיל כָּל הַנִּסִּים שֶׁעָשִׂיתִי לָהֶם, הָיָה לָהֶם לְהַאֲמִין שֶׁהַיְכֹלֶת בְּיָדִי לְקַיֵּם הַבְטָחָתִי:
12I will strike them with a plague and annihilate them; then I will make you into a nation, greater and stronger than they."		יבאַכֶּ֥נּוּ בַדֶּ֖בֶר וְאֽוֹרִשֶׁ֑נּוּ וְאֶֽעֱשֶׂה֙ אֹֽתְךָ֔ לְגֽוֹי־גָּד֥וֹל וְעָצ֖וּם מִמֶּֽנּוּ:
and annihilate them: Heb. וְאוֹרִשֶׁנּוּ. As the Targum [Onkelos] renders, a term denoting destruction [rather than inheritance]. You might ask, What will become of the oath I made to the patriarchs? [Mid. Tanchuma Shelach 13]		ואורישנו: לְשׁוֹן תֵּרוּכִין, וְאִם תֹּאמַר מָה אֶעֱשֶׂה לִשְׁבוּעַת אָבוֹת?
I will make you into a great nation: for you are descended from them.		וְאֶֽעֱשֶׂה אֹֽתְךָ לְגֽוֹי־גָּדוֹל: שֶׁאַתָּה מִזַּרְעָם:
13Moses said to the Lord, "But the Egyptians will hear that You have brought this nation out from its midst with great power.		יגוַיֹּ֥אמֶר משֶׁ֖ה אֶל־יְהֹוָ֑ה וְשָֽׁמְע֣וּ מִצְרַ֔יִם כִּי־הֶֽעֱלִ֧יתָ בְכֹֽחֲךָ֛ אֶת־הָעָ֥ם הַזֶּ֖ה מִקִּרְבּֽוֹ:
But the Egyptians will hear: They will hear that You killed them.		וְשָֽׁמְעוּ מִצְרַיִם: וְשָׁמְעוּ אֶת אֲשֶׁר תַּהַרְגֵם:
that You have brought up: Heb. כִּי. This כִּי is used in the sense of אִשֵׁר, “that.” And they saw that You brought them up from among them with Your great might, and when they hear that You killed them, they will not assume that they sinned against You, but they will say that against them You were able to fight, but against the inhabitants of the Land You were unable to fight; this is [the meaning of the following verse]:		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 about the inhabitants of this land, who have heard that You, O Lord, are in the midst of this people; that You, the Lord, appear to them eye to eye and that Your cloud rests over them. And 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:
They will say about the inhabitants of this Land: Heb. אֶל, like עַל, concerning the inhabitants of this Land. What will they say about them? What is stated at the end of the passage (verse 16), "Since the Lord lacked the ability…" - because they heard that You, O Lord, dwell among them, and You reveal Yourself to them eye to eye in an affectionate manner, and until now they had not realized that Your love for them had been withdrawn.		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:
15and if You kill this nation like 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:
and if You kill this nation like one man: suddenly, consequently, the nations who have heard….		המתה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד: פִּתְאֹם, וּמִתּוֹךְ כָּךְ יֹאמְרוּ הַגּוֹיִם אֲשֶׁר שָׁמְעוּ וְגוֹ':
16'Since the Lord lacked the ability to bring this nation to the Land which He swore to them, He slaughtered them in the desert.'		טזמִבִּלְתִּ֞י יְכֹ֣לֶת יְהֹוָ֗ה לְהָבִיא֙ אֶת־הָעָ֣ם הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נִשְׁבַּ֣ע לָהֶ֑ם וַיִּשְׁחָטֵ֖ם בַּמִּדְבָּֽר:
Since the Lord lacked the ability: Because the inhabitants of the Land are strong and powerful. Pharaoh cannot be compared to thirty-one kings. They will say this about the inhabitants of this land, “Since [the Lord] is incapable”, because He did not have the ability to bring them, 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:
ability: Heb. יְכֹלֶת. This is a noun form.		יְכֹלֶת: שֵׁם דָּבָר הוּא:
17Now, please, let the strength of the Lord be increased, as You spoke, saying.		יזוְעַתָּ֕ה יִגְדַּל־נָ֖א כֹּ֣חַ אֲדֹנָ֑י כַּֽאֲשֶׁ֥ר דִּבַּ֖רְתָּ לֵאמֹֽר:
Now, please, let the strength of the Lord be increased: By implementing Your word.		יִגְדַּל־נָא כֹּחַ ה': לַעֲשׂוֹת דִּבּוּרְךָ:)
as You spoke, saying: What was the statement?		כַּֽאֲשֶׁר דִּבַּרְתָּ לֵאמֹֽר: וּמַהוּ הַדִּבּוּר?
18'The Lord is slow to anger and abundantly kind, forgiving iniquity and transgression, Who cleanses [some] and does not cleanse [others], Who visits the iniquities of parents on children, even to the third and fourth generations.'		יחיְהֹוָ֗ה אֶ֤רֶךְ אַפַּ֨יִם֙ וְרַב־חֶ֔סֶד נֹשֵׂ֥א עָוֹ֖ן וָפָ֑שַׁע וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֞ד עֲוֹ֤ן אָבוֹת֙ עַל־בָּנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים:
The Lord is slow to anger: [both] towards the righteous and towards the wicked. When Moses ascended on high, he found the Holy One, blessed is He, sitting and writing, “The Lord is slow to anger.” He said to Him, “Towards the righteous?” The Holy One, blessed is He, answered him, “Even toward the wicked” He [Moses] said to Him, “Let the wicked perish!” He said to him, “By your life, you will have need for this [patience for the wicked]. When Israel sinned at [the incident of] the [golden] calf and at the [time of the] spies, Moses prayed before Him [making mention of] ”slow to anger.“ The Holy One, blessed is He, replied to Him, Did you not tell me ”Toward the righteous“? He [Moses] responded, But did You not reply to me, ”Even toward the wicked"? - [Sanh. 111a]		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):
cleanses: those who repent. - [Yoma 86a]		וְנַקֵּה: לַשָּׁבִים:
does not cleanse: those who do not repent. - [Yoma 86a]		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 the Lord said, "I have forgiven them in accordance with your word.		כוַיֹּ֣אמֶר יְהֹוָ֔ה סָלַ֖חְתִּי כִּדְבָרֶֽךָ:
in accordance with your word: Because of what you said, namely,“They might say that God lacks the ability…”		כִּדְבָרֶֽךָ: בִּשְׁבִיל מַה שֶּׁאָמַרְתָּ "פֶּן יֹאמְרוּ מִבִּלְתִּי יְכֹלֶת ה'":
21However, as surely as I live, and as the glory of the Lord fills the earth...		כאוְאוּלָ֖ם חַי־אָ֑נִי וְיִמָּלֵ֥א כְבוֹד־יְהֹוָ֖ה אֶת־כָּל־הָאָֽרֶץ:
However: Heb. אוּלָם like אִבָל, but this will I to do them.		וְאוּלָם: כְּמוֹ אֲבָל זֹאת אֶעֱשֶׂה לָהֶם:
as surely as I live: A term expressing an oath. Just as I live and My glory fills the entire earth, so will I fulfill regarding them, “that all the people who perceived…If they will see the Land.” This verse is transposed. [It should be understood as follows:] As surely as I live, that all these men, if they see the Land…[i.e., they will not see the land] yet My glory shall fill the entire earth, so that My Name shall not be desecrated through this plague by [people] saying “Since God lacked the ability to bring them.” For I shall not kill them suddenly, as one man, but gradually, over a period of forty years.		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):
22that all the people who perceived My glory, and the signs that I performed in Egypt and in the desert, yet they have tested me these ten times and not listened to My voice,		כבכִּ֣י כָל־הָֽאֲנָשִׁ֗ים הָֽרֹאִ֤ים אֶת־כְּבֹדִי֙ וְאֶת־אֹ֣תֹתַ֔י אֲשֶׁר־עָשִׂ֥יתִי בְמִצְרַ֖יִם וּבַמִּדְבָּ֑ר וַיְנַסּ֣וּ אֹתִ֗י זֶ֚ה עֶ֣שֶׂר פְּעָמִ֔ים וְלֹ֥א שָֽׁמְע֖וּ בְּקוֹלִֽי:
have tested Me: This is to be understood literally.		וַיְנַסּוּ: כְּמַשְׁמָעוֹ:
these ten times: Twice at the [Red] sea, twice with the manna, twice with the quails…, as is stated in Tractate Arachin (15a).		זֶה עֶשֶׂר פְּעָמִים: שְׁנַיִם בַּיָּם וּשְׁנַיִם בַּמָּן וּשְׁנַיִם בַּשְּׂלָו וכוּ', כִּדְאִיתָא בְמַסֶּכֶת עֲרָכִין (דף ט"ו):
23if they will see the Land that I swore to their fathers, and all who provoked Me will not see it.		כגאִם־יִרְאוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי לַֽאֲבֹתָ֑ם וְכָל־מְנַֽאֲצַ֖י לֹ֥א יִרְאֽוּהָ:
if they will see: They will not see it.		אִם־יִרְאוּ: לֹא יִרְאוּ:
will not see it: They will not see the Land.		לֹא יראהו: לֹא יִרְאוּ אֶת הָאָרֶץ:
24But as for My servant Caleb, since he was possessed by another spirit, and he followed Me, I will bring him to the land to which he came, and his descendants will drive it[s inhabitants] out.		כדוְעַבְדִּ֣י כָלֵ֗ב עֵ֣קֶב הָֽיְתָ֞ה ר֤וּחַ אַחֶ֨רֶת֙ עִמּ֔וֹ וַיְמַלֵּ֖א אַֽחֲרָ֑י וַֽהֲבִֽיאֹתִ֗יו אֶל־הָאָ֨רֶץ֙ אֲשֶׁר־בָּ֣א שָׁ֔מָּה וְזַרְע֖וֹ יֽוֹרִשֶֽׁנָּה:
another spirit: Two spirits, one [which he spoke] with the mouth, and one [he concealed] in his heart. He told the spies, “I am with you in your plot,” but in his heart he intended to say the truth. Because of this, he was able to silence them, as it says, “Caleb silenced…” (13:30), for they thought that he would concur with them. This is what is stated in the Book of Joshua (14:7),“I [Caleb] brought back word to him [Moses] as it was in my heart”-but not according to what I had said. - [Mid. Tanchuma Shelach 10]		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):
and followed Me: Heb. וַיְמַּלֵא אַחֲרָי, lit., he filled after Me. He followed Me wholeheartedly [lit., he filled his heart after Me]; this is an elliptical verse [since the word לִבּוֹ,“his heart,” is missing but implied].		וַיְמַלֵּא אַֽחֲרָי: וַיְמַלֵּא אֶת לִבּוֹ אַחֲרַי, וְזֶה מִקְרָא קָצָר:
to which he came: Hebron shall be given to him.		אֲשֶׁר־בָּא שָׁמָּה: חֶבְרוֹן תִּנָּתֵן לוֹ:
will drive it[s inhabitants] out: Heb. יוֹרִשֶׁנָּה, as the Targum [Onkelos] renders, “They will drive out.” They will expel the giants and the people who dwell in it. But it [the word יוֹרִשֶׁנָּה] is not to be rendered as “will inherit it” unless the text has 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, turn back and journey into the desert toward the Red Sea."		כהוְהָֽעֲמָֽלֵקִ֥י וְהַכְּנַֽעֲנִ֖י יוֹשֵׁ֣ב בָּעֵ֑מֶק מָחָ֗ר פְּנ֨וּ וּסְע֥וּ לָכֶ֛ם הַמִּדְבָּ֖ר דֶּ֥רֶךְ יַם־סֽוּף:
The Amalekites: If you go there [to the valley] they will kill you, since I am not with you.		וְהָֽעֲמָֽלֵקִי וגו': אִם תֵּלְכוּ שָׁם יַהַרְגוּ אֶתְכֶם, מֵאַחַר שֶׁאֵינִי עִמָּכֶם:
Tomorrow, turn back: Turn around and travel [back to the desert].		מָחָר פְּנוּ: לַאֲחוֹרֵיכֶם, וסעו לכם וגו':

Fourth Portion

Bamidbar (Numbers) Chapter 14

26The Lord spoke to Moses and Aaron, saying,		כווַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
27"How much longer will this evil congregation who are causing to complain against Me [exist]? The complaints of the children of Israel which they caused them to complain against Me, I have heard.		כזעַד־מָתַ֗י לָֽעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את אֲשֶׁ֛ר הֵ֥מָּה מַלִּינִ֖ים עָלָ֑י אֶת־תְּלֻנּ֞וֹת בְּנֵ֣י יִשְׂרָאֵ֗ל אֲשֶׁ֨ר הֵ֧מָּה מַלִּינִ֛ים עָלַ֖י שָׁמָֽעְתִּי:
this evil congregation: This refers to the spies; [we derive] from here that a congregation numbers [a minimum of] ten. — [Meg. 23b]		לָֽעֵדָה הָֽרָעָה וגו': אֵלּוּ הַמְרַגְּלִים, מִכָּאן לָעֵדָה שֶׁהִיא עֲשָׂרָה (מגילה כ"ג):
who are causing: the Israelites…		אֲשֶׁר הֵמָּה מַלִּינִים: אֶת יִשְׂרָאֵל עָלַי:
to complain against Me. The complaints of the children of Israel which they: the spies, caused them to complain against Me, I have heard.		אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה: הַמְרַגְּלִים מלינים אוֹתָם עלי, שמעתי:
28Say to them, 'As I live,' says the Lord, 'if not as you have spoken in My ears, so will I do to you.		כחאֱמֹ֣ר אֲלֵהֶ֗ם חַי־אָ֨נִי֙ נְאֻם־יְהֹוָ֔ה אִם־לֹ֕א כַּֽאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם בְּאָזְנָ֑י כֵּ֖ן אֶֽעֱשֶׂ֥ה לָכֶֽם:
As I live: A term denoting an oath. “If not…so will I do”[i.e., if I do not do as you have spoken into My ears] it is as if I do not live, as it were.		חַי־אָנִי: לְשׁוֹן שְׁבוּעָה, אִם לֹא כֵן אֶעֱשֶׂה — כִּבְיָכוֹל אֵינִי חַי:
as you have spoken: that you requested from Me, “or if only we had died in this desert” (verse 2).		כַּֽאֲשֶׁר דִּבַּרְתֶּם: שֶׁבִּקַּשְׁתֶּם מִמֶּנִּי "אוֹ בַּמִּדְבָּר הַזֶּה לוּ מָתְנוּ" (פסוק ב'):
29In this desert, your corpses shall fall; your entire number, all those from the age of twenty and up, who were counted, because you complained against Me.		כטבַּמִּדְבָּ֣ר הַ֠זֶּ֠ה יִפְּל֨וּ פִגְרֵיכֶ֜ם וְכָל־פְּקֻֽדֵיכֶם֙ לְכָל־מִסְפַּרְכֶ֔ם מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה אֲשֶׁ֥ר הֲלִֽינֹתֶ֖ם עָלָֽי:
your entire number, all those…who were counted: All those counted in any census which was numbered, for example going to or returning from war, contributing shekels; all those listed in those tallies will die. They are: All those from the age of twenty and up, excluding the tribe of Levi, who were not counted from the age of twenty [but from the age of one month].		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:
30You shall [not] come into the Land concerning which I raised My hand that you would settle in it, except Caleb the son of Jephunneh and Joshua the 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, of whom you said that they will be as spoils, I will bring them [there], and they will come to know the Land which You despised.		לאוְטַ֨פְּכֶ֔ם אֲשֶׁ֥ר אֲמַרְתֶּ֖ם לָבַ֣ז יִֽהְיֶ֑ה וְהֵֽבֵיאתִ֣י אֹתָ֔ם וְיָֽדְעוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר מְאַסְתֶּ֖ם בָּֽהּ:
32But as for you, your corpses shall fall in this desert.		לבוּפִגְרֵיכֶ֖ם אַתֶּ֑ם יִפְּל֖וּ בַּמִּדְבָּ֥ר הַזֶּֽה:
But as for you, your corpses: As the Targum renders: וּפִגְרֵיכוֹן דִילְכוֹן, and your corpses of yours. Since [in the previous verse] He spoke about bringing the children into the Land, and now He wants to say, But as for you, you shall die, it is appropriate to use the term אַתֶּם [literally “you”].		וּפִגְרֵיכֶם אַתֶּם: כְּתַרְגּוּמוֹ, לְפִי שֶׁדִּבֵּר עַל הַבָּנִים לְהַכְנִיסָם לָאָרֶץ וּבִקֵּשׁ לוֹמַר וְאַתֶּם תָּמוּתוּ, נוֹפֵל לָשׁוֹן זֶה כָּאן לוֹמַר "אתם":
33Your children shall wander in the desert for forty years and bear your defection until the last of your corpses has fallen in the desert.		לגוּבְנֵיכֶ֠ם יִֽהְי֨וּ רֹעִ֤ים בַּמִּדְבָּר֙ אַרְבָּעִ֣ים שָׁנָ֔ה וְנָֽשְׂא֖וּ אֶת־זְנֽוּתֵיכֶ֑ם עַד־תֹּ֥ם פִּגְרֵיכֶ֖ם בַּמִּדְבָּֽר:
forty years: Not one of them died before the age of sixty. This is why forty [years] was decreed, so that those who were twenty years old would reach the age of sixty. The first year was included although it preceded the dispatching of the spies. For from the time they made the [golden] calf, this decree had been in [God’s] mind, but He waited until their measure [of wickedness] was filled. This is what is stated, “But on the day I make an accounting”-at the time of the spies-“I shall reckon their sin” (Exod. 32:34). Here too, it says, “you will bear your iniquities” [in the plural, indicating] two iniquities: the [one of the] calf and the [one of] the complaint. In calculating their ages, Scripture considers part of a year like a whole year, and when they entered their sixtieth year, those who had been twenty years old [now] died. - [Midrash Tanchuma Shelach 13]		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:
and bear your defection: As the Targum renders,“They will endure your guilt.”		וְנָֽשְׂאוּ אֶת־זְנֽוּתֵיכֶם: כְּתַרְגּוּמוֹ "וִיקַבְּלוּן יָת חוֹבֵיכוֹן":
34According to the number of days which you toured the Land forty days, a day for each year, you will [thus] bear your iniquities for forty years; thus you will come to know My alienation.		לדבְּמִסְפַּ֨ר הַיָּמִ֜ים אֲשֶׁר־תַּרְתֶּ֣ם אֶת־הָאָ֘רֶץ֘ אַרְבָּעִ֣ים יוֹם֒ י֣וֹם לַשָּׁנָ֞ה י֣וֹם לַשָּׁנָ֗ה תִּשְׂאוּ֙ אֶת־עֲו‍ֹנֹ֣תֵיכֶ֔ם אַרְבָּעִ֖ים שָׁנָ֑ה וִֽידַעְתֶּ֖ם אֶת־תְּנֽוּאָתִֽי:
My alienation: Heb. תְּנוּאָתִי, that you alienated your hearts from following Me. [The word] תְּנוּאָה denotes ‘removal,’ as in, “for her father obstructed [in the sense of removed] (הֵנִיא) her” [from her vow] (30:6).		אֶת־תְּנֽוּאָתִֽי: שֶׁהֲנִיאוֹתֶם אֶת לְבַבְכֶם מֵאַחֲרַי, תנואה לְשׁוֹן הֲסָרָה, כְּמוֹ "כִּי הֵנִיא אָבִיהָ אֹתָהּ" (במדבר ל):
35I, the Lord, have spoken if I will not do this to the entire evil congregation who have assembled against me; in this desert they will end, and there they will die.		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 scout the Land, who returned and caused the entire congregation to complain against him by spreading [a slanderous] report about the Land"		לווְהָ֣אֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח משֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיָּשֻׁ֗בוּ וַיַּלִּ֤ינוּ (כתיב וילונו) עָלָיו֙ אֶת־כָּל־הָ֣עֵדָ֔ה לְהוֹצִ֥יא דִבָּ֖ה עַל־הָאָֽרֶץ:
who returned and caused… to complain against him: When they returned from scouting the Land, they caused the entire congregation to complain against him by spreading slander-those men died. The expression הוֹצָאַת דִבָּה implies instructing to speak, for they ply the tongue of a man to speak about something, as in, “making the lips of the sleeping speak (דּוֹבֵב)” (Song 7:10). It may be for either good or bad, and that is why it says here (verse 37), “who spread an evil report about the Land” because a ‘report’ (דִבָּה) can [also] be 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:
report: Heb. דִבָּה, parleriz or parlediz in Old French, talk, gossip.		דִבָּה: פרליר"ש בְּלַעַז:
37the men who spread an evil report about the Land died in the plague, before the Lord.		לזוַיָּמֻ֨תוּ֙ הָֽאֲנָשִׁ֔ים מֽוֹצִאֵ֥י דִבַּת־הָאָ֖רֶץ רָעָ֑ה בַּמַּגֵּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
in the plague before the Lord: Through that death which was fitting for them-measure for measure; they had sinned with the tongue and now [in retribution] their tongues extended to their navels. Worms came out from their tongues and entered their navels. This is why Scripture says, “in the plague,” rather than “in a plague,” and this is also the meaning of “before the Lord”-in that plague which was fitting for them according to the methods of the Holy One, blessed is He, [namely] that He metes out measure for measure. - [Sotah 35a]		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):
38But Joshua the son of Nun and Caleb the son of Jephunneh remained alive of the men who went to tour the Land.		לחוִֽיהוֹשֻׁ֣עַ בִּן־נ֔וּן וְכָלֵ֖ב בֶּן־יְפֻנֶּ֑ה חָיוּ֙ מִן־הָֽאֲנָשִׁ֣ים הָהֵ֔ם הַהֹֽלְכִ֖ים לָת֥וּר אֶת־הָאָֽרֶץ:
But Joshua…and Caleb…remained alive…: What does Scripture mean by saying, “remained alive of the men”? It teaches that they took the spies’ portion in the Land, and replaced them in life, as it were. [B.B. 118b]		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 the children of Israel, and 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 mountain top, saying, "We are ready to go up to the place of which the Lord spoke, for we have sinned. "		מוַיַּשְׁכִּ֣מוּ בַבֹּ֔קֶר וַיַּֽעֲל֥וּ אֶל־רֹֽאשׁ־הָהָ֖ר לֵאמֹ֑ר הִנֶּ֗נּוּ וְעָלִ֛ינוּ אֶל־הַמָּק֛וֹם אֲשֶׁר־אָמַ֥ר יְהֹוָ֖ה כִּ֥י חָטָֽאנוּ:
to the mountain top: That is the route leading up to the Land of Israel.		אֶל־רֹֽאשׁ־הָהָר: הוּא הַדֶּרֶךְ הָעוֹלֶה לְאֶרֶץ יִשְׂרָאֵל:
We are ready to go up to the place: To the Land of Israel.		הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם: לְאֶרֶץ יִשְׂרָאֵל:
of which the Lord spoke: to give to us; let us go up there.		אֲשֶׁר־אָמַר ה': לְתִתָּהּ לָנוּ, שָׁם נַעֲלֶה:
for we have sinned: By saying, “Is it not better for us to return to Egypt?” (verse 3).		כִּי חָטָֽאנוּ: עַל אֲשֶׁר אָמַרְנוּ הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה:
41Moses said, "Why do you transgress the word of the Lord? It will not succeed.		מאוַיֹּ֣אמֶר משֶׁ֔ה לָ֥מָּה זֶּ֛ה אַתֶּ֥ם עֹֽבְרִ֖ים אֶת־פִּ֣י יְהֹוָ֑ה וְהִ֖וא לֹ֥א תִצְלָֽח:
It will not succeed: What you are doing will not succeed.		וְהִוא לֹא תִצְלָֽח: זוֹ שֶׁאַתֶּם עוֹשִׂים לֹא תִצְלָח:
42Do not go up, for the Lord is not among you, [so that] you will 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. For you have turned away from the Lord, and the Lord will not be with you.		מגכִּי֩ הָֽעֲמָֽלֵקִ֨י וְהַכְּנַֽעֲנִ֥י שָׁם֙ לִפְנֵיכֶ֔ם וּנְפַלְתֶּ֖ם בֶּחָ֑רֶב כִּֽי־עַל־כֵּ֤ן שַׁבְתֶּם֙ מֵאַֽחֲרֵ֣י יְהֹוָ֔ה וְלֹא־יִֽהְיֶ֥ה יְהֹוָ֖ה עִמָּכֶֽם:
For you have turned away: That is to say: This will happen to you because you have turned away etc…		כִּי עַל־כֵּן שַׁבְתֶּם: כְּלוֹמַר, כִּי זֹאת תָּבֹא לָכֶם עַל אֲשֶׁר שַׁבְתֶּם וְגוֹ':
44They defiantly ascended to the mountain top, but the Ark of the Covenant of the Lord and Moses did not move from the camp.		מדוַיַּעְפִּ֕לוּ לַֽעֲל֖וֹת אֶל־רֹ֣אשׁ הָהָ֑ר וַֽאֲר֤וֹן בְּרִית־יְהֹוָה֙ וּמשֶׁ֔ה לֹא־מָ֖שׁוּ מִקֶּ֥רֶב הַמַּֽחֲנֶֽה:
They defiantly ascended: Heb. וַיַעְפִּלוּ, a term connoting insolence; similarly (Hab. 2:4), “behold, it is insolent (עֻפְּלָה),” in old French, engres, a term denoting arrogant boldness. Similarly, “the tower (עֹפֶל) of the daughter of Zion” (Mic. 4:8); “rampart (עֹפֶל) and tower” (Isa. 32:14). The Midrash Tanchuma (Buber Shelach addendum 19) interprets it as a term denoting darkness (אֹפֶל); they [the Israelites] 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 lived on the mountain came down and smote them and crushed them [pursuing them] until Hormah.		מהוַיֵּ֤רֶד הָֽעֲמָֽלֵקִי֙ וְהַכְּנַֽעֲנִ֔י הַיּשֵׁ֖ב בָּהָ֣ר הַה֑וּא וַיַּכּ֥וּם וַיַּכְּת֖וּם עַד־הַֽחָרְמָֽה:
and crushed them: Heb. וַיַּכְּתוּם, as in, “and I crushed (וָאֶכּוֹת) it, grinding it” (Deut. 9:21), [implying] blow after blow.		וַיַּכְּתוּם: כְּמוֹ "וָאֶכֹּת אֹתוֹ טָחוֹן" (דברים ט') — מַכָּה אַחַר מַכָּה:
until Hormah: The name of the place [which means destruction] commemorates the event which took place there.		עַד־הַֽחָרְמָֽה: שֵׁם הַמָּקוֹם נִקְרָא עַל שֵׁם הַמְּאֹרָע:

Bamidbar (Numbers) Chapter 15

1The Lord spoke to Moses saying:		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the children of Israel and say to them: When you arrive in the Land of your dwelling place, which I am giving you,		בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֣י תָבֹ֗אוּ אֶל־אֶ֨רֶץ֙ מֽוֹשְׁבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֥ן לָכֶֽם:
When you arrive: He informed them that they would enter the Land.		כִּי תָבֹאוּ: בִּשֵּׂר לָהֶם שֶׁיִּכָּנְסוּ לָאָרֶץ:
3and you make a fire offering to the Lord, a burnt offering or a sacrifice [namely a peace offering], for an expressed vow or for a voluntary offering or on your festivals, to provide a pleasing fragrance for the Lord, from the cattle or from the sheep.		גוַֽעֲשִׂיתֶ֨ם אִשֶּׁ֤ה לַֽיהֹוָה֙ עֹלָ֣ה אוֹ־זֶ֔בַח לְפַלֵּא־נֶ֨דֶר֙ א֣וֹ בִנְדָבָ֔ה א֖וֹ בְּמֹֽעֲדֵיכֶ֑ם לַֽעֲשׂ֞וֹת רֵ֤יחַ נִיחֹ֨חַ֙ לַיהֹוָ֔ה מִן־הַבָּקָ֖ר א֥וֹ מִן־הַצֹּֽאן:
and you make a fire-offering: This is not a command, but [it means that], when you arrive there and you decide to make a fire-offering for the Lord…		וַֽעֲשִׂיתֶם אִשֶּׁה: אֵין זֶה צִוּוּי, אֶלָּא כְּשֶׁתָּבֹאוּ שָׁם וְתַעֲלֶה עַל לְבַבְכֶם לַעֲשׂוֹת אִשֶּׁה לַה':
for an expressed vow or for a voluntary offering…: Or, you make a fire-offering for the obligatory festival sacrifice, which I required you to make on festivals.		לְפַלֵּא־נֶדֶר אוֹ־בִנְדָבָה וגו': אוֹ שֶׁתַּעֲשׂוּ הָאִשֶּׁה בִּשְׁבִיל חוֹבַת מוֹעֲדֵיכֶם, שֶׁחִיַּבְתִּי אֶתְכֶם לַעֲשׂוֹת בַּמּוֹעֵד:
a pleasing fragrance: That it should afford Me contentment.		רֵיחַ נִיחֹחַ: נַחַת רוּחַ לְפָנַי:
4The one who brings his offering to the Lord shall present a meal offering containing one tenth fine flour mixed with a quarter of a hin of oil.		דוְהִקְרִ֛יב הַמַּקְרִ֥יב קָרְבָּנ֖וֹ לַֽיהֹוָ֑ה מִנְחָה֙ סֹ֣לֶת עִשָּׂר֔וֹן בָּל֕וּל בִּרְבִעִ֥ית הַהִ֖ין שָֽׁמֶן:
The one who brings his offering…shall present: You shall offer up libations and a meal-offering for each animal. The meal-offering is completely consumed, and the oil is blended into it. The wine is put into basins [from which it runs onto the altar and down to the foundations], as we learned in Tractate Sukkah (48a, b)		וְהִקְרִיב הַמַּקְרִיב: תַּקְרִיבוּ נְסָכִים וּמִנְחָה לְכָל בְּהֵמָה; הַמִּנְחָה כָּלִיל וְהַשֶּׁמֶן נִבְלָל בְּתוֹכָהּ, וְהַיַּיִן לַסְּפָלִים, כְּמוֹ שֶׁשָּׁנִינוּ בְמַסֶּכֶת סֻכָּה (דף מ"ח):
5And a quarter of a hin of wine for a libation, you shall prepare with the burnt offering or for the sacrifice, for each lamb.		הוְיַ֤יִן לַנֶּ֨סֶךְ֙ רְבִיעִ֣ית הַהִ֔ין תַּֽעֲשֶׂ֥ה עַל־הָֽעֹלָ֖ה א֣וֹ לַזָּ֑בַח לַכֶּ֖בֶשׂ הָֽאֶחָֽד:
for each lamb: This relates to everything mentioned above-the meal-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 shall present a meal offering containing two tenths fine flour mixed with a third of a hin of oil.		וא֤וֹ לָאַ֨יִל֙ תַּֽעֲשֶׂ֣ה מִנְחָ֔ה סֹ֖לֶת שְׁנֵ֣י עֶשְׂרֹנִ֑ים בְּלוּלָ֥ה בַשֶּׁ֖מֶן שְׁלִשִׁ֥ית הַהִֽין:
Or for a ram: [I.e.,] if [the animal you bring is] a ram. Our Sages expounded [the word] אוֹ, “or” to include the palgas [a sheep in its thirteenth month, which is neither a lamb nor a ram] for the libations of a ram. - [Chullin 23a, see Parah 1:3]		אוֹ לָאַיִל: וְאִם אַיִל הוּא; וְרַבּוֹתֵינוּ דָרְשׁוּ "אוֹ" — לְרַבּוֹת אֶת הַפַּלְגָּס לְנִסְכֵּי אַיִל (מנחות צ"א):
7And a third of a hin of wine for a libation; you shall offer up, a pleasing fragrance to the Lord.		זוְיַ֥יִן לַנֶּ֖סֶךְ שְׁלִשִׁ֣ית הַהִ֑ין תַּקְרִ֥יב רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:

Fifth Portion

Bamidbar (Numbers) Chapter 15

8If you prepare a young bull as a burnt offering or sacrifice by expressing a vow, or for a peace offering for the Lord,		חוְכִי־תַֽעֲשֶׂ֥ה בֶן־בָּקָ֖ר עֹלָ֣ה אוֹ־זָ֑בַח לְפַלֵּא־נֶ֥דֶר אוֹ־שְׁלָמִ֖ים לַֽיהֹוָֽה:
9with the young bull he shall offer up a meal offering consisting of three tenths fine flour mixed with half a hin of oil.		טוְהִקְרִ֤יב עַל־בֶּן־הַבָּקָר֙ מִנְחָ֔ה סֹ֖לֶת שְׁלשָׁ֣ה עֶשְׂרֹנִ֑ים בָּל֥וּל בַּשֶּׁ֖מֶן חֲצִ֥י הַהִֽין:
10And you shall offer half a hin of wine for a libation, a fire offering of pleasing fragrance to the Lord.		יוְיַ֛יִן תַּקְרִ֥יב לַנֶּ֖סֶךְ חֲצִ֣י הַהִ֑ין אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
a fire-offering of pleasing fragrance: This refers only to the meal-offering and oil, but the wine is not a fire-offering, since it is not placed on the fire.		אִשֵּׁה רֵֽיחַ־: אֵינוֹ מוּסָב אֶלָּא עַל הַמִּנְחָה וְהַשֶּׁמֶן, אֲבָל הַיַּיִן אֵינוֹ אִשֶּׁה, שֶׁאֵינוֹ נִתָּן עַל הָאֵשׁ:
11So shall it be done for each ox or ram, or for a young sheep or young goat.		יאכָּ֣כָה יֵֽעָשֶׂ֗ה לַשּׁוֹר֙ הָֽאֶחָ֔ד א֖וֹ לָאַ֣יִל הָֽאֶחָ֑ד אֽוֹ־לַשֶּׂ֥ה בַכְּבָשִׂ֖ים א֥וֹ בָֽעִזִּֽים:
Or for a young sheep…: Whether it is a sheep [lamb] or a goat. כֶּבֶשׂ and שֶׂה are the names given to sheep or goats within their first year. - [Parah 1:3]		אוֹ לַשֶּׂה וגו': בֵּין שֶׁהוּא בַכְּבָשִׂים בֵּין שֶׁהוּא בָעִזִּים; כֶּבֶשׂ וָשֶׂה קְרוּיִם בְּתוֹךְ שְׁנָתָם, :
ram: Heb. אַיִל, [the name given] from the age of thirteen months and one day. - [Parah 1:3]		אַיִל: אַיִל בֶּן שְׁלֹשָׁה עָשָׂר חֹדֶשׁ וְיוֹם אֶחָד:
12In accordance with the number you offer up, so shall you present for each one, according to their numbers.		יבכַּמִּסְפָּ֖ר אֲשֶׁ֣ר תַּֽעֲשׂ֑וּ כָּ֛כָה תַּֽעֲשׂ֥וּ לָֽאֶחָ֖ד כְּמִסְפָּרָֽם:
In accordance with the number you offer up: In accordance with the number of animals you offer up as a sacrifice, so shall you present libations for each of them, according to the number of animals 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 born shall do it in this manner, to offer up a fire offering of pleasing fragrance to the Lord.		יגכָּל־הָֽאֶזְרָ֥ח יַֽעֲשֶׂה־כָּ֖כָה אֶת־אֵ֑לֶּה לְהַקְרִ֛יב אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
14If a proselyte resides with you, or those among you in future generations, and he offers up a fire offering of pleasing fragrance to the Lord, as you make it, so shall he make it.		ידוְכִֽי־יָגוּר֩ אִתְּכֶ֨ם גֵּ֜ר א֤וֹ אֲשֶֽׁר־בְּתֽוֹכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה כַּֽאֲשֶׁ֥ר תַּֽעֲשׂ֖וּ כֵּ֥ן יַֽעֲשֶֽׂה:
15One rule applies to the assembly, for yourselves and for the proselyte who resides [with you]; one rule applies throughout your generations just as [it is] for you, so [it is] for the proselyte, before the Lord.		טוהַקָּהָ֕ל חֻקָּ֥ה אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם כַּגֵּ֥ר יִֽהְיֶ֖ה לִפְנֵ֥י יְהֹוָֽה:
just as [it is] for you, so [it is] for the proselyte: Heb. כָּכֶם כַּגֵּר, lit., like you like the proselyte, just as it is for you, so it is for the proselyte. This is the style of the Hebrew language; “like the garden of the Lord, like the Land of Egypt” (Gen. 13:10) [meaning] so was the Land of Egypt [like the garden of the Lord] (Compare Rashi on Gen. 13:10); “like me, like you, like my people, like your people” (I Kings. 22:4) [meaning, I am like you, and your people like my people].		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 shall be one law and one ordinance for you and the proselyte who resides [with you].		טזתּוֹרָ֥ה אַחַ֛ת וּמִשְׁפָּ֥ט אֶחָ֖ד יִֽהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם:

Sixth Portion

Bamidbar (Numbers) Chapter 15

17The Lord spoke to Moses saying:		יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
18Speak to the children of Israel and you shall say to them, When you arrive in the Land to which I am bringing you,		יחדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם בְּבֹֽאֲכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֛י מֵבִ֥יא אֶתְכֶ֖ם שָֽׁמָּה:
When you arrive in the Land: Heb. בְּבֹאֲכֶם [lit., when you come to the Land] This ‘coming’ differs from all the other ‘comings’ in the Torah. For with the others, Scripture says, “when you will come” [in the singular] (כִּי תָבֹא) or [plural] (כִּי תָבֹאוּ); therefore, all of them learn [a particular law] from each other. Since in one of their cases, Scripture specifies that it applies only after inheritance and settling [in the Land], it therefore applies in all cases. But here it uses the term בְּבֹאֲכֶם as soon as they arrived there and ate from its bread, they were obligated to separate a portion of the dough. - [Sifrei Shelach 21]		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):
19and you eat from the bread of the Land, you shall set aside a gift for the Lord.		יטוְהָיָ֕ה בַּֽאֲכָלְכֶ֖ם מִלֶּ֣חֶם הָאָ֑רֶץ תָּרִ֥ימוּ תְרוּמָ֖ה לַֽיהֹוָֽה:
20The first portion of your dough, you shall separate a loaf for a gift; as in the case of the gift of the threshing floor, so shall you separate it.		כרֵאשִׁית֙ עֲרִסֹ֣תֵכֶ֔ם חַלָּ֖ה תָּרִ֣ימוּ תְרוּמָ֑ה כִּתְרוּמַ֣ת גֹּ֔רֶן כֵּ֖ן תָּרִ֥ימוּ אֹתָֽהּ:
the first portion of your dough: When you knead an amount of dough you are accustomed to kneading in the desert. And how much is that? “They measured with an omer ” (Exod. 16:18), “an omer per head” (verse 16). You shall separate from its first portion, that is to say, before you eat the first portion from it, you shall separate one loaf as a gift for the sake of the Lord.		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):
a loaf: In old French, tortel , a sort of cake, a round loaf of bread, [in modern French, torteau.]		חַלָּה: טורטי"ל בְּלַעַז:
as in the case of the gift of the threshing floor: in which no amount is specified, but unlike the gift taken from the tithe [given by Levites to kohanim] for which an amount is specified. However, the Sages did specify an amount-for a householder, one twenty-fourth [of the dough] and for a baker one forty-eighth. - [Challah 2:7]		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 shall give a gift to the Lord in [all] your generations.		כאמֵֽרֵאשִׁית֙ עֲרִסֹ֣תֵיכֶ֔ם תִּתְּנ֥וּ לַֽיהֹוָ֖ה תְּרוּמָ֑ה לְדֹרֹ֖תֵיכֶֽם:
From the first portion of your dough: Why is this [verse] stated? [Is not verse 20 sufficient?] Because it says, “the first portion of your dough” (verse 20). From this I understand the first one of the doughs. Hence, Scripture teaches us, “From the first”-a part of the dough but not the entire dough. - [Sifrei Shelach 27]		מֵֽרֵאשִׁית עֲרִסֹתֵיכֶם: לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר "רֵאשִׁית עֲרִסֹתֵכֶם", שׁוֹמֵעַ אֲנִי רִאשׁוֹנָה שֶׁבָּעִסּוֹת, תַּלְמוּד לוֹמָר "מראשית" — מִקְצָתָהּ וְלֹא כֻלָּהּ (ספרי):
you shall give a gift to the Lord: Since no amount is specified for the dough portion, [challah], it says, “you shall give ”-the gift should be an amount which can be considered a ‘gift.’ - [Sifrei Shelach 30]		תִּתְּנוּ לה' תְּרוּמָה: לְפִי שֶׁלֹּא שָׁמַעְנוּ שִׁעוּר לְחַלָּה נֶאֱמַר "תִּתְּנוּ" — שֶׁיְּהֵא בָהּ כְּדֵי נְתִינָה (שם):
22And if you should err and not fulfill all these commandments, which the Lord spoke to Moses.		כבוְכִ֣י תִשְׁגּ֔וּ וְלֹ֣א תַֽעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֹ֖ת הָאֵ֑לֶּה אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה אֶל־משֶֽׁה:
And if you should err and not fulfill: Idolatry was included in “all the commandments” (Lev. 4:13) for which the community brings a bull [as a sin-offering], but here Scripture removes it from that category to apply to it the law of a bull for a burnt offering and a he-goat for a sin-offering. - [Sifrei Shelach 22]		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):
If you err: Scripture speaks of idolatry, or perhaps only to one of the other commandments? Scripture therefore states, “all of these commandments.” One commandment which is equivalent to all the commandments. Just as someone who transgresses all the commandments, casts off the yoke [of the Torah], violates the covenant, and acts brazenly [toward the Torah], so one who transgresses this commandment, casts off the yoke, violates the covenant, and acts brazenly. Which [one] is this? This is idolatry. - [Sifrei Shelach 33]		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):
which the Lord spoke to Moses: [The first two commandments,] “I am [the Lord, your God]” and “You must not have [any other gods]” (Exod. 20:2-3) were heard by the word of the Divine, as it says, “Once did God speak, but we heard them twice” (Ps. 62:12). - [Sifrei Shelach 33]		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 the Lord commanded you through Moses, from the day on which the Lord commanded and from then on, for all generations.		כגאֵת֩ כָּל־אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֲלֵיכֶ֖ם בְּיַד־משֶׁ֑ה מִן־הַיּ֞וֹם אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה וָהָ֖לְאָה לְדֹרֹ֖תֵיכֶֽם:
All that the Lord commanded: This teaches us that anyone who acknowledges idolatry is considered as if he had denied the entire Torah and all the prophecies of the prophets, as it says, “from the day on which the Lord commanded and from then on.” - [Sifrei Shelach 33]		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 because of the eyes of the congregation it was committed inadvertently, the entire congregation shall prepare a young bull as a burnt offering for a pleasing fragrance for the Lord, with its prescribed meal offering and libation, and one young he goat for 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:
If because of the eyes of the congregation it was committed inadvertently: If, because of the leaders [literally, eyes] of the congregation this transgression was committed inadvertently-for they [the leaders] erred and ruled concerning one form of service, that it was permitted to worship an idol in this manner. — [See Horioth 2b]		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'):
for a sin-offering: Heb. לְחַטָּת [This word] is missing an ‘aleph,’ because this [sin-offering] is different from all other sin-offerings. In the case of all the other sin-offerings [mentioned] in the Torah which are brought together with a burnt offering, the sin-offering precedes the burnt offering, as it says, “he shall make the second one a burnt offering” (Lev. 5:10), but this one-the burnt offering-precedes the sin-offering. - [Hor. 13a]		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 kohen shall atone on behalf of the entire congregation of the children of Israel, and it shall be forgiven them, for it was an error, and they have brought their offering as a fire offering to the Lord and their sin offering before the Lord because of their error.		כהוְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וְנִסְלַ֣ח לָהֶ֑ם כִּֽי־שְׁגָגָ֣ה הִ֔וא וְהֵם֩ הֵבִ֨יאוּ אֶת־קָרְבָּנָ֜ם אִשֶּׁ֣ה לַֽיהֹוָ֗ה וְחַטָּאתָ֛ם לִפְנֵ֥י יְהֹוָ֖ה עַל־שִׁגְגָתָֽם:
and they have brought their offering as a fire-offering to the Lord: This refers to [the offering] stated in the passage [in verse 24], namely the bull [which is brought as a] burnt offering, as it says [here], “a fire-offering to the Lord.” - [Sifrei Shelach 37]		הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לה': זֶה הָאָמוּר בַּפָּרָשָׁה, הוּא פַר הָעוֹלָה שֶׁנֶּאֱמַר "אִשֶּׁה לַה'" (ספרי):
and their sin-offering: This [refers to] the he-goat [in verse 24]. - [Sifrei Shelach 37]		וְחַטָּאתָם: זֶה הַשָּׂעִיר:
26The entire congregation of the children of Israel and the proselyte who resides with them shall be forgiven, for all the people were in error.		כווְנִסְלַ֗ח לְכָל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם כִּ֥י לְכָל־הָעָ֖ם בִּשְׁגָגָֽה:

Seventh Portion

Bamidbar (Numbers) Chapter 15

27But if an individual sins inadvertently, he shall offer up a she goat in its first year as a sin offering.		כזוְאִם־נֶ֥פֶשׁ אַחַ֖ת תֶּֽחֱטָ֣א בִשְׁגָגָ֑ה וְהִקְרִ֛יבָה עֵ֥ז בַּת־שְׁנָתָ֖הּ לְחַטָּֽאת:
sins inadvertently: By worshipping idols. - [Sifrei Shelach 41]		תֶּֽחֱטָא בִשְׁגָגָה: בְּעֲבוֹדָה זָרָה:
she-goat in its first year: For any other transgression an individual could bring [either] a ewe-lamb or a young she-goat, but in this case Scripture designates a she-goat for it. - [Sifrei Shelach 40]		עֵז בַּת־שְׁנָתָהּ: שְׁאָר עֲבֵרוֹת יָחִיד מֵבִיא כִשְׂבָּה אוֹ שְׂעִירָה, וּבְזוֹ קָבַע לָהּ שְׂעִירָה (שם):
28And the kohen shall atone for the erring soul which sinned inadvertently before the Lord, so as to atone on his behalf, and it shall be forgiven him.		כחוְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־הַנֶּ֧פֶשׁ הַשֹּׁגֶ֛גֶת בְּחֶטְאָ֥ה בִשְׁגָגָ֖ה לִפְנֵ֣י יְהֹוָ֑ה לְכַפֵּ֥ר עָלָ֖יו וְנִסְלַ֥ח לֽוֹ:
29One law shall apply to anyone who sins inadvertently from the native born of the children of Israel and the proselyte who resides among them.		כטהָֽאֶזְרָח֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם תּוֹרָ֤ה אַחַת֙ יִֽהְיֶ֣ה לָכֶ֔ם לָֽעֹשֶׂ֖ה בִּשְׁגָגָֽה:
30But if a person should act highhandedly, whether he is a native born or a proselyte, he is blaspheming the Lord, and that soul shall be cut off from among its people.		לוְהַנֶּ֜פֶשׁ אֲשֶׁר־תַּֽעֲשֶׂ֣ה \| בְּיָ֣ד רָמָ֗ה מִן־הָֽאֶזְרָח֙ וּמִן־הַגֵּ֔ר אֶת־יְהֹוָ֖ה ה֣וּא מְגַדֵּ֑ף וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ:
highhandedly: Intentionally. — [Jonathan ben Uzziel, Onkelos (See Mechokekei Yehudah)]		בְּיָד רָמָה: בְמֵזִיד:
is blaspheming: Heb. מְגַדֵּף, reviles (מְחָרֵף), as in “it shall be a reproach (חֶרְפָּה) and a taunt (וּגְדוּפָה)” (Ezek. 5: 15); “which the servants of the King of Assyria have blasphemed (גִּדְפוּ)” (Is. 37:6). Furthermore, our Sages (Ker. 7b) derived from here that someone who blasphemes [lit., blesses] the Name [of God] is subject to spiritual 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 the Lord and violated His commandment; that soul shall be utterly cut off for its iniquity is upon it.		לאכִּ֤י דְבַר־יְהֹוָה֙ בָּזָ֔ה וְאֶת־מִצְוָת֖וֹ הֵפַ֑ר הִכָּרֵ֧ת \| תִּכָּרֵ֛ת הַנֶּ֥פֶשׁ הַהִ֖וא עֲו‍ֹנָ֥ה בָֽהּ:
the word of the Lord: The warning against idolatry was [heard directly] by the word of the Divine; the rest was by the word of Moses. - [Hor. 8a]		דְבַר־ה': אַזְהָרַת עֲבוֹדָה זָרָה מִפִּי הַגְּבוּרָה וְהַשְּׁאָר מִפִּי מֹשֶׁה (סנהדרין צ"ט):
its iniquity is upon it: During the time the iniquity is with him, namely, if he has not repented. — [Sanh. 90b, Sifrei Shelach 51]		עונה בָֽהּ: בִּזְמַן שֶׁעֲוֹנָהּ בָּהּ — שֶׁלֹּא עָשָׂה תְשׁוּבָה:
32When the children of Israel were in the desert, they found a man gathering wood on the Sabbath day.		לבוַֽיִּהְי֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל בַּמִּדְבָּ֑ר וַיִּמְצְא֗וּ אִ֛ישׁ מְקשֵׁ֥שׁ עֵצִ֖ים בְּי֥וֹם הַשַּׁבָּֽת:
[When the children of Israel] were in the desert, they found: Scripture speaks disparagingly of Israel, for they had kept only one Sabbath, yet on the second one, this man came and desecrated it. — [Sifrei Shelach 52]		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 congregation.		לגוַיַּקְרִ֣יבוּ אֹת֔וֹ הַמֹּֽצְאִ֥ים אֹת֖וֹ מְקשֵׁ֣שׁ עֵצִ֑ים אֶל־משֶׁה֙ וְאֶל־אַֽהֲרֹ֔ן וְאֶ֖ל כָּל־הָֽעֵדָֽה:
Those who found him gathering: [This redundant clause means to say that] they warned him, but he did not stop gathering even after they found him and warned him. — [Sanh. 90a, Sifrei Shelach 55]		הַמֹּֽצְאִים אֹתוֹ מְקשֵׁשׁ: שֶׁהִתְרוּ בוֹ וְלֹא הִנִּיחַ מִלְּקוֹשֵׁשׁ, אַף מִשֶׁמְּצָאוּהוּ וְהִתְרוּ בוֹ (שם; סנהדרין מ"א):
34They put him under guard, since it was not specified what was to be done to him.		לדוַיַּנִּ֥יחוּ אֹת֖וֹ בַּמִּשְׁמָ֑ר כִּ֚י לֹ֣א פֹרַ֔שׁ מַה־יֵּֽעָשֶׂ֖ה לֽוֹ:
since it was not specified what was to be done to him: With which method he should be executed. But they did know that one who desecrates the Sabbath is put to death. — [Sifrei Shelach 57]		כִּי לֹא פֹרַשׁ מַה־יֵּֽעָשֶׂה לֽוֹ: בְּאֵיזוֹ מִיתָה יָמוּת, אֲבָל יוֹדְעִים הָיוּ שֶׁמְּחַלֵּל שַׁבָּת בְּמִיתָה (שם ע"ח):
35The Lord said to Moses, The man shall be put to death; the entire congregation shall pelt him with stones outside the camp.		להוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה מ֥וֹת יוּמַ֖ת הָאִ֑ישׁ רָג֨וֹם אֹת֤וֹ בָֽאֲבָנִים֙ כָּל־הָ֣עֵדָ֔ה מִח֖וּץ לַמַּֽחֲנֶֽה:
pelt: Heb. רָגוֹם, ‘doing,’ [which] in French [is], faisant. Similarly, ‘going,’ in old French, allant. Likewise, זָכוֹר, remember, (Exod. 20:8), and שָׁמוֹר, keep (Deut. 5:12)		רָגוֹם: עָשֹׂה, פשנ"ט, וְכֵן הָלוֹךְ אלנ"ט, וְכֵן "זָכוֹר" (שמות כ, ח) וְ"שָׁמוֹר" (דברים ה, יב):
36So the entire congregation took him outside the camp, and they pelted him to death with stones, as the Lord had commanded Moses.		לווַיֹּצִ֨יאוּ אֹת֜וֹ כָּל־הָֽעֵדָ֗ה אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֛וֹ בָּֽאֲבָנִ֖ים וַיָּמֹ֑ת כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
took him outside: From here we derive that the place of stoning was outside, and distant from the courthouse. — [Sifrei Shelach 59]		וַיֹּצִיאוּ אֹתוֹ: מִכָּאן שֶׁבֵּית הַסְּקִילָה חוּץ וְרָחוֹק מִבֵּית דִּין (ספרי):
37The Lord spoke to Moses, saying:		לזוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
38Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner.		לחדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹֽרֹתָ֑ם וְנָֽתְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת:
that they shall make for themselves fringes: Heb. צִיצִת, [so named] because of the threads suspended from it, as in, “he took me by a lock of (בְּצִיצִת) my hair (lit., by the fringes of my head)” (Ezek. 8:3) (Men. 42a). Another interpretation:		וְעָשׂוּ לָהֶם צִיצִת: עַל שֵׁם הַפְּתִילִים הַתְּלוּיִם בָּהּ, כְּמוֹ (יחזקאל ח'), "וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי" (מנחות מ"ב). דָּבָר אַחֵר:
fringes: [It is called] צִיצִת because of the [command], “you shall see it” (verse 39), as in, “peering (מֵצִיץ) from the lattices” (Song 2:9).		צִיצִת: עַל שֵׁם וּרְאִיתֶם אֹתוֹ, כְּמוֹ "מֵצִיץ מִן הַחֲרַכִּים" (שיר השירים ב'):
blue: The green-blue dye obtained from the chillazon [See Aruch Hashalem under חִלָּזוֹן, Yehudah Feliks, Nature & Man in the Bible (New York: Soncino Press, 1981, pp. 18-20].		תְּכֵֽלֶת: צֶבַע יָרֹק שֶׁל חִלָּזוֹן:
39This shall be fringes for you, and when you see it, you will remember all the commandments of the Lord to perform them, and you shall not wander after your hearts and after your eyes after which you are going astray.		לטוְהָיָ֣ה לָכֶם֘ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֹ֣ת יְהֹוָ֔ה וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַֽחֲרֵ֤י לְבַבְכֶם֙ וְאַֽחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַֽחֲרֵיהֶֽם:
you will remember all the commandments of the Lord: because the numerical value of the word צִיצִית is six hundred (צ = 90, י = 10, צ = 90, י = 10, ת = 400). [Add to this the] eight threads and five knots, and we have [a total of] six hundred and thirteen [the number of commandments in the Torah]. - [Num. Rabbah 18:21]		וּזְכַרְתֶּם אֶת־כָּל־מִצְוֹת ה': שֶׁמִּנְיַן גִּימַטְרִיָּא שֶׁל צִיצִית שֵׁשׁ מֵאוֹת, וּשְׁמוֹנָה חוּטִין וַחֲמִשָּׁה קְשָׁרִים הֲרֵי תרי"ג (תנחומא):
and you shall not wander after your hearts: Heb. וְלֹא תָתוּרוּ, like “from scouting (מִּתּוּר) the Land” (13:25). The heart and eyes are the spies for the body. They are its agents for sinning: the eye sees, the heart covets and the body commits the transgression. - [Mid. Tanchuma 15]		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):
40So that you shall remember and perform all My commandments and you shall be holy to your God.		מלְמַ֣עַן תִּזְכְּר֔וּ וַֽעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְו‍ֹתָ֑י וִֽהְיִיתֶ֥ם קְדשִׁ֖ים לֵאלֹֽהֵיכֶֽם:
41I am the Lord, your God, Who took you out of the land of Egypt to be your God; I am the Lord, your God.		מאאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
I am the Lord: Faithful to pay reward. — [Sifrei Shelach 75]		אֲנִי ה': נֶאֱמָן לְשַׁלֵּם שָׂכָר:
your God: Faithful to exact punishment. — [Sifrei Shelach 75]		אֱלֹֽהֵיכֶם: נֶאֱמָן לִפָּרַע:
Who took you out: I redeemed you on condition you accept My decrees upon yourselves. - [Sifrei Shelach 73]		אֲשֶׁר הוֹצֵאתִי אֶתְכֶם: עַל מְנָת כֵּן פָּדִיתִי אֶתְכֶם שֶׁתְּקַבְּלוּ עֲלֵיכֶם גְּזֵרוֹתַי:
I am the Lord, your God: Why is this repeated? So that the Israelites should not say, “Why did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive reward? We will not perform [them] and not receive reward!” [Therefore, God says,] “I am your King, even against your will.” Similarly, it says, “[As I live, says the Lord God,] surely with a strong hand…will I reign over you” (Ezek. 20:33). Another interpretation: Why is the exodus from Egypt mentioned? It was I who distinguished between the drop [of sperm] of a firstborn and of that which was not of a firstborn. So in the future will I distinguish and punish those who attach indigo-dyed [fringes, which is extracted from a vegetable] to their garments, claiming that it is sky-blue [dye extracted from the chillazon]. - [B.M. 61b] From the commentary of R. Moshe Hadarshan [the preacher] I transcribed [the following:] Why is the passage of the wood gatherer juxtaposed with the passage addressing idolatry? To inform [you] that one who desecrates the Sabbath is regarded as one who worships idols, for it [namely the Sabbath] too [just like the prohibition against idolatry] is as important as [the sum of] all the commandments. So Scripture says in Ezra (Neh. 9:13-14, which is strictly part of Ezra. See Rashi on Neh. 1:1), “You descended upon Mount Sinai… and you gave Your people the Law and the commandments (sic). And Your holy Sabbath You made known to them.” Likewise, the passage of fringes; why is it juxtaposed with these two [passages]? Since it too is equally important as [the sum of] all the commandments, as it states, “and perform all My commandments.”		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:
on the corners of their garments: Corresponding to [the verse said in connection with the exodus from Egypt] “I carried you on the wings (כַּנְפֵי) of eagles” (Exod. 19:4). On the four corners, but not on a garment of three or five [corners]. [This] corresponds to the four expressions of redemption that were said in Egypt: “I will take you out…I will save you…I will redeem you…I will take you” (Exod. 6:6-7). - [Mid. Aggadah]		על כנפי בגדיהם: 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'):
a thread of sky-blue [wool]: Heb. פְּתִיל תְּכֵלֶת, so called because of the bereavement [suffered by the Egyptians] over the loss of their firstborn. The Aramaic translation of שִׁכּוּל, bereavement, is תִּכְלָא [a word similar to תְּכֵלֶת]. Moreover, the plague struck them at night, and the color of תְּכֵלֶת is similar to the color of the sky, which blackens at dusk; its eight threads symbolize the eight days that Israel waited from when they left Egypt until they sang the song at the [Red] Sea. - [Mid. Aggadah]		פתיל תכלת: 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:

Maftir Portion

Bamidbar (Numbers) Chapter 15

37The Lord spoke to Moses, saying:		לזוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
38Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner.		לחדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹֽרֹתָ֑ם וְנָֽתְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת:
that they shall make for themselves fringes: Heb. צִיצִת, [so named] because of the threads suspended from it, as in, “he took me by a lock of (בְּצִיצִת) my hair (lit., by the fringes of my head)” (Ezek. 8:3) (Men. 42a). Another interpretation:		וְעָשׂוּ לָהֶם צִיצִת: עַל שֵׁם הַפְּתִילִים הַתְּלוּיִם בָּהּ, כְּמוֹ (יחזקאל ח'), "וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי" (מנחות מ"ב). דָּבָר אַחֵר:
fringes: [It is called] צִיצִת because of the [command], “you shall see it” (verse 39), as in, “peering (מֵצִיץ) from the lattices” (Song 2:9).		צִיצִת: עַל שֵׁם וּרְאִיתֶם אֹתוֹ, כְּמוֹ "מֵצִיץ מִן הַחֲרַכִּים" (שיר השירים ב'):
blue: The green-blue dye obtained from the chillazon [See Aruch Hashalem under חִלָּזוֹן, Yehudah Feliks, Nature & Man in the Bible (New York: Soncino Press, 1981, pp. 18-20].		תְּכֵֽלֶת: צֶבַע יָרֹק שֶׁל חִלָּזוֹן:
39This shall be fringes for you, and when you see it, you will remember all the commandments of the Lord to perform them, and you shall not wander after your hearts and after your eyes after which you are going astray.		לטוְהָיָ֣ה לָכֶם֘ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֹ֣ת יְהֹוָ֔ה וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַֽחֲרֵ֤י לְבַבְכֶם֙ וְאַֽחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַֽחֲרֵיהֶֽם:
you will remember all the commandments of the Lord: because the numerical value of the word צִיצִית is six hundred (צ = 90, י = 10, צ = 90, י = 10, ת = 400). [Add to this the] eight threads and five knots, and we have [a total of] six hundred and thirteen [the number of commandments in the Torah]. - [Num. Rabbah 18:21]		וּזְכַרְתֶּם אֶת־כָּל־מִצְוֹת ה': שֶׁמִּנְיַן גִּימַטְרִיָּא שֶׁל צִיצִית שֵׁשׁ מֵאוֹת, וּשְׁמוֹנָה חוּטִין וַחֲמִשָּׁה קְשָׁרִים הֲרֵי תרי"ג (תנחומא):
and you shall not wander after your hearts: Heb. וְלֹא תָתוּרוּ, like “from scouting (מִּתּוּר) the Land” (13:25). The heart and eyes are the spies for the body. They are its agents for sinning: the eye sees, the heart covets and the body commits the transgression. - [Mid. Tanchuma 15]		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):
40So that you shall remember and perform all My commandments and you shall be holy to your God.		מלְמַ֣עַן תִּזְכְּר֔וּ וַֽעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְו‍ֹתָ֑י וִֽהְיִיתֶ֥ם קְדשִׁ֖ים לֵאלֹֽהֵיכֶֽם:
41I am the Lord, your God, Who took you out of the land of Egypt to be your God; I am the Lord, your God.		מאאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
I am the Lord: Faithful to pay reward. — [Sifrei Shelach 75]		אֲנִי ה': נֶאֱמָן לְשַׁלֵּם שָׂכָר:
your God: Faithful to exact punishment. — [Sifrei Shelach 75]		אֱלֹֽהֵיכֶם: נֶאֱמָן לִפָּרַע:
Who took you out: I redeemed you on condition you accept My decrees upon yourselves. - [Sifrei Shelach 73]		אֲשֶׁר הוֹצֵאתִי אֶתְכֶם: עַל מְנָת כֵּן פָּדִיתִי אֶתְכֶם שֶׁתְּקַבְּלוּ עֲלֵיכֶם גְּזֵרוֹתַי:
I am the Lord, your God: Why is this repeated? So that the Israelites should not say, “Why did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive reward? We will not perform [them] and not receive reward!” [Therefore, God says,] “I am your King, even against your will.” Similarly, it says, “[As I live, says the Lord God,] surely with a strong hand…will I reign over you” (Ezek. 20:33). Another interpretation: Why is the exodus from Egypt mentioned? It was I who distinguished between the drop [of sperm] of a firstborn and of that which was not of a firstborn. So in the future will I distinguish and punish those who attach indigo-dyed [fringes, which is extracted from a vegetable] to their garments, claiming that it is sky-blue [dye extracted from the chillazon]. - [B.M. 61b] From the commentary of R. Moshe Hadarshan [the preacher] I transcribed [the following:] Why is the passage of the wood gatherer juxtaposed with the passage addressing idolatry? To inform [you] that one who desecrates the Sabbath is regarded as one who worships idols, for it [namely the Sabbath] too [just like the prohibition against idolatry] is as important as [the sum of] all the commandments. So Scripture says in Ezra (Neh. 9:13-14, which is strictly part of Ezra. See Rashi on Neh. 1:1), “You descended upon Mount Sinai… and you gave Your people the Law and the commandments (sic). And Your holy Sabbath You made known to them.” Likewise, the passage of fringes; why is it juxtaposed with these two [passages]? Since it too is equally important as [the sum of] all the commandments, as it states, “and perform all My commandments.”		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:
on the corners of their garments: Corresponding to [the verse said in connection with the exodus from Egypt] “I carried you on the wings (כַּנְפֵי) of eagles” (Exod. 19:4). On the four corners, but not on a garment of three or five [corners]. [This] corresponds to the four expressions of redemption that were said in Egypt: “I will take you out…I will save you…I will redeem you…I will take you” (Exod. 6:6-7). - [Mid. Aggadah]		על כנפי בגדיהם: 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'):
a thread of sky-blue [wool]: Heb. פְּתִיל תְּכֵלֶת, so called because of the bereavement [suffered by the Egyptians] over the loss of their firstborn. The Aramaic translation of שִׁכּוּל, bereavement, is תִּכְלָא [a word similar to תְּכֵלֶת]. Moreover, the plague struck them at night, and the color of תְּכֵלֶת is similar to the color of the sky, which blackens at dusk; its eight threads symbolize the eight days that Israel waited from when they left Egypt until they sang the song at the [Red] Sea. - [Mid. Aggadah]		פתיל תכלת: 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:

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: