Bamidbar (Numbers) Chapter 10

35Whenever the ark set out, Moses would say, “Arise, God! May Your enemies be scattered, and may those who hate You flee from You.”   להוַיְהִ֛י בִּנְסֹ֥עַ הָֽאָרֹ֖ן וַיֹּ֣אמֶר משֶׁ֑ה קוּמָ֣ה | יְהֹוָ֗ה וְיָפֻ֨צוּ֙ אֹֽיְבֶ֔יךָ וְיָנֻ֥סוּ מְשַׂנְאֶ֖יךָ מִפָּנֶֽיךָ:
וַיְהִי בִּנְסֹעַ הָֽאָרֹן - Whenever the ark set out. Scripture made special marks before and after this passage, indicating that here is not its proper place. Why then is it written here? In order to interrupt between one failing of the Jewish people and another, as stated in Chapter Kol Kitvei HaKodesh. 1   וַיְהִי בִּנְסֹעַ הָֽאָרֹן.  עָשָֹה לוֹ סִימָנִיּוֹת מִלְּפָנָיו וּמִלְּאַחֲרָיו לוֹמַר שֶׁאֵין זֶה מְקוֹמוֹ, וְלָמָּה נִכְתַּב כָּאן? כְּדֵי לְהַפְסִיק בֵּין פֻּרְעָנוּת לְפֻרְעָנוּת וְכוּ', כִּדְאִיתָא בְּכָל כִּתְבֵי הַקֹּדֶשׁ (שבת קט"ו):
קוּמָה ה' - Arise, God. Since the ark went a three-day distance ahead of them, Moses said: Stand still and wait for us, and do not travel on further. This is stated in Midrash Tanchuma, parashat Vayakhel.   קוּמָה ה'.  לְפִי שֶׁהָיָה מַקְדִּים לִפְנֵיהֶם מַהֲלַךְ שְׁלֹשָׁה יָמִים, הָיָה מֹשֶׁה אוֹמֵר עֲמֹד וְהַמְתֵּן לָנוּ וְאַל תִּתְרַחֵק יוֹתֵר. תַּנְחוּמָא בְּוַיַּקְהֵל:
וְיָפֻצוּ אֹֽיְבֶיךָ - May Your enemies be scattered - specifically, those who have gathered to attack us.   וְיָפֻצוּ אֹֽיְבֶיךָ.  הַמְכֻנָּסִין:
וְיָנֻסוּ מְשַׂנְאֶיךָ - And may those who hate You flee. This term refers to those who always pursue us, out of deep-seated hate.   וְיָנֻסוּ מְשַׂנְאֶיךָ.  אֵלּוּ הָרוֹדְפִים:
מְשַׂנְאֶיךָ - Those who hate You. These are those who hate Israel, because all who hate Israel in essence hate the One who spoke and the world came into existence, as it says: “and those that hate You have raised their head,” and who are they? “Against Your people they devise plans.” 2   מְשַׂנְאֶיךָ.  אֵלּוּ שׂוֹנְאֵי יִשְׂרָאל, שֶׁכָּל הַשּׂוֹנֵא אֶת יִשְׂרָאֵל שׂוֹנֵא אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר "וּמְשַׂנְאֶיךָ נָשְׂאוּ רֹאשׁ" (תהלים פ"ג), וּמִי הֵם? "עַל עַמְּךָ יַעֲרִימוּ סוֹד":
36When the ark came to rest, he would say, “Repose, God, among the myriads and thousands of Israel.”   לווּבְנֻחֹ֖ה יֹאמַ֑ר שׁוּבָ֣ה יְהֹוָ֔ה רִבֲב֖וֹת אַלְפֵ֥י יִשְׂרָאֵֽל:
שׁוּבָה ה' - Repose, God. Menachem ben Saruk translates שׁוּבָה as denoting rest, and so we find: “in rest (בְּשׁוּבָה) and in tranquility you will be saved.” 3   שׁוּבָה ה'.  מְנַחֵם תִּרְגְּמוֹ לְשׁוֹן מַרְגּוֹעַ, וְכֵן "בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן" (ישעיהו ל'):
רִבֲבוֹת אַלְפֵי יִשְׂרָאֵֽל - Among the myriads and thousands of Israel. This tells us that the Divine Presence does not rest among Israel if they are less than 22,000 in number.   רִבֲבוֹת אַלְפֵי יִשְׂרָאֵֽל.  מַגִּיד שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל פְּחוּתִים מִשְּׁנֵי אֲלָפִים וּשְׁתֵּי רְבָבוֹת (יבמות ס"ד):

Bamidbar (Numbers) Chapter 11

1The people sought a pretext that would be evil in God’s ears. God heard this and became angry. A fire from God broke out among them, consuming those at the extremity of the camp.   אוַיְהִ֤י הָעָם֙ כְּמִתְאֹ֣נְנִ֔ים רַ֖ע בְּאָזְנֵ֣י יְהֹוָ֑ה וַיִּשְׁמַ֤ע יְהֹוָה֙ וַיִּ֣חַר אַפּ֔וֹ וַתִּבְעַר־בָּם֙ אֵ֣שׁ יְהֹוָ֔ה וַתֹּ֖אכַל בִּקְצֵ֥ה הַמַּֽחֲנֶֽה:
וַיְהִי הָעָם כְּמִתְאֹנְנִים - The people sought a pretext. The term הָעָם is used only to refer to the wicked, and similarly it says: מָה אֶעֱשֶׂה לָעָם הַזֶּה “What should I do for this people?”; 4 and it says: הָעָם הַזֶּה הָרָע “this evil people.” 5 And when they are worthy, they are called עַמִּי “My people,” as it says: “Send forth My people (עַמִּי)”; 6 “My people (עַמִּי), look at all I have done for you.” 7   וַיְהִי הָעָם כְּמִתְאֹנְנִים.  אֵין הָעָם אֶלָּא רְשָׁעִים, וְכֵן הוּא אוֹמֵר "מָה אֶעֱשֶׂה לָעָם הַזֶּה" (שמות י"ז), וְאוֹמֵר "הָעָם הַזֶּה הָרָע" (ירמיהו י"ג); וּכְשֶׁהֵם כְּשֵׁרִים קְרוּאִים "עַמִּי", שֶׁנֶּאֱמַר "שַׁלַּח עַמִּי" (שמות ח׳:ט״ז), "עַמִּי מֶה עָשִׂיתִי לְךָ" (מיכה ו'):
כְּמִתְאֹנְנִים - מִתְאֹנְנִים is none other than a term denoting “those who seek a pretext.” Here, they were seeking a pretext how to avoid following the Omnipresent. A similar term is used regarding Samson: “for he was seeking a pretext (תֹאֲנָה) against the Philistines.” 8   כְּמִתְאֹנְנִים.  אֵין מִתְאוֹנְנִים אֶלָּא לְשׁוֹן עֲלִילָה — מְבַקְּשִׁים עֲלִילָה הֵיאַךְ לִפְרֹשׁ מֵאַחֲרֵי הַמָּקוֹם, וְכֵן הוּא אוֹמֵר בְּשִׁמְשׁוֹן (שופטים י"ד), "כִּי תֹאֲנָה הוּא מְבַקֵּשׁ" (ספרי):
רַע בְּאָזְנֵי ה' - Evil in God’s ears - i.e., a pretext that is evil in “the ears of God,” meaning that they intended that it reach His ears and He be vexed. They said: Woe to us! This journey has bothered us so much, as if it were already three days that we have not rested from the affliction of the journey.   רַע בְּאָזְנֵי ה'.  תּוֹאֲנָה שֶׁהִיא רָעָה בְּאָזְנֵי ה', שֶׁמִּתְכַּוְּנִים שֶׁתָּבֹא בְּאָזְנָיו וְיַקְנִיט, אָמְרוּ: אוֹי לָנוּ, כַּמָּה לֻבַּטְנוּ בַּדֶּרֶךְ הַזֶּה, שְׁלֹשָׁה יָמִים שֶׁלֹּא נַחְנוּ מֵעִנּוּי הַדֶּרֶךְ:
וַיִּחַר אַפּוֹ - And became angry. He said to them: “I meant it for your benefit, in order that you enter the land immediately.”   וַיִּחַר אַפּוֹ.  אֲנִי הָיִיתִי מִתְכַּוֵּן לְטוֹבַתְכֶם — שֶׁתִּכָּנְסוּ לָאָרֶץ מִיָּד:
בִּקְצֵה הַמַּֽחֲנֶֽה - The extremity of the camp - i.e., those who were removed from the camp (מֻקְצִין) due to lowly status, i.e., the mixed multitude. Rabbi Shimon ben Menasya said: It refers to their leaders (קְצִינִים) and great people.   בִּקְצֵה הַמַּֽחֲנֶֽה.  בְּמֻּקְצִין שֶׁבָּהֶם לְשִׁפְלוּת, אֵלּוּ עֵרֶב רַב, רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר, בַּקְּצִינִים שֶׁבָּהֶם וּבַגְּדוֹלִים (עי' ספרי):
2The people cried out to Moses. Moses prayed to God, and the fire subsided.   בוַיִּצְעַ֥ק הָעָ֖ם אֶל־משֶׁ֑ה וַיִּתְפַּלֵּ֤ל משֶׁה֙ אֶל־יְהֹוָ֔ה וַתִּשְׁקַ֖ע הָאֵֽשׁ:
וַיִּצְעַק הָעָם אֶל־משֶׁה - The people cried out to Moses. This may be compared to a human king who got angry at his son, so the son went to his father’s friend and asked him: “Go and intercede for me with father.”   וַיִּצְעַק הָעָם אֶל־משֶׁה.  מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁכָּעַס עַל בְּנוֹ, וְהָלַךְ הַבֵּן אֵצֶל אוֹהֲבוֹ שֶׁל אָבִיו וְאָמַר לוֹ צֵא וּבַקֵּשׁ עָלַי מֵאַבָּא:
וַתִּשְׁקַע הָאֵֽשׁ - And the fire subsided - i.e., it sank into the ground on the spot; for had it turned in one direction it would have decimated that entire direction in its path.   וַתִּשְׁקַע הָאֵֽשׁ.  שָׁקְעָה בִּמְקוֹמָהּ, שֶׁאִלּוּ חָזְרָה לְאַחַת הָרוּחוֹת הָיְתָה מְקַפֶּלֶת וְהוֹלֶכֶת כָּל אוֹתוֹ הָרוּחַ (ספרי):
3He named that place Tav’erah [“blaze”], for a fire from God had broken out among them there.   גוַיִּקְרָ֛א שֵֽׁם־הַמָּק֥וֹם הַה֖וּא תַּבְעֵרָ֑ה כִּי־בָֽעֲרָ֥ה בָ֖ם אֵ֥שׁ יְהֹוָֽה:
4The mixed multitude among them had begun to have strong cravings. The Israelites, too, were affected and began to cry. They said, “Who will feed us meat?   דוְהָֽאסַפְסֻף֙ אֲשֶׁ֣ר בְּקִרְבּ֔וֹ הִתְאַוּ֖וּ תַּֽאֲוָ֑ה וַיָּשֻׁ֣בוּ וַיִּבְכּ֗וּ גַּ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל וַיֹּ֣אמְר֔וּ מִ֥י יַֽאֲכִלֵ֖נוּ בָּשָֽׂר:
וְהָֽאסַפְסֻף - This refers to the mixed multitude, who had gathered (נֶאֶסְפוּ) to them when they left Egypt.   וְהָֽאסַפְסֻף.  אֵלּוּ עֵרֶב רַב שֶׁנֶּאֶסְפוּ עֲלֵיהֶם בְּצֵאתָם מִמִּצְרַיִם:
וַיָּשֻׁבוּ גַּם בְּנֵי יִשְׂרָאֵל וַיִּבְכּוּ - (lit.) And again - i.e., the Israelites also began weeping along with them.   וַיָּשֻׁבוּ גַּם בְּנֵי יִשְׂרָאֵל וַיִּבְכּוּ.  עִמָּהֶם:
מִי יַֽאֲכִלֵנוּ בָּשָֽׂר - Who will feed us meat?. Did they then not have meat? Does it not already say: “Moreover, a mixed multitude went up with them, as well as flocks and cattle…”? 9 Should you say that they had already eaten them, does it not say when they were about to enter the land: “The descendants of Reuben…had an abundance of livestock…”? 10 Rather, they were seeking a pretext.   מִי יַֽאֲכִלֵנוּ בָּשָֽׂר.  וְכִי לֹא הָיָה לָהֶם בָּשָׂר? וַהֲלֹא כְּבָר נֶאֱמַר "וְגַם עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר" וְגוֹ' (שמות י"ב), וְאִם תֹּאמַר אֲכָלוּם, וַהֲלֹא בִּכְנִיסָתָן לָאָרֶץ נֶאֱמַר "וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן" וְגוֹ' (במדבר ל"ב)? אֶלָּא שֶׁמְּבַקְשִׁים עֲלִילָה (ספרי):
5We recall the fish that we ate in Egypt freely, the cucumbers, the watermelons, the leeks, the onions, and the garlic.   הזָכַ֨רְנוּ֙ אֶת־הַדָּגָ֔ה אֲשֶׁר־נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־הֶֽחָצִ֥יר וְאֶת־הַבְּצָלִ֖ים וְאֶת־הַשּׁוּמִֽים:
אֲשֶׁר־נֹאכַל בְּמִצְרַיִם חִנָּם - That we ate in Egypt freely. Should you say that the Egyptians indeed gave them fish for free, does it not already say: “you will not be given any straw”? 11 If they did not give them even straw for free, could they have given them fish for free? What is then meant by חִנָּם “free”? Free from the commandments.   אֲשֶׁר־נֹאכַל בְּמִצְרַיִם חִנָּם.  אִם תֹּאמַר שֶׁמִּצְרִיִּים נוֹתְנִים לָהֶם דָּגִים חִנָּם, וַהֲלֹא כְּבָר נֶאֱמַר "וְתֶבֶן לֹא יִנָּתֵן לָכֶם" (שמות ה'), אִם תֶּבֶן לֹא הָיוּ נוֹתְנִין לָהֶם חִנָּם, דָּגִים הָיוּ נוֹתְנִין לָהֶם חִנָּם? וּמַהוּ אוֹמֵר חִנָּם, חִנָּם מִן הַמִּצְוֹת (ספרי):
אֶת־הַקִּשֻּׁאִים - The lack of a conjunctive ו indicates that this was a new complaint. Rabbi Shimon said: Why did the taste of the manna change to any kind of food except for these five vegetables? Because they are harmful to nursing women. A nursing woman is told: “Do not eat garlic and onion for the sake of your baby.” This may be compared to a king, etc., as stated in Sifrei.   אֶת־הַקִּשֻּׁאִים.  אָמַר רַבִּי שִׁמְעוֹן מִפְּנֵי מָה הַמָּן מִשְׁתַּנֶּה לְכָל דָּבָר חוּץ מֵאֵלּוּ? מִפְּנֵי שֶׁהֵן קָשִׁים לַמְּנִיקוֹת, אוֹמְרִים לְאִשָּׁה אַל תֹּאכְלִי שׁוּם וּבָצָל מִפְּנֵי הַתִּינוֹק, מָשָׁל לְמֶלֶךְ וְכוּ', כִּדְאִיתָא בְּסִפְרֵי:
הַקִּשֻּׁאִים - they are “cocombres” in Old French (“cucumbers”).   הַקִּשֻּׁאִים.  הֵם קוקומבר"שׂ בְּלַעַז:
אבטיחים - “budecas” in Old French (“watermelons”).   אבטיחים.  בודיק"ש:
הֶֽחָצִיר - leeks; “porels” in Old French. Onkelos, however, translates אֵת הַקִּשֻּׁאִים וגו׳ as יָת בּוֹצִינַיָּא וכו׳ “the pumpkins etc.,” showing that he understands the complaint differently.   הֶֽחָצִיר.  כְּרֵישִׁין, פוריל"ש (תַּרְגּוּמוֹ יָת בּוֹצִינַיָּא וְכוּ'):
6But now, we are bored, for there is nothing else at all; we have nothing before our eyes but manna.”   ווְעַתָּ֛ה נַפְשֵׁ֥נוּ יְבֵשָׁ֖ה אֵ֣ין כֹּ֑ל בִּלְתִּ֖י אֶל־הַמָּ֥ן עֵינֵֽינוּ:
אֶל־הַמָּן עֵינֵֽינוּ - (lit.) [Except] manna before our eyes. Manna in the morning, manna in the evening.   אֶל־הַמָּן עֵינֵֽינוּ.  מָן בַּשַּׁחַר, מָן בָּעֶרֶב:
7Now, the manna was shaped like coriander seed and its color was like that of crystal.   זוְהַמָּ֕ן כִּזְרַע־גַּ֖ד ה֑וּא וְעֵינ֖וֹ כְּעֵ֥ין הַבְּדֹֽלַח:
וְהַמָּן כִּזְרַע־גַּד - Now, the manna was like coriander seed. The one who said this statement did not say the previous one. The Israelites said: “we have nothing before our eyes but manna,” but the Holy One, blessed be He, had it recorded in the Torah: “Now, the manna was like coriander seed…,” as if to say: “See, inhabitants of the world, about what My children are complaining, for the manna is so special!”   וְהַמָּן כִּזְרַע־גַּד.  מִי שֶׁאָמַר זֶה לֹא אָמַר זֶה, יִשְֹרָאֵל אוֹמְרִים "בִּלְתִּי אֶל הַמָּן עֵינֵינוּ" וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִכְתִּיב בַּתּוֹרָה "וְהַמָּן כִּזְרַע גַּד" וְגוֹ', כְּלוֹמַר רְאוּ בָּאֵי עוֹלָם עַל מָה מִתְלוֹנְנִים בָּנַי, וְהַמָּן כָּךְ וְכָךְ הוּא חָשׁוּב:
כִּזְרַע־גַּד - means it is round like גִדָּא; “coliandre” seed in Old French.   כִּזְרַע־גַּד.  עָגֹל כְּגִידָּא — זֶרַע קוליינדר"ו:
הַבְּדֹֽלַח - is the name of a precious stone; “cristal” in Old French.   הַבְּדֹֽלַח.  שֵׁם אֶבֶן טוֹבָה קריסט"ל:
8The people could walk about and gather it. They ground it in a mill, crushed it in a mortar, cooked it in a pot, or made it into cakes. It tasted like the moisture of oil.   חשָׁ֩טוּ֩ הָעָ֨ם וְלָֽקְט֜וּ וְטָֽחֲנ֣וּ בָֽרֵחַ֗יִם א֤וֹ דָכוּ֙ בַּמְּדֹכָ֔ה וּבִשְּׁלוּ֙ בַּפָּר֔וּר וְעָשׂ֥וּ אֹת֖וֹ עֻג֑וֹת וְהָיָ֣ה טַעְמ֔וֹ כְּטַ֖עַם לְשַׁ֥ד הַשָּֽׁמֶן:
שָׁטוּ - שַׁיִט is a term denoting a leisurely stroll, “esbaneyer” in Old French, without exertion.   שָׁטוּ.  אֵין שִׁיּוּט אֶלָּא לְשׁוֹן טִיּוּל, אישבנ"ייר — בְּלֹא עָמָל:
וְטָֽחֲנוּ בָֽרֵחַיִם וגו' - They ground it in a mill… It was never put into a mill, a pot, or a mortar, but its taste changed into that of ground, crushed, or cooked food, whatever one wished.   וְטָֽחֲנוּ בָֽרֵחַיִם וגו'.  לֹא יָרַד בָּרֵחַיִם וְלֹא בַקְּדֵרָה וְלֹא בַמְּדוֹכָה, אֶלָּא מִשְׁתַּנֶּה הָיָה טַעֲמוֹ לַנִּטְחָנִין וְלַנְּדוֹכִין וְלַמְבֻשָּׁלִין (ספרי):
בַּפָּרוּר - means: in a pot.   בַּפָּרוּר.  קְדֵרָה:
לְשַׁד הַשָּֽׁמֶן - means: the moisture of oil; so Donash explains it. Similar to this is: נֶהְפַּךְ לְשַׁדִּי בְּחַרְבֹנֵי קַיִץ, 12 where the ל is part of the root, meaning: “my moisture (לְשַׁדִּי) has turned into the dryness of summer.” Our sages, 13 however, explain it as related to “breasts” (שָׁדַיִם), but there is no connection between breasts and oil. It is impossible to explain לְשַׁד הַשָּׁמֶן as being related to וַיִּשְׁמַן יְשֻׁרוּן “But Yeshurun became fat,” 14 for if so, the מ would have been vocalized with a kamatz katan (tzeireh) and the stress would be on the last syllable, under the מ. Now that the מ is vocalized with a patach katan (segol) and the stress is under the ש, it has the sense of שֶׁמֶן “oil.” The ש is vocalized with a kamatz gadol and not with a patach katan (segol) because it is at the end of a verse. Another explanation: לְשַׁד is an acrostic of לַיִשׁ שֶׁמֶן דְּבַשׁ (kneaded, oil, honey), like a dough kneaded with oil and glazed with honey. Onkelos’ translation, which renders it as דְּלִישׁ בְּמִשְׁחָא “kneaded with oil,” inclines towards Donash’s interpretation, for dough kneaded with oil contains moisture of oil.   לְשַׁד הַשָּֽׁמֶן.  לִחְלוּחַ שֶׁל שֶׁמֶן, כָּךְ פֵּרְשׁוֹ דּוּנָשׁ, וְדוֹמֶה לוֹ "נֶהְפַּךְ לְשַׁדִּי בְּחַרְבֹנֵי קַיִץ" (תהילים ל"ב), וְהַלָּמֶ"ד יְסוֹד, — נֶהְפַּךְ לִחְלוּחִי בְּחַרְבוֹנֵי קַיִץ. וְרַבּוֹתֵינוּ פֵרְשׁוּהוּ לְשׁוֹן שָׁדַיִם, אַךְ אֵין עִנְיַן שָׁדַיִם אֵצֶל שֶׁמֶן; וְאִאֶ"ל לְשַׁד הַשָּׁמֶן לְשׁוֹן "וַיִּשְׁמַן יְשֻׁרוּן" (דברים ל"ב), שֶׁאִם כֵּן הָיָה הַמֵּ"ם נָקוּד קָמָץ וְטַעְמוֹ לְמַטָּה תַּחַת הַמֵּ"ם, עַכְשָׁו שֶׁהַמֵּ"ם נָקוּד פַּתָּח קָטָן וְהַטַּעַם תַּחַת הַשִּׁי"ן, לְשׁוֹן שֶׁמֶן הוּא, וְהַשִּׁ"ין הַנְּקוּדָה בְּקָמָץ גָּדוֹל וְאֵינָהּ נְקוּדָה בְּפַתָּח קָטָן מִפְּנֵי שֶׁהוּא סוֹף פָּסוּק. דָּבָר אַחֵר: לְשַׁד לְשׁוֹן נוֹטָרִיקוֹן — לִישׁ שֶׁמֶן דְּבַשׁ, כְּעִסָּה הַנִּלּוֹשָׁה בְּשֶׁמֶן וּקְטוּפָה בִדְבַשׁ. וְתַרְגּוּם שֶׁל אֻנְקְלוֹס דִּמְתַרְגֵּם "דְּלִישׁ בְּמִשְׁחָא" נוֹטֶה לְפִתְרוֹנוֹ שֶׁל דּוּנָשׁ, שֶׁהָעִסָּה הַנִּלּוֹשָׁה בְשֶׁמֶן לַחְלוּחִית שֶׁמֶן יֵשׁ בָּהּ:
9When the dew descended on the camp at night, the manna would descend upon it.   טוּבְרֶ֧דֶת הַטַּ֛ל עַל־הַמַּֽחֲנֶ֖ה לָ֑יְלָה יֵרֵ֥ד הַמָּ֖ן עָלָֽיו:
10Moses heard the people weeping with their families, each one at the entrance to his tent. God became very angry, and Moses also considered it evil.   יוַיִּשְׁמַ֨ע משֶׁ֜ה אֶת־הָעָ֗ם בֹּכֶה֙ לְמִשְׁפְּחֹתָ֔יו אִ֖ישׁ לְפֶ֣תַח אָֽהֳל֑וֹ וַיִּֽחַר־אַ֤ף יְהֹוָה֙ מְאֹ֔ד וּבְעֵינֵ֥י משֶׁ֖ה רָֽע:
בֹּכֶה לְמִשְׁפְּחֹתָיו - Weeping with their families - i.e., groups of families gathered and wept to openly express their grievance. But our sages said: לְמִשְׁפְּחֹתָיו means “because of matters involving families,” i.e., because of incestuous relationships that had become forbidden to them.   בֹּכֶה לְמִשְׁפְּחֹתָיו.  מִשְׁפָּחוֹת מִשְׁפָּחוֹת נֶאֱסָפִים וּבוֹכִים לְפַרְסֵם תַּרְעֻמְתָּן בְּגָלוּי. וְרַבּוֹתֵינוּ אָמְרוּ (יומא ע"ה) לְמִשְׁפְּחֹתָיו, עַל עִסְקֵי מִשְׁפָּחוֹת —עַל עֲרָיוֹת הַנֶּאֱסָרוֹת לָהֶם:
11Moses said to God, “Why have You treated me, Your servant, so badly? Why have I not found favor in Your regard, that You place the burden of this entire people upon me?   יאוַיֹּ֨אמֶר משֶׁ֜ה אֶל־יְהֹוָ֗ה לָמָ֤ה הֲרֵעֹ֨תָ֙ לְעַבְדֶּ֔ךָ וְלָ֛מָּה לֹֽא־מָצָ֥תִי (חסר א') חֵ֖ן בְּעֵינֶי֑ךָ לָשׂ֗וּם אֶת־מַשָּׂ֛א כָּל־הָעָ֥ם הַזֶּ֖ה עָלָֽי:
12Did I conceive this entire people? Did I give birth to them, that You say to me, ‘Carry them in your bosom, as a nursing woman carries a suckling,’ to the land You promised their forefathers?   יבהֶאָֽנֹכִ֣י הָרִ֗יתִי אֵ֚ת כָּל־הָעָ֣ם הַזֶּ֔ה אִם־אָֽנֹכִ֖י יְלִדְתִּ֑יהוּ כִּֽי־תֹאמַ֨ר אֵלַ֜י שָׂאֵ֣הוּ בְחֵיקֶ֗ךָ כַּֽאֲשֶׁ֨ר יִשָּׂ֤א הָֽאֹמֵן֙ אֶת־הַיֹּנֵ֔ק עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתָּ לַֽאֲבֹתָֽיו:
כִּֽי־תֹאמַר אֵלַי - That You (lit.) will tell me - means: that You say to me, “Carry them in your bosom.” And where did He say this to him? “Go, lead the people”; 15 and it says: “He commanded them regarding the Israelites” 16 – on condition you accept that they may stone you and insult you.   כִּֽי־תֹאמַר אֵלַי.  שֶׁאַתָּה אוֹמֵר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ; וְהֵיכָן אָמַר לוֹ כֵן? "לֵךְ נְחֵה אֶת הָעָם" (שמות ל"ב), וְאוֹמֵר "וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל" (שם ו') — עַל מְנָת שֶׁיִּהְיוּ סוֹקְלִים אֶתְכֶם וּמְחָרְפִים אֶתְכֶם (ספרי):
עַל הָֽאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַֽאֲבֹתָֽיו - To the land You promised their forefathers - You tell me to carry them in my bosom.   עַל הָֽאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַֽאֲבֹתָֽיו.  אַתָּה אוֹמֵר לִי לְשֵׂאתָם בְּחֵיקִי:
13Where can I get meat to give all these people? For they are crying to me, saying, ‘Give us meat to eat.’   יגמֵאַ֤יִן לִי֙ בָּשָׂ֔ר לָתֵ֖ת לְכָל־הָעָ֣ם הַזֶּ֑ה כִּֽי־יִבְכּ֤וּ עָלַי֙ לֵאמֹ֔ר תְּנָה־לָּ֥נוּ בָשָׂ֖ר וְנֹאכֵֽלָה:
14I cannot carry the responsibility of this entire people alone, for it is too hard for me.   ידלֹֽא־אוּכַ֤ל אָֽנֹכִי֙ לְבַדִּ֔י לָשֵׂ֖את אֶת־כָּל־הָעָ֣ם הַזֶּ֑ה כִּ֥י כָבֵ֖ד מִמֶּֽנִּי:
15If this is the way You want to treat me, please kill me first, if I have found favor in Your regard, so that I not see my evil.”   טווְאִם־כָּ֣כָה | אַתְּ־עֹ֣שֶׂה לִּ֗י הָרְגֵ֤נִי נָא֙ הָרֹ֔ג אִם־מָצָ֥אתִי חֵ֖ן בְּעֵינֶי֑ךָ וְאַל־אֶרְאֶ֖ה בְּרָֽעָתִֽי:
וְאִם־כָּכָה אַתְּ־עושה לִּי - If this is the way You treat me. The form אַתְּ is used because Moses’ strength weakened like that of a woman when the Holy One, blessed be He, showed him the punishment that He was planning to bring upon them for this sin. He therefore said before Him: “If so, kill me first.”   וְאִם־כָּכָה אַתְּ־עושה לִּי.  תָּשַׁשׁ כֹּחוֹ שֶׁל מֹשֶׁה כִּנְקֵבָה כְּשֶׁהֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא הַפֻּרְעָנוּת שֶׁהוּא עָתִיד לְהָבִיא עֲלֵיהֶם עַל זֹאת, אָמַר לְפָנָיו, אִם כֵּן, הָרְגֵנִי תְּחִלָּה:
וְאַל־אֶרְאֶה בְּרָֽעָתִֽי - So that I not see my evil. It should have stated “their evil,” but Scripture employs a euphemism. This is one of the adjustments that the Torah makes, such as writers do, to modify and improve the language.   וְאַל־אֶרְאֶה בְּרָֽעָתִֽי.  בְּרָעָתָם הָיָה לוֹ לִכְתֹּב, אֶלָּא שֶׁכִּנָּה הַכָּתוּב, וְזֶה אֶחָד מִתִּקּוּנֵי סוֹפְרִים בַּתּוֹרָה לְכִנּוּי וּלְתִקּוּן לָשׁוֹן:
16God said to Moses, “Gather for Me 70 men from the elders of Israel, whom you know were the people’s elders and foremen in Egypt. You must take them to the Tent of Meeting, and they must stand there with you.   טזוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה אֶסְפָה־לִּ֞י שִׁבְעִ֣ים אִישׁ֘ מִזִּקְנֵ֣י יִשְׂרָאֵל֒ אֲשֶׁ֣ר יָדַ֔עְתָּ כִּי־הֵ֛ם זִקְנֵ֥י הָעָ֖ם וְשֹֽׁטְרָ֑יו וְלָֽקַחְתָּ֤ אֹתָם֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וְהִתְיַצְּב֥וּ שָׁ֖ם עִמָּֽךְ:
אֶסְפָה־לִּי - Gather for Me. This is the answer to your complaint that you said: “I cannot carry the responsibility…alone.” And where were the original elders? Surely, even in Egypt the Israelites had a session of elders, as it says: “Go and gather the elders of Israel”? 17 They died during the fire at Tav’erah. They were worthy of this punishment since the events at Sinai, as it says: “they gazed upon God,” 18 i.e., they behaved irreverently, like one who takes bites from his bread while speaking in the presence of a king, and that is what is meant by what it states there: “they ate and drank.” However, the Holy One, blessed be He, did not wish to cause mourning at the Giving of the Torah by punishing them then, so he punished them here.   אֶסְפָה־לִּי.  הֲרֵי תְשׁוּבָה לִתְלוּנָתְךָ שֶׁאָמַרְתָּ לֹא אוּכַל אָנֹכִי לְבַדִּי; וְהַזְּקֵנִים הָרִאשׁוֹנִים הֵיכָן הָיוּ? וַהֲלֹא אַף בְּמִצְרַיִם יָשְׁבוּ עִמָּהֶם, שֶׁנֶּאֱמַר (שמות ג') "לֵךְ וְאָסַפְתָּ אֶת זִקְנֵי יִשְׂרָאֵל"? אֶלָּא בְּאֵשׁ תַּבְעֵרָה מֵתוּ; וּרְאוּיִים הָיוּ לְכָךְ מִסִּינַי, דִּכְתִיב "וַיֶּחֱזוּ אֶת הָאֱלֹהִים" (שם כ"ד) — שֶׁנָּהֲגוּ קַלּוּת רֹאשׁ כְּנוֹשֵׁךְ פִּתּוֹ וּמְדַבֵּר בִּפְנֵי הַמֶּלֶךְ, וְזֶהוּ "וַיֹּאכְלוּ וַיִּשְׁתּוּ", וְלֹא רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן אֲבֵלוּת בְּמַתַּן תּוֹרָה וּפָרַע לָהֶם כָּאן (תנחומא):
אֲשֶׁר יָדַעְתָּ כִּי־הֵם וגו' - Whom you know were [the people’s elders]…. i.e., those whom you recognize as having been appointed as their foremen for the backbreaking labor in Egypt, who had mercy over them and were therefore beaten on their account, as it says: “The foremen from among the Israelites were flogged” 19 – let them now be appointed during the Israelites’ high position, just as they suffered during their distress.   אֲשֶׁר יָדַעְתָּ כִּי־הֵם וגו'.  אוֹתָן שֶׁאַתָּה מַכִּיר שֶׁנִּתְמַנּוּ עֲלֵיהֶם שׁוֹטְרִים בְּמִצְרַיִם בַּעֲבוֹדַת פֶּרֶךְ וְהָיוּ מְרַחֲמִים עֲלֵיהֶם וּמֻכִּים עַל יָדָם, שֶׁנֶּאֱמַר "וַיֻּכּוּ שֹׁטְרֵי בְנֵי יִשְׂרָאֵל" (שמות ה'), עַתָּה יִתְמַנּוּ בִגְדֻלָּתָן כְּדֶרֶךְ שֶׁנִּצְטַעֲרוּ בְּצָרָתָן (עי' ספרי):
וְלָֽקַחְתָּ אֹתָם - You must take them - i.e., take them with words: “Fortunate are you, that you have been appointed as leaders over the children of the Omnipresent!”   וְלָֽקַחְתָּ אֹתָם.  קָחֵם בִּדְבָרִים, "אַשְׁרֵיכֶם שֶׁנִּתְמַנִּיתֶם פַּרְנָסִים עַל בָּנָיו שֶׁל מָקוֹם":
וְהִתְיַצְּבוּ שָׁם עִמָּֽךְ - And they must stand there with you - so that the Israelites see this and treat them with honor and respect, saying: “These individuals are so cherished that they enter with Moses to receive direct communication from the Holy One, blessed be He.”   וְהִתְיַצְּבוּ שָׁם עִמָּֽךְ.  כְּדֵי שֶׁיִּרְאוּ יִשְׂרָאֵל וְיִנְהֲגוּ בָהֶם גְּדֻלָּה וְכָבוֹד, וְיֹאמְרוּ חֲבִיבִין אֵלּוּ שֶׁנִּכְנְסוּ עִם מֹשֶׁה לִשְׁמֹעַ דִּבּוּר מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא (שם):
17I will descend and speak with you there, and I will increase some of the spirit that is upon you and bestow this increase upon them. They must bear the burden of the people together with you, so that you need not bear it alone.   יזוְיָֽרַדְתִּ֗י וְדִבַּרְתִּ֣י עִמְּךָ֘ שָׁם֒ וְאָֽצַלְתִּ֗י מִן־הָר֛וּחַ אֲשֶׁ֥ר עָלֶ֖יךָ וְשַׂמְתִּ֣י עֲלֵיהֶ֑ם וְנָֽשְׂא֤וּ אִתְּךָ֙ בְּמַשָּׂ֣א הָעָ֔ם וְלֹֽא־תִשָּׂ֥א אַתָּ֖ה לְבַדֶּֽךָ:
וְיָֽרַדְתִּי - I will descend. This is one of the 10 expressions of descent written in the Torah.   וְיָֽרַדְתִּי.  זוֹ אַחַת מֵעֶשֶׂר יְרִידוֹת הַכְּתוּבוֹת בַּתּוֹרָה (שם):
וְדִבַּרְתִּי עִמְּךָ - And speak with you - but not with them.   וְדִבַּרְתִּי עִמְּךָ.  וְלֹא עִמָּהֶם (שם):
וְאָֽצַלְתִּי - means as Onkelos translates it: וַאֲרַבֵּי – “and I will increase,” similar to: “against the nobles of (אֲצִילֵי, “the great ones”) the Israelites.” 20   וְאָֽצַלְתִּי.  כְּתַרְגּוּמוֹ "וַאֲרַבֵּי", כְּמוֹ "וְאֶל אֲצִילֵי בְּנֵי יִשְֹרָאֵל" (שמות כ"ד):
וְשַׂמְתִּי עֲלֵיהֶם - And bestow [this increase] upon them. To what was Moses compared at that time? To a lamp placed upon a candlestick, from which everyone can kindle their lights without its own light being diminished at all.   וְשַׂמְתִּי עֲלֵיהֶם.  לְמָה מֹשֶׁה דוֹמֶה בְאוֹתָהּ שָׁעָה? לְנֵר שֶׁמּוּנַח עַל גַּבֵּי מְנוֹרָה וְהַכֹּל מַדְלִיקִין הֵימֶנּוּ וְאֵין אוֹרוֹ חָסֵר כְּלוּם (ספרי):
וְנָֽשְׂאוּ אִתְּךָ - They must bear the burden…together with you. i.e., stipulate with them that their ascent to their position is on condition that they accept upon themselves the burden of My children, who are troublesome and stubborn.   וְנָֽשְׂאוּ אִתְּךָ.  הַתְנֵה עִמָּהֶם עַל מְנָת שֶׁיְּקַבְּלוּ עֲלֵיהֶם טֹרַח בָּנַי, שֶׁהֵם טַרְחָנִים וְסַרְבָנִים (שם):
וְלֹֽא־תִשָּׂא אַתָּה לְבַדֶּֽךָ - So that you need not bear it alone. This is the response to that which you said: “I cannot carry the responsibility…alone.”   וְלֹֽא־תִשָּׂא אַתָּה לְבַדֶּֽךָ.  הֲרֵי תְשׁוּבָה לְמַה שֶּׁאָמַרְתָּ לֹא אוּכַל אָנֹכִי לְבַדִּי:
18You must say to the people, ‘Prepare yourselves for tomorrow, when you will eat meat, for you have cried in God’s ears, saying, “Who will feed us meat? For we had it better in Egypt.” God will give you meat, and you will eat.   יחוְאֶל־הָעָ֨ם תֹּאמַ֜ר הִתְקַדְּשׁ֣וּ לְמָחָר֘ וַֽאֲכַלְתֶּ֣ם בָּשָׂר֒ כִּ֡י בְּכִיתֶם֩ בְּאָזְנֵ֨י יְהֹוָ֜ה לֵאמֹ֗ר מִ֤י יַֽאֲכִלֵ֨נוּ֙ בָּשָׂ֔ר כִּי־ט֥וֹב לָ֖נוּ בְּמִצְרָ֑יִם וְנָתַ֨ן יְהֹוָ֧ה לָכֶ֛ם בָּשָׂ֖ר וַֽאֲכַלְתֶּֽם:
הִתְקַדְּשׁוּ - means: prepare yourselves for punishment. Similarly, it says: “and prepare them (וְהַקְדִּשֵׁם) for the day of killing.” 21   הִתְקַדְּשׁוּ.  הַזְמִינוּ עַצְמְכֶם לְפֻרְעָנוּת, וְכֵן הוּא אוֹמֵר (ירמיהו י"ב) "וְהַקְדִּשֵׁם לְיוֹם הֲרֵגָה" (ספרי):
19You will eat it not for one day, not for two days, not for five days, not for ten days, and not for twenty days,   יטלֹ֣א י֥וֹם אֶחָ֛ד תֹּֽאכְל֖וּן וְלֹ֣א יוֹמָ֑יִם וְלֹ֣א | חֲמִשָּׁ֣ה יָמִ֗ים וְלֹא֙ עֲשָׂרָ֣ה יָמִ֔ים וְלֹ֖א עֶשְׂרִ֥ים יֽוֹם:
20but for a full month, until it is coming out of your nose and nauseates you, because you have despised God, who dwells among you, and have cried before Him, saying, “Why did we ever leave Egypt?”’”   כעַ֣ד | חֹ֣דֶשׁ יָמִ֗ים עַ֤ד אֲשֶׁר־יֵצֵא֙ מֵֽאַפְּכֶ֔ם וְהָיָ֥ה לָכֶ֖ם לְזָרָ֑א יַ֗עַן כִּֽי־מְאַסְתֶּ֤ם אֶת־יְהֹוָה֙ אֲשֶׁ֣ר בְּקִרְבְּכֶ֔ם וַתִּבְכּ֤וּ לְפָנָיו֙ לֵאמֹ֔ר לָ֥מָּה זֶּ֖ה יָצָ֥אנוּ מִמִּצְרָֽיִם:
עַד חֹדֶשׁ יָמִים - For a full month. This refers to the relatively virtuous, who will die by gradually weakening on their beds and their soul departing afterward. But regarding the wicked it says: “while the meat was still between their teeth.” 22 So is stated in Sifrei. However, in Mechilta 23 the opposite is stated: The wicked died by eating and suffering for 30 days, but the relatively virtuous perished “while the meat was still between their teeth.”   עַד חֹדֶשׁ יָמִים.  זוֹ בַכְּשֵׁרִים, שֶׁמִּתְמַצִּין עַל מִטּוֹתֵיהֶן וְאַחַר כָּךְ נִשְׁמָתָן יוֹצְאָה, וּבָרְשָׁעִים הוּא אוֹמֵר "הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם" (פסוק ל"ג), כָּךְ הִיא שְׁנוּיָה בְסִפְרֵי, אֲבָל בִּמְכִילְתָּא שְׁנוּיָה חִלּוּף, הָרְשָׁעִים אוֹכְלִים וּמִצְטַעֲרִין שְׁלֹשִׁים יוֹם, וְהַכְּשֵׁרִים הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם (עי' יומא ע"ה):
עַד אֲשֶׁר־יֵצֵא מֵֽאַפְּכֶם - Until it is coming out of your nose. Its meaning is as Onkelos translates it: עַד דִּי תְקוֹצוּן בֵּהּ “until you are disgusted by it.” It will seem to you as if you have eaten too much of it, to the extent that it is being expelled and repulsed through the nose.   עַד אֲשֶׁר־יֵצֵא מֵֽאַפְּכֶם.  כְּתַרְגּוּמוֹ "דִי תְקוֹצוּן בֵּיהּ", יְהֵא דוֹמֶה לָכֶם כְּאִלּוּ אֲכַלְתֶּם מִמֶּנּוּ יוֹתֵר מִדַּאי עַד שֶׁיּוֹצֵא וְנִגְעָל לַחוּץ דֶּרֶךְ הָאָף:
וְהָיָה לָכֶם לְזָרָא - And nauseates you - i.e., you will reject it to a greater extent than you originally favored it. But in the words of Rabbi Moshe HaDarshan I have seen that there is a language in which a sword is termed זָרָא.   וְהָיָה לָכֶם לְזָרָא.  שֶׁתִּהְיוּ מְרַחֲקִין אוֹתוֹ יוֹתֵר מִמַּה שֶּׁקֵּרַבְתֶּם, וּבְדִבְרֵי רַבִּי מֹשֶׁה הַדַּרְשָׁן רָאִיתִי שֶׁיֵּשׁ לָשׁוֹן שֶׁקּוֹרִין לַחֶרֶב זָרָא:
אֶת־ה' אֲשֶׁר־בְּקִרְבְּכֶם - God who dwells among you. If I had not implanted My Divine Presence among you, you would not have become so arrogant as to engage in all these matters.   אֶת־ה' אֲשֶׁר־בְּקִרְבְּכֶם.  אִם לֹא שֶׁנָּטַעְתִּי שְׁכִינָתִי בֵינֵיכֶם, לֹא גָבַהּ לְבַבְכֶם לִכָּנֵס לְכָל הַדְּבָרִים הַלָּלוּ (ספרי):
21Moses said, “The people in whose midst I am number 600,000 on foot, and You say, ‘I will give them enough meat to eat for a full month.’   כאוַיֹּ֘אמֶר֘ משֶׁה֒ שֵׁשׁ־מֵא֥וֹת אֶ֨לֶף֙ רַגְלִ֔י הָעָ֕ם אֲשֶׁ֥ר אָֽנֹכִ֖י בְּקִרְבּ֑וֹ וְאַתָּ֣ה אָמַ֗רְתָּ בָּשָׂר֙ אֶתֵּ֣ן לָהֶ֔ם וְאָֽכְל֖וּ חֹ֥דֶשׁ יָמִֽים:
שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי - 600,000 on foot. He did not care to count the detail of the remaining 3,000. But Rabbi Moshe HaDarshan explained that it was only those 600,000 who came out of Egypt as adults who wept.   שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי.  לֹא חָשׁ לִמְנוֹת אֶת הַפְּרָט שְׁלֹשֶׁת אֲלָפִים הַיְתֵרִים; וְרַבִּי מֹשֶׁה הַדַּרְשָׁן פֵּרֵשׁ, שֶׁלֹּא בָכוּ אֶלָּא אוֹתָן שֶׁיָּצְאוּ מִמִּצְרַיִם:
22If a flock and a herd were slaughtered for them, would it suffice for them? If all the fish of the sea were caught for them, would it suffice for them?”   כבהֲצֹ֧אן וּבָקָ֛ר יִשָּׁחֵ֥ט לָהֶ֖ם וּמָצָ֣א לָהֶ֑ם אִ֣ם אֶת־כָּל־דְּגֵ֥י הַיָּ֛ם יֵֽאָסֵ֥ף לָהֶ֖ם וּמָצָ֥א לָהֶֽם:
הֲצֹאן וּבָקָר יִשָּׁחֵט - If a flock and a herd. 

This is one of four verses that Rabbi Akiva expounds in a certain way but Rabbi Shimon does not expound them like him. Rabbi Akiva says that the passage: “The people in whose midst I am number 600,000 on foot, and You say, ‘I will give them enough meat to eat for a full month.’ If a flock and a herd…” is all to be understood literally, i.e., could it be enough for them? The meaning of וּמָצָא here is thus similar to the phrase וּמָצָא כְּדֵי גְאֻלָּתוֹ “he obtains sufficient means to afford its redemption.” 24 Now, which was a more severe offense: this, or that Moses said, “Now listen, you rebels, can we draw water for you from this rock”? 25 Surely this case. However, since Moses did not say it in public, Scripture protected him and he was not punished. But the incident of the “waters of contention” took place in public, and therefore Scripture did not protect him.

However, Rabbi Shimon says: God forbid! Such a question never entered that righteous man’s mind! Could the one of whom it is written: “he is faithful throughout My household,” 26 say: “The Omnipresent cannot provide enough for us”? Rather, this is what he said: “600,000 adult men on foot…and You say, ‘I will give them meat for a full month,’ and afterwards You will kill such a large nation! ‘Should a flock and a herd be slaughtered for them’ in order that they be killed and this be their last meal? Would that honor You? Do we tell a donkey: ‘Take this measure of barley and then we will chop off your head’?” The Holy One, blessed be He, answered him: “But if I do not give it to them, they will say that I am unable to fulfill their request. Is it correct in your eyes that God’s power appear limited to them? Let them and a hundred like them be annihilated rather than have My power appear limited to them for even a short while!”

  הֲצֹאן וּבָקָר יִשָּׁחֵט.  זֶה אֶחָד מֵאַרְבָּעָה דְּבָרִים שֶׁהָיָה רַבִּי עֲקִיבָא דּוֹרֵשׁ וְאֵין רַבִּי שִׁמְעוֹן דּוֹרֵשׁ כְּמוֹתוֹ, רַבִּי עֲקִיבָא אוֹמֵר שש מאות אלף רגלי ואתה אמרת בשר אתן להם ואכלו חדש ימים הצאן ובקר, הַכֹּל כְּמַשְׁמָעוֹ, מִי מַסְפִּיק לָהֶם? כָּעִנְיָן שֶׁנֶּאֱמַר (ויקרא כ"ה) "וּמָצָא כְּדֵי גְאֻלָּתוֹ". וְאֵיזוֹ קָשָׁה, זוֹ אוֹ שִׁמְעוּ נָא הַמֹּרִים? אֶלָּא לְפִי שֶׁלֹּא אָמַר בָּרַבִּים, חִסֵּךְ לוֹ הַכָּתוּב וְלֹא נִפְרַע מִמֶּנּוּ, וְזוֹ שֶׁל מְרִיבָה הָיְתָה בְּגָלוּי, לְפִיכָךְ לֹא חִסֵּךְ לוֹ הַכָּתוּב; רַבִּי שִׁמְעוֹן אוֹמֵר, חַס וְשָׁלוֹם, לֹא עָלְתָה עַל דַּעְתּוֹ שֶׁל אוֹתוֹ צַדִיק כָּךְ, מִי שֶׁכָּתוּב בּוֹ "בְּכָל בֵּיתִי נֶאֱמָן הוּא" (במדבר י"ב) יֹאמַר אֵין הַמָּקוֹם מַסְפִּיק לָנוּ? אֶלָּא כָּךְ אָמַר, שש מאות אלף רגלי וגו' ואתה אמרת בשר אתן לְחֹדֶשׁ יָמִים, וְאַחַר כָּךְ תַּהֲרֹג אֻמָּה גְדוֹלָה כָּזוֹ, הצאן ובקר ישחט להם כְּדֵי שֶׁיֵּהָרְגוּ וּתְהִי אֲכִילָה זוֹ מַסְפַּקְתָּן עַד עוֹלָם? וְכִי שִׁבְחֲךָ הוּא זֶה? אוֹמְרִים לוֹ לַחֲמוֹר טֹל כֹּר שְׂעוֹרִים וְנַחְתֹּךְ רֹאשְׁךָ? הֱשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאִם לֹא אֶתֵּן יֹאמְרוּ שֶׁקָּצְרָה יָדִי, הֲטוֹב בְּעֵינֶיךָ שֶׁיַּד ה' תִּקְצַר בְּעֵינֵיהֶם? יֹאבְדוּ הֵם וּמֵאָה כַּיּוֹצֵא בָהֶם וְאַל תְּהִי יָדִי קְצָרָה לִפְנֵיהֶם אֲפִלּוּ שָׁעָה אַחַת:
23Then God said to Moses, “Do you think that God’s power is limited? You will now see if what I said happens to you or not!”   כגוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה הֲיַ֥ד יְהֹוָ֖ה תִּקְצָ֑ר עַתָּ֥ה תִרְאֶ֛ה הֲיִקְרְךָ֥ דְבָרִ֖י אִם־לֹֽא:
עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי - You will now see if what I said happens. Rabbi Gamliel son of Rabbi Yehudah HaNasi says: Moses said: “It is impossible to deal with a baseless claim; since the people are only looking for a pretext, You will not satisfy them, as they will continue arguing with You. If You give them meat of large animals, they will say: ‘We wanted meat of small animals’; if You give them small animals, they will say: ‘We wanted large animals,’ or ‘we wanted wild beasts and fowl,’ or ‘we wanted fish and grasshoppers.’ God answered, “If I refuse, they will say that My power is limited.” Moses then said before Him, “I will go to try and appease them.” He answered, “You will now see if what I said happens – i.e., that they will not listen to you.” Moses went to appease them and said to them: “Is God’s power limited?” “Indeed, He hit a rock and water flowed out…surely He can also provide food.” 27 The people, however, said: “This is a compromise; He does not have the power to fulfill our request!” That is what it says: “Moses went out and told the people.” 28 Since they did not listen to him – “he gathered 70 of the people’s elders….”   עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי.  רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר, אִי אֶפְשָׁר לַעֲמֹד עַל הַטָּפֵל, מֵאַחַר שֶׁאֵינָן מְבַקְשִׁים אֶלָּא עֲלִילָה, לֹא תַסְפִּיק לָהֶם, סוֹפָן לָדוּן אַחֲרֶיךָ: אִם אַתָּה נוֹתֵן לָהֶם בְּשַׂר בְּהֵמָה גַסָּה, יֹאמְרוּ דַּקָּה בִקַּשְׁנוּ, וְאִם אַתָּה נוֹתֵן לָהֶם דַּקָּה, יֹאמְרוּ גַּסָּה בִקַּשְׁנוּ, חַיָּה וָעוֹף בִּקַּשְׁנוּ, דָּגִים וַחֲגָבִים בִּקַּשְׁנוּ, אָמַר לוֹ, אִם כֵּן יֹאמְרוּ שֶׁקָּצְרָה יָדִי, אָמַר לְפָנָיו, הֲרֵינִי הוֹלֵךְ וּמְפַיְּסָן, אָמַר לוֹ עתה תראה היקרך דברי — שֶׁלֹּא יִשְׁמְעוּ לְךָ. הָלַךְ מֹשֶׁה לְפַיְּסָן, אָמַר לָהֶם היד ה' תקצר, "הֵן הִכָּה צוּר וַיָּזוּבוּ מַיִם וְגוֹ' הֲגַם לֶחֶם יוּכַל תֵּת" (תהלים ע"ח), אָמְרוּ, פְּשָׁרָה הִיא זוֹ, אֵין בּוֹ כֹּחַ לְמַלֹּאות שְׁאֵלָתֵנוּ; וְזֶהוּ שֶׁנֶּאֱמַר ויצא משה וידבר אל העם, כֵּיוָן שֶׁלֹּא שָׁמְעוּ לוֹ, ויאסף שבעים איש וגו' (עי' ספרי):
24Moses went out and told the people what God had said. He gathered 70 of the people’s elders and positioned them around the Tent of Meeting.   כדוַיֵּצֵ֣א משֶׁ֗ה וַיְדַבֵּר֙ אֶל־הָעָ֔ם אֵ֖ת דִּבְרֵ֣י יְהֹוָ֑ה וַיֶּֽאֱסֹ֞ף שִׁבְעִ֥ים אִישׁ֙ מִזִּקְנֵ֣י הָעָ֔ם וַיַּֽעֲמֵ֥ד אֹתָ֖ם סְבִיבֹ֥ת הָאֹֽהֶל:
25God descended in a cloud and spoke to him, and He increased some of the spirit that was on Moses and bestowed this increase on the 70 elders. And when the spirit rested upon them, they prophesied, but they did not continue.   כהוַיֵּ֨רֶד יְהֹוָ֣ה | בֶּֽעָנָן֘ וַיְדַבֵּ֣ר אֵלָיו֒ וַיָּ֗אצֶל מִן־הָר֨וּחַ֙ אֲשֶׁ֣ר עָלָ֔יו וַיִּתֵּ֕ן עַל־שִׁבְעִ֥ים אִ֖ישׁ הַזְּקֵנִ֑ים וַיְהִ֗י כְּנ֤וֹחַ עֲלֵיהֶם֙ הָר֔וּחַ וַיִּֽתְנַבְּא֖וּ וְלֹ֥א יָסָֽפוּ:
וְלֹא יָסָֽפוּ - But they did not continue - i.e., they prophesied only on that day alone. So is explained in Sifrei. But Onkelos translates it as וְלָא פָסְקִין “and they did not cease,” i.e., the power of prophecy did not cease from them.   וְלֹא יָסָֽפוּ.  לֹא נִתְנַבְּאוּ אֶלָּא אוֹתוֹ הַיּוֹם לְבַדּוֹ, כָּךְ מְפֹרָשׁ בְּסִפְרֵי, וְאֻנְקְלוֹס תִּרְגֵּם "וְלָא פָסְקִין", שֶׁלֹּא פָסְקָה נְבוּאָה מֵהֶם:
26Now two men remained in the camp. The name of the first was Eldad and the name of the second was Meidad. The spirit of prophecy rested upon them. They were among those upon whose ticket the word “elder” had been written, but they did not go out to the Tent of Meeting. But they prophesied in the camp.   כווַיִּשָּֽׁאֲר֣וּ שְׁנֵֽי־אֲנָשִׁ֣ים | בַּמַּֽחֲנֶ֡ה שֵׁ֣ם הָֽאֶחָ֣ד | אֶלְדָּ֡ד וְשֵׁם֩ הַשֵּׁנִ֨י מֵידָ֜ד וַתָּ֧נַח עֲלֵהֶ֣ם הָר֗וּחַ וְהֵ֨מָּה֙ בַּכְּתֻבִ֔ים וְלֹ֥א יָֽצְא֖וּ הָאֹ֑הֱלָה וַיִּתְנַבְּא֖וּ בַּמַּֽחֲנֶֽה:
וַיִּשָּֽׁאֲרוּ שְׁנֵֽי־אֲנָשִׁים - Now two men remained - of those who had been chosen. They said: “We are not worthy of this position.”   וַיִּשָּֽׁאֲרוּ שְׁנֵֽי־אֲנָשִׁים.  מֵאוֹתָן שֶׁנִּבְחֲרוּ, אָמְרוּ אֵין אָנוּ כְּדַאי לִגְדֻלָּה זוֹ (עי' סנהדרין י"ז):
וְהֵמָּה בַּכְּתֻבִים - They were among those written - i.e., among those selected for the Sanhedrin. All the elders had been written down by name, but were selected by lot; for according to calculation, to appoint 70 elders for 12 tribes, six would come from each tribe except for two, that would only provide five each. Moses said: “No tribe will listen to me to have one less elder from his tribe.” So what did he do? He took 72 tickets and wrote on 70 of them “elder,” leaving the remaining two blank. He selected six men from each tribe, there thus being 72. He told them, “Draw your tickets from the box.” Whoever drew a ticket marked “elder” was designated to be an elder, but whoever drew blank, Moses told him, “The Omnipresent did not choose you.”   וְהֵמָּה בַּכְּתֻבִים.  בַּמְבֹרָרִים שֶׁבָּהֶם לְסַנְהֶדְרִין, וְנִכְתְּבוּ כֻלָּם נְקוּבִים בְּשֵׁמוֹת וְעַל יְדֵי גּוֹרָל, לְפִי שֶׁהַחֶשְׁבּוֹן עוֹלֶה לְי"ב שְׁבָטִים שִׁשָּׁה שִׁשָּׁה לְכָל שֵׁבֶט וָשֵׁבֶט, חוּץ מִשְּׁנֵי שְׁבָטִים שֶׁאֵין מַגִּיעַ אֲלֵיהֶם אֶלָּא חֲמִשָּׁה חֲמִשָּׁה, אָמַר מֹשֶׁה אֵין שֵׁבֶט שׁוֹמֵעַ לִי לִפְחוֹת מִשִּׁבְטוֹ זָקֵן אֶחָד, מֶה עָשָׂה, נָטַל ע"ב פְתָקִין וְכָתַב עַל שִׁבְעִים "זָקֵן" וְעַל שְׁנַיִם חָלָק וּבֵרֵר מִכָּל שֵׁבֶט וָשֵׁבֶט שִׁשָּה, וְהָיוּ ע"ב, אָמַר לָהֶם, טְלוּ פִתְקֵיכֶם מִתּוֹךְ קַלְפִּי, מִי שֶׁעָלָה בְיָדוֹ "זָקֵן" נִתְקַדֵּשׁ, מִי שֶׁעָלָה בְיָדוֹ חָלָק אָמַר לוֹ, הַמָּקוֹם לֹא חָפֵץ בָּךְ (ספרי; סנהדרין י"ז):
27The lad ran and told Moses, saying, “Eldad and Meidad are prophesying in the camp!”   כזוַיָּ֣רָץ הַנַּ֔עַר וַיַּגֵּ֥ד לְמשֶׁ֖ה וַיֹּאמַ֑ר אֶלְדָּ֣ד וּמֵידָ֔ד מִתְנַבְּאִ֖ים בַּמַּֽחֲנֶֽה:
וַיָּרָץ הַנַּעַר - The lad ran. Some say it was Gershom, Moses’ son.   וַיָּרָץ הַנַּעַר.  יֵ"א גֵּרְשׁוֹם בֶּן מֹשֶׁה הָיָה (עי' ילקוט):
28Joshua son of Nun, Moses’ servant from his youth, answered and said, “Moses, my master! Exhaust them!”   כחוַיַּ֜עַן יְהוֹשֻׁ֣עַ בִּן־נ֗וּן מְשָׁרֵ֥ת משֶׁ֛ה מִבְּחֻרָ֖יו וַיֹּאמַ֑ר אֲדֹנִ֥י משֶׁ֖ה כְּלָאֵֽם:
כְּלָאֵֽם - (lit.) Eliminate them - i.e., burden them with public affairs so they will be eliminated by themselves. Another explanation: Put them into prison (בֵּית הַכֶּלֶא), since they were prophesying: Moses will die and Joshua will be the one to lead the Israelites into the land.   כְּלָאֵֽם.  הַטֵּל עֲלֵיהֶם צָרְכֵי צִבּוּר וְהֵם כָּלִים מֵאֲלֵיהֶם; דָּבָר אַחֵר, תְּנֵם אֶל בֵּית הַכֶּלֶא, לְפִי שֶׁהָיוּ מִתְנַבְּאִים מֹשֶׁה מֵת וִיהוֹשֻׁעַ מַכְנִיס אֶת יִשְׂרָאֵל לָאָרֶץ (עי' ספרי):
29Moses said to him, “Are you zealous for my sake? If only all God’s people were prophets, that God would bestow His spirit of prophecy upon them!”   כטוַיֹּ֤אמֶר לוֹ֙ משֶׁ֔ה הַֽמְקַנֵּ֥א אַתָּ֖ה לִ֑י וּמִ֨י יִתֵּ֜ן כָּל־עַ֤ם יְהֹוָה֙ נְבִיאִ֔ים כִּֽי־יִתֵּ֧ן יְהֹוָ֛ה אֶת־רוּח֖וֹ עֲלֵיהֶֽם:
הַֽמְקַנֵּא אַתָּה לִי - means: Are you a zealot for me? Is it for what I would be offended that you are zealous?   הַֽמְקַנֵּא אַתָּה לִי.  הֲקִנְאָתִי אַתָּה מְקַנֵּא:
לִי - here has the sense of בִּשְׁבִילִי “for my sake.” Every instance of קִנְאָה denotes a person setting his heart on a matter, either to take vengeance or to assist; “emprenement” in Old French – taking the task fully in hand.   לִי.  כְּמוֹ בִּשְׁבִילִי; כָּל לְשׁוֹן קִנְאָה אָדָם הַנּוֹתֵן לֵב עַל הַדָּבָר, אוֹ לִנְקֹם, אוֹ לַעֲזֹר, אנפר"מנט בְּלַעַז, אוֹחֵז בְּעֹבִי הַמַּשָּׂא: