Torah Reading for Beha'alotcha

I have given….

“The children of Israel” is mentioned five times in this verse, thus declaring the affection [God has] for them, for their mention is repeated in one verse as many times as the five books of the Torah. I saw this in Gen. Rabbah [3:5]. [Note that this is not found in Gen. Rabbah, but in Lev. Rabbah 2:4]

so that the children of Israel will not be inflicted with plague.

So that there will be no need for them to approach the holy [Sanctuary], for if they do approach, there will be a plague.

So Moses, Aaron and all the congregation.

Moses presented them, Aaron lifted them up, and the Israelites rested their hands [on them].

they did to them just as the Lord commanded Moses.

[This is written] to extol those who performed [this rite] and those upon whom it was performed, [for] none of them objected.

This is the rule concerning the Levites.

Age disqualifies them, but physical blemishes do not disqualify them. — [Sifrei Beha’alothecha 1:10, Chul. 24a]

From the age of twenty-five years.

Elsewhere (4:3) it says, “From the age of thirty.” How can this be reconciled? However, from the age of twenty-five they came to study the laws of the service; they would study for five years, and at the age of thirty they would [begin] work. From here we learn that a student who does not experience success in his learning for five years, will never experience it. — [Chul. 24a]

and do no more work.

[I.e.,] the work of carrying on the shoulders; however, he can return to [the work of] locking the gates, singing, and loading the wagons. This is the meaning of “He shall minister with his brethren (אֶת אֶחָיו)” [in the next verse]-with his brethren, as the Targum [Onkelos] renders (עִם אֲחוֹהִי).

to keep the charge.

To camp around the Tent and to assemble and dismantle [it] at the time of the travels.

Moses spoke.

What does this teach us? Has not Scripture already said, “And Moses told… of the Lord’s appointed [holy days].” (Lev. 23:44) ? However, when he heard the portion dealing with the festivals at Sinai, he related it to them, and then he exhorted them again when the time came to perform them. — [Sifrei Beha’alothecha 1:17]

approached Moses and Aaron.

While the two were sitting in the study hall, they came and asked them. It is [however] inconceivable that they approached them one after the other [in this order], for if Moses did not know, how should Aaron know?- [Sifrei Beha’alothecha 1:20]

Why should we be excluded.

He [Moses] told them, “Sacrifices cannot be offered in a state of ritual uncleanness.” They replied, “Let ritually clean kohanim sprinkle the blood for us, and let ritually clean people eat the flesh.” He said to them, “Wait, and I will hear… ” like a disciple who is confident of hearing from his teacher’s mouth. Fortunate is the mortal who is so confident, for whenever he wished, he could speak with the Shechinah. This portion should really have been said through Moses, like the rest of the Torah, but these people merited that it be said through them, for merit is brought about through the meritorious. - [Sifrei Beha’alothecha 1: 22]

On a distant journey.

Heb. רְחֹקָה. There is a dot over the word, to teach us that he does not really have to be far away, but even if he was merely outside the threshold of the Temple courtyard throughout the time allowed for the slaughtering [of the Passover sacrifice] (Pes. 93, Sifrei Beha’alothecha 1:24). On the second Passover, one may keep both leavened bread and unleavened food in the home, and there is no festival. The consumption of leaven is not forbidden except while he eats it [the sacrifice]. — [Pes. 95a]

If a proselyte dwells with you, and he makes a Passover sacrifice.

I might think that anyone who converts should immediately make a Passover sacrifice. Therefore, Scripture teaches us, “One statute [shall apply to you, to the proselyte and to the native-born citizen].” And this is its meaning: If a proselyte dwells with you, and he comes (Reggio ed. - and the time comes) to make a Passover sacrifice with his friends, “according to the statutes of the Passover sacrifice and its ordinances he shall make it.” - [Sifrei Beha’alothecha 1:30]

At the bidding of the Lord…traveled.

We learned in the [Baraitha] Melecheth HaMishkan [ch. 13]: When the Israelites traveled, the cloud would fold and spread itself over the tribe of Judah like a beam. They blew a tekiah (long blast), a teruah (series of short blasts), and another tekiah , but it did not move on until Moses declared, “Rise up, O Lord” (10:35), and then the banner of the camp of Judah would travel. This [appears] in the Sifrei. [35]

and at the bidding of the Lord they encamped.

As soon as the Israelites encamped, the pillar of cloud would mushroom upward and spread itself over the tribe of Judah like a canopy. It would not depart until Moses declared, “Return O Lord, to the myriads of Israel’s thousands” (10:36). This is what is meant by, “according to the Lord’s word, through Moses” (verse 23). - [Melecheth HaMishkan ch. 13]

Sometimes.

Heb. וְיֵשׁ, lit., [and there is used in the sense of וּפְעָמִים]“and sometimes.”

several days.

Heb. יָמִים מִסְפָּר, lit., days of number, a few days.

or a year.

Heb. יָמִים, a year, as in “Its [period of] redemption shall be a full year (יָמִים)” (Lev. 25:29).

Make yourself.

So they should blow before you like a king, as it says, “There was a king in Jerushun” [Deut. 33:5].

Make yourself.

From your own resources.

Make yourself.

You make them and use them, but no one else. - [from Midrash Rabbah]

To summon the congregation.

When you wish to speak with the members of the Sanhedrin court and the rest of the people, and you summon them to gather before you, convene them with the trumpets.

And to announce the departure of the camps.

At the time the camps are due to depart, blow on them as a signal. It follows that they traveled at the behest of three-at God’s bidding, by the word of Moses and by the call of the trumpets.

Beaten.

It should be made out of a single block, by banging it with a hammer.

When they blow on them.

With both of them; it is a signal for the congregation to assemble, as it says, “the entire congregation shall assemble to you, at the entrance to the Tent of Meeting.”

If they blow one of them.

It is a signal for the princes to assemble, as it says, “the princes…shall assemble to you.” Their meeting point was also at the entrance to the Tent of Meeting. This is derived by the Sifrei from the rule of inference.

When you blow a teruah.

[a series of short blasts] The signal for the camps to travel was a tekiah, a teruah and a tekiah. The Sifrei derives this from redundant verses.

But when assembling the congregation.

Because it says, “they shall be used by you to summon the congregation and to announce the departure of the camps” (verse 2). Just as summoning the congregation is done by two priests, and with both trumpets as it says, “they shall blow with them”-so the traveling of the camps was with both of them. I might think that just as [with] the departure of the camps he blows a tekiah, teruah, tekiah, so when summoning the congregation he blows a tekiah, teruah, tekiah, and now there would be no difference between [the signal for] summoning the congregation and [the signal for initiating] the departure of the camps. Scripture therefore teaches, “But when assembling the congregation…” indicating that no teruah is blown to summon the congregation, and the same applies for [convening] the leaders. So there is a signal for all three: Summoning the congregation was with two, and [convening] the princes with one and neither of them included a teruah. Initiating the camps departure was with both-with a teruah and a tekiah.

The descendants of Aaron…shall blow.

For these summonings and journeyings.

For your ascent-offerings.

The verse speaks of communal offerings. - [from Sifrei]

I am the Lord your God.

From here we learn that [on the New Year Festival (Rosh HaShanah)] the verses proclaiming God’s kingship (מַלְכִיוֹת) [are recited] with [verses of] remembrances (זִכְרוֹנוֹת) and [verses] relating to the shofar (שׁוֹפְרוֹת), for it says, “You shall blow”-this refers to the שׁוֹפְרוֹת; “a remembrance”-this refers to זִכְרוֹנוֹת; “I am the Lord your God”-this refers to מַלְכִיוֹת. - [from Sifrei]

The Tabernacle was dismantled.

Once the banner of Judah had set out, Aaron and his sons went in, took down the parocheth curtain and covered the Ark with it, as it says, “When the camp is about to travel, Aaron and his sons shall come” (4:5). The sons of Gershon and the sons of Merari dismantled the Tabernacle and loaded it on wagons. The Ark and the holy utensils, which were carried by the sons of Kohath, stood covered and were placed on poles, until the banner of the camp of Reuben set out. Following this,“the Kohathites… set out” (verse 21).

Carried the holy.

They carried the sacred equipment.

And they had erected the Tabernacle.

The sons of Gershon and the sons of Merari, who had preceded them [the Kohathites] by the departure of two banners [their own and Reuben’s], erected the Tabernacle as soon as the cloud settled. The signal for camping was seen in the camp of Judah, and when they encamped, the sons of Kohath were still traveling behind them, with the last two banners [Ephraim and Dan]. The sons of Gershon and Merari erected the Tabernacle so that when the sons of Kohath arrived, they found it set up. They brought in the Ark, the Table, the Candelabrum and the altars. This is the meaning of the verse: Those who erected the Tabernacle erected it עַד, [that is,] before the arrival of the Kohathites.

The collector for all the other camps.

The Jerusalem Talmud [states]: Because the tribe of Dan was numerous they traveled last, and if anyone had lost anything, they would [find it and] return it to him. There is an opinion that they traveled in box-like formation, and he derives this from [the words], “Just as they camp so shall they travel” (2:17). Another opinion is that they traveled in the form of a beam, and he derives this from [the words], “collector for all the camps.”

These are the travels.

This is the order in which they traveled.

And then they traveled.

On that day they set out.

Hobab.

This is Jethro, as it says, “Of the children of Hobab, the father-in-law of Moses” (Jud. 4:11). So what does Scripture mean by saying, “They [the daughters of Jethro] came to their father Reuel” (Exod. 2:18)? It teaches that children call their grandfather, ‘father.’ He had many names: 'Jethro’-because through him a portion was added (יֶתֶר) to the Torah; 'Hobab’-because he loved (חֹבָב) the Torah, etc…. [see commentary to Exodus 18:1].

We are traveling to the place.

Immediately, within three days, we will enter the Land. For on this first journey they traveled with the intention of entering the Land of Israel, but [because] they sinned at the episode of the complainers [they were punished and did not enter the Land until much later]. Why did Moses include himself with them [if he wasn’t going to enter the Land]? Because the decree against him [entering the Land] had not yet been issued, and [at that time] he thought he would enter.

To my land and my birthplace.

Whether for the sake of my possessions or for the sake of my family.

Please don’t leave us.

The word נָא is an expression denoting a request. [He made] this [request] as he didn’t want people to say: “Jethro did not convert out of commitment [for Judaism]; rather, he [thought that proselytes have a portion in the Land. Now that he realizes that they have no portion, he has forsaken them and gone his own way.” - [from Sifrei]

For because you are familiar with our encampments in the desert.

It is fitting for you to do this [i.e., remain with us] since you are familiar with the places in which we will camp in the desert and you saw the miracles and wonders done for us.

For because you are familiar….

[The expression…כִּי עַל כֵּן] has the meaning of עַל אֲשֶׁר יָדַעְתָּ, [because you know], as in, “because (כִּי עַל כֵּן) I did not give her to my son Shelah” (Gen. 38:26); “for because (כִּי עַל כֵּן) you passed by” (ibid. 18:5); “for because (כִּי עַל כֵּן) they came [under the shade of my roof]” (ibid. 19: 8); “for because (כִּי עַל כֵּן) I have seen your face” (ibid. 33:10).

You will be our guide.

The verse has the past tense, [and] as the Targum renders, [it means: all the wonders wrought for us, you have seen with your eyes.] Another explanation: [It is in] the future tense-If anything should be hidden from our eyes, you shall enlighten us [with your guidance]. A further interpretation: You shall be as beloved to us as the pupils of our eyes, as it says, “You shall love the proselyte” (Deut. 10:9).

Then we will bestow on you the good.

What good did they actually bestow upon him? They said, when Israel apportioned the Land, there was a fertile area of Jericho measuring five hundred by five hundred cubits, and they refrained from allocating it. They said, the one in whose portion the Temple will be built shall take it. Meanwhile, they gave it to the descendants of Jethro, to Jonadab the son of Rehab, as it says, “The sons of Keini, Moses’ father-in-law, went up from the city of dates [namely, Jericho]” (Jud. 1:16). - [from Sifrei]

A distance of three days.

They completed a distance of three days travel in one day, for the Holy One wanted to bring them to the Land immediately. - [from Sifrei]

The Ark of the Lord’s covenant traveled three days ahead of them.

This was the Ark that accompanied them in battle. The broken pieces of the [first set of] Tablets lay in them. It preceded them by three days of travel to prepare for them a place to encamp. - [from Sifrei]

The cloud of the Lord was above them.

Seven clouds are recorded in the account of their travels: four from the four sides, one above, one below, and one in front of them which would flatten the high land, raise the hollows and destroy snakes and scorpions - [from Sifrei].

From the camp.

From the place where they encamped.

Repose, O Lord.

Menachem renders [the word שׁוּבָה] as an expression of rest. Similarly, “In rest (בְשׁוּבָה) and tranquility you shall be saved” (Isa. 30:15).

The myriads of thousands of Israel.

This teaches us that the Divine Presence does not rest on Israel if they number fewer than twenty-two thousand.

The people were looking to complain.

Heb. הָעָם. [The word] הָעָם, the people, is used only in reference to the wicked. Similarly it says, “What shall I do about this people (הָעָם)?” (Exod. 17:4), and it says,“this evil people (הָעָם)” (Jer. 13:10). But when they are virtuous, they are called עַמִּי, My people, as it says, “Send forth My people (עַמִּי)” (Exod. 8:16); “My people (עַמִּי), what have I done to you?” (Mic. 6: 3). - [Sifrei Beha’alothecha 1:42:1]

were looking to complain.

[The term] מִתְאוֹנְנִים denotes a pretext. They were seeking a pretext to turn away from the Omnipresent. Similarly, it says regarding Samson, “that he sought a pretext (תֹאֲנָה)” (Jud. 14:4)

evil in the ears of the Lord.

A pretext that was evil in God’s ears, for they intended that it should reach His ears and provoke Him (Sifrei Beha’alothecha 1:42:1). They said, Woe is to us! How weary we have become on this journey! For three days we have not rested from the fatigue of walking. — [Midrash Aggadah]

His anger flared.

[He said,] I meant it for your own good-that you should be able to enter the Land immediately. — [Midrash Aggadah]

the extremes of the camp.

Heb. בִּקְצֵה הַמַּחֲנֶה. Those untouchable because of their baseness-these were the mixed multitude (See Exod. 12:36). R. Simeon ben Menassia says, The most distinguished (קְצִינִים) among them and the prominent ones. — [Sifrei Beha’alothecha 1:42:1]

The people cried out to Moses.

This can be compared to a mortal king who became angry with his son. That son went to his father’s close friend and said to him, "Go and ask [forgiveness] on my behalf from Father." — [Sifrei Beha’alothecha 1:42:2]

and the fire died down.

It sank in its place into the earth, for had it turned along one of the sides [of the camp], it would have gradually rolled along that entire side [and caused more destruction]. — [Sifrei Beha’alothecha 1:42:2]

But the multitude.

Heb. וְהָאסַפְסֻף, lit., the gathering. These were the mixed multitude, which had attached themselves to Israel when they left Egypt (see Exod. 12:36). - [Sifrei Beha’alothecha 1:42:4, Midrash Aggadah]

[The children of Israel] once again….

The children of Israel also wept again together with them. — [Midrash Aggadah]

Who will feed us meat?.

Did they not have meat? Does it not say, “Also a great mixed multitude went up with them, and flocks and cattle” (Exod. 12:38)? You might argue that they had already eaten them. But when they were about to enter the Land, is it not written that, “the children of Reuben had much cattle” (Num. 32:1)? The answer is that they were seeking a pretext. — [Sifrei Beha’alothecha 1:42:4]

which we ate in Egypt free of charge.

If you say that the Egyptians gave them fish free of charge, does it not already say, “Straw shall not be given to you” (Exod. 5:18)? Now if straw was not given free of charge, was fish given to them free of charge? So what does “free of charge” mean? Free from [the burden of] precepts. — [Sifrei Beha’alothecha 1:42:5]

the cucumbers.

R. Simeon says: Why did the manna change into everything except these? Because they are harmful for nursing mothers. We tell a [nursing] woman, “Do not eat any garlic or onion, for the baby’s sake. This can be compared to a king [who gave his son over to a teacher. He sat down and ordered him and said to him, ”See that he does not eat any harmful food and does not drink any harmful drink. Because of this, the son complained about his father, saying, “Not because he loves me, but because he does not want me to eat,”] as it is written in the Sifrei (Beha’alothecha 1:42:5).

the cucumbers.

Heb. הַקִּשֻׁאִים. In old French, cocombres.

watermelons.

Heb. אֲבַטִּחִים. In old French, bodekes.

leeks.

Heb. הֶחָצִיר, leeks, [In old French], porels. Targum [Onkelos] renders, “the cucumbers etc.”

we have nothing but manna to look at.

Manna in the morning, manna in the evening. — [Sifrei Beha’alothecha 1:42:5]

Now the manna was like coriander seed.

The one who said this [verse] did not say that. The Israelites said, “We have nothing but manna to look at,” whereas the Holy One, blessed is He, inscribed in the Torah, “the manna was like coriander seed…” as if to say, “See, all you who inhabit the world, what my children are complaining about-the manna is excellent in so many ways!” - [Sifrei Beha’alothecha 1:42:1]

like coriander seed.

Heb. כִּזְרַע גַּד הוּא, round like coriander, seed of coliandre [in French]. — [Yoma 75a]

crystal.

Heb. בְּדֹלַח, the name of a precious stone, [in French,] cristal.

walked about.

[The expression] שַׁיִט denotes nothing but taking a stroll; [in old French,] esbaneyr, [walking] without exertion.

ground it in a mill.

[The manna] did not actually enter the mill, the pot, or the mortar, but its taste changed to [that of] ground, crushed, or cooked food. — [Sifrei Beha’alothecha 1:42:8]

in a pot.

Heb. בַּפָּרוּר, a pot.

oil cakes.

Heb. לְשֶׁד הַשָּׁמֶן, the moisture of oil. This is how Donash (Teshuvoth Donash p. 14) explains it. Similar to this is: “My freshness (לְשַׁדִּי) was transformed as in the droughts of summer” (Ps. 32: 4), in which the “lamed” [of לְשַׁדִּי] is part of the root, [meaning] “My freshness (לְשַׁדִּי) was transformed as in the droughts of summer.” [First edition of Rashi reads: and he (Donash) compares to this… (See Yosef Hallel).] Our Sages (Sifrei Beha’alothecha 1:42:8), however, explained it as a term meaning “breasts” (שָׁדַיִם), but what have breasts to do with oil? It is impossible to say that לְשֶׁד הַשָּׁמֶן is related to the expression וַיִשְׁמַן יְשֻׁרוּן, “Jeshurun grew fat” (Deut. 32:15) [and thus, the meaning would be “the taste of a fat breast”], for if that were the case, the “mem” [in the word הַשָּׁמֶן] would be vowelized with a minor “kamatz” [known as “tzeireh”], and the accent would be at the end of the word, under the “mem,” [reading הַשָּׁמֶן]. Now, however, that the “mem” is vowelized with a minor “pathach” [known as “segol”] and the accent is under the “shin,” it means “oil.” The “shin” is vowelized with a major “kamatz” הַשָּׁמֶן and not with a minor “pathach” הַשֶּׁמֶן because it is the last word in a verse. Another interpretation: לְשַׁד is an acronym standing for לִישׁ שֶׁמֶן דְּבַשׁ, kneaded with oil and honey, like a dough kneaded with oil and coated with honey. The rendering of Onkelos who renders: דְּלִישׁ בְּמִשְׁחָא, kneaded with oil , which leans toward the interpretation offered by Donash, since dough kneaded with oil contains the moisture of oil.

weeping with their families.

Families gathered in groups weeping so as to publicize their grievance. Our Sages say that the meaning is: “concerning family matters,” that is, because intermarriage among family members was forbidden to them. — [Sifrei Beha’alothecha 1:42:10, Yoma 75a]

that You say to me.

Heb. כִּי תֹאמַר אֵלַי, that You say to me, ‘Carry them in your bosom.’ When did He tell him this? “Go, lead the people” (Exod. 32:34), and it says, “He commanded them concerning the children of Israel” (ibid. 6:13)-even if they stone you or insult you. — [Sifrei Beha’alothecha 1:42:10]

to the Land You promised their forefathers.

You tell me to carry them in my bosom. [This phrase is connected to that clause, not to “as the nurse carries the suckling,” which immediately precedes this phrase.]

If this is the way You treat me.

Moses’ strength became weak like a woman’s when God showed him the punishment He was going to bring upon them. Because of this, he said to Him, “Kill me first….” - [Sifrei Beha’alothecha 1:42:14]

so that I not see my misfortune.

Scripture should have written, “their misfortune,” [or “Your misfortune,” according to Divrei David] but it euphemizes. This is one of the scribal emendations in the Torah, [such as writers make] for the purpose of modifying and adjusting the text. — [Midrash Tanchuma Beshallach 16; Mechilta Beshallach, parashah 6]

Assemble for Me.

This is a response to your complaint, that you said, “Alone I cannot….” Where were the first group of elders? Had they not sat with them [with Moses and Aaron] even in Egypt, as it says, “Go and gather the elders of Israel” (Exod. 3:16) ? But they died in the fire at Tab’erah (verses 1-3). They deserved this already at Sinai, as it is written, “They perceived God” (Exod. 24:11), behaving irreverently, like someone munching his bread while speaking to the king, and this is the meaning of “they ate and drank” (ibid.). However, God did not want to give cause for mourning at the giving of the Torah, so he punished them here. — [Midrash Tanchuma Beha’alothecha 16]

whom you know to be….

Those whom you know, that they were appointed as officers over them in Egypt [to oversee] the rigorous labor, and they had mercy on them, and were beaten on their account, as it says, “the officers of the children of Israel were beaten” (Exod. 5:14). Now they shall be chosen in their greatness, just as they had suffered in their [Israel’s] distress. — [Sifrei Beha’alothecha 1:42: 16]

and you shall take them.

Take them with words: “How fortunate you are that you have been appointed leaders over the children of the Omnipresent!” - [Sifrei Beha’alothecha 1:42:16]

and they shall stand there with you.

so that the Israelites should see and treat them with esteem and honor, saying, "How beloved are these who have entered with Moses to hear the speech from the mouth of the Holy One, blessed is He. — [Sifrei Beha’alothecha 1:42:16]

I will come down.

This is one of the ten descents [of the Shechinah] recorded in the Torah. — [Sifrei Beha’alothecha 1:42:17]

and speak with you.

But not with them. - [Sifrei Beha’alothecha 1:42:17]

and I will increase.

Heb. וְאָצַלְתִּי, as the Targum renders it: וַאִרַבֵּי, and I will increase, as in “But against the nobles of (אֲצִילֵי) the children of Israel” (Exod. 24:11).

and bestow it upon them.

What did Moses resemble at that time? A candle placed upon a candelabrum; everyone lights from it, yet its brightness is not diminished. — [Sifrei Beha’alothecha 1:42:17, Midrash Tanchuma Beha’alothecha 12]

Then they will bear… with you.

Stipulate with them that they take upon themselves the burden of My children, who are troublesome and recalcitrant. — [Sifrei Beha’alothecha 1:42:16]

so that you need not bear it alone.

This is an answer to what you said, “Alone I cannot carry…” (verse 14). - [See Sifrei Beha’alothecha 1:42:17]

Prepare yourselves.

Heb. הִתְקַדְּשׁוּ, prepare yourselves for punishment. Similarly, it says, “and prepare them for the day of slaughter” (Jer. 12:3). - [Sifrei Beha’alothecha 1:42:18]

But even for a full month.

This [concerned] the [comparatively] virtuous ones, who languish on their beds and later their soul departs. But concerning the wicked ones it says, “the meat was still between their teeth [… when the anger of the Lord flared…]” (verse 33). This is how it is taught in the Sifrei (Beha’alothecha 1:42:20), but in the Mechilta (Beshallach, Vayassa 3:13) the opposite is taught: the wicked ate and suffered [as a result] for thirty days, whereas [concerning] the virtuous-“the meat was still between their teeth” [thus, they did not suffer prolonged agony].

until it comes out of your nose.

As Targum renders: “You will be sickened by it”; it will seem to you as if you gorged on it until it is discharged by way of the nose.

and nauseates you.

Heb. וְהָיָה לָכֶם לְזָרָא You will cast it away from you more readily than you welcomed it [Sifrei Beha’alothecha 1:42:20]. In the words of R. Moshe Hadarshan (the preacher) I noted that there is a language in which a sword is called זָרָא, [meaning that this meat will be the cause of their death].

the Lord Who is among you.

Had I not established My Presence among you, you would not have had the arrogance to engage in all these matters. — [Sifrei Beha’alothecha 1:42:20]

Six hundred thousand people on foot.

He was not concerned with mentioning the additional three thousand (above 1:46). R. Moshe Hadarshan, however, explains that only those [six hundred thousand] who left Egypt wept.

If sheep and cattle were slaughtered.

This is one of the four cases in which R. Akiva expounded, and R. Simeon expounded differently. R. Akiva says, “Six hundred thousand people on foot, and You have said that I will give them meat, and they will eat it for a full month?” The entire verse is expounded literally. The clause, וּמָצָא לָהֶם means, “Would it suffice for them?” This is similar to [the clause,] “and he has sufficient means (וּמָצָא) for redeeming it” (Lev. 25:26). Which [case] is worse? This one, or [when Moses said] “Listen now, you rebels” (20:10)? [Obviously, this one.] However, since [in this case] he [Moses] did not say it in public, Scripture spares him, and refrains from punishing him. But that of Meribah was in public, so Scripture does not spare him. R. Simeon says, God forbid! This never entered the mind of that righteous man. Would the one about whom it says, “he is trusted throughout My house” (12:7) suggest that the Omnipresent cannot provide for us sufficiently? Rather, this is what he meant: “Six hundred thousand… on foot… and You say, 'I will give them meat for a full month’? Then You will kill such a great nation? Will sheep and cattle be slaughtered for them so that they should then be killed, and this meal will satisfy for them forever [i.e., it will be their last]? Is this a credit for you? Do we tell a donkey, 'Eat this measure of barley, and then we will cut off your head’?” God answered him, “If I do not give them, they will say that My power is limited. Would the fact that God’s power appears limited to them please you? Let them and a hundred like them perish, as long as My power is not limited before them for even one moment! ”- [Tosefta Sotah 6:4]

Now you will see if my word comes true for you or not.

Rabban Gamliel, the son of R. Judah the prince, says: [Moses said,] It is impossible to settle their argument. Since they seek only a pretext, you cannot satisfy them, and in the end, they will find fault with you. If you give them beef they will say, “We asked for mutton.” And if you give them mutton, they will say, “We asked for beef,” [or,] “We asked for venison or fowl,” [or,] “We asked for fish and locusts.” He [God] replied to him, “If so, they will claim that My power is limited.” He [Moses] said to him, “I will go and appease them.” He said to him, “Now you will see if My word comes true for you”-that they will not listen to you. Moses went to appease them. He said to them, “Is there a limit to God’s power? Behold, He struck the rock and water flowed; surely, He can provide bread!” (Ps. 78:20) They said, "This is [an attempt at] compromise-He Has no power to fulfill our wishes." This is the meaning of, “Moses went out and told the people.” Since they did not listen to him, “he assembled seventy men…” - [Tosefta Sotah 6:4 and Sifrei Beha’alothecha 1:42:21]

but they did not continue.

They prophesied on that day only-Thus it is stated in Sifrei (Beha’alothecha 1:42:21). The Targum renders “and they did not cease” [meaning] that their prophetic powers remained.

Now two men remained.

From the ones who were chosen. They said, “We are unworthy of this greatness.” - [Sifrei Beha’alothecha 1:42:21]

They were among those written.

Among those chosen for the Sanhedrin. All of them were written down, mentioned specifically by name, but [the number was chosen] by lot, because the number [of elders] for twelve tribes came to six for each tribe, except for two tribes who would receive only five each. Moses said, “No tribe will listen to me to deduct one elder from its tribe.” What did he do? He took seventy-two slips and wrote on seventy [of them, the word] ‘elder’ and two of them he left blank. He then chose six men from each tribe, totaling seventy-two. He said to them, “Draw your slips from the urn. Whoever picked [one inscribed with] ‘elder’ was [already] sanctified. Whoever picked a blank slip, he said to him,”The Omnipresent does not want you." - [Sifrei Beha’alothecha 1:42:21, Sanh. 17a]

The lad ran.

Some say this was Moses’ son, Gershom. — [Tanchuma Beha’alothecha 12]

imprison them.

Heb. כְּלָאֵם. Impose upon them communal responsibilities and they will be finished (כָּלִים) [as prophets] by themselves (Sanh. 17a). Another interpretation: Imprison them (בֵּית הַכֶּלֶא) (Sifrei Beha’alothecha 1:42:21, Targum Onkelos), for they were prophesying that Moses would die and Joshua would take them into the Land of Israel. — [Sifrei Beha’alothecha 1:42:21, Sanh. 17a]

Are you zealous for my sake?.

Are you a zealous for me? Are you being zealous for what I should be zealous?

for my sake.

The word לִי means בִּשְׁבִילִי,“for my sake.” The term קִנְאָה is used to denote a person who takes a matter to heart, whether to avenge or to help; in old French, enportement; holding the bulk of the burden.

[Even] the one who gathered the least.

The one who gathered the least of all, the lazy and the disabled, gathered ten heaps. — [Sifrei Beha’alothecha 1:42:32]

they spread them.

They spread them out in numerous heaps. — [Sifrei Beha’alothecha 1:42:32]

it was not yet finished.

טֶרֶם יִכָּרֵת. As the Targum renders: it was not yet finished. [I.e., the quails had not yet finished coming (Be’er Basadeh). They had not yet finished eating (Gur Aryeh). All the quails had not yet been removed from the field (Be’er Mayim Chayim).] Another interpretation: He did not have the chance to chew it [lit., cut it] with his teeth before his soul departed. — [Sifrei Beha’alothecha 1:42:33]

[Miriam and Aaron] spoke:

[The term] דִּבּוּר always connotes harsh talk, as it says, “The man, the lord of the land, spoke (דִּבֶּר) harshly with us” (Gen. 42:30). But wherever [the term] אֲמִירָה is found, it connotes supplication, as it says,“He said (וַיֹּאמֶר), 'my brethren, please do not do evil’” (Gen. 19:7); “He said (וַיֹּאמֶר), 'Please listen to My words’” (Num. 12:6). [The term] נָא always denotes a request. — [Tanchuma Tzav 13]

Miriam and Aaron spoke:

She spoke first. Therefore, Scripture mentions her first. How did she know that Moses had separated from his wife? [See below] R. Nathan says: Miriam was beside Zipporah when Moses was told that Eldad and Medad were prophesying in the camp. When Zipporah heard this, she said, “Woe to their wives if they are required to prophesy, for they will separate from their wives just my husband separated from me.” From this, Miriam knew [about it] and told Aaron. Now if Miriam, who did not intend to disparage him [Moses] was punished, all the more so someone who [intentionally] disparages his fellow. — [Tanchuma Tzav 13]

the Cushite woman:

[Moses’ wife was a Midianite, not a Cushite, but] Scripture teaches that everyone acknowledged her beauty just as everyone acknowledges a Cushite’s blackness. — [Tanchuma Tzav 13]

Cushite

כֻּשִׁית. Its numerical value is equal to יְפַת מַרְאֶה, beautiful in appearance. — [Tanchuma Tzav 13] כ = 20, ו = 6, ש = 300 , י = 10, ת = 400, total 736; י = 10, פ = 80, ת = 400, מ = 40, ר = 200, א = 1, ה = 5, total 736.

regarding the… woman:

Concerning her divorce. — [Tanchuma Tzav 13]

for he had married a Cushite woman:

What does this [apparently superfluous clause] mean to say? You find a woman who is beautiful in appearance, but unpleasant in deed; [or a woman who is pleasant] in deed, but not of beautiful appearance. This one, however, was pleasant in every respect. [Therefore, she was called Cushite, as above.] - [Tanchuma Tzav 13]

Cushite woman:

She was called “the Cushite” [the Ethiopian] on account of her beauty, as a man would call his handsome son “Cushite” to negate the power of the evil eye. — [Tanchuma Tzav 13]

for he had married a Cushite woman:

And had now divorced her. - [Tanchuma Tzav 13]

Has… only:

with Him alone?- [Tanchuma Tzav 13]

Hasn’t He spoken to us too?:

Yet we have not abstained from marital relations. — [Tanchuma Tzav 13]

humble:

Modest and patient. — [Tanchuma Tzav 13]

suddenly:

He revealed Himself to them suddenly, when they were ritually unclean following marital relations, and they cried, “Water, water!” [They needed water to purify themselves.] He thus showed them that Moses had done right in separating from his wife, since the Divine Presence revealed itself to him frequently, and there was no set time for Divine Communication. — [Tanchuma Tzav 13]

Go out, all three of you:

This teaches us that all three were summoned with a single word, something impossible for the [human] mouth to utter and the ear to grasp. — [Sifrei Beha’alothecha 1:42:4]

in a pillar of cloud:

Unlike a mortal, He went alone. For when a mortal king goes out to war, he departs accompanied by a large retinue, but when he travels in times of peace, he leaves with a small escort. But the custom of the Holy One, blessed is He, is that He goes out to battle alone, as it says, “[The Lord is] a man of war” (Exod. 15:3), but He goes in peace with a large retinue, as it says, “The chariot of God is twice ten thousand times, thousands of angels” (Ps. 68:18). - [Sifrei Beha’alothecha 1:42:5]

He called to Aaron and Miriam:

So that they should proceed to leave the courtyard, [drawn] towards the Divine word. — [Sifrei Beha’alothecha 1:42:5]

and they both went out:

Why did He draw them away to isolate them from Moses? Because we relate only some of a person’s good qualities in his presence and all of them in his absence. Similarly, we find in the case of Noah, that in his absence, Scripture says [of him], “a righteous man, perfect” (Gen. 6:9). But in his presence it was said [by God], “for it is you that I have seen as a righteous man before Me” (Gen. 7:1) [but God makes no mention of his perfection]. Another interpretation: [God isolated them from Moses] so that he [Moses] should not hear the reprimanding of Aaron [by God]. - [Sifrei Beha’alothecha 1:42:5]

Please listen to My words:

[The term] נָא always denotes a request. - [Sifrei Beha’alothecha 1:42:6]

If there be prophets among you:

If you have prophets…. — [Targum Onkelos]

[I] the Lord will make Myself known to him in a vision:

The Divine Presence of My Name is not revealed to him with distinct clarity, but in a dream or a vision. - [Tanchuma Tzav 13]

Mouth to mouth:

I told him to separate from his wife (Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13). Where did I tell him this? At Sinai; “Go and tell them, ‘Return to your tents,’ but you, remain here with Me” (Deut. 5:27). - [See Shab. 87a]

in a vision but not in riddles:

“A vision” refers to the vision of speech, for I express My communication to Him with absolute clarity, and I do not obscure it with riddles in the way it was said to Ezekiel, “Present a riddle” (Ezek. 17:2). I might think that it refers to the vision of the Divine Presence [itself]! Scripture therefore teaches, “You are not able to see My face” (Exod. 33:23). - [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13]

and He beholds the image of the Lord:

This refers to a vision of the “back,” as it says, “and you will see My back” (Exod. 33:23). - [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13]

against my servant Moses:

Heb. בְּעַבְדִּי בְמֹשֶׁה, lit., against My servant, against Moses. Scripture does not say בְּעַבְדִּי מֹשֶׁה, against My servant Moses, but בְּעַבְדִּי בְמֹשֶׁה, against My servant, against Moses. [The meaning is thus:] against My servant even if he were not Moses, and against Moses, even if he were not My servant, you should certainly have feared him, and all the more so since he is My servant, and the servant of the king is a king himself! You should have said, “The King does not love him for nothing.” If you claim that I am unaware of his actions, this [statement] is worse than your previous one. — [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13]

The wrath of the Lord flared against them and He left:

After He had informed them of their transgression, He issued a decree of excommunication against them. All the more so, should a mortal not become angry with his friend before he informs him of his offense. — [Sifrei Beha’alothecha 1:42:9, Tanchuma Tzav 13]

The cloud departed:

and afterwards, “behold Miriam was afflicted with tzara’ath, [as white] as snow.” This is comparable to a king who said to a tutor, “Punish my son, but do not punish him until I leave you, for I feel pity for him.” - [Sifrei Beha’alothecha 1:42:10, Tanchuma Tzav 13]

for acting foolishly:

Heb.נוֹאַלְנוּ, as the Targum [Onkelos] renders, [דְּי אִטְּפַשְׁנָא, that we acted foolishly] from the term, אֱוִיל, “fool.”

Do not let her be:

This sister of ours.

like the dead:

For the one afflicted with tzara’ath is considered like dead. Just as a corpse defiles through entry [if one enters the room where it lies], so does one afflicted with tzara’ath defile through entry. — [Sifrei Beha’alothecha 1:42:12, Tanchuma Tzav 13]

which comes out of his mother’s womb:

It should have said, “our mother”? But Scripture euphemizes. Similarly, [it says,] “half his flesh.” It should have said, “half our flesh”? But [here too,] Scripture euphemizes. [The meaning here is:] For since she came out of our mother’s womb, it is to us as if half our flesh has been eaten away. This is similar to saying, “for he is our brother, our very flesh” (Gen. 37:27). Even according to the literal meaning of the text, it appears so. It is not proper for a brother to allow his sister to remain as if dead.

which comes out:

Since he [the dead one] came out of the womb of the mother of the one who has the power to help him but does not, it is as if half his [the latter’s] flesh is eaten away, since his brother is his own flesh. Another interpretation: Let her not be like the dead-If You do not heal her through prayer, who will confine her? Who will cleanse her? I myself may not examine her, since I am related, and a relative many not examine plague marks [symptomatic of tzara’ath], and there is no other kohen in the world. This is the meaning of, “since he has come out of his mother’s womb.” [Sifrei Beha’alothecha 1:42:12, Tanchuma Tzav 13]

I beseech you, God, please heal her:

Scripture teaches you proper conduct, that if one asks his friend for a favor, he should precede [his request] with two or three words of supplication, and only then should he make his requests. — [Sifrei Beha’alothecha 1:42:13, Tanchuma Tzav 13]

saying:

What does this [word] teach us? He [Moses] said to Him, "Answer me as to whether You will heal her or not." Eventually, He replied, “If her father were to spit….” R. Eleazar ben Azariah says: In four places Moses asked the Holy One, blessed is He, to answer him if He would accede to his requests or not [and in all four he used the word, לֵאמֹר, to say , i.e., to answer]. Similarly, “Moses spoke before the Lord saying…” (Exod. 6:12). What does the word “saying” teach? Answer me as to whether You will redeem them or not. Eventually, He replied, “Now you will see…” (Exod. 7:1). Similarly, “Moses spoke to the Lord, saying, Let the Lord, the God of the spirits of all flesh appoint…” (Num. 27:15-16). He answered, “Take for yourself…” (verse 18). Similarly, “I pleaded to the Lord, at that time, saying” (Deut. 3:23). He answered him, “It is enough for you!” (verse 26). - [Sifrei Beha’alothecha 1:42:13]

please heal her:

Why did Moses not pray at length? So that the Israelites should not say, “His sister is in distress, yet he stands and prolongs his prayer.” [Sifrei Beha’alothecha 1:42:13, Tanchuma Tzav 13] (Another interpretation: So that Israel should not say, “ For his sister he prays at length, but for our sake he does not pray at length.”) - [Midrash Aggadah, Yalkut Shim’oni, Midrash Lekach Tov]

If her father were to spit in her face:

If her father had turned to her with an angry face, would she not be humiliated for seven days? All the more so in the case of the Divine Presence [she should be humiliated for] fourteen days! But [there is a rule that] it is sufficient that a law derived from an ? fortiori conclusion to be only as stringent as the law from which it is derived. Thus, even as a consequence of My reprimand, she should be confined [only] seven days. — [Sifrei Beha’alothecha 1:42:14, B.K. 25a]

and afterwards she may enter:

I believe that when a derivative of the word אסף is used in reference to one afflicted with tzara’ath, it is related to his being expelled from the camp, and when he is healed, he is brought back (נֶאֶסָף) to the camp. That is why the term אָסִיפָה is used; it connotes bringing back in. — [See Rashi above on 11:30.]

the people did not travel:

This honor was accorded her by the Omnipresent because of the time she remained with Moses when he was cast into the river, as it says, “His sister stood by from afar to know what would be done to him” (Exod. 2:4). - [Sotah 9b]

to accuse him.

To accuse him because his sons were married to gentile women, as it is written in the Book of Ezra (10:18): “And it was found of the sons of the priests who had taken foreign wives, of the sons of Jeshua the son of Jozadak, etc.”

The Lord shall rebuke you, O Satan.

The Holy One, blessed be He, shall rebuke you, O you Satan (and then he repeated and said: The Lord shall rebuke you, He who chose Jerusalem Moharaz Margolioth); and He Who rebukes you is the One Who chose Jerusalem, that you shall not enter before Him to accuse this righteous man. Is he not fit, and has he not merited this? For he was saved from the consuming fire.

Is this one not a brand plucked from fire?.

It is related in the Aggadah of [chapter] Helek (Sanh. 93a) that he [Joshua] was cast into the fire with Ahab son of Kolaiah and his colleague.

was wearing filthy garments.

This is to be explained according to the Targum: He had sons who had married women who were unfit [to marry into] the priesthood, and he was punished because he did not interfere with the [sons’ marriages].

“Take the filthy garments off him.”.

Let his sons separate from their wives, and he will be forgiven.

clean garments.

A change of beautiful garments; i.e., merits. Since he compared the iniquity to filthy garments, he compares the merit to clean garments; beautiful, white garments.

And I said.

I, Zechariah.

“Let them put a pure miter, etc.”.

I begged mercy for him.

warned.

an expression of warning, as in (Deut. 31:28): “And I will warn them before the heaven and the earth.”

If you walk in My ways, etc..

Then I, too, will do this for you.

you, too, shall judge My house.

You shall judge and be the officer over My Temple.

and I will give you free access.

According to the Targum: and when the dead will be resurrected, I will resurrect you; and I will give you walkers who walk among these seraphim. According to its simple meaning, he brings him tidings that his sons will be meritorious in the future.

who stand by.

Seraphim and ministering angels, who never sit.

you and your companions.

They were Hananiah, Mishael, and Azariah.

for they are men worthy of a miracle.

[Jonathan renders:] Men worthy to have miracles performed for them, for a miracle was performed for them, too.

for, behold! I bring My servant, the Shoot.

For now Zerubbabel, the governor of Judah, is insignificant in the king’s court, but I will make his greatness burgeon. I will also give him favor in the eyes of the king, so that he will grant [Zerubbabel’s] request for the building of the Temple and the city, as explained in Nehemiah (1:1): “The words of Nehemiah, the son of Hachaliah.” Nehemiah was identical with Zerubbabel, as we say in Sanhedrin (38a).

For, behold the stone.

The foundation of the house that you laid in the days of Cyrus - they stopped you, and that foundation and the thickness of the wall appeared little in your sight, as explained in Ezra (3:12f.) and in the prophecy of Haggai (2:2f.).

Seven eyes are directed to one stone.

It will eventually be widened seven times as much. And so did Jonathan render: On one stone, seven eyes see it. The expression of עֵינַיִם is an expression of appearances. It appears to me that the seven eyes are because of the eyes of the Holy One, blessed be He in Whose eyes and heart it is [planned] to add seven times as much because of the prophecy similar to this one (4:10): “And they shall see the plummet in the hand of Zerubbabel these seven times; the eyes of the Lord they are roving to and fro throughout the land.” This is but to say that He directed His eyes to increase the glory of the Temple in its building.

Behold! I untie its knots.

I untie its knots I thwart the plot of the enemies who wrote an accusation to stop the work.

and I will remove.

Heb. ומשתי.

in one day.

I do not know what day.

with its oil - bowl on top of it.

as in (Josh. 15:19): “The upper springs.” This is an expression for a spring, [hence] a sort of large round bowl.

and its seven lamps.

A type of vessel into which oil and wicks are inserted.

seven tubes each.

Seven small tubes come to every lamp, for the oil flows from the bowl through those tubes into each lamp.

And [there were] two olive trees near it.

Beside it were two trees upon which olives were growing.

one on the right of the bowl, one on its left, etc. .

Here [the prophet] does not explain about the two golden vats mentioned below in the chapter, which are the sorts of bowls or vats of the oil press. [These vats] stand beside the olive trees. The olives beat themselves into the vats and are heated there as [if] in a vat or pit where olives are generally packed. There they are pressed in the oil press, and the oil falls into the vats, and from the vats into the bowl, and from the bowl into the tubes, and from the tubes into the lamps. The tubes and the lamps number forty-nine, an allusion to the light, for in the future the light of the sun will be sevenfold the light of the seven days forty-nine times the light of a day of Creation.

“What are these, my Lord?”.

What is this, that the olive trees are picked by themselves, and the oil comes into the lamps by itself?

“This is the word of the Lord to Zerubbabel”.

This is a sign for you to promise Zerubbabel that just as the olives and this oil are finished by themselves in all respects, so will you not build My house with your [own] power or with your [own] strength.

but by My spirit.

I will place My spirit upon Darius, and he will command you to build and to pay all the building expenses from his [treasury]; and [he will] help you with wheat, wine, oil, and wood, as is explained in Ezra (6, 7): They required no aid from any man.

Who are you, O great mountain?.

You, the princes of the other side of the river Tattenai, the governor of the other side of the river; Shethar Bozenai, and their companions (Ezra 6:6), who have stopped the work until now - from now on you shall be before Zerubbabel as a plain; you have no more ruling power or superiority over him.

He will bring out the stone of the main architect.

The main architect will take the plummet in his hand to be the main architect at the head of the builders, and they will build everything according to his words [everything] that he will order concerning a beautiful and glorious building.

with shouts of grace, grace to it.

To that stone, for everyone will say, “How beautiful is this building that was made with this plummet.” [The expression] “shouts of grace” is as (Job 39:7) “the shouts of a driver,” and (Isa. 66:6) “a sound of stirring” both of which are expressions of making a voice heard.