Torah Reading for Sh'lach

a branch.

A vine branch with a cluster of grapes hanging on it.

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]

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]

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]

They brought them back a report.

To Moses and Aaron.

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]

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]

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]

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.

Caleb silenced.

Heb. וַיַּהַס, he silenced them all [the spies so that the people could hear what he was going to say].

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]

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]

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!”

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]

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]

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).

the giants.

Heb. נְפִילִים, giants, descended from Shamhazai (Nidah 61a) and Azael (Yoma 67b), who fell (שֶׁנָּפְלוּ) from heaven in the generation of Enosh.

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]

Anak.

[The name עִנָק is given] because the sun was draped around the neck מַעֲנִיקִים because of their height. — [Sotah 34b]

The entire community.

The members of the Sanhedrin. - [Mid. Tanchuma Shelach 12]

If only we had died.

Heb. לוּ מַתְנוּ. We wish that we would have died. - [Targum Onkelos]

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]

How long.

Until when. — [Onkelos]

provoke Me.

Heb. יְנַאֲצֻנִי, anger me. - [Onkelos]

after all the signs.

After all the miracles I performed for them, they should have believed that I am capable of fulfilling My promises.

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]

I will make you into a great nation.

for you are descended from them.

But the Egyptians will hear.

They will hear that You killed them.

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]:

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.

and if You kill this nation like one man.

suddenly, consequently, the nations who have heard….

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.

ability.

Heb. יְכֹלֶת. This is a noun form.

Now, please, let the strength of the Lord be increased.

By implementing Your word.

as You spoke, saying.

What was the statement?

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]

cleanses.

those who repent. - [Yoma 86a]

does not cleanse.

those who do not repent. - [Yoma 86a]

in accordance with your word.

Because of what you said, namely,“They might say that God lacks the ability…”

However.

Heb. אוּלָם like אִבָל, but this will I to do them.

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.

have tested Me.

This is to be understood literally.

these ten times.

Twice at the [Red] sea, twice with the manna, twice with the quails…, as is stated in Tractate Arachin (15a).

if they will see.

They will not see it.

will not see it.

They will not see the Land.

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]

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].

to which he came.

Hebron shall be given to him.

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.

The Amalekites.

If you go there [to the valley] they will kill you, since I am not with you.

Tomorrow, turn back.

Turn around and travel [back to the desert].

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].

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”].

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]

and bear your defection.

As the Targum renders,“They will endure your guilt.”

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).

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.

report.

Heb. דִבָּה, parleriz or parlediz in Old French, talk, gossip.

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]

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]

to the mountain top.

That is the route leading up to the Land of Israel.

We are ready to go up to the place.

To the Land of Israel.

of which the Lord spoke.

to give to us; let us go up there.

for we have sinned.

By saying, “Is it not better for us to return to Egypt?” (verse 3).

It will not succeed.

What you are doing will not succeed.

For you have turned away.

That is to say: This will happen to you because you have turned away etc…

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.

and crushed them.

Heb. וַיַּכְּתוּם, as in, “and I crushed (וָאֶכּוֹת) it, grinding it” (Deut. 9:21), [implying] blow after blow.

until Hormah.

The name of the place [which means destruction] commemorates the event which took place there.

When you arrive.

He informed them that they would enter the Land.

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…

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.

a pleasing fragrance.

That it should afford Me contentment.

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)

for each lamb.

This relates to everything mentioned above-the meal-offering, the oil and the wine.

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]

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.

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].

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]

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]

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]

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]

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]

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]

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]

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]

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]

and their sin-offering.

This [refers to] the he-goat [in verse 24]. - [Sifrei Shelach 37]

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]

its iniquity is upon it.

During the time the iniquity is with him, namely, if he has not repented. — [Sanh. 90b, Sifrei Shelach 51]

[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]

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]

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]

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)

took him outside.

From here we derive that the place of stoning was outside, and distant from the courthouse. — [Sifrei Shelach 59]

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:

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).

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].

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]

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]

I am the Lord.

Faithful to pay reward. — [Sifrei Shelach 75]

your God.

Faithful to exact punishment. — [Sifrei Shelach 75]

Who took you out.

I redeemed you on condition you accept My decrees upon yourselves. - [Sifrei Shelach 73]

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.”

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]

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]

I am the Lord.

Faithful to pay reward. — [Sifrei Shelach 75]

your God.

Faithful to exact punishment. — [Sifrei Shelach 75]

Who took you out.

I redeemed you on condition you accept My decrees upon yourselves. - [Sifrei Shelach 73]

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.”

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]

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]

to search.

לחפר [lit. to dig,] to spy. And similarly: Thence he sought (חפר) food.

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.]

with the stalks of flax.

With their capsules.

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.

they shut the gate.

[I.e.,] the gatekeepers.

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.

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.

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.”

until the pursuers return.

There sprouted in Rahab an expression of Divine Spirit that they would return at the end of three days.

We will be blameless.

We are making this matter dependent upon you to make this sign.

line of scarlet thread.

תקות - an expression of a line (קו) or rope.

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.

his blood shall be upon our head.

The guilt of his slaying will be upon us.

and crossed over.

the Jordan.