Bamidbar
Book 4: Numbers

Chapter 33 - Text Notes

1 Only forty one travels are recorded. In addition, Rashi considers the original place of departure a {Hebrew Ref} . See Shemos, 40:38. (G.A.)

2 "...and camped in the wilderness of Paran." (12:16)

3 In the next chapter, 13:2. Thus, the episode of the spies and the ensuing decree condemning them to the wilderness took place after Chatzeros, in Paran.

4 V 18.

5 Rismah. It must have been the site of the spies in Paran. Fourteen journeys are recorded from Ra'meses (v.5) to Rismah.

6 Vs. 40--48.

7 But perhaps the twenty journeys were lengthy enough to occupy them throughout the thirty eight years? Scripture, therefore, enumerates them. As the places were well known, the enumeration makes it obvious that the entire route was easily traveled in a short time. (G.A.)

8 The detailing of the journeys. (S.C.)

9 The Israelites were tranquil. (G.A.)

10 They suffered privation. (G.A.)

11 They were endangered. (G.A.)

12 Tanchuma, 3. The father does this to show his son how much he loves and cares for him. Scripture, too, indicates G-d's great love and care for Israel, to inspire them to serve Him wholeheartedly. (G.A.)

13 Thus allowing the Israelites to depart high-handedly. (S.C.)

14 Tehillim, 120:3,4.

15 In addition to the lips and teeth already surrounding you as deterrents. (Rashi there)

16 G-d will punish you with arrows from above and smoldering flame from Gehinom below. (Rashi there) 'Rismah' is from {Hebrew Ref} , "smoldering."

17 Bava Basra, 17a. "By the mouth of G-d" is read with the next phrase---"by the mouth of G-d, he died there." (M.)

18 When Aharon died. They returned by virtue of the merit of Moshe, but not before the Israelites fell under attack. (G.A.)

19 Rosh Hashanah, 3a. Aharon's death and the subsequent attack by the Canaanites are mentioned previously (20:29,21:1), but perhaps the Canaanites simply heard that the Israelites were approaching. Here, however, Scripture is concerned purely with Aharon's death and its consequences. Why mention the attack? It must have been precipitated by the news of his death. (G.A.)

20 Michah, 1:6.

21 Tehillim, 79:1.

22 A single mil is 2,000 amos, approximately 3500 feet.

23 ' ... and it is three parsaos by three parsaos." (Eruvin, 55b) A parsa equals four mils.

24 See Rashi to Bereishis, 13:6. (M.)

25 When the waters split miraculously.

26 The Yardein stood as a barrier to entering Eretz Yisroel. Only their resolve to settle there as they were commanded could remove the barrier. (G.A.)

27 Yehoshua, 4:10.

28 Sotah, 34a.

29 Not "inherit." That is spelled {Hebrew Ref} . (S.C.)

30 {Hebrew Ref} lit. overlay, or cover.

31 Vayikra, 26:1.

32 But not "if you inherit." That is discussed in the next verse. (G.A.)

33 Why is the command to expel the inhabitants repeated (see Rashi to verse 52)? To make it conditional for endurance. (S.C.)

34 According to one Talmudic opinion, the land was first apportioned to those who came out of Egypt, as indicated by our passage, then from them, to their descendants who actually entered the land. Another opinion is that it was first given to those who entered, then reverted to those who left Egypt, then again to their descendants. (Bava Basra, 117a. See Rashi to 26:55.)

35 This interpretation feels that Bava Basra's award of the land to those who left Egypt is from "according to the names of their paternal tribes" (26:55), "the names" referring to each person who left. Our passage, however, which merely states "your paternal tribes," refers only to the twelve portions. (G.A.)

36 Shemos, 38:20.

37 {Hebrew Ref} , "And they will persecute you."

Chapter 34 - Text Notes

38 Implying the lack of a conscious decision.

39 Tanchuma, 4.

40 Not just the southeastern corner, but the entire southern side. (S.C.)

41 Of the twelve tribes, Gad, Reuven, and half of Menasheh settled the territory captured from Sichon and Og, on the eastern side of the Jordan (ch. 32). The remaining nine tribes settled Canaan, on the western side.

42 V. 5.

43 Also called the Nile and the Egyptian Estuary. (Rashi there)

44 Yehoshua, 13:3.

45 When Pharaoh released the Israelites ...

46 Shemos, 13:17.

47 Tzefaniah, 6;2. Rashi there explains that Kereisi was the name of a P'lishtite province.

48 Yechezkel, 5:35.

49 Shoftim, 11:17.

50 Ibid. v. 18.

51 Rashi now returns to our passage, which places the southeastern corner of Canaan's border near Edom. (S.C.)

52 G.A. disagrees, contending that the border bent southward, and noting that Rashi himself to Yehoshua (13:3) offers a similar explanation.

53 Gittin, 8a. Not just at the shoreline, but the sea itself constitutes the border, from "and the border." Thus the islands are included. This applies, however, only to the sea area within the contours of the mainland of Eretz Yisroel. (Ibid)

54 The peak is the northern border. The expanse of sea over the sourthern slope is inward, and is therefore part of Eretz Yisroel. The expanse over the northern slope is outward, and is therefore outside Eretz Yisroel. (Rashi to Gittin, 8a. See Tosafos there)

55 Divrei Hayamim 2, 12:11.

56 Yechezkel, 40:10. The walls of the building itself come to an end, then turn and slope downward to form the annex. Similarly, the border tilts and turns.

57 Not literally "the spring."

58 See Rashi to 2:3.

59 2:10.

60 But not the tribe's portion---that was decided by lot. (M. from 26:55)

61 From our passage, which specifically mandates the tribal leaders to act as surrogates for all their constituents, even minors and those individuals who may have been dissatisfied with their portion. Generally, however, surrogate activity is effective only for adults and for those gratified with its results. (M. from Kidushin, 42b.)

62 Shemos, 14:14.

63 Based on {Hebrew Ref} , "for you" in v.17. (G.A.)

Chapter 35 - Text Notes

64 Erachin, 33b.

65 Sotah, 27b. See Ramban.

66 Not calling or inviting. Sifri, 3.

67 Bereishis, 27:20.

68 I.e., protect against the redeemer.

69 Sifri, 8. Verse 14 will specify three on each side of the Yardein. Why mention six in our verse? To teach that they were interdependent. (G.A.)

70 Hoshea, 6:8.

71 Makos, 10a. But the cities of refuge were only for those who killed inadvertently. Why, then, did the abundance of murderers in Gil'ad necessitate extra cities? Because the many murderers there claimed that they had killed inadvertently, and took refuge in the cities. (Ramban)

72 To teach that even someone who kills inadvertently with an instrument large enough to kill, is liable to the death penalty. (G.A.)

73 For the death penalty to apply.

74 Vs. 17, 18.

75 Sifri, 9.

76 Teaching that with an instrument large enough to kill, he must be put to death.

77 V. 23.

78 Even with a lethal instrument,the inadvertent killer is merely exiled, but not put to death. (G.A.)

79 Sifri, 9. But our verse already specifies "which can kill." Why the additional criteria of the size of the stone? (M.) To teach that the stone must be definitely lethal. Where this is in doubt, the death of the victim is not acceptable as proof that the weapon must have been deadly. (G.A.)

80 "... if he [the victim] gets up and walks .. . the attacker shall be aquitted." (Shemos, 21:18) But if he dies, the attacker is liable to the death penalty for murder.

81 Sifri, 10.

82 "... and he dies ... he must be avenged." (Shemos, 21:20) The master must be put to death for murder.

83 Sifri, 11.

84 "Whenever he meets him" is otherwise redundant. (M.)

85 Rashi inserts the missing phrase. (M.)

86 Not without seeing his death, but without seeing him when he was struck. (M.)

87 Makos, 7b. Descending objects may easily fall out of control, so more care should have been exercised. This lends an element of negligence to the accident, which must be expiated through exile. Ascending objects, however, are almost universally under control. Thus, the accident was absolutely unexpected, and no expiation is required. (Imrei Shefer, from Rambam, Rotzeiach, 6:12)

88 Thus, he must remain confined in exile until the passing of the Kohein Gadol.

89 Sifri, 20.

90 Because of the kohein's fault in not praying, the murderer's exile ends with his death (Makos, 11a). G.A. objects to this intepretation, contending that Makos does not say this, but merely that, if the murderer should pray for the death of the kohein, his prayer might be effective because the kohein did not pray.

91 Not, as the literal reading would indicate, the murderer, but some unknown anointer.

92 11b.

93 The murderer's.

94 Kohein Gadol.

95 In favor of exile to a city of refuge.

96 Even in capital cases. (M.)

97 While the Temple stood. After its destruction, the Sanhedrin was no longer authorized to function. (Ramban, from Sanhedrin, 52b)

98 Sifri, 25.

99 Although unspecified in the text, it is understood that the next phrase applies to one who kills the murderer. (G.A.)

100 Sifri, 26.

101 From the death penalty. The passage is understood as "do not accept atonement, etc. to absolve him from the death penalty, but he must die." (M.)

102 Unlike the owner of a murderous ox, who may absolve himself from the death penalty by paying (Shemos, 21:30). There, death is by Heavenly decree. Here, however, where the murderer is put to death by mortals, payment is unacceptable. (M.)

103 Kesubos, 37b.

104 Either to the court, or the "goel" redeemer. (M.)

105 Kesubos, ibid.

106 Not someone who is now fleeing, but someone who has already fled, as Rashi goes on to explain. (G.A.)

107 Michah, 2:8.

108 Tzefaniah, 3:18.

109 Yehoshua 5:5.

110 But not literally "falsely flatter"---this has no relation to the passage here. Still, false flattery is used as a simile for evil because one who flatters the wicked is himself evil. (G.A.)

111 Sifri, 32.

Chapter 36 - Text Notes

112 From "if" rather than "when." (M.)

113 When the Temple is destroyed. (S.C.)

114 Toras Kohanim, Vayikra, 148.

115 To the heir who sold it.

116 Certainly, if yoveil does not occur, it will not revert. Even if it occurs ... (G.A.)

117 Where Scripture discusses their marriages. (M.)

118 Following the accepted custom. See Bereishis, 29:26. (M.)

119 27:1.

120 Since Scripture alternates, we learn that they were equally esteemed, some for their seniority, others for their wisdom. (M., G.A.)

121 Bava Basra, 120a.