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Ibn Ezra on Numbers 11/אבן עזרא על במדבר י״א

אויהי העם. נסמכה זו הפרשה כי אחר שנסע הארון מהר סיני חנו בקברות התאוה והנה ספר מה שאירע שם:
1AND THE PEOPLE. This chapter is connected to the one before,1 because the Israelites camped in kibroth-hatta’avah2, the name of the place as quoted in verse 3. See I.E. on Num. 10:31. after the ark journeyed from Sinai. Scripture now tells what happened there.3.
בכמתאוננים. מגזרת און וכן מחשבות אונך:
2AS MURMURERS. Mitonenim (murmurers) is related to the word aven (evil).4. Onekh (evil) in thy evil (onekh) thoughts (Jer. 4:14) is similar.5 (and the people were as murmurers) as: and the people uttered evil words.
גוטעם וישמע ה'. שדברו דברי און:
3[AND WHEN THE LORD HEARD.] The meaning of when the Lord heard is, and when the Lord heard that they spoke evil.
דותאכל. מלעיל כמו ויאמר ובמוכרח מלרע הפך הלשון רק כן מצאנו:
4AND DEVOURED. Va-tokhal (and devoured) is penultimately accented. Compare, va-yomer (and he said) (Gen. 14:19).6 However, when it ends a clause,7) or at the end of a verse (sof pasuk). then it is ultimately accented. The latter is contrary to the laws of Hebrew grammar,8 but we find it to be so.
אויצעק העם אל משה. בפיוס:
1AND THE PEOPLE CRIED UNTO MOSES. In a conciliatory manner.9 (cried) literally means screamed. Hence I.E.’s comment.
בותשקע האש. כטעם ותכבה ואין לו אחר:
2AND THE FIRE ABATED. Va-tishka (abated) means extinguished. The word is not used again in Scripture10 means to sink. This root is used in the sense of extinguished only here. with this meaning.
אתבערה. עוד אפרשנו:
1TABERAH. I will explain this term later.11
אוהאספסף. שנאספו אל ישראל ואינם מהם והם ערב רב והמלה כפולה כמו סחרחר חמרמרו:
1AND THE MIXED MULTITUDE. Who were gathered unto the children of Israel but were not of Israelite stock. The asafsuf (the mixed multitude) refers to the erev rav (the mixed multitude).12 The word is constructed by doubling two root letters.13. Compare, secharchar14, doubling the chet and resh. (fluttereth) (Ps. 38:11) and chamarmaru15, doubling the mem and resh. (burn) (Lam. 1:20).
בוישובו ויבכו. אחר התאוה:
2AND…WEPT. After they lusted.
גגם בני ישראל. עמם:
3THE CHILDREN OF ISRAEL…ON THEIR PART. With them.16 (and the children of Israel also wept on their part). I.E. interprets va-yashuvu va- yivku as referring to the mixed multitude. He reads our verse as follows: And the mixed multitude that was among them fell a-lusting, and after lusting turned and wept, also the children of Israel with them. I.E.’s point is that the mixed multitude caused Israel to weep and ask for meat (Krinsky).
אהדגה. שם המין:
1THE FISH. The word dagah (fish) is a general term.17
בחנם. בזול כאילו היא חנם:
2FOR NOUGHT. Cheaply, as if we got it for nothing.
גהקשואים. באל"ף תחת ה"א מקשה כמו ועמי תלואים ורבים כן:
3THE CUCUMBERS. An alef has been substituted for a heh in the word kishu’im (cucumbers), for kishu’im is related to the word mikshah (cucumber) (Is. 1:8).18 is spelled with a heh. Compare, telu’im (suspense) in And My people are in suspense about returning to Me (Hos. 11:7).19 is spelled with an alef. However, it comes from the root tav, lamed, heh, and should read teluyim. Thus here too an alef has been substituted for a heh. There are many such instances.
דאבטיחים. ידוע מלשון קדר ואין לו ריע במקרא:
4MELONS. We can ascertain the meaning of avatichim (melons) from Arabic.20. It has no cognate in Scripture.21
החציר. הירקות שהם עשב השדה וכן המצמיח הרים חציר והנה הוא שם כלל והמתרגם ארמי אמר שהוא שם פרט גם הוא נכון:
5AND THE LEEKS. The word chatzir (leeks) refers to vegetables,22 (literally, greens). which are the grass of the field.23 means grass. However, people do not eat grass. Hence I.E.’s comment. Compare, Who maketh the mountains to spring with grass (chatzir) (Ps. 147:8). Chatzir is thus an all-inclusive noun.24 However, the Aramaic translation25 says that it refers to a specific kind.26 by the term kerate (leeks). It too is correct.
והבצלים והשומים. ידועים והם קרובים בלשון קדר:
6AND THE ONIONS, AND THE GARLIC. The meaning be-tzalim (onions) and shumim (garlic) is known.27 They have similar names in Arabic.28 and tumeh.
אנפשנו יבשה. היא הנפש המתאוה הנטועה בכבד:
1BUT NOW OUR SOUL IS DRIED AWAY. The reference is to the lusting soul, which is implanted in the liver.29, page 96. According to I.E. there are three souls in the body, neshamah, ru’ach, and nefesh. The neshamah (rational soul) is manifested in the brain; the ru’ach (spirit) is located in the heart; and the nefesh (the lusting soul), the part of the psyche that desires food and sex, is in the liver.
באין כל. חסרנו כל דבר:
2THERE IS NOTHING AT ALL. We lack everything.
געינינו. כי מן השמים ירד:
3TO LOOK TO. For the manna came down from heaven.30
אוהמן. ספר הכתוב חסרון דעת המתאוין כי המן היה כזרע גד והוא קל ללקוט והיה נראה כי הוא לבן ועוד כי יוכלו לאכלו כאשר היה גם לטחנו ברחים ולעשות עוגות או לדכותו ולבשלו בפרור ויש לו טעם נכבד כמו לשד השמן ועוד היה יורד על מקום נקי אחר שירחץ הטל את המקום:
1NOW THE MANNA. Scripture31 describes the stupidity of those who lusted, for the manna was like coriander seed, which is easy to pick, and it was easy to see, for it was white. Furthermore, they could eat it as it was. They could also grind it in mills and make cakes out of it. They could also beat it in mortars and cook it in pots. It had an especially good taste, for it tasted like [food] with the finest oil. Additionally, it came down after the dew had washed the place [upon which it fell]. It thus descended upon a clean place.
בכזרע גד. סמוך כמו נטע שעשועים:
2LIKE CORIANDER SEED. Zera (seed) is in the construct.32 rather than with a segol beneath the zayin. It is like the word neta (plant of)33 rather than with a segol beneath the nun. in the plant of His delight (Is. 5:7).
גגד י"א כסברתא וי"א חרדל מגזרת גדין ואנכי לא ידעתי:
3CORIANDER. Some identify this with kusbarta. Others say that it refers to mustard. They connect gad (coriander) with the word gidin (sinews).34 However, I do not know its meaning.
אשטו העם. מגזרת משוט בארץ וזה יורה כי לא היה נופל זה עם זה רק מפוזר ומפורד:
1THE PEOPLE WENT ABOUT. The word shatu (went about) is related to the word shut35. (going to and fro) in From going to and fro (mi-shut) in the earth (Job 1:7). This shows that the individual pieces of manna did not fall in one place36 but were spread and scattered.
בברחים. של היד ולא יתכן להפריד זה השם כי משנים יהיו הרחים:
2IN MILLS. Operated by hand. The word rechayim (mills) does not come in the singular,37 is in the plural. However, it also refers to the singular, that is, to a mill as in our verse, for rechayim (mills) is parallel to medochah (mortar), which is singular. for a mill consists of two parts.38
גבמדוכה. עץ או אבן שידוכו בה גם יתכן שיעשו עוגות מאשר ידוכו:
3IN MORTARS. A vessel made out of wood or stone. It is called a medocha (mortars)39 because they pound in it.40 comes from the root dalet, caf, heh, which means to crush. It was also possible to make cakes from what they pounded.41. I.E. notes that this should be interpreted, and seethed it in pots, or made cakes of it.
דעוגות. כמו ועשי עוגות:
4AND MADE CAKES. Compare, and make cakes (Gen. 18:6).42
הלשד. י"א כי הלמ"ד נוסף כלמ"ד שלאנן ושלו והיה ראוי להיות השמן מלרע בעבור שהוא תאר השם והנכון בעיני שהלמ"ד לשד שורש כמו נהפך לשדי והוא הפך בחרבוני קיץ והיא הלחה הנכבדת העולה למעלה מכל שמן ויהיה השמן מלעיל כמשמעו:
5A CAKE. Some say that the lamed of leshad (cake) is superfluous.43 (breast). According to this interpretation, leshad ha-shamen means breast of the oil. See Sifre on Num. 11:8. “Just as the suckling imbibes, so to speak, every possible flavor with the mother-milk, so the Israelites found all flavors in the manna” (translated by Rosenbaum & Silbermann, Num. p. 54). So too Rashi, “Our Rabbis explained it as meaning breasts.” It is similar to the lamed of shalanan (at ease)44. in at ease and quiet (Job 21:23). The word ha-shamen (with oil) should have been ultimately accented45 is ultimately accented. When the word shemen or shamen is a noun, it is penultimately accented; when an adjective, it is ultimately accented. because46 the word shamen (oil) is an adjective.47. However, I believe that the lamed of leshad is a root letter. The word leshad is similar to the word leshadi (my sap) in My sap was turned (Ps. 32:4). My (leshadi) sap stands in contrast to the droughts (charvone) in the droughts of summer (Ibid.). Leshad refers to the finest part of the oil that floats on top of all oil. In this case, the word ha-shamen is penultimately vocalized in accordance with the meaning of the word.48
אבוכה למשפחותיו. שהתחברו המשפחות לבכות כאשר יעשו בבכותם על מת:
1WEEPING, FAMILY BY FAMILY. The families gathered together to cry, as they do when they mourn for the dead.
באיש לפתח אהלו. בפרהסיא:
2EVERY MAN AT THE DOOR OF HIS TENT. In public.
גובעיני משה רע. פעל עבר או תחסר מלת היה:
3AND MOSES WAS DISPLEASED. The word ra (displeased) is a perfect.49 On the other hand, the word hayah (was) might be missing in our text.50. The latter literally means: and in the eyes of Moses displeased. I.E. suggests that our verse be interpreted as if it read, u-ve’ene moshe hayah ra (and it was displeasing in the eyes of Moses). In this case, our verse is a continuous present.
אלמה הרעות לעבדך. הכתוב דבר על הבא במהרה:
1WHEREFORE HAST THOU DEALT ILL WITH THY SERVANT. Scripture describes an impetuous action.51
בולמה לא מצאתי חן בעיניך. כאשר אמרתי שלח נא ביד תשלח:
2AND WHEREFORE HAVE I NOT FOUND FAVOUR IN THY SIGHT. When I said, send, I pray Thee, by the hand of him whom Thou wilt send (Ex. 4:13).52
גומלת מצתי חסרת אל"ף ורבים כמוה כי אין תימה לחסרון המלך יהו"א:
3The word matzati53. (found) is missing an alef.54. There are many such instances. There is nothing to wonder about when king Yehu55, or alef is dropped. These letters spell the name Yehu, who was a king of Judah. I.E. employs the king’s name as a mnemonic device. is missing.
אהריתי. האני אמם:
1HAVE I CONCEIVED. Am I their mother?
ב. ילדתיהו. או אני אביהם כמו ילד את שלח:
2HAVE I BROUGHT THEM FORTH. Or am I their father? Yelidtihu (brought them forth) is like the word yalad (begot) in and Shelah begot Eber (Gen. 10:24).56
גשאהו. עד בואו אל האדמה:
3CARRY THEM. Until they come to the land.57. This literally means, carry them…upon the land. Hence I.E. points out that the word al here means unto, and al ha-adamah is to be rendered as unto the land.
אמאין. במ"ם שם מקום ובלא מ"ם כמו לא ונמצא מלת הן אתם מאין:
1WHENCE.58. When the word ayin has a mem prefixed to it,59 it means from which place. When ayin appears without a mem prefixed to it, it means no.60 We also find the following clause, Behold, ye are nothing (me-ayin) (Is. 41:24).61 has the meaning of nothing even though it has a mem prefixed to it.
אכי כבד. פעל עבר כמו כי זקן יצחק או יחסר הוא:
1BECAUSE IT IS TOO HEAVY FOR ME. The word kaved (heavy) is a verb in the perfect.62 Compare, zaken (was old) in And it came to pass, that when Isaac was old (Gen. 27:1).63 can be a perfect or a present form. In Gen. 27:1, it is a perfect. On the other hand, the word hu (it) might be missing from our text.64. In this case, khaved is a present.
אאת. לשון זכר ונקבה כמו לך גם בך ועמך ואתך ואתה לשון זכר לבדו:
1THOU. The word at (Thou) is used for both males and females.65 (thou) is usually used when addressing a female. Hence I.E.’s comment. It is like lakh (to you), bakh (in you), immakh (with you), and ittakh (with you).66) and end of a Biblical verse. However, attah (you) is only used for males.
בהרגני. כמו המיתני זה עשה לי בצדקתך ובעבור פיוסי וזה טעם ואם מצאתי חן בעיניך:
2KILL ME. Horgeni (kill me) means put me to death. Do this to me because of Your righteousness and my request. This is the meaning of if I have found favour in Thy sight.
גואל אראה. עוד ברעה שאני בה ואין צורך לתקון הסופרים:
3AND LET ME NOT LOOK. Anymore upon the evil circumstances in which I find myself. There is no need for any scribal emendation.67
אאספה לי. מלה זרה ויתכן שהיתה כן בעבור אות הגרון וכן ערכה לפני התיצבה:
1GATHER UNTO ME. The word esfah (gather) is irregular.68 of esfah is vocalized with a segol. However, it should have been vocalized with a short kamatz. Compare, zokhrah (Neh. 5:19). It is possible that this is so because of the guttural.69 of esfah. Erkhah (set in order) in Set thy words in order before me, stand forth ((Job 33:5) is similar.70 in erkhah is vocalized with a segol rather than with a kamatz katan.
בושוטריו. כי יש זקנים שבאו בימים ואינם ראוים להיות שוטרים גם יש שוטרים ואינם זקנים:
2AND OFFICERS. For there are elders who are advanced in age but are unfit to be officers. There are also officers who are not elders.71 is the elders of the people who also serve as officers.
אוירדתי. הכבוד ירד באש בתוך הענן:
1AND I WILL COME DOWN. God’s glory descended in fire in the midst of the cloud.72
בודברתי אתך שם. וכאשר תשמע את הקול ישמעו גם הם:
2AND SPEAK WITH THEE THERE. When you hear the voice they will also hear.
גואצלתי. כטעם אקח מאשר אצלך ודע כי הרוח כמו החכמה ואם תנתן מחכמת ראובן לשמעון לא תחסר חכמת ראובן רק נשארה כאשר היא והמשל בנר:
3AND I WILL TAKE OF THE SPIRIT. The meaning of ve-atzalti (and I will take of the spirit) is, I will take from that which you possess.73 means near, or in one’s possession. Note that spirit74 means wisdom. If some of the wisdom of Reuben is given to Simeon, Reuben’s wisdom is not diminished. It remains as is.75 Let the light of a candle serve as an example.76
אהתקדשו. נמצא לשבח ולגנאי לשון התקדש וכן היקדש שהוא לשון טומאה:
1SANCTIFY YOURSELVES.77. Words from the root of kodesh (to sanctify) are found in the positive and the negative.78 (sanctify yourself) in our verse has a negative connotation. See Rashi, who explains the word to mean “prepare yourselves to receive punishment” (Rosenbaum and Silbermann translation). Ha-yikdash (Haggai 2:12), which means shall it be unclean, is similar.
אולא יומים. כפל:
1NOR TWO DAYS. Twice as much.79
בחמשה ימים. כנגד אצבעות היד האוכלים:
2NOR FIVE DAYS. Corresponding to the fingers of the hand of those who eat.
געשרה. כפל בשתי ידיו גם עשרים כמשל האומרים יאכל כל מה שיאכל באצבעות ידיו ורגליו:
3NEITHER TEN DAYS. Twice the amount, corresponding to the fingers of the two hands of those who eat.80 Nor twenty days has a similar meaning.81 This may be compared to the saying: Let him eat with the fingers of his hands and with the toes of his feet.82
אחדש ימים. פירשתיו שישוב ערך הלבנה באורה כאשר היתה וכן שנתים ימים:
1BUT A WHOLE MONTH. I have already explained the meaning of the word chodesh yamim (a whole month).83 The phrase chodesh yamim alludes to the time that it takes for the moon’s light to return to its original amount.84 Shenatayim yamim (two full years) (Gen. 41:1) is similar to chodesh yamim.85
בוטעם מאפכם. כי הריח באף ויצא הריח ממנ' ולא ימצא:
2[AT YOUR NOSTRILS.]86 (at your nostrils) literally means from your nostrils. Hence I.E.’s comments. The sense of smell is located in the nose. The sense of smell will depart from your nostrils, and will not be found there.87
גלזרא. באל"ף תחת ה"א כמו קראן לי מרא כי אותיות אהו"י מתחלפין וטעם לזרא. הוא דבר זר נתעב לתולדת שלא הרגיל אדם בו:
3AND IT BE LOATHSOME. The word le-zara is spelled with an alef88 in place of the heh. Compare, mara in call me Mara89 in place of a heh at the end of the word. (Ruth 1:20), for the letters alef, heh, vav, yod interchange. The word zara (loathsome) refers to something which is strange90. and abhorrent to the nature of a person who is not used to it.
אשש מאות אלף רגלי. ואין צורך להזכיר הפחותים. ורבים פירשו זאת הפרשה לטעמים רבים יש אומרים כי משה אמר מה שיאמרו לו ישראל בעת שישאלו מה הוא הבשר והתשובה שיאמר להם אין לכם צורך לשאול היד ה' תקצר. ולא אדע למה הצרה הזאת רק הדבר כמשמעו כי משה לא ידע כי השם יחדש אות או מופת כי אם להצדיק נביאו כאשר אפרש:
1SIX HUNDRED THOUSAND MEN ON FOOT. There is no need to mention the lesser ones.91 Many interpret this section in various ways.92 Some say that Moses paraphrased what the children of Israel would say to him. When they would ask, what sort of meat,93 Moses would answer them, you have no need to ask,94 for is the Lord’s hand waxed short?95 has been detached from the verse and opens a new comment on verse 23. However, this is an error. See Meijler.I do not know why we must suffer in this manner.96 The text must be interpreted according to its plain meaning. Moses did not know that God would create a sign or a miracle.97 He thought, as I will explain, that he would do so only to justify his prophet.98
אומצא להם. כדברי המתרגם ארמית ומה נכבד דרש קדמונינו במלת ישחט על הבהמה ויאסף על הדג:
1WILL THEY SUFFICE THEM. U-matza la-hem (will they suffice them) is to be interpreted as in the Aramaic translation.99 as, will they suffice them. The literal meaning of u-matza la-hem is: and he will find them. Hence I.E.’s comment. How precious is the interpretation of our ancients to the effect that the word yishachet (be slain) applies to cattle, and ya’asef (be gathered) refers to fish.100) but fish do not. See Hullin 27b.
אהיקרך. כמו ויקר מקרה:
1WHETHER MY WORD SHALL COME TO PASS, The word ha-yikrekha101. (shall come to pass) is similar to va-yiker mikrehah102. (and her hap was) (Ruth 2:3).
אויצא משה. מאהל מועד:
1AND MOSES WENT OUT. From the tent of meeting.
אויאצל. על דעתי מהבנין הכבד הנוסף:
1AND TOOK OF THE SPIRIT. In my opinion, the word va-yatzel (and took of the spirit) is a hifil.103).
בוי"ו ויתנבאו כפ"א רפה בלשון ישמעאל:
2[AND THEY PROPHESIED.] The vav of va-yitnabbe’u (and they prophesied) is like an unaspirated fa in Arabic.104 usually introduces a new clause. Here it does not. Hence I.E. points out that sometimes the conversive vav merely serves as a conjunction, like the fa in Arabic.
גולא יספו. פעם שנית וכן קול גדול ולא יסף ולא יסף עוד לדעתה ואין מדקדוק הלשון להיותו מגזרת פן תספו בכל חטאתם אמרו חכמים ז"ל שלקח משה מכל שבט ששה והנה שנים ושבעים ובעבור שאמר לו השם שבעים איש הניח השנים וזה נכון:
3BUT THY DID SO NO MORE.105. A second time.106 is, they did not add. Hence I.E. points out that this term is an idiom meaning they did not repeat it. The same applies to the phrase ve-lo yasaf (and it went on no more) in with a great voice, and it went on no more107 (Deut. 5:19) and ve-lo yasaf (now more) in and he knew her again no more108 (Gen. 38:26). According to the rules of Hebrew grammar, the word yasaf is not related to the word tissafu (swept away)109 comes from the root yod, samekh, peh, while the root of tissafu comes from the root samekh, peh, heh. If our word came from the latter root, it would have read safu not yasefu. in lest ye be swept away in all their sins (Num. 16:26).110 Our sages of blessed memory say that Moses took six men from each tribe. Their number thus came to seventy-two. However, Moses dropped the two111 because God told him to gather seventy men.112. 17a. This is correct.
אוהמה בכתובים. בתחלה:
1AND THEY WERE OF THEM THAT WERE RECORDED. At first.113
בולא יצאו. ממחנה ישראל אל אהל מועד:
2BUT HAD NOT GONE OUT. From the camp of Israel to the tent of meeting.114
אוירץ הנער. בה"א הוא הנודע לשרת משה חוץ מיהושע כי שרות יהושע איננו כשרות כל נער:
1AND THERE RAN A YOUNG MAN. The word na’ar (young man) has the definite article prefixed to it because it refers to the young man115 who, aside from Joshua, was known to serve Moses. For Joshua’s service was not the usual service rendered by young men.116
אמבחוריו. יש אומרים שפירושו מבחרותו והטעם שלא אמר כדברי זקן ויש מדביקים מבחוריו עם משרת משה והטעם ששרת אותו מיום שהיה בחור וזה איננו נכון כי זה המעשה היה בשנה השנית והנכון בעיני שהוא מבחוריו הוא מהמובחרים לשרת משה כי אחרים יש עמו ודע כי מלת בחור בלשון רבים פעם תשתנה ופעם לא תשתנה וכן מלת סריס אולי הם שני משקלים:
1FROM HIS YOUTH UP. Some say that the meaning of mi-bechurav (from his youth up) is, from his youth. It means that he did not speak as an elder speaks.117 Others connect mi-bechurav (from his youth up) to mesharet mosheh (the minister of Moses);118, meaning the minister of Moses from his (Joshua’s) youth on. this means the one who served Moses from the time of his youth.119 However, this is incorrect, for this event occurred in the second year.120 In my opinion, the word mi-bechurav means from the chosen. It means that he was one of those chosen to serve Moses, for there were others with him.121 Note that the word bachur (youth, or chosen) sometimes changes in the plural and sometimes does not.122 (Ps. 78:31) and at other times with a sheva as in our verse (bechurav, rather than bachurav). The same applies to the word saris (officer).123 is both sarisim (Esth. 2:21) and serisim (Gen. 40:7). It is also possible that they belong to two different paradigms.124 comes from the singular bachur (vocalized pattach, shurik), bechurav from the singular bachur (vocalized kamatz, shurik). Similarly sarism, and serisim. According to rules of Hebrew grammar, in the former form the kamatz changes to a sheva in the plural. Compare, davar, devarim. However, in the latter case the pattach is maintained in the plural form.
בכלאם. נפתח הלמ"ד בעבור אות הגרון הבא אחריו:
2SHUT THEM IN. The lamed of kela’em (shut them in) is vocalized with a pattach125. There is either a scribal error or I.E. refers to a pattach here by the term kamatz. He occasionally does so in his long commentary on Exodus. because a guttural126. follows it.127.
אונפתחה ה"א המקנא. והיה ראוי להיותו בשו"א ובפת"ח ובעבור היותו תחת המ"ם שוא נע ושני שואים נעים לא יתחברו לעולם:
1[ART THOU JEALOUS.] The heh of ha-mekanne (art thou jealous) is vocalized with a pattach. However, it should have been vocalized with a sheva and a pattach.128, for the heh of ha-mekanneh is an interrogative heh, and interrogative hehs are vocalized with a chataf pattach. It was so vocalized because the mem has a sheva na129. beneath it and two sheva nas130 beneath an interrogative heh is a sheva na. are never joined together.
בומלת מי יתן. כשואל חפץ בדבר כאומר מי יתן לי זאת השאלה והחפץ:
2[WOULD THAT.] Mi yitten131 literally means who will give. Hence I.E.’s comment. (would that) is an expression of desire here. It is like saying, who will grant me this request and desire?
אויאסף משה. הלך בלווי עם הזקנים לחלוק להם כבוד:
1AND MOSES WITHDREW. Moses accompanied the elders in order to honor them.
אורוח נסע. יום שני:
1AND THERE WENT FORTH A WIND. On the second day.132
בויגז. כרת כמו גזי נזרך ומגזרת וגז צאנך:
2AND BROUGHT ACROSS. The word va-gaz (brought across) means cut. It is similar to the word gazi (cut) in Cut off thy hair (Jer. 7:29). The word gez (cutting) in and the first of the cutting of thy sheep (Deut. 18:4)133 is related to it.
גוטעם ויגז. שהיו בשפת הים רבים כחול והנה גזז מהם ומלת ויגז מפעלי הכפל כמו ויחם בשר הילד:
3Scripture reads, and cut,134 because the quail on the shore of the sea135. were as numerous as the [grains of] sand. Thus God cut off some of the quail from them.136 Va-yagaz comes from a double root.137. It is like the word va-yacham138. (waxed warm) in and the flesh of the child waxed warm (II Kings 4:34).
דויטש. כמו ויפרוש והטעם כדבר נטוש אין כח בו לסור וכן והנם נטושים על פני כל הארץ:
4AND LET THEM FALL. The meaning of va-yittosh (and let them fall) is, and they spread. The quail were spread [all around the camp] and did not have the strength to fly away.139 Compare, they were spread (netushim) abroad all over the ground (I Sam. 30:16).
הסביבות המחנה. בלבד גם הטעם שהיה כאמתים בכל מקום גבוה או שפל:
5ROUND ABOUT THE CAMP. Only.140 In addition to being spread about the camp, the quail were always about two cubits above the high and low ground.
אוישטחו. כמו ויפרשו וכן שטחתי אליך כפי ואם הם שני בנינים:
1AND THEY SPREAD. Va-yishtechu means, and they spread. Shittachti (I have spread) in I have spread forth my hands unto Thee (Ps. 88:10) is similar even though they belong to two different forms.141 is a kal and shittachti (I have spread) is a pi’el.
אמכה רבה. דבר היה:
1WITH A VERY GREAT PLAGUE. It was the plague of murrain.142.
אויקרא. הקורא או משה:
1WAS CALLED. By someone or by Moses.143
בקברו. הקוברים כמו ויאמר ליוסף:
2THEY BURIED. Those who bury.144 Compare, And said to Jacob145 (Gen. 48:1).146
אנסעו העם חצרות. אל חצרות דרך קצרה:
1THE PEOPLE JOURNEYED UNTO HAZEROTH. Chatzerot (Hazeroth) is to be interpreted as unto Chatzerot. Scripture is being brief.147
בוטעם ויהיו בחצרות. דבק עם ותדבר מרים כי בעבורה ישבו שם כי כן כתוב:
2And they abode at Hazeroth is connected to And…Miriam spoke (12:1), for they abode there on her account. The latter is clearly stated in Scripture.148