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Ramban on Numbers 10/רמב"ן על במדבר י׳

אוְנָסְעוּ הַמַּחֲנוֹת הַחֹנִים תֵּימָנָה – פֵּרֵשׁ הַכָּתוּב שְׁתֵּי תְּרוּעוֹת: הָרִאשׁוֹנָה לְמַסַּע מַחֲנוֹת הַמִּזְרָח (במדבר י׳:ה׳), וְהַשֵּׁנִית לְמַסַּע מַחֲנוֹת הַדָּרוֹם. וְאָמַר תְּרוּעָה יִתְקְעוּ לְמַסְעֵיהֶם – שֶׁיִּתְקְעוּ כֵן לְכָל מַסְעֵיהֶם, לוֹמַר שֶׁיִּתְקְעוּ תְּרוּעָה שְׁלִישִׁית לְמַסַּע הַמַּחֲנוֹת הַחוֹנִים יָמָּה, וּרְבִיעִית לְמַסַּע הַחוֹנִים צָפוֹנָה, כִּי לְכָל דֶּגֶל מַסָּע בִּפְנֵי עַצְמוֹ כַּאֲשֶׁר יְפָרֵשׁ "וְנָסַע דֶּגֶל מַחֲנֵה בְנֵי אֶפְרַיִם" (במדבר י׳:כ״ב) "וְנָסַע דֶּגֶל מַחֲנֵה בְנֵי דָן" (במדבר י׳:כ״ה). וְכָךְ הִיא שְׁנוּיָה בַּבָּרַיְתָא שֶׁל מְלֶאכֶת הַמִּשְׁכָּן (פרק יג). אֲבָל בְּסִפְרֵי (בהעלתך עג) שָׁנוּ: אִי כְּשֵׁם שֶׁתּוֹקֵעַ לַמִּזְרָח וְלַדָּרוֹם כָּךְ תּוֹקֵעַ לַמַּעֲרָב וְלַצָּפוֹן? תַּלְמוּד לוֹמַר תְּרוּעָה יִתְקְעוּ לְמַסְעֵיהֶם – תְּקִיעָה אַחַת לִשְׁתֵּיהֶן, וְיֵשׁ אוֹמְרִים שָׁלֹשׁ לְכָל רוּחַ וְרוּחַ, עַד כָּאן. וְכֵן הוּא פְּשׁוּטוֹ שֶׁל מִקְרָא בֶּאֱמֶת שֶׁיִּתְקְעוּ לְכָל רוּחַ כְּמוֹ שֶׁפֵּרַשְׁתִּי:

1AND THE CAMPS THAT LIE ON THE SOUTH SIDE SHALL SET FORWARD. Scripture explained the purpose of the two t’ruoth,¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. the first one being [the sign] for those encamped eastward to go forward, and the second one for those encamped southward to set out on the journey. And it states [in the verse before us], a ‘t’ruah’¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. they shall blow for their journeys, meaning that they should blow [this quavering alarm] for all their journeys, that is to say, they should blow a third t’ruah for the camps on the west side to set forth, and a fourth one for the camps on the north side to set out on the journey, for each standard journeyed by itself, as He explains: And the standard of the camp of the children of Ephraim set forward;¹⁰³ And the standard of the camp of the children of Dan set forward.¹⁰⁴, Verse 25. And thus it is taught in the Beraitha of the Work of the Tabernacle.¹⁰⁵, Chapter 13. But in the Sifre the Rabbis have taught:¹⁰⁶ 73. “I might think that just as he blows for the camps in the east and the south to set forward [as Scripture clearly explains], so he is to blow for [those that were encamped in] the west and the north; Scripture therefore states [in the verse before us], a ‘t’ruah’ they shall blow for their journeys, that is, one blowing for the two [remaining standards]. And some Rabbis say that there were three [sounds, i.e., t’kiah, t’ruah, t’kiah]¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. for [the camps in] each and every direction.” Thus far [the language of the Sifre], and such indeed is the plain meaning of Scripture, that they should blow [for the camps] in each direction, as I have explained.

בתְּרוּעָה יִתְקְעוּ לְמַסְעֵיהֶם – כְּבָר פֵּרַשְׁתִּי בְּסֵדֶר אֱמֹר אֶל הַכֹּהֲנִים (ויקרא כג כד) כִּי הַתְּרוּעָה רֶמֶז לְמִדַּת הַדִּין, כִּי כֵן כָּתוּב בַּמַּסָּעוֹת: ״עַל פִּי ה' בְּיַד מֹשֶׁה״ (במדבר ט׳:כ״ג), וְהִיא הַמְנַצַּחַת בַּמִּלְחָמָה. וְכָתוּב: ״וְכִי תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם וְגוֹ' וַהֲרֵעֹתֶם״ (במדבר י׳:ט׳), וְעַל כֵּן אָמַר מֹשֶׁה: ״וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ״ (במדבר י׳:ל״ה). וּכְבָר פֵּרַשְׁתִּי סוֹד הַפָּנִים בַּעֲשֶׂרֶת הַדִּבְּרוֹת (שמות כ ג). וְכֵן תִּרְאֶה כִּי חוֹמַת יְרִיחוֹ נָפְלָה בִּתְרוּעָה, דִּכְתִיב: ״עַד יוֹם אָמְרִי לָכֶם הָרִיעוּ וַהֲרֵעֹתֶם״ (יהושע ו י), וּכְתִיב: ״וַיָּרִיעוּ הָעָם תְּרוּעָה גְדוֹלָה וַתִּפֹּל הַחוֹמָה״ (שם פסוק כ), וְלָכֵן הָיְתָה חֵרֶם. וּבְהַקְהִיל אֶת הַקָּהָל רְאוּיִים לִתְקִיעָה, כִּי הַפְּשׁוּטָה רֶמֶז לְמִדַּת רַחֲמִים, כִּי יְמִינוֹ פְּשׁוּטָה לְקַבֵּל שָׁבִים. עַל כֵּן יֹאמַר בְּנֻחֹה: ״שׁוּבָה ה' רִבְבוֹת אַלְפֵי יִשְׂרָאֵל״ (במדבר י׳:ל״ו). וְכָתוּב: ״וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם וּתְקַעְתֶּם״ (במדבר י׳:י׳), כִּי הַמִּלְחָמָה לִתְרוּעָה וְהַמּוֹעֲדִים וְהַשִּׂמְחָה לְרַחֲמִים. וְרַבּוֹתֵינוּ (ר״ה לג) הֶעְתִּיקוּ, פְּשׁוּטָה לְפָנֶיהָ וּפְשׁוּטָה לְאַחֲרֶיהָ וּתְרוּעָה בָּאֶמְצַע, שֶׁלֹּא יְקַצֵּץ בַּנְּטִיעוֹת בְּרֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים וְעַל הַקָּרְבָּן. אֲבָל הַכַּוָּנָה זוֹ לִתְקִיעָה וְזוֹ לִתְרוּעָה, וְהַמַּשְׂכִּיל יָבִין:

2A ‘T’RUAH’ THEY SHALL BLOW FOR THEIR JOURNEYS. I have already explained in Seder ‘Emor El Hakohanim’ (Speak unto the priests)¹⁰⁷, 23:24. that the t’ruah alludes to the [Divine] attribute of justice, for so it is written concerning the journeyings that they were ‘al pi Hashem’ (at the commandment of the Eternal) by the hand of Moses,¹⁰⁸ alludes to the attribute of justice (Abusaula). and it is that [attribute] which brings victory in war, as it is written, And when ye go to war in your land … ‘vahareiothem’ (ye shall sound a ‘t’ruah’).¹⁰⁹ Therefore Moses said, and let them that hate Thee flee ‘mipanecha’ (before Thee),¹¹⁰, Verse 35. Literally: “from before Thy face.” and I have already explained the secret of the panim (face) in the Ten Commandments.¹¹¹ And similarly you see that the wall of Jericho fell to the sound of a t’ruah, for it is written, Ye shall not shout … until the day I bid you ‘hari’u’ (sound a ‘t’ruah’); ‘vahari’othem’ (then shall you sound it),¹¹² and it is written, and the people sounded a great ‘t’ruah,’ and the wall fell down.¹¹³, Verse 20. It was for this reason that it [the city of Jericho] was declared cheirem (devoted) [to the Eternal, and prohibited for private use.].¹¹⁴, Verse 17. But when the assembly is to be gathered together ‘tithke’u’¹¹⁵ — they are deserving that the t’kiah¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. be sounded, for the ‘p’shutah’ [plain long and continuous sound] alludes to the [Divine] attribute of mercy, for “His right hand is p’shutah (stretched out) to receive the penitent” [as it is stated at the Closing Service on the Day of Atonement — a time of mercy]. Therefore, when the ark rested, Moses said, ‘Return, O Eternal, unto the myriads of thousands of Israel.’¹¹⁶ And it is written, And in the day of your gladness and in your appointed seasons … ‘uthkatem’ (ye shall blow a ‘t’kiah’),¹¹⁷, Verse 10. since war is [suitable] for t’ruah [which alludes to the attribute of justice, as explained above], and the appointed seasons and joyous occasions are for mercy [i.e., for the sound of t’kiah, which alludes to mercy].¹¹⁸ And our Rabbis have received by tradition that there should be a long continuous sound before [the t’ruah] and a long continuous sound after it and the t’ruah in the middle, on the New Year, the Day of Atonement [of the Jubilee year],¹¹⁹ and at the bringing of the offerings,¹²⁰ in order not “to mutilate the shoots” [of faith]. But as far as their purpose is concerned, the one is for t’kiah [which alludes to mercy] and the other for t’ruah [which alludes to judgment].¹¹⁸ The student learned [in the mystic lore of the Cabala] will understand.

אוְעַל צְבָאוֹ נַחְשׁוֹן בֶּן עַמִּינָדָב – לֹא יָדַעְתִּי לָמָּה יַזְכִּיר בְּכָאן שֵׁם נְשִׂיאֵי הַדְּגָלִים, שֶׁכְּבָר הִזְכִּיר זֶה. וְאִם תֹּאמַר לִרְמֹז כִּי הָיוּ חַיִּים, כְּבָר נִרְמַז זֶה בְּפָרָשַׁת הַדְּגָלִים (במדבר ב׳:ד׳), כִּי מִיּוֹם הַמִּנְיָן וְעַד עֵת הַמַּסָּע לֹא מֵת אֶחָד מִכָּל הַפְּקוּדִים. אוּלַי בָּא הַכָּתוּב לוֹמַר שֶׁגַּם בְּלֶכְתָּם בַּדֶּרֶךְ יֵלֵךְ הַנָּשִׂיא בְּרֹאשׁ צְבָאוֹ, שֶׁיַּעֲשׂוּ מִצְוָתוֹ וְיִשְׁכֹּן כְּמֶלֶךְ בַּגְּדוּד, וְלֹא יֵלְכוּ כַּצֹּאן אֲשֶׁר אֵין לָהֶם רוֹעֶה, וְלֹא שֶׁיְּמַנּוּ לָהֶם אַחֵר לָזֶה כַּאֲשֶׁר יַעֲשׂוּ מְשׁוּחַ מִלְחָמָה:

1AND OVER HIS HOST WAS NACHSHON THE SON OF AMMINADAB. I do not know why He mentioned here the names of the princes of the standards, since He has already mentioned them.¹²¹ And if you answer that this was to hint that [on the twentieth of Iyar when they set out on the first journey from the wilderness] these princes were alive — this has already been alluded to in the section of the standards,¹²¹ since from the day of the census [on the first of Iyar] till the time of the journey [on the twentieth of that month] not one of all those who were counted died. Perhaps the verse comes to tell us that even when they travel on the way the prince is to go at the head of his host, who are to follow his command, and he is to dwell as a king in the army,¹²² and they are not to travel as sheep which have no shepherd,¹²³ nor are they to appoint someone else for this purpose, as they do in the case of the priest who was anointed for war purposes.¹²⁴

אוְהוּרַד הַמִּשְׁכָּן וְנָסְעוּ בְנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי – מַשְׁמָעוּת הַכְּתוּבִים בָּעִנְיָן הַזֶּה, כִּי אַחֲרֵי נְסֹעַ דֶּגֶל יְהוּדָה יַתְחִילוּ בְּפֵרוּק הַמִּשְׁכָּן, וּתְחִלַּת פֵּרוּקוֹ שֶׁיָּבֹא אַהֲרֹן וּבָנָיו וְהוֹרִידוּ אֶת פָּרֹכֶת הַמָּסָךְ, וְזֶהוּ שֶׁנֶּאֱמַר: ״וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה וְהוֹרִידוּ" וְגוֹ' (במדבר ד׳:ה׳), כְּלוֹמַר בִּנְסֹעַ הַמַּחֲנֶה הָרִאשׁוֹן. וְכַאֲשֶׁר יַשְׁלִימוּ לְכַסּוֹת הָאָרוֹן וְכָל כְּלֵי הַקֹּדֶשׁ שֶׁל מַשָּׂא בְּנֵי קְהָת, יוֹרִידוּ הַלְוִיִּם הַמִּשְׁכָּן כֻּלּוֹ וְיִטְעֲנוּ עַל הָעֲגָלוֹת, וְיִסְעוּ בְּנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי אַחֲרֵי דֶּגֶל יְהוּדָה, וְהָאָרוֹן וּכְלֵי הַקֹּדֶשׁ עוֹמְדִים מְכֻסִּים וּנְתוּנִים עַל הַמּוֹטוֹת עַד שֶׁנָּסַע דֶּגֶל רְאוּבֵן. וְיִהְיֶה פֵּרוּשׁ ״וְנָסַע אֹהֶל מוֹעֵד מַחֲנֵה הַלְוִיִּם בְּתוֹךְ הַמַּחֲנוֹת״ (במדבר ב׳:י״ז), שֶׁיִּסַּע אֹהֶל מוֹעֵד וְכָל מַחֲנֵה הַלְוִיִּם בְּתוֹךְ הַמַּחֲנוֹת הַנִּזְכָּרוֹת, כִּי הַגֵּרְשֻׁנִּים וְהַמְּרָרִים נוֹסְעִים בֵּין דֶּגֶל יְהוּדָה לְדֶגֶל רְאוּבֵן, וְהַקְּהָתִים נוֹסְעִים בֵּין דֶּגֶל רְאוּבֵן לְדֶגֶל אֶפְרַיִם, כַּאֲשֶׁר יְפָרֵשׁ עוֹד. וְיַזְכִּיר הַטַּעַם, שֶׁיָּקִימוּ הַמִּשְׁכָּן טֶרֶם בּוֹאָם (במדבר י׳:כ״א). אֲבָל בַּבָּרַיְתָא שֶׁל מְלֶאכֶת הַמִּשְׁכָּן (פרק יג) רָאִיתִי כַּלָּשׁוֹן הַזֶּה: תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ, וְנָסַע דִּגְלוֹ שֶׁל יְהוּדָה תְּחִלָּה, שֶׁנֶּאֱמַר ״וַיִּסַּע דֶּגֶל מַחֲנֵה בְנֵי יְהוּדָה בָּרִאשׁוֹנָה״ (במדבר י׳:י״ד). נִכְנְסוּ בְּנֵי אַהֲרֹן וּפֵרְקוּ אֶת הַפָּרֹכֶת וְכִסּוּ בָהּ אֶת הָאָרוֹן, שֶׁנֶּאֱמַר ״וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה״ וְגוֹ' (במדבר ד׳:ה׳). תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ, וְנָסַע דֶּגֶל מַחֲנֵה רְאוּבֵן. מִיָּד נִכְנְסוּ בְּנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי וּפֵרְקוּ אֶת הַמִּשְׁכָּן וְטָעֲנוּ אוֹתוֹ בָּעֲגָלוֹת וְהֶעֱמִידוּהוּ עַד בֹּא בְּנֵי קְהָת, שֶׁנֶּאֱמַר ״וְנָסְעוּ הַקְּהָתִים נֹשְׂאֵי הַמִּקְדָּשׁ וְהֵקִימוּ אֶת הַמִּשְׁכָּן עַד בּוֹאָם״ (במדבר י׳:כ״א). תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ, וְנָסַע דֶּגֶל אֶפְרַיִם. מִיָּד נִכְנְסוּ בְּנֵי קְהָת וּפֵרְקוּ אֶת הַמִּקְדָּשׁ וּטְעָנוּהוּ בַּכָּתֵף, שֶׁנֶּאֱמַר ״וְכִלָּה אַהֲרֹן וּבָנָיו״ וְגוֹ' (במדבר ד׳:ט״ו). וְשֶׁמָּא כָּךְ פֵּרוּשָׁהּ, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ לִנְסֹעַ דֶּגֶל רְאוּבֵן, וּמִיָּד מַקְדִּימִין בְּנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי וּפֵרְקוּ הַמִּשְׁכָּן וְנָסְעוּ קֹדֶם בְּנֵי רְאוּבֵן. וְכֵן תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ שֶׁיִּסַּע דֶּגֶל אֶפְרַיִם, וּמַקְדִּימִים בְּנֵי קְהָת וְטוֹעֲנִין כְּלֵי הַקֹּדֶשׁ עַל כִּתְפֵיהֶם וְנוֹסְעִים קֹדֶם בְּנֵי אֶפְרַיִם. לִמְּדוּ עַל נְסִיעַת הַלְוִיִּם שֶׁהָיוּ בִּתְקִיעוֹת וְתֵכֶף לָהֶם נְסִיעַת הַדֶּגֶל שֶׁאַחֲרֵיהֶם:

1AND THE TABERNACLE WAS TAKEN DOWN; AND THE SONS OF GERSHON AND THE SONS OF MERARI WHO BORE THE TABERNACLE SET FORWARD. The indication of the verses on this subject is as follows: After the standard of Judah had set forward, they would begin dismantling the Tabernacle, and the beginning of this dismantling was when Aaron and his sons came [into the Tabernacle] and took down the partition Veil, as it says, And when ‘the camp’ setteth forward, Aaron shall go in, and his sons, and they shall take down the Veil etc.,¹²⁵ that is to say, when the first camp [i.e., that of Judah] set forth. When they [the priests] finished covering the ark and all the holy vessels which were to be borne by the Kohathites, the Levites would take down the whole Tabernacle and load it upon the wagons; and the sons of Gershon and Merari then journeyed [with these wagons] after the standard of Judah, the ark and the holy vessels remaining covered and placed upon the staves until the standard of Reuben set forth. And the meaning of the verse Then the Tent of Meeting, with the camp of the Levites, shall set forward in the midst of the camps¹²⁶, 2:17. is that the Tent of Meeting together with all the camps of the Levites shall set forward in the midst of those camps perviously mentioned, for the Gershonites and Merarites journeyed between the standard of Judah and that of Reuben, while the Kohathites journeyed between the standard of Reuben and that of Ephraim, as He is to explain. He mentioned the reason [for the Gershonites and Merarites journeying before the Kohathites, namely] so that they might set up the Tabernacle before they [the Kohathites who carried the ark and the holy vessels] arrive¹²⁷ [and thus they could immediately deposit the holy vessels therein].However, in the Beraitha of the Work of the Tabernacle¹⁰⁵, Chapter 13. I have seen the following text: “They blew t’kiah, t’ruah, ‘t’kiah,¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. and the standard of Judah would set forth first, as it is said, And in the first place the standard of the camp of the children of Judah set forward.¹²⁸ The sons of Aaron would then enter [the Tent of Meeting] and take down the Veil, and cover the ark with it, as it is said, And when the camp setteth forward, Aaron shall go in, and his sons etc.¹²⁵ They then blew t’kiah, t’ruah, t’kiah,¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. and the standard of the camp of Reuben would set forth. The sons of Gershon and the sons of Merari would immediately enter and dismantle the Tabernacle, and load it upon wagons and re-erect it [in the new resting-place] by the time the sons of Kohath arrived, as it is said, And the Kohathites the bearers of the Sanctuary set forward, that the Tabernacle might be set up against their coming.¹²⁷ They blew t’kiah, t’ruah, t’kiah,¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. and the standard of Ephraim would set forth. The sons of Kohath would immediately enter and dismantle the Sanctuary,¹²⁹ (the Sanctuary) is evidently to be understood as in Verse 21 here: And the Kohathites the bearers of ‘the Sanctuary’ set forward, which Rashi explains as meaning: “the bearers of ‘the holy vessels’” [and not of the Sanctuary itself, for it was carried by the sons of Gershon and Merari]. This explanation is also clearly evident from the language of Ramban further on [“and the sons of Kohath would … load the holy vessels upon their shoulders”]. and put it upon their shoulders, as it is said, And when Aaron and his sons have finished covering the Sanctuary etc.”¹³⁰, since the Beraitha states that they journeyed after the standard of Reuben. Ramban now interprets the Beraitha so that it accords with the above interpretation which is in line with the simple meaning of Scripture. But perhaps the following is the correct interpretation of the Beraitha: “They blew t’kiah, t’ruah, t’kiah¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. to alert the standard of Reuben to set forth, [but they did not actually set forth at once, for] immediately the sons of Gershon and the sons of Merari would precede them and dismantle the Tabernacle, but they would journey before the sons of Reuben. Similarly, they blew t’kiah, t’ruah, t’kiah¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. that the standard of Ephraim be ready to set forth, and the sons of Kohath would immediately set forth and load the holy vessels upon their shoulders, and they would journey before the sons of Ephraim.” Thus the Rabbis taught that the journeying of the Levites should be preceded by blowing [of the trumpets], and immediately after them came the standard which followed them.

אוַיֹּאמֶר מֹשֶׁה לְחֹבָב – כְּבָר פֵּרַשְׁתִּי (שמות ב טז) כִּי חוֹבָב שֵׁם חָדָשׁ שֶׁקָּרְאוּ לְיִתְרוֹ כַּאֲשֶׁר שָׁב לְתוֹרַת יִשְׂרָאֵל, כִּי זֶה דֶּרֶךְ כָּל הַמִּתְגַּיֵּר, כִּי לַעֲבָדָיו יִקְרָא שֵׁם אַחֵר. וְהִנֵּה מֹשֶׁה חִלָּה פָנָיו לָלֶכֶת עִמָּהֶם, וְאָמַר לוֹ סְתָם ״וְהֵטַבְנוּ לָךְ״, וְהוּא חָשַׁב שֶׁיִּתְּנוּ לוֹ מִן הַשָּׁלָל כֶּסֶף וְזָהָב וּבְגָדִים וְצֹאן וּבָקָר, וְלֹא תִהְיֶה לוֹ נַחֲלָה בְתוֹכָם. וְעַל כֵּן לֹא הָיָה חָפֵץ וְעָנָה ״כִּי אִם אֶל אַרְצִי וְאֶל מוֹלַדְתִּי אֵלֵךְ״, כִּי שָׁם לִי נַחֲלָה וּנְכָסִים וְכָבוֹד. אָז אָמַר לוֹ מֹשֶׁה ״אַל נָא תַּעֲזֹב אֹתָנוּ״, כִּי מִדַּעְתְּךָ הַמִּדְבָּר תִּהְיֶה לָנוּ לְעֵינַיִם בְּכִבּוּשׁ הָאֲרָצוֹת וְתוֹרֵנוּ הַדֶּרֶךְ אֲשֶׁר נַעֲלֶה בָהּ, וּמִכָּל הַטּוֹב הַהוּא אֲשֶׁר יֵיטִיב ה' לָנוּ נֵטִיב לָךְ, רָמַז לָתֵת לוֹ אֲחֻזָּה בָּאָרֶץ טוֹבָה בִּשְׂכָרוֹ עַל טָרְחוֹ וְעֶזְרָתוֹ אֲשֶׁר יַעַזְרֵם בְּכִבּוּשׁ הָאָרֶץ. וְעַל דַּעְתִּי כִּי נִתְרַצָּה אֵלָיו בָּזֶה וְעָשָׂה כֵן כַּאֲשֶׁר הִזְכַּרְתִּי שָׁם (שמות יח א). וְכָךְ אָמְרוּ בַּיְּרוּשַׁלְמִי (בכורים פ״א ה״ד): בְּנֵי קֵינִי חֹתֵן מֹשֶׁה מְבִיאִין וְקוֹרִין, דִּכְתִיב "לְכָה אִתָּנוּ וְהֵטַבְנוּ לָךְ״:

1AND MOSES SAID UNTO CHOBAB. I have already explained¹³¹ (Exodus 18:1). that Chobab [of the root chavav — love] was the new name which they gave to Jethro when he converted to the Torah of Israel, for such is the way of all proselytes, for he calls His servants by another name.¹³² Now Moses had begged him to go with them and had told him without explanation, and we will do thee good.¹³³ But Chobab thought that they would give him of the spoil, silver and gold, garments, sheep and herd, but that he would not have an inheritance among them [in the Land]. Therefore he did not want [to go with them] and he answered, “But I will depart to mine own land, and to my kindred,¹³⁴ since there I have an inheritance, wealth and honor.” So Moses told him, “'Leave us not, I pray thee,’¹³⁵ for because of your familiarity with the wilderness thou shalt be to us instead of eyes¹³⁵ [i.e., a guide] in the conquest of the lands, and you will show us the way by which we must go up,¹³⁶ and of all that goodness the Eternal shall do unto us, the same we will do unto thee.”¹³⁷ Moses thus hinted that he would be given an inheritance in the good Land as a reward for his trouble and help that he would extend to them in the conquest of the Land. In my opinion Chobab consented to this offer and he did so [as Moses requested of him], as I have mentioned there.¹³¹ (Exodus 18:1). And so the Rabbis said in the Yerushalmi:¹³⁸ “The children of the Kenite, Moses’ father-in-law, bring first-fruits and read [the section of first-fruits, wherein it is stated, I have brought the first of the fruit of the soil which Thou, O Eternal, hast given me],¹³⁹ because it is written, Come thou with us, and we will do thee good.”¹³³

אוַיִּסְעוּ מֵהַר ה' דֶּרֶךְ שְׁלֹשֶׁת יָמִים – עַל דֶּרֶךְ הַפְּשָׁט, נָסַע הֶעָנָן וְהָלַךְ לִפְנֵיהֶם שְׁלֹשֶׁת יָמִים, וְהָאָרוֹן הוֹלֵךְ אַחֲרֵי הֶעָנָן לִפְנֵי הָעָם, וְלֹא שָׁכַן בְּמָקוֹם עַד יוֹם הַשְּׁלִישִׁי בָּעֶרֶב שֶׁשָּׁכַן הֶעָנָן בְּמִדְבַּר פָּארָן, וְשָׁם מָקוֹם טוֹב לַחֲנוֹתָם. וְזֶה טַעַם ״לָתוּר לָהֶם מְנוּחָה״. וּבִשְׁכֹּן הֶעָנָן הֵקִימוּ הַמִּשְׁכָּן וְהֵבִיאוּ שָׁם הָאָרוֹן, וְלֹא נִתְפָּרֵשׁ אִם הָלְכוּ גַּם בַּלַּיְלָה:

1AND THEY SET FORWARD FROM THE MOUNT OF THE ETERNAL THREE DAYS’ JOURNEY. According to the plain meaning of Scripture, the cloud [of the Eternal] journeyed and went before them for three days and the ark followed the cloud in front of the people, and it did not come to rest in that place until the night of the third day, when the cloud rested in the wilderness of Paran,¹⁴⁰ which was a good place for them to camp in. This is the sense of [the expression] to seek out a resting-place for them.¹⁴¹ And when the cloud rested they erected the Tabernacle and brought the ark into it. Scripture, however, did not explain whether they also journeyed at night.

אוַיְהִי בִּנְסֹעַ הָאָרֹן – עָשָׂה לוֹ סִימָן מִלְּפָנָיו וּמִלְּאַחֲרָיו, לוֹמַר שֶׁאֵין זֶה מְקוֹמוֹ. וְלָמָּה כָּתַב כָּאן? כְּדֵי לְהַפְסִיק בֵּין פֻּרְעָנוּת לְפֻרְעָנוּת, כִּדְאִיתָא בְּכָל כִּתְבֵי הַקֹּדֶשׁ (שבת קטז), לְשׁוֹן רַשִׁ״י (רש״י על במדבר י׳:ל״ה). וְלֹא פֵּרַשׁ לָנוּ הָרַב מַה הַפֻּרְעָנוּת הַזּוֹ שֶׁהֻצְרַךְ לְהַפְסִיק בָּהּ, כִּי לֹא נִזְכַּר כָּאן בַּכָּתוּב פֻּרְעָנוּת קֹדֶם ״וַיְהִי בִּנְסֹעַ הָאָרֹן״. וּלְשׁוֹן הַגְּמָרָא שָׁם: פֻּרְעָנוּת שְׁנִיָּה ״וַיְהִי הָעָם כְּמִתְאוֹנְנִים״ (במדבר י״א:א׳), פֻּרְעָנוּת רִאשׁוֹנָה דִּכְתִיב ״וַיִּסְעוּ מֵהַר ה'" (במדבר י׳:ל״ג), וְאָמַר רַבִּי חֲנִינָא: מְלַמֵּד שֶׁסָּרוּ מֵאַחֲרֵי ה'. וְכָתַב הָרַב בְּפֵרוּשָׁיו שָׁם: בְּתוֹךְ שְׁלֹשֶׁת יָמִים לְמַסָּעָם הִתְאַוּוּ תַּאֲוָה הָאסַפְסוּף לְהִתְרַעֵם עַל הַבָּשָׂר כְּדֵי לִמְרֹד בַּה'. וְאֵלּוּ דִּבְרֵי תֵּימַהּ, שֶׁהֲרֵי פֻּרְעָנוּת ״וַיְהִי הָעָם כְּמִתְאוֹנְנִים״ כְּתוּבָה רִאשׁוֹנָה וְשֶׁל תַּאֲוָה שְׁנִיָּה, וּשְׁתֵּיהֶן סְמוּכוֹת. אוּלַי סָבַר הָרַב שֶׁנִּכְתְּבוּ שֶׁלֹּא כְּסִדְרָן, רָמַז עַל הָרִאשׁוֹנָה בְּאָמְרוֹ "מֵהַר ה'", כִּי שֶׁמָּא מֵעֵת נָסְעָם חָשְׁבוּ לַעֲשׂוֹת כֵּן, וְהִפְסִיק וְכָתַב אֶת הַשְּׁנִיָּה וְאַחַר כָּךְ חָזַר לָרִאשׁוֹנָה. וְאֵין בָּזֶה טַעַם אוֹ רֵיחַ. אֲבָל עִנְיַן הַמִּדְרָשׁ הַזֶּה מָצְאוּ אוֹתוֹ בָּאַגָּדָה, שֶׁנָּסְעוּ מֵהַר סִינַי בְּשִׂמְחָה כְּתִינוֹק הַבּוֹרֵחַ מִבֵּית הַסֵּפֶר. אָמְרוּ: שֶׁמָּא יַרְבֶּה וְיִתֵּן לָנוּ מִצְווֹת. וְזֶהוּ ״וַיִּסְעוּ מֵהַר ה'״, שֶׁהָיָה מַחֲשַׁבְתָּם לְהַסִּיעַ עַצְמָן מִשָּׁם מִפְּנֵי שֶׁהוּא הַר ה'. וְזֶהוּ פֻּרְעָנוּת רִאשׁוֹנָה, וְהִפְסִיק שֶׁלֹּא יִהְיוּ שָׁלֹשׁ פֻּרְעָנֻיּוֹת סְמוּכוֹת זוֹ לָזוֹ, וְנִמְצְאוּ מֻחְזָקִים בְּפֻרְעָנוּת. וְקָרָא הַחֵטְא "פֻּרְעָנוּת" אַף עַל פִּי שֶׁלֹּא אֵרַע לָהֶם מִמֶּנּוּ פֻּרְעָנוּת, וְשֶׁמָּא אִלְמָלֵא חֶטְאָם זֶה הָיָה מַכְנִיסָם לָאָרֶץ מִיָּד:

1AND IT CAME TO PASS WHEN THE ARK SET FORWARD. “He [the Eternal] made for this section [i.e., this verse and the following one] a special mark in front of it and behind it [by placing two inverted letters nun at the beginning and end of it] in order to indicate that this section is not in its proper place.¹⁴² etc. This section, beginning with And it came to pass when the ark set forward …, should have followed on there. Why then was it written here? In order to separate between [the narrative of] one punishment and that of another punishment, as is stated in the Chapter of ‘Any of the Holy Scriptures.’”¹⁴³ This is Rashi’s language. But the Rabbi did not explain to us what is this [first] “punishment” from which it was necessary to separate [the later verses], for there is no “punishment” mentioned here in Scripture before the verse, And it came to pass when the ark set forward. The language of the Gemara there is:¹⁴⁴, 116 a. “The second punishment is [the section], And the people were as murmurers.¹⁴⁵ The first ‘punishment’ is that which says, And they set forward from the mount of the Eternal,¹⁴¹ on which Rabbi Chanina said: This teaches us that they turned aside from the Eternal.” On this [statement of Rabbi Chanina] the Rabbi [Rashi] wrote there in his commentaries: “Within three days of their journeying the mixed multitude … fell a lusting¹⁴⁶, Verse 4. complaining about the [lack of] meat, in order to rebel against G-d.” But these are astonishing words, for the “punishment” stated in the verse And the people were as murmurers [… and the fire of the Eternal burnt among them etc.]¹⁴⁵ is written first,¹⁴⁵ and that of the lusting is second,¹⁴⁶, Verse 4. and they are both next to each other [so why did Rashi mention the sin of the lusting following upon their journeying as the first “punishment,” since that of the murmurers is closer to it]? Perhaps the Rabbi [Rashi] thought that these episodes were not written in their [chronological] order, and that He [already] alluded to the first [punishment] in saying, [and they set forward] from the mount of the Eternal,¹⁴¹ for perhaps they already intended to do so [to demand meat] from the time that they set forth on that journey; but He made a break [by writing the section of the ark], and then wrote the second [punishment, i.e., that of the murmurers], and afterwards He went back to [relate the actual realization of their original intention to ask for meat, namely] the first punishment. But there is neither rhyme nor reason in this [explanation].But the meaning of this interpretation [of the Rabbis that they set forward from the mount of the Eternal indicates a punishment, is based on that which] they¹⁴⁷, (see Preface to Vol. I, pp. vii-viii). found in the Agadah, that “they set forward from Mount Sinai with joy, just like a child who runs away from school, saying: ‘Perhaps He will give us more commandments [if we stay]!’” This then is the sense of the expression, And they set forward from the mount of the Eternal,¹⁴¹ meaning that their intention was to remove themselves from there because it was the mount of the Eternal. This is the first “punishment” [i.e., the first sin, as explained further on], and then He interrupted [with the section on the ark] in order that there should not be three punishments one after the other, so that it would have established a basis for further punishment.¹⁴⁸ He called the [first] sin “punishment” even though no actual punishment occurred to them because of it, [but since they deserved to have been punished, it is called a “punishment”]. Perhaps were it not for this sin of theirs He would have brought them into the Land immediately [and so there was indeed a “punishment”].