## Or HaChaim on Numbers Chapter 21

###### Or HaChaim on Numbers 21:1:1
[Or HaChaim on Numbers 21:1:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:1:1)

**וַיִּלָּחֶם בְּיִשְׂרָאֵל.** טַעַם אָמְרוֹ **בְּיִשְׂרָאֵל** וְלֹא אָמַר עִם יִשְׂרָאֵל, וּכְמוֹ שֶׁאָמַר בְּפָרָשַׁת בְּשַׁלַּח ״וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל״ (שמות יז:ח), נִתְכַּוֵּן לוֹמַר כִּי הֵם הָיוּ סִבָּה לַמִּלְחָמָה זוֹ לְצַד חֶטְאָם. גַּם מַה שֶׁאָמַר בְּסָמוּךְ **וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי**, פֵּרוּשׁ מִמֶּנּוּ הָיָה הַסּוֹבֵב לִשְׁבּוֹת שִׁבְיוֹ, וְהַחֵטְא הוּא שֶׁהֵם הָיוּ סִבָּה לְהֶעְדֵּר הַצַּדִּיק מֵחֲמַת מֵי מְרִיבָה, דִּכְתִיב (תהילים קו:לב) ״וַיַּקְצִיפוּ עַל מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם״, וְלֹא לְמֹשֶׁה בִּלְבַד אֶלָּא גַּם לְאַהֲרֹן כַּמּוּבָן מֵהָעִנְיָן, אֶלָּא שֶׁמַּזְכִּיר מֹשֶׁה שֶׁהוּא הָעִקָּר.

**Or Hachayim, trans. Eliyahu Munk:**
**וילחם בישראל. He fought against Israel.** The reason the Torah had to write the words בישראל, instead of עם ישראל as it did in Exodus 17,8 when Amalek is reported as attacking Israel, may be that in this instance the Israelites themselves were the cause that the Canaanites attacked them. They had sinned. The words: וישב **ממנו** שבי, "he took a prisoner from among them," the word ממנו suggesting that the reason Israel was attacked at this time was Israel itself. Israel's sin at this time was their share in causing the premature death of their High Priest Aaron on account of the events at "the waters of strife." Psalms 106,32 attributes G'd's anger to the people when the Psalmist exclaims: "they angered the Lord at the waters of Merivah and Moses suffered on their account." Naturally, David did not only refer to Moses but also to Aaron who shared in that mission. He singled out Moses by name as he was the principal involved.


###### Or HaChaim on Numbers 21:1:2
[Or HaChaim on Numbers 21:1:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:1:2)

**וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי וְגוֹ׳.** יֵשׁ לְהָעִיר לָמָּה לֹא חָרְדוּ יִשְׂרָאֵל בִּרְאוֹתָם שֶׁעַם אֶחָד לָקַח מִיִּשְׂרָאֵל שֶׁבִי, וְיֹאמְרוּ אִם עַם אֶחָד עָשָׂה בָּהֶם פֶּרֶץ מַה יַעֲשׂוּ בִּכְנִיסָתָם לָאָרֶץ, וּכְמוֹ שֶׁמָּצִינוּ שֶׁנִּתְרַגֵּשׁ יְהוֹשֻׁעַ כְּשֶׁהִכּוּ אַנְשֵׁי הָעַי גִּבּוֹר אֶחָד מִיִּשְׂרָאֵל כָּאָמוּר שָׁם (יהושע ז:ד), וַהֲגַם כִּי אַחַר כָּךְ נִתְעַצְּמוּ בִּתְפִלָּה וּנְתָנָם ה׳ בְּיָדָם, סוֹף כָּל סוֹף לֹא מָצִינוּ שֶׁנִּתְרַגְּשׁוּ מִקּוֹדֶם.

**Or Hachayim, trans. Eliyahu Munk:**
**וישב ממנו שבי, "and took a captive from amongst them."** We need to explain why the Israelites did not appear troubled by the fact that they suffered a defeat at the hands of a single Canaanite nation. We could have expected them to extrapolate that if a single Canaanite nation could inflict a defeat upon them, what would happen when they would face all seven Canaanite nations? After all, we find precisely such a reaction by Joshua when he suffered a defeat at the hands of the inhabitants of the town of Ai (Joshua 7,5-9).


###### Or HaChaim on Numbers 21:1:3
[Or HaChaim on Numbers 21:1:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:1:3)

וְנִרְאֶה עַל פִּי דִּבְרֵיהֶם (במדבר רבה יט,כ) שֶׁאָמְרוּ שֶׁעַם זֶה עֲמָלֵק הָיָה, וַהֲגַם שֶׁהַכָּתוּב קְרָאוֹ כְּנַעֲנִי הוּא לְצַד שֶׁבָּא בְּמַלְבּוּשׁ כְּנַעֲנִי, וְלָזֶה כְּשֶׁהִתְפַּלְּלוּ יִשְׂרָאֵל שֶׁיִּתְּנֵהוּ בְּיָדָם לֹא אָמְרוּ תִּתֵּן אֶת הַכְּנַעֲנִי הַזֶּה, מֵעַתָּה לְצַד שֶׁלֹּא הָיָה מִשֶּׁבַע אֻמּוֹת שֶׁנָּתַן לָהֶם ה׳ לֹא נִתְרַגְּשׁוּ בִּרְאוֹתוֹ נוֹצֵחַ בַּמִּלְחָמָה שֶׁהֲרֵי אֵין לָהֶם מִמֶּנּוּ כְּלוּם. עוֹד נִרְאֶה שֶׁלֹּא נִתְרַגְּשׁוּ אֶלָּא אָז כְּשֶׁנִּכְנְסוּ לָאָרֶץ שֶׁהִגִּיעַ זְמַן שֶׁשָּׁלֵם עֲוֹן הָאֱמוֹרִי, מַה שֶׁאֵין כֵּן קוֹדֶם שֶׁנִּכְנְסוּ לָאָרֶץ שֶׁאֶפְשָׁר שֶׁעֲדַיִן לֹא שָׁלֵם עֲוֹנוֹ כְּדֵי שֶׁיִּתְּנֵהוּ בְּיַד יִשְׂרָאֵל. וְרַזַ״ל דָּרְשׁוּ בָּזֶה הַרְבֵּה דְּרָשׁוֹת.

**Or Hachayim, trans. Eliyahu Munk:**
According to our sages in *Bamidbar Rabbah* 19,20 the people described here as "the Canaanite" were in reality the Amalekites. The reason they were described as Canaanites was that they dressed up as Canaanites in order to confuse the Israelites. This is the reason that when the Israelites had prayed to G'd to deliver the attacker into their hands they had referred to the wrong nation in their prayer. When they found out that the attackers had not belonged to the seven Canaanite nations they were not overly concerned at the minor victory enjoyed by the Aamalekite at that time. Their losses had been negligible [a single maidservant according to tradition. Ed.]. Another reason they were not overly concerned was the fact that as long as they did not try and enter the Holy Land, i.e. at a time when the measure of sin of its inhabitants was full, they did not worry that G'd would deliver them into their hands when the time was ripe. Our sages offer a variety of reasons for all this.


###### Or HaChaim on Numbers 21:2:1
[Or HaChaim on Numbers 21:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:2:1)

**אִם נָתֹן תִּתֵּן.** כָּפַל לוֹמַר **נָתֹן תִּתֵּן**, לְצַד שֶׁלֹּא הָיוּ יוֹדְעִים אֵיזֶה עַם הוּא. לָזֶה אָמְרוּ **אִם נָתוֹן**, פֵּרוּשׁ, אִם הוּא בִּכְלַל הַשֶּׁבַע אוּמּוֹת הַנְּתוּנִים – מַה טּוֹב, וְאִם לָאו **תִּתֵּן.** וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (מדרש לקח טוב כאן) נָתוֹן – הַכְּנַעֲנִי, תִּתֵּן – הַשִּׁבְיָה.

**Or Hachayim, trans. Eliyahu Munk:**
**אם נתן תתן, "If You will surely deliver, etc."** The reason the Israelites repeated the words נתן תתן, is due to the fact that they were not certain which nation they were talking about. They said "if" i.e. if this nation is one of the seven Canaanite nations, all well and good. If not, Israel asked that G'd should nevertheless תתן, give that people into its hands, etc. There is a comment in the *Midrash Lekach Tov* according to which the first נתן refers to G'd handing back the prisoner the Amalekites had captured.


###### Or HaChaim on Numbers 21:5:1
[Or HaChaim on Numbers 21:5:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:5:1)

**וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה.** הֲגַם שֶׁיּוֹדְעִים שֶׁכָּל הַנְהָגָתָם הִיא עַל פִּי ה׳ וְאֵין מֹשֶׁה עוֹשֶׂה דָּבָר מִדַּעְתּוֹ, אַף עַל פִּי כֵן הִתְרַעֲמוּ עָלָיו שֶׁהִסְכִּים עַל דַּעַת קוֹנוֹ וְלֹא הִפִּיל תְּחִנָּתוֹ לְפָנָיו לַהֲבִיאָם דֶּרֶךְ נָכוֹן לְמוֹעֲדֵי רָגֶל. וְנִרְאֶה כִּי דִּבְרֵיהֶם כָּאן לֹא הָיוּ לַעֲשׂוֹת גְּזֵרָה עֲלֵיהֶם כְּדֶרֶךְ שֶׁאָמְרוּ בַּמְּרַגְּלִים (במדבר יד:ג) ״לָמָה ה׳ וְגוֹ׳ נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה״, אֶלָּא כְּמִי שֶׁמִּתְרַעֵם עַל חֲבֵרוֹ אֲשֶׁר לֹא טוֹב עָשָׂה, וְזֶה יִקָּרֵא מְדַבְּרֵי לָשׁוֹן הָרָע. וְלָזֶה שָׁלַח ה׳ בָּהֶם נְחָשִׁים מִדָּה כְּנֶגֶד מִדָּה, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (תענית ח.) שָׁאֲלוּ לַנָּחָשׁ וְכוּ׳.

**Or Hachayim, trans. Eliyahu Munk:**
**וידבר העם באלוקים ובמשה, The people spoke out against G'd and against Moses.** Although the people were perfectly aware that everything Moses did he did at the command of G'd, this did not prevent them from speaking out against him as they felt he should not have agreed with G'd's route for them but should have pleaded that G'd lead them through a more hospitable country. It would appear that the people's complaints in this instance did not justify G'd decreeing a major punishment as was the case when they had complained after hearing the majority report of the spies in Numbers 14,3. At that time the Israelites had demanded to return to Egypt. This time they "merely" indulged in slander against Moses and G'd. G'd punished them by letting snakes loose against them, seeing snakes symbolise slander ever since the time Eve was tricked by a snake into eating from the tree of knowledge (compare *Taanit* 8).


###### Or HaChaim on Numbers 21:5:2
[Or HaChaim on Numbers 21:5:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:5:2)

**וְנַפְשֵׁנוּ קָצָה וְגוֹ׳.** אוּלַי שֶׁהִרְגִּישׁוּ לְצַד הַסִּבּוּב שֶׁל אֶרֶץ אֱדוֹם וְקָצְרָה נַפְשָׁם בַּדֶּרֶךְ, חָשְׁבוּ כִּי זֶה נִסְבָּב לְצַד הֱיוֹת מְזוֹנָם מֵהַמָּן וְלֹא מֵהַלֶּחֶם. וְהַטַּעַם, כִּי מִטֶּבַע הוֹלְכֵי דְרָכִים לֶאֱכֹל דָּבָר שֶׁהוּא קְצָת קָשֶׁה לְהִתְעַכֵּל, כִּי בְּאֶמְצָעוּת הַהֲלִיכָה מְמַהֵר לְהִתְעַכֵּל, וְכָל שֶׁנִּתְעַכֵּל צְרִיכִין לְמָזוֹן פַּעַם אַחֶרֶת. וְלָזֶה כְּשֶׁהֵם אוֹכְלִים לֶחֶם הֵם מִתְחַזְּקִים וְהוֹלְכִים בְּכֹחַ, מַה שֶׁאֵין כֵּן בַּאֲכִילַת הַמָּן שֶׁהוּא דָּבָר רוּחָנִי וְתֵכֶף מִתְעַכֵּל, וְזֶה יְסוֹבֵב שֶׁיִּהְיֶה לָהֶם טֹרַח הַדֶּרֶךְ כִּי הַבֶּטֶן רֵיקָנִית. וְלָזֶה הִקְדִּים הַכָּתוּב וְאָמַר **לִסְבֹּב אֶת אֶרֶץ אֱדוֹם** וְגוֹ׳, וְזֶה סִבָּה לְהַרְגָּשַׁת הָעָם שֶׁדִּבְּרוּ וְאָמְרוּ **אֵין לֶחֶם** וְגוֹ׳, **וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל**, פֵּרוּשׁ, שֶׁמִּתְקַלְקֵל תֵּכֶף וּמִיָּד וְאֵינוֹ שׁוֹהֶה לְהִתְעַכֵּל. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (במדבר רבה יט,כא) כִּי הַמְּדַבְּרִים הָיוּ שִׁיּוּרֵי הָעָם שֶׁנִּגְזְרָה עֲלֵיהֶם גְּזֵרָה לָמוּת בַּמִּדְבָּר, שֶׁלֹּא הָיָה לָהֶם נַחַת רוּחַ בַּמִּדְבָּר וְהָיוּ קָצִים בְּחַיֵּיהֶם, מַה שֶׁאֵין כֵּן הַנִּכְנָסִים שֶׁהָיָה לָהֶם נַחַת רוּחַ בַּמִּדְבָּר.

**Or Hachayim, trans. Eliyahu Munk:**
**ונפשנו קצה מלחם הקלקל, "and we loathe the light bread."** Perhaps they thought that the reason the arduous detour around the land of Edom bothered them so much was because they did not have the kind of food that would enable them to endure such a march more easily. People who travel on foot prefer to eat "heavy" food which is not easily digested as their very walking helps the digestive process. As soon as food has been digested one feels hungry again. Since the mannah was so easily digested they believed that the feeling of an empty stomach made it more difficult to endure the march. This is the reason the Torah introduced their complaint by mentioning the detour around the territory belonging to the kingdom of Edom. Our sages in *Bamidbar Rabbah* 19,21 say that the people who said all this were the remnants of the earlier generation who had nothing to look forward to but death in the desert during the coming months as they were destined to die before the Israelites would enter the Holy Land. They were fed up with their very lives. The same did not apply to the younger generation who had much to look forward to in the immediate future.


###### Or HaChaim on Numbers 21:6:1
[Or HaChaim on Numbers 21:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:6:1)

**אֶת הַנְּחָשִׁים הַשְּׂרָפִים.** נִרְאֶה כִּי לְצַד שֶׁיִּשְׂרָאֵל דִּבְּרוּ בְּמֹשֶׁה וְהוֹסִיפוּ לַחֲטֹא לְדַבֵּר בֵּאלֹהִים, שָׁלַח ה׳ בָּהֶם מַה שֶׁנּוֹלְדוּ מֵחֶטְאָם, כִּי כְּבָר כָּתַבְנוּ בִּמְקוֹמוֹת אֲחֵרִים כִּי מֵהָעֲבֵירָה יוֹצֵא מַזִּיק, וּבָזֶה תַּעֲמֹד עַל אֲמִתַּת מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (תענית ח.) שֶׁאָמְרוּ: שָׁאֲלוּ לַנָּחָשׁ, אֲרִי דּוֹרֵס וְאוֹכֵל וְכוּ׳, אַתָּה מַה הֲנָאָה יֵשׁ לְךָ? וְהֵשִׁיב: אִמְרוּ לְבַעַל הַלָּשׁוֹן, עַד כָּאן. פֵּרוּשׁ תְּשׁוּבָתוֹ כִּי יֵשׁ מִין עֲבֵרָה שֶׁמִּמֶּנָּה יֵצֵא מִין נֶזֶק שֶׁבּוֹ, וְכָאן נוֹלְדוּ מֵחַטָּאתָם שְׁנֵי דְּבָרִים: נָחָשׁ וְשָׂרָף, נָחָשׁ שֶׁיֵּשׁ בּוֹ שִׁנַּיִם מֵמִית אָדָם וְשׂוֹרֵף הַנֶּפֶשׁ, וַיְשַׁלְּחֵם ה׳ בָּם, כְּאָמְרוֹ **וַיְשַׁלַּח ה׳ בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים.** וְאָמַר **וַיְשַׁלַּח** עַל דֶּרֶךְ אָמְרוֹ (איוב ח:ד) ״וַיְשַׁלְּחֵם בְּיַד פִּשְׁעָם״. **הַנְּחָשִׁים** הֵם כְּנֶגֶד מַה שֶׁדִּבְּרוּ בְּמֹשֶׁה, שֶׁכָּל הַמְדַבֵּר לָשׁוֹן הָרַע בַּחֲבֵרוֹ וּמִכָּל שֶׁכֵּן בְּרַבּוֹ נָחָשׁ מַכִּישׁוֹ. **וְהַשְּׂרָפִים** הֵם כְּנֶגֶד מַה שֶׁדִּבְּרוּ בֵּאלֹהִים. שׁוּב רָאִיתִי בַּמִּדְרָשׁ (במדבר רבה יט,כב) וְזֶה לְשׁוֹנָם: ״הַשְּׂרָפִים״ שֶׁהֵם שׂוֹרְפִים הַנֶּפֶשׁ, עַד כָּאן, וְזֶה מְכֻוָּן לִדְבָרֵינוּ.

**Or Hachayim, trans. Eliyahu Munk:**
**את הנחשים השרפים, the fiery snakes.** It appears that as a result of the continued complaints by the Israelites against G'd and Moses, He sent the very beasts against them which their לשון הרע had given birth to. We have explained on numerous occasions that the מזיקים, destructive forces in our world, are nothing but the creatures we cause to come into being through our sins. The incident of the serpents in this paragraph proves how true the words of our sages in *Taanit* 8 are when they said that in the messianic future the other wild beasts will ask the serpent why it kills with a poisonous bite seeing it does not even get a physical satisfaction out of the damage it causes; the serpent replies with the verse (Kohelet 10,11)אין יתרון לבעל הלשון, "the slanderer does not get anything out of his slander." It asks: "why not ask the same question of the slanderer? What does he get out of spreading lies against people?" **את הנחשים השרפים, the fiery serpents, etc.** It seems quite appropriate that seeing the Israelites continued to slander G'd and Moses, that G'd sent the serpents created by these slanderous remarks against those who had caused their existence, against the slanderers themselves as per the Talmud in *Taanit.* In this instance the complaints of the Israelites gave birth to two kinds of serpents. The one called נחש has a poisonous bite which destroys the body, whereas the bite of the one called שרף burns the soul. The meaning of the word וישלח here is that G'd allowed the evil creations of the people's slanderous remarks to be turned against them. We find a similar use of that word in Job 8,4 וישלחם ביד פשעם, "He expelled them by means of their sin." In this instance the נחשים were the result of their slander against Moses, whereas the שרפים were the result of the Israelites having misrepresented what G'd had done. The *Midrash* too mentions that the שרפים were the punishment for what they said against G'd, as these serpents burn the soul.


###### Or HaChaim on Numbers 21:7:1
[Or HaChaim on Numbers 21:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:7:1)

**הִתְפַּלֵּל וְגוֹ׳ וְיָסֵר וְגוֹ׳.** פֵּרוּשׁ **הִתְפַּלֵּל** לִמְחוֹל הַחֵטְא, וְהִנֵּה יִשְׁתַּנֶּה מְחִילַת הַחֵטְא קוֹדֶם שֶׁיֵּצֵא הַמְּחַבֵּל לְאַחַר שֶׁיָּצָא, שֶׁאָז הֲגַם שֶׁנִּמְחַל הַחֵטְא צָרִיךְ זְכוּת לְהָסִיר הַמַּזִּיק, וּכְמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (שבת לב.) וְזֶה לְשׁוֹנָם: לְעוֹלָם יְבַקֵּשׁ אָדָם רַחֲמִים קוֹדֶם שֶׁיֶּחֱלֶה, שֶׁאִם יֶחֱלֶה אוֹמְרִים לוֹ הָבֵא זְכוּת וְהִפָּטֵר. לָזֶה נִתְחַכְּמוּ דּוֹר דֵּעָה וְאָמְרוּ כְּנֶגֶד מַה שֶׁצָּרִיךְ זְכוּת לְהַצָּלָתָם מֵהַנְּחָשִׁים, ״וְיָסֵר״ פֵּרוּשׁ שֶׁיִּתְפַּלֵּל גַּם כֵּן לַה׳ בִּזְכוּתוֹ שֶׁל מֹשֶׁה לְהָסִיר וְגוֹ׳:

**Or Hachayim, trans. Eliyahu Munk:**
**התפלל אל השם, "pray to the merciful G'd, etc."** In this instance the meaning of the word התפלל is equivalent to a call for forgiveness of the sin. There is a difference in the accessibility of forgiveness if one prays for it before the guilty party has experienced afflictions or if one has waited until after he has experienced afflictions. Once the guilty party has already become the victim of the destructive forces he himself has created and which have come home to roost, he needs to marshall some merit in order for these destructive forces to be called off. *Shabbat* 32 has this to say on the subject: "A person should make a point of asking for mercy before he falls sick because once he has fallen sick they say to him: 'produce some merit and you will be freed from the sickness.'" This is why the people of the generation of the desert (also known as the דור דעה, the generation blessed with knowledge) were astute enough to ask Moses to pray **before** asking him to remove the destructive serpents. They wanted Moses to invoke his own merits on their behalf.


###### Or HaChaim on Numbers 21:7:2
[Or HaChaim on Numbers 21:7:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:7:2)

**אֶת הַנָּחָשׁ.** נִתְכַּוְּנוּ לוֹמַר שֶׁיָּסִיר אֲפִלּוּ הֶזֵּק הַקָּטָן שֶׁהִיא עֲקִיצָה הַהוֹרֶגֶת, וְאִם הָיוּ אוֹמְרִים אֶת הַשָּׂרָף אוֹ נְחַשׁ הַשָּׂרָף הָיָה נִשְׁמָע שֶׁעַל פְּרָט נָחָשׁ שֶׁהוּא שׂוֹרֵף אֶת הַנֶּפֶשׁ הוּא שֶׁמַּקְפִּידִים, אֲבָל אִם יָמוּת כְּדֶרֶךְ הָעוֹלָם אֵינָם מְבַקְּשִׁים מִמֶּנּוּ, תַּלְמוּד לוֹמַר **אֶת הַנָּחָשׁ** אֲפִלּוּ פְּרָט הַנָּחָשׁ שֶׁהוּא הָעֹנֶשׁ הַמְּכֻוָּן כְּנֶגֶד מַה שֶׁדִּבְּרוּ בְּמֹשֶׁה, גַּם דִּקְדְּקוּ לוֹמַר לָשׁוֹן יָחִיד שֶׁלֹּא יִשָּׁאֵר אֲפִלּוּ נָחָשׁ אֶחָד כִּי אֶחָד יָכוֹל לְהָמִית כַּמָּה וְכַמָּה:

**Or Hachayim, trans. Eliyahu Munk:**
**את הנחש, the serpent.** They wanted that G'd should remove even the relatively minor problem, the deadly bite of the snake that attacked only the bodies. If they had mentioned the שרף or the נחש השרף it would have sounded as if they were only concerned about not having their souls destroyed but would have been content to die a merely physical death, i.e. a normal death. By mentioning only the נחש, the people made it plain that they did not want to die a natural death of the body, and if so, they certainly did not want their souls to die. They were also careful to speak of the נחש in the singular to indicate that they did not want a single snake to remain.


###### Or HaChaim on Numbers 21:8:1
[Or HaChaim on Numbers 21:8:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:1)

**עֲשֵׂה לְךָ שָׂרָף.** אָמַר תֵּיבַת **לְךָ**, רַזַ״ל אָמְרוּ (עבודה זרה מד.) וְזֶה לְשׁוֹנָם: הֲרֵי הוּא אוֹמֵר ״לְךָ״ – מִשֶּׁלְּךָ, וְאֵין אָדָם אוֹסֵר דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ, עַד כָּאן. פֵּרוּשׁ, כֵּיוָן שֶׁעֲשָׂאוֹ מֹשֶׁה אֵינוֹ נֶאֱסָר כְּשֶׁיַּעַבְדוּהוּ דּוֹרוֹת הַבָּאִים. וְעִנְיָן זֶה אָנוּ לְמֵדִין אוֹתוֹ מִמַּה שֶׁאָנוּ רוֹאִים אַחַר הָאֱמֶת, אֲבָל דּוֹחַק לוֹמַר שֶׁה׳ אָמַר לוֹ כָּךְ לַעֲשׂוֹתוֹ מִשֶּׁלּוֹ כְּדֵי שֶׁלֹּא יֵאָסֵר בַּעֲבוֹדַת דּוֹרוֹת הַבָּאִים, וְצָרִיךְ לָדַעַת לָמָּה צִוָּה ה׳ כֵּן. עוֹד יֵשׁ לְהָעִיר לָמָּה ה׳ אָמַר לוֹ שָׂרָף וּבַמַּעֲשֶׂה מֹשֶׁה קוֹרֵא אוֹתוֹ נָחָשׁ. עוֹד יֵשׁ לָדַעַת טַעַם עִנְיָן זֶה שֶׁצִּוָּה ה׳ לַעֲשׂוֹת נָחָשׁ וּלְהִסְתַּכֵּל בּוֹ, מַה יּוֹעִיל הִסְתַּכְּלוּת בְּנָחָשׁ לְרַפְּאוֹת הַנְּשִׁיכָה, וְרַזַ״ל אָמְרוּ (ראש השנה כט.): כָּל זְמַן שֶׁיִּשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וְכוּ׳, עַד כָּאן, וְאִם הָיְתָה הַכַּוָּנָה בָּזֶה לְהִסְתַּכֵּל כְּלַפֵּי מַעְלָה לְבַד, יוֹתֵר הָיָה רָאוּי לְהִסְתַּכֵּל בַּשָּׁמַיִם וְאָז תִּהְיֶה הַכַּוָּנָה נִכֶּרֶת לְעוֹשֶׂיהָ בְּיוֹתֵר מֵהִסְתַּכְּלוּת בְּנָחָשׁ.

**Or Hachayim, trans. Eliyahu Munk:**
**עשה לך שרף, "make a fiery snake for yourself, etc."** Our sages in Avodah Zarah 44 have this to say on the peculiar word לך, for yourself, in our verse. "The Torah says לך to tell us that Moses was to construct the serpent using his own funds. The reason for this was that a person may not forbid the use of something which is not his." Thus far the Talmud. The meaning of these words is that seeing Moses had made the serpent using his own funds it became his personal property. No one has the right to forbid others something that is not his. [The problem was that in the days of King Chiskiya (Kings II chapter 18) the people appear to have offered incense to this copper snake Moses had made, and to prevent them from doing so King Chiskiyah broke this snake into little pieces. Ed.] Seeing Moses had made this copper snake, the leaders of subsequent generations had been unable to destroy this snake or to forbid the people to worship it in some form. This explanation of the words עשה לך is one that emerged in the course of historical developments. At this time it is hardly likely that G'd meant for Moses to pay for the snake out of his own funds in order that at a later time the kings or religious leaders should be unable to forbid the people to use it as an object of worship. We must understand why G'd would have phrased His instructions so that we could have understood them to mean that Moses pay for the snake. We must also try and understand why G'd called it a שרף, whereas what Moses made is described as נחש (verse 9). Furthermore, we must try and understand why G'd decreed that an object such as this, which resembled a form of idol, had to be made altogether and why looking up to it would heal a person who had sustained a bite. Our sages in *Rosh Hashanah* 29 claim that as long as the Israelites looked heavenwards this was a demonstration of their faith in G'd, etc. If indeed this was all that G'd had in mind, why did He not order them to look straight at heaven instead of looking at the snake as an intermediary?


###### Or HaChaim on Numbers 21:8:2
[Or HaChaim on Numbers 21:8:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:2)

**וְנִרְאֶה** לְפִי מַה שֶׁפֵּרַשְׁתִּי שֶׁהֶעֱנִישָׁם ה׳ בַּנְּחָשִׁים הַשְּׂרָפִים כְּנֶגֶד שְׁנֵי עֲוֹנוֹת שֶׁעָשׂוּ, שֶׁדִּבְּרוּ בֵּאלֹהִים וּבְמֹשֶׁה. לָזֶה בָּאָה הַתְּשׁוּבָה מֵה׳ וְאָמַר לוֹ **עֲשֵׂה לְךָ שָׂרָף**, כָּאן רָמַז שֶׁיַּעֲשֶׂה הַנָּחָשׁ בְּסֵדֶר שֶׁיִּהְיוּ רְמוּזִים שְׁנֵי פְּרָטֵי הַחֵטְא, שֶׁהֵם שֶׁדִּבְּרוּ בַּה׳ וְדִבְּרוּ בְּמֹשֶׁה. כְּנֶגֶד מַה שֶׁדִּבְּרוּ בְּמֹשֶׁה אָמַר **עֲשֵׂה לְךָ**, פֵּרוּשׁ כְּנֶגֶד דָּבָר הַנּוֹגֵעַ לְךָ, וּכְנֶגֶד פְּרָט הַחֵטְא שֶׁדִּבְּרוּ בַּה׳ אָמַר **שָׂרָף**, פֵּרוּשׁ בִּדְמוּת שָׂרָף, כִּי צֹרֶךְ הָיָה בַּדָּבָר שֶׁיִּהְיֶה בּוֹ הֶכֵּר לִשְׁנֵי דְּבָרִים, שֶׁהֵם לָשׁוֹן הָרַע שֶׁדִּבְּרוּ בֵּאלֹהִים וְגַם מַה שֶׁדִּבְּרוּ בְּמֹשֶׁה, מִטַּעַם אֲשֶׁר אֲבָאֵר.

**Or Hachayim, trans. Eliyahu Munk:**
In accordance with what we have explained earlier that the reason that both נחשים as well as שרפים attacked the people was because they had slandered both Moses and G'd, we can understand G'd's instructions as meant to counteract both kinds of sins. G'd told Moses to "**make for yourself** a snake," meaning that with regards to the slander the people were guilty of against Moses himself he was to make a נחש, whereas with regard to the people having slandered G'd he was to make a שרף. It was important for the people to recognise that their sin was twofold, that they had slandered G'd as well as Moses. I will explain this in detail later on.


###### Or HaChaim on Numbers 21:8:3
[Or HaChaim on Numbers 21:8:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:3)

וְנִתְחַכֵּם מֹשֶׁה לַעֲשׂוֹת הֶכֵּר לְמִין חֵטְא שֶׁדִּבְּרוּ בּוֹ, שֶׁהוּא בְּחִינַת הַנָּחָשׁ, בְּמַה שֶׁעֲשָׂאוֹ מִן הַנְּחֹשֶׁת, כִּי זוּלַת זֶה אֵין בְּדִמְיוֹן הַשָּׂרָף הֶכֵּר לִשְׁנֵי פְּרָטֵי הַחֵטְא. וְהוּא מַה שֶׁאָמַר **וַיַּעַשׂ מֹשֶׁה נְחַשׁ**, פֵּרוּשׁ פְּרָט זֶה שֶׁל נָחָשׁ שֶׁהוּא הֶכֵּר פְּרַט הַחֵטְא שֶׁדִּבְּרוּ בּוֹ, עֲשָׂאוֹ לְשָׂרָף מִנְּחֹשֶׁת וְלֹא מִדָּבָר אַחֵר. נִמְצָא דּוּגְמַת הַנָּחָשׁ הוּא כְּנֶגֶד הֶכֵּר הַשָּׂרָף שֶׁהֲרֵי הוּא דּוֹמֶה לוֹ בִּדְמוּתוֹ, וְהַמִּין שֶׁמִּמֶּנּוּ נַעֲשָׂה שֶׁהוּא הַנְּחֹשֶׁת הוּא כְּנֶגֶד הֶכֵּר פְּרַט הַנָּחָשׁ שֶׁמִּמֶּנּוּ הוּא.

**Or Hachayim, trans. Eliyahu Munk:**
Moses was astute enough to construct a copper snake (נחש **נחשת**) for had he not made the snake out of copper (the same word as נחש) the *Saraph* G'd had commanded him to make [without specifying the material it was to be made of, Ed.] would not have symbolised both sins. This is why the Torah described what Moses actually made not as a שרף but as a נחש נחשת. The animal itself symbolised the slander against G'd, whereas the material from which Moses constructed it symbolised the slander against Moses the people were guilty of.


###### Or HaChaim on Numbers 21:8:4
[Or HaChaim on Numbers 21:8:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:4)

**וְטַעַם** כָּל הַמַּעֲשֶׂה נִרְאֶה בְּהָעִיר עוֹד, לָמָּה לֹא הוֹעִילָה תְּפִלָּתוֹ שֶׁל מֹשֶׁה לְהָסִיר הַנְּחָשִׁים הַשְּׂרָפִים וְלֹא יִהְיֶה נוֹשֵׁךְ לְהִצְטָרֵךְ לִרְפוּאָתוֹ? אֶלָּא וַדַּאי זֶה יַגִּיד כִּי בַּעַל הַמִּשְׁפָּט בָּחַן שֶׁלֹּא עָשׂוּ תְּשׁוּבָה הַמַּסְפֶּקֶת לָהֶם. וַהֲגַם שֶׁאָמְרוּ ״חָטָאנוּ כִּי דִבַּרְנוּ בַּה׳ וָבָךְ״, הָעִקָּר חָסֵר וְהוּא הָעֲזִיבָה, וְלֹא מָצָאנוּ שֶׁאָמְרוּ ״לֹא נָשׁוּב עוֹד לַדָּבָר הָרַע הַזֶּה״, וְלָזֶה לֹא הוּסַר הַנֶּגַע. לָזֶה נִתְחַכֵּם הַבּוֹרֵא וְנִתְיַעֵץ לְתַקְּנָם עַל זֶה הַדֶּרֶךְ, כִּי מִי שֶׁתִּקֵּן עַצְמוֹ כָּרָאוּי הִנֵּה הוּא נִצּוֹל וְלֹא יִשְּׁכֶנּוּ נָחָשׁ, וּמִי שֶׁלֹּא נִתְקַן כַּמִּצְטָרֵךְ יִשְּׁכֶנּוּ נָחָשׁ לְעוֹרְרוֹ בִּתְשׁוּבָה, וְצִוָּה עָלָיו לְהַבִּיט אֶל נְחַשׁ וְגוֹ׳, וּבָזֶה יְתַקֵּן עַצְמוֹ וָשָׁב וְרָפָא לוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
As to the overall meaning of the whole episode, it remains for us to explain why Moses' prayer did not suffice to remove both kinds of snakes from the Israelites so no one would be bitten and require a cure. Clearly, G'd had found that the people on whose behalf Moses had prayed had not repented, or at least had not not been sufficiently penitent. This is spite of the fact that they did say חטאנו, "we have sinned in having spoken out against the Lord and against you" (verse 7). The most important element of repentance is an undertaking not to again become guilty of the sin one asks G'd to forgive. The people had failed to mention such an undertaking on their part. This is why their affliction had not been removed. G'd in His wisdom and His desire to cure the Israelites, invented the stratagem of the artificial snake placed high above the people to give them a chance to either repent properly and not be bitten or to be bitten to awaken them to the need to repent properly. He commanded them to look up to the snake which would result in their being cured.


###### Or HaChaim on Numbers 21:8:5
[Or HaChaim on Numbers 21:8:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:5)

**וְהַבָּטָתָם** לַנָּחָשׁ תִּרְמֹז לְשִׁבְעָה דְּבָרִים:

**Or Hachayim, trans. Eliyahu Munk:**
Their looking at the snake was meant to symbolise seven different things.


###### Or HaChaim on Numbers 21:8:6
[Or HaChaim on Numbers 21:8:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:6)

**הָא׳** תְּשׁוּבַת הַגָּדֵר עַל זֶה הַדֶּרֶךְ: הִנֵּה מִי גּוֹרֵם לַנָּחָשׁ לִנְשֹׁךְ? הוּא חֵטְא בְּנֵי אָדָם, דִּכְתִיב (קהלת י:יא) ״אִם יִשֹּׁךְ הַנָּחָשׁ בְּלֹא לָחַשׁ״, וּכְשֶׁאֵין לַחַשׁ יֵעָשֶׂה הַנָּחָשׁ דּוֹמֵם כַּנָּחָשׁ אֲשֶׁר אֵלָיו יַבִּיטוּ כְּשֶׁיִּנְשְׁכֵם נָחָשׁ, וְזוֹ הִיא הֶעָרַת הַבָּטָתָם בַּנָּחָשׁ הַדּוֹמֵם, לוֹמַר: אֶל זֶה אַבִּיט לַעֲשׂוֹת כְּמַעֲשֵׂהוּ לִדּוֹם מִלְּדַבֵּר עוֹד, וּבָזֶה עוֹשִׂים עֲזִיבַת הַחֵטְא.

**Or Hachayim, trans. Eliyahu Munk:**
1) Kohelet 10,11 attributes a snake's biting to it having been incited. The incitement for the snake to attack humans are their sins. When there is no such incitment, לחש, the snake remains silent, harmless. We are to learn from this that if we keep our tongues silent and do not whisper (לחש) slanderous remarks, the snake will be as harmless as the reproduction Moses had made and placed on a pole.


###### Or HaChaim on Numbers 21:8:7
[Or HaChaim on Numbers 21:8:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:7)

**ב׳)** לְהַכִּיר חֶטְאָם, עַל דֶּרֶךְ אָמְרוֹ בַּזּוֹהַר (תיקוני זוהר יג) עַל הַהוּא חִוְיָא דִּמְקַנְּנָא בְּמִגְדָּלָא, שֶׁהוּא ס״מ הַנִּמְשָׁל לְנָחָשׁ שֶׁפִּתָּה תְּחִלָּה לָאָדָם, וְהוּא מַה שֶׁמֵּעִיר נָחָשׁ בְּמָקוֹם גָּבוֹהַּ, שֶׁיַּכִּירוּ שֶׁהֵם סִבָּה בְּמַה שֶׁדִּבְּרוּ לָשׁוֹן הָרַע לְהַכְנִיס נָחָשׁ בְּמָקוֹם גָּבוֹהַּ. גַּם שֶׁעָשׂוּ מַעֲשֵׂה נָחָשׁ שֶׁהוּא לָשׁוֹן הָרַע בְּמָקוֹם עֶלְיוֹן, שֶׁדִּבְּרוּ בֵּאלֹהִים. גַּם יֵשׁ הֶעָרָה שֶׁדִּבְּרוּ בְּמֹשֶׁה בִּרְאוֹתָם מִין מַחְצָב שֶׁמִּמֶּנּוּ נַעֲשָׂה הַנָּחָשׁ.

**Or Hachayim, trans. Eliyahu Munk:**
2) The Israelites would be prompted to recognise the nature of their sin. We are told in *Tikkuney HaZohar* chapter 13 concerning a certain serpent found nesting in a tower that this was the angel of death which is compared to a serpent and had seduced original man. Placing this replica of a serpent on a pole was to symbolise the serpent which is found in a high place. The people were to recognise that their slanderous comment had been responsible for placing the serpent in such a high position. They had been guilty of exactly what the original serpent had done when it made slanderous remarks about G'd who is so High. They were also to remember how they had slandered Moses when they realised what material Moses had made the serpent of.


###### Or HaChaim on Numbers 21:8:8
[Or HaChaim on Numbers 21:8:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:8)

**ג׳)** לְהָעִירָם מַה יָקְרוּ דְּבָרִים גְּבוֹהִים מִדְּבָרִים אַרְצִיִּים, כִּי נָחָשׁ שֶׁלְּמַטָּה מֵמִית וְנָחָשׁ עֶלְיוֹן מְחַיֶּה, וּבָזֶה יַרְגִּישׁוּ אֶת אֲשֶׁר דִּבְּרוּ רָעָה עַל הַמָּן שֶׁבָּא מִן הַשָּׁמַיִם שֶׁהוּא לֶחֶם הַקְּלוֹקֵל וּבוֹחֲרִים בַּלֶּחֶם אֲשֶׁר תּוֹצִיא הָאָרֶץ, שֶׁעֲלֵיהֶם נֶאֱמַר (ישעיה ה,כ) הוֹי אוֹמְרִים עַל הַטּוֹב רַע וְעַל הָרַע טוֹב:

**Or Hachayim, trans. Eliyahu Munk:**
3) They were to realise the difference between a serpent which crawls on earth, which is the lowest of the low and brings death in its wake, and the serpent constructed by Moses and placed high on a pole which brought life in that it revived people who had been bitten by the deadly poison of a snake. This should remind the people that they had spoken out against the mannah and had professed their preference for bread grown in the ground. Concerning such comments the prophet Isaiah exclaimed in Isaiah 5,20 "Ah, all those who call evil good and good evil, etc."


###### Or HaChaim on Numbers 21:8:9
[Or HaChaim on Numbers 21:8:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:9)

**ד׳)** לַהֲעִירָם בִּתְשׁוּבָה מַה שֶׁהִתְרַעֲמוּ לָמָּה הֱבִיאָם ה׳ דֶּרֶךְ הַמִּדְבָּר שֶׁאֵין שָׁם סִפּוּק, וְלֹא הֱבִיאָם דֶּרֶךְ מָקוֹם אֲשֶׁר רָגִיל הֱיוֹת שָׁם בַּר וָלֶחֶם – כִּי ה׳ חָפֵץ שֶׁעֵינֵיהֶם יִהְיוּ תְּלוּיוֹת לֵאלֹהִים יוֹשֵׁב בַּשָּׁמַיִם עַל מִחְיָתָם וְעַל כָּל צָרְכֵיהֶם, בְּאֵין מִבְטָח זוּלָתוֹ. מֵהַטַּעַם עַצְמוֹ שֶׁלֹּא הֵסִיר הַנְּחָשִׁים וְהִנִּיחָם לְנָשְׁכָם, וְיִהְיוּ מִתְרַפְּאִים כְּשֶׁיִּסְתַּכְּלוּ כְּלַפֵּי מַעְלָה לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. וְהוּא מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (ראש השנה כט.), אֶלָּא שֶׁלֹּא פֵּרְשׁוּ הַהֶעָרָה שֶׁבַּדָּבָר, שֶׁהִיא תְּשׁוּבָה לְדִבְרֵי לְשׁוֹן הָרַע שֶׁדִּבְּרוּ לָמָּה הֱבִיאָם אֶל הַמִּדְבָּר, שֶׁה׳ חָפֵץ בָּזֶה כְּדֵי שֶׁיִּהְיֶה לִבָּם תָּמִיד בְּאֵין הֶפְסֵק קָרוֹב לַה׳ כְּבֵן הַמְּצַפֶּה לְשֻׁלְחַן אָבִיו עֶרֶב וָבֹקֶר וּבְכָל עֵת וּזְמַן. וְאִם הָיָה מְבִיאָם דֶּרֶךְ יִשּׁוּב, לֹא הָיְתָה לָהֶם הַדְּבֵקוּת בִּתְמִידוּת כְּשֶׁיִּהְיֶה מְזֻמָּן לִפְנֵיהֶם סִפּוּקָם. וּמַה מְאֹד יְסוֹבֵב דָּבָר זֶה הַרְחָקַת הַלֵּב מֵהַכָּרַת הַשְׁגָּחַת הַבּוֹרֵא וְיִרְאַת רוֹמְמוּתוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
4) The copper snake on the pole was designed to awaken in the Israelites the need to do *Teshuvah* concerning their complaint that G'd had led them through a desert in which their needs could not be provided instead of leading them on a route where there was grain and regular bread. They were to realise that the reason G'd who dwells in the heavens had done so was to make them totally dependent on Him for their sustenance and all their other needs and that there is no other source on which they could rely. G'd managed to make this point very clear by refusing to heal the people who had been bitten unless they raised their eyes and looked at the copper snake on the pole, i.e. in the direction of their Father in Heaven. This is what the Talmud in *Rosh Hashanah* 29 meant which we quoted earlier. The Talmud had only omitted to draw the comparison with the nature of the people's slander, etc. and that G'd wanted the people to rely on Him just as a son relies on the table of his father morning, noon, and night. If G'd had led the people through civilised country they would not have experienced this closeness to G'd as they would have bought their supplies. In that event their whole lifestyle would have been one that would have estranged them from realisation that G'd cared for them every step of the way.


###### Or HaChaim on Numbers 21:8:10
[Or HaChaim on Numbers 21:8:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:10)

**ה׳)** לַהֲשִׁיבָם עַל מַה שֶׁנִּכְלַל בַּתַּרְעוֹמֶת שֶׁאָמְרוּ לָמָּה הֱבִיאָם דֶּרֶךְ מִדְבָּר, שֶׁכַּוָּנָתָם הִיא שֶׁאֵין סוֹמְכִין עַל הַנֵּס מִטַּעַם שֶׁאֵין הַנֵּס מַתְמִיד. וְצֵא וּלְמַד מִמַּה שֶׁאוֹמְרִים הַכּוֹפְרִים בְּפִלְאֵי ה׳, שֶׁמְּבַקְשִׁים חָכְמוֹת כּוֹזְבִים לְהַכְחִישׁ בַּנֵּס וְלַעֲשׂוֹת הַדָּבָר דֶּרֶךְ טֶבַע, שֶׁיִּהְיֶה הַמַּעֲשֶׂה הַהוּא בְּאוֹתוֹ זְמַן, וְכָל הִשְׁתַּנּוּת טִבְעִיּוֹת לֹא יַתְמִיד. וְאֶפְשָׁר שֶׁשּׁוֹרֶשׁ לַעֲנָה זֶה הָיָה בְּלֵב הַמְדַבְּרִים תּוֹעָה, לָזֶה צִוָּה ה׳ לַעֲשׂוֹת נֵס קָבוּעַ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (במדבר רבה יט,כג) שֶׁזָּרַק מֹשֶׁה הַנָּחָשׁ הַשָּׁמַיְמָה וְעָמַד בָּאֲוִיר וְשָׁם קָנָה מְקוֹמוֹ בְּאֵין סוֹמֵךְ, וְהָיָה כָּל הַנָּשׁוּךְ יַבִּיט אֵלָיו וְיַכִּיר בְּהַכְחָשַׁת דַּעַת טוֹעָה שֶׁהָיְתָה לוֹ מִקּוֹדֶם, וְיַאֲמִין כִּי ה׳ אֲשֶׁר הֱבִיאָם לַמִּדְבָּר עָשֹׂה יַעֲשֶׂה נִסִּים בְּהַתְמָדָה עַד גֶּדֶר שֶׁיְּשַׁמְּשׁוּ הַנִּסִּים כַּטֶּבַע הָרָגִיל, וְהָיָה הַמִּדְבָּר כְּיִשּׁוּב לְכָל הַצּוֹרֶךְ.

**Or Hachayim, trans. Eliyahu Munk:**
5) G'd also wanted to counter the criticism implied in the people's reference to their having been led through inhospitable country which required miracles in order to keep them alive. We have a principle that one does not rely on miracles because miracles have a habit of failing to materialise when one needs them most. It is a fact that people who deny G'd's miracles endeavour to demonstrate by all kinds of deceptive devices that what are claimed to be miracles are in actual fact natural occurrences which had to occur at that particular time and at that particular place. The argument of these heretics is based on the fact that the so-called miracle occurred only once and only in a particular location. Inasmuch that the people might have harboured similar thoughts, G'd determined to demonstrate that He could maintain such miracles on a permanent basis by supplying the Jewish people with all their needs through miraculous means for a period of 40 years. *Bamidbar Rabbah* 19,23 describes that Moses threw the copper snake into the air and that it remained suspended there without being supported from the ground. Any person, who had been bitten (even if not by a snake) who would look up at it and would acknowledge that he had been wrong in denying miracles and who now believed that the reason that G'd had led the people through the desert had been in order to demonstrate His ability to perform miracles on a regular basis, would be healed.


###### Or HaChaim on Numbers 21:8:11
[Or HaChaim on Numbers 21:8:11](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:11)

**ו׳)** לְהַרְאוֹתָם כֹּחַ הַתְּשׁוּבָה, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (יומא פו:) שֶׁבַּעֲלֵי תְּשׁוּבָה נַעֲשִׂים לָהֶם הָעֲבֵרוֹת זְכֻיּוֹת, כִּי לֹא לְבַד מְחִילַת הַחֵטְא אֶלָּא אַדְרַבָּה יַעֲמֹד לוֹ זְכוּת, וְהוּא מַה שֶׁהֵעִיר בַּהַבָּטָה אֶל נְחַשׁ הַנְּחֹשֶׁת, לוֹמַר שֶׁהַנָּחָשׁ נָשַׁךְ וְהוּא עַצְמוֹ כְּשֶׁהוּא בִּבְחִינַת הַשְּׁתִיקָה, פֵּרוּשׁ שֶׁלֹּא יְדַבֵּר עוֹד הֲגַם שֶׁכְּבָר דִּבֵּר, כִּי כָל מִין הַנָּחָשׁ יְדַבֵּר לָשׁוֹן הָרַע, אַף עַל פִּי כֵן הוּא עַצְמוֹ מְחַיֶּה וְנֶהְפַּךְ מֵרָעָה לְטוֹבָה:

**Or Hachayim, trans. Eliyahu Munk:**
6) G'd wanted to demonstrate the power of true penitence. Our sages in *Yuma* 86 have said that if someone is a truly penitent person even his former sins will be accounted as merits for him, i.e. not only will he have his sins forgiven but they will be turned into meritorious deeds. In our situation a person who had been bitten and who looked up at the copper snake observed that the very symbol of death, the snake, now kept silent although by definition every kind of snake is guilty of voicing slander. The fact that this very snake now had turned into a life-giving force rather than the reverse taught the repentant sinner this valuable lesson about the power of repentance.


###### Or HaChaim on Numbers 21:8:12
[Or HaChaim on Numbers 21:8:12](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:12)

**ז׳)** כִּי חָפֵץ ה׳ שֶׁיַּכִּירוּ בָּנִים אֵל בְּדֶרֶךְ פְּרָט, שֶׁכָּל אֶחָד מֵהַנְּשׁוּכִים יַבִּיט לְמַעְלָה וְיַכִּיר בְּנִסּוֹ, וּבָזֶה יַצְדִּיקוּ הַשְׁגָּחָה הַפְּרָטִית.

**Or Hachayim, trans. Eliyahu Munk:**
7) G'd wanted that every individual Jew experience His miracles as something which had happened to him personally. This occurred when the person who had been bitten experienced the cure by looking up at the copper snake.


###### Or HaChaim on Numbers 21:8:13
[Or HaChaim on Numbers 21:8:13](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:8:13)

**וְהָיָה כָּל הַנָּשׁוּךְ.** אָמַר **וְהָיָה** לְשׁוֹן שִׂמְחָה עַל הַנְּשִׁיכָה, לְצַד הַתּוֹעֲלִיּוֹת הַנִּמְשָׁכוֹת מֵהַבָּטַת אֶל נְחַשׁ הַנְּחֹשֶׁת בְּשִׁבְעָה דְּבָרִים אֲשֶׁר יַכִּיר בָּהֶם בַּעַל הַנֵּס כְּמוֹ שֶׁכָּתַבְנוּ. וְאָמַר **כָּל הַנָּשׁוּךְ** פֵּרוּשׁ, אֲפִלּוּ שֶׁכְּבָר הָיָה נָשׁוּךְ קֹדֶם מַעֲשֵׂה נְחַשׁ הַנְּחֹשֶׁת. וְאָמְרוֹ **וָחָי** בְּתוֹסֶפֶת וָא״ו לְהָעִיר גַּם עַל חִיּוּת הַנֶּפֶשׁ כְּשֶׁיַּכִּיר בַּנֵּס וּפְרָטִים הָרְמוּזִים יַצְדִּיק עַצְמוֹ וְיִחְיֶה חִיּוּת הַגּוּף וְחִיּוּת הַנֶּפֶשׁ.

**Or Hachayim, trans. Eliyahu Munk:**
**והיה כל הנשוך, it would be that everyone who had been bitten, etc.** When the Torah here used the word והיה which denotes something joyous rather than the word ויהי which suggests something sad, this was to show the positive effect of having been bitten. A person who had to look up at the copper snake because he had been bitten learned seven lessons in faith. This was certainly a joyous experience for him. The reason the Torah wrote כל הנשוך, "everyone who had been bitten" without adding the word "by a snake," is that even people, who had sustained snake bites before the snakes had proliferated and Moses had made the copper snake as a result of the people's slanderous remarks, were healed also if they looked up at the copper snake. The reason the Torah added the conjunctive letter ו at the beginning of the word וחי was to inform us that looking up at the copper snake also cured those people who had been bitten by a שרף by the kind of snake that burned their souls.


###### Or HaChaim on Numbers 21:12:1
[Or HaChaim on Numbers 21:12:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:12:1)

**מִשָּׁם נָסָעוּ וְגוֹ׳.** יֵשׁ לְהָעִיר לָמָּה שִׁנָּה בְּמַסָּע זֶה וְשֶׁלְּאַחֲרָיו לוֹמַר בְּדֶרֶךְ זֶה **מִשָּׁם** וְגוֹ׳, וְלֹא אָמַר כְּדֶרֶךְ שֶׁאָמַר בַּמִּקְרָא שֶׁלְּפָנָיו וְשֶׁלִּפְנֵי פָנָיו ״וַיִּסְעוּ״ וְגוֹ׳ ״וַיִּסְעוּ״ וְגוֹ׳. וְאוּלַי כִּי שְׁנֵי מַסָּעוֹת אֵלּוּ שֶׁל נַחַל זֶרֶד וְשֶׁל נַחַל אַרְנוֹן נָסְעוּ מֵעַצְמָן וְלֹא עַל פִּי הָעֲנָנִים כַּסֵּדֶר הָרָגִיל, וְלָזֶה שִׁנָּה הַכָּתוּב וְאָמַר **מִשָּׁם נָסָעוּ** פֵּרוּשׁ מֵעַצְמָן. וְרָאִיתִי לְהוֹכִיחַ כְּפֵרוּשֵׁנוּ זֶה מִמַּה שֶׁאָמַר הַכָּתוּב בְּפָרָשַׁת דְּבָרִים (דברים ב:יג) ״עַתָּה קוּמוּ וְעִבְרוּ לָכֶם אֶת נַחַל זָרֶד״ וּכְתִיב (שם) ״קוּמוּ סְּעוּ וְעִבְרוּ אֶת נַחַל אַרְנוֹן״, הַדְּבָרִים יַגִּידוּ שֶׁלֹּא נָסְעוּ עַל פִּי הֶעָנָן, שֶׁאִם הָיָה עַל פִּי הֶעָנָן מַה מָקוֹם לְדִבְרֵי מֹשֶׁה, הֲלֹא כְּשֶׁהֶעָנָן נוֹסֵעַ יִסְעוּ וְלֹא הָיָה צֹרֶךְ לוֹמַר לָהֶם ״קוּמוּ וְעִבְרוּ״. וַהֲגַם שֶׁאָמַר הַכָּתוּב (במדבר ט:כ) ״עַל פִּי ה׳ יַחֲנוּ וְעַל פִּי ה׳ יִסָּעוּ״, זֶה הָיָה בְּכָל הַמַּסָּעוֹת חוּץ מֵאֵלּוּ. וְהַטַּעַם אֶפְשָׁר שֶׁשְּׁנֵי הַמַּסָּעוֹת הַלָּלוּ הָיוּ אַחַר שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עַנְנֵי כָבוֹד, וַהֲגַם שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (תענית ט.) שֶׁחָזְרוּ בִּזְכוּתוֹ שֶׁל מֹשֶׁה, אוּלַי שֶׁהֶעָנָן שֶׁהָיוּ נוֹסְעִים וְחוֹנִים עַל פִּיו נִשְׁאַר מְסֻלָּק בִּזְמַן שֶׁנָּסְעוּ שְׁנֵי מַסָּעוֹת הַנִּזְכָּרִים.

**Or Hachayim, trans. Eliyahu Munk:**
**משם נסעו, From there they journeyed, etc.** We need to understand why the Torah changed its style in describing the journeys of the Israelites by introducing both this journey and the one following it as משם, "from there." The Torah's normal way of telling us about the Israelites' journeying has always been the word ויסעו. Perhaps the reason is that the two journeys introduced by the word משם נסעו, i.e. the journey from the river Zered and from the river Arnon occurred at the Israelites' own initiative seeing there were no longer any clouds signalling their move. I have seen proof that my estimate is correct by what is written in Deut. 2,13: "now rise up and get over the brook of Zered, etc." These words clearly indicate that the Israelites did not journey at the behest of the clouds of glory. If the journey had started because the clouds moved, why would Moses have to tell the people to get moving? Although the Torah had said in Numbers 9,20 that the Israelites made camp and broke camp at G'd's instructions, this referred to all the other journeys barring these two. The reason was that Aaron had died and the clouds of glory had disappeared. Even though we have been told in *Taanit* 9 that these clouds re-appeared due to the merit of Moses, it is possible that the particular cloud which signalled to the Israelites that they were to break camp had not returned.


###### Or HaChaim on Numbers 21:14:1
[Or HaChaim on Numbers 21:14:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:14:1)

**עַל כֵּן יֵאָמַר וְגוֹ׳.** רַזַ״ל דָּרְשׁוּ שְׁתֵּי דְּרָשׁוֹת בַּכָּתוּב: א׳ (קידושין ל:) שֶׁהַכָּתוּב מְדַבֵּר בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה שֶׁהִיא מִלְחֶמֶת ה׳, שֶׁהֲגַם שֶׁנַּעֲשִׂים שׂוֹנְאִים זֶה לָזֶה בַּהֲלָכָה נַעֲשִׂים אוֹהֲבִים לְבַסּוֹף, וְהוּא מַאֲמַר **אֶת וָהֵב בְּסוּפָה.** ב׳ (ברכות נד.) כִּי שְׁנֵי אֲנָשִׁים מְצוֹרָעִים הָיוּ בְּיִשְׂרָאֵל, אֶחָד שְׁמוֹ ״אֶת״ וְאֶחָד שְׁמוֹ ״וָהֵב״, וְהָיוּ מְהַלְּכִים בְּסוֹף הַמַּחֲנֶה לְצַד הֱיוֹתָם מְצוֹרָעִים, וְהָיוּ מוֹדִיעִים הַנֵּס שֶׁהָיוּ עוֹשִׂים פְּגִיעַת הֶהָרִים וְכוּ׳, עַד כָּאן.

**Or Hachayim, trans. Eliyahu Munk:**
**על כן יאמר בספר מלחמות השם, wherefore it is said in the book of the Wars of the Lord, etc.** Our sages offer two explanations on this verse, one in *Kidushin* 30 where they interpret the "wars" as referring to the disagreements between scholars about how to interpret the Torah. Such disagreements are called "a war of G'd," as these people are friendly with one another on a personal basis though opposing each other as Torah scholars. This is supposed to be the meaning of the words את והב בסופה. The second explanation is offered in *Berachot* 54 where the Talmud says that there were two Jews who had been stricken with *Tzoraat* one of whom was called את and the other והב. They trailed the remainder of the Israelite camp walking behind the main body seeing they were not allowed into the camp proper as מצורעים, people afflicted with this skin eczema. It was they who informed the others of the collision of the mountains situated on either side of the river Arnon.


###### Or HaChaim on Numbers 21:14:2
[Or HaChaim on Numbers 21:14:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:14:2)

**וְנִרְאֶה** לְפָרֵשׁ הַכָּתוּב בְּדֶרֶךְ פְּשָׁט, כִּי כֵּיוָן שֶׁהִזְכִּיר אַרְנוֹן גְּבוּל מוֹאָב וְאָמַר עָלֶיהָ **כִּי אַרְנוֹן גְּבוּל מוֹאָב**, פֵּרוּשׁ וְאֵין לָהֶם בּוֹ לְיִשְׂרָאֵל חֵלֶק, לָזֶה גָּמַר אוֹמֶר **עַל כֵּן יֵאָמַר בְּסֵפֶר**, פֵּרוּשׁ בַּסֵּפֶר אֲשֶׁר לִפְנֵי ה׳ בְּעִנְיַן הַמִּלְחָמוֹת אֲשֶׁר יַנְחִיל לָעַמִּים וּמוֹצִיא מִזֶּה וְנוֹתֵן לָזֶה, וְשָׁם גַּם כֵּן יֵאָמַר אֲשֶׁר יַנְחִיל ה׳ אֶת יִשְׂרָאֵל מֵהָאֻמּוֹת כַּאֲשֶׁר הִבְטִיחַ לְהָאָבוֹת, וְאָמַר **יֵאָמַר** כִּי שָׁם בַּסֵּפֶר יֵאָמַר עַל גְּבוּל זֶה שֶׁיִּתְּנוּ לְיִשְׂרָאֵל בְּסוֹפָה, וְלֹא בַּזְּמַן הַהוּא אֶלָּא בְּבֹא מְשִׁיחֵנוּ אָז יַנְחִילֵנוּ ה׳ מוֹאָב וּגְבוּלוֹ שֶׁהוּא אֶחָד מֵהַשְּׁלֹשָׁה הַנִּשְׁאָרִים לָנוּ לִנְחוֹל אוֹתָם שֶׁהֵם הַקֵּינִי וְהַקְּנִזִּי וְהַקַּדְמוֹנִי (בראשית טו:יט).

**Or Hachayim, trans. Eliyahu Munk:**
We prefer to explain this verse according to its plain meaning. The Torah mentioned in verse 13 that the river Arnon formed the boundary between Moav and the Emorite. It follows that Israel owned no part of it. This is the reason the Torah goes on to say that in the book which is open before G'd and which contains records of the various wars describing which nation G'd disinherited and to which nation He granted additional territory, the river Arnon is recorded as the border between Moav and the Emorite. It is also recorded in that book that eventually, i.e. בסופה, this area will become part of the land of Israel. However, the time had not come for this development. The area in question is part of the three tribes Keyni, Kenizi, and Kadmoni whose territory was included in G'd's promise to Abraham at the covenant of the pieces (Genesis 15,19) but whose territory Israel never conquered to this day.


###### Or HaChaim on Numbers 21:14:3
[Or HaChaim on Numbers 21:14:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:14:3)

וּפֵרוּשׁ תֵּיבַת **וָהֵב** מִתְפָּרֵשׁ בִּשְׁתֵּי דְּרָכִים: הָאַחַת לְשׁוֹן אַהֲבָה, עַל זֶה הַדֶּרֶךְ כִּי ה׳ אָהַב לְתִתָּהּ בְּסוֹף וְלֹא עַתָּה, אוֹ לְשׁוֹן נְתִינָה עַל דֶּרֶךְ (דניאל ב:כא) ״יָהֵב חָכְמְתָא לְחַכִּימִין״. וּמָצִינוּ שֶׁהַכָּתוּב יְדַבֵּר לִפְעָמִים תֵּיבָה בִּלְשׁוֹן תַּרְגּוּם, כְּמוֹ (בראשית כא:ז) ״מִי מִלֵּל לְאַבְרָהָם״, ״וְאָתָה מֵרִבְבוֹת קֹדֶשׁ״ (דברים לג:ב).

**Or Hachayim, trans. Eliyahu Munk:**
The word והב may have either of two meanings. 1) It is an expression of love, אהבה, i.e. that G'd loves to give these lands to Israel also but not at that time. 2) It is an expression denoting נתינה, giving, granting. We find this expression in that sense [aramaic, Ed.] in Daniel 2,23 "You have granted me wisdom." This is not the only time that the Torah employs aramaic words. Some other examples are Genesis 21,7 **מי מלל**; another example is Deut. 33,2 **ואתא** מרבבות קדש.


###### Or HaChaim on Numbers 21:14:4
[Or HaChaim on Numbers 21:14:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:14:4)

וְאָמְרוֹ **וְאֶת הַנְּחָלִים** וְגוֹ׳, פֵּרוּשׁ, בָּא לְסַדֵּר הַגְּבוּל שֶׁל מוֹאָב שֶׁכָּתוּב בְּסֵפֶר מִלְחֲמוֹת ה׳ שֶׁעָתִיד ה׳ לָתֵת לָנוּ, וְאָמַר ״וְאֶת הַנְּחָלִים״ שֶׁל אַרְנוֹן גַּם כֵּן בִּכְלַל הַנִּתָּן לְיִשְׂרָאֵל, גַּם אֶשֶׁד הַנְּחָלִים אֲשֶׁר נָטָה וְגוֹ׳:

**Or Hachayim, trans. Eliyahu Munk:**
The Torah continues ואת הנחלים, "and the brooks, etc.," to further describe in detail the borders of Moav which are recorded in the book in which G'd records the various wars. In the future all the tributaries of Arnon will become part of the land of Israel as well as the tributaries which are close to the seat of Or.


###### Or HaChaim on Numbers 21:17:1
[Or HaChaim on Numbers 21:17:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:17:1)

**אָז יָשִׁיר יִשְׂרָאֵל וְגוֹ׳.** צָרִיךְ לָדַעַת שִׁירָה זוֹ מַה טִיבָהּ, גַּם לָמָּה לֹא אָמְרוּ שִׁירָה עַל הַמָּן כְּמוֹ שֶׁאָמְרוּ שִׁירָה עַל הַמַּיִם, גַּם כָּל הַפָּרָשָׁה צְרִיכָה בֵּאוּר. וְאֶפְשָׁר כִּי שִׁירָה זוֹ עַל הַתּוֹרָה אֲמָרוּהָ, וּבָזֶה גַּם כֵּן לֹא נִקְרָא תִּגָּר עַל הַדּוֹר הַהוּא, לָמָּה לֹא שׁוֹרְרוּ שִׁירָה חֲדָשָׁה כְּשֶׁנִּתְּנָה לָהֶם תּוֹרָה מוֹרָשָׁה אֲשֶׁר לָהּ נָאוָה תְהִלָּה (דברים לג:ד), כִּי וַדַּאי הִיא זֹאת שִׁירַת הַתּוֹרָה שֶׁנִּקְרֵאת בְּאֵר מַיִם – נִקְרֵאת בְּאֵר עַל שֵׁם הַמָּקוֹר שֶׁהִיא שְׁכִינָה עֶלְיוֹנָה שֶׁנִּקְרֵאת בְּאֵר, גַּם לְפִי שֶׁהַתּוֹרָה נִמְשְׁלָה לְמַיִם. וְאָמְרוֹ **עֲלִי בְאֵר** לְשׁוֹן עֲלִיָּה כִּי לֹא עַל בְּאֵר שֶׁלְּמַטָּה הֵם אוֹמְרִים אֶלָּא עַל בְּאֵר עֲלִי, פֵּרוּשׁ עֶלְיוֹן. **עֱנוּ לָהּ** עַל דֶּרֶךְ אָמְרוֹ (שמות ט״ו:כ״א) ״וַתַּעַן לָהֶם מִרְיָם״, שֶׁהוּא דֶּרֶךְ הַשִּׁיר.

**Or Hachayim, trans. Eliyahu Munk:**
**אז ישיר ישראל, Then Israel sang, etc.** What precisely was the point of this song? Besides, why had the Israelites not acknowledged the mannah by a song just as they acknowledged the water? The entire paragraph needs explaining. Perhaps the entire song really was an acknowledgement of the Torah. This is why one cannot criticise that generation for not breaking out in a song of thanksgiving when the Torah was described as its מורשה, something precious left to them as an ongoing possession (Deut. 33,4). The reason is that the people had **already** acknowledged the gift of the Torah in the song recorded here, the song acknowledging "water." After all, Torah has frequently been compared to a well of water. It is called "well" because it originates with G'd the ultimate well from which all springs forth. It is also called "water" as it symbolises water and its life-giving properties. When the people sang עלי באר, "arise o well," this was not a reference to the physical well and the waters beneath the earth's surface, but to a celestial well. The words ענו לה are similar to Exodus 15,23 ותען להם מרים, the responsive nature of the chant.


###### Or HaChaim on Numbers 21:17:2
[Or HaChaim on Numbers 21:17:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:17:2)

וְאָמְרוֹ **חֲפָרוּהָ שָׂרִים** וְגוֹ׳ – יִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם (בראשית רבה סד,ח) שֶׁאָמְרוּ כִּי בְּאֶמְצָעוּת עֵסֶק הַתּוֹרָה מְתַקְּנִים מָקוֹר עֶלְיוֹן שֶׁנִּקְרָא בְּאֵר, וְהַתִּקּוּן הוּא כְּפִי בְּחִינַת מַעֲלַת הָעוֹסְקִים בַּתּוֹרָה. הַצַּדִּיקִים הָרִאשׁוֹנִים שֶׁהָיוּ בְּמַדְרֵגָה גְּדוֹלָה הֵם שֶׁחָפְרוּ אֶת הַבְּאֵר וַעֲשָׂאוּהָ לִשְׁתּוֹת מִמֶּנָּה, וְהֵם הָאָבוֹת, בְּסוֹד (בראשית כ״ט:ב׳) ״וְהָאֶבֶן גְּדוֹלָה עַל פִּי הַבְּאֵר וַיָּגֶל אֶת הָאֶבֶן וַיַּשְׁקְ אֶת הַצֹּאן״, וּמֵאָז הָיְתָה רְאוּיָה הַתּוֹרָה לִינָּתֵן לְיִשְׂרָאֵל, וְעוֹדֶנָּה לֹא הָיְתָה בִּבְחִינַת הַהַשָּׂגָה לִשְׁתּוֹת מִמֶּנָּה עַד שֶׁכָּרוּהָ נְדִיבֵי הָעָם, הֵם מֹשֶׁה אֲשֶׁר הוֹרִידָהּ לָנוּ, וְעָמְדוּ אַחֲרָיו מְקַבְּלִים מִמֶּנּוּ זְקֵנִים וּנְבִיאִים וְאַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה וּפֵרְשׁוּהָ וְגִלּוּ מַצְפּוּנֶיהָ. וְהוּא אָמְרוֹ **כָּרוּהָ נְדִיבֵי הָעָם**, כִּי תּוֹרָה שֶׁבִּכְתָב בְּלֹא תּוֹרָה שֶׁבְּעַל פֶּה אֵין אָדָם יָכוֹל לִשְׁתּוֹת מִמֵּימֶיהָ.

**Or Hachayim, trans. Eliyahu Munk:**
**חפרוה שרים, which the princes dug.** *Bereshit Rabbah* 64, states that by means of Torah study man is able to make repairs to celestial sources called באר, "well." The extent of the "repair" achieved depends on the depth of the Torah study by the individuals concerned and the spiritual level of those scholars. The Patriarchs who were on a very exalted spiritual level dug this "well," and made its waters fit to drink. This is the mystical dimension of Genesis 29,10 והאבן גדולה על פי הבאר, ויגל את האבן העל פי הבאר וישק את הצאן. "The stone was large on the mouth of the well, and he (Jacob) rolled the stone from the mouth of the well and watered the flocks." From that moment on the Torah was fit to be given to the people of Israel although the stage had not yet been reached where Israel could drink from it. This stage was not reached until Moses "dug" in it, i.e. brought it down to the Jewish people from Mount Sinai. The שרים in our verse are the Patriarchs, the נדבי העם is a reference to Moses. Subsequently the Torah was handed from generation to generation through the elders, the prophets, and eventually, through the Men of the Great Assembly. These people explained the Torah and its secrets. The meaning of the words כרוה נדיבי העם is that if we have only the written Torah without the oral Torah we cannot drink from the Torah's waters.


###### Or HaChaim on Numbers 21:17:3
[Or HaChaim on Numbers 21:17:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:17:3)

וְאָמְרוֹ **בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם**, הוּא מַה שֶׁהוֹסִיפוּ לְחַדֵּשׁ בַּתּוֹרָה חַכְמֵי הַדּוֹרוֹת, וְאֵין זֶה אֶלָּא כְּחוֹקֵק בָּהּ חֲקִיקָה, וְאֵינוֹ כְּמִדַּת הָרִאשׁוֹנִים שֶׁחָפְרוּ וְכָרוּ, וְגַם זֶה אֵינוֹ אֶלָּא בְּמִשְׁעֲנוֹתָם שֶׁל רִאשׁוֹנִים, שֶׁכָּל דִּקְדּוּק וְדִקְדּוּק שֶׁיְּדַקְדֵּק בַּתּוֹרָה צָרִיךְ לְפָרְשׁוֹ עַל פִּי דִּבְרֵיהֶם, וְכָל דָּבָר שֶׁלֹּא יִהְיֶה מְיֻסָּד עַל פִּי דִּבְרֵי הַקַּדְמוֹנִים אֵין לִסְמֹךְ עָלָיו.

**Or Hachayim, trans. Eliyahu Munk:**
**במחקק במשענתם** refers to the additional insights into Torah the scholars have revealed throughout the generations. These insights are likened to someone who adds decrees to existing decrees, not comparable to the earlier generations who have truly dug to explore primary meanings of the Torah. Even the additional aspects of Torah discovered by scholars in recent generations were discovered only with the help of the earlier generations, i.e. במשענתם, by using them as a crutch. We are not free to innovate new meanings and הלכות unless we can show that our conclusions are the direct continuation of the path in Torah shown us by the earlier generations of scholars.


###### Or HaChaim on Numbers 21:17:4
[Or HaChaim on Numbers 21:17:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:17:4)

וְאָמְרוֹ **וּמִמִּדְבָּר מַתָּנָה** – פֵּרוּשׁ, מַה שֶׁזָּכוּ נוֹחֲלֶיהָ לֹא זָכוּ אֶלָּא לְצַד שֶׁהָיוּ מַחְשִׁיבִין עַצְמָן כְּמִדְבָּר, וּכְמוֹ שֶׁפֵּרַשְׁנוּ בְּפָסוּק (שמות יט:ב) ״וַיַּחֲנוּ בַּמִּדְבָּר״ שֶׁהַתּוֹרָה אֵינָהּ נִקְנֵית אֶלָּא בְּאֶמְצָעוּת הָעֲנָוָה וְהַשִּׁפְלוּת. וְאָמְרוֹ **וּמִמַּתָּנָה נַחֲלִיאֵל** שֶׁבְּאֶמְצָעוּת הַתּוֹרָה שֶׁנִּתְּנָה לָנוּ נָחַל אוֹתָנוּ אֵל, דִּכְתִיב (דברים לב:ט) ״יַעֲקֹב חֶבֶל נַחֲלָתוֹ״. גַּם יִרְצֶה שֶׁנָּחַלְנוּ אֵל לִהְיוֹת מְיֻחָד לָנוּ לֵאלוֹהַּ, דִּכְתִיב (תהילים קלה:ד) ״כִּי יַעֲקֹב בָּחַר לוֹ יָהּ״. גַּם שֶׁשָּׁכַן בְּתוֹכֵנוּ וְעָזַב מָדוֹר עֶלְיוֹן.

**Or Hachayim, trans. Eliyahu Munk:**
The Torah goes on וממדבר מתנה, "and from the wilderness to Matanah." This is a hint that whatever Torah-scholarship we acquire is due only to our first making ourselves like a wilderness, as we explained on Exodus 19,2 on the words "they camped in the desert." Torah can be acquired only by men who first train themselves to be humble. The Torah goes on in verse 19 וממתנה נחליאל, "and from Matanah to Nachliel." This is an allusion to the fact that G'd inherited us as it were by means of the Torah which He gave to us. This is spelled out in Deut. 32,9 יעקב חבל נחלתו. The words also mean that G'd chose only us as we know from Psalms 135,4: "for the Lord has chosen Jacob for Himself, Israel as His treasured possession." He even left His abode in heaven and took up residence amongst us.


###### Or HaChaim on Numbers 21:17:5
[Or HaChaim on Numbers 21:17:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:17:5)

וְאָמְרוֹ **וּמִנַּחֲלִיאֵל בָּמוֹת**, פֵּרוּשׁ, וּמֵאֶמְצָעוּת דָּבָר זֶה שֶׁנָּחַלְנוּ אֵל – בָּמוֹת, נַעֲשֵׂינוּ בְּמַדְרֵגָה עֶלְיוֹנָה עַל הַמַּלְאָכִים, שֶׁבָּחַר בָּנוּ ה׳ יוֹתֵר מֵהֶם. וְאָמְרוֹ **וּמִבָּמוֹת הַגַּיְא אֲשֶׁר** וְגוֹ׳, יִתְבָּאֵר עַל פִּי מַה שֶׁקָּדַם לָנוּ שֶׁעִקַּר תַּכְלִית שְׂכַר הָאָדָם בְּמִצְווֹתָיו וְאָשְׁרָיו אֵינָם אֶלָּא בָּעוֹלָם הָעֶלְיוֹן, אֲבָל בָּעוֹלָם הַזֶּה אֵינוֹ מְקוֹם הַשָּׂגַת אוֹשֶׁר הָרוּחָנִי.

**Or Hachayim, trans. Eliyahu Munk:**
**ומנחליאל במות,** "and from Nachliel to Bamot." Due to the fact that we have become His inheritance, He has turned us into במות, someone on a high elevation, i.e. higher than the angels. The Torah goes on ומבמות הגיא אשר בשדה מואב, "and from Bamot to the valley which is in the field of Moav." This whole line is a reminder that the principal reward for מצוה--performance is not in this world, "in the valley," but in a higher world and that in this world true spiritual wealth cannot be achieved.


###### Or HaChaim on Numbers 21:17:6
[Or HaChaim on Numbers 21:17:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:17:6)

**וּמֵעַתָּה** הֶכְרֵחַ הוּא לְהִסְתַּלֵּק הָאָדָם מִן הָעוֹלָם הַזֶּה לְהִשְׁתַּלֵּם גְּמוּלָיו כְּיַד ה׳ הַטּוֹבָה. וּמַה שֶׁאָנוּ רוֹאִים שֶׁהַמִּיתָה נִסְבְּבָה עַל חֵטְא הָאָדָם שֶׁזֶּה יַגִּיד שֶׁזּוּלַת זֶה הָיָה הָאָדָם חַי תָּמִיד, וְתֹאמַר אִם כֵּן יִהְיֶה הָאָדָם חָסֵר גְּמוּלוֹ הַטּוֹב, לָזֶה אָמְרוּ בַּעֲלֵי הַסּוֹד כִּי זוּלַת הַחֵטְא הָיָה הָאָדָם עוֹלֶה לָרָקִיעַ וְדָר בָּעֲלִיָּה וּבֶחָצֵר, וְזֶה לְךָ הָאוֹת אֵלִיָּהוּ הַנָּבִיא שֶׁעָלָה הַשָּׁמַיְמָה לְהִשְׁתַּלֵּם גְּמוּלוֹ וְלֹא טָעַם טַעַם מִיתָה. וְהַגּוּף הֵן אֱמֶת שֶׁאֵינוֹ יָכוֹל לַעֲמֹד בָּעֲלִיָּה הָעֶלְיוֹנָה הֲגַם שֶׁנִּזְדַּכֵּךְ הַגּוּף וְעָמַד בְּגֶדֶר רוּחָנִי אַף עַל פִּי כֵן בְּעֵרֶךְ רוּחָנִיּוּת עֶלְיוֹן יֵחָשֵׁב לְגֶשֶׁם, אֶלָּא שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (זוהר חלק א רט.) בְּמַעֲשֵׂה אֵלִיָּהוּ זִכְרוֹנוֹ לִבְרָכָה כִּי בְּהַגִּיעוֹ לְגַלְגַּל חַמָּה שָׁם נִפְשַׁט מִגּוּפוֹ וְהִנִּיחַ אוֹתוֹ בְּגַלְגַּל חַמָּה וּכְשֶׁהוּא יוֹרֵד לְמַטָּה לוֹבְשׁוֹ וְיוֹרֵד בּוֹ. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה עוֹד שֶׁכְּשֶׁנָּתַן ה׳ תּוֹרָה לְיִשְׂרָאֵל בְּהַר סִינַי נַעֲשׂוּ יִשְׂרָאֵל בְּנֵי חוֹרִין מֵהַמִּיתָה, וְחָזְרוּ לִהְיוֹת כְּאָדָם קֹדֶם שֶׁחָטָא, דִּכְתִיב ״חָרוּת עַל הַלֻּחוֹת״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שמות רבה מא,ז): אַל תִּקְרֵי חָרוּת אֶלָּא חֵרוּת, חֵרוּת מִמַּלְאַךְ הַמָּוֶת, וְכֵיוָן שֶׁכֵּן בְּעֵת הַגִּיעַ תַּכְלִית שְׁלֵמוּתָם הָיוּ עוֹלִים גּוּף וְנֶפֶשׁ וּפוֹשְׁטִים גּוּפָם בְּגַלְגַּל חַמָּה כְּאֵלִיָּהוּ, וְהוּא מַאֲמַר הַכָּתוּב כָּאן **וּמִבָּמוֹת הַגַּיְא** פֵּרוּשׁ, מִמַּדְרֵגָה הָעֶלְיוֹנָה שֶׁהִשַּׂגְנוּ בְּאֶמְצָעוּת הַתּוֹרָה יֵשׁ עוֹד הַשָּׂגָה אַחֶרֶת מִצַּד דָּבָר זֶה שֶׁהוּא הַגַּיְא, שֶׁהִיא יְרִידַת גַּשְׁמֵנוּ בַּגַּיְא שֶׁהִיא הַקֶּבֶר, **אֲשֶׁר בִּשְׂדֵה מוֹאָב** שֶׁהָאָרֶץ תִּקָּרֵא שָׂדֶה, וְאָמְרוֹ **מוֹאָב** שֶׁבְּרָאָהּ אַב הָעוֹלָם.

**Or Hachayim, trans. Eliyahu Munk:**
As a result of the foregoing considerations it is essential that man must be removed from this earth in order for him to receive the full reward he is entitled to at the hands of G'd. When it appears to us that death has been caused by sin, this means that but for sin man would live on earth forever. If that were so, how could G'd pay man the reward due to him for his good deeds, etc.? Kabbalists answer that had it not been for sin, man would have ascended to heaven and have been allocated appropriate accomodation there. The prophet Elijah is an example of someone who had not died and who ascended to heaven in order to receive the reward due to him. It is true that the body finds it impossible to survive in those regions even after it has been refined to the highest degree possible so that it is has become comparable to something spiritual. Still, such spirituality is as nothing when compared to the higher degrees of spirituality. Our sages in the Zohar, volume 1, page 209 explain that as soon as Elijah had reached the domain (galaxy) of the sun (in his ascent) he was stripped of his body, leaving it behind in that domain. Whenever he has occasion to descend to earth to fulfil his various assignments, he picks up his body in the גלגל חמה before completing his journey to earth. Our sages have also said that at the moment G'd gave the Torah to the Jewish people they were freed from the need to die and became like original man before the sin. They allude (Exodus 32,16) to this by reading the expression *charut al haluchot* as *cherut al haluchot* (compare *Shemot Rabbah* 41,7). Since this was the new found status of the Israelites, at that time, they too ascended to the domain (galaxy) of the sun and divested themselves of their bodies there, just as Elijah did many years later. When the Torah writes here מבמות הגיא, "from the heights to the valley," this describes the subsequent descent of the Jewish people from their places in the celestial domain to a domain called "valley," i.e. the grave. This valley was in the "field of Moav," i.e. the earth is called "field." The resason the Torah speaks of **מואב** is a reference to the "Father" who has created the universe.


###### Or HaChaim on Numbers 21:17:7
[Or HaChaim on Numbers 21:17:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:17:7)

**אוֹ** יִרְמוֹז לְהָאִשָּׁה שֶׁנִּקְרֵאת גַּם כֵּן שָׂדֶה, כָּאָמוּר בְּדִבְרֵיהֶם (זוהר חלק א לו:), וְהַכַּוָּנָה הִיא עַל זֶה הַדֶּרֶךְ: הַגַּיְא אֲשֶׁר בָּא מִפְּאַת הָאִשָּׁה שֶׁהִיא חַוָּה, שֶׁבָּאָה מֵאַב כָּל הַנִּבְרָאִים שֶׁלְּקָחָהּ ה׳ מִצַּלְעוֹתָיו, וְאֵין אִשָּׁה בָּעוֹלָם שֶׁבָּאָה כְּדֶרֶךְ זֶה מִצַּלְעוֹת הָאָדָם כִּי אִם זֹאת, וְהִיא הָיְתָה סִבַּת הַמָּוֶת לְהַפִּיל הָעֲצָמוֹת בַּגַּיְא. מֵעַתָּה, מֵאֶמְצָעוּת הַשָּׂגַת הַתּוֹרָה יַחְזוֹר הַדָּבָר לְקַדְמוּתוֹ קוֹדֶם שֶׁחָטְאָה חַוָּה, וְיִהְיֶה הַגּוּף כְּמוֹ שֶׁהָיָה בַּגַּיְא לְמַעְלָה.

**Or Hachayim, trans. Eliyahu Munk:**
Alternatively, the word שדה refers to woman who has also been called שדה as we know from *Zohar* volume 1 page 36. The meaning of the verse then would be as follows: "the valley (grave) which was a state reached due to woman, who had been formed out of the "father" of all mankind, Adam, is the only one who had been created in this fashion, part of the rib of Adam, her husband." She had become the cause of mortality of man so that man's bones (remains) are buried in the grave, i.e. בגיא. This situation can be retrieved only by means of the Torah which is the remedy that can help us be restored to the condition of Adam before the sin. When man achieves that state his body will be of the order of the "valley" in the Celestial Regions, just as it used to be when G'd had created it.


###### Or HaChaim on Numbers 21:17:8
[Or HaChaim on Numbers 21:17:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:17:8)

וְאֵין אֲנִי יוֹדֵעַ גֶּדֶר מָקוֹם זֶה שֶׁהוּא אוֹמֵר ״רֹאשׁ הַפִּסְגָּה״, שֶׁאָמַרְנוּ בִּמְקוֹם גַּלְגַּל חַמָּה, וְהוּא אָמְרוֹ **רֹאשׁ הַפִּסְגָּה**, שֶׁמָּא הוּא לְמַעְלָה בִּמְקוֹם הַנְּשָׁמוֹת. לָזֶה אָמַר **וְנִשְׁקָפָה** וְגוֹ׳ עַל פְּנֵי הָעוֹלָם הַזֶּה שֶׁהוּא נִקְרָא יְשִׁימוֹן, לְשׁוֹן שְׁמָמָה, שֶׁעָתִיד לִהְיוֹת שָׁמֵם. אוֹ נִקְרָא כֵן לְפִי שֶׁשּׁוֹלֵט בּוֹ יֵצֶר הָרַע הַשּׁוֹמֵם אֶת הַנִּבְרָאִים. וְאֵי זֶה מָקוֹם שֶׁהוּא נִשְׁקָף עַל פָּנִים שֶׁל עוֹלָם הַזֶּה – הוּא גַּלְגַּל חַמָּה, שָׁם יוּנַּח מַה שֶׁהָיָה רָאוּי לִהְיוֹת בַּגַּיְא. וְנִמְצָא כִּי בְּאֶמְצָעוּת תּוֹעֲלִיּוֹת הַתּוֹרָה כַּמִּצְטָרֵךְ יוּשַּׂג לְהַנְחִיל הַנֶּפֶשׁ וְהַגּוּף בַּחַיִּים.

**Or Hachayim, trans. Eliyahu Munk:**
I do not know the precise parameter of the region the Torah describes as ראש הפסגה. Perhaps it is a place in higher Celestial Regions, the area where G'd keeps the souls before they are assigned to bodies or after they have returned from earth. This might be alluded to by the words ונשקפה על פני הישימון, "looking down upon the desert" in verse 20. The word ישימון is connected to שממה, a wasteland, the letter י suggesting a land which is going to be laid waste. It may also be called thus as an allusion to the evil urge as it tries to dominate and lay waste all creatures. The area it looks down upon is the galaxy of the sun where all the people destined for the גיא, the grave, are found. The upshot of the paragraph is that the useful function of the Torah is that it enables both body and soul to remain alive.


###### Or HaChaim on Numbers 21:17:9
[Or HaChaim on Numbers 21:17:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/21:17:9)

**חסלת פרשת חקת**