## Ramban on Numbers Chapter 20

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

**וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל כָּל הָעֵדָה מִדְבַּר צִן** – הָעֵדָה עֵדָה שְׁלֵמָה, שֶׁכְּבָר מֵתוּ מֵתֵי מִדְבָּר וְאֵלּוּ פָּרְשׁוּ לְחַיִּים - לְשׁוֹן רַשִׁ״י (רש״י על במדבר כ׳:א׳). וְכֵן דַּעַת ר״א. וְאִם כֵּן, מַה צֹרֶךְ לְהַזְכִּיר כֵּן בְּבוֹאָם אַחֲרֵי כֵן אֶל הֹר הָהָר (במדבר כ׳:כ״ב)? וְר״א אָמַר (אבן עזרא על במדבר כ׳:כ״ב) כִּי הִזְכִּיר זֶה בַּעֲבוּר כִּי יָצָא אֱדוֹם לְהִלָּחֵם בָּם, הִזְכִּיר הַכָּתוּב שֶׁלֹּא נִפְקַד מֵהֶם אִישׁ בְּבוֹאָם מֵעִיר אֱדוֹם. וְאֵינוֹ נָכוֹן, כִּי יִשְׂרָאֵל נָטוּ מֵעָלָיו וְלֹא נִלְחַם בָּם כְּלָל. וְהַנָּכוֹן בְּעֵינַי כִּי מִנְהַג הַכָּתוּב לְהַזְכִּיר כֵּן בִּמְקוֹם הַתְּלוּנוֹת: ״וַיָּבֹאוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל אֶל מִדְבַּר סִין אֲשֶׁר בֵּין אֵילִם וּבֵין סִינָי״ (שמות ט״ז:א׳), ״וַיִּסְעוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לְמַסְעֵיהֶם וַיַּחֲנוּ בִּרְפִידִים״ (שם י״ז:א׳). יוֹדִיעֵנוּ הַכָּתוּב כִּי הָיוּ כֻלָּם בַּתְּלוּנָה, וְכֵן ״וַתִּשָּׂא כָּל הָעֵדָה וַיִּתְּנוּ אֶת קוֹלָם״ (במדבר י״ד:א׳), ״וַיִּלּוֹנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִמָּחֳרָת״ (שם י״ז:ו׳). וְאָמַר כֵּן בְּבוֹאָם אֶל הֹר הָהָר לְהוֹדִיעַ שֶׁהָיוּ כֻּלָּם בְּהֶסְפֵּדוֹ שֶׁל אַהֲרֹן קְדוֹשׁ ה', כְּמוֹ שֶׁאָמַר ״וַיִּבְכּוּ אֶת אַהֲרֹן כָּל בֵּית יִשְׂרָאֵל" וְגוֹ' (במדבר כ׳:כ״ט), וְאָמַר ״לְעֵינֵי כָּל הָעֵדָה״ (במדבר כ׳:כ״ז). וּבְמִדְבַּר סִינַי רַבָּה (במדבר רבה י״ט:ט׳) רָאִיתִי שֶׁהִזְכִּיר הַלָּשׁוֹן הַזֶּה ״עֵדָה שְׁלֵמָה״ וְכוּ' בַּכָּתוּב הַשֵּׁנִי בְּהֹר הָהָר בִּלְבַד, כִּי הָרִאשׁוֹן מִפְּנֵי הַתְּלוּנָה נֶאֱמַר כַּאֲשֶׁר פֵּרַשְׁתִּי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE CHILDREN OF ISRAEL, EVEN THE WHOLE CONGREGATION, CAME INTO THE WILDERNESS OF ZIN. “*The congregation* — an upright congregation, for those who were [punished] with death in the wilderness [on account of sinning in the matter of the spies] had already died, and these were designated to live” [i.e., they were the new generation which was to enter the Land]. This is Rashi’s language, and such is also the opinion of Rabbi Abraham ibn Ezra. But if so, why was it necessary to mention this [same expression: *even the whole congregation*] when they came afterwards unto Mount Hor?⁶⁸. Now Rabbi Abraham ibn Ezra wrote [there] that Scripture mentioned it because Edom had come out to fight them,⁶⁹, Verse 20. therefore it mentions that none of them was missing when they came back from the city of Edom. But this is not correct, since Israel turned away from him [Edom]⁷⁰, Verse 21. and did not wage battle with them at all.
The correct interpretation appears to me to be that it is the Scriptural style to mention [“the whole congregation”] when speaking of complaints, [just as in the following verses]*: And all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai;*⁷¹, Verses 2-3, that they murmured for food. *And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages … and encamped in Rephidim*⁷², 17:1. There too it is related in Verses 2-3 that they quarrelled with Moses, saying, “Give us water.” — and Scripture thereby informs us that they all [participated] in the complaint. Similarly, *And all the congregation lifted up their voice;*⁷³ *And on the morrow all the congregation of the children of Israel murmured*.⁷⁴ 17:6. There they complained about the death of Korach and his followers. Scripture uses that expression when they came to Mount Hor⁷⁵ in order to tell us that they all took part in the mourning for Aaron, *the holy one of the Eternal*,⁷⁶ just as it is said, *and they wept for Aaron … all the house of Israel*,⁷⁷ and it states [furthermore]*: in the sight of all the congregation*.⁷⁸, Verse 27. In Bamidbar Sinai Rabbah⁷⁹ I have seen mentioned the text [quoted above by Rashi] — “an upright congregation etc.” — only in connection with the second verse [speaking] about Mount Hor [i.e., Verses 20 and 27 quoted above, which say that *‘the whole congregation came’* to Mount Hor, and that Moses and Aaron *went up into Mount Hor ‘in the sight of all the congregation’*], for in the case of the first verse [i.e., the present verse, the expression *all the congregation*] is used because [Scripture wants to indicate that they all joined in] the murmuring, as I have explained.

footnotes:
⁶⁸ Further, Verse 22: And they journeyed from Kadesh,; and the children of Israel, ‘even the whole congregation,’ came unto Mount Hor
⁶⁹ Ibid.
⁷⁰ Ibid.
⁷¹ Exodus 16:1. See ibid.
⁷² Ibid.
⁷³ Above, 14:1. In that case they were discouraged by the report of the spies, and wanted to return to Egypt.
⁷⁴ Ibid.
⁷⁵ Further, Verse 22.
⁷⁶ Psalms 106:16.
⁷⁷ Further, Verse 29.
⁷⁸ Ibid.
⁷⁹ Bamidbar Rabbah 19:9.


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

וְטַעַם **וַיֵּשֶׁב הָעָם בְּקָדֵשׁ** – לוֹמַר כִּי כַּאֲשֶׁר נִכְנְסוּ בְּמִדְבַּר צִין עַד קָדֵשׁ, מֵתָה מִרְיָם. וְטָעָה ר״א שֶׁאָמַר בַּעֲבוּר שֶׁיָּשְׁבוּ שָׁם יָמִים רַבִּים, כִּי כֵן כָּתוּב, כִּי קָדֵשׁ אֲשֶׁר כָּתוּב בּוֹ: ״וַתֵּשְׁבוּ בְקָדֵשׁ יָמִים רַבִּים כַּיָּמִים אֲשֶׁר יְשַׁבְתֶּם״ (דברים א מו) - הוּא קָדֵשׁ בַּרְנֵעַ, וְהוּא בְּמִדְבַּר פָּארָן, וּמִשָּׁם נִשְׁתַּלְּחוּ הַמְרַגְּלִים בַּשָּׁנָה הַשְּׁנִיָּה וְשָׁם חָזְרוּ. אֲבָל קָדֵשׁ זֶה הוּא בְּמִדְבַּר צִין, וּבָאוּ שָׁם בִּשְׁנַת הָאַרְבָּעִים, וְשָׁם מֵתָה מִרְיָם. וּמִקְרָאוֹת מְפֹרָשִׁים הֵם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
VAYEISHEV HA’AM’ (AND THE PEOPLE ABODE) IN KADESH. The intention thereof is to tell us that when they had entered the wilderness of Zin as far as Kadesh, Miriam died. Rabbi Abraham ibn Ezra erred [here] when he commented: “[Scripture states *vayeishev ha’am*, meaning ‘the people dwelt,’ and does not say *vayachanu* — ‘and they pitched’] because they stayed there for a long time, for so it is written.”⁸⁰ there. Rashi there explains that the *many days* were in fact nineteen years. See the note that follows. [This is in error] because the place called Kadesh of which it is written, *So ye abode in Kadesh many days, according unto the days that ye abode there*⁸⁰ there. Rashi there explains that the *many days* were in fact nineteen years. See the note that follows. is Kadesh-barnea,⁸¹, Verse 19: *and we came to Kadesh-barnea*. From there the spies were sent to see the Land (further, 32:8). As a result of their sin, it was decreed that the people would remain in the wilderness for the following thirty-eight years, and die therein. The first half of this period they spent in Kadesh, namely Kadesh-barnea. It is this Kadesh-barnea which Ibn Ezra equated with Kadesh [mentioned here], and that is an error, as explained. which is in the wilderness of Paran⁸² [and not in *the wilderness of Zin*, mentioned here]. It was from there that the spies were sent out [to see the Land] in the second year [after the exodus], and thence that they returned. But the Kadesh [mentioned] here is in *the wilderness of Zin*, and they [only] arrived there in the fortieth year [after the exodus], and there Miriam died. The verses are explicit [on this matter].

footnotes:
⁸⁰ The verse is found in Deuteronomy 1:46: So ye abode in Kadesh many days, according unto the days that ye abode
⁸⁰ The verse is found in Deuteronomy 1:46: So ye abode in Kadesh many days, according unto the days that ye abode
⁸¹ Ibid.
⁸² Above, 13:26.


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

הַחֵטְא בְּמֹשֶׁה וְאַהֲרֹן בְּמֵי מְרִיבָה אֵינוֹ מִתְפַּרְסֵם בַּכָּתוּב. וְרַשִׁ״י פֵּרֵשׁ (רש״י על במדבר כ׳:י״א) מִפְּנֵי שֶׁצִּוָּה אוֹתָם "וְדִבַּרְתֶּם אֶל הַסֶּלַע" וְלֹא אָמַר וְהִכִּיתֶם, שֶׁאִלּוּ דִּבְּרוּ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְקַדֵּשׁ לְעֵינֵי כָּל הָעֵדָה וְאוֹמְרִים: וּמָה סֶלַע זֶה שֶׁאֵינוֹ שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר מְקַיֵּם דְּבָרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָנוּ עַל אַחַת כַּמָּה וְכַמָּה. וְדִבְרֵי אַגָּדָה הֵם, אֲבָל לֹא נִתְחַוְּרוּ, כִּי מֵאַחַר שֶׁצִּוָּה ״קַח אֶת הַמַּטֶּה״ יֵשׁ בְּמַשְׁמָע שֶׁיַּכֶּה בּוֹ, וְאִלּוּ הָיָה רְצוֹנוֹ בְּדִבּוּר בִּלְבַד, מָה הַמַּטֶּה הַזֶּה בְּיָדוֹ. וְכֵן בְּמַכּוֹת מִצְרַיִם שֶׁאָמַר "וְהַמַּטֶּה אֲשֶׁר נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ" (שמות ז טו), וְהוּא לְהַכּוֹת בּוֹ, וְלִפְעָמִים יֹאמַר "נְטֵה אֶת יָדְךָ" וּרְצוֹנוֹ לוֹמַר לְהַכּוֹת בַּמַּטֶּה, כִּי הַכָּתוּב יְקַצֵּר בַּדָּבָר הַנִּשְׁמָע. וְאֵין הַנֵּס גָּדוֹל בְּדִבּוּר יוֹתֵר מֵהַהַכָּאָה כִּי הַכֹּל שָׁוֶה אֵצֶל הַסֶּלַע. וְעוֹד לָמָּה אָמַר בָּזֶה "מְעַלְתֶּם בִּי" (דברים לב נא), וְהַצִּוּוּי בְּדִבּוּר אֶל הַסֶּלַע הַזֶּה הוּא מַה שֶׁנִּזְכַּר בַּמַּעֲשֶׂה, צִוָּה שֶׁיֹּאמְרוּ וְהִיא שׁוֹמַעַת כִּי הַשֵּׁם יוֹצִיא מַיִם מִן הַסֶּלַע הַזֶּה, כְּדֶרֶךְ "כִּי הִיא שָׁמְעָה אֶת כָּל אִמְרֵי ה׳" (יהושע כד כז), וְכֵן עָשׂוּ, כְּמוֹ שֶׁאָמַר: "וַיַּקְהִילוּ מֹשֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסֶּלַע וַיֹּאמֶר לָהֶם" וְגוֹ׳ (במדבר כ׳:י׳), וְהִנֵּה הַסֶּלַע שׁוֹמַעַת בְּאָמְרוֹ כֵן לְכֻלָּן. וְטַעֲנוֹת רַבּוֹת לַמְפָרְשִׁים בַּחֵטְא הַזֶּה, כְּבָר סָתַר בּוֹ ר״א דְּבָרִים רַבִּים מֵהֶם. וְהַסּוֹד שֶׁרָמַז בּוֹ גַּם הוּא אֵינוֹ נָכוֹן, כִּי אִם מֹשֶׁה אִבֵּד כַּוָּנָתוֹ בַּעֲבוּר מְרִיבַת הָעָם וְלֹא דִבֵּר אֶל הַסֶּלַע, וְלָכֵן לֹא יָצְאוּ מַיִם בַּפַּעַם הָרִאשׁוֹנָה, וְחָזַר וְהִכָּהוּ פַּעַם שְׁנִיָּה בְּכַוָּנָה הַדְּבֵקָה בַּכֹּל וְיָצְאוּ הַמַּיִם, הִנֵּה חָטְאוּ בַּפַּעַם הָרִאשׁוֹנָה, אֲבָל אֵינוֹ רָאוּי שֶׁיֹּאמַר בָּזֶה "לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי" (במדבר כ׳:י״ב), כִּי אֵין כָּאן חֶסְרוֹן אֱמוּנָה כְּלָל. וְהָרַב רַבִּי מֹשֶׁה (סוף פרק ד' משמונה פרקים) סָבַר בּוֹ סְבָרָא וְאָמַר כִּי מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם חֶטְאוֹ הוּא שֶׁנָּטָה לְצַד הָרַגְזָנוּת בְּאָמְרוֹ ״שִׁמְעוּ נָא הַמּוֹרִים״. דִּקְדֵּק עָלָיו הַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיֶה אָדָם כָּמוֹהוּ כּוֹעֵס לִפְנֵי עֲדַת בְּנֵי יִשְׂרָאֵל בְּמָקוֹם שֶׁאֵין רָאוּי בּוֹ הַכַּעַס, וְכָל כַּיּוֹצֵא בָּזֶה בְּדִין הָאִישׁ הַהוּא חִלּוּל הַשֵּׁם, מִפְּנֵי שֶׁמִּתְּנוּעוֹתָיו כֻּלָּם וּמִדְּבָרָיו הָיוּ לְמֵדִין וְהָיוּ מְקַוִּין לְהַגִּיעַ בָּהֶם אֶל הַצְלָחוֹת הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. וְאֵיךְ יֵרָאֶה עָלָיו הַכַּעַס וְהוּא מִן הַפְּעֻלּוֹת הָרָעוֹת, וְלֹא תָבֹא כִּי אִם מִתְּכוּנָה רָעָה מִתְּכוּנוֹת הַנֶּפֶשׁ. אֲבָל אָמְרוֹ בּוֹ "מְרִיתֶם פִּי" (במדבר כ״ז:י״ד) הוּא כְּמוֹ שֶׁאֲבָאֵר, שֶׁהוּא לֹא הָיָה מְדַבֵּר עִם סְכָלִים וְלֹא עִם מִי שֶׁאֵין לוֹ מַעֲלָה, אֲבָל אִשָּׁה קְטַנָּה שֶׁבִּנְשֵׁיהֶם הָיְתָה כִּיחֶזְקֵאל בֶּן בּוּזִי, כְּמוֹ שֶׁזָּכְרוּ הַחֲכָמִים (מכילתא שירה ג), וְכָל מַה שֶׁיֹּאמַר אוֹ יַעֲשֶׂה יִבְחֲנוּהוּ. וְכַאֲשֶׁר רָאוּהוּ שֶׁכָּעַס אָמְרוּ שֶׁהוּא עָלָיו הַשָּׁלוֹם אֵין בּוֹ פְּחִיתוּת מִדָּה, וְלוּלֵי שֶׁהָיָה יוֹדֵעַ שֶׁהַשֵּׁם כָּעַס עָלֵינוּ בְּבַקָּשַׁת הַמַּיִם וְשֶׁאֲנַחְנוּ הִכְעַסְנוּ אוֹתוֹ יִתְבָּרַךְ לֹא הָיָה כּוֹעֵס. וַאֲנַחְנוּ לֹא מָצָאנוּ לַשֵּׁם יִתְעַלֶּה שֶׁכָּעַס בְּדַבְּרוֹ אֵלָיו בָּזֶה הָעִנְיָן, אֲבָל אָמַר: ״קַח אֶת הַמַּטֶּה וְהַקְהֵל אֶת הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע וְהִשְׁקִיתָ אֶת הָעֵדָה וְאֶת בְּעִירָם״ (במדבר כ׳:ח׳). וְהִנֵּה הִתַּרְנוּ סָפֵק מִסְּפֵקֵי הַתּוֹרָה שֶׁנֶּאֶמְרוּ בּוֹ דְּבָרִים רַבִּים וְנִשְׁאַל פְּעָמִים רַבּוֹת אֵי זֶה חֵטְא חָטָא, וּרְאֵה מַה שֶׁנֶּאֱמַר בּוֹ וּמַה שֶׁאָמַרְנוּ בּוֹ אֲנַחְנוּ, וְהָאֱמֶת יוֹרֶה דַרְכּוֹ. אֵלּוּ דְּבָרָיו ז״ל. וְהוֹסִיף הֶבֶל עַל הֲבָלִים, שֶׁהַכָּתוּב אָמַר "מְרִיתֶם פִּי", שֶׁעָבְרוּ עַל דְּבָרוֹ, וְאָמַר "לֹא הֶאֱמַנְתֶּם בִּי", שֶׁלֹּא הֶאֱמִינוּ בּוֹ, אֵין הָעֹנֶשׁ בַּעֲבוּר שֶׁכָּעַס. וְיוֹתֵר הָיָה רָאוּי שֶׁיִּהְיֶה הָעֹנֶשׁ עַל מֹשֶׁה כְּשֶׁקָּצַף עַל פְּקוּדֵי הַחַיִל (במדבר ל״א:י״ד) בְּחִנָּם. וְהַכָּתוּב לֹא סִפֵּר כְּלָל שֶׁכָּעַס, כִּי "שִׁמְעוּ נָא הַמּוֹרִים" תּוֹכַחַת, כְּדֶרֶךְ ״מַמְרִים הֱיִיתֶם עִם ה'״ (דברים ט כד). וְעוֹד כִּי אַהֲרֹן לֹא כָּעַס מִיָּמָיו, כִּי בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ מֵעוֹדוֹ. וְעוֹד שֶׁאִי אֶפְשָׁר שֶׁלֹּא הָיָה כַּעַס גָּדוֹל מֵאֵת הַשֵּׁם עֲלֵיהֶם בַּעֲשׂוֹתָם מְרִיבָה עִם מֹשֶׁה, וּבְכָל הַנִּסְיוֹנוֹת בַּמִּדְבָּר חֶטְאָם הַגָּדוֹל כְּשֶׁיֹּאמְרוּ "לָמָּה הֶעֱלִיתָנוּ מִמִּצְרַיִם" שֶׁיִּרְצוּ לִהְיוֹת עֲבָדִים לְשׂוֹנְאֵיהֶם בַּעֲבוֹדַת פֶּרֶךְ מִלִּהְיוֹת עַם הָאֱלֹהִים כְּבֵן הָעוֹבֵד אֶת אָבִיו. וְכֵן אָמַר הַכָּתוּב: "יַעַן כִּי מְאַסְתֶּם אֶת ה' אֲשֶׁר בְּקִרְבְּכֶם וַתִּבְכּוּ לְפָנָיו לֵאמֹר לָמָּה זֶּה יָצָאנוּ מִמִּצְרָיִם" (במדבר י״א:כ׳). וּבַפַּעַם הָרִאשׁוֹנָה אָמְרוּ פָּחוֹת מִזֶּה ״לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת בָּנַי וְאֶת מִקְנַי בַּצָּמָא״ (שמות יז ג), וְהָיָה עֲלֵיהֶם קֶצֶף גָּדוֹל וְאַשְׁמָה רַבָּה, כְּמוֹ שֶׁאָמַר: ״וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל רִיב בְּנֵי יִשְׂרָאֵל״ וְגוֹ'. וּבְכָאן כָּתוּב מְפֹרָשׁ: ״הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל אֶת ה'״ (במדבר כ׳:י״ג). וּמַה פֶּשַׁע גָּדוֹל מִזֶּה? הוֹי רָב אֶת יוֹצְרוֹ! וּמֹשֶׁה אָמַר: ״גַּם בִּי הִתְאַנַּף ה' בִּגְלַלְכֶם לֵאמֹר״ (דברים א לז), אִם כֵּן הֵם חָטְאוּ וְגָרְמוּ כָּל הָרָעָה הַזֹּאת. וּלְדִבְרֵי הָרַב אֵין לָהֶם בְּכָל הַמַּעֲשֶׂה הַזֶּה חֵטְא וָפֶשַׁע כְּלָל. וּמַה שֶׁאָמַר ״לֹא מָצִינוּ בַּה' יִתְבָּרַךְ שֶׁכָּעַס, אֲבָל אָמַר 'קַח אֶת הַמַּטֶּה' וְגוֹ'״, דַּע כִּי כַּאֲשֶׁר צְרִיכִים בְּמִחְיָתָם דָּבָר, אַף עַל פִּי שֶׁמִּתְלוֹנְנִים וְחוֹטְאִים בּוֹ, וְהוּא רַחוּם יְכַפֵּר עָוֹן וְלֹא יָעִיר כָּל חֲמָתוֹ וְלֹא יַזְכִּירֶנּוּ וְיִתֵּן לָהֶם שְׁאֵלָתָם. וְכֵן בַּמַּיִם הָרִאשׁוֹנִים אָמַר בְּנַחַת רוּחַ ״עֲבֹר לִפְנֵי הָעָם״ וְגוֹ' (שמות יז ה), אַף עַל פִּי שֶׁהָיָה שָׁם מַסָּה וּמְרִיבָה שֶׁהִזְהִיר מִמֶּנָּה וּלְדוֹרוֹת (דברים ו טז). וְכֵן בַּמָּן ״הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם״ (שמות טז ד) בְּדֶרֶךְ אַהֲבָה וְחִבָּה, אֶלָּא שֶׁאָמַר בַּסּוֹף בַּדִּבּוּר הַשֵּׁנִי ״שָׁמַעְתִּי אֶת תְּלוּנּוֹת״ (שם פסוק יב), הוֹדִיעַ לָהֶם חֶטְאָם בִּלְבַד. אֲבָל כַּאֲשֶׁר יִתְלוֹנְנוּ חִנָּם יִשְׁפֹּךְ עֲלֵיהֶם חֲמַת אַפּוֹ. וּבְכָאן עוֹד רֶמֶז לְקֶצֶף גָּדוֹל וְחִיּוּב מַגֵּפָה, שֶׁנֶּאֱמַר: ״וַיֵּרָא כְבוֹד ה' אֲלֵיהֶם״ (במדבר כ׳:ו׳), שֶׁרוֹמֵז אֶל הַקָּהָל הַנִּזְכָּר, וְהוּא מַרְאֵה יַד ה' הַהוֹוָה בַּמַּגֵּפוֹת, כַּאֲשֶׁר תֵּרָאֶה בַּמְרַגְּלִים (במדבר י״ד:י׳) וּבְיוֹם קֹרַח (במדבר ט״ז:י״ט) וּמִמָּחֳרָת (במדבר י״ז:ז׳). וְהַתֵּימַה עַל הָרַב, שֶׁהֲרֵי מִקְרָא מָלֵא הוּא: ״וַיַּקְצִיפוּ עַל מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם״ (תהלים קו לב), וְיִמְנֶה הַכָּתוּב הַחֵטְא הַזֶּה עִם הַנִּסְיוֹנוֹת הַגְּדוֹלִים שֶׁנִּסּוּ אֶת ה' בַּמִּדְבָּר. וְהַקָּרוֹב מִן הַדְּבָרִים שֶׁנֶּאֶמְרוּ בָּזֶה, וְהוּא טוֹב לִדְחוֹת הַשּׁוֹאֵל, הֵם דִּבְרֵי רַבֵּינוּ חֲנַנְאֵל, שֶׁכָּתַב כִּי הַחֵטְא הוּא אָמְרָם: ״הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם״ (במדבר כ׳:י׳), וְרָאוּי שֶׁיֹּאמְרוּ ״יוֹצִיא ה' לָכֶם מָיִם״, כְּדֶרֶךְ שֶׁאָמְרוּ: ״בְּתֵת ה' לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל״ וְגוֹ' (שמות טז ח), וְכֵן בְּכָל הַנִּסִּים יוֹדִיעוּם כִּי ה' יַעֲשֶׂה עִמָּהֶם לְהַפְלִיא. וְאוּלַי חָשְׁבוּ הָעָם כִּי מֹשֶׁה וְאַהֲרֹן בְּחָכְמָתָם הוֹצִיאוּ לָהֶם מַיִם מִן הַסֶּלַע הַזֶּה, וְזֶהוּ ״לֹא קִדַּשְׁתֶּם אוֹתִי״ (דברים לב נא). וּמַעֲשֶׂה הָרִאשׁוֹן בַּצּוּר אָמַר: ״הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר בְּחֹרֵב״ (שמות יז ו), וְשִׁבְעִים הַזְּקֵנִים רוֹאִים עַמּוּד הֶעָנָן עוֹמֵד עַל הַצּוּר וְהַנֵּס מִתְפַּרְסֵם כִּי מַעֲשֵׂה ה' הַגָּדוֹל הוּא, אֲבָל בְּכָאן לֹא רָאוּ דָבָר וְטָעוּ בְּמַאֲמַר מֹשֶׁה וְאַהֲרֹן. וְיִתָּכֵן שֶׁיֹּאמַר בָּזֶה "מְעַלְתֶּם בִּי" (דברים לב נא), כִּי הַנֶּהֱנֶה מִן הַהֶקְדֵּשׁ נִקְרָא מְעִילָה. וְכֵן "מְרִיתֶם פִּי" (במדבר כ״ז:י״ד), שֶׁהוּא צִוָּה ״וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם״, וְהַטַּעַם שֶׁאֶתְקַדֵּשׁ לְעֵינֵיהֶם, אוֹ שִׁנִּיתֶם דְּבָרַי מִן ״וַתֶּמֶר אֶת מִשְׁפָּטַי״ (יחזקאל ה ו), כִּי לֹא צִוִּיתִי שֶׁתֹּאמְרוּ כָּכָה. וְיִהְיֶה "לֹא הֶאֱמַנְתֶּם בִּי" (במדבר כ׳:י״ב) יוֹצֵא אֶל בְּנֵי יִשְׂרָאֵל, אוֹ הוּא לְשׁוֹן חִזּוּק, לֹא הִתְחַזַּקְתֶּם לְהַקְדִּישֵׁנִי לְעֵינֵיהֶם, מִן ״וַאֲמָנָה עַל הַמְשׁוֹרְרִים״ (נחמיה יא כג), ״הַיָּתֵד הַתְּקוּעָה בְּמָקוֹם נֶאֱמָן״ (ישעיהו כב כה). וְהָאֱמֶת כִּי הָעִנְיָן סוֹד גָּדוֹל מִסִּתְרֵי הַתּוֹרָה, כִּי בָּרִאשׁוֹנָה אָמַר לוֹ: ״הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר״ (שמות יז ו), יֹאמַר כִּי שְׁמִי הַגָּדוֹל עַל הַצּוּר בְּחֹרֵב שֶׁהוּא כְּבוֹד ה' הָאֵשׁ הָאוֹכֶלֶת בְּרֹאשׁ הָהָר, וּבַעֲבוּר כֵּן לֹא הִכָּה אֶלָּא פַּעַם אַחַת וַיֵּצְאוּ מַיִם רַבִּים. אֲבָל בְּכָאן לֹא פֵּרֵשׁ לוֹ כֵן, וְהִסְכִּימוּ שְׁנֵיהֶם לְהַכּוֹת בַּצּוּר פַּעֲמַיִם, וְהִנֵּה זֶה חֵטְא. וְעַל כֵּן אָמַר "לֹא הֶאֱמַנְתֶּם בִּי" לָשׂוּם אֱמוּנָה בִּשְׁמִי וּבָאֱמוּנָה יֵעָשֶׂה הַנֵּס, וְנֶאֱמַר "מְרִיתֶם פִּי" כִּי מָרוּ אֶת רוּחַ קָדְשׁוֹ הַנִּקְרָא בְּכָל מָקוֹם "פִּי ה'", וּלְכָךְ אָמַר "מְעַלְתֶּם בִּי", וְאֵין מְעִילָה אֶלָּא שִׁקּוּר. וְהִנֵּה הַחֵטְא מוּזְכָּר מְפֹרָשׁ בַּכָּתוּב. וְכֵן אָמַר הַמְשׁוֹרֵר: ״מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב הַהֹפְכִי הַצּוּר אֲגַם מָיִם״ (תהלים קיד ז ח). וְכֵן תּוּכַל לְהִתְבּוֹנֵן זֶה בִּתְפִלַּת מֹשֶׁה שֶׁאָמַר: ״ה' אֱלֹהִים אַתָּה הַחִלּוֹתָ״ (דברים ג כד), כִּי הִתְחַנֵּן לַשֵּׁם הַנִּכְבָּד שֶׁיִּמְחֹל לוֹ. וְעַל דַּעַת רַבּוֹתֵינוּ (ספרי) שֶׁמַּזְכִּירִין לוֹ הַכַּעַס, יִתָּכֵן שֶׁהִכָּה בַצּוּר וְיָצְאוּ טִפִּים בְּמִעוּט כַּוָּנָתוֹ עַל הַכַּעַס, וְתָמְהוּ אֶל הַדָּבָר וְהִסְכִּימוּ שְׁנֵיהֶם לְהַכּוֹת פַּעַם שְׁנִיָּה עַל הַצּוּר כַּאֲשֶׁר הִזְכַּרְתִּי, וְהוּא הַחֵטְא עַל שְׁנֵיהֶם. וְעַל דַּעְתִּי טַעַם ״וְדִבַּרְתֶּם אֶל הַסֶּלַע״ כְּמוֹ ״עַל הַסֶּלַע״, וְכֵן ״כֹּה אָמַר ה' צְבָאוֹת אֶל הָעַמּוּדִים וְעַל הַיָּם וְעַל הַמְּכֹנוֹת בָּבֶלָה יוּבָאוּ״ (ירמיה כז יט כב), יְצַוֶּה שֶׁיֹּאמְרוּ לְעֵינֵי הָעֵדָה בִּהְיוֹתָם נִקְהָלִים כֻּלָּם שֶׁהַשֵּׁם יוֹצִיא לָהֶם מַיִם מִן הַסֶּלַע, וְכֵן עָשָׂה. וְאַל יִקְשֶׁה עָלֶיךָ ״וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם״, כִּי טַעְמוֹ כְּמוֹ ״לִפְנֵיהֶם״ שֶׁיִּשְׁמְעוּ כֻּלָּם, וְכֵן ״וַיֹּאמֶר חֲנַנְיָה לְעֵינֵי כָל הָעָם לֵאמֹר כֹּה אָמַר ה' כָּכָה אֶשְׁבֹּר אֶת עֹל נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל״ וְגוֹ' (שם כח יא), וְכֵן רַבִּים. אוֹ טַעַם "לְעֵינֵיהֶם" בְּכָאן שֶׁיִּהְיֶה הַדִּבּוּר בִּהְיוֹתָם נִקְהָלִים שָׁם וְהַסֶּלַע לְעֵינֵיהֶם, כְּמוֹ שֶׁאָמַר בָּעֲשִׂיָּה: ״וַיַּקְהִילוּ מֹשֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסָּלַע״ (במדבר כ׳:י׳), כִּי כַּאֲשֶׁר נִקְהֲלוּ שָׁם וְרָאוּ הַסֶּלַע פָּנִים בְּפָנִים אָמְרוּ ״הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם״, כְּמוֹ שֶׁהִזְכִּירוּ חֲכָמִים (מכילתא בשלח ו) שֶׁלֹּא יֹאמְרוּ מַעְיָנוֹת הָיוּ שָׁם. וְיִתָּכֵן שֶׁהוּא כִּמְסֹרָס: ״הַקְהֵל אֶת הָעֵדָה אֶל הַסֶּלַע, וְדִבַּרְתֶּם לְעֵינֵיהֶם וְנָתַן מֵימָיו״:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
The sin of Moses and Aaron in the [matter of the] waters of Meribah⁸³ is not clearly expressed in Scripture. Rashi explains⁸⁴ that [their sin consisted of hitting the rock], because He had commanded them, *and speak ye unto the rock*,⁸⁵ and did not say “and ye shall strike it.” For had they spoken [to the rock and it had brought forth water] the Holy One, blessed be He, would have been sanctified before the whole congregation, since the people would have said: “If [even] this rock, which does not hear and does not speak, nonetheless obeys the command of the Holy One, blessed be He, how much more so should we [obey His commands]!” These words are [in the nature of] a homiletic interpretation,⁸⁶ but they do not clarify [the matter]. For since G-d had commanded Moses: *Take the rod*,⁸⁵ it implied that he *should* smite [the rock] with it, for had He only wanted that he should speak to it, what was [the point of] this rod in his hand? Similarly, in the [case of the] plagues of Egypt where He said, *and the rod which was turned to a serpent shalt thou take in thy hand*⁸⁷ it was in order to smite with it;⁸⁸, Verse 17: *I will smite with the rod that is in my hand upon the waters which are in the river*. and sometimes He said, *Stretch forth thy hand* [*with thy rod*],⁸⁹, 8:1. when the meaning is: “to smite with the rod,” since Scripture writes briefly when the subject-matter is self-understood. Moreover, the miracle [involved in the rock giving forth water] is no greater if [accomplished] by speech than by smiting, for as far as the rock is concerned both are equal. Furthermore [if the sin consisted of smiting the rock], why did He say about this: *ye* [Moses and Aaron] *trespassed against Me?*⁹⁰ [It cannot be because they failed to *speak* to the rock], for the [fulfillment of the] command to [Moses to] *speak* to the rock is indeed [also] mentioned at the occurrence [of the event]! Thus He commanded [Moses and Aaron] to say whilst the rock “listens” that G-d will bring forth water out of this rock, similar to [that which Joshua said about a stone which he put up as a witness to the covenant which he made with the people], *for ‘it hath heard’ all the words of the Eternal*.⁹¹ And they [Moses and Aaron] indeed did so, as Scripture states, *And Moses and Aaron gathered the assembly together before the rock, and he said unto them* etc.⁹² Thus the rock did “hear” when he [Moses] spoke these words to all the people!
Now Rabbi Abraham ibn Ezra has already refuted many claims of the commentators in [their explanations of the nature of] this sin. But the secret⁹³ to which he alluded is also incorrect. For if Moses lost his concentration of mind because of the strife of the people, and [therefore] did not speak to the rock, so that the water did not come forth [when he smote the rock] the first time, and only when he hit the rock again, a second time, with concentration of cleaving unto [the Creator of] all, did the water come forth [as Ibn Ezra explains] — then they [indeed] sinned the first time, but it was not such [a sin] about which He would say: *ye believed not in Me, to sanctify Me*,⁹⁴ since there was no lack of “faith” here at all!
Now Rabbeinu Rabbi Moshe [ben Maimon] advanced the following reasoning,⁹⁵ (The Eight Chapters), Chapter 4. These chapters are Maimonides’ introduction to the Tractate Aboth, which contains the roots of ethical and moral teachings of the Rabbis of the Mishnah. and explained “that the sin of Moses our teacher, of blessed memory, consisted of tending towards anger, when he said, *Hear now ye rebels*,⁹⁶ and G-d, blessed be He, treated this as a failing, that a man like him should show anger in front of the congregation of Israel, in a situation in which anger was not warranted. All similar actions of such a man are treated as a profanation of G-d’s Name, because the people take an example from all his [Moses’] movements and words, hoping thereby to achieve successes⁹⁷ in this world and the World to Come. How could he [permit himself to] appear angry, since it [anger] is an evil trait, and is derived only from a bad characteristic of the features of the soul! But when He said of this sin: *ye trespassed against Me*,⁹⁰ [the meaning thereof] is as I shall explain. Moses was not speaking to simpletons, nor to those of insignificant status, for the least important of their women was [equal in prophetic vision] to [the prophet] Ezekiel the son of Buzi, as the Sages have mentioned.⁹⁸ Thus whatever Moses said or did the people would examine, so that when they saw him becoming angry, they said that he — may his memory be blessed — did not lack moral perfection, and therefore ‘unless he knew that G-d was angry with us for demanding water, and that we have aroused His anger, blessed be He, Moses also would not have been angry with us.’ But we do not find that G-d, praised be He, was angry [with the people] when He spoke to Moses on this matter. But [instead] He said: *Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink*.⁸⁵ [This statement does not indicate that G-d was angry with the people for having demanded water, and hence Moses’ anger was unjustified.] Thus we have solved one of the most difficult problems in the Torah, concerning which many things have been said, and which has been asked many times, namely: ‘what was the sin which Moses committed?’ Consider what has been said [by others] about it, and what we ourselves have explained, and let the truth prevail.” These are the words of Rabbi Moshe [ben Maimon] of blessed memory.
He has added *vanity* upon *vanities*!⁹⁹ For Scripture says *ye trespassed against Me*,⁹⁰ meaning that they transgressed His command, and He [further] stated, *ye believed not in Me*,⁹⁴ meaning that they lacked faith in Him, [and if so] the punishment [of Moses] was not because he showed anger! [Were this to be his sin], Moses would have deserved punishment [not so much here as] when he *was wroth with the officers of the host*¹⁰⁰ for no reason. Moreover, Scripture [here] does not mention anything about him being angry, for the expression *Hear now, ye rebels*⁹⁶ is [merely a form of] rebuke, similar to that which he [Moses] said: *Ye have been rebellious against the Eternal*.¹⁰¹ Furthermore, Aaron never in his life became angry, for he always *walked in peace and uprightness*.¹⁰² Besides, it is impossible [to suggest, as Rambam does], that G-d was not very angry with them [the people] for their strife with Moses! For throughout all their [previous] trials in the wilderness, their greatest sin was when they said, *wherefore hast thou brought us up out of Egypt?*¹⁰³ and they preferred to be slaves to their enemies doing rigorous work, rather than to be G-d’s [people], like a son who serves his father. Thus Scripture says: *because that ye have rejected the Eternal Who is among you, and have troubled Him with weeping, saying: ‘Why, now, came we forth out of Egypt?’*¹⁰⁴ On the first occasion they said even less than this, [namely], *Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?*¹⁰³ and yet there was great [Divine] wrath against them, and [it was considered] a great sin, just as it is said, *And the name of the place was called Massah* [Trying] *and Meribah* [Strife], *because of the striving of the children of Israel* etc.¹⁰⁵ And here it says expressly, *These are the waters of Meribah* [Strife], *where the children of Israel strove with the Eternal!*¹⁰⁶, and this is not so according to Maimonides’ explanation, as Ramban continues. What greater transgression can there be than this! *Woe unto him that striveth with his Maker!*¹⁰⁷ And Moses said, *Also the Eternal was angry with me for your sakes, saying: ‘Thou also shalt not go in thither.’*¹⁰⁸ If so, it was they [the people] who sinned and brought about all this misfortune! But according to the explanation of the Rabbi [Moshe ben Maimon], they did not commit any transgression and sin at all in this whole affair! And as for that which Rabbi Moshe said: “We do not find that G-d, praised be He, was angry [with the people when He spoke to Moses on this matter], but instead He said: *Take the rod* etc.”⁸⁶ — know that whenever the people needed something for their sustenance, even though they murmured and transgressed [in asking] for it, *He, being full of compassion, forgiveth iniquity … and does not stir up all His wrath*,¹⁰⁹ nor does He hold [their sin against them], but He gives them their request.¹¹⁰, 106:15. Similarly in the [case of the] first [request for] water He said in a peaceful manner, *Pass on before the people* etc.,¹¹¹ even though there was *trial and strife* there,¹⁰⁵ such that He warned them [not to try G-d] in future generations [using it as an example].¹¹². (See also “The Commandments,” Vol. II, pp. 63-64). So also in connection with the manna [He said], *Behold, I will cause to rain bread from heaven for you*,¹¹³ in a phrase indicating love and affection. Only at the end, in the second communication, He said, *I have heard the murmurings of the children of Israel*,¹¹⁴, Verse 12. merely in order to tell them that they had sinned. But [it is only] when they complained for no [good] reason, that *He poured upon* them *the fury of His anger*.¹¹⁵ And here there is an additional allusion to great wrath, and [the people] being liable to a plague, as it is said, *and the glory of the Eternal appeared unto them*.¹¹⁶ [The expression *unto them*] refers to *the assembly* mentioned [in the first part of the verse], which indicates “the hand of the Eternal” that is present in plagues, as you may note in [incidents of] the spies,¹¹⁷ the day of Korach’s punishment,¹¹⁸, 16:19: *and the glory of the Eternal appeared* … The destruction of Korach and his company followed, as related *ibid.*, (Verses 31-33). and the following day.¹¹⁹, 17:7: *and the glory of the Eternal appeared* … This was followed by a plague, as related there in Verses 11-14. And one must [moreover] wonder at the Rabbi [Moshe ben Maimon, who wrote that the people committed no sin in this affair] since the verse explicitly states, *They angered Him also at the waters of Meribah, and it went ill with Moses because of them!*¹²⁰ And the verse [there] counts this sin amongst the great trials with which they [the people] tested G-d in the wilderness!
The most likely explanation amongst all those that have been said about this matter, and the one best suited to answer a questioner, is that of Rabbeinu Chananel,¹²¹, Note 48. who wrote [in his commentary] that the sin consisted of their saying, *are ‘we’ to bring you forth water out of this rock?*⁹⁶ They should [not have said “are we”, but] “shall the Eternal bring you forth water?” just as they had said *when ‘the Eternal shall give’ you in the evening flesh to eat* etc.,¹²² and similarly in [the case of all the] miracles they [Moses and Aaron] informed them that the Eternal would do wonders for them. And [since they did not say so here], perhaps the people thought that Moses and Aaron brought forth the water for them out of the rock through their own wisdom [and that it was not a Divine miracle]. This is [what G-d referred to in saying], *ye sanctified Me not*.¹²³ Now in the case of the first episode with the rock, He said, *Behold, I will stand before thee there upon the rock in Horeb*,¹²⁴ and the seventy elders saw the pillar of the cloud¹²⁵, 13:21. hovering over the rock, and thus it was made apparent to all that the miracle was the deed of the Great G-d. But here, since the people saw nothing, they misunderstood the words of Moses and Aaron [as explained above].¹²⁶
It is possible that He said *‘m’altem bi’* (*ye ‘trespassed’ against Me*),¹²³ because if one derives benefit from a sacred object, it is called *me’ilah*.¹²⁷? In a way, then, Moses and Aaron thereby “derived benefit” from a sanctified matter. Similarly, He said *‘m’rithem pi’* (*ye rebelled against My commandment*)¹²⁸ because He had commanded them to *speak unto the rock before their eyes*,¹²⁹ in order that I should become sanctified in their eyes. Or [it may be that *m’rithem pi*¹²⁸ means] “you have ‘changed’ My commandment,” related to the expression *‘vatemer’* (*and she changed*) *My ordinances*,¹³⁰ since I did not command you to speak in this manner [*are ‘we’ to bring you forth water out of this rock?*]. And [according to Rabbeinu Chananel’s explanation, the criticism that] *lo he’emantem bi*¹³¹ (*ye believed not in Me*) refers [not to Moses and Aaron *themselves* lacking in belief, but] to the children of Israel [i.e., it does not mean, as it is generally translated, “ye believed not in Me,” but “‘ye did not cause the children of Israel to believe in Me’ because you did not attribute to Me the bringing forth of the water from the rock”]. Or [the word *he’emantem*] may mean “strengthening,” as if to say: “you did not strengthen yourselves to sanctify Me in their eyes,” related to these expressions: *‘va’amanah’* (*and a ‘sure’ ordinance*) *concerning the singers;*¹³² *the peg that was fastened ‘bimkom ne’eman’* (*in a ‘sure’ place*).¹³³
The Truth [Cabalistic explanation] is that this subject [i.e., the nature of Moses’ sin in the incident of the waters of Meribah] is one of the great secrets amongst the mysteries of the Torah. For on the first [occasion with the rock] He said to Moses, *Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock*,¹²⁴ meaning to say: “My Great Name will be upon the rock in Horeb,” which is *the Glory of the Eternal*, the *devouring fire on the top of the mount*.¹³⁴. Therefore he only hit it there once, and a great amount of water came forth. But here He did not tell him so, and so both of them [Moses and Aaron] agreed that they would smite the rock twice — and that was their sin. Therefore He said, *lo he’emantem bi*,¹³¹ “you did not put faith in My Name [when you should have known]¹³⁵ that by faith [alone] the miracle will be done.” It states, *‘m’rithem pi’* (*ye rebelled against My commandment*),¹²⁸ because *they rebelled* against *His holy spirit*,¹³⁶ which is always called *pi Hashem* (*the commandment of the Eternal*).¹³⁷ Therefore He said, *‘m’altem’ bi*,¹²³ and the term *me’ilah* always denotes “untruth.”¹³⁸ Thus the sin [of Moses and Aaron] is clearly expressed in Scripture. And so did the Psalmist say, [*Tremble thou earth* …] *at the presence of the G-d of Jacob; Who turneth the rock into a pool of water*.¹³⁹ And you can understand this from Moses’ prayer, when he said, *O G-d Eternal, Thou hast begun*,¹⁴⁰ pleading before *the Glorious Name*¹⁴¹, 28:58. to forgive him.
And in the opinion of our Rabbis¹⁴² 157. who mention Moses’ anger [as a factor in his sin], it is possible that he hit the rock but [only] a few drops came forth as a result of the diminution in his concentration because of his anger, and they both [Moses and Aaron] were astonished at this, and decided to hit the rock a second time, as I have mentioned, and that was the sin of both of them.
In my opinion, the meaning of the phrase, *and speak ye ‘el’* (*unto*) *the rock*¹²⁹ is like *‘al’* (concerning) the rock. Similarly, *Thus saith the Eternal of hosts ‘el’ the pillars, and concerning the sea, and concerning the bases … they shall be carried unto Babylon*.¹⁴³ Thus He commanded them [Moses and Aaron] to say in the presence of the congregation, when they are all gathered together, that G-d will bring them forth water out of the rock, as He indeed did. Now do not find a difficulty¹⁴⁴ means “to” the rock, and *the rock* will listen, then the following word *l’eineihem* (*before their eyes*) fits in perfectly. The speaking by Moses and Aaron with the rock listening, is to be done before “the eyes” of the people. But if as we now explain *speak ye ‘el’ the rock* as meaning *‘al’ the rock* [“concerning” the rock] while *the people* are to listen, how is the word *l’eineihem* in accord with the thought, since people do not listen with “their eyes?” Hence Ramban proceeds to remove this difficulty by pointing out that the word *l’eineihem* is Scripturally not always used in a literal sense and here it means “in their presence.” in the verse, *and ‘speak’ ye unto the rock ‘before their eyes,’*¹²⁹ for the meaning thereof is like “in their presence”, so that they should all hear it. Similarly [we find]: *And Hananiah ‘spoke before the eyes of’* [which means: “in the presence of”] *all the people, saying:* ‘*Thus saith the Eternal: Even so will I break the yoke of Nebuchadnezzar king of Babylon* etc.’¹⁴⁵ There are many cases like this. Or the meaning of the word *l’eineihem* (*before their eyes*) here may be that [Moses’] speaking [to the rock] should be when the people are all gathered there, and the rock is *before their eyes*, as it says when the event [actually took place], *And Moses and Aaron gathered the assembly together ‘before the rock’*.⁹⁶ For when they had gathered together there and saw the rock face to face, they [Moses and Aaron] said, *are we to bring you forth water out of this rock?*⁹⁶ — as the Sages have mentioned¹⁴⁶ 6. — so that they should not say that there were springs [hidden at that place]. It is possible that the verse is to be [interpreted] as if it were transposed, meaning: “assemble the congregation unto the rock, and speak ye before their eyes, that it give forth water.”

footnotes:
⁸³ Further, Verses 7-13. I.e., the verses do not state explicitly what constituted the sin of Moses and Aaron, but it was clearly considered a grave one. Ramban proceeds to discuss various explanations at length.
⁸⁴ Verses 11-12.
⁸⁵ Verse 8.
⁸⁶ Found in Midrash Agadah, here on Verse 8. — In other words, Ramban does not question the homiletic truth of this interpretation, for it is surely conducive to gaining the proper awe for the word of G-d. But it does not clarify the matter of the verses.
⁸⁵ Verse 8.
⁸⁷ Exodus 7:15.
⁸⁸ Ibid.
⁸⁹ Ibid.
⁹⁰ Deuteronomy 32:51.
⁹¹ Joshua 24:27.
⁹² Further, Verse 10. Thus it is obvious that Moses did utter the Divine message whilst the rock “listened.” And so why did Rashi attribute to Moses the lack of speaking in this event!
⁹³ Ibn Ezra alludes to the Cabalistic concept that when a person’s mind cleaves solely to G-d, he can accomplish miracles. Now G-d told Moses to speak to the rock, and had he done so with single-minded devotion to G-d, he would have been able thereby to bring forth water. But when he began rebuking the people for their complaints, he lost that complete concentration of mind which was required for invoking G-d’s miraculous intervention to bring forth water, and he then proceeded to smite the rock. When this failed to produce any water, he smote it a second time, by which time he had regained his original complete concentration of mind on G-d, so that the water then came forth. Ramban rejects this interpretation.
⁹⁴ Verse 12.
⁹⁵ In his Shemonah Perakim
⁹⁶ Verse 10.
⁹⁷ In our “Shemonah Perakim” it is in the singular: “success.” The word is here indicative of achievement of those qualities of character which make one’s life “a success” in the noblest sense of the word.
⁹⁰ Deuteronomy 32:51.
⁹⁸ “A maidservant saw at the [splitting of the Red] Sea what the prophet Ezekiel never saw” (Mechilta, Exodus 15:25). See Vol. II, p. 228.
⁸⁵ Verse 8.
⁹⁹ See Ecclesiastes 1:2. — In other words, yet another interpretation has been added to those of the previous commentators which are not satisfactory.
⁹⁰ Deuteronomy 32:51.
⁹⁴ Verse 12.
¹⁰⁰ Further, 31:14.
⁹⁶ Verse 10.
¹⁰¹ Deuteronomy 9:24.
¹⁰² Malachi 2:6. — Yet Verse 12 clearly states that Aaron too, was to be punished, although according to Rambam’s explanation he had not sinned!
¹⁰³ Exodus 17:3.
¹⁰⁴ Above, 11:20.
¹⁰³ Exodus 17:3.
¹⁰⁵ Exodus 17:7.
¹⁰⁶ Further, Verse 13. Thus Scripture here emphasizes that the people’s sin consisted of striving with the Eternal
¹⁰⁷ Isaiah 45:9.
¹⁰⁸ Deuteronomy 1:37.
⁸⁶ Found in Midrash Agadah, here on Verse 8. — In other words, Ramban does not question the homiletic truth of this interpretation, for it is surely conducive to gaining the proper awe for the word of G-d. But it does not clarify the matter of the verses.
¹⁰⁹ Psalms 78:38.
¹¹⁰ See ibid.
¹¹¹ Exodus 17:5.
¹⁰⁵ Exodus 17:7.
¹¹² Deuteronomy 6:16 — Ye shall not try the Eternal your G-d, as ye tried Him in Massah
¹¹³ Exodus 16:4. Thus G-d showed them love and affection although they sinned in murmuring and complaining.
¹¹⁴ Ibid.
¹¹⁵ Isaiah 42:25.
¹¹⁶ Verse 6.
¹¹⁷ Above, 14:10-12: and the glory of the Eternal appeared … ‘I will smite them with the pestilence.’
¹¹⁸ Ibid.
¹¹⁹ Ibid.
¹²⁰ Psalms 106:32. — See my Hebrew commentary, pp. 274-276 for various defenses of Rambam’s interpretation of Moses’ sin at Meribah. In his Sefer Hazikaron (see Vol. I, Preface pp. x-xi) Rabbi Yom Tov ben Abraham (Ritba) concludes his defense of Rambam’s opinion as follows: “And although I know that the tradition of our master, Rabbi Moshe ben Nachman (Ramban) of blessed memory, in the matter of Moses’ sin is the true tradition which one cannot criticize, yet there are seventy [different] interpretations of the Torah, and they are all the words of the living G-d.” Ramban’s own explanation follows now in the text.
¹²¹ See above, Seder Korach
⁹⁶ Verse 10.
¹²² Exodus 16:8.
¹²³ Deuteronomy 32:51.
¹²⁴ Exodus 17:6.
¹²⁵ Ibid.
¹²⁶ See the comments of later scholars on Rabbeinu Chananel’s explanation of this topic, quoted in my edition of Rabbeinu Chananel al Hatorah (Mosad Harav Kook, Jerusalem, 5732).
¹²³ Deuteronomy 32:51.
¹²⁷ Here too, a deed which was in reality a Divine miracle came to be ascribed to Moses’ and Aaron’s own doing, as explained above, because they said, are ‘we’ to bring you forth water out of this rock
¹²⁸ Further, 27:14.
¹²⁹ Verse 8.
¹²⁸ Further, 27:14.
¹³⁰ Ezekiel 5:6.
¹³¹ Verse 12.
¹³² Nehemiah 11:23. Meaning: “a strong” ordinance.
¹³³ Isaiah 22:25. Meaning “a strong” place.
¹²⁴ Exodus 17:6.
¹³⁴ Exodus 24:17. The verse reads: ‘like’ devouring fire
¹³¹ Verse 12.
¹³⁵ Abusaula. See my Hebrew commentary p. 276.
¹²⁸ Further, 27:14.
¹³⁶ See Isaiah 63:10.
¹³⁷ See Ramban above, 10:6.
¹²³ Deuteronomy 32:51.
¹³⁸ In this case the “untruth” consisted of thinking that there would be no water unless they would hit the rock twice (Abusaula).
¹³⁹ Psalms 114:7-8.
¹⁴⁰ Deuteronomy 3:24.
¹⁴¹ Ibid.
¹⁴² Sifre, Matoth
¹²⁹ Verse 8.
¹⁴³ Jeremiah 27:19; 22. The verse clearly does not mean “unto the pillars,” but “concerning the pillars.”
¹⁴⁴ The difficulty is as follows: If we explain [as we have done hitherto] that speak ye ‘el’ the rock
¹²⁹ Verse 8.
¹⁴⁵ Jeremiah 28:11.
⁹⁶ Verse 10.
⁹⁶ Verse 10.
¹⁴⁶ Tanchuma, Chukath


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

וְטַעַם **״וְנָתַן מֵימָיו״** - שֶׁיִּהְיוּ מִיָּד מַיִם רַבִּים נוֹבְעִים מִמֶּנּוּ, כְּמוֹ שֶׁאָמַר: ״וַיֵּצְאוּ מַיִם רַבִּים״ (במדבר כ׳:י״א), כִּי הַנְּתִינָה תֵּאָמֵר עַל הָרִבּוּי, כְּמוֹ ״וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ״ (ויקרא כו ד), ״כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהָאָרֶץ תִּתֵּן אֶת יְבוּלָהּ וְהַשָּׁמַיִם יִתְּנוּ טַלָּם״ (זכריה ח יב), כֻּלָּם עַל הָרִבּוּי יַבְטִיחֵם. וְכֵן כָּתוּב: ״וּנְחָלִים יִשְׁטֹפוּ״ (תהלים עח כ). וְאֵין טַעַם "מֵימָיו" כְּמוֹ "תִּתֵּן יְבוּלָהּ" וְ"יִתֵּן פִּרְיוֹ", שֶׁאֵין בְּטֶבַע הַסֶּלַע לִהְיוֹת בּוֹ מַיִם, אֲבָל טַעְמוֹ הַמַּיִם אֲשֶׁר יֵצְאוּ מִמֶּנּוּ, כִּי בַּהֲפֹךְ הַשֵּׁם הַחַלָּמִישׁ לְמַעְיְנוֹ מָיִם וּבוֹ יִהְיוּ וּמִמֶּנּוּ יֵצְאוּ, יִקָּרְאוּ עַל שְׁמוֹ "מֵימָיו". וְכֵן ״וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ״ (שמות כג כה), ״לַחְמוֹ נִתָּן מֵימָיו נֶאֱמָנִים״ (ישעיהו לג טז). וְאָמַר כֵּן לְהוֹדִיעַ שֶׁמִּגּוּף הַסֶּלַע יֵצְאוּ, לֹא מִן הָאָרֶץ אֲשֶׁר תַּחְתָּיו כְּמִנְהַג מַעְיָנוֹת רַבִּים, רַק מֵאֶמְצָעוֹ. וְכֵן כָּתוּב: ״הַהֹפְכִי הַצּוּר אֲגַם מָיִם חַלָּמִישׁ לְמַעְיְנוֹ מָיִם״ (תהלים קיד ח). וְחָזַר וְאָמַר **וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע** - כִּי אַתָּה בְּעוֹדְךָ שָׁם תּוֹצִיא לָהֶם הַמַּיִם מִן הַסֶּלַע, "לָהֶם" שֶׁכֻּלָּם יִרְאוּ אוֹתָם נוֹבְעִים. **וְהִשְׁקִיתָ אֶת הָעֵדָה** – שֶׁתְּצַוֶּה אוֹתָם לִשְׁתּוֹת לְפָנֶיךָ, וְכָל זֶה לְפַרְסֵם הַנֵּס. וּבַמַּעֲשֶׂה לֹא הִזְכִּיר כֵּן "וַיַּשְׁקְ אֶת הָעֵדָה וְאֶת בְּעִירָם", אֲבָל אָמַר: "וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם" (במדבר כ׳:י״א), כִּי מֵרֹב הַצִּמָּאוֹן וּבִרְאוֹתָם מַיִם רַבִּים נוֹזְלִים, מִיָּד נָפְלוּ עַל הַנַּחַל וְשָׁתוּ. וְעַל דַּעַת רַבּוֹתֵינוּ בִּבְאֵרָהּ שֶׁל מִרְיָם, אָמְרוּ כִּי הַסֶּלַע הַזֶּה הוּא הַצּוּר אֲשֶׁר הָיָה בְחוֹרֵב, וּלְפִיכָךְ יְפָרְשׁוּ "מֵימָיו" אֲשֶׁר הָיָה דַּרְכּוֹ לָתֵת, כִּי עַתָּה נִסְתַּם מַעְיָנוֹ בְּמוֹת מִרְיָם. כִּי הַכַּוָּנָה לְרַבּוֹתֵינוּ בִּבְאֵרָהּ שֶׁל מִרְיָם, שֶׁהָיָה מֵעוֹלָם בְּאֵר נִסִּי, מְקוֹר מַיִם חַיִּים נוֹבֵעַ בְּכָל מָקוֹם שֶׁיִּהְיֶה שָׁם הָרָצוֹן עָלָיו. הֶעֱלָה אוֹתוֹ לְיִשְׁמָעֵאל בְּמִדְבַּר בְּאֵר שֶׁבַע, וְנִבְקַע בְּחוֹרֵב מִן הַצּוּר הַהוּא שֶׁהָיָה שָׁם, וּבִשְׁאָר הַמַּסָּעוֹת נוֹבֵעַ מִן הַצּוּר בַּמָּקוֹם שֶׁיַּחֲנוּ שָׁם. וְכַאֲשֶׁר מֵתָה הַצַּדֶּקֶת פָּסַק הַמַּעְיָן, וְעַתָּה חָזַר עַל יְדֵי מֹשֶׁה לִהְיוֹת לוֹ מָקוֹר נִפְתָּח מִן הַסֶּלַע הַזֶּה בְּעַצְמוֹ, וְהוּא מַה שֶׁאָמַר "אֶל הַסֶּלַע" הַנּוֹדָע. וְעַל דֶּרֶךְ הַפְּשָׁט הָיָה שָׁם סֶלַע סָמוּךְ לַמַּחֲנֶה, וְצִוָּה וְדִבַּרְתֶּם אֶל הַסֶּלַע הַזֶּה אֲשֶׁר לִפְנֵיכֶם. גַּם אֶפְשָׁר לְפָרֵשׁ ״וְדִבַּרְתֶּם אֶל הַסֶּלַע״ אֲשֶׁר לְעֵינֵיהֶם, כְּלוֹמַר הָרִאשׁוֹן שֶׁיִּרְאוּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT IT GIVE FORTH ITS WATER. The meaning thereof is that a large amount of water should immediately spring forth, just as it is said, *and water came forth abundantly*,¹⁴⁷ for the term “giving” denotes abundance, as in [the verses]: *and the Land shall ‘give’ her produce, and the trees of the field shall ‘give’ their fruit;*¹⁴⁸ *For as the seed of peace, the vine shall ‘give’ her fruit, and the Land shall ‘give’ her increase, and the heavens shall ‘give’ their dew*.¹⁴⁹ In all these [verses] He was promising them abundance. And so, it is written, [*Behold, He smote the rock, that waters gushed out*], *and streams overflowed*.¹⁵⁰ Now the meaning of *‘its’ water* [*that it give forth ‘its’ water*] is not like [*the Land*] *shall give ‘her’ produce*, and [*the trees*] *shall give ‘their’ fruit*, since it is not in the nature of a rock to have water in it. But its meaning is [that it will give forth] the water which will come out of it, for when G-d turns *the flint into a fountain of waters*,¹⁵¹, 114:8. so that they are [contained] in it and come forth out of it, the waters may [indeed] be called *‘its’ water*. Similarly, *and He will bless ‘thy’ bread, and ‘thy’ water;*¹⁵² *‘his’ bread shall be given, ‘his’ waters shall be sure*.¹⁵³ He stated it in this way [*that it give forth ‘its’ water*] in order to inform us that the waters will come forth from the very rock itself, not from the ground beneath it, as occurs naturally in the case of many fountains; but [these waters] will come forth from the middle of the rock. And so it is written, *Who turneth the rock into a pool of water, the flint into a fountain of waters*.¹⁵¹, 114:8. He repeated a second time [in this verse], *and thou shalt bring forth to them water*, meaning that “while you [Moses] are still there, you should bring them forth water from the rock, so that they should all see it gushing forth.” SO THOU SHALT GIVE THE CONGREGATION AND THEIR CATTLE DRINK. [This means] that “you should command them to drink from it in your presence.” All this was for the purpose of publicizing the miracle. In the actual event, [however], it is not mentioned that “he gave the congregation and their cattle to drink;” instead, it says, *and the congregation drank, and their cattle*,¹⁴⁷ because owing to their great thirst, as soon as they saw water gushing out in abundance, they fell upon the river and drank.
Now according to the opinion of our Rabbis about Miriam’s Well,¹⁵⁴ this rock [in Kadesh] is the same flint which was in Horeb;¹²⁴ therefore they explain [that the expression] *‘its’ water* [in *that it give forth ‘its’ water*] refers to the water which it used to give, for now as a result of Miriam’s death the fountain ceased [and was only restored in the merit of Moses and Aaron].¹⁵⁵ For when our Rabbis speak of Miriam’s Well, they mean that there was always a miraculous well,¹⁵⁶ *a fountain of living waters*,¹⁵⁷ flowing wherever it was His Will. Thus He caused it to come up for Ishmael in the wilderness of Beer-sheba.¹⁵⁸ It was this rock which became cleft in Horeb,¹²⁴ and throughout their travels [water] flowed from the rock wherever they encamped. But when the righteous one [Miriam] died, the fountain stopped, and now it continued through [the merit of] Moses to be *a fountain opened*¹⁵⁹ for him from that very same rock [which had been in Horeb], this being the meaning of the phrase, *and speak ye unto ‘haselah’* (*‘the’ rock*) — the known rock. According to the plain meaning of Scripture, [however], there was a rock near the camp, and He commanded “*and speak ye unto the rock* which is before you” [hence the phrase *‘the’ rock*]. One can also explain it as “*and speak ye unto the rock* which is *before their eyes*,” meaning to say “the first rock that they will see.”

footnotes:
¹⁴⁷ Further, Verse 11.
¹⁴⁸ Leviticus 26:4.
¹⁴⁹ Zechariah 8:12.
¹⁵⁰ Psalms 78:20.
¹⁵¹ Ibid.
¹⁵² Exodus 23:25.
¹⁵³ Isaiah 33:16.
¹⁵¹ Ibid.
¹⁴⁷ Further, Verse 11.
¹⁵⁴ This was a moving well in Miriam’s merit which accompanied the Israelites throughout their forty year’s journeys in the desert. “When Miriam died [as mentioned here in Verse 1] the well was taken away.” (Taanith 9a). Hence the crisis of the lack of water. See also Vol. II, pp. 240-241, and Note 436 ibid.
¹²⁴ Exodus 17:6.
¹⁵⁵ Taanith 9a. When Aaron died it continued in the merit of Moses.
¹⁵⁶ Ramban here appears to be referring to the tradition mentioned in the Mishnah in Aboth 5:9 that ten things were created in the twilight of the eve of the first Sabbath, amongst them “the mouth of the well.” It was this well which appeared wherever G-d wanted it to, as explained further on.
¹⁵⁷ Jeremiah 2:13.
¹⁵⁸ Genesis 21:14; 19. In Pirkei d’Rabbi Eliezer, Chapter 30 the tradition is recorded that this was the same well mentioned in connection with Miriam. See my Hebrew commentary, p. 277.
¹²⁴ Exodus 17:6.
¹⁵⁹ Zechariah 13:1.


###### Ramban on Numbers 20:10:1
[Ramban on Numbers 20:10:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/20:10:1)

**הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם** – חָלִילָה חָלִילָה שֶׁיִּהְיֶה הַתֵּימָה לִמְנִיעוּת, כִּי מֹשֶׁה רַבֵּנוּ הַנֶּאֱמָן בְּכָל בֵּית ה׳ לֹא יִפָּלֵא מִמֶּנּוּ כָּל דָּבָר מֵה׳, וְהוּא וְכָל יִשְׂרָאֵל עִמּוֹ רָאוּ גְּדוֹלוֹת וְנִפְלָאוֹת מִזּוֹ, וְאַף כִּי הוּא אֲשֶׁר נַעֲשָׂה כֵן עַל יָדוֹ פַּעַם אַחֶרֶת בַּצּוּר בְּחוֹרֵב. וְאָמְרוּ הַמְּפָרְשִׁים שֶׁיֵּשׁ תְּמִיהוֹת מִתְקַיְּמוֹת כְּמוֹ ״הֲנִגְלֹה נִגְלֵיתִי״ (שמואל א ב כז), ״הֲרוֹאֶה אַתָּה״ (שמואל ב טו כז), ״הֲתִשְׁפֹּט״ (יחזקאל כב ב), ״הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ״ (בראשית ג יא). אֲבָל ר״א כָּתַב: הֲמִן הַסֶּלַע יֵשׁ לָנוּ כֹּחַ לְהוֹצִיא לָכֶם מִמֶּנּוּ מַיִם. יִרְצֶה לְפָרֵשׁ שֶׁאָמַר לָהֶם: שִׁמְעוּ נָא הַמֹּרִים בַּה׳ הָאוֹמְרִים "וְלָמָה הֲבֵאתֶם אֶת קְהַל ה׳ אֶל הַמָּקוֹם הָרָע הַזֶּה", הֲמִן הַחַלָּמִישׁ הַזֶּה יִהְיֶה לָנוּ כֹּחַ בַּטֶּבַע שֶׁנּוֹצִיא אֲנַחְנוּ מִמֶּנּוּ מַיִם? רַק תַּכִּירוּ כִּי מֵאֵת ה׳ הוּא, כִּי הוּא אֲשֶׁר הוֹצִיא אֶתְכֶם מִמִּצְרַיִם וְהֵבִיא אֶתְכֶם אֶל הַמָּקוֹם הַזֶּה, וְהוּא אֲשֶׁר יְפַרְנֵס אֶתְכֶם בּוֹ. וְזֶה כְּטַעַם שֶׁאָמַר לָהֶן בַּמָּן: ״וִידַעְתֶּם כִּי ה׳ הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם״ (שמות טז ו). וּלְפִי דַעְתִּי הַהֵ״א הַזּוֹ לִשְׁאֵלָה - ״הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מַיִם אִם לֹא״, כִּי הַכָּתוּב פַּעַם יְפָרֵשׁ בִּשְׁאֵלָה הֵן וָלָאו: ״הֲיֵשׁ בָּהּ עֵץ אִם אַיִן״ (במדבר י״ג:כ׳), ״הֲתִשְׁמֹר מִצְוֹתָיו אִם לֹא״ (דברים ח ב), וּפַעַם יַזְכִּיר הֵן לְבַדּוֹ: ״הֲזֶה אֲחִיכֶם הַקָּטֹן״ (בראשית מג כט), ״הַיְדַעְתֶּם אֶת לָבָן בֶּן נָחוֹר״ (שם כט ה), ״הַאֶבְכֶּה בַּחֹדֶשׁ הַחֲמִישִׁי הִנָּזֵר״ (זכריה ז ג). אֲבָל הָיְתָה הַשְּׁאֵלָה הַזֹּאת לָהֶם שְׁאֵלַת הַנִּסָּיוֹן, אָמַר: שִׁמְעוּ נָא הַמּוֹרִים, מַה תַּחְשְׁבוּן עַל ה׳ - הֲמִן הַסֶּלַע הַזֶּה הֶחָזָק נוֹצִיא לָכֶם מָיִם? הֲיִהְיֶה הַדָּבָר הַזֶּה אִם לֹא? הִפְלִיג בַּמּוֹרִים וְהִגִּיד כִּי הֵם קְטַנֵּי אֲמָנָה, וְכַאֲשֶׁר יָרִיבוּ אֵלָיו הוּא מִפְּנֵי מַחְשַׁבְתָּם שֶׁלֹּא יַעֲשֶׂה הַשֵּׁם עִמָּהֶם לְהַפְלִיא, כְּעִנְיָן שֶׁנֶּאֱמַר: ״וַיְנַסּוּ אֵל בִּלְבָבָם… הֲיוּכַל אֵל לַעֲרֹךְ שֻׁלְחָן בַּמִּדְבָּר? הֲגַם לֶחֶם יוּכַל תֵּת?״ (תהלים עח יח-כ) וְכָךְ אָמְרוּ (אבות ה ד): עֶשֶׂר נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ לְהַקב״ה בַּמִּדְבָּר. וּכְמוֹ הַשְּׁאֵלָה בְּמַחְשֶׁבֶת הַנִּשְׁאָל בִּמְקוֹמוֹת רַבִּים: ״הֶהָשֵׁב אָשִׁיב אֶת בִּנְךָ״ (בראשית כד ה) - אִם רְצוֹנְךָ כֵּן, ״הֲנֵלֵךְ אֶל רָמוֹת גִּלְעָד אִם אֶחְדָּל״ (דהי״ב יח ה) - אִם עֲצָתְךָ כֵּן, אַף כָּאן - אִם מַחְשַׁבְתְּכֶם שֶׁנּוֹצִיא לָכֶם מַיִם מִזֶּה. וְכֵן דַּעְתִּי בְּ״הֲנִגְלֹה נִגְלֵיתִי״, ״הֲרָאִיתָ כִּי נִכְנַע אַחְאָב מִלְּפָנַי״ (מלכים א כא כט), ״הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ״, ״הֲתִשְׁפֹּט״ - כִּי כֻּלָּם שְׁאֵלוֹת, אֲבָל עִנְיָנָם לִשְׁאֹל בְּדָבָר מְפֻרְסָם שֶׁיּוֹדֶה בּוֹ הַנִּשְׁאָל עַל כָּרְחוֹ: אִם נִגְלֵיתִי לְבֵית אָבִיךָ וּבָחַרְתִּי בָכֶם - אִם יְדַעְתֶּם זֶה, וְלָמָּה תִּבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי? הֲלַה׳ תִּגְמְלוּ זֹאת הַגְּמוּלָה? וְכֵן אִם מִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ אָכַלְתָּ וַתֵּבוֹשׁ וַתֵּחָבֵא, אוֹ לָמָּה תִּתְחַבֵּא? וּבַדֶּרֶךְ הַזֶּה הָאֲחֵרִים. אֲבָל ״הֲרוֹאֶה אַתָּה״ שְׁאֵלָה גְמוּרָה בְּדָבָר הַמְסֻפָּק - ״אִם יוֹעֵץ אַתָּה תָּשׁוּב אֶל הָעִיר״, כִּלְשׁוֹן ״רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן״ (כתובות קח קט). וּכְבָר פֵּרַשְׁתִּי בְּסֵדֶר בְּרֵאשִׁית (א ד):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
ARE WE TO BRING YOU FORTH WATER OUT OF THIS ROCK? Far be it and [G-d] forbid that [we should explain this] as a question indicating impossibility! For Moses our teacher, who was trusted in all G-d’s house,¹⁶⁰ [knew] that nothing is too hard for Him;¹⁶¹ and he together with all Israel had seen greater and more wondrous miracles than this, and especially since this [miracle of providing water from a rock] had already been done once before through him at the rock in Horeb!¹²⁴ Now the commentators¹⁶² have said that there are certain questions which [by apparently doubting that which cannot be denied], have the force of an [impassioned or indignant] affirmation. Thus we find: *Did I reveal Myself to the house of thy father?;*¹⁶³ The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” *The king said also unto Zadok the priest: ‘Seest thou?’;*¹⁶⁴ *Wilt thou judge?;*¹⁶⁵ *Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?*¹⁶⁶ But Rabbi Abraham ibn Ezra wrote [that the meaning of the verse is]: “Do we indeed have power to bring you forth water out of the rock?” He means thereby to explain that Moses said to them: “*Hear now, ye rebels* against G-d, who say, *‘and why have ye brought the assembly of the Eternal*¹⁶⁷ *unto this evil place?’*¹⁶⁸, Verse 5. Do we have the power by natural means to bring you forth water out of this flint? You should therefore recognize that this is all from G-d, for it is He Who took you out of Egypt, and brought you to this place, and it is He Who will feed you here.” This is similar to what he [Moses] told the people in the case of the manna, *and ye shall know that the Eternal hath brought you out from the land of Egypt*.¹⁶⁹
In my opinion this letter *hei* [in the word *hamin* — “out of”] indicates a [real] query, [and the meaning thereof is as follows]*:* “*Are we to bring you forth water out of this rock* or not?” For sometimes Scripture explains a question in its positive and negative aspects, such as: *whether there are trees therein or not?*¹⁷⁰ *whether thou wouldest keep His commandments, or not?*¹⁷¹ — and at other times it mentions only the positive aspect, [such as in the following verses]*: Is this your youngest brother?;*¹⁷² *Know ye Laban the son of Nachor?;*¹⁷³, 29:5. *Should I weep in the fifth month, separating myself?*¹⁷⁴ But this question here that Moses asked of them was a probing question [to test their true intention]. He said to them: “*Hear now, ye rebels. — What do ye devise against the Eternal?*¹⁷⁵ — *Are we to bring you forth water out of this* strong *rock*? Will this event happen or not?” [i.e., “Do you believe that it is within His power to do it, or not?”] He thus stressed that their [behaviour was a serious] rebellion, telling them they were wanting in faith, and that the reason for their quarrelling with him was because they thought that G-d would not act wondrously for them, in a similar manner to that which it says, *And they tried G-d in their heart … ‘Can G-d prepare a table in the wilderness … Can He give bread also?’*¹⁷⁶ Similarly the Rabbis have said:¹⁷⁷ “Ten times our ancestors in the wilderness tried the Holy One, blessed be He.” [Moses’ question was thus] like a query as to the belief of the person addressed, [of which we find examples] in many places in Scripture: *Must I then bring thy son back?*¹⁷⁸ which means: “Is that your wish?” *Shall we go to Ramoth-gilead to battle, or shall I forbear?*¹⁷⁹ which means, “If that is your advice.” Here too, [the meaning of Moses’ question is]: “Do you think that we shall bring you forth water out of this rock?” The same is also my opinion with regard to [the following verses]: *Did I reveal Myself?;*¹⁶³ The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” *Seest thou how Ahab humbleth himself before Me?*¹⁸⁰ *Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?;*¹⁶⁶ *Wilt thou judge?*¹⁶⁵ For all these are questions, but their purpose is to ask about [the truth of] something well-known, so that the person who is asked is compelled to admit [the truth of the fact] against his will. Thus [*Did I reveal Myself?*¹⁶³ The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” means]: “Have I revealed Myself to your father’s house and chosen you? Since you know this, then *Wherefore kick ye at My sacrifice and at Mine offering?*”¹⁸¹ *Do ye thus requite the Eternal*¹⁸² with such a requital! Similarly, “*Hast thou eaten of the tree*, about which *I commanded you*¹⁶⁶ [not to eat], and you are ashamed [and therefore you hid yourself],¹⁸³ or [if you did not eat of the tree], why then did you hide?” And in the same way the other [verses are to be explained]. However, the expression *Seest thou?*¹⁶⁴ is a genuine inquiry about a matter [as to which the questioner is] in doubt, [David saying to Zadok the priest]: “If you ‘advise’ it, then return to the city,” [and the usage of the term *‘seest’ thou*? means “do you see fit?”] as in the expression: “I see the words of Admon”¹⁸⁴ [which means: “I find the opinion of Admon correct”]. I have already explained this in *Seder Bereshith*.¹⁸⁵

footnotes:
¹⁶⁰ See above, 12:7.
¹⁶¹ See Genesis 18:14.
¹²⁴ Exodus 17:6.
¹⁶² R’dak on I Samuel 2:27.
¹⁶³ Ibid.
¹⁶⁴ II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!”
¹⁶⁵ Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!”
¹⁶⁶ Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!”
¹⁶⁷ Above, Verse 4.
¹⁶⁸ Ibid.
¹⁶⁹ Exodus 16:6.
¹⁷⁰ Above, 13:20.
¹⁷¹ Deuteronomy 8:2.
¹⁷² Genssis 43:29.
¹⁷³ Ibid.
¹⁷⁴ Zechariah 7:3. The reference is to the month of Ab, during which the First Temple was destroyed. When the Second Temple was built, the people asked the prophet whether they should still continue to observe the fast of the ninth of Ab.
¹⁷⁵ Nahum 1:9.
¹⁷⁶ Psalms 78:18-20.
¹⁷⁷ Aboth 5:4.
¹⁷⁸ Genesis 24:5.
¹⁷⁹ II Chronicles 18:5.
¹⁶³ Ibid.
¹⁸⁰ I Kings 21:29.
¹⁶⁶ Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!”
¹⁶⁵ Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!”
¹⁶³ Ibid.
¹⁸¹ I Samuel 2:29.
¹⁸² Deuteronomy 32:6.
¹⁶⁶ Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!”
¹⁸³ See Genesis 3:8.
¹⁶⁴ II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!”
¹⁸⁴ Kethuboth 109a.
¹⁸⁵ Genesis 1:4 (Vol. I, p. 30).


###### Ramban on Numbers 20:13:1
[Ramban on Numbers 20:13:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/20:13:1)

**וַיִּקָּדֵשׁ בָּם** – שֶׁמֵּתוּ מֹשֶׁה וְאַהֲרֹן עַל יָדָם, כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה דִּין בִּמְקֻדָּשָׁיו הוּא מִתְיָרֵא וּמִתְקַדֵּשׁ עַל הַבְּרִיּוֹת, שֶׁנֶּאֱמַר: ״בִּקְרֹבַי אֶקָּדֵשׁ״ (ויקרא י׳ ג׳), וְכֵן הוּא אוֹמֵר: ״נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ״ (תהלים ס״ח ל״ו), לְשׁוֹן רַשִׁ״י (רש״י על במדבר כ׳:י״ג). גַּם כֵּן פֵּרֵשׁ ר״א (אבן עזרא על במדבר כ׳:י״ג). וְאֵינֶנּוּ נִרְאֶה בְּעֵינַי, כִּי עֲדַיִן לֹא מֵתוּ מֹשֶׁה וְאַהֲרֹן, וְאֵינֶנּוּ מִתְפַּרְסֵם לַבְּרִיּוֹת שֶׁיָּמוּתוּ בַּחֵטְא הַזֶּה שֶׁיִּתְיָרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יְדֵי כָּךְ כַּאֲשֶׁר הָיָה בְּנָדָב וַאֲבִיהוּא וּבְפֶרֶץ עֻזָּא (ו׳ ח׳). וְעוֹד כִּי הַכָּתוּב אָמַר ״אֲשֶׁר רָבוּ בְּנֵי יִשְׂרָאֵל אֶת ה׳ וַיִּקָּדֵשׁ בָּם״, כִּי בַּמְּרִיבִים נִתְקַדֵּשׁ, מִלְּשׁוֹן ״בִּקְרֹבַי אֶקָּדֵשׁ״, וְרָאוּי הָיָה לְדִבְרֵיהֶם שֶׁיֹּאמַר "וַיִּכָּבֵד עַל פְּנֵיהֶם". וְהַנָּכוֹן בְּעֵינַי כִּי מַעֲשֵׂה הַצּוּר הָרִאשׁוֹן הָיָה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל בִּלְבַד, כְּמוֹ שֶׁמְּפֹרָשׁ שָׁם (שמות י״ז ו׳-ז׳), וּבָזֶה אָמַר ״וַיַּקְהִילוּ מֹשֶׁה וְאַהֲרֹן אֶת הַקָּהָל" וְגוֹ'. עַל כֵּן אָמַר הַכָּתוּב כִּי מֵי מְרִיבָה הָאֵלֶּה שֶׁנִּגְזְרָה בָּהֶם הַגְּזֵרָה עַל מֹשֶׁה וְעַל אַהֲרֹן, הֵמָּה אוֹתָם מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל אֶת הַשֵּׁם וַיִּקָּדֵשׁ בָּם לְעֵינֵי כֻּלָּם, כְּעִנְיָן שֶׁכָּתוּב: ״וְקִבַּצְתִּי אֹתָם מֵאַרְצוֹת אֹיְבֵיהֶם וְנִקְדַּשְׁתִּי בָם לְעֵינֵי הַגּוֹיִם רַבִּים״ (יחזקאל ל״ט כ״ז). וְדַע כִּי בָּרִאשׁוֹנָה הָיְתָה לָהֶם מְרִיבָה עִם מֹשֶׁה, כְּמוֹ שֶׁאָמַר: ״וַיָּרֶב הָעָם עִם מֹשֶׁה״ (שמות י״ז ב׳), וְכֵן אָמַר: ״עוֹד מְעַט וּסְקָלֻנִי״ (שם פסוק ד׳), וְהָיוּ מְנַסִּים אֶת הַשֵּׁם ״הֲיֵשׁ ה׳ בְּקִרְבֵּנוּ״ (שם פסוק ז׳). אֲבָל בְּכָאן הָיוּ מְרִיבִים כְּלַפֵּי מַעְלָה וְלֹא הָיָה בְּכָאן נִסָּיוֹן, וְעַל כֵּן אָמַר כִּי אֵלֶּה מֵי מְרִיבָה שֶׁנִּגְזְרָה בָּהֶם הַגְּזֵרָה הַזֹּאת, הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל אֶת ה׳ וַיִּקָּדֵשׁ בָּם לְעֵינֵיהֶם, וְלֹא הָרִאשׁוֹנִים אֲשֶׁר נִסּוּ אֶת הַשֵּׁם וְלֹא נִתְקַדֵּשׁ רַק לְעֵינֵי זִקְנֵי יִשְׂרָאֵל. וּבַעֲבוּר הֱיוֹת עִנְיַן הַסֶּלַע שְׁנֵי פְּעָמִים, הֻצְרַךְ לְבָאֵר עַל אֵיזֶה מֵהֶם נֶעֶנְשׁוּ הַצַּדִּיקִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE WAS SANCTIFIED IN THEM — “in that Moses and Aaron died on account of them [i.e., *the waters of Meribah*]. When the Holy One, blessed be He, executes judgment upon those who are holy [i.e., near] to Him, He becomes revered and sanctified in people’s eyes, as it is said, *In them that are nigh unto Me I will be sanctified*,¹⁸⁶ and similarly it is stated, *Revered is G-d ‘mimikdashecha’* (*out of Thy holy places*).”¹⁸⁷ (‘out of Thy holy places’) but *mim’kudashecha* [‘out of Thy sanctified ones’ — out of those who are holy to His Name, upon whom He executes judgment]” (Rashi, Leviticus 10:3). This is Rashi’s language, and it is also Rabbi Abraham ibn Ezra’s interpretation. But it does not appear to me to be correct, for Moses and Aaron had not yet died and it was not commonly known amongst people that they were to die on account of this sin, so that G-d would become revered as a result of it, as happened with Nadab and Abihu,¹⁸⁸ and at Perez-uzzah.¹⁸⁹ Besides, Scripture states, *These are the waters of Meribah, where the children of Israel strove with the Eternal, and He was sanctified ‘by them,’* meaning to say that He was sanctified by those who did the striving [and not through the punishment of Moses and Aaron, as Rashi and Ibn Ezra said], this being related to the expression *‘In them’ that are nigh unto Me I will be sanctified*.¹⁸⁶ And according to their explanation [i.e., that of Rashi and Ibn Ezra], it should have said, [*These are the waters of Meribah, where the children of Israel strove with the Eternal*] “and He became honored in front of them” [the children of Israel].
The correct interpretation appears to me to be that the incident with the first rock took place *in the sight of the elders of Israel*¹⁹⁰ alone, as it is expressly stated there. But here [in Verse 10] it is said, *And Moses and Aaron gathered the assembly together* etc. Therefore Scripture states that these *waters of Meribah* [Strife] which brought about the Divine decree against Moses and Aaron [that they would not enter the Land], *were the* same *waters of Meribah, where the children of Israel strove with the Eternal and He was sanctified in them* in the presence of all of them, similar to that which is written, *and I shall gather them out of their enemies’ lands, and will be sanctified in them in the sight of many nations*.¹⁹¹
Know that at the first [incident with the rock] the people quarrelled with Moses — as it is said, *And the people strove with Moses*,¹⁹² and so also did Moses say, *They are almost ready to stone me*¹⁹³, Verse 4. — and they [also] tried G-d, saying, *Is the Eternal among us, or not?*¹⁹⁴, Verse 7. But here they strove with Him Who is on high, but they did riot test Him. Therefore [Scripture] says that these *waters of Meribah* [Strife] which were the cause of this decree [against Moses and Aaron] *are the* same *waters of Meribah, where the children of Israel strove with the Eternal, and He was sanctified in them* in their presence, and they were not the first [waters of the rock in Horeb],¹²⁴ where they tried the Eternal, and He was sanctified only *in the sight of the elders of Israel*.¹⁹⁰ And since there were two incidents with a rock, Scripture had to explain for which one [of these two events] these righteous men [Moses and Aaron] were punished.

footnotes:
¹⁸⁶ Leviticus 10:3.
¹⁸⁷ Psalms 68:36. “Read not mimikdashecha
¹⁸⁸ Leviticus 10:1-2.
¹⁸⁹ II Samuel 6:8.
¹⁸⁶ Leviticus 10:3.
¹⁹⁰ Exodus 17:6.
¹⁹¹ Ezekiel 39:27.
¹⁹² Exodus 17:2.
¹⁹³ Ibid.
¹⁹⁴ Ibid.
¹²⁴ Exodus 17:6.
¹⁹⁰ Exodus 17:6.


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

**אֶל מֶלֶךְ אֱדוֹם** – לֹא הִזְכִּיר הַכָּתוּב שְׁמוֹ כִּי אֵין צֹרֶךְ, אֲבָל הִזְכִּיר סִיחוֹן וְעוֹג מַלְכֵי הָאֱמוֹרִי בִּשְׁמוֹתָם, בַּעֲבוּר כִּי הָיוּ יְדוּעִים בִּגְבוּרָה וְלָהֶם שֵׁם בַּגּוֹיִם, לְהוֹדוֹת לְפָנָיו יִתְבָּרַךְ כִּי עָשָׂה עִמָּנוּ לְהַפְלִיא, כְּמוֹ שֶׁנֶּאֱמַר: ״לְמַכֵּה מְלָכִים גְּדוֹלִים כִּי לְעוֹלָם חַסְדּוֹ, לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי כִּי לְעוֹלָם חַסְדּוֹ, וּלְעוֹג מֶלֶךְ הַבָּשָׁן כִּי לְעוֹלָם חַסְדּוֹ״ (תהלים קלו יז-כ). וּמִנְהַג הַכָּתוּב לְהַזְכִּיר שֵׁם גְּדוֹלֵי הַמְּלָכִים אֲשֶׁר יָרַשְׁנוּ אֶת אַרְצָם, כְּעִנְיָן שֶׁהִזְכִּיר בִּיהוֹשֻׁעַ חֲמֵשֶׁת מַלְכֵי הָאֱמוֹרִי: אֲדֹנִי צֶדֶק מֶלֶךְ יְרוּשָׁלַיִם, וְהוֹהָם מֶלֶךְ חֶבְרוֹן, וּפִרְאָם מֶלֶךְ יַרְמוּת, וְיָפִיעַ מֶלֶךְ לָכִישׁ, וּדְבִיר מֶלֶךְ עֶגְלוֹן (יהושע י ג), וְיוֹבָב מֶלֶךְ מָדוֹן וְיָבִין מֶלֶךְ חָצוֹר (שם יא א), וּשְׁאָר הַמְּלָכִים הִזְכִּירָם בְּמִסְפָּר (שם יב ט-כד) לֹא בְּשֵׁמוֹת. וְאָמַר הַכָּתוּב ״וַיֹּאמֶר אֵלָיו אֱדוֹם״ כִּי נִסְכְּמוּ כָּל עַמּוֹ עִם אֲדוֹנֵיהֶם בַּמֵּאוּן הַזֶּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND MOSES SENT MESSENGERS FROM KADESH UNTO THE KING OF EDOM. Scripture did not mention the king’s name, because there was no necessity to do so. It did, however, mention Sihon and Og, the kings of the Amorites, by name, because they were famous for their strength, *and* they *had a name among*¹⁹⁵ the nations; [therefore it stresses] that we should give thanks to Him, blessed be He, for having dealt wondrously with us, as it is said, *To Him that smote great kings; for His mercy endureth for ever … Sihon king of the Amorites; for His mercy endureth for ever. And Og king of Bashan; for His mercy endureth for ever*.¹⁹⁶ And it is customary for Scripture to mention the names of the great kings whose lands we inherited, just as it mentioned in [the Book of] Joshua *the five kings of the Amorites:*¹⁹⁷ *Adoni-zedek king of Jerusalem*, and *Hoham king of Hebron*, and *Piram king of Jarmuth*, and *Japhia king of Lachish*, and *Debir king of Eglon*.¹⁹⁸, Verse 3. [It mentioned also] *Jabin king of Hazor*,¹⁹⁹, 11:1. but the rest of the kings it mentioned only by number,²⁰⁰, 12:9-24. not by name [because they were not famous for their strength]. Scripture states [here], *And ‘Edom’ said unto him*²⁰¹ [and it does not say: “and ‘the king’ of Edom said”], because the whole people agreed with their ruler in his refusal [to allow the Israelites to pass through their land].

footnotes:
¹⁹⁵ See II Samuel 23:18.
¹⁹⁶ Psalms 136:17-20.
¹⁹⁷ Joshua 10:5.
¹⁹⁸ Ibid.
¹⁹⁹ Ibid.
²⁰⁰ Ibid.
²⁰¹ Verse 18. ‘Thou shalt not pass through me, lest I come out with the sword against thee.’


###### Ramban on Numbers 20:19:1
[Ramban on Numbers 20:19:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/20:19:1)

**בַּמְסִלָּה נַעֲלֶה** – הִנֵּה מִתְּחִלָּה הָיוּ אוֹמְרִין לָבֹא בֶּעָרִים, רַק יִשְׁתַּמְּרוּ שֶׁלֹּא יִכָּנְסוּ בְּשָׂדֶה וּבְכֶרֶם, כְּדֶרֶךְ מַחֲנוֹת עַם רַב שֶׁשּׁוֹלְלִים אֶת הַגְּרָנוֹת וְנִכְנָסִים בַּכְּרָמִים. אֲבָל יֵלְכוּ בְּדֶרֶךְ הַמֶּלֶךְ שֶׁהִיא דֶּרֶךְ הָרַבִּים, לֹא דֶּרֶךְ הַיָּחִיד. וְהָיוּ אוֹמְרִים שֶׁלֹּא יִשְׁתּוּ כְּלָל הַמַּיִם אֲשֶׁר לָהֶם בַּבְּאֵרוֹת לְצָרְכָּם. אַחֲרֵי כֵן שָׁלְחוּ לָהֶם שֶׁלֹּא יִקְרְבוּ לֶעָרִים כְּלָל, אֲבָל יֵלְכוּ בַּמְסִלָּה הָעוֹלָה לְאֶרֶץ כְּנַעַן שֶׁהִיא סְלוּלָה וּכְבוּשָׁה לַכֹּל, וְאִם יִשְׁתּוּ מֵימֵי הַנְּהָרוֹת בַּדְּרָכִים הֵם וְהַבְּהֵמוֹת בְּעָבְרָם בַּנָּהָר יִתְּנוּ דְמֵיהֶם שֶׁנֶּהֱנוּ מֵהֶם. עַל כֵּן אָמַר ״רַק אֵין דָּבָר״ - שֶׁאֵין בָּזֶה הֶפְסֵד שׁוּם דָּבָר. וַאֲחֵרִים פֵּרְשׁוּ ״לֹא נִשְׁתֶּה מֵי בְאֵר אִם לֹא בְּדָמִים״, וְאֵינֶנּוּ נָכוֹן, כִּי לָמָּה יַחֲזֹר לִשְׁלֹחַ לוֹ מַה שֶׁלֹּא רָצָה בַּתְּחִלָּה. וּמִדְרָשׁוֹ (תנחומא חקת יב) ״לֹא נִשְׁתֶּה מֵי בְאֵר שֶׁלָּנוּ וְנִקַּח מִכֶּם״ כְּמוֹ שֶׁכָּתַב רַשִׁ״י (רש״י על במדבר כ׳:י״ז). וְאָמְרוּ יִשְׂרָאֵל לֶאֱדוֹם ״עַד אֲשֶׁר נַעֲבֹר גְּבוּלֶךָ״ וְלֹא הִזְכִּירוּ לוֹ **אֶל הָאָרֶץ אֲשֶׁר ה' אֱלֹהֵינוּ נֹתֵן לָנוּ**, שֶׁלֹּא יְקַנֵּא בָּהֶם עַל הָאָרֶץ לֵאמֹר כִּי לָהֶם הָיְתָה לוּלֵי שֶׁלָּקַח בְּכוֹרָתוֹ וּבִרְכָתוֹ בְּמִרְמָה. אֲבָל לְסִיחוֹן הִזְכִּירוּ ״עַד אֲשֶׁר אֶעֱבֹר אֶת הַיַּרְדֵּן אֶל הָאָרֶץ אֲשֶׁר ה' אֱלֹהֵינוּ נֹתֵן לָנוּ״ כְּמוֹ שֶׁהִזְכִּיר מֹשֶׁה בְּמִשְׁנֵה תּוֹרָה (דברים ב כט):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE CHILDREN OF ISRAEL SAID UNTO HIM: ‘WE WILL GO UP BY THE HIGHWAY.’ At first they had said²⁰² that they would come into the cities, but would take care not to enter fields and vineyards as armies [consisting of] many people are wont to do, in order to plunder the threshing-floors and to invade the vineyards. Instead, they [promised] to go *along the king’s highway*,²⁰² which is a public thoroughfare,²⁰³ (the king’s highway) is explained as a definite official highway which followed the eastern bank of the Jordan. Ramban’s interpretation is thus unlike Ibn Ezra’s who explains it to mean the way which the king of Edom will specify for their passage. not a private road. Furthermore they said [at first] that they would not drink any of the water which they [the Edomites] have in their wells for their own needs. Afterwards the Israelites sent them a message [saying] that they would not [even] approach the cities at all, but they would go *by the highway* which leads up to the land of Canaan, which is a paved road traversed by all people, and if they or their animals drink [even] of the waters of the rivers on the way, whilst passing through the rivers, they would pay them for the benefit they derived from them. Therefore Moses said [here in Verse 19] *there is no hurt*, meaning that in [passing through their land] there would be no damage of any sort. Other scholars²⁰⁴ explain [that they meant to say] *we shall not drink of the water of the wells*²⁰² unless we pay for it. But this is not correct, for [if so] why would he [Moses] propose to them again that which he [the king of Edom] had already refused at the beginning? [as explained in Verses 17-18]. The Midrashic interpretation²⁰⁵ 12. According to this explanation Moses was offering to buy from the Edomites their water, although the Israelites could have drunk freely from Miriam’s Well. is: “We shall not drink of the waters of [our own] well,²⁰⁶ but instead we will buy from you,” as Rashi wrote.
Israel said to Edom, *until we have passed thy border*²⁰⁷ and they did not say to him [“and we will reach] the Land which the Eternal our G-d giveth us” [as they told Sihon king of Heshbon],²⁰⁸ in order that Edom should not be jealous of them [taking possession] of the Land, and [should not] claim that it would be theirs [the Edomites’], had not [Jacob] *taken* [Esau’s] birthright and blessing from him *with guile*.²⁰⁹ But to Sihon they did mention, *until I shall pass over the Jordan into the Land which the Eternal our G-d giveth us*,²⁰⁸ as Moses stated in the Book of Deuteronomy.

footnotes:
²⁰² As stated in Verse 17: Let us pass, I pray thee, through thy land; we will not pass through field or through vineyard, neither will we drink of the water of the wells; we will go along the king’s highway …
²⁰² As stated in Verse 17: Let us pass, I pray thee, through thy land; we will not pass through field or through vineyard, neither will we drink of the water of the wells; we will go along the king’s highway …
²⁰³ See “The Land of Israel in Biblical Times” by Yohanan Aharoni, pp. 42-45, where the term derech hamelech
²⁰⁴ This explanation is found in Ibn Ezra.
²⁰² As stated in Verse 17: Let us pass, I pray thee, through thy land; we will not pass through field or through vineyard, neither will we drink of the water of the wells; we will go along the king’s highway …
²⁰⁵ Tanchuma, Chukath
²⁰⁶ See above, Note 154.
²⁰⁷ Verse 17.
²⁰⁸ Deuteronomy 2:29.
²⁰⁹ Genesis 27:35.
²⁰⁸ Deuteronomy 2:29.


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

**וַיֵּט יִשְׂרָאֵל מֵעָלָיו** – קִצֵּר הַכָּתוּב בָּזֶה, כִּי מִפִּי הַגְּבוּרָה נִצְטַוּוּ: ״וְנִשְׁמַרְתֶּם מְאֹד אַל תִּתְגָּרוּ בָם״ (דברים ב ד ה), כַּאֲשֶׁר פֵּרַשׁ לָהֶם מֹשֶׁה, וְעַל פִּי הַדִּבּוּר נָטוּ מֵעָלָיו, כִּי לֹא יָכְלוּ לַעֲשׂוֹת דָּבָר אַחֵר כֵּיוָן שֶׁלֹּא הִנִּיחָם לַעֲבֹר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ISRAEL TURNED AWAY FROM HIM. Scripture here shortened [the account, omitting to say] that it was by word of the Almighty that they were commanded, *Take ye good heed unto yourselves; contend not with them*,²¹⁰ as Moses explained to them. Thus they turned away from Edom by Divine command, since they could not do anything else because Edom did not let them pass through [his border].

footnotes:
²¹⁰ Deuteronomy 2:4-5.


###### Ramban on Numbers 20:26:1
[Ramban on Numbers 20:26:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/20:26:1)

**וְהַפְשֵׁט אֶת אַהֲרֹן אֶת בְּגָדָיו** – הֵם בִּגְדֵי כְּהוּנָּה גְּדוֹלָה שֶׁנִּתְרַבָּה בָּהֶם אֶלְעָזָר בְּנוֹ עַתָּה. וְהַקָּרוֹב כִּי כַּאֲשֶׁר יָרַד אַהֲרֹן מֵעֲשׂוֹת הַתָּמִיד וְהִקְטִיר הַקְּטֹרֶת וְהֶעֱלָה הַנֵּרוֹת, הֶעֱלָה אוֹתוֹ אֶל הֹר הָהָר כְּשֶׁהָיָה לָבוּשׁ בִּגְדֵי כְּהוּנָּה וְהִפְשִׁיט אוֹתָם. וְעַל דֶּרֶךְ הַפְּשָׁט הִלְבִּישׁוֹ תַּכְרִיכֵי הַמֵּת אֲשֶׁר הֵכִין לוֹ, וְהִפְשִׁיט אֶת אֶלְעָזָר בִּגְדֵי הַחוֹל וְהִלְבִּישׁוֹ בִּגְדֵי הַקֹּדֶשׁ כַּאֲשֶׁר עָשָׂה עִמּוֹ בְּיוֹם הַמִּלּוּאִים (ויקרא ח ז-ט). וּמִדְרַשׁ רַבּוֹתֵינוּ שֶׁנַּעֲשׂוּ בָהֶם נִסִּים, אָמְרוּ: הֵיאַךְ מֹשֶׁה יָכוֹל לְהַפְשִׁיט אֶת אַהֲרֹן כְּסִדְרָן, וַהֲלֹא הָעֶלְיוֹנִים הֵם הָעֶלְיוֹנִים לְעוֹלָם וְהַתַּחְתּוֹנִים הֵם הַתַּחְתּוֹנִים לְעוֹלָם? אֶלָּא מַעֲשֵׂה נִסִּים עָשָׂה לוֹ הַמָּקוֹם בְּמִיתָתוֹ יוֹתֵר מִבְּחַיָּיו. הֶעֱמִידוֹ מֹשֶׁה אֶל הַסֶּלַע וְהִפְשִׁיטוֹ בִּגְדֵי כְּהוּנָּה, וּבִגְדֵי שְׁכִינָה נִלְבָּשִׁים תַּחְתֵּיהֶם. "וַיַּלְבֵּשׁ אוֹתָם אֶת אֶלְעָזָר בְּנוֹ" (במדבר כ׳:כ״ח) - וְכִי הֵיאַךְ יָכוֹל לְהַלְבִּישׁ אֶת הַבְּגָדִים כְּסִדְרָן לְאֶלְעָזָר? אֶלָּא כָּבוֹד גָּדוֹל חָלַק לוֹ הַמָּקוֹם לְאַהֲרֹן בְּמִיתָתוֹ יוֹתֵר מִבְּחַיָּיו, שֶׁנִּלְבְּשׁוּ בִּגְדֵי שְׁכִינָה תְּחִלָּה לְמַטָּה וְחָזַר מֹשֶׁה וְהִפְשִׁיט אֶת אַהֲרֹן הַבְּגָדִים כְּסִדְרָן וְהִלְבִּישׁ אֶלְעָזָר כְּסִדְרָן, כָּךְ שָׁנוּי בְּת״כ (מלואים א ו):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND STRIP AARON OF HIS GARMENTS. These are the garments [reserved only] for the High Priest, with which Eleazar his son was now appointed [High Priest in his stead]. It is likely that when Aaron came down from offering the Daily Whole-offering, and burnt the incense and kindled the lamps, Moses took him up to Mount Hor whilst he was still dressed in the garments of the [High] Priest, and [then] he stripped him of them. And according to the plain meaning of Scripture [the verse is to be interpreted: *And strip Aaron of his garments* in order to] put on him the shrouds of a dead man which he had prepared for him, and then he stripped Eleazar of his ordinary clothes and put the sacred garments upon him, as he did to him on the day of initiation. And according to the Midrashic interpretation of our Rabbis,²¹¹ 1:6. various miracles occurred in connection with these garments.²¹² Thus they said: “How could Moses strip Aaron of his garments in their proper order? Are not the upper ones always on top, and the lower ones always underneath? But G-d did miraculous deeds for Aaron at the time of his death, even more so than during his lifetime. Thus Moses put Aaron upon the rock and stripped him of the priestly garments, and [alternative] celestial garments clothed themselves [upon him] *underneath* them.²¹³ robe, he was covered with a corresponding celestial garment *underneath* his tunic [which was the lower garment directly on his body]. Moses could then proceed to remove the tunic [which was now *above* the celestial “upper” robe, thereby fulfilling the Divine command of stripping Aaron of his garments “in their proper order.” As he removed the tunic, a corresponding celestial tunic likewise clothed itself *underneath* the celestial robe. This interpretation of the Torath Kohanim is based upon Malbim’s commentary. *And he put them upon Eleazar his son*.²¹⁴ But how could Moses put the garments upon Eleazar in their proper order?²¹⁵ [We must say that this was not natural], but that G-d bestowed a great honor upon Aaron at the time of his death, even more so than during his lifetime, in that celestial garments first [miraculously] clothed themselves underneath [the other garments], and then Moses stripped Aaron of the priestly garments in their proper order,²¹⁶ and [also] put them on Eleazar in their proper order.” So it is taught in the Torath Kohanim.²¹¹ 1:6.

footnotes:
²¹¹ Sifra, Tzav Milu’im
²¹² The miraculous nature of the event which occurred here has been explained in various ways, but from Ramban’s quotation of it the explanation is as follows: Since it is obvious that Aaron would not be left naked for even one moment, we must say that as soon as the uppermost garment was removed from him, the Divine Glory wrapped him with a corresponding celestial garment. But if so, how could Moses proceed to remove the lower garments “in their proper order,” since there was now a [celestial] upper garment upon them? The answer is given in the following text of the Torath Kohanim [Sifra]. See the following note.
²¹³ “Underneath them.” Thus as Aaron was stripped of his upper
²¹⁴ Verse 28.
²¹⁵ For as soon as he stripped Aaron of the upper robe, Moses had to put it upon Eleazar, so that he would be clothed in the order in which the clothes are worn. If so, how could he later on put the lower garments [such as the tunic] underneath? In answer to this question the Torath Kohanim presents a second miracle, namely, that Aaron found himself arrayed in eight celestial garments and then he put on the eight garments of the high priesthood in opposite order, first the robe and finally the tunic. [Ordinarily this is not permitted, but since he was now attired already in the celestial garments underneath it was permissible for him to do it.] When Moses removed the tunic from upon Aaron and put it upon Eleazar it was thus done in proper order. See my Hebrew commentary pp. 380-381.
²¹⁶ I.e., in the order he had put them on after he found himself arrayed in the eight celestial garments, which as explained above (Note 215), was in the opposite order: first the robe and finally the tunic as the uppermost garment.
²¹¹ Sifra, Tzav Milu’im