## Rashi on Numbers Chapter 10

###### Rashi on Numbers 10:2:1
[Rashi on Numbers 10:2:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:2:1)

(**עשה לך.** שֶׁיִּהְיוּ תוֹקְעִין לְפָנֶיךָ כְּמֶלֶךְ, כְּמוֹ שֶׁנֶּאֱמַר "וַיְהִי בִישֻׁרוּן מֶלֶךְ":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עשה לך MAKE THEE etc. — make לך, “for thyself” (on thy own behalf) suggests that they shall blow them in your presence, as before a king, as it is said, (with reference to Moses) (Deuteronomy 33:5) ויהי בישרון מלך “and he was king in Jeshurun”.


###### Rashi on Numbers 10:2:2
[Rashi on Numbers 10:2:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:2:2)

**עשה לך.** מִשֶּׁלְּךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עשה לך MAKE THEE — from that which is thine own and not from the common funds (Sifrei Bamidbar 72).


###### Rashi on Numbers 10:2:3
[Rashi on Numbers 10:2:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:2:3)

**עשה לך.** אַתָּה עֲשֵׂה וּמִשְׁתַּמֵּשׁ בָּהֶם וְלֹא אַחֵר):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עשה לך MAKE FOR THYSELF” also suggests: you make them and use them, but no one else.


###### Rashi on Numbers 10:2:4
[Rashi on Numbers 10:2:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:2:4)

**למקרא העדה.** כְּשֶׁתִּרְצֶה לְדַבֵּר עִם סַנְהֶדְרִין וּשְׁאָר הָעָם וְתִקְרָאֵם לֶאֱסֹף אֵלֶיךָ, תִּקְרָאֵם עַ"יְ חֲצוֹצְרוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למקרא העדה [THAT THOU MAYEST USE THEM] FOR THE CALLING OF THE ASSEMBLY — i. e. when you wish to speak to the Sanhedrin and the rest of the people and you summon them to assemble unto you, you shall summon them by the trumpets.


###### Rashi on Numbers 10:2:5
[Rashi on Numbers 10:2:5](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:2:5)

**ולמסע את המחנות.** בִּשְׁעַת סִלּוּק מַסָּעוֹת תִּתְקְעוּ בָהֶם לְסִימָן, נִמְצֵאתָ אַתָּה אוֹמֵר עַ"פִּ שְׁלֹשָׁה הָיוּ נוֹסְעִים — עַל פִּי הַקָּבָּ"ה וְעַ"פִּ מֹשֶׁה וְעַ"פִּ הַחֲצוֹצְרוֹת (ברייתא דמל"ה פי"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולמסע את המחנות AND FOR THE JOURNEYING OF THE CAMPS — at the time of departing on the journeys you shall blow them as a signal. Consequently you must say that they used to travel by a three-fold call: by the command of the Holy One, blessed be He, by the word of Moses (cf. Rashi on v. 18 at the end), and by the sound of the trumpets (Boraitha d’ Mlechet ha-Mishkan s. 13).


###### Rashi on Numbers 10:2:6
[Rashi on Numbers 10:2:6](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:2:6)

**מקשה.** מִן הָעֶשֶׁת תַּעֲשֶׂה בְּהַקָּשַׁת הַקֻּרְנָס:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מקשה OF BEATEN WORK — from a block of silver you shall make them by hammer blows (Sifrei Bamidbar 72).


###### Rashi on Numbers 10:3:1
[Rashi on Numbers 10:3:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:3:1)

**ותקעו בהן.** בִּשְׁתֵּיהֶן, וְהוּא סִימָן לְמִקְרָא הָעֵדָה, שֶׁנֶּאֱמַר "וְנוֹעֲדוּ אֵלֶיךָ כָּל הָעֵדָה אֶל פֶּתַח אֹהֶל מוֹעֵד":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותקעו בהן WHEN THEY BLOW WITH THEM — with both of them; and this (protracted sound, a “Tekiah” on both trumpets) is the signal for summoning the congregation, as it is said here, “then all the congregation shall assemble unto thee at the entrance of the tent of meeting”.


###### Rashi on Numbers 10:4:1
[Rashi on Numbers 10:4:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:4:1)

**ואם באחת יתקעו.** הוּא סִימָן לְמִקְרָא הַנְּשִׂיאִים, שֶׁנֶּאֱמַר "וְנוֹעֲדוּ אֵלֶיךָ הַנְּשִׂיאִים", וְאַף הֵן יְעִידָתָן אֶל פֶּתַח אֹהֶל מוֹעֵד, וּמִגְּזֵרָה שָׁוָה הוּא בָא בְּסִפְרֵי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואם באחת יתקעו AND IF THEY BLOW BUT WITH ONE TRUMPET (i.e. a “Tekiah” on one trumpet) — it is a sign to summon the princes, as it is said here, “then the princes shall gather themselves unto thee”. Their meeting place, too, was at the entrance of the tent of meeting. This is derived from a ג"ש in the Sifrei (Sifrei Bamidbar 73:1 from the use in both cases of the same expression ותקעו and יתקעו: not from ונועדו — ונועדו as erroneously stated.)


###### Rashi on Numbers 10:5:1
[Rashi on Numbers 10:5:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:5:1)

**ותקעתם תרועה.** סִימָן מַסַּע הַמַּחֲנוֹת תְּקִיעָה תְּרוּעָה וּתְקִיעָה, כָּךְ הוּא נִדְרָשׁ בְּסִפְרֵי מִן הַמִּקְרָאוֹת הַיְתֵרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותקעתם תרועה WHEN YE BLOW AN ALARM — The signal for the camps to set out on the journey was a Tekiah, a Teruah (a tremulous sound) and again a Tekiah. Thus is it derived in the Siphre from the apparently redundant verses (Sifrei Bamidbar 73:2; cf. Rosh Hashanah 34a).


###### Rashi on Numbers 10:7:1
[Rashi on Numbers 10:7:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:7:1)

**ובהקהיל את הקהל וגו'.** לְפִי שֶׁהוּא אוֹמֵר "וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת הַמַּחֲנוֹת", מַה מִּקְרָא הָעֵדָה תּוֹקֵעַ בְּב' כֹּהֲנִים וּבִשְׁתֵּיהֶם — שֶׁנֶּאֱמַר "וְתָקְעוּ בָהֵן" וְגוֹ' — אַף מַסַּע הַמַּחֲנוֹת בִּשְׁתֵּיהֶם, יָכוֹל מַה מַּסַּע הַמַּחֲנוֹת תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ, אַף מִקְרָא הָעֵדָה תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ — וּמֵעַתָּה אֵין חִלּוּק בֵּין מִקְרָא הָעֵדָה לְמַסַּע אֶת הַמַּחֲנוֹת — תַּ"ל "וּבְהַקְהִיל אֶת הַקָּהָל" וְגוֹ', לוֹמַר שֶׁאֵין תְּרוּעָה לְמִקְרָא הָעֵדָה, וְהוּא הַדִּין לַנְּשִׂיאִים, הֲרֵי סִימָן לִשְׁלָשְׁתָּם, מִקְרָא הָעֵדָה בִּשְׁתַּיִם וְשֶׁל נְשִֹיאִים בְּאַחַת — וְזוֹ וָזוֹ אֵין בָּהֶם תְּרוּעָה — וּמַסַּע הַמַּחֲנוֹת בִּשְׁתַּיִם עַ"יְ תְרוּעָה וּתְקִיעָה (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ובהקהיל את הקהל וגו׳ AND WHEN THE CONGREGATION IS TO BE GATHERED TOGETHER etc. — Because it is stated, (v. 2) “and they shall be unto thee for calling together the assembly and for the journeying of the camps”, you must reason as follows: How is it in the case of “the calling of the assembly”? A Tekiah was made by two priests and on both of them (on two trumpets), since it states, (v. 3) “when they blow with them (cf. Rashi on that verse). So, too, is the setting out of the camps to be by means of both trumpets. One might, however, also reason as follows: How is it in the case of the “journeyings of the camps”? The priest sounds a Tekiah, a Teruah, and another Tekiah (cf. Rashi on v. 5)! So, too, in the case of “calling the assembly together”, he blows a Tekiah, a Teruah and a Tekiah, so that it follows that there is no difference between the signal for “calling the assembly” and that for the “journeyings of the camps”. Scripture, however, states here: “And when the congregation is to be gathered together, etc.” to intimate that no Teruah is sounded at the calling of the assembly (ולא תריעו), and the same rule applies to calling the princes. — Thus we have a different signal for the three occasions: “the calling of the assembly” is done by both trumpets, and that of the princes by one — but neither in this nor that signal is there a Teruah, whilst “the journeying of the camps” is done by both trumpets with a Teruah, a Tekiah preceding and following it (Sifrei Bamidbar 74).


###### Rashi on Numbers 10:8:1
[Rashi on Numbers 10:8:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:8:1)

**ובני אהרן … יתקעו.** בַּמִּקְרָאוֹת וּבַמַּסָּעוֹת הַלָּלוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ובני אהרן ... יתקעו AND THE SONS OF AARON … SHALL BLOW [WITH THE TRUMPETS] at the occasions of these (above-mentioned) assemblings and journeyings.


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

**על עלתיכם.** בְּקָרְבַּן צִבּוּר הַכָּתוּב מְדַבֵּר (ערכין י"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על עלתיכם [YE SHALL BLOW WITH THE TRUMPETS] OVER YOUR BURNT OFFERINGS — Scripture is speaking of a communal burnt offering (cf. Sifrei Bamidbar 77; Arakhin 11b).


###### Rashi on Numbers 10:10:2
[Rashi on Numbers 10:10:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:10:2)

**אני ה' אלהיכם.** מִכָּאן לָמַדְנוּ מַלְכִיּוֹת עִם זִכְרוֹנוֹת וְשׁוֹפָרוֹת, שֶׁנֶּאֱמַר "וּתְקַעְתֶּם" —זוֹ שׁוֹפָרוֹת, "לְזִכָּרוֹן" — זוֹ זִכְרוֹנוֹת, "אֲנִי ה' אֱלֹהֵיכֶם" — זוֹ מַלְכִיּוֹת וְכוּ' (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אני ה׳ אלהיכם I AM THE LORD YOUR GOD — From here we derive the regulation that on the New Year Festival Biblical verses referring to God’s Kingdom (מלכיות) must be recited together with such as have reference to the blowing of the Shofar (שופרות), and to Divine remembrance (זכרונות), because it states here “ותקעתם” — which is an allusion to לזכרון" ;שופרות" — which is an allusion to זכרונות; and אני ה׳ אלהיכם — which is an allusion to מלכיות etc. (Sifrei Bamidbar 77; cf. Rashi on Leviticus 23:24 and Note thereon).


###### Rashi on Numbers 10:11:1
[Rashi on Numbers 10:11:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:11:1)

**בחדש השני.** נִמְצֵאתָ אַתָּה אוֹמֵר, שְׁנֵים עָשָׂר חֹדֶשׁ חָסֵר עֲשָׂרָה יָמִים עָשׂוּ בְחוֹרֵב, שֶׁהֲרֵי בְּרֹאשׁ חֹדֶשׁ סִיוָן חָנוּ שָׁם וְלֹא נָסְעוּ עַד עֶשְׂרִים בְּאִיָּר לַשָּׁנָה הַבָּאָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בחדש השני [IN THE SECOND YEAR] IN THE SECOND MONTH [THE CLOUD DEPARTED] — Consequently you must say that they spent at Choreb twelve months less ten days, since on the New Moon of Sivan (the third month) they encamped there (Exodus 19:1) and did not journey until the twentieth of Eyar of the following year.


###### Rashi on Numbers 10:12:1
[Rashi on Numbers 10:12:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:12:1)

**למסעיהם.** כַּמִּשְׁפָּט הַמְפֹרָשׁ לְמַסַּע דִּגְלֵיהֶם, מִי רִאשׁוֹן וּמִי אַחֲרוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למסעיהם means, in accordance with the regulations set forth for the journeys of their divisions — which should be the first to set out and which the last.


###### Rashi on Numbers 10:12:2
[Rashi on Numbers 10:12:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:12:2)

**במדבר פארן.** קִבְרוֹת הַתַּאֲוָה בְּמִדְבַּר פָּארָן הָיָה, וְשָׁם חָנוּ מִמַּסָּע זֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
במדבר פראן IN THE WILDERNESS OF PARAN — The place “Kibroth-hattavah” (Numbers 12:34) was in the wilderness of Paran and there they encamped after this journey (cf. Numbers 33:16—17 with our verse and with Numbers 11:34—35).


###### Rashi on Numbers 10:17:1
[Rashi on Numbers 10:17:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:17:1)

**והורד המשכן.** כֵּיוָן שֶׁנּוֹסֵעַ דֶּגֶל יְהוּדָה, נִכְנְסוּ אַהֲרֹן וּבָנָיו וּפָרְקוּ אֶת הַפָּרֹכֶת וְכִסּוּ בָהּ אֶת הָאָרוֹן, שֶׁנֶּאֱמַר "וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה" (במדבר ד'), וּבְנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי פוֹרְקִין הַמִּשְׁכָּן וְטוֹעֲנִין אוֹתוֹ בָּעֲגָלוֹת, וְהָאָרוֹן וּכְלֵי הַקֹּדֶשׁ שֶׁל מַשָּׂא בְנֵי קְהָת עוֹמְדִים מְכֻסִּין וּנְתוּנִין עַל הַמּוֹטוֹת עַד שֶׁנָּסַע דֶּגֶל מַחֲנֵה רְאוּבֵן, וְאַ"כַּ "וְנָסְעוּ הַקְּהָתִים" (עי' תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והורד המשכן THEN THE TABERNACLE WAS TAKEN DOWN — As soon as the division of Judah was on the point of journeying, Aaron and his sons went in (into the Tabernacle), took down the Partition Vail and covered the Ark with it, as it is said, (Numbers 4:5) “and when the camp setteth forward (i. e. is on the point of setting forward) Aaron shall come, and his sons, [and they shall take down the Partition Vail, etc.]”; the sons of Gershon and the sons of Merari then dismantled the Tabernacle, and loaded it on the waggons, and started off (so Berliner’s edition which adds ונוסעים). The Ark and the other holy vessels, the burden of the sons of Kohath (cf. Numbers 3:31), remained as they were, covered over, the latter hanging on poles, until the division of the sons of Reuben set out, and only after that did (v. 21) “the Kohathites set forward”.


###### Rashi on Numbers 10:21:1
[Rashi on Numbers 10:21:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:21:1)

**נשאי המקדש.** נוֹשְׂאֵי דְבָרִים הַמְקֻדָּשִׁים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נשאי המקדש means, the bearers of the holy articles (not of the structure of the Sanctuary itself for this was the burden of the sons of Gershon and Merari; cf. v. 17).


###### Rashi on Numbers 10:21:2
[Rashi on Numbers 10:21:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:21:2)

**והקימו את המשכן.** בְּנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי שֶׁהָיוּ קוֹדְמִים לָהֶם מַסַּע שְׁנֵי דְגָלִים, הָיוּ מְקִימִין אֶת הַמִּשְׁכָּן כְּשֶׁהָיָה הֶעָנָן שׁוֹכֵן, וְסִימַן הַחֲנִיָּה נִרְאֶה בְּדֶגֶל מַחֲנֵה יְהוּדָה, וְהֵם חוֹנִים וַעֲדַיִן בְּנֵי קְהָת בָּאִים מֵאַחֲרֵיהֶם עִם שְׁנֵי דְגָלִים הָאַחֲרוֹנִים, הָיוּ בְנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי מְקִימִין אֶת הַמִּקְדָּשׁ; וּכְשֶׁבָּאִים בְּנֵי קְהָת מוֹצְאִים אוֹתוֹ עַל מְכוֹנוֹ, וּמַכְנִיסִין בּוֹ הָאָרוֹן וְהַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת, וְזֶהוּ מַשְׁמָעוּת הַמִּקְרָא — וְהֵקִימוּ מְקִימֵי הַמִּשְׁכָּן אוֹתוֹ **עד** טֶרֶם **באם** שֶׁל בְּנֵי קְהָת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והקימו את המשכן AND THEY SET UP THE TABERNACLE [BEFORE THEY CAME] — this means: The sons of Gershon and the sons of Merari who were in front of them (the Kohathites) travelling together with the two divisions, those of Judah and Reuben, set up the Tabernacle as soon as the cloud rested, and the sign for encamping became visible above the division of the camp of Judah (cf. Rashi on 9:17). Now when they encamped and whilst the sons of Kohath were coming after them with the two last divisions (Ephraim and Dan), the sons of Gershon and the sons of Merari erected the Sanctuary. When the sons of Kohath arrived, they already found it in its proper place and they put into it the Ark, the table, the candelabrum and the altars. The following therefore is what the verse implies: והקימו, and they — i.e. those who had to erect the Tabernacle — erected it, עד before באם their arrival — the arrival of the sons of Kohath.


###### Rashi on Numbers 10:25:1
[Rashi on Numbers 10:25:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:25:1)

**מאסף לכל המחנת.** תַּלְמוּד יְרוּשַׁלְמִי: לְפִי שֶׁהָיָה שִׁבְטוֹ שֶׁל דָּן מְרֻבֶּה בְּאֻכְלוֹסִים, הָיָה נוֹסֵעַ בָּאַחֲרוֹנָה, וְכָל מִי שֶׁהָיָה מְאַבֵּד דָּבָר הָיָה מַחֲזִירוֹ לוֹ; אִית מַאן דַּאֲמַר כְּתֵבָה הָיוּ מְהַלְּכִין, וּמַפִּיק לָהּ מִן "כַּאֲשֶׁר יַחֲנוּ כֵּן יִסָּעוּ", וְאִית דְּאָמְרֵי כְּקוֹרָה הָיוּ מְהַלְּכִין, וּמַפִּיק לָהּ מִן "מְאַסֵּף לְכָל הַמַּחֲנֹת" (תלמוד ירושלמי ערובין ה'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מאסף לכל המחנת [THEN THE BANNER OF THE CAMP OF THE CHILDREN OF DAN SET FORWARD] WHICH WAS THE GATHERER OF ALL THE CAMPS — The Talmud Yerushalmi Eruvin 5:1 has the following statement: Because the tribe of Dan consisted of numerous troops (i. e. was more numerous than each of the other tribes, except Judah which marched on the front, cf. Chapter II), it marched in the rear so that if anyone of the other tribes lost anything, he (Dan) restored it to him. (מאסף לכל המחנת therefore means “the one who gathered in everything belonging to all the camps”.) — There is one authority that holds that they traveled in formation like a box (i.e. in a military square) and derives this from the text, (Numbers 2:17) “just as they encamp so shall they journey” , and there is another authority that maintains that they traveled in a straight line like a beam, and derives this from the statement that Dan was “the gatherer of all the camps”.


###### Rashi on Numbers 10:28:1
[Rashi on Numbers 10:28:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:28:1)

**אלה מסעי.** זֶה סֵדֶר מַסְעֵיהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אלה מסעי means: This is the order, of their journeyings (i.e. these words do not mean, “these are the stations”, as the introductory words of chapter Numbers 33:1, where the names of the stations are enumerated; here Scripture merely intends to state that this was the order which they had to keep when journeying).


###### Rashi on Numbers 10:28:2
[Rashi on Numbers 10:28:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:28:2)

**ויסעו.** בַּיּוֹם הַהוּא נָסְעוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויסעו AND THEY JOURNEYED means, on the very same day mentioned at the beginning of the chapter did they set off.


###### Rashi on Numbers 10:29:1
[Rashi on Numbers 10:29:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:29:1)

**חבב.** הוּא יִתְרוֹ שֶׁנֶּאֱמַר "מִבְּנֵי חֹבָב חֹתֵן מֹשֶׁה" (שופטים ד'), וּמַה תַּ"ל "וַתָּבֹאנָה אֶל רְעוּאֵל אֲבִיהֶן"? מְלַמֵּד שֶׁהַתִּינוֹקוֹת קוֹרִין לַאֲבִי אֲבִיהֶן אַבָּא; וְשֵׁמוֹת הַרְבֵּה הָיוּ לוֹ, "יִתְרוֹ" עַל שֵׁם שֶׁיִּתֵּר פָּרָשָׁה אַחַת בַּתּוֹרָה, "חוֹבָב" עַל שֶׁחִבֵּב אֶת הַתּוֹרָה וְכוּ' (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חבב is identical with Jethro, as it is said, (Judges 4:11) of the sons of Hobab, the father-in-law of Moses”. (Thus חתן משה in our verse is to be connected with חבב and not with רעואל המדיני immediately preceding). — But why then does it state (Exodus 2:18) “and they (the daughters of Jethro) came to Reuel, their father”, since he was their grandfather and not their father? It teaches us that children are in the habit of calling their grandfather by the term “father”. — He (Jethro) was called by several names: Jethro, because he added (it was through him there was added) a section to the Torah (viz., Exodus 18:21 ff.); Hobab (חֹבָב) because he loved (חֹבֵב) the Torah, etc.


###### Rashi on Numbers 10:29:2
[Rashi on Numbers 10:29:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:29:2)

**נסעים אנחנו אל המקום.** מִיָּד — עַד שְׁלֹשָׁה יָמִים אָנוּ נִכְנָסִין לָאָרֶץ, שֶׁבְּמַסָּע זֶה הָרִאשׁוֹן נָסְעוּ עַל מְנָת לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, אֶלָּא שֶׁחָטְאוּ בְּמִתְאוֹנְנִים; וּמִפְּנֵי מָה שִׁתֵּף מֹשֶׁה עַצְמוֹ עִמָּהֶם? שֶׁעֲדַיִן לֹא נִגְזְרָה גְזֵרָה עָלָיו וּכְסָבוּר שֶׁהוּא נִכְנָס (עי' שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נוסעים אנחנו אל המקום WE ARE JOURNEYING UNTO THE PLACE — Immediately — within three days — we shall enter the Land of Canaan. They said this, because on this first journey after leaving Sinai they really set out with a view to entering the Land of Israel, only that they sinned at the incident of “those who complained” which prevented their further progress (Numbers 11:1). — But why did Moses include himself with them in the statement “ we are journeying” to enter the land? Because the decree that he should not enter it had not yet been made regarding him, and he was yet under the belief that he would enter (cf. Sifrei Bamidbar 78:3).


###### Rashi on Numbers 10:30:1
[Rashi on Numbers 10:30:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:30:1)

**אל ארצי ואל מולדתי.** אִם בִּשְׁבִיל נְכָסַי, אִם בִּשְׁבִיל מִשְׁפַּחְתִּי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל ארצי ואל מולדתי [AND HE SAID TO HIM, I WILL NOT GO; BUT I WILL DEPART] TO MINE OWN LAND, AND TO MY KINDRED — (the Hebrew may be translated: but for my own land and for my own kindred I must go) — “I must go” whether for the sake of (אל) my property (ארצי) or for the sake of (אל) my family (cf. Sifrei Bamidbar 79).


###### Rashi on Numbers 10:31:1
[Rashi on Numbers 10:31:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:31:1)

**אל נא תעזב.** אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה, שֶׁלֹּא יֹאמְרוּ לֹא נִתְגַּיֵּר יִתְרוֹ מֵחִבָּה, סָבוּר הָיָה שֶׁיֵּשׁ לַגֵּרִים חֵלֶק בָּאָרֶץ, עַכְשָׁו שֶׁרָאָה שֶׁאֵין לָהֶם חֵלֶק, הִנִּיחָם וְהָלַךְ לוֹ (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל נא תעזב LEAVE [US] NOT, I PRAY THEE — The word נא is an expression of entreaty. Here it means: I beg of you, not to leave usin order that people should not say, “Jethro did not become a proselyte out of pure love for the Jewish faith. He believed that the proselytes, too, would have a portion in the Land; now, however, that he saw that they will have no portion in it he has deserted them and gone his own way (Sifrei Bamidbar 80).


###### Rashi on Numbers 10:31:2
[Rashi on Numbers 10:31:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:31:2)

**כי על כן ידעת חנתנו במדבר.** כִּי נָאֶה לְךָ לַעֲשׂוֹת זֹאת, עַל אֲשֶׁר יָדַעְתָּ חֲנוֹתֵנוּ בַּמִּדְבָּר וְרָאִיתָ נִסִּים וּגְבוּרוֹת שֶׁנַּעֲשׂוּ לָנוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי על כן ידעת FOR THOU KNOWEST OUR ENCAMPMENT IN THE WILDERNESS] — For (כי) it is fitting for you to do this, because (על כן) you have known our encampments in the wilderness and you have seen the miracles and the mighty deeds that have been wrought for us.


###### Rashi on Numbers 10:31:3
[Rashi on Numbers 10:31:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:31:3)

**כי על כן ידעת.** כְּמוֹ עַל אֲשֶׁר יָדַעְתָּ, כְּמוֹ "כִּי עַל כֵּן לֹא נְתַתִּיהָ לְשֵׁלָה בְנִי" (בראשית ל"ח), "כִּי עַ"כַּ בָּאוּ" (שם י"ט), "כִּי עַל כֵּן רָאִיתִי פָנֶיךָ" (שם ל"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי על כן ידעת — This is similar to על אשר ידעת, like (Genesis 38:26) “For (כי) she has acted rightly, because (על כן) I did not give her to Selah, my son”; (Genesis 19:8): “For (כי) this kindness please do out of respect to me, because (על כן) they have come under the shadow of my roof”; (Genesis 33:10): “For (כי) it is fitting and proper for you to accept my present, because (על כן) I have seen your face."


###### Rashi on Numbers 10:31:4
[Rashi on Numbers 10:31:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:31:4)

**והיית לנו לעינים.** לְשׁוֹן עָבָר, כְּתַרְגּוּמוֹ; דָּ"אַ: לְשׁוֹן עָתִיד — כָּל דָּבָר וְדָבָר שֶׁיִּתְעַלֵּם מֵעֵינֵינוּ, תִּהְיֶה מֵאִיר עֵינֵינוּ; דָּ"אַ: שֶׁתְּהֵא חָבִיב עָלֵינוּ כְּגַלְגַּל עֵינֵינוּ, שֶׁנֶּאֱמַר (דברים י') "וַאֲהַבְתֶּם אֶת הַגֵּר" (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיית לנו לעינים — The verb is in the past tense and we have to understand it just as the Targum renders it: and all the mighty deeds that have been wrought for us thou hast seen with thine own eyes. Another explanation is that it is the future tense: whatever things will be hidden from our eyes, you will enlighten our eyes about it. Still another explanation is that the passage means that you will be held in affection by us as our “very eye-balls”. as it is said, (Deuteronomy 10:19) “and ye shall love the stranger” (Sifrei Bamidbar 80).


###### Rashi on Numbers 10:32:1
[Rashi on Numbers 10:32:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:32:1)

**והיה הטוב ההוא.** מַה טּוֹבָה הֵטִיבוּ לוֹ? אָמְרוּ, כְּשֶׁהָיוּ יִשְׂרָאֵל מְחַלְּקִין אֶת הָאָרֶץ, הָיָה דֻּשְׁנָהּ שֶׁל יְרִיחוֹ ת"ק אַמָּה עַל ת"ק אַמָּה וְהִנִּיחוּהוּ מִלַּחֲלֹק, אָמְרוּ מִי שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ בְּחֶלְקוֹ הוּא יִטְּלֶנּוּ, וּבֵין כָּךְ וּבֵין כָּךְ נְתָנוּהוּ לִבְנֵי יִתְרוֹ לְיוֹנָדָב בֶּן רֵכָב שֶׁנֶּאֱמַר "וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים" וְגוֹ' (שופטים א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיה הטוב ההוא AND IT SHALL BE THAT WHAT GOODNESS [THE LORD SHALL DO UNTO US, THE SAME WILL WE DO UNTO THEE] — What good did they actually bestow upon him (i.e. when did they redeem their promise)? They (our Sages) say: When the Israelites were parcelling out the Land the most fertile part of Jericho proved to extend over an area of 500 by 500 cubits; they left it unparcelled and said: He in whose portion of land the Sanctuary will be built shall take it as a substitute for giving up the land upon which the Temple was built. In the meantime, however, they gave it to the children of Jethro — to Jonadab the son of Rechab, [as it is said, (Judges 1:16) “And the children of the Kenite, Moses’ father-in-law, went up out of the city of the palm tree” (which is identical with Jericho; cf. Deuteronomy 34:3)] (Sifrei Bamidbar 81).


###### Rashi on Numbers 10:33:1
[Rashi on Numbers 10:33:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:33:1)

**דרך שלשת ימים.** מַהֲלַךְ שְׁלֹשֶׁת יָמִים הָלְכוּ בְיוֹם אֶחָד, שֶׁהָיָה הַקָּבָּ"ה חָפֵץ לְהַכְנִיסָם לָאָרֶץ מִיָּד (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
דרך שלשת ימים [AND THEY DEPARTED FROM THE MOUNT OF THE LORD] THREE DAYS’ JOURNEY — A distance of three days’ journey they miraculously travelled in one day, because the Holy One, blessed be He, desired to bring them straight away into the Land (cf. Sifrei Bamidbar 82).


###### Rashi on Numbers 10:33:2
[Rashi on Numbers 10:33:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:33:2)

**וארון ברית ה' נסע לפניהם דרך שלשת ימים.** זֶה הָאָרוֹן הַיּוֹצֵא עִמָּהֶם לַמִּלְחָמָה וּבוֹ שִׁבְרֵי לוּחוֹת מוּנָחִים, וּמַקְדִּים לִפְנֵיהֶם דֶּרֶךְ שְׁלֹשֶׁת יָמִים, לְתַקֵּן לָהֶם מְקוֹם חֲנִיָּה (שם; תלמוד ירושלמי שקלים ו'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וארון ברית ה' נסע לפניהם דרך שלשת ימים AND THE ARK OF THE COVENANT OF THE LORD WENT BEFORE THEM IN THE THREE DAYS' JOURNEY — This was the Ark that went with them whenever they waged war and in which the broken Tablets were placed. It traveled in front of them a distance of three days’ journey to prepare for them a proper place for encampment (Sifrei Bamidbar 82; Talmud Yerushalmi Shekalim 6:1).


###### Rashi on Numbers 10:34:1
[Rashi on Numbers 10:34:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:34:1)

**וענן ה' עליהם יומם.** שִׁבְעָה עֲנָנִים כְּתוּבִים בְּמַסְעֵיהֶם, אַרְבָּעָה מֵאַרְבַּע רוּחוֹת, וְאֶחָד לְמַעְלָה, וְאֶחָד לְמַטָּה, וְאֶחָד לִפְנֵיהֶם מַנְמִיךְ אֶת הַגָּבוֹהַּ וּמַגְבִּיהַּ אֶת הַנָּמוּךְ וְהוֹרֵג נְחָשִׁים וְעַקְרַבִּים (ספרי; מכילתא שמות י"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וענן ה׳ עליהם יומם AND THE CLOUD OF THE LORD WAS UPON THEM BY DAY — Seven times is the word ענן used in the account of their journeys alluding to four clouds which screened them on all four sides, one that was above them, one beneath their feet, and one in front of them which leveled the elevations and raised the depressions, and killed all serpents and scorpions (Sifrei Bamidbar 83:1; Mekhilta; Br. d’ Melechet ha-Mishkan 14).


###### Rashi on Numbers 10:34:2
[Rashi on Numbers 10:34:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:34:2)

**מן המחנה.** מִמְּקוֹם חֲנִיָּתָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
FROM THE CAMP — From the place where they encamped.


###### Rashi on Numbers 10:35:1
[Rashi on Numbers 10:35:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:35:1)

**ויהי בנסע הארן.** עָשָֹה לוֹ סִימָנִיּוֹת מִלְּפָנָיו וּמִלְּאַחֲרָיו לוֹמַר שֶׁאֵין זֶה מְקוֹמוֹ, וְלָמָּה נִכְתַּב כָּאן? כְּדֵי לְהַפְסִיק בֵּין פֻּרְעָנוּת לְפֻרְעָנוּת וְכוּ', כִּדְאִיתָא בְּכָל כִּתְבֵי הַקֹּדֶשׁ (שבת קט"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי בנסע הארן AND IT CAME TO PASS WHEN THE ARK PROCEEDED [THAT MOSES SAID etc.] — He (the Lord; cf. Shabbat 115a) made for it (for this section) dividing marks (inverted “Nuns”), in front and behind it, in order to indicate that this is not its proper place (it would more fittingly find a place in the section dealing with the march of the people in chapter Numbers II. after v. 17). But why, then, is it written here? In order to make a break between the narrative of one punishment and that of another punishment etc., as is stated in the Talmudic chapter commencing with כל כתבי (Shabbat 115b, cf. Sifrei Bamidbar 84:1).


###### Rashi on Numbers 10:35:2
[Rashi on Numbers 10:35:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:35:2)

**קומה ה'.** לְפִי שֶׁהָיָה מַקְדִּים לִפְנֵיהֶם מַהֲלַךְ שְׁלֹשָׁה יָמִים, הָיָה מֹשֶׁה אוֹמֵר עֲמֹד וְהַמְתֵּן לָנוּ וְאַל תִּתְרַחֵק יוֹתֵר. תַּנְחוּמָא בְּוַיַּקְהֵל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
‘קומה ה RISE UP O LORD — Because it (the Ark) was in front of them a distance of three days’ march, Moses exclaimed, “Stay and wait for us, and do not travel further away from us; this is to be found in Tanchuma 2:10:7 on Sedra ויקהל.


###### Rashi on Numbers 10:35:3
[Rashi on Numbers 10:35:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:35:3)

**ויפצו איביך.** הַמְכֻנָּסִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויפצו איביך [RISE UP, O LORD] AND LET THINE ENEMIES BE SCATTERED — i.e. those who massed for battle.


###### Rashi on Numbers 10:35:4
[Rashi on Numbers 10:35:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:35:4)

**וינסו משנאיך.** אֵלּוּ הָרוֹדְפִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וינסו משנאיך AND LET THOSE THAT HATE THEE FLEE BEFORE THEE, — this refers to the pursuing enemies (those actually engaged in battle) (Sifrei Bamidbar 84:3).


###### Rashi on Numbers 10:35:5
[Rashi on Numbers 10:35:5](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:35:5)

**משנאיך.** אֵלּוּ שׂוֹנְאֵי יִשְׂרָאל, שֶׁכָּל הַשּׂוֹנֵא אֶת יִשְׂרָאֵל שׂוֹנֵא אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר "וּמְשַׂנְאֶיךָ נָשְׂאוּ רֹאשׁ" (תהלים פ"ג), וּמִי הֵם? "עַל עַמְּךָ יַעֲרִימוּ סוֹד":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משנאיך THOSE THAT HATE THEE — These are those who hate Israel, because whoever hates Israel, hates “Him who spoke and the world came into existence”, as it is said, (Psalms 83:3, 4) “[For lo, thine enemies are in an uproar] and they that hate Thee have lifted up the head” — and who are these that hate Thee? The next verse states this (v. 4): “They who have taken crafty counsel against thy people” (Sifrei Bamidbar 84:4).


###### Rashi on Numbers 10:36:1
[Rashi on Numbers 10:36:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:36:1)

**שובה ה'.** מְנַחֵם תִּרְגְּמוֹ לְשׁוֹן מַרְגּוֹעַ, וְכֵן "בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן" (ישעיהו ל'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
‘שובה ה [AND WHEN IT RESTED HE SAID] שובה O LORD — Menachem ben Seruk renders it (the word שובה) by an expression denoting “rest”. Similar is (Isaiah 30:15) “In rest (בשובה) and tranquility shall ye be saved” (cf. Ibn. Ezra).


###### Rashi on Numbers 10:36:2
[Rashi on Numbers 10:36:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/10:36:2)

**רבבות אלפי ישראל.** מַגִּיד שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל פְּחוּתִים מִשְּׁנֵי אֲלָפִים וּשְׁתֵּי רְבָבוֹת (יבמות ס"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רבבות אלפי ישראל [GIVE REST O LORD UNTO] THE MYRIADS OF THOUSANDS OF ISRAEL — This teaches us that the Shechinah does not rest upon Israel if they are less in number than twenty-two thousand (Yevamot 64a; Sifrei Bamidbar 84:5).