## Rashi on Numbers Chapter 17

###### Rashi on Numbers 17:2:1
[Rashi on Numbers 17:2:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:2:1)

**ואת האש.** שֶׁבְּתוֹךְ הַמַּחְתּוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואת האש AND THE FIRE — that is in the censers (not, as might be assumed, that of the burning materials — the שרפה just mentioned).


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

**זרה הלאה.** לָאָרֶץ מֵעַל הַמַּחְתּוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
זרה הלאה SCATTER YONDER on the ground from off the censers.


###### Rashi on Numbers 17:2:3
[Rashi on Numbers 17:2:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:2:3)

**כי קדשו.** הַמַּחְתּוֹת וַאֲסוּרִין בַּהֲנָאָה, שֶׁהֲרֵי עֲשָׂאוּם כְּלֵי שָׁרֵת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי קדשו FOR THEY — the censers — ARE HALLOWED, and are therefore forbidden for any profane use, since they have made them into “vessels of service” (כלי שרת) (by using them for offering incense).


###### Rashi on Numbers 17:3:1
[Rashi on Numbers 17:3:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:3:1)

**החטאים האלה בנפשתם.** שֶׁנַּעֲשׂוּ פוֹשְׁעִים בְּנַפְשׁוֹתָם, שֶׁנֶּחְלְקוּ עַל הַקָּבָּ"ה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
החטאים האלא בנפשתם THESE SINNERS AGAINST THEIR OWN SOULS — i.e. who became wilful transgressors against their own souls, because they rebelled against the Holy One, blessed be He.


###### Rashi on Numbers 17:3:2
[Rashi on Numbers 17:3:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:3:2)

**רקעי.** רְדוּדִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רקעי means beaten out (flattened).


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

**פחים.** טַסִּים מְרֻדָּדִין, טינדי"ש בלעז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פחים are plates beaten out thin, tendus in O. F.


###### Rashi on Numbers 17:3:4
[Rashi on Numbers 17:3:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:3:4)

**צפוי למזבח.** לְמִזְבַּח הַנְּחֹשֶׁת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
צפוי למזבח FOR AN OVERLAYING FOR THE ALTAR — i.e. for the copper altar.


###### Rashi on Numbers 17:3:5
[Rashi on Numbers 17:3:5](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:3:5)

**ויהיו לאות.** לְזִכָּרוֹן — שֶׁיֹּאמְרוּ, אֵלּוּ הָיוּ מֵאוֹתָן שֶׁנֶּחְלְקוּ עַל הַכְּהֻנָּה וְנִשְׂרְפוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהיו לאות AND THEY SHALL BE AS AN אות — The word לאות is the same as לזכרון, something to be mentioned (cf. Exodus 13:9) — that people will always say: These plates were from (once belonged to) those who raised dissension about the priesthood and were burnt.


###### Rashi on Numbers 17:4:1
[Rashi on Numbers 17:4:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:4:1)

**וירקעום.** איטינ"דריש בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירקעום AND THEY EXTENDED THEM — Etendre in O. F.


###### Rashi on Numbers 17:5:1
[Rashi on Numbers 17:5:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:5:1)

**ולא יהיה כקרח.** כְּדֵי שֶׁלֹּא יִהְיֶה כְקֹרַח:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא יהיה כקרח means in order that he be not as Korah.


###### Rashi on Numbers 17:5:2
[Rashi on Numbers 17:5:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:5:2)

**כאשר דבר ה' ביד משה לו.** כְּמוֹ עָלָיו — עַל אַהֲרֹן דִּבֵּר אֶל מֹשֶׁה שֶׁיִּהְיוּ הוּא וּבָנָיו כֹּהֲנִים, לְפִיכָךְ "לֹא יִקְרַב אִישׁ זָר אֲשֶׁר לֹא מִזֶּרַע אַהֲרֹן" וְגוֹ'; וְכֵן כָּל לִי וְלוֹ וְלָהֶם הַסְּמוּכִים אֵצֶל דִּבּוּר, פִּתְרוֹנָם כְּמוֹ עַל. וּמִדְרָשׁוֹ — עַל קֹרַח, וּמַהוּ "בְיַד מֹשֶׁה" וְלֹא כָתַב "אֶל מֹשֶׁה"? רֶמֶז לַחוֹלְקִים עַל הַכְּהֻנָּה שֶׁלּוֹקִין בְּצָרַעַת כְּמוֹ שֶׁלָּקָה מֹשֶׁה בְּיָדוֹ, שֶׁנֶּאֱמַר "וַיּוֹצִאָהּ וְהִנֵּה יָדוֹ מְצֹרַעַת כַּשָּׁלֶג" (שמות ד'), וְעַל כֵּן לָקָה עֻזִּיָּהוּ בְּצָרַעַת (דברי הימים ב' כ"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כאשר דבר ה' ביד משה לו AS THE LORD HAD SPOKEN BY THE AGENCY OF MOSES לו — The latter word is the same as עליו, “with regard to him”, i.e. “with regard to Aaron”: He had spoken to Moses that he and his sons should be priests; therefore a layman, who is not of the seed of Aaron, shall not approach etc. Similarly in every instance of the words לי or לו or להם which are connected with forms of the verb דבר, their meaning is the same as על, “concerning”. A Midrashic explanation is that לו, “with regard to him”, means: with regard to Korah (not to Aaron). But what, then, is meant by the expression “by the hand of Moses”; why does it not write “unto Moses”? It is used as an intimation to those who rebel against the institution of the priesthood: that they will become stricken with leprosy, just as Moses was stricken with it on his hand, as it is said, (Exodus 4:6) “and he took it (the hand) forth and, behold, it was leprous, white as snow”. And on account of this (that he insisted on offering incense in spite of the priests’ protest) Uzziah was stricken with leprosy (II Chronicles 26:19) (Midrash Tanchuma, Tzav 1 on צו; cf. also Sanhedrin 110a and Rashi on Isaiah 6:4).


###### Rashi on Numbers 17:11:1
[Rashi on Numbers 17:11:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:11:1)

**וכפר עליהם.** רָז זֶה מָסַר לוֹ מַלְאַךְ הַמָּוֶת כְּשֶׁעָלָה לָרָקִיעַ, שֶׁהַקְּטֹרֶת עוֹצֵר הַמַּגֵּפָה, כִּדְאִיתָא בְמַסֶּכֶת שַׁבָּת (דף פ"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וכפר עליהם AND MAKE AN EXPIATION FOR THEM — This secret the Angel of Death communicated to him (Moses) when he went up unto heaven to receive the Torah, viz., that the incense holds back the plague — as is related in Treatise Shabbat 89a.


###### Rashi on Numbers 17:13:1
[Rashi on Numbers 17:13:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:13:1)

**ויעמד בין המתים וגו'.** אָחַז אֶת הַמַּלְאָךְ וְהֶעֱמִידוֹ עַל כָּרְחוֹ, אָמַר לוֹ הַמַּלְאָךְ, הַנַּח לִי לַעֲשׂוֹת שְׁלִיחוּתִי, אָמַר לוֹ מֹשֶׁה צִוַּנִי לְעַכֵּב עַל יָדְךָ, אָמַר לוֹ אֲנִי שְׁלוּחוֹ שֶׁל מָקוֹם וְאַתָּה שְׁלוּחוֹ שֶׁל מֹשֶׁה, אָמַר לוֹ אֵין מֹשֶׁה אוֹמֵר כְּלוּם מִלִּבּוֹ אֶלָּא מִפִּי הַגְּבוּרָה, אִם אֵין אַתָּה מַאֲמִין, הֲרֵי הַקָּבָּ"ה וּמֹשֶׁה אֶל פֶּתַח אֹהֶל מוֹעֵד, בֹּא עִמִּי וּשְׁאַל, וְזֶהוּ שֶׁנֶּאֱמַר **וישב אהרן אל משה;** דָּ"אַ, לָמָּה בַקְּטֹרֶת? לְפִי שֶׁהָיוּ יִשְׂרָאֵל מְלִיזִים וּמְרַנְּנִים אַחַר הַקְּטֹרֶת לוֹמַר סַם הַמָּוֶת הוּא — עַל יָדוֹ מֵתוּ נָדָב וַאֲבִיהוּא, עַל יָדוֹ נִשְׂרְפוּ חֲמִשִּׁים וּמָאתַיִם אִישׁ — אָמַר הַקָּבָּ"ה, תִּרְאוּ שֶׁעוֹצֵר מַגֵּפָה הוּא וְהַחֵטְא הוּא הַמֵּמִית (מכילתא שמות י"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויעמד בין המתים וגו׳ AND HE STOOD BETWEEN THE DEAD [AND THE LIVING] — He (Aaron) seized the Angel of Death and stopped him despite himself. The angel said to him, “Let me be, so that I may carry out my commission!” He (Aaron) answered him, “Moses has bidden me prevent you”. The angel replied, “I am the messenger of the Omnipresent whilst you are but the messenger of Moses!” Aaron retorted, “Moses does not say anything out of his own mind, but only at the command of the Almighty. If you do not believe me, behold, the Holy One, blessed be He, and Moses are at the entrance of the appointed tent; come with me and ask them!” This is the meaning of what is stated (v. 15): And Aaron returned unto Moses (i.e. returned together with the Angel of Death) (cf. Midrash Tanchuma, Tetzaveh 15 at end of תצוה). Another explanation is: Wherefore was the plague stayed by means of the incense? Because the Israelites were traducing and speaking ill of the incense, saying, “It is a deadly poison: through it Nadab and Abihu died; through it the two hundred and fifty men were burnt!” therefore the Holy One, blessed be He, said, You will see that it is also a means for restraining the plague, and it is only sin that brings death” (Mekhilta on Exodus 17:5).


###### Rashi on Numbers 17:18:1
[Rashi on Numbers 17:18:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:18:1)

**כי מטה אחד.** אַעַ"פִּ שֶׁחִלַּקְתִּים לִשְׁתֵּי מִשְׁפָּחוֹת, מִשְׁפַּחַת כְּהֻנָּה לְבַד וּלְוִיָּה לְבַד, מִכָּל מָקוֹם שֵׁבֶט אֶחָד הוּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי מטה אחד FOR ONE STAFF SHALL BE (FOR THE HEAD OF THE HOUSE OF THEIR FATHERS) — i.e. although I have divided them into two families, the family of the priests apart, and that of the Levites apart, yet it is only one tribe, [and they shall therefore have but one staff].


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

**והשכתי.** כְּמוֹ "וַיָּשֹׁכּוּ הַמָּיִם" (בראשית ח'), "וַחֲמַת הַמֶּלֶךְ שָׁכָכָה" (אסתר ז'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והשכתי AND I WILL CAUSE TO CEASE — This word is the same as in (Genesis 8:1) “and the waters abated (וישכו)”; (Esther 7:10) “and the wrath of the king was abated (שככה)”.


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

**בתוך מטותם.** הִנִּיח בָּאֶמְצַע, שֶׁלֹּא יֹאמְרוּ, מִפְּנֵי שֶׁהִנִּיחוֹ בְצַד שְׁכִינָה פָּרַח (תנחומא אחרי מות):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בתוך מטותם [AND THE STAFF OF AARON WAS] IN THE MIDST OF THEIR STAVES — He placed Aarons staff in the middle (בתוך) in order that people should not say, “It is only because he placed it at the side where the Shechinah is that it blossomed” (Midrash Tanchuma, Achrei Mot 8 on אחרי מות).


###### Rashi on Numbers 17:23:1
[Rashi on Numbers 17:23:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:23:1)

**ויצא פרח.** כְּמַשְׁמָעוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויצא פרח AND IT BROUGHT FORTH A BLOSSOM — Take this as what it literally implies.


###### Rashi on Numbers 17:23:2
[Rashi on Numbers 17:23:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:23:2)

**ציץ.** הוּא חֲנָטַת הַפְּרִי כְּשֶׁהַפֶּרַח נוֹפֵל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ציץ is the first stage in the growth of the fruit when the blossom has fallen off.


###### Rashi on Numbers 17:23:3
[Rashi on Numbers 17:23:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:23:3)

**ויגמל שקדים.** כְּשֶׁהֻכַּר הַפְּרִי הֻכַּר שֶׁהֵן שְׁקֵדִים, לְשׁוֹן "וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל" (בראשית כ"א), וְלָשׁוֹן זֶה מָצוּי בִּפְרִי הָאִילָן, כְּמוֹ "וּבֹסֶר גֹּמֵל יִהְיֶה נִצָּה" (ישעיהו י"ח), וְלָמָּה שְׁקֵדִים? הוּא הַפְּרִי הַמְמַהֵר לְהַפְרִיחַ מִכָּל הַפֵּרוֹת, אַף הַמְעוֹרֵר עַל הַכְּהֻנָּה פֻּרְעֲנוּתוֹ מְמַהֶרֶת לָבֹא, כְּמוֹ שֶׁמָּצִינוּ בְעֻזִּיָּהוּ "וְהַצָּרַעַת זָרְחָה בְמִצְחוֹ" (דברי הימים ב' כ"ו); תַּרְגּוּמוֹ "וְכָפִית שִׁגְדִּין", כְּמִין אֶשְׁכּוֹל שְׁקֵדִים יַחַד כְּפוּתִים זֶה עַל זֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויגמל שקדים AND RIPENED INTO ALMONDS — This means that when the fruit was recognisable as such it could be recognised that they were almonds. The verb has the same meaning as in (Genesis 21:8) “And the child grew ויגמל, and became a full child” (i.e., able to do without its mother’s milk). This expression is frequently used of the fruit of trees, as e.g. (Isaiah 18:5) “And the blossom becometh a ripening (גמל) grape” (cf. Rashi on Genesis 40:10). — But why did it bring forth almonds? Because it is a fruit that blossoms earlier than all other fruits; so, too, the punishment of him who sets himself in opposition to the constituted priesthood comes quickly, just as we find stated in the case of Uzziah (II Chronicles 26:19) “And the leprosy instantly broke out in his forehead”. — Its translation in the Targum is: וכפת שגדין, meaning that it produced a kind of cluster of almonds, knotted together one upon the other (Aramaic כפת denotes “tied”).


###### Rashi on Numbers 17:25:1
[Rashi on Numbers 17:25:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:25:1)

**למשמרת לאות.** לְזִכָּרוֹן שֶׁבָּחַרְתִּי בְּאַהֲרֹן לְכֹהֵן וְלֹא יִלּוֹנוּ עוֹד עַל הַכְּהֻנָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למשמרת לאות TO BE KEPT AS A SIGN — i.e. as a reminder that I have chosen Aaron to be the priest and that they should therefore not murmur any more against the priesthood.


###### Rashi on Numbers 17:25:2
[Rashi on Numbers 17:25:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:25:2)

**ותכל תלונתם.** כְּמוֹ וּתְכַלֶּה תְּלֻנּוֹתָם; לָשׁוֹן זֶה שֵׁם מִפְעָל יָחִיד לְשׁוֹן נְקֵבָה, כְּמוֹ תְלֻנָּתָם, מרמור"יש בלעז; וְיֵשׁ חִלּוּק בֵּין תְּלֻנּוֹתָם לִתְלֻנָּתָם, תְּלֻנָּתָם תְּלֻנָּה אַחַת, תְּלֻנּוֹתָם שֵׁם דָּבָר בִּלְשׁוֹן יָחִיד וַאֲפִלּוּ הֵם תְּלֻנּוֹת הַרְבֵּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותכל תלונתם is the same as וּתְכַלֶּה תלונתם, AND THOU SHALT MAKE AN END OF THEIR MURMURING. This form (תלנֹתם) is a nomen actionis (שם מפעל), singular number, feminine gender, the same as is תלונָתם; in O. F. murmures. But there is a difference in sense between תלנֹתם and תלונָתם. The word תלונָתם denotes a single act of murmuring; תלנתם is a noun with singular meaning although there may be many acts of murmuring.


###### Rashi on Numbers 17:28:1
[Rashi on Numbers 17:28:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:28:1)

**כל הקרב הקרב וגו'.** אֵין אָנוּ יְכוֹלִין לִהְיוֹת זְהִירִין בְּכָךְ, כֻּלָּנוּ רַשָּׁאִין לְהִכָּנֵס לַחֲצַר אֹהֶל מוֹעֵד, וְאֶחָד שֶׁיַּקְרִיב עַצְמוֹ יוֹתֵר מֵחֲבֵרוֹ וְיִכָּנֵס לְתוֹךְ אֹהֶל מוֹעֵד יָמוּת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל הקרב הקרב וגו׳ WHOSOEVER APPROACHETH [UNTO THE DWELLING OF THE LORD SHALL DIE] — The meaning is: “We cannot be cautious enough in this matter: we are all of us allowed to enter into the court of the appointed tent, but one who betakes himself nearer than his fellow and goes into the appointed tent itself will die!


###### Rashi on Numbers 17:28:2
[Rashi on Numbers 17:28:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/17:28:2)

**האם תמנו לגוע.** שֶׁמָּא הֻפְקַרְנוּ לְמִיתָה?:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
האם תמנו לגוע means are we perhaps constantly to be freely exposed to the danger of death?