## Tur HaArokh, Numbers

###### Tur HaArokh, Numbers 34:2:1
[Tur HaArokh, Numbers 34:2:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Numbers/r/34:2:1)

**אל הארץ כנען.**פי' ר' אברהם כמו אל הארץ ארץ כנען. והרמב"ן פי' כי שם הארץ כנען כמו מצרים שם הארץ ושם העם על כן אומר אל הארץ כנען כמו אל העיר ירושלים והמלך דוד:

**Sefaria Community Translation:**
אל הארץ כנען, “to the land of Canaan.” Ibn Ezra explains this phrase, which is unusual, as meaning that the Torah had written אל הארץ, ארץ כנען, “to the land, the land of Canaan.”
 Nachmanides understands this as the Torah saying that the name the land is known by is “Canaan”, just as the name of the Land of Egypt, is “Egypt.” Both the land of Egypt is called מצרים, and the people living there are called מצרים. The construction is similar to Kings I 1,1 אל העיר ירושלים והמלך דוד, where we also would not have expected the letter ה before the word מלך.


###### Tur HaArokh, Numbers 34:19:1
[Tur HaArokh, Numbers 34:19:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Numbers/r/34:19:1)

**ואלה שמות האנשים למטה יהודה.**ראובן וגד כבר לקחו נחלתם ולא הוצרכו לנשיא. והזכיר יהודה תחלה י"מ הטעם לפי שיצא לו הגורל תחלה ובכולם הזכיר נשיא לבד ביהודה ושמעון ובנימין. וי"מ הטעם לפי שכלב שהיה מיהודה כבר נודע נשיאותו ושמעון קנס אותו לפי שחטא זמרי נשיאו ובנימין היה נשיאו אלידד והוא אלדד ולא הוצרך לכתוב בו נשיא כי נביא היה ומעלתו יתירה. ולא ידעתי טעם למה כתב בכולם למטה בני פלוני חוץ מביהודה ובנימין. וכאן ובמרגלים מזכיר יוסף על מנשה לפי שחמדו את הארץ:

**Sefaria Community Translation:**
ואלה שמות האנשים: למטה יהודה, וגו', ”and these were the names of the men: representing the tribe of Yehudah was Calev, son of Yefuneh.” Seeing that the tribes of Reuven and Gad already had received their ancestral heritage they were no longer in need of a נשיא , a “leader.” There are different opinions as to why the list of the leaders of the nation when the conquest began begins with Yehudah.on this occasion. One opinion holds that when the lottery took place Yehudah’s parchment came up first. All the tribes listed here had a leader described by the Torah with the title נשיא, except Yehudah, Shimon, and Binyamin. In the case of Yehudah, seeing that Calev was a venerable and well-known personality there was no need to give him a title for his authority to be accepted by the members of his tribe. Shimon did not have a new נשיא, seeing that the last one, Zimri, had disgraced himself so badly. The title held no allure for the members of that tribe as its significance had been debased. Binyamin actually did have a נשיא in the person of אלידד, whose name has been spelled אלדד in Numbers 11,26 before he had been elevated to the status of prophet. Seeing that a prophet is on a higher spiritual level than a mere “leader,” referring to him here a נשיא would have indicated a demotion. I do not know why the Torah found it necessary to introduce each one of these men as למטה בני פלוני,.... “of the tribe of so and so…” with the exception of the tribe of Yehudah. Both here and in the story of the spies Joseph is mentioned in addition to Menashe, because he had displayed especial fondness of the Holy Land.