AND THE PEOPLE. This chapter is connected to the one before,¹ because the Israelites camped in kibroth-hatta’avah², the name of the place as quoted in verse 3. See I.E. on Num. 10:31. after the ark journeyed from Sinai. Scripture now tells what happened there.³.

footnotes: ¹ Which deals with the journey of the ark. ² Which, according to I.E., is the same as taverah ³ At kibroth-hatta’avah

AS MURMURERS. Mitonenim (murmurers) is related to the word aven (evil).⁴. Onekh (evil) in thy evil (onekh) thoughts (Jer. 4:14) is similar.⁵ (and the people were as murmurers) as: and the people uttered evil words.

footnotes: ⁴ Both words come from the root alef, vav, nun ⁵ I.E. renders va-yehi ha-am ke-mitoninim

[AND WHEN THE LORD HEARD.] The meaning of when the Lord heard is, and when the Lord heard that they spoke evil.

AND DEVOURED. Va-tokhal (and devoured) is penultimately accented. Compare, va-yomer (and he said) (Gen. 14:19).⁶ However, when it ends a clause,⁷) or at the end of a verse (sof pasuk). then it is ultimately accented. The latter is contrary to the laws of Hebrew grammar,⁸ but we find it to be so.

footnotes: ⁶ When this word comes at the beginning of a clause, it is penultimately accented. ⁷ When it comes in the middle of a verse (at an etnachta ⁸ For the change of accent indicates a change in tense (Weiser).

AND THE PEOPLE CRIED UNTO MOSES. In a conciliatory manner.⁹ (cried) literally means screamed. Hence I.E.’s comment.

footnotes: ⁹ The word va-yitzaku

AND THE FIRE ABATED. Va-tishka (abated) means extinguished. The word is not used again in Scripture¹⁰ means to sink. This root is used in the sense of extinguished only here. with this meaning.

footnotes: ¹⁰ The root shaka

TABERAH. I will explain this term later.¹¹

footnotes: ¹¹ See I.E. on Deut. 9:22.

AND THE MIXED MULTITUDE. Who were gathered unto the children of Israel but were not of Israelite stock. The asafsuf (the mixed multitude) refers to the erev rav (the mixed multitude).¹² The word is constructed by doubling two root letters.¹³. Compare, secharchar¹⁴, doubling the chet and resh. (fluttereth) (Ps. 38:11) and chamarmaru¹⁵, doubling the mem and resh. (burn) (Lam. 1:20).

footnotes: ¹² Mentioned in Ex. 12:38. ¹³ Its two final root letters, samekh, feh ¹⁴ From the root samekh, chet, resh ¹⁵ From the root chet, mem, resh

AND…WEPT. After they lusted.

THE CHILDREN OF ISRAEL…ON THEIR PART. With them.¹⁶ (and the children of Israel also wept on their part). I.E. interprets va-yashuvu va- yivku as referring to the mixed multitude. He reads our verse as follows: And the mixed multitude that was among them fell a-lusting, and after lusting turned and wept, also the children of Israel with them. I.E.’s point is that the mixed multitude caused Israel to weep and ask for meat (Krinsky).

footnotes: ¹⁶ The Hebrew reads, va-yashuvu va-yivku gam bene yisra’el

THE FISH. The word dagah (fish) is a general term.¹⁷

footnotes: ¹⁷ For all the different species of fish.

FOR NOUGHT. Cheaply, as if we got it for nothing.

THE CUCUMBERS. An alef has been substituted for a heh in the word kishu’im (cucumbers), for kishu’im is related to the word mikshah (cucumber) (Is. 1:8).¹⁸ is spelled with a heh. Compare, telu’im (suspense) in And My people are in suspense about returning to Me (Hos. 11:7).¹⁹ is spelled with an alef. However, it comes from the root tav, lamed, heh, and should read teluyim. Thus here too an alef has been substituted for a heh. There are many such instances.

footnotes: ¹⁸ Mikshah ¹⁹ Telu’im

MELONS. We can ascertain the meaning of avatichim (melons) from Arabic.²⁰. It has no cognate in Scripture.²¹

footnotes: ²⁰ The Arabic word for melon is batikha ²¹ Literally, no neighbor in Scripture.

AND THE LEEKS. The word chatzir (leeks) refers to vegetables,²² (literally, greens). which are the grass of the field.²³ means grass. However, people do not eat grass. Hence I.E.’s comment. Compare, Who maketh the mountains to spring with grass (chatzir) (Ps. 147:8). Chatzir is thus an all-inclusive noun.²⁴ However, the Aramaic translation²⁵ says that it refers to a specific kind.²⁶ by the term kerate (leeks). It too is correct.

footnotes: ²² Hebrew, yerakot ²³ Chatzir ²⁴ It refers to all types of greens. ²⁵ Onkelos. ²⁶ Onkelos renders chatzir

AND THE ONIONS, AND THE GARLIC. The meaning be-tzalim (onions) and shumim (garlic) is known.²⁷ They have similar names in Arabic.²⁸ and tumeh.

footnotes: ²⁷ I.E. could find no synonyms for these words. Hence his comment that everybody knows what they mean. ²⁸ Basal

BUT NOW OUR SOUL IS DRIED AWAY. The reference is to the lusting soul, which is implanted in the liver.²⁹, page 96. According to I.E. there are three souls in the body, neshamah, ru’ach, and nefesh. The neshamah (rational soul) is manifested in the brain; the ru’ach (spirit) is located in the heart; and the nefesh (the lusting soul), the part of the psyche that desires food and sex, is in the liver.

footnotes: ²⁹ See The Secret of the Torah

THERE IS NOTHING AT ALL. We lack everything.

TO LOOK TO. For the manna came down from heaven.³⁰

footnotes: ³⁰ We watch the manna come down from the heavens (Weiser).

NOW THE MANNA. Scripture³¹ describes the stupidity of those who lusted, for the manna was like coriander seed, which is easy to pick, and it was easy to see, for it was white. Furthermore, they could eat it as it was. They could also grind it in mills and make cakes out of it. They could also beat it in mortars and cook it in pots. It had an especially good taste, for it tasted like [food] with the finest oil. Additionally, it came down after the dew had washed the place [upon which it fell]. It thus descended upon a clean place.

footnotes: ³¹ In this verse.

LIKE CORIANDER SEED. Zera (seed) is in the construct.³² rather than with a segol beneath the zayin. It is like the word neta (plant of)³³ rather than with a segol beneath the nun. in the plant of His delight (Is. 5:7).

footnotes: ³² Hence it is vocalized with a sheva ³³ Which is vocalized with a sheva

CORIANDER. Some identify this with kusbarta. Others say that it refers to mustard. They connect gad (coriander) with the word gidin (sinews).³⁴ However, I do not know its meaning.

footnotes: ³⁴ Something hard (bitter) to the taste, i.e., mustard seed. See I.E.’s short commentary on Ex. 16:31.

THE PEOPLE WENT ABOUT. The word shatu (went about) is related to the word shut³⁵. (going to and fro) in From going to and fro (mi-shut) in the earth (Job 1:7). This shows that the individual pieces of manna did not fall in one place³⁶ but were spread and scattered.

footnotes: ³⁵ From the root shin, vav, tet ³⁶ Literally, together. It did not fall in one large pile but evenly over some distance.

IN MILLS. Operated by hand. The word rechayim (mills) does not come in the singular,³⁷ is in the plural. However, it also refers to the singular, that is, to a mill as in our verse, for rechayim (mills) is parallel to medochah (mortar), which is singular. for a mill consists of two parts.³⁸

footnotes: ³⁷ The word rechayim ³⁸ An upper and a lower stone.

IN MORTARS. A vessel made out of wood or stone. It is called a medocha (mortars)³⁹ because they pound in it.⁴⁰ comes from the root dalet, caf, heh, which means to crush. It was also possible to make cakes from what they pounded.⁴¹. I.E. notes that this should be interpreted, and seethed it in pots, or made cakes of it.

footnotes: ³⁹ Literally, a mortar. See previous note. ⁴⁰ The word medocha ⁴¹ In addition to cooking it. Scripture reads, and seethed it in pots, and made cakes of it

AND MADE CAKES. Compare, and make cakes (Gen. 18:6).⁴²

footnotes: ⁴² We thus see that the word make can mean bake.

A CAKE. Some say that the lamed of leshad (cake) is superfluous.⁴³ (breast). According to this interpretation, leshad ha-shamen means breast of the oil. See Sifre on Num. 11:8. “Just as the suckling imbibes, so to speak, every possible flavor with the mother-milk, so the Israelites found all flavors in the manna” (translated by Rosenbaum Silbermann, Num. p. 54). So too Rashi, “Our Rabbis explained it as meaning breasts.” It is similar to the lamed of shalanan (at ease)⁴⁴. in at ease and quiet (Job 21:23). The word ha-shamen (with oil) should have been ultimately accented⁴⁵ is ultimately accented. When the word shemen or shamen is a noun, it is penultimately accented; when an adjective, it is ultimately accented. because⁴⁶ the word shamen (oil) is an adjective.⁴⁷. However, I believe that the lamed of leshad is a root letter. The word leshad is similar to the word leshadi (my sap) in My sap was turned (Ps. 32:4). My (leshadi) sap stands in contrast to the droughts (charvone) in the droughts of summer (Ibid.). Leshad refers to the finest part of the oil that floats on top of all oil. In this case, the word ha-shamen is penultimately vocalized in accordance with the meaning of the word.⁴⁸

footnotes: ⁴³ The basic word is shad ⁴⁴ The basic word being sha’anan ⁴⁵ However, ha-shamen ⁴⁶ According to this interpretation. ⁴⁷ Describing leshad ⁴⁸ For the word is a noun.

WEEPING, FAMILY BY FAMILY. The families gathered together to cry, as they do when they mourn for the dead.

EVERY MAN AT THE DOOR OF HIS TENT. In public.

AND MOSES WAS DISPLEASED. The word ra (displeased) is a perfect.⁴⁹ On the other hand, the word hayah (was) might be missing in our text.⁵⁰. The latter literally means: and in the eyes of Moses displeased. I.E. suggests that our verse be interpreted as if it read, u-ve’ene moshe hayah ra (and it was displeasing in the eyes of Moses). In this case, our verse is a continuous present.

footnotes: ⁴⁹ And also a present form. Here it is a past. ⁵⁰ Our verse reads, u-ve’ene moshe ra

WHEREFORE HAST THOU DEALT ILL WITH THY SERVANT. Scripture describes an impetuous action.⁵¹

footnotes: ⁵¹ Moses spoke impulsively, as one is wont to do under pressure.

AND WHEREFORE HAVE I NOT FOUND FAVOUR IN THY SIGHT. When I said, send, I pray Thee, by the hand of him whom Thou wilt send (Ex. 4:13).⁵²

footnotes: ⁵² You chose me then. Why, then, do I not find favor in your eyes now?

The word matzati⁵³. (found) is missing an alef.⁵⁴. There are many such instances. There is nothing to wonder about when king Yehu⁵⁵, or alef is dropped. These letters spell the name Yehu, who was a king of Judah. I.E. employs the king’s name as a mnemonic device. is missing.

footnotes: ⁵³ From the root mem, tzadi, alef ⁵⁴ That is, it is spelled here without an alef ⁵⁵ That is, when either a yod, heh, vav

HAVE I CONCEIVED. Am I their mother?

HAVE I BROUGHT THEM FORTH. Or am I their father? Yelidtihu (brought them forth) is like the word yalad (begot) in and Shelah begot Eber (Gen. 10:24).⁵⁶

footnotes: ⁵⁶ I.E. renders our clause: Did I beget them?

CARRY THEM. Until they come to the land.⁵⁷. This literally means, carry them…upon the land. Hence I.E. points out that the word al here means unto, and al ha-adamah is to be rendered as unto the land.

footnotes: ⁵⁷ Scripture reads, sa’eh…al ha-adamah

WHENCE.⁵⁸. When the word ayin has a mem prefixed to it,⁵⁹ it means from which place. When ayin appears without a mem prefixed to it, it means no.⁶⁰ We also find the following clause, Behold, ye are nothing (me-ayin) (Is. 41:24).⁶¹ has the meaning of nothing even though it has a mem prefixed to it.

footnotes: ⁵⁸ Hebrew, me-ayin ⁵⁹ As in our verse. ⁶⁰ Or nothing. ⁶¹ In this case, me-ayin

BECAUSE IT IS TOO HEAVY FOR ME. The word kaved (heavy) is a verb in the perfect.⁶² Compare, zaken (was old) in And it came to pass, that when Isaac was old (Gen. 27:1).⁶³ can be a perfect or a present form. In Gen. 27:1, it is a perfect. On the other hand, the word hu (it) might be missing from our text.⁶⁴. In this case, khaved is a present.

footnotes: ⁶² And also a present. In our case, it is a past. ⁶³ The word zaken ⁶⁴ In other words, our text should be read as if written ki khaved hu mi-menni

THOU. The word at (Thou) is used for both males and females.⁶⁵ (thou) is usually used when addressing a female. Hence I.E.’s comment. It is like lakh (to you), bakh (in you), immakh (with you), and ittakh (with you).⁶⁶) and end of a Biblical verse. However, attah (you) is only used for males.

footnotes: ⁶⁵ The word at ⁶⁶ These words are used for both masculine and feminine in the middle (at an etnachta

KILL ME. Horgeni (kill me) means put me to death. Do this to me because of Your righteousness and my request. This is the meaning of if I have found favour in Thy sight.

AND LET ME NOT LOOK. Anymore upon the evil circumstances in which I find myself. There is no need for any scribal emendation.⁶⁷

footnotes: ⁶⁷ See Rashi: “It ought to have written and let me not see their evil, only that Scripture modified the expression [i.e., it used a euphemistic expression referring the evil to himself instead of to the whole people]. This is one of the variations occurring in the Torah such as writers make for the purpose of modifying and improving the phrase” (Rosenbaum and Silbermann translation). See Vol. 1, p. 18, and p. 195, note 33.

GATHER UNTO ME. The word esfah (gather) is irregular.⁶⁸ of esfah is vocalized with a segol. However, it should have been vocalized with a short kamatz. Compare, zokhrah (Neh. 5:19). It is possible that this is so because of the guttural.⁶⁹ of esfah. Erkhah (set in order) in Set thy words in order before me, stand forth ((Job 33:5) is similar.⁷⁰ in erkhah is vocalized with a segol rather than with a kamatz katan.

footnotes: ⁶⁸ The alef ⁶⁹ The alef ⁷⁰ The alef

AND OFFICERS. For there are elders who are advanced in age but are unfit to be officers. There are also officers who are not elders.⁷¹ is the elders of the people who also serve as officers.

footnotes: ⁷¹ According to I.E. the meaning of the elders of the people and the officers

AND I WILL COME DOWN. God’s glory descended in fire in the midst of the cloud.⁷²

footnotes: ⁷² In other words, it was God’s glory that descended, not God himself.

AND SPEAK WITH THEE THERE. When you hear the voice they will also hear.

AND I WILL TAKE OF THE SPIRIT. The meaning of ve-atzalti (and I will take of the spirit) is, I will take from that which you possess.⁷³ means near, or in one’s possession. Note that spirit⁷⁴ means wisdom. If some of the wisdom of Reuben is given to Simeon, Reuben’s wisdom is not diminished. It remains as is.⁷⁵ Let the light of a candle serve as an example.⁷⁶

footnotes: ⁷³ Etzel ⁷⁴ Here. ⁷⁵ Thus Moses’ wisdom was not diminished by having some of it imparted to Joshua. ⁷⁶ A candle’s light is not diminished if it is used to light another candle.

SANCTIFY YOURSELVES.⁷⁷. Words from the root of kodesh (to sanctify) are found in the positive and the negative.⁷⁸ (sanctify yourself) in our verse has a negative connotation. See Rashi, who explains the word to mean “prepare yourselves to receive punishment” (Rosenbaum and Silbermann translation). Ha-yikdash (Haggai 2:12), which means shall it be unclean, is similar.

footnotes: ⁷⁷ Hebrew, hitkaddeshu ⁷⁸ According to I.E. the word hitkaddeshu

NOR TWO DAYS. Twice as much.⁷⁹

footnotes: ⁷⁹ Scripture speaks of one day, two days, five days, ten days, and twenty days. I.E. now goes on to explain the reason for these numbers.

NOR FIVE DAYS. Corresponding to the fingers of the hand of those who eat.

NEITHER TEN DAYS. Twice the amount, corresponding to the fingers of the two hands of those who eat.⁸⁰ Nor twenty days has a similar meaning.⁸¹ This may be compared to the saying: Let him eat with the fingers of his hands and with the toes of his feet.⁸²

footnotes: ⁸⁰ Of those who demanded meat to eat. ⁸¹ The number 20 corresponds to the hands and toes of those who demanded meat. ⁸² Let him gorge himself.

BUT A WHOLE MONTH. I have already explained the meaning of the word chodesh yamim (a whole month).⁸³ The phrase chodesh yamim alludes to the time that it takes for the moon’s light to return to its original amount.⁸⁴ Shenatayim yamim (two full years) (Gen. 41:1) is similar to chodesh yamim.⁸⁵

footnotes: ⁸³ See I.E. on Gen. 4:4 and Ex. 12:2. ⁸⁴ It refers to the time that it takes for the moon to appear the same way that it did when it started its cycle in the sky. In other words, it refers to a complete month. ⁸⁵ It means two complete years.

[AT YOUR NOSTRILS.]⁸⁶ (at your nostrils) literally means from your nostrils. Hence I.E.’s comments. The sense of smell is located in the nose. The sense of smell will depart from your nostrils, and will not be found there.⁸⁷

footnotes: ⁸⁶ Me-appekhem ⁸⁷ In other words, you will lose your sense of smell and will no longer enjoy the taste of meat.

AND IT BE LOATHSOME. The word le-zara is spelled with an alef⁸⁸ in place of the heh. Compare, mara in call me Mara⁸⁹ in place of a heh at the end of the word. (Ruth 1:20), for the letters alef, heh, vav, yod interchange. The word zara (loathsome) refers to something which is strange⁹⁰. and abhorrent to the nature of a person who is not used to it.

footnotes: ⁸⁸ At the end of the word. ⁸⁹ Which has an alef ⁹⁰ The Hebrew word for strange is zar

SIX HUNDRED THOUSAND MEN ON FOOT. There is no need to mention the lesser ones.⁹¹ Many interpret this section in various ways.⁹² Some say that Moses paraphrased what the children of Israel would say to him. When they would ask, what sort of meat,⁹³ Moses would answer them, you have no need to ask,⁹⁴ for is the Lord’s hand waxed short?⁹⁵ has been detached from the verse and opens a new comment on verse 23. However, this is an error. See Meijler.I do not know why we must suffer in this manner.⁹⁶ The text must be interpreted according to its plain meaning. Moses did not know that God would create a sign or a miracle.⁹⁷ He thought, as I will explain, that he would do so only to justify his prophet.⁹⁸

footnotes: ⁹¹ Those under the age of twenty. If these were included then the number would be much higher. Or the reference is to the 3,550 Israelites above the number of 600,000, for the Israelites numbered 600,350 (Num. 2:32). ⁹² The commentaries were bothered by Moses apparently doubting the ability of God to provide meat for all of the Israelites. ⁹³ In other words, verses 21 and 22 are Moses’ paraphrase of what the people would tell him when he told them that God would provide meat for them. ⁹⁴ See verse 23. ⁹⁵ In some of the printed editions as well as in the Vatican manuscript, is the Lord’s hand waxed short ⁹⁶ Of seeing the meaning of verses 21 and 22 perverted. ⁹⁷ To satisfy the people’s craving for meat. ⁹⁸ When the prophet is challenged, as in the case of the rebellion of Korach. See Num. 16.

WILL THEY SUFFICE THEM. U-matza la-hem (will they suffice them) is to be interpreted as in the Aramaic translation.⁹⁹ as, will they suffice them. The literal meaning of u-matza la-hem is: and he will find them. Hence I.E.’s comment. How precious is the interpretation of our ancients to the effect that the word yishachet (be slain) applies to cattle, and ya’asef (be gathered) refers to fish.¹⁰⁰) but fish do not. See Hullin 27b.

footnotes: ⁹⁹ Onkelos renders u-matza la-hem ¹⁰⁰ Scripture speaks of slaughtering sheep and gathering fish. According to the rabbis this verse teaches us that cattle require ritual slaughter (shechitah

WHETHER MY WORD SHALL COME TO PASS, The word ha-yikrekha¹⁰¹. (shall come to pass) is similar to va-yiker mikrehah¹⁰². (and her hap was) (Ruth 2:3).

footnotes: ¹⁰¹ From the root kof, resh, heh ¹⁰² Both words come from the root kof, resh, heh

AND MOSES WENT OUT. From the tent of meeting.

AND TOOK OF THE SPIRIT. In my opinion, the word va-yatzel (and took of the spirit) is a hifil.¹⁰³).

footnotes: ¹⁰³ Thus the meaning of our clause is: He caused some of the spirit that was upon him to move (va-yatzel

[AND THEY PROPHESIED.] The vav of va-yitnabbe’u (and they prophesied) is like an unaspirated fa in Arabic.¹⁰⁴ usually introduces a new clause. Here it does not. Hence I.E. points out that sometimes the conversive vav merely serves as a conjunction, like the fa in Arabic.

footnotes: ¹⁰⁴ A verb that begins with a conversive vav

BUT THY DID SO NO MORE.¹⁰⁵. A second time.¹⁰⁶ is, they did not add. Hence I.E. points out that this term is an idiom meaning they did not repeat it. The same applies to the phrase ve-lo yasaf (and it went on no more) in with a great voice, and it went on no more¹⁰⁷ (Deut. 5:19) and ve-lo yasaf (now more) in and he knew her again no more¹⁰⁸ (Gen. 38:26). According to the rules of Hebrew grammar, the word yasaf is not related to the word tissafu (swept away)¹⁰⁹ comes from the root yod, samekh, peh, while the root of tissafu comes from the root samekh, peh, heh. If our word came from the latter root, it would have read safu not yasefu. in lest ye be swept away in all their sins (Num. 16:26).¹¹⁰ Our sages of blessed memory say that Moses took six men from each tribe. Their number thus came to seventy-two. However, Moses dropped the two¹¹¹ because God told him to gather seventy men.¹¹². 17a. This is correct.

footnotes: ¹⁰⁵ Hebrew, ve-lo yasaf ¹⁰⁶ The literal meaning of lo yasefu ¹⁰⁷ It did not repeat itself. ¹⁰⁸ Its meaning is, he knew her not a second time. ¹⁰⁹ For the word yasefu ¹¹⁰ If it were, then the meaning of our phrase would be: but they were not destroyed. ¹¹¹ Eldad and Medad. ¹¹² San

AND THEY WERE OF THEM THAT WERE RECORDED. At first.¹¹³

footnotes: ¹¹³ In the list of the 72.

BUT HAD NOT GONE OUT. From the camp of Israel to the tent of meeting.¹¹⁴

footnotes: ¹¹⁴ With the others whose names were on the list.

AND THERE RAN A YOUNG MAN. The word na’ar (young man) has the definite article prefixed to it because it refers to the young man¹¹⁵ who, aside from Joshua, was known to serve Moses. For Joshua’s service was not the usual service rendered by young men.¹¹⁶

footnotes: ¹¹⁵ Scripture does not identify the young man. ¹¹⁶ Joshua served Moses in more dignified tasks.

FROM HIS YOUTH UP. Some say that the meaning of mi-bechurav (from his youth up) is, from his youth. It means that he did not speak as an elder speaks.¹¹⁷ Others connect mi-bechurav (from his youth up) to mesharet mosheh (the minister of Moses);¹¹⁸, meaning the minister of Moses from his (Joshua’s) youth on. this means the one who served Moses from the time of his youth.¹¹⁹ However, this is incorrect, for this event occurred in the second year.¹²⁰ In my opinion, the word mi-bechurav means from the chosen. It means that he was one of those chosen to serve Moses, for there were others with him.¹²¹ Note that the word bachur (youth, or chosen) sometimes changes in the plural and sometimes does not.¹²² (Ps. 78:31) and at other times with a sheva as in our verse (bechurav, rather than bachurav). The same applies to the word saris (officer).¹²³ is both sarisim (Esth. 2:21) and serisim (Gen. 40:7). It is also possible that they belong to two different paradigms.¹²⁴ comes from the singular bachur (vocalized pattach, shurik), bechurav from the singular bachur (vocalized kamatz, shurik). Similarly sarism, and serisim. According to rules of Hebrew grammar, in the former form the kamatz changes to a sheva in the plural. Compare, davar, devarim. However, in the latter case the pattach is maintained in the plural form.

footnotes: ¹¹⁷ He spoke as a youth speaks. ¹¹⁸ They read our text as follows: mesharet mosheh mi-bechurav ¹¹⁹ So Onkelos and Rashbam. ¹²⁰ Following the Exodus. However, Scripture nowhere tells us that Joshua served Moses before this date. ¹²¹ According to I.E. our clause should be interpreted: And Joshua the son of Nun, the minister of Moses, one of his chosen, answered and said. ¹²² In the plural the word is at times vocalized with a pattach ¹²³ The plural of saris ¹²⁴ Bachurav

SHUT THEM IN. The lamed of kela’em (shut them in) is vocalized with a pattach¹²⁵. There is either a scribal error or I.E. refers to a pattach here by the term kamatz. He occasionally does so in his long commentary on Exodus. because a guttural¹²⁶. follows it.¹²⁷.

footnotes: ¹²⁵ That is, a kamatz ¹²⁶ An alef ¹²⁷ Compare, kara’em, shelachem

[ART THOU JEALOUS.] The heh of ha-mekanne (art thou jealous) is vocalized with a pattach. However, it should have been vocalized with a sheva and a pattach.¹²⁸, for the heh of ha-mekanneh is an interrogative heh, and interrogative hehs are vocalized with a chataf pattach. It was so vocalized because the mem has a sheva na¹²⁹. beneath it and two sheva nas¹³⁰ beneath an interrogative heh is a sheva na. are never joined together.

footnotes: ¹²⁸ A chataf pattach ¹²⁹ A vocative sheva ¹³⁰ The sheva

[WOULD THAT.] Mi yitten¹³¹ literally means who will give. Hence I.E.’s comment. (would that) is an expression of desire here. It is like saying, who will grant me this request and desire?

footnotes: ¹³¹ Mi yitten

AND MOSES WITHDREW. Moses accompanied the elders in order to honor them.

AND THERE WENT FORTH A WIND. On the second day.¹³²

footnotes: ¹³² See verse 18.

AND BROUGHT ACROSS. The word va-gaz (brought across) means cut. It is similar to the word gazi (cut) in Cut off thy hair (Jer. 7:29). The word gez (cutting) in and the first of the cutting of thy sheep (Deut. 18:4)¹³³ is related to it.

footnotes: ¹³³ Translated literally.

Scripture reads, and cut,¹³⁴ because the quail on the shore of the sea¹³⁵. were as numerous as the [grains of] sand. Thus God cut off some of the quail from them.¹³⁶ Va-yagaz comes from a double root.¹³⁷. It is like the word va-yacham¹³⁸. (waxed warm) in and the flesh of the child waxed warm (II Kings 4:34).

footnotes: ¹³⁴ According to I.E. our verse reads, and cut quails from the sea. Hence his comments. ¹³⁵ I.E.’s interpretation of from the sea ¹³⁶ God cut off a portion of the quail that were at the seashore and sent them to the camp of the Israelites. ¹³⁷ Its root is gimel, zayin, zayin ¹³⁸ From the root chet, mem, mem

AND LET THEM FALL. The meaning of va-yittosh (and let them fall) is, and they spread. The quail were spread [all around the camp] and did not have the strength to fly away.¹³⁹ Compare, they were spread (netushim) abroad all over the ground (I Sam. 30:16).

footnotes: ¹³⁹ Hence they were easy to catch.

ROUND ABOUT THE CAMP. Only.¹⁴⁰ In addition to being spread about the camp, the quail were always about two cubits above the high and low ground.

footnotes: ¹⁴⁰ Only round about the camp. Birds fly from place to place. However, in this case, they were limited to near the camp.

AND THEY SPREAD. Va-yishtechu means, and they spread. Shittachti (I have spread) in I have spread forth my hands unto Thee (Ps. 88:10) is similar even though they belong to two different forms.¹⁴¹ is a kal and shittachti (I have spread) is a pi’el.

footnotes: ¹⁴¹ Va-yishtechu

WITH A VERY GREAT PLAGUE. It was the plague of murrain.¹⁴².

footnotes: ¹⁴² Hebrew, dever

WAS CALLED. By someone or by Moses.¹⁴³

footnotes: ¹⁴³ The subject of “called” is omitted. Hence I.E.’s comment.

THEY BURIED. Those who bury.¹⁴⁴ Compare, And said to Jacob¹⁴⁵ (Gen. 48:1).¹⁴⁶

footnotes: ¹⁴⁴ The subject of “buried” is omitted. Hence I.E.’s comment that we should translate our clause: and those who buried. ¹⁴⁵ Translated literally ¹⁴⁶ The meaning of which is: and the one who said, said to Jacob.

THE PEOPLE JOURNEYED UNTO HAZEROTH. Chatzerot (Hazeroth) is to be interpreted as unto Chatzerot. Scripture is being brief.¹⁴⁷

footnotes: ¹⁴⁷ Our text literally reads, and journeyed Hazeroth. Hence I.E.’s comment.

And they abode at Hazeroth is connected to And…Miriam spoke (12:1), for they abode there on her account. The latter is clearly stated in Scripture.¹⁴⁸

footnotes: ¹⁴⁸ See Num. 12:15,16 wherein it is stated that the people abode in Hazeroth because of Miriam.