THEIR VOICE. Et kolam (their voice) is the object of va-tissa (lifted up) and also of va-yittenu¹ (and cried).²

footnotes: ¹ Literally, and gave. ² I.E. reads this verse as follows: And all the congregation lifted up their voice and gave their voice (i.e., they cried).

MURMURED. Va-yillonu (murmured) is a nifal. It is an ayin vav.³. When conjugated in the nifal it looks like a whole root.

footnotes: ³ Its root is lamed, vav, nun

TO RETURN INTO EGYPT. Shuv (to return) is an infinitive.⁴ can also be an imperative. Hence I.E.’s comment. It is like the word kum (to stand)⁵ can also be an imperative. in I am not able to stand (Lam. 1:14) and kum (rising up) in And the king, against whom there is no rising up (Prov. 30:31).

footnotes: ⁴ Shuv ⁵ Which is an infinitive, even though the word kum

THEN MOSES…FELL. By his own will.⁶

footnotes: ⁶ And not as a result of a prophetic trance (Weiser).

AND JOSHUA THE SON OF NUN. Moses mentions Joshua first⁷ out of regard for Joshua’s elevated status.

footnotes: ⁷ Even though in the list of the spies, Caleb is mentioned first. See Num. 13:6-8.

FOR THEY ARE BREAD. We will eat them like bread. Who eat up My people as they eat bread (Ps. 14:4) is similar.

THEIR DEFENSE IS REMOVED FROM OVER THEM.⁸ For the heart of a warrior frets when he does not have a shield to protect him and to serve as a shade for him.⁹

footnotes: ⁸ Literally, their shadow is removed from over them. Hence I.E.’s comment. ⁹ In other words, their shadow means their shield. Thus according to I.E. our clause should be understood: their shield is removed from over them; that is, they have no confidence to fight us and they will not confront us with a sword and shield. See Nachmanides on this verse.

BADE STONE THEM. Joshua and Caleb.

DESPISE ME. Yena’atzuni (despise me) means anger me. It has many cognates in Scripture.¹⁰

footnotes: ¹⁰ This word is found many times in Scripture.

Scripture employs the singular be-kirbo (among them)¹¹ (among them) literally means among him. because at first they were united to do good.

footnotes: ¹¹ The word be-kirbo

WHEN THE EGYPTIANS SHALL HEAR–FOR THOU BROUGHTEST UP THIS PEOPLE. The meaning of ki he’elita (for thou broughtest up) is: that you brought up.¹² is to be interpreted as if written asher he’elita. In other words, the ki (for) in our verse is to be rendered asher (that). After Scripture states, When the Egyptians shall hear (ve-shame’u)…they will say to the inhabitants of this land, the reference being to the land of Canaan, it goes on to explain¹³ what the Egyptians heard. Scripture therefore repeats the word shame’u (have heard) and states they have heard (shame’u) that Thou Lord [Thy glory] art in the midst of this people (v. 14).¹⁴ in verse 14 picks up the thought which was interrupted by they will say to the inhabitants of the land.

footnotes: ¹² Ki he’elita ¹³ In verse 14. ¹⁴ In other words, the word shame’u

ART SEEN FACE TO FACE. The reference is to the glory which the elders saw (Ex. 24:9,10), or to the appearance of the glory of the Lord…in the eyes of the children of Israel (Ex. 24:17). The latter is correct.

ART SEEN. The word nirah (seen) is a verb in the perfect.¹⁵ The meaning of attah Adonai nirah is, Thou Lord were seen.¹⁶) is combined with the third person perfect (nirah) we follow the pronoun. Ve-nishar¹⁷ is a third person perfect. ani (and I was left) (Ezek. 9: 8) is similar.¹⁸ So is ki umlal¹⁹ is a third person perfect. ani²⁰ is a first person pronoun. (for I languish away) (Ps. 6:3), because the lamed of umlal is vocalized with a pattach.²¹ indicates that umlal is a third person perfect. However, see I.E. on Psalms 6:3.

footnotes: ¹⁵ It is a third person perfect. Its meaning is, he was seen. ¹⁶ When a second person pronoun (attah ¹⁷ Nishar ¹⁸ In that we have an anomalous combination of a pronoun and a verb. ¹⁹ Umlal ²⁰ Ani ²¹ The pattach

STANDETH OVER THEM. When they camp.

THEN THE NATIONS WHICH HAVE HEARD THE FAME OF THEE. The reference is to Egypt. Also to the Canaanites and other nations.²²

footnotes: ²² In other words, the reference is to the Egyptians, Canaanites, and other nations who heard of God’s fame.

ABLE. The word yekholet (able) is a noun. It is similar to the word yevoshet (dried up) in until the waters were dried up (Gen. 8:7). It does not mean a measure as in the midrashic interpretation.²³ to the word yakhil (held a measure). See Kings I 7:26. According to Krinsky the reference is to Midrash Tanhumah on our verse.

footnotes: ²³ A Midrash connects the word yekholet

THEREFORE HE HATH SLAIN THEM IN THE WILDERNESS. The meaning of va-yishchatem is, He hath slain them. Scripture employs the term va-yishchatem²⁴ because sheep graze in the wilderness.

footnotes: ²⁴ Which usually applies to the slaughter of cattle.

LET THE POWER OF THE LORD BE GREAT. Let the power…be great connotes being slow to anger, for all who are long-suffering have the great power to break their anger. As Thou hast spoken, that you are slow to anger²⁵ (v. 17): The Lord is slow to anger (v. 18). is proof of this. I have explained these attributes²⁶ in the Torah portion Ki Tissa.

footnotes: ²⁵ I.E.’s paraphrase of As Thou hast spoken, saying ²⁶ The attributes mentioned in verse 18.

PARDON, I PRAY THEE. Since we find Scripture saying surely they shall not see the land (v. 23) after salachti ke-devarekha (I have pardoned according to thy word) (v. 20), we learn that the term salach (pardon) refers to being slow to anger.²⁷ meant full pardon, then (he people would have been permitted to enter the land. Similarly, the meaning of ve-nislach lo (and he shall be forgiven) (Num 15:28) is [the punishment shall be held in abeyance] until he fully repents.²⁸ in all cases means that punishment is not meted out immediately but is delayed. In the case of Num. 15:28, a sacrifice delays punishment and the person is pardoned if he truly repents.

footnotes: ²⁷ If salach ²⁸ Salach

ACCORDING UNTO THE GREATNESS OF THY LOVINGKINDNESS. The meaning of ke-godel chasdekha (according to the greatness of Thy lovingkindness) is: because of Thy great lovingkindness.²⁹ usually has the meaning of like or according. Hence I.E.’s comment that here it means because of.

footnotes: ²⁹ The kof

AND ACCORDING AS THOU HAST FORGIVEN. The word nasata (Thou hast forgiven) is similar to the word nose (forgiving) in forgiving sin (Ex. 34:7).

EVEN UNTIL NOW. Until this place or from the day that they left Egypt until this very day, for the word hennah (now) can refer to a place or to a specific time. Compare, there came men in hither (hennah) (Josh. 2:2) and, and I have not seen him until now (hennah) (Gen. 44:28).³⁰ I have already explained this term.³¹ in Gen 44:28 refers to time.

footnotes: ³⁰ Translated literally. ³¹ That hennah

AS I LIVE. It means as I live, so shall My word come to pass.³² is short for, As I live, so shall my word come to pass.

footnotes: ³² In other words, As I live

SHALL BE FILLED WITH THE GLORY. As My glory fills the earth.³³ (shall be filled) is to be taken as a present. Thus the meaning of our clause is, and all the earth is filled with the glory of the Lord. However, it most probably refers to the future.³⁴ is an imperfect. Its meaning is, I shall do this so that my glory shall be known in the world.³⁵

footnotes: ³³ In other words, yimmale ³⁴ For yimmale ³⁵ According to this interpretation the meaning of our clause is: and all the earth shall be filled with the glory of the Lord.

THESE TEN TIMES. The meaning is, these many times. Scripture mentions ten because it is most important. It is the end of the one numbers and the first of the ten numbers in the second series of numbers.³⁶

footnotes: ³⁶ 10,20,30, etc.

ANY OF THEM THAT DESPISED ME. From among their children.³⁷

footnotes: ³⁷ If any of their children will follow in their footsteps (Weiser).

BUT MY SERVANT CALEB. Caleb alone³⁸, and Levites are not mentioned in this verse even though they entered the land. is mentioned because he stilled the people (Num. 13:30). The Levites and the kohanim are not included in the oath,³⁹ for no prince from among them went to spy out the land. Furthermore, Scripture states, all that were numbered of you, according to your whole number (v. 29).⁴⁰ and the Levites were not among those numbered (Num. 1:49), God’s decree did not apply to them. Now even though there were no kohanim there,⁴¹ I.E. means few kohanim, for Aaron and his sons were there. there were in reality many Levites there.⁴²

footnotes: ³⁸ Joshua, the kohanim ³⁹ Mentioned in verses 21-23. ⁴⁰ Scripture explicitly states that God’s decree was limited to those who were numbered. Since the kohanim ⁴¹ Thus there was no reason to exclude them in verse 29. By no kohanim ⁴² There were 8,580 Levites above the age of 30. See Num. 4:47,48. Hence Scripture excludes them in verse 29.

ANOTHER SPIRIT. In contrast to the spies.

AND HATH FOLLOWED ME FULLY. He did not he but pursued my word and confirmed it by saying that the land is very good.

NOW THE AMALEKITE AND THE CANAANITE. The Canaanite refers to the Amorite, for every Amorite is a Canaanite.⁴³ Scripture does not bother to mention the Amorite by name because the other nation mentioned is the Amalekite, who is of the children of Shem.⁴⁴. However, when it speaks of one of the Canaanite nations along with a non-Canaanite nation, it does not mention its specific name but uses its general name. On the other hand, Canaan, who is the father of the Amorite,⁴⁵ is of the children of Ham.⁴⁶ Then the Amalekite and the Canaanite…came down (Num. 14:45) is similar.⁴⁷ And the Amorites…came out (Deut. 1:44)⁴⁸ is proof of this. Scripture does not mention the Amalekite in the aforementioned verse, as the Amorite was the more important.⁴⁹

footnotes: ⁴³ The Amorites are descended from Canaan. See Gen. 10:16. ⁴⁴ Scripture distinguishes between the Canaanite nations when it speaks of the Canaanites per se ⁴⁵ Hence the term Canaanite includes the Amorites. ⁴⁶ The Canaanite is mentioned by name and not called the Hammite because Ham had other sons. ⁴⁷ There too the reference is to the Amorite. ⁴⁸ The reference is to the same incident as that in our verse. ⁴⁹ The Amorite carried the brunt of the battle (Weiser).

DWELT IN THE VALE. To ambush you. Others say that the meaning of our verse is, even though the Amalekite and the Canaanite dwell in the valley, turn toward the way of the Red Sea and do not fear.⁵⁰ Now the Israelites did not repent, hence God’s word.⁵¹

footnotes: ⁵⁰ That the Canaanites and Amalekites shall pursue you. ⁵¹ Do not go up for the Lord is not in your midst (v. 42). I.E. believed that verses 39 and 40 do not imply that Israel repented.

YOUR CARCASSES. The meaning of pigrekhem is your dead bodies.

HAVE MURMURED. Halinotem (have murmured) is related to the word va-yallinu (murmured) in and…murmured against Moses (v. 2).

CONCERNING WHICH I LIFTED UP MY HAND. Scripture speaks as humans do, for the sky is above.⁵²

footnotes: ⁵² Hence one raises his hand towards heaven when he takes an oath.

Caleb is mentioned first⁵³ because he acted before anyone else to quiet the people.

footnotes: ⁵³ Before Joshua.

YOUR CARCASSES.⁵⁴. Literally, and your carcasses, you. Hence I.E.’s comment that the aforementioned is to be interpreted, and your carcasses, namely, you. In other words, Scripture is being explicit. Namely, you.

footnotes: ⁵⁴ Hebrew, u-figrekhem attem

SHALL BE WANDERERS.⁵⁵. Literally, will shepherd. Hence I.E.’s comment. For it is the way of shepherds not to remain and rest in one place.⁵⁶ My habitation is plucked up and carried away from me As a shepherd’s tent (Is. 38:12) is proof of this.

footnotes: ⁵⁵ Hebrew, yiheyu ro’im ⁵⁶ Thus “shall shepherd” means shall wander.

YOUR STRAYINGS. For you turned away from me and said, Let us make a captain, and let us return into Egypt (Num. 14:4).

WHICH YE SPIED OUT. By command.⁵⁷

footnotes: ⁵⁷ Via the spies whom you commanded to scout out the land.

MY DISPLEASURE.⁵⁸. I.E. renders this as my breaking. Hence his comments. I will break my word.⁵⁹. 38 reads: If I will break My word. In this case, the reference is to God’s oath, which He took not to bring the generation that left Egypt into Canaan. In view of the belief of I.E. that God is unchangeable (see his comments on Gen. 6:6, Vol. 1, p. 96), the reading of Vat. Ebr. 38 appears correct. Or, it means⁶⁰, My breaking. who shall break Me; that is, who shall break My oath.⁶¹ Compare, But if her father break (heni) her (Num 30:6).

footnotes: ⁵⁸ Hebrew, tenu’ati ⁵⁹ My promise to bring the generation that left Egypt to Canaan. See Ex. 6:8. Vat. Ebr ⁶⁰ The meaning of tenu’ati ⁶¹ The oath which I took not to allow you to enter the land of Canaan.

THAT ARE GATHERED TOGETHER AGAINST ME. For they wanted to stone⁶² the servants of God⁶³ because they spoke of God’s glory.⁶⁴

footnotes: ⁶² Verse 10. ⁶³ Caleb and Joshua. God considers an attack on His servants as an attack on God Himself. ⁶⁴ Verses 7-9.

IN THIS WILDERNESS. The time set for each one shall come to an end, for God has set a specific time for everyone’s death.⁶⁵ (in this wilderness they shall be consumed). Ba-midbar ha-zeh yittamu literally means, in this wilderness they shall be finished. I.E. interprets this to mean their time shall be finished; that is, the time allotted for their lives shall come to an end.

footnotes: ⁶⁵ The Hebrew verse reads, ba-midbar ha-zeh yittamu

AND THERE THEY SHALL DIE. All of them, close to the time set by God.⁶⁶

footnotes: ⁶⁶ The days of the entire generation shall be completed close to the forty-year period set by God for their sojourn in the desert. In others words, the entire generation shall die in about forty years.

And…MADE ALL THE CONGREGATION TO MURMUR AGAINST HIM. Va-yillonu (and made to murmur) is a hifil.

DIED. Va-yamutu (died) is to interpreted as if written metu (died).⁶⁷ (died) means and they died. Like all verbs with a conversive vav, it usually opens a new clause. However, the context indicates that verse 37 does not open a new clause. Hence I.E.’s comment.

footnotes: ⁶⁷ Va-yamutu

BY THE PLAGUE. All together.⁶⁸

footnotes: ⁶⁸ Unlike the generation that died in the wilderness.

BUT JOSHUA THE SON OF NUN. These are the words of Moses. He⁶⁹ mentions Joshua before Caleb.

footnotes: ⁶⁹ Unlike God. See verse 30.

SEEING IT SHALL NOT PROSPER. The ascent of the mountain will not prosper. Or, the violation of God’s command cannot prosper.

FORASMUCH AS YE ARE TURNED BACK. Ki al ken shavtem (forasmuch as ye are turned back) means, since you turned back.⁷⁰ means since. The literal meaning of ki al ken is “for on yes.” Hence I.E.’s comment. Compare, since (ki al ken) I gave her not (Gen. 38:26).

footnotes: ⁷⁰ In other words, ki al ken

BUT THEY PRESUMED TO GO UP. Va-yapilu (but they presumed) is related to the word ofel (mound) in the mound and the tower (Is. 32:14). The meaning of va-yapilu is, they went up the hill.

AND BEAT THEM DOWN. Rabbi Moses the Spaniard, of blessed memory, says that our text⁷¹ (and beat them down). should have read va-yakkitum (and beat them down).⁷² from the root nun, kaf, tav. Rabbi Moses is only commenting on the irregularity of va-yakketum. The meaning remains the same. Va-yadbeku (followed hard) in even they also followed hard after them (I Sam. 14:22) is similar.⁷³ rather than va-yadbeku, for the word is in the hifil. However, I believe that va-yakketum (and beat them down) comes from a double root⁷⁴. and is an irregular word.⁷⁵.

footnotes: ⁷¹ Which reads va-yakketum ⁷² For the word is a hifil ⁷³ Here too the reading should be va-yadbiku ⁷⁴ The root kaf, tav, tav ⁷⁵ For the word should have read va-yakkitum

EVEN UNTO HORMAH. Hormah is the name of a place. Others say that the meaning of even unto Hormah is, until they destroyed them.⁷⁶ means destruction, and even unto Hormah means even unto destruction.

footnotes: ⁷⁶ In other words, hormah