AND THE CAMPS THAT LIE ON THE SOUTH SIDE SHALL SET FORWARD. Scripture explained the purpose of the two t’ruoth,¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. the first one being [the sign] for those encamped eastward to go forward, and the second one for those encamped southward to set out on the journey. And it states [in the verse before us], *a ‘t’ruah’*¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. they shall blow for their journeys, meaning that they should blow [this quavering alarm] for all their journeys, that is to say, they should blow a third t’ruah for the camps on the west side to set forth, and a fourth one for the camps on the north side to set out on the journey, for each standard journeyed by itself, as He explains: *And the standard of the camp of the children of Ephraim set forward;*¹⁰³ And the standard of the camp of the children of Dan set forward.¹⁰⁴, Verse 25. And thus it is taught in the Beraitha of the Work of the Tabernacle.¹⁰⁵, Chapter 13. But in the Sifre the Rabbis have taught:¹⁰⁶ 73. “I might think that just as he blows for the camps in the east and the south to set forward [as Scripture clearly explains], so he is to blow for [those that were encamped in] the west and the north; Scripture therefore states [in the verse before us], a ‘t’ruah’ they shall blow for their journeys, that is, one blowing for the two [remaining standards]. And some Rabbis say that there were three [sounds, i.e., t’kiah, t’ruah, t’kiah]¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. for [the camps in] each and every direction.” Thus far [the language of the Sifre], and such indeed is the plain meaning of Scripture, that they should blow [for the camps] in each direction, as I have explained.

footnotes: ¹⁰² A t’ruah ¹⁰² A t’ruah ¹⁰³ Further, Verse 22. ¹⁰⁴ Ibid. ¹⁰⁵ Beraitha of M’lecheth Hamishkan ¹⁰⁶ Sifre Beha’alothcha ¹⁰² A t’ruah

A ‘T’RUAH’ THEY SHALL BLOW FOR THEIR JOURNEYS. I have already explained in Seder ‘Emor El Hakohanim’ (Speak unto the priests)¹⁰⁷, 23:24. that the t’ruah alludes to the [Divine] attribute of justice, for so it is written concerning the journeyings that they were ‘al pi Hashem’ (at the commandment of the Eternal) by the hand of Moses,¹⁰⁸ alludes to the attribute of justice (Abusaula). and it is that [attribute] which brings victory in war, as it is written, And when ye go to war in your land … ‘vahareiothem’ (ye shall sound a ‘t’ruah’).¹⁰⁹ Therefore Moses said, and let them that hate Thee flee ‘mipanecha’ (before Thee),¹¹⁰, Verse 35. Literally: “from before Thy face.” and I have already explained the secret of the panim (face) in the Ten Commandments.¹¹¹ And similarly you see that the wall of Jericho fell to the sound of a t’ruah, for it is written, Ye shall not shout … until the day I bid you ‘hari’u’ (sound a ‘t’ruah’); ‘vahari’othem’ (then shall you sound it),¹¹² and it is written, and the people sounded a great ‘t’ruah,’ and the wall fell down.¹¹³, Verse 20. It was for this reason that it [the city of Jericho] was declared cheirem (devoted) [to the Eternal, and prohibited for private use.].¹¹⁴, Verse 17. *But when the assembly is to be gathered together ‘tithke’u’*¹¹⁵ — they are deserving that the t’kiah¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. be sounded, for the ‘p’shutah’ [plain long and continuous sound] alludes to the [Divine] attribute of mercy, for “His right hand is p’shutah (stretched out) to receive the penitent” [as it is stated at the Closing Service on the Day of Atonement — a time of mercy]. Therefore, when the ark rested, Moses said, *‘Return, O Eternal, unto the myriads of thousands of Israel.’*¹¹⁶ And it is written, And in the day of your gladness and in your appointed seasons … ‘uthkatem’ (ye shall blow a ‘t’kiah’),¹¹⁷, Verse 10. since war is [suitable] for t’ruah [which alludes to the attribute of justice, as explained above], and the appointed seasons and joyous occasions are for mercy [i.e., for the sound of t’kiah, which alludes to mercy].¹¹⁸ And our Rabbis have received by tradition that there should be a long continuous sound before [the t’ruah] and a long continuous sound after it and the t’ruah in the middle, on the New Year, the Day of Atonement [of the Jubilee year],¹¹⁹ and at the bringing of the offerings,¹²⁰ in order not “to mutilate the shoots” [of faith]. But as far as their purpose is concerned, the one is for t’kiah [which alludes to mercy] and the other for t’ruah [which alludes to judgment].¹¹⁸ The student learned [in the mystic lore of the Cabala] will understand.

footnotes: ¹⁰⁷ Leviticus 21:1. The verse referred to is ibid. ¹⁰⁸ Above, 9:23. The expression pi Hashem ¹⁰⁹ Further, Verse 9. ¹¹⁰ Ibid. ¹¹¹ Exodus 20:3. ¹¹² Joshua 6:10. ¹¹³ Ibid. ¹¹⁴ Ibid. ¹¹⁵ Further, Verse 7. ¹⁰² A t’ruah ¹¹⁶ Further, Verse 36. ¹¹⁷ Ibid. ¹¹⁸ Tziyoni. ¹¹⁹ Leviticus 25:9. See Ramban there. ¹²⁰ See “The Commandments,” Vol. I, pp. 70-71. ¹¹⁸ Tziyoni.

AND OVER HIS HOST WAS NACHSHON THE SON OF AMMINADAB. I do not know why He mentioned here the names of the princes of the standards, since He has already mentioned them.¹²¹ And if you answer that this was to hint that [on the twentieth of Iyar when they set out on the first journey from the wilderness] these princes were alive — this has already been alluded to in the section of the standards,¹²¹ since from the day of the census [on the first of Iyar] till the time of the journey [on the twentieth of that month] not one of all those who were counted died. Perhaps the verse comes to tell us that even when they travel on the way the prince is to go at the head of his host, who are to follow his command, and he is to dwell as a king in the army,¹²² and they are not to travel as sheep which have no shepherd,¹²³ nor are they to appoint someone else for this purpose, as they do in the case of the priest who was anointed for war purposes.¹²⁴

footnotes: ¹²¹ Above, 2:3, 10, 18, 25. ¹²¹ Above, 2:3, 10, 18, 25. ¹²² Job 29:25. ¹²³ Further, 27:17. ¹²⁴ See Deuteronomy 20:2-4.

AND THE TABERNACLE WAS TAKEN DOWN; AND THE SONS OF GERSHON AND THE SONS OF MERARI WHO BORE THE TABERNACLE SET FORWARD. The indication of the verses on this subject is as follows: After the standard of Judah had set forward, they would begin dismantling the Tabernacle, and the beginning of this dismantling was when Aaron and his sons came [into the Tabernacle] and took down the partition Veil, as it says, And when ‘the camp’ setteth forward, Aaron shall go in, and his sons, and they shall take down the Veil etc.,¹²⁵ that is to say, when the first camp [i.e., that of Judah] set forth. When they [the priests] finished covering the ark and all the holy vessels which were to be borne by the Kohathites, the Levites would take down the whole Tabernacle and load it upon the wagons; and the sons of Gershon and Merari then journeyed [with these wagons] after the standard of Judah, the ark and the holy vessels remaining covered and placed upon the staves until the standard of Reuben set forth. And the meaning of the verse Then the Tent of Meeting, with the camp of the Levites, shall set forward in the midst of the camps¹²⁶, 2:17. is that the Tent of Meeting together with all the camps of the Levites shall set forward in the midst of those camps perviously mentioned, for the Gershonites and Merarites journeyed between the standard of Judah and that of Reuben, while the Kohathites journeyed between the standard of Reuben and that of Ephraim, as He is to explain. He mentioned the reason [for the Gershonites and Merarites journeying before the Kohathites, namely] so that they might set up the Tabernacle before they [the Kohathites who carried the ark and the holy vessels] arrive¹²⁷ [and thus they could immediately deposit the holy vessels therein]. However, in the Beraitha of the Work of the Tabernacle¹⁰⁵, Chapter 13. I have seen the following text: “They blew t’kiah, t’ruah, ‘t’kiah,¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. and the standard of Judah would set forth first, as it is said, And in the first place the standard of the camp of the children of Judah set forward.¹²⁸ The sons of Aaron would then enter [the Tent of Meeting] and take down the Veil, and cover the ark with it, as it is said, And when the camp setteth forward, Aaron shall go in, and his sons etc.¹²⁵ They then blew t’kiah, t’ruah, t’kiah,¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. and the standard of the camp of Reuben would set forth. The sons of Gershon and the sons of Merari would immediately enter and dismantle the Tabernacle, and load it upon wagons and re-erect it [in the new resting-place] by the time the sons of Kohath arrived, as it is said, And the Kohathites the bearers of the Sanctuary set forward, that the Tabernacle might be set up against their coming.¹²⁷ They blew t’kiah, t’ruah, t’kiah,¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. and the standard of Ephraim would set forth. The sons of Kohath would immediately enter and dismantle the Sanctuary,¹²⁹ (the Sanctuary) is evidently to be understood as in Verse 21 here: And the Kohathites the bearers of ‘the Sanctuary’ set forward, which Rashi explains as meaning: “the bearers of ‘the holy vessels’” [and not of the Sanctuary itself, for it was carried by the sons of Gershon and Merari]. This explanation is also clearly evident from the language of Ramban further on [“and the sons of Kohath would … load the holy vessels upon their shoulders”]. and put it upon their shoulders, as it is said, And when Aaron and his sons have finished covering the Sanctuary etc.”¹³⁰, since the Beraitha states that they journeyed after the standard of Reuben. Ramban now interprets the Beraitha so that it accords with the above interpretation which is in line with the simple meaning of Scripture. But perhaps the following is the correct interpretation of the Beraitha: “They blew t’kiah, t’ruah, t’kiah¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. to alert the standard of Reuben to set forth, [but they did not actually set forth at once, for] immediately the sons of Gershon and the sons of Merari would precede them and dismantle the Tabernacle, but they would journey before the sons of Reuben. Similarly, they blew t’kiah, t’ruah, t’kiah¹⁰² is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. that the standard of Ephraim be ready to set forth, and the sons of Kohath would immediately set forth and load the holy vessels upon their shoulders, and they would journey before the sons of Ephraim.” Thus the Rabbis taught that the journeying of the Levites should be preceded by blowing [of the trumpets], and immediately after them came the standard which followed them.

footnotes: ¹²⁵ Above, 4:5. ¹²⁶ Ibid. ¹²⁷ Verse 21. ¹⁰⁵ Beraitha of M’lecheth Hamishkan ¹⁰² A t’ruah ¹²⁸ Verse 14. ¹²⁵ Above, 4:5. ¹⁰² A t’ruah ¹²⁷ Verse 21. ¹⁰² A t’ruah ¹²⁹ The word hamikdash ¹³⁰ Above, 4:15. — The Beraitha of the Work of the Tabernacle thus contradicts the previous explanation, that the Gershonites and the Merarites set forward immediately after the standard of Judah ¹⁰² A t’ruah ¹⁰² A t’ruah

AND MOSES SAID UNTO CHOBAB. I have already explained¹³¹ (Exodus 18:1). that Chobab [of the root chavav — love] was the new name which they gave to Jethro when he converted to the Torah of Israel, for such is the way of all proselytes, for he calls His servants by another name.¹³² Now Moses had begged him to go with them and had told him without explanation, and we will do thee good.¹³³ But Chobab thought that they would give him of the spoil, silver and gold, garments, sheep and herd, but that he would not have an inheritance among them [in the Land]. Therefore he did not want [to go with them] and he answered, “But I will depart to mine own land, and to my kindred,¹³⁴ since there I have an inheritance, wealth and honor.” So Moses told him, *“'Leave us not, I pray thee,’*¹³⁵ for because of your familiarity with the wilderness thou shalt be to us instead of eyes¹³⁵ [i.e., a guide] in the conquest of the lands, and you will show us the way by which we must go up,¹³⁶ and of all *that goodness the Eternal shall do unto us, the same we will do unto thee.”*¹³⁷ Moses thus hinted that he would be given an inheritance in the good Land as a reward for his trouble and help that he would extend to them in the conquest of the Land. In my opinion Chobab consented to this offer and he did so [as Moses requested of him], as I have mentioned there.¹³¹ (Exodus 18:1). And so the Rabbis said in the Yerushalmi:¹³⁸ “The children of the Kenite, Moses’ father-in-law, bring first-fruits and read [the section of first-fruits, wherein it is stated, I have brought the first of the fruit of the soil which Thou, O Eternal, hast given me],¹³⁹ because it is written, Come thou with us, and we will do thee good.”¹³³

footnotes: ¹³¹ At the beginning of Seder Yithro ¹³² Isaiah 65:15. See my Hebrew commentary, p. 230, for source of this practice of renaming proselytes. ¹³³ In Verse 29 before us. ¹³⁴ Verse 30. ¹³⁵ Verse 31. ¹³⁵ Verse 31. ¹³⁶ Deuteronomy 1:22. ¹³⁷ Verse 32. ¹³¹ At the beginning of Seder Yithro ¹³⁸ Yerushalmi, Bikurim I, 4. On the term “Yerushalmi,” see Vol. III, p. 192, Note 44. ¹³⁹ Deuteronomy 26:10. ¹³³ In Verse 29 before us.

AND THEY SET FORWARD FROM THE MOUNT OF THE ETERNAL THREE DAYS’ JOURNEY. According to the plain meaning of Scripture, the cloud [of the Eternal] journeyed and went before them for three days and the ark followed the cloud in front of the people, and it did not come to rest in that place until the night of the third day, when the cloud rested in the wilderness of Paran,¹⁴⁰ which was a good place for them to camp in. This is the sense of [the expression] to seek out a resting-place for them.¹⁴¹ And when the cloud rested they erected the Tabernacle and brought the ark into it. Scripture, however, did not explain whether they also journeyed at night.

footnotes: ¹⁴⁰ See Ramban further, 12:16 for explanation of this area. ¹⁴¹ Verse 33.

AND IT CAME TO PASS WHEN THE ARK SET FORWARD. “He [the Eternal] made for this section [i.e., this verse and the following one] a special mark in front of it and behind it [by placing two inverted letters nun at the beginning and end of it] in order to indicate that this section is not in its proper place.¹⁴² etc. This section, beginning with And it came to pass when the ark set forward …, should have followed on there. Why then was it written here? In order to separate between [the narrative of] one punishment and that of another punishment, as is stated in the Chapter of ‘Any of the Holy Scriptures.’”¹⁴³ This is Rashi’s language. But the Rabbi did not explain to us what is this [first] “punishment” from which it was necessary to separate [the later verses], for there is no “punishment” mentioned here in Scripture before the verse, And it came to pass when the ark set forward. The language of the Gemara there is:¹⁴⁴, 116 a. “The second punishment is [the section], And the people were as murmurers.¹⁴⁵ The first ‘punishment’ is that which says, And they set forward from the mount of the Eternal,¹⁴¹ on which Rabbi Chanina said: This teaches us that they turned aside from the Eternal.” On this [statement of Rabbi Chanina] the Rabbi [Rashi] wrote there in his commentaries: “Within three days of their journeying the mixed multitude … fell a lusting¹⁴⁶, Verse 4. complaining about the [lack of] meat, in order to rebel against G-d.” But these are astonishing words, for the “punishment” stated in the verse And the people were as murmurers [… and the fire of the Eternal burnt among them etc.]¹⁴⁵ is written first,¹⁴⁵ and that of the lusting is second,¹⁴⁶, Verse 4. and they are both next to each other [so why did Rashi mention the sin of the lusting following upon their journeying as the first “punishment,” since that of the murmurers is closer to it]? Perhaps the Rabbi [Rashi] thought that these episodes were not written in their [chronological] order, and that He [already] alluded to the first [punishment] in saying, [and they set forward] from the mount of the Eternal,¹⁴¹ for perhaps they already intended to do so [to demand meat] from the time that they set forth on that journey; but He made a break [by writing the section of the ark], and then wrote the second [punishment, i.e., that of the murmurers], and afterwards He went back to [relate the actual realization of their original intention to ask for meat, namely] the first punishment. But there is neither rhyme nor reason in this [explanation]. But the meaning of this interpretation [of the Rabbis that they set forward from the mount of the Eternal indicates a punishment, is based on that which] they¹⁴⁷, (see Preface to Vol. I, pp. vii-viii). found in the Agadah, that “they set forward from Mount Sinai with joy, just like a child who runs away from school, saying: ‘Perhaps He will give us more commandments [if we stay]!” This then is the sense of the expression, And they set forward from the mount of the Eternal,¹⁴¹ meaning that their intention was to remove themselves from there because it was the mount of the Eternal. This is the first “punishment” [i.e., the first sin, as explained further on], and then He interrupted [with the section on the ark] in order that there should not be three punishments one after the other, so that it would have established a basis for further punishment.¹⁴⁸ He called the [first] sin “punishment” even though no actual punishment occurred to them because of it, [but since they deserved to have been punished, it is called a “punishment”]. Perhaps were it not for this sin of theirs He would have brought them into the Land immediately [and so there was indeed a “punishment”].

footnotes: ¹⁴² “And where does it belong? Said Rav Ashi: In the section on the standards” (Shabbath 116 a). That is, above in Chapter 2, after Verse 17, which states: Then the Tent of Meeting … shall set forward ¹⁴³ Shabbath 115 a. The text quoted is on 115 b-116 a. ¹⁴⁴ Ibid. ¹⁴⁵ Further, 11:1. ¹⁴¹ Verse 33. ¹⁴⁶ Ibid. ¹⁴⁵ Further, 11:1. ¹⁴⁵ Further, 11:1. ¹⁴⁶ Ibid. ¹⁴¹ Verse 33. ¹⁴⁷ The reference is to the Rabbis in the Talmud, Sabbath 116 a, and Ramban is saying that their interpretation is not based on the explanation given there by Rashi, but on an Agadah, as brought down in the name of Midrash Yelamdeinu by Tosafoth ibid. ¹⁴¹ Verse 33. ¹⁴⁸ A repetition of three similar events establishes a legal presumption of recurrence. See also Amos 2:6, that G-d’s long-suffering is at an end with three sins.