NOW THE MAN MOSES WAS VERY MEEK. This [is stated] to tell us that G-d Himself was zealous for Moses’ sake on account of his [great] humility, since he would never pay attention to injustice [meted out to him] even if he were to consider it such [and therefore G-d vindicated his innocence]. And Rabbi Abraham ibn Ezra explained [the meaning of this phrase] by saying that Moses never sought superiority over any person, nor did he ever pride himself at all about his high position, and certainly not in relation to his brother, thus they [Miriam and Aaron] sinned by speaking against him for no reason.²⁷⁰ But in the Sifre [it is said]:²⁷¹ 100. “Rabbi Nathan says: They spoke against Moses even in his presence, as it is said, And the Eternal heard it. Now the man Moses was very meek,²⁷² and he restrained himself about the matter.” [According to the Sifre, therefore, Scripture] mentions Moses’ meekness in that he endured [their insult] and did not answer them back, and that G-d was [therefore] zealous for his sake.

footnotes: ²⁷⁰ The slander was in connection with Moses’ separating himself from his wife, which Miriam and Aaron attributed to his pride, as if to show that he was a holy man. “We also receive Divine revelations,” they said, “and yet continue our conjugal life.” ²⁷¹ Sifre Beha’alothcha ²⁷² Verses 2-3.

AND THE ETERNAL SPOKE ‘PITH’OM’ (SUDDENLY) UNTO MOSES, AND UNTO AARON, AND UNTO MIRIAM. Now Moses was not with them, but [they are mentioned together because] the Divine communication came to the three of them simultaneously. The sense of the word “suddenly” is that they did not direct their minds towards or intend to receive a Divine communication at that time, it being in honor of Moses that it came to them without any preparation for it; for the word pith’om (suddenly) in the opinion of the commentators [as explained in Ibn Ezra] applies to something which one did not think of, from the root pethi (simple-minded). Therefore Scripture uses the term pith’om [only] on account of Aaron and Miriam, for Moses our teacher was fit for a Divine communication at any time, and his mind was prepared to cleave to the Glorious Name at every moment, as our Rabbis have explained in connection with the reason why he [Moses] separated himself from his wife.²⁷³ Onkelos, however, rendered [the word pith’om] as bithkeiph (in a hurry), the sense being that whilst Miriam and Aaron were still speaking about Moses, and the words were still in their mouths, they were told: Come out ye three unto the Tent of Meeting, and He did not delay [the rebuke] to them at all. The word pith’om is thus a term indicating hurry. Similarly, And I beheld his habitation cursed ‘pith’om’ (suddenly);²⁷⁴ whose breaking cometh ‘pith’om ‘l’pheta’ (suddenly at an instant);²⁷⁵ ‘b’pheta’ pith’om’ (very suddenly),²⁷⁶ the double expressions being for emphasis, just like: ‘kim’at kot’ (a very little while);²⁷⁷ ‘harbei m’od’ (exceedingly great).²⁷⁸ So also: ‘bi’m'od m’od’ (very much),²⁷⁹, 17:2. and similar cases. And pethaim (simple-minded ones) are those who are very impetuous, who do not have any deep grasp of a matter and do not reflect on it at all, the usage being similar to the expression and the counsel of the wily is hurried.²⁸⁰ So also: ‘petha’ (on a sudden) *shall he be broken;*²⁸¹ and if ‘b’phetha’ (suddenly) without enmity,²⁸² [which Onkelos renders] bithkeiph, which is like pethi (simple), of the expression pith’om (hurriedly). The reason [why He said at first] Come out ye three and [then in the following verse it says] and He called Aaron and Miriam [excluding Moses] is that G-d wanted him to be present [in the Tent of Meeting] and to see how He is zealous for Moses’ honor; and so that he would be available [to forgive them], for G-d would not forgive them unless he did, after they would beg him and he agrees to [forgive] them. And He called Aaron and Miriam, in order to tell Moses’ praise when he was not present.

footnotes: ²⁷³ Shabbath 87 a: Since the Divine Glory reveals itself to me at all times [and there is no definite time fixed for the Divine communication] …” ²⁷⁴ Job 5:3. ²⁷⁵ Isaiah 30:13. ²⁷⁶ Above, 6:9. ²⁷⁷ Ezekiel 16:47. ²⁷⁸ Genesis 15:1. ²⁷⁹ Ibid. ²⁸⁰ Job 5:13. For any plan which is decided upon in a hurry is folly (Rashi). ²⁸¹ Proverbs 6:15. ²⁸² Further, 35:22.

IF THERE BE ‘NEVI’ACHEM’ [literally “your prophet”] - if there be a prophet “among you,” as Onkelos rendered it [“if there be prophets among you”]. And Rabbi Abraham ibn Ezra commented that the meaning thereof is: “if there be among you a prophet, a prophet of the Eternal,²⁸³. Ibn Ezra explains it by adding the word navi (prophet), which is in construct with Hashem — “the prophet of the Eternal.” The reason why Ibn Ezra is forced to do so is because when a noun is in construct it cannot have a pronoun as a suffix, and here it says nevi’achem Hashem, the word nevi’achem having such a pronoun as a suffix. Hence Ibn Ezra adds the word navi (the prophet of), to be in construct with the noun Hashem. The sense of the verse is thus: Im yih’yeh nevi’achem ‘nevi’ Hashem. as in [the expression] and the prophecy of Oded the prophet.”²⁸⁴, which indicates the definite article. Here it is stated: v’hanevua Oded. Hence Ibn Ezra explains it by adding the word nevuath (a prophecy of), making the sense of the phrase: “and the prophecy, a prophecy of Oded the prophet.” He has explained it well. Thus the meaning of the verse is that “even if there is a prophet among you who is a [true] prophet of the Eternal, he can only prophesy by My Great Name through a vision or in riddles.” He mentions this [“if he be a true prophet of the Eternal”] because many prophets did not attain even this [stage], but were prophets by virtue of the Holy Spirit, as it is said, The spirit of the Eternal spoke by me,²⁸⁵ this being the “hand” mentioned in connection with Ezekiel,²⁸⁶] etc. as is explained in the words of Zechariah.²⁸⁷

footnotes: ²⁸³ The Hebrew text reads: Im yih’yeh nevi’achem Hashem ²⁸⁴ II Chronicles 15:8. The meaning thereof is: “and the prophecy, a prophecy of Oded the prophet.” The point here is that a noun which is in the construct cannot have the prefix hei ²⁸⁵ II Samuel 23:2. ²⁸⁶ Ezekiel 1:3. [and the hand of the Eternal was there upon him ²⁸⁷ “Most of his messages were in riddles and parables and through an angel; but he was nonetheless a prophet as he attained to Divine vision” (Abusaula).

IN A VISION I DO MAKE MYSELF KNOWN TO HIM. Scripture does not say: “I will appear to him in a vision,” but it says ‘I will make Myself known.’ This verse is then similar to the one which states, And I appeared unto Abraham, unto Isaac, and unto Jacob, as G-d Almighty,²⁸⁸ [the verse here] stating that the Great Name appears in a vision and through it He becomes known to the prophet, but [the prophet does not know Him]²⁸⁹ by His Great Name, just as He said, but by My Name the Eternal I made Me not known to them.²⁸⁸ And Scripture stated [further] that the communication is in a vision, but My servant Moses is not so, for in all My house in which the prophets see dreams, he is trusted,²⁹⁰ knowing of his own accord all the [Divine] attributes, and from mouth to mouth²⁹¹ the communication comes to him from Me, and he beholds the similitude,²⁹¹ not in a dream. In the words of the Sifre:²⁹² 103. “And the similitude of the Eternal doth he behold.²⁹¹ This refers to the vision of ‘the back.’”²⁹³ Thus Scripture here teaches us the difference between the Divine communication received by Moses and that of the other prophets of his generation, in the same way that it mentioned this [difference between him and] those who preceded him [as it says in the verse], And I appeared unto Abraham, etc.,²⁸⁸ as I have explained; and likewise it mentions at the end of the Torah in relation to those who came after him, And there hath not arisen a prophet since in Israel like unto Moses, whom the Eternal knew face to face,²⁹⁴ the intention being the same in all these places. Do not be disquieted by the statement of the Rabbis²⁹⁵ concerning Samuel, that he was equal to Moses, as it is written, Though Moses and Samuel stood before Me, yet My mind could not be toward this people,²⁹⁶ since it is because G-d mentioned Samuel together with Moses that our Rabbis considered it an indication of his [Samuel’s] greatness, but not that they were comparing the prophecies [of Moses and Samuel] to each other — far it be for them [to say so]! And the intention of this verse [which mentions Moses and Samuel together is as follows]: He mentioned Moses because he stood before Him in the breach, to turn back His wrath, lest He should destroy them,²⁹⁷ both at the [incident of the] golden calf and that of the spies, when the people were in danger of destruction; and so Scripture also mentioned Samuel, because this verse is in connection with the drought²⁹⁸ when they needed rain, and He said, Are there any among the vanities of the nations that can cause rain? etc.²⁹⁹, Verse 22. Thus G-d said that even if Samuel — the prophet who brought rain when it was not due, in the days of the wheat-harvest³⁰⁰ — were to stand [in prayer] before Him, He would not listen to him to bring it for these people in their time of trouble. Thus Scripture mentioned the great men of the tribe whom G-d chose to minister unto Him, and to bless in His Name,³⁰¹ who prayed for Israel. This is also the sense of the verse which says, Moses and Aaron among His priests, and Samuel among them that call upon His Name.³⁰²

footnotes: ²⁸⁸ Exodus 6:3. ²⁸⁹ Abusaula. ²⁸⁸ Exodus 6:3. ²⁹⁰ Verse 7. ²⁹¹ Verse 8. ²⁹¹ Verse 8. ²⁹² Sifre Beha’alothcha ²⁹¹ Verse 8. ²⁹³ See Exodus 33:23. ²⁸⁸ Exodus 6:3. ²⁹⁴ Deuteronomy 34:10. ²⁹⁵ Rosh Hashanah 25b. See my Hebrew commentary p. 240, Note 72, concerning the source of the statement. ²⁹⁶ Jeremiah 15:1. ²⁹⁷ Psalms 106:23. ²⁹⁸ Jeremiah 14:1. ²⁹⁹ Ibid. ³⁰⁰ I Samuel 12:17. ³⁰¹ Deuteronomy 10: 8. — Both Moses and Samuel were of the tribe of Levi. ³⁰² Psalms 99:6.

AND AFTERWARD THE PEOPLE JOURNEYED FROM HATZEROTH, AND PITCHED IN THE WILDERNESS OF PARAN. The reason [why Scripture mentions the wilderness] is to say that when they travelled from Hatzeroth they did not go from one wilderness to another, as they did on their first journey when they set forth from the wilderness of Sinai and pitched in the wilderness of Paran,³⁰³ for [now] they set forth from Hatzeroth which is in the wilderness of Paran, and pitched in another place in that very same wilderness. This [place was called] Kadesh-barnea, for [although its name is not given here], it is from there that the spies [mentioned in the next section of the Torah] were sent, as is said in another place, unto the wilderness of Paran, to Kadesh,³⁰⁴ and so also it is written, *and we came to Kadesh-barnea;*³⁰⁵ And ye came unto me every one of you, and said: Let us send men before us.³⁰⁶, Verse 22. Now Scripture does not say here: “and they journeyed from Hatzeroth, and pitched in Kadesh-barnea,” for perhaps there were many [stages in their] journey between them [i.e., these two places], and this is not now the place to mention them. However, it mentioned [that they pitched] in the wilderness of Paran,³⁰³ in order to inform us that this Kadesh [from where the spies were sent] is the Kadesh-barnea which is in the wilderness of Paran, not the Kadesh which is in the wilderness of Sin³⁰⁷ where the affair of the waters of Meribah³⁰⁸, Verse 13. took place in the fortieth year [of the Israelites’ stay in the wilderness]. Shelach

footnotes: ³⁰³ Above, 10:12. ³⁰⁴ Further, 13:26. ³⁰⁵ Deuteronomy 1:20. ³⁰⁶ Ibid. ³⁰³ Above, 10:12. ³⁰⁷ Further, 20:1. ³⁰⁸ Ibid.