AND THE PEOPLE WEPT THAT NIGHT. The meaning thereof is that the spies went into the [people’s] tents towards evening, after they left Moses, and in the morning they [the people] rose early and they all murmured against Moses and against Aaron [as related in Verse 2]. And likewise Moses said,⁷⁸ and ye murmured in your tents, for it was in their tents that they spoke words of a murmurer.⁷⁹ Now our Rabbis have said:⁸⁰ [“That day was the ninth of Ab. Said the Holy One, blessed be He:] ‘They wept for no good reason; therefore I will establish [that day as one for] weeping throughout their generations’.”⁸¹ But I do not know from what allusion in this section [of the Torah] the Rabbis deduced this interpretation. It is, however, a clearly-expressed verse [in the Book of Psalms]: Moreover, they scorned the desirable Land, they believed not His word. And they murmured in their tents, they hearkened not unto the voice of the Eternal. Therefore He swore concerning them, that He would overthrow them in the wilderness, and that He would cast out their seed among the nations, and scatter them in the lands.⁸² Perhaps this [interpretation of the Rabbis concerning the destruction of the two Temples on that night of weeping] is derived from the verse which states, But your little ones, that ye said would be a prey,⁸³ which means: “But as for your little ones — it will be as you said, they will be a prey when the time of their visitation⁸⁴ comes, for I shall visit the iniquity of the fathers upon the children.⁸⁵ — them will I bring in now so that they will just know the Land,⁸³ but they will not possess it [uninterruptedly] for all time.” Scripture only refers to such matters by means of allusion, for it does not want to decree evil categorically, unless it is a rebuke predicated on a condition.

footnotes: ⁷⁸ Deuteronomy 1:27. ⁷⁹ Proverbs 18:8. ⁸⁰ Taanith 29a. ⁸¹ The First and Second Temples were destroyed on the ninth of Ab, the anniversary of the night when the people wept without cause. Many subsequent misfortunes also befell the Jewish people on that day. ⁸² Psalms 106:24-27. ⁸³ Further, Verse 31. ⁸⁴ Jeremiah 8:12. ⁸⁵ Verse 18 here. ⁸³ Further, Verse 31.

AND WHY DOTH THE ETERNAL BRING US UNTO THIS LAND, TO FALL BY THE SWORD? OUR WIVES AND OUR LITTLE ONES WILL BE A PREY. They did not mention the false report [of the spies] about the Land, saying that the Land miscarrieth⁷³ and is bad, because the people hid this statement [of the spies] from Moses, since the delegates themselves had not said so when they brought back word to him and to all the congregation,⁸⁶ for Moses and Aaron would have testified against them that they spoke falsely. The spies themselves hid this from Moses, fully realizing that he knew the nature of the Land from Egypt and Midian which are near to it, as I have explained.⁸⁷. Therefore the spies [only] told the people this evil report in their tents, in a secretive manner. Now Moses said in the Book of Deuteronomy: And they brought us back word, and said: ‘Good is the Land which the Eternal our G-d giveth unto us.’ Yet ye would not go up, but rebelled against the commandment of the Eternal your G-d.⁸⁸ The meaning thereof is that the spies did [indeed] tell Moses and Aaron and all the congregation that the Land is good,⁸⁸ and surely it floweth with milk and honey,⁸⁹ and the people rebelled against the commandment of the Eternal in not wanting to go up because of the statement [of the spies] that the people that dwell in the Land are fierce⁹⁰, Verse 28. — for G-d hath power to help, and to cast down,⁹¹ as is stated clearly there, The Eternal your G-d Who goeth before you, He shall fight for you.⁹² Therefore, since there was nothing to deter them [in the Land itself] except for the strength of the people, they should have trusted in the Name of G-d, for the battle is the Eternal’s.⁹³ And we do not have to say [as does Rashi] that Moses said this [And ‘they’ brought us back word, and said, ‘Good is the Land etc.’] only about Joshua and Caleb, for why should the people listen to two [spies] and not believe [the report of] the ten!⁹⁴ in the verse, and ‘they’ brought us back word, and said: ‘Good is the Land etc.’ (Deuteronomy 1:25) refers to all the spies. Moreover it says there [in Deuteronomy 1: 23]: and I took twelve men of you, and it is with reference to [all twelve of] them that he [Moses] said, and they brought us back word.⁹⁵

footnotes: ⁷³ II Kings 2:19. ⁸⁶ Above, 13:26. ⁸⁷ At the beginning of this Seder ⁸⁸ Deuteronomy 1:25-26. ⁸⁸ Deuteronomy 1:25-26. ⁸⁹ Above, 13:27. ⁹⁰ Ibid. ⁹¹ II Chronicles 25:8. ⁹² Deuteronomy 1:30. ⁹³ I Samuel 17:47. ⁹⁴ But according to Ramban, even the ten spies only spread an evil report about the Land in the people’s tents, secretly, but in the presence of Moses they all spoke well about it. Hence the word they ⁹⁵ Ibid.

THEN MOSES AND AARON FELL ON THEIR FACES. The reason for this was that they saw that the people were about to decide to appoint a leader and return [to Egypt] immediately; so the righteous ones [Moses and Aaron] arose and prostrated themselves with their faces on the ground saying to them, ‘I pray you, my brethren, do not so wickedly,’⁹⁶ and let this be no stumbling-block unto you.⁹⁷ Therefore it says [that they fell on their faces] before all the congregation of the children of Israel, for it was for their sake that they prostrated themselves on their faces [imploring them to abandon their plan to return to Egypt].⁹⁸] before all the assembly of the congregation of the children of Israel, thus indicating that they did so in order to implore them to abandon their plan of returning to Egypt. See also Note 155 further. Similarly, and he [David] fell on his face to the ground and bowed down three times⁹⁹ [before Jonathan, is an expression of conciliation and supplication]. And the meaning of the word liphnei [“before” — ‘before’ all the assembly] is like lahem [“for them” — to implore them, for their good, to renounce their plan of returning to Egypt]. Similarly, And his brethren also went and fell down ‘l’phanav (‘before’ him)¹⁰⁰ [also means “to” him — Joseph — to beg him for forgiveness]. There are many examples of this usage.

footnotes: ⁹⁶ Genesis 19:7. ⁹⁷ See I Samuel 25:31. ⁹⁸ Ramban here is excluding the possibility of interpreting their falling on their faces as a preparation for prayer (see further, 16:22). Therefore he points out that here it says that they [fell on their faces ⁹⁹ I Samuel 20:41. ¹⁰⁰ Genesis 50:18. Here too, it could not mean that the brothers did so in order “to pray” to Joseph, but only to plead with him on their behalf.

IT IS ‘M’OD M’OD’ (AN EXCEEDING) GOOD LAND. The reason [for this emphasis] is in order to contradict the false report [of the spies] and to state that it is not [a Land] that eateth up the inhabitants thereof, for the air is good, and it is a Land flowing with milk and honey.³ which is taken from Verse 8, ibid.

footnotes: ³ Exodus 3:17. The text of Rashi reads: “… unto a good Land,”

ONLY REBEL NOT AGAINST THE ETERNAL. This means that [Moses and Aaron told the people]: “Your being afraid [to go up] because of the strength of the people that dwell in the Land is [in itself] a rebellion against the Glorious Name,¹⁰¹ for it was not because of your [own] strength that you came out of Egypt, but it was the hand of the Eternal that hath dealt wondrously with you.¹⁰² And He has assured you that He will drive them out from before you; if so, believe [in Him] and you will succeed.” They [Moses and Aaron] continued: neither fear ye the people, for they are bread for us, meaning that “even in the natural course of events and through normal methods of [warfare as practiced in] the world, they will fall before us, for the fear of us has overcome them and they will let us consume them like bread.”

footnotes: ¹⁰¹ Deuteronomy 28:58. ¹⁰² Joel 2:26.

TZILAM’ (literally: “their shadow”) IS REMOVED FROM THEM. “That is, their shield and their strength [are departed from them]. The worthy ones among them have died. Another interpretation: the shade (protection) of G-d is departed from them.” This is Rashi’s language. And Rabbi Abraham ibn Ezra commented that “tzilam means the buckler and shield which form a shade [and protection] to people in battle, and they [Moses and Aaron] are thus saying that our fear has fallen upon them, so that they will not take buckler, shield nor helmet to arm themselves and fight against us.” He has explained it well. But it is possible that Scripture is alluding to the well-known fact that there will be no shadow over the head of a person who is [destined] to die that year, on “the night of the seal.”¹⁰³ Therefore it says: “their ‘shade’ is already removed from them, meaning that death has been decreed upon them, and the Eternal is with us, for it is He Who dwells in our midst and does miracles and wonders for us in the eyes of all who behold us; therefore, fear them not.” Or it is possible that the verse alludes to the princes above [in heaven], for no nation falls unless its prince falls first, as it is written, The Eternal will punish the host of the high heaven on high etc., and afterwards, on the kings of the earth upon the earth,¹⁰⁴ and as is explained in the Book of Daniel.¹⁰⁵, 11:16. Thus the verse is saying: “the power under whose protection the nations [in the land of Canaan] live is already removed, and the Eternal Who lowered them is with us, therefore fear them not.” And thus the Rabbis said in Midrash Shir Hashirim:¹⁰⁶ Vol. II, p. 528). “And the shadows flee away.¹⁰⁷ These are the princes of the nations and their angels,” for they are the protection over the nations. I have already mentioned this in other places.¹⁰⁸

footnotes: ¹⁰³ This is a term signifying the night of Hoshana Rabbah, i.e., the night of the seventh day of the Festival of Tabernacles — the twenty-first of Tishri — when the “Heavenly seal” is put upon the judgment which was decided on the New Year [and Day of Atonement] for each individual and his fate in the coming year. The subject is mentioned by R’mah [Rabbi Moshe Isserles] in Orach Chayim 664:1. However, he discourages anyone from prying into the veiled future, for it is far better to be whole-hearted with the Eternal than to pay heed to such auguries of the future. See also the learned essay on this topic in “Studies in Jewish Philosophy and Mysticism” by Israel Weinstock, pp. 249-269. ¹⁰⁴ Isaiah 24:21. ¹⁰⁵ Daniel 10:20. See Ramban above in Seder Beha’alothcha ¹⁰⁶ This is not found in our editions of Shir Hashirim Rabbah. Its source is an unknown “Midrash Shir Hashirim” quoted in the commentary to Song of Songs ascribed to Ramban (see my Hebrew commentary, second edition et seq. ¹⁰⁷ Song of Songs 2:17. ¹⁰⁸ Exodus 20:3, and above 11:16.

AND THE EGYPTIANS SHALL HEAR ‘KI HE’ELITHA’ IN THY MIGHT. “And the Egyptians shall hear that you have killed them. Ki he’elitha. The word ki [here] means ‘that,’ [the meaning of the expression thus being:] ‘they have seen that Thou broughtest them up in Thy might from among them, and when they hear that You have killed them they will not say that [it is because] they sinned against You, but [they will say] that against them [the Egyptians themselves] You were able to fight, but not against the inhabitants of this land [of Canaan].’ And this is the meaning of [the phrase]: and they will say ‘el’ the inhabitants of this land¹⁰⁹ usually means “to”, but in this context, as Rashi is pointing out, the Egyptians were not saying anything “to” the Canaanites, but “about” or “concerning” them. — what will they say concerning them? That which is stated at the end of the subject: Because the Eternal was not able to bring this people into the Land¹¹⁰ — because the inhabitants of the land are strong and mighty, and Pharaoh [alone] is not like thirty-one kings [who ruled in the land of Canaan].” This is the language of Rashi. If so, the expression ‘el’ yosheiv [literally: ‘to’ the inhabitants]¹⁰⁹ usually means “to”, but in this context, as Rashi is pointing out, the Egyptians were not saying anything “to” the Canaanites, but “about” or “concerning” them. will be like ‘al’yosheiv, (“concerning” the inhabitants), and there are also many such examples. In my opinion, [however], Moses our teacher did not mean [to say] in [presenting] this argument that [the Egyptians will say that] the Canaanites are strong and mighty in battle and that Pharaoh [alone] cannot be compared to thirty-one kings — for G-d had smitten the Egyptians with a plague and killed their firstborns in one moment, and brought upon them great punishments out of heaven, [so they knew] that it is but a light thing in the sight of the Eternal¹¹¹ to destroy the strong and mighty by a plague, just as [He can destroy] the feeble and weak, [by means of special plagues]. But the meaning of this prayer [of Moses] was as if to say: “The Egyptians will think and say that the gods of Canaan have power to save the inhabitants from Your hand, since You executed judgments on the Egyptians and their gods before You brought this people out of their midst, but You could not do the same to the Canaanites and their gods. Thus this will constitute a profanation of G-d’s Name, and the hands of the idol-worshippers will be strengthened!” If so, it is possible that the expression, and they will say ‘el’ the inhabitants of this land¹⁰⁹ usually means “to”, but in this context, as Rashi is pointing out, the Egyptians were not saying anything “to” the Canaanites, but “about” or “concerning” them. is to be understood literally, that is, the Egyptians will say “to” the people of the land of Canaan, “Because the Eternal was not able etc.,¹¹⁰ for surely god is in you, *there is no other god.”*¹¹². Ramban, in following his customary style throughout his commentary, uses the verse with some change and thereby puts it in the mouths of the Egyptians who are saying it to the Canaanites about their idols.

footnotes: ¹⁰⁹ Verse 14. ‘El’ ¹¹⁰ Verse 16. ¹⁰⁹ Verse 14. ‘El’ ¹¹¹ II Kings 3:18. ¹⁰⁹ Verse 14. ‘El’ ¹¹⁰ Verse 16. ¹¹² See Isaiah 45:14, where foreign nations are saying this to Israel: Surely G-d is in thee, and there is none else, there is no other G d

THAT THOU, ETERNAL, ‘NIR’AH’ (HAST BEEN SEEN) EYE TO EYE. Rabbi Abraham ibn Ezra commented that “[this verse is to be understood in the light of what it says], And the appearance of the Glory of the Eternal etc. in the eyes of the children of Israel.¹¹³ Nir’ah is a verb in the past tense,¹¹⁴ is used for both the second person feminine in the present tense [“you, a woman, are seen”], and for the third person masculine or feminine in the past tense [“he or she, a man or woman has been seen”]. The difficulty in our verse is that nir’ah referring to G-d [the Eternal] clearly is used here in the third person past tense, [since it is not a feminine word, and the context clearly refers to G-d having been seen in the past]. Yet the verse continues: [nir’ah] ‘atah’ using the second person pronoun atah (you), with the verbal form nir’ah, meaning He has been seen! Ibn Ezra therefore explains that this is equivalent to the single word nir’etha, (you have been seen), and quotes other examples of such usages. and it means ‘Thou hast been seen.’ Similarly, ‘v’neisha’ar’ ani¹¹⁵ person verbal form as nir’ah, i.e., v’neisha’ar, used in the first person, with the pronoun ani (I), as if it had said v’neisha’arti (and I remained). [is like v’neisha’arti — ‘and I was left’]. So also, for ‘umlal’ ani¹¹⁶ used in that verse is vowelled with a patach it is clearly a third person form in the past tense; for were it to be a first person form in the present tense, it would be vowelled umlol with a kamatz. Thus we have another example of a third person verbal form followed by the first person pronoun ani (I). Hence it must be understood as if it were umlalti (I have languished away). [is like umlalti — ‘I have languished away’] because the letter lamed is vowelled with a long pathach.”¹¹⁶ used in that verse is vowelled with a patach it is clearly a third person form in the past tense; for were it to be a first person form in the present tense, it would be vowelled umlol with a kamatz. Thus we have another example of a third person verbal form followed by the first person pronoun ani (I). Hence it must be understood as if it were umlalti (I have languished away).

footnotes: ¹¹³ Exodus 24:17. ¹¹⁴ The Hebrew form nir’ah ¹¹⁵ Ezekiel 9:8. In this case we have the same third ¹¹⁶ Psalms 6:3. Since the word umlal ¹¹⁶ Psalms 6:3. Since the word umlal

A’YIN B’A'YIN’ (EYE TO EYE). The double use of the word eye [in this phrase] has been explained by commentators¹¹⁷ as indicating human [behavior], for the eyes [of a speaker] look into the eyes of the listener to whom he is speaking. A similar case is the verse, Face to face did the Eternal speak with you.¹¹⁸ And by way of the Truth, [the mystic teachings of the Cabala], the word a’yin is an expression for “vision,” [“appearance,” as in these verses:] ‘v’eino k’ein’ (and the appearance thereof was as the appearance of) *bdellium;*¹¹⁹ and I saw ‘k’ein’ (as the appearance of) electrum.¹²⁰ The verse here is thus stating: “inasmuch as Thy Great Name is seen through the appearance of an appearance;” and this is also the meaning of the verse with reference to Ezekiel, And the appearance of the vision which I saw was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar.¹²¹, 43:3.

footnotes: ¹¹⁷ Onkelos, who translated it as: “who saw with their eyes.” ¹¹⁸ Deuteronomy 5:4. ¹¹⁹ Above, 11:7. ¹²⁰ Ezekiel 1:27. ¹²¹ Ibid.

AND NOW, I PRAY THEE, LET THE POWER OF THE ETERNAL BE GREAT, ACCORDING AS THOU HAST SPOKEN, SAYING. “And what is that utterance? The Eternal is long-suffering¹²² — both to the righteous and to the wicked. When Moses ascended to heaven [to receive the Torah], he found the Holy One, blessed be He, writing: The Eternal is long-suffering. Whereupon he [Moses] said to Him: ‘To the righteous.’ But G-d answered him, ‘Also to the wicked!’ Moses then said, ‘The wicked — let them perish!’ Whereupon G-d said to him: ‘By your life! You will [eventually] need to resort to this’ [attribute — that G-d is long-suffering even with sinners]. When the Israelites had sinned because of the golden calf and spies, and Moses prayed to G-d that He be long-suffering with them, the Holy One, blessed be He, said to him, ‘Did you not tell Me that this is [only] for the righteous!’ Whereupon Moses answered Him, ‘But did You not tell me that it is also for the wicked. Let then the power of the Eternal be great to do as You have spoken.’” These are the words of Rashi, based on the interpretation of Agadah.¹²³ The way of Truth you will recognize because G-d’s Name in this context is written with Aleph Daleth (A-donoy) — [a Name which alludes to the attribute of judgment], and Moses meant to say that the greatness be in the power which is mercy, since it was the attribute of judgment that was directed against them. Now Moses mentioned among the [Divine] attributes long-suffering, and plenteous in loving kindness,¹²² but he did not mention “truth” [although it is also one of the Thirteen Attributes],¹²⁴ for according to the attribute of truth they would have been guilty. Nor did Moses mention keeping mercy unto the thousandth generation,¹²⁵, Verse 7. because Moses did not pray [for mercy] here on the basis of the merit of the patriarchs, and [therefore] he did not mention Abraham, Isaac, and Jacob at all in this prayer. The reason [for not mentioning them] was because the Land was given to the patriarchs, and it is from them that they were to inherit it, but they rebelled against their ancestors, and did not want the gift which the patriarchs desired very much, so how could he say now, [Remember Abraham, Isaac, and Israel, Thy servants,] to whom Thou didst swear by Thine own self, … and all this Land that I have spoken of will I give to your seed,¹²⁶, 32:13. since they were saying: “We do not want this gift!” Moses [mentioned here the attribute of forgiving iniquity and transgression but he] did not say and sin,¹²⁷, as well as iniquity and transgression. See the verse in Exodus 34:7, where all three are mentioned: forgiving iniquity and transgression and sin. The question then arises: Why did not Moses mention here sin? because these people were wilful transgressors and sinners. But I do not know why he did not mention [the attributes] merciful and gracious.¹²⁴ Perhaps Moses knew that judgment was directed against them and He would never forgive them; therefore he prayed only that [G-d be] long-suffering, and should not destroy them as one man,¹²⁸ and should not slay them like sheep in the wilderness¹¹⁰ where they would die in a plague. And since Moses only prayed now for [G-d to be] long-suffering, G-d said to him, I have pardoned according to thy word,¹²⁹ meaning that “I will be long-suffering towards them and great in loving kindness.” He [Moses] mentioned visiting the iniquity of the fathers,¹²² meaning to say that [even] if He should see fit not to erase their iniquity, He should [at least] visit the iniquity of the fathers upon their children,¹²² [thereby mitigating the severity of the punishment from upon one generation], and he should be long-suffering with them in meting out punishment upon them. It was because of this [prayer of Moses] that there was a [Divine] decree to fix a weeping for them on that night throughout their generations,⁸¹ since He visited their sins upon their seed. And Rabbi Abraham ibn Ezra commented that “since we find the verse, Surely they shall not see the Land¹³⁰ after G-d said, I have pardoned according to thy word,¹²⁹ we know that the expression ‘s’lach na’ (pardon, I pray Thee)¹³¹ (Verse 20), He yet continues to state, Surely they shall not see the Land (Verse 23), it follows that Moses’ request, Pardon, I pray Thee (Verse 19) must mean only that G-d be long-suffering to them, but not that they be totally forgiven. Such is the interpretation of Ibn Ezra. Ramban will suggest another explanation of Moses’ request. [is a prayer that G-d be] long-suffering to them [but not that they be totally forgiven]. The same meaning also applies to ‘v’nislach lo’ (and he shall be pardoned),¹³² means that G-d will be patient and will not punish him until he has had a chance to repent. which implies [that G-d will be long-suffering with him] until he repents sincerely.” The correct interpretation appears to me to be that the term s’lichah means remittance of punishment, as Onkelos rendered it: [s’lach na — “Let go please”]. And the offerings [which one brings for a sin committed in error] remove the punishment for the error from him [the person who brings the offering].¹³³ (ibid.) stated in connection with bringing a sin-offering means that “his punishment will be remitted.” So also, *For Thou, Eternal, art good ‘v’salach’*¹³⁴ indicates that the term s’lichah does not merely mean being long-suffering and patient [as Ibn Ezra has it] but expresses a complete remittance of punishment. [means “and are ready to remit punishment”]. And G-d said, ‘salachti’ according to thy word¹²⁹ meaning [that He has remitted punishment] from the people as a whole, and will not smite them with a pestilence and destroy them,¹³⁵ and make of Moses a nation greater and mightier than they¹³⁵ while they and their seed will perish from the earth; instead, He will pardon them — so that their children [at least] will inherit the Land, and they [themselves] will not die in a plague, for He decreed that their carcasses perish in the wilderness¹³⁶ and that each will die when his day comes. Now in the Book of Deuteronomy in mentioning the sin of the golden calf Moses recalled the prayer which he had prayed on their behalf, saying, And I fell down before the Eternal, as at the first etc.¹³⁷ and he explained there what the prayer was, And I prayed unto the Eternal, and said etc.,¹³⁸, Verse 26. and he also mentioned his prayer on behalf of Aaron. But in [recounting] the affair of the spies he did not mention at all that he had interceded on their behalf. All this is for the reason that I have mentioned, namely, that he did not pray that G-d should forgive them [completely], but rather that He should remit their punishment and be long-suffering with them, and should visit the iniquity of the fathers upon the children.¹²² Thus his prayer on their behalf was not a complete one [inasmuch as he was not able to intercede for total forgiveness], and therefore [when speaking to the second generation in the Book of Deuteronomy] he did not mention it to them, since they might have complained against him [for not praying for total forgiveness, without realizing that he could not do so because of the greatness of their parents’ sin].

footnotes: ¹²² Verse 18. ¹²³ Sanhedrin 111a. ¹²² Verse 18. ¹²⁴ Exodus 34:6. ¹²⁵ Ibid. ¹²⁶ Ibid. ¹²⁷ I.e., of forgiving sin ¹²⁴ Exodus 34:6. ¹²⁸ Verse 15. ¹¹⁰ Verse 16. ¹²⁹ Verse 20. ¹²² Verse 18. ¹²² Verse 18. ⁸¹ The First and Second Temples were destroyed on the ninth of Ab, the anniversary of the night when the people wept without cause. Many subsequent misfortunes also befell the Jewish people on that day. ¹³⁰ Verse 23. ¹²⁹ Verse 20. ¹³¹ Verse 19. In other words, since after G-d said, I have pardoned ‘according to thy word’ ¹³² Leviticus 4:26. Here too the actual offering in itself does not effect atonement until the sinner repents (see Ramban in Vol. III, pp. 21, 54). Hence, says Ibn Ezra, the phrase v’nislach lo ¹³³ Hence v’nislach lo ¹³⁴ Psalms 86:5. The fact that the word “good” appears before v’salach ¹²⁹ Verse 20. ¹³⁵ Verse 12. ¹³⁵ Verse 12. ¹³⁶ Further, Verse 33. ¹³⁷ Deuteronomy 9:18. ¹³⁸ Ibid. ¹²² Verse 18.

AS I LIVE. “This is an expression of an oath. AND ALL THE EARTH SHALL BE FILLED WITH THE GLORY OF THE ETERNAL. 23. IF THEY SHALL SEE THE LAND. This is an inverted verse [and the sense of it is as follows:] As I live, says the Eternal, [I swear] that all those [that have seen My Glory … and did not listen to My voice — Verse 22], if they shall see the Land [Verse 23], and My Glory shall fill [all] the earth [Verse 21], so that My Name will not become profaned through this plague, [by the nations] saying: Because the Eternal was not able to bring them [into the Land],¹¹⁰ since I shall not kill them suddenly as one man,¹²⁸ but over a delayed period of forty years, little by little.” This is Rashi’s language. But it is not correct at all.¹³⁹] after Verse 23, since this second part of Verse 21 is not part of the oath of the Eternal. Ramban, however, does interpret it as part of the oath, which [as he continues to explain], starts at the beginning of Verse 21, and hence there is no need to rearrange the second half of that verse and to place it after Verse 23. See also Note 147. Rather, these verses omit the oath [itself] out of respect to Him Who is on high, [and the meaning thereof is as follows]: “As I live and all the earth shall be filled with My Glory — if all these men who have tested Me shall see the Land, this matter shall not be so!” Similarly, As I live, saith the Eternal … If ye come into the Land¹⁴⁰ omits the [Divine] oath [meaning: “If they shall come into the Land, it shall not be so!”] Similarly we find verses speaking of a human being which shorten the oath: G-d do so unto me and more also,¹⁴¹ where Scripture did not want to set forth the imprecation. G-d do so unto the enemies of David, and more also¹⁴² — here the verse omits the blessing.¹⁴³ Similarly we find that Caleb said to Joshua, Thou knowest the thing that the Eternal spoke unto Moses the man of G-d concerning me and thee,¹⁴⁴ and it is written there, And Moses swore on that day, saying: Surely the land whereon thy foot hath trodden shall be an inheritance to thee and to thy children forever, because thou hast wholly followed the Eternal my G-d.¹⁴⁵, Verse 9. This refers to that which is written here, But My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the Land wherein he went, and his seed shall possess it.¹⁴⁶ And Caleb [in the Book of Joshua, quoted above] mentioned an oath [and Moses ‘swore’] in connection with this promise, because it is all joined to the verse, But in very deed as I live,¹⁴⁷ which is an oath, as I have explained [above]. Caleb said, and Moses swore¹⁴⁵, Verse 9. because Moses mentioned the oath.¹⁴⁸. And by way of the Truth, [the mystic teachings of the Cabala], But in very deed as I live — and all the earth shall be filled with the Glory of the Eternal constitutes a promise to Moses about forgiveness, the verse stating that all the earth shall be filled with His Glory through the seed of these people, but not through them [the generation of the exodus].

footnotes: ¹¹⁰ Verse 16. ¹²⁸ Verse 15. ¹³⁹ Rashi’s interpretation requires the rearrangement of the second half of Verse 21 [and all the earth shall be filled with the Glory of the Eternal ¹⁴⁰ Further, Verses 28-30. ¹⁴¹ II Samuel 3:35. See also Vol. I, pp. 273-274, where Ramban discusses this theme briefly. ¹⁴² I Samuel 25:22. ¹⁴³ That is to say, David pronounced a curse against himself, but did not wish to use an actual curse; therefore he blessed his enemies, so that he would be cursed. Nonetheless he only alluded to it, but did not actually express the blessing. ¹⁴⁴ Joshua 14:6. ¹⁴⁵ Ibid. ¹⁴⁶ Verse 24 here. ¹⁴⁷ Verse 21. According to Rashi, however, [see Note 139 above] the oath is completed at the end of Verse 23. Verse 24 promising a reward to Caleb is therefore not part of the oath. But according to Ramban, the Divine oath continues up to the end of Verse 24, and Caleb could therefore properly refer to this promised reward of his as one given by oath. Ramban continues to explain why Caleb mentioned that Moses swore. ¹⁴⁵ Ibid. ¹⁴⁸ Further, Verse 39: And Moses told these words unto all the children of Israel

NEITHER SHALL ANY OF THEM THAT PROVOKED ME SEE IT. This means “for none of them that provoked Me shall see it.”¹⁴⁹ etc., the question arises why the same fact is repeated at the end of the same verse? Ramban answers that the second half is an explanation of the first half. And Rabbi Abraham ibn Ezra commented: “any that provoked Me of their children,” but this [explanation] makes no sense. Perhaps this expression [neither shall any of them that provoked Me see it] alludes to the generations who were to be exiled from the Land [at the time of the destruction of the First Temple], as our Rabbis have said,¹⁵⁰ and it is here that He fixed that night [of the ninth of Ab] as one of weeping throughout their generations, for [on that night] He will remember their first punishment.

footnotes: ¹⁴⁹ Since it already says in the first half of this verse: If they shall see the Land ¹⁵⁰ Taanith 29a: “You have wept without cause etc.” See Ramban above in Verse 1.

BUT MY SERVANT CALEB. He did not mention Joshua, for He explained to Caleb his reward [for his trust in G-d], namely that he would inherit the Land wherein he went,¹⁴⁶ but Joshua’s reward — that he would be the successor to Moses — was not fitting to be specified at this moment [since Moses was still to be the leader for many years]. Now Scripture mentioned [Caleb’s name] first, as it says, save Caleb the son of Jephunneh, and Joshua the son of Nun,¹⁵¹ because he was the first to contradict the spies, [as it is said], And Caleb stilled the people.¹⁵² But Moses said, And Joshua the son of Nun, and Caleb the son of Jephunneh lived from the men¹⁵³ [mentioning Joshua first], because of the great degree of Joshua’s wisdom. And since [both] Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel¹⁵⁴ to plead before Him, the communication here was addressed to Aaron¹⁵⁵ as well, but the command was [only] to Moses, Say unto them,¹⁵⁶ (say) is in the singular — a reference to Moses. since he was superior in prophecy.

footnotes: ¹⁴⁶ Verse 24 here. ¹⁵¹ Further, Verse 30. ¹⁵² Above, 13:30. ¹⁵³ Further, Verse 38. ¹⁵⁴ Above, Verse 5. ¹⁵⁵ Verse 26. Since Ramban has explained (above, Verse 5) that the falling on their faces was for the purpose of Moses and Aaron pleading with the people to abandon their plan to return to Egypt, we must understand Ramban’s words here as indicating that after having finished their plea with the people they proceeded to pray to G-d in their behalf. ¹⁵⁶ Verse 28. The Hebrew emor

IM LO’ (IF NOT) AS YE HAVE SPOKEN IN MINE EARS. The meaning thereof is as an expression of wonder: “Will I not do to you as ye have spoken?” Such is the way of the [Sacred] Language: [Thou art sent] not to many people of an unintelligible speech and of a slow tongue, whose words thou canst not understand. ‘Im lo’ (would they not) *have hearkened unto thee if I sent thee to them?*¹⁵⁷ Similarly, ‘im lo’ (if not) *as I have thought did it come to pass?*¹⁵⁸

footnotes: ¹⁵⁷ Ezekiel 3:5-6. ¹⁵⁸ Isaiah 14:24.

AND THOSE MEN, THAT DID BRING FORTH ‘DIBATH’ (AN EVIL REPORT) OF THE LAND, DIED. I have already explained¹⁵⁹ that their severe punishment was because of the report which they spread that it is a Land that eateth up the inhabitants thereof,¹⁵⁹ which was a complete falsehood since the Land was full with many people, as it is written in the Book of Joshua, And they went out, they and all their hosts with them, much people, even as the sand that is upon the sea-shore in multitude, with horses and chariots very many.¹⁶⁰ And in the Torah it is written, and He shall cast out many nations before thee … seven nations greater and mightier than thou.¹⁶¹ The spies also emphasized the strength of the people, saying: the people are fierce,¹⁶² and they are very strong,¹⁶³, Verse 31: for they are stronger than we. and did not report back concerning the words of Moses who told them [to ascertain] whether they are few or many,¹⁶⁴, Verse 18. but they told the people afterwards that the Land is one that *eateth up the inhabitants thereof!*¹⁵⁹ Now Rashi commented:¹⁶⁵ [the spies] made all the congregation to murmur against him by bringing forth ‘dibah’ against the Land. “Whenever Scripture uses the expression ‘he brings forth dibah’ it means bringing forth words which ‘capture’ a person so that he speaks about it, just like ‘doveiv’ (stirring) the lips of those that are asleep.¹⁶⁶ And [the expression ‘bringing forth dibah’] may be for good, or for evil. That is why it says [the men … that did bring forth an “‘evil’ dibath” (report of) the Land],¹⁶⁷ because there may be a dibah which is good.” [Thus far is the language of Rashi.] But it is written: he that bringeth forth ‘dibah’ is a fool,¹⁶⁸ and this cannot [refer] to a good [utterance]. Similarly, bringing forth ‘dibah’ against the Land,¹⁶⁹ and so also, ‘v’dibathcha’ (and thine utterance of ‘dibah’) he will not turn away¹⁷⁰ — all signify speech of evil, as the term dibah itself connotes evil, and when Scripture uses the expression dibah ra’ah [“evil dibah,” as it does in our verse: and those men that did bring up ‘dibath ha’aretz ra’ah’ (an evil report of the Land) died] it is to emphasize the greatness of the evil that they did.

footnotes: ¹⁵⁹ Above, 13:32. ¹⁵⁹ Above, 13:32. ¹⁶⁰ Joshua 11:4. ¹⁶¹ Deuteronomy 7:1. ¹⁶² Above, 13:28. ¹⁶³ Ibid. ¹⁶⁴ Ibid. ¹⁵⁹ Above, 13:32. ¹⁶⁵ On Verse 36: And they ¹⁶⁶ Song of Songs 7:10. ¹⁶⁷ Verse 37 here. ¹⁶⁸ Proverbs 10:18. See Ramban above, 13:32. ¹⁶⁹ Verse 36. ¹⁷⁰ Proverbs 25:10.

WHY NOW DO YE TRANSGRESS THE COMMANDMENT OF THE ETERNAL? This does not refer to the [Divine] decree which He mentioned [previously] that your carcasses shall fall in this wilderness,¹⁷¹ but it means: “Why do ye transgress the commandment of the Eternal: for He has commanded me that you should not go up at all, *that ye be not smitten down before your enemies.”*¹⁷² And similarly Moses said in the Book of Deuteronomy, *And ye deemed it a light thing to go up into the hill-country. And the Eternal said unto me: ‘Say unto them: Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.’*¹⁷³

footnotes: ¹⁷¹ Above Verse 32. ¹⁷² Verse 42. ¹⁷³ Deuteronomy 1:41-42.

V’HI’ (AND IT) SHALL NOT SUCCEED. “This [attempt] that you are making¹⁷⁴ [literally: “and she”] can refer, Rashi interprets it as referring to “this attempt that you are making.” Ramban suggests two other explanations. will not succeed.” This is Rashi’s language. Or it may mean that “the violation of G-d’s commandment does not carry with it success,” as Rabbi Abraham ibn Ezra wrote. By way of the Truth, [the mystic teachings of the Cabala, this is like] ‘hi’ mithhalecheth’ (she moved to and fro) between the living creatures].¹⁷⁵ thus refers back to the pi Hashem (“the commandment of the Eternal”) which, when violated cannot bring success, for the Eternal is not among you (Verse 42 — Abusaula).

footnotes: ¹⁷⁴ Since the verse does not contain a noun to which the feminine pronoun v’hi ¹⁷⁵ Ezekiel 1:13. The pronoun v’hi