Beha'alotcha, Aliyah 4

9:15

וּבְיוֹם הָקִים אֶת־הַמִּשְׁכָּן כִּסָּה הֶֽעָנָן אֶת־הַמִּשְׁכָּן לְאֹהֶל הָעֵדֻת וּבָעֶרֶב יִהְיֶה עַֽל־הַמִּשְׁכָּן כְּמַרְאֵה־אֵשׁ עַד־בֹּֽקֶר׃

On the day that the Mishkon was erected, the Cloud covered the Mishkon [which served] as the Tent of Testimony; and in the evening, there was over the Mishkon an appearance of fire, until morning.

Rashi

המשכן לאהל העדת. הַמִּשְׁכָּן הֶעָשׂוּי לִהְיוֹת אֹהֶל לְלוּחוֹת הָעֵדוּת:

The Mishkon [which served] as the Tent of Testimony. The Mishkon which was made to be a tent for the tablets of testimony.

יהיה על המשכן. כְּמוֹ הֹוֶה עַל הַמִּשְׁכָּן, וְכֵן לְשׁוֹן כָּל הַפָּרָשָׁה:

There was over the Mishkon. Similar to, “would constantly be” over the Mishkon. Similarly, all the usages in the parshah.

9:16

כֵּן יִהְיֶה תָמִיד הֶעָנָן יְכַסֶּנּוּ וּמַרְאֵה־אֵשׁ לָֽיְלָה׃

So it always was, the Cloud covered it, and an appearance of fire, at night.

9:17

וּלְפִי הֵעָלוֹת הֶֽעָנָן מֵעַל הָאֹהֶל וְאַחֲרֵי כֵן יִסְעוּ בְּנֵי יִשְׂרָאֵל וּבִמְקוֹם אֲשֶׁר יִשְׁכׇּן־שָׁם הֶֽעָנָן שָׁם יַחֲנוּ בְּנֵי יִשְׂרָאֵֽל׃

Whenever the Cloud was lifted from the Tent, afterwards, did Bnei Yisroel travel; in the place where the Cloud came to rest, it is there that Bnei Yisroel did camp.

Rashi

העלות הענן. כְּתַרְגּוּמוֹ אִסְתַּלָּקוּת, וְכֵן "וְנַעֲלָה הֶעָנָן", וְלֹא יִתָּכֵן לִכְתֹּב וּלְפִי עֲלוֹת הֶעָנָן, וְעָלָה הֶעָנָן, שֶׁאֵין זֶה לְשׁוֹן סִלּוּק אֶלָּא צִמּוּחַ וַעֲלִיָּה, כְּמוֹ "הִנֵּה עָב קְטַנָּה כְּכַף אִישׁ עֹלָה מִיָּם" (מלכים א י"ח):

The Cloud was lifted. As Targum [Onkelos] renders, אִסְתַּלָּקוּת, (“was lifted”). Similarly, “the Cloud was lifted.” But it would be improper to write “According to when the Cloud rose,” “the Cloud rose,” because the connotation is not rising, but flowering and ascending, as in, “behold, a tiny cloud, like a man’s palm, rises from the sea.”

9:18

עַל־פִּי יְהֹוָה יִסְעוּ בְּנֵי יִשְׂרָאֵל וְעַל־פִּי יְהֹוָה יַחֲנוּ כׇּל־יְמֵי אֲשֶׁר יִשְׁכֹּן הֶעָנָן עַל־הַמִּשְׁכָּן יַחֲנֽוּ׃

On the word of Adonoy, did Bnei Yisroel travel and on the word of Adonoy, did they camp; all those days on which the Cloud will rested above the Mishkon, did they camp.

Rashi

על פי ה' יסעו. שָׁנִינוּ בִּמְלֶאכֶת הַמִּשְׁכָּן: כֵּיוָן שֶׁהָיוּ יִשְׂרָאֵל נוֹסְעִים, הָיָה עַמּוּד הֶעָנָן מִתְקַפֵּל וְנִמְשָׁךְ עַל גַּבֵּי בְנֵי יְהוּדָה כְּמִין קוֹרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ, לֹא הָיָה מְהַלֵּךְ עַד שֶׁמֹּשֶׁה אוֹמֵר קוּמָה ה' — זוֹ בְּסִפְרֵי — וְנָסַע דֶּגֶל מַחֲנֵה יְהוּדָה:

On the word of Adonoy did they travel. We learned in [the Beraysa describing] the work of the Mishkon; When the Israelites were departing the Cloud column would fold, and extend over the tribe of Yehudah like a type of beam. They sounded the tekiah, teruah, and tekiah. But it did not proceed until Moshe intoned, “Rise, Adonoy . . .” Then the banner of the camp of Yehudah departed. This is in Sifri.

ועל פי ה' יחנו. כֵּיוָן שֶׁהָיָה יִשְׂרָאֵל חוֹנִים עַמּוּד הֶעָנָן הָיָה מִתַּמֵּר וְעוֹלֶה וְנִמְשָׁךְ עַל גַּבֵּי בְנֵי יְהוּדָה כְּמִין סֻכָּה, וְלֹא הָיָה נִפְרָשׂ עַד שֶׁמֹּשֶׁה אוֹמֵר "שׁוּבָה ה' רִבְבוֹת אַלְפֵי יִשְׂרָאֵל", הֱוֵי אוֹמֵר "עַ"פִּ ה' וּבְיַד מֹשֶׁה" (ברייתא דמל"ה פי"ג):

On the word of Adonoy did they camp. When the Israelites were camping, the Cloud column would mushroom upward and extend over the tribe of Yehudah like a type of protective covering. It did not separate until Moshe said, “Come to rest, Adonoy, among the myriads and thousands of Israel.” Thus you say, “on the order of Adonoy, through Moshe.”

9:19

וּבְהַאֲרִיךְ הֶֽעָנָן עַל־הַמִּשְׁכָּן יָמִים רַבִּים וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־מִשְׁמֶרֶת יְהֹוָה וְלֹא יִסָּֽעוּ׃

When the Cloud tarried above the Mishkon, for many days, Bnei Yisroel would keep the watch of Adonoy and they would not travel.

9:20

וְיֵשׁ אֲשֶׁר יִהְיֶה הֶֽעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהֹוָה יַחֲנוּ וְעַל־פִּי יְהֹוָה יִסָּֽעוּ׃

It sometimes happened that the Cloud was for a number of days above the Mishkon; on the order of Adonoy did they camp and on the order of Adonoy did they travel.

Rashi

ויש. כְּלוֹמַר, וּפְעָמִים:

Sometimes (lit. there is). As if to say, “sometimes.”

ימים מספר. יָמִים מוּעָטִים:

A number of days. “a few days.”

9:21

וְיֵשׁ אֲשֶׁר־יִהְיֶה הֶֽעָנָן מֵעֶרֶב עַד־בֹּקֶר וְנַעֲלָה הֶֽעָנָן בַּבֹּקֶר וְנָסָעוּ אוֹ יוֹמָם וָלַיְלָה וְנַעֲלָה הֶעָנָן וְנָסָֽעוּ׃

It sometimes happened that the Cloud was [there] [but] from evening until morning, and then the Cloud rose in the morning and they traveled; or, [the Cloud was there] for a day and a night and the Cloud was lifted, and they traveled.

9:22

אֽוֹ־יֹמַיִם אוֹ־חֹדֶשׁ אוֹ־יָמִים בְּהַאֲרִיךְ הֶעָנָן עַל־הַמִּשְׁכָּן לִשְׁכֹּן עָלָיו יַחֲנוּ בְנֵֽי־יִשְׂרָאֵל וְלֹא יִסָּעוּ וּבְהֵעָלֹתוֹ יִסָּֽעוּ׃

Or two days or a month or a year that the Cloud prolonged its stay above the Mishkon to rest upon it; Bnei Yisroel remained encamped and they did not travel; when it rose they traveled.

Rashi

או ימים. שָׁנָה, כְּמוֹ "יָמִים תִּהְיֶה גְּאֻלָּתוֹ" (ויקרא כ"ה):

Or a year. (lit. days). A year, as in “[יָמִים], a year shall be its redemption [period].”

9:23

עַל־פִּי יְהֹוָה יַחֲנוּ וְעַל־פִּי יְהֹוָה יִסָּעוּ אֶת־מִשְׁמֶרֶת יְהֹוָה שָׁמָרוּ עַל־פִּי יְהֹוָה בְּיַד־מֹשֶֽׁה׃ {פ}

On the order of Adonoy they camped and on the order of Adonoy they traveled; they kept the watch of Adonoy on the order of Adonoy, through Moshe.

10:1

וַיְדַבֵּר יְהֹוָה אֶל־מֹשֶׁה לֵּאמֹֽר׃

Adonoy spoke to Moshe, saying:

10:2

עֲשֵׂה לְךָ שְׁתֵּי חֲצֽוֹצְרֹת כֶּסֶף מִקְשָׁה תַּעֲשֶׂה אֹתָם וְהָיוּ לְךָ לְמִקְרָא הָֽעֵדָה וּלְמַסַּע אֶת־הַֽמַּחֲנֽוֹת׃

Make for yourself two silver trumpets; you shall make them, beaten [from one block], and they shall be used by you to summon the congregation and to initiate the departure of the camps.

Rashi

(עשה לך. שֶׁיִּהְיוּ תוֹקְעִין לְפָנֶיךָ כְּמֶלֶךְ, כְּמוֹ שֶׁנֶּאֱמַר "וַיְהִי בִישֻׁרוּן מֶלֶךְ":

(Make for yourself. So that they they may sound the trumpet before you like a king, as it is said, “There was a king among the righteous.”

עשה לך. מִשֶּׁלְּךָ:

Make for yourself. From your own resources.

עשה לך. אַתָּה עֲשֵׂה וּמִשְׁתַּמֵּשׁ בָּהֶם וְלֹא אַחֵר):

Make for yourself. You shall make them and use them, but no one else.)

למקרא העדה. כְּשֶׁתִּרְצֶה לְדַבֵּר עִם סַנְהֶדְרִין וּשְׁאָר הָעָם וְתִקְרָאֵם לֶאֱסֹף אֵלֶיךָ, תִּקְרָאֵם עַ"יְ חֲצוֹצְרוֹת:

To summon the congregation. When you want to speak with the Sanhedrin or the rest of the people, and you summon them to gather before you, summon them with the trumpets.

ולמסע את המחנות. בִּשְׁעַת סִלּוּק מַסָּעוֹת תִּתְקְעוּ בָהֶם לְסִימָן, נִמְצֵאתָ אַתָּה אוֹמֵר עַ"פִּ שְׁלֹשָׁה הָיוּ נוֹסְעִים — עַל פִּי הַקָּבָּ"ה וְעַ"פִּ מֹשֶׁה וְעַ"פִּ הַחֲצוֹצְרוֹת (ברייתא דמל"ה פי"ג):

And to initiate the departure of the camps. At the time of the camps’ departure, sound them as a signal. Consequently, you say that they departed on the basis of three [initiatives]. By the word of the Holy One, Blessed is He; by the word of Moshe; and by the trumpets.

מקשה. מִן הָעֶשֶׁת תַּעֲשֶׂה בְּהַקָּשַׁת הַקֻּרְנָס:

Beaten. From a [single] ingot you should make it, by beating [it] with a hammer.

10:3

וְתָקְעוּ בָּהֵן וְנֽוֹעֲדוּ אֵלֶיךָ כׇּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵֽד׃

When they will blow them, the entire congregation shall present itself to you at the entrance of the Tent of Meeting.

Rashi

ותקעו בהן. בִּשְׁתֵּיהֶן, וְהוּא סִימָן לְמִקְרָא הָעֵדָה, שֶׁנֶּאֱמַר "וְנוֹעֲדוּ אֵלֶיךָ כָּל הָעֵדָה אֶל פֶּתַח אֹהֶל מוֹעֵד":

When they will blow them. Both of them. This is the signal for summoning the community, as it is said, “The entire community shall present itself to you at the entrance to the Tent of Meeting.”

10:4

וְאִם־בְּאַחַת יִתְקָעוּ וְנוֹעֲדוּ אֵלֶיךָ הַנְּשִׂיאִים רָאשֵׁי אַלְפֵי יִשְׂרָאֵֽל׃

But if they blow one of them, the leaders shall present themselves to you, the heads of Israel’s thousands.

Rashi

ואם באחת יתקעו. הוּא סִימָן לְמִקְרָא הַנְּשִׂיאִים, שֶׁנֶּאֱמַר "וְנוֹעֲדוּ אֵלֶיךָ הַנְּשִׂיאִים", וְאַף הֵן יְעִידָתָן אֶל פֶּתַח אֹהֶל מוֹעֵד, וּמִגְּזֵרָה שָׁוָה הוּא בָא בְּסִפְרֵי:

But if they blow one of them. This is the signal for summoning the leaders, as it is said, “The leaders shall present themselves to you.” They, too, meet at the entrance to the Tent of Meeting. This is derived by Scriptural comparison in Sifri.

10:5

וּתְקַעְתֶּם תְּרוּעָה וְנָֽסְעוּ הַֽמַּחֲנוֹת הַחֹנִים קֵֽדְמָה׃

When you blow a teruah; the camps that are camped eastward shall travel.

Rashi

ותקעתם תרועה. סִימָן מַסַּע הַמַּחֲנוֹת תְּקִיעָה תְּרוּעָה וּתְקִיעָה, כָּךְ הוּא נִדְרָשׁ בְּסִפְרֵי מִן הַמִּקְרָאוֹת הַיְתֵרִים:

When you blow a teruah. The signal for the camps to depart; tekiah, teruah tekiah. This is how it is extrapolated by Sifri from the redundant passages.

10:6

וּתְקַעְתֶּם תְּרוּעָה שֵׁנִית וְנָֽסְעוּ הַֽמַּחֲנוֹת הַחֹנִים תֵּימָנָה תְּרוּעָה יִתְקְעוּ לְמַסְעֵיהֶֽם׃

If you blow a second teruah, then shall travel the camps that are camped on the south side. They shall blow a teruah for their journeys.

10:7

וּבְהַקְהִיל אֶת־הַקָּהָל תִּתְקְעוּ וְלֹא תָרִֽיעוּ׃

But when gathering the congregation, you shall blow [a blast], but not a teruah.

Rashi

ובהקהיל את הקהל וגו'. לְפִי שֶׁהוּא אוֹמֵר "וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת הַמַּחֲנוֹת", מַה מִּקְרָא הָעֵדָה תּוֹקֵעַ בְּב' כֹּהֲנִים וּבִשְׁתֵּיהֶם — שֶׁנֶּאֱמַר "וְתָקְעוּ בָהֵן" וְגוֹ' — אַף מַסַּע הַמַּחֲנוֹת בִּשְׁתֵּיהֶם, יָכוֹל מַה מַּסַּע הַמַּחֲנוֹת תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ, אַף מִקְרָא הָעֵדָה תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ — וּמֵעַתָּה אֵין חִלּוּק בֵּין מִקְרָא הָעֵדָה לְמַסַּע אֶת הַמַּחֲנוֹת — תַּ"ל "וּבְהַקְהִיל אֶת הַקָּהָל" וְגוֹ', לוֹמַר שֶׁאֵין תְּרוּעָה לְמִקְרָא הָעֵדָה, וְהוּא הַדִּין לַנְּשִׂיאִים, הֲרֵי סִימָן לִשְׁלָשְׁתָּם, מִקְרָא הָעֵדָה בִּשְׁתַּיִם וְשֶׁל נְשִֹיאִים בְּאַחַת — וְזוֹ וָזוֹ אֵין בָּהֶם תְּרוּעָה — וּמַסַּע הַמַּחֲנוֹת בִּשְׁתַּיִם עַ"יְ תְרוּעָה וּתְקִיעָה (ספרי):

But when gathering the congregation, etc. Since it says, “they shall be used by you, to summon the congregation and to initiate departure of the camps” — [we derive that] just as, when summoning the community, the trumpeting is by two kohanim with both [trumpets], as it is said, “they shall trumpet with them, etc . . .” so, when initiating the camps’ departure, with both. Perhaps, just as, when initiating the camps’ departure, they sound the tekiah, teruah, and tekiah, so, too, when summoning the community, they sound the tekiah, teruah, and tekiah, thus leaving no differentiation between summoning the community and initiating the camps’ departure? The Torah therefore teaches, “But when gathering the congregation, etc. . .” to say that there is no teruah for gathering the community. The same rule applies for the leaders. Here is a synopsis for all three: summoning the community with two, that of the leaders with one. Each of these has no teruah. Initiating the camps’ departure with two, through the teruah and tekiah.

10:8

וּבְנֵי אַהֲרֹן הַכֹּהֲנִים יִתְקְעוּ בַּחֲצֹֽצְרוֹת וְהָיוּ לָכֶם לְחֻקַּת עוֹלָם לְדֹרֹתֵיכֶֽם׃

The sons of Aharon, the kohanim, shall sound the trumpets. This shall be for you an everlasting statute, for all your descendants.

Rashi

ובני אהרן … יתקעו. בַּמִּקְרָאוֹת וּבַמַּסָּעוֹת הַלָּלוּ:

The sons of Aharon . . . shall sound. For those summonings and departures.

10:9

וְכִֽי־תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל־הַצַּר הַצֹּרֵר אֶתְכֶם וַהֲרֵעֹתֶם בַּחֲצֹצְרֹת וְנִזְכַּרְתֶּם לִפְנֵי יְהֹוָה אֱלֹֽהֵיכֶם וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶֽם׃

If war shall come into your land against the oppresor who oppresses you and you shall blow teruahs with the trumpets and you will be remembered before Adonoy, your God, and you will be delivered from you enemies.

10:10

וּבְיוֹם שִׂמְחַתְכֶם וּֽבְמוֹעֲדֵיכֶם וּבְרָאשֵׁי חׇדְשֵׁיכֶם^*(בספרי ספרד ואשכנז חׇדְשֵׁכֶם) וּתְקַעְתֶּם בַּחֲצֹֽצְרֹת עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹֽהֵיכֶם אֲנִי יְהֹוָה אֱלֹהֵיכֶֽם׃ {פ}

On your joyous days and on your festivals and on the beginnings of your months you shall blow with the trumpets for your burnt-offerings and for your peace-offerings; and it shall be a remembrance for you before your God, I am Adonoy your God.

Rashi

על עלתיכם. בְּקָרְבַּן צִבּוּר הַכָּתוּב מְדַבֵּר (ערכין י"א):

For your burnt — offerings. Scripture speaks of the communal offerings.

אני ה' אלהיכם. מִכָּאן לָמַדְנוּ מַלְכִיּוֹת עִם זִכְרוֹנוֹת וְשׁוֹפָרוֹת, שֶׁנֶּאֱמַר "וּתְקַעְתֶּם" —זוֹ שׁוֹפָרוֹת, "לְזִכָּרוֹן" — זוֹ זִכְרוֹנוֹת, "אֲנִי ה' אֱלֹהֵיכֶם" — זוֹ מַלְכִיּוֹת וְכוּ' (ספרי):

I am Adonoy your God. From here we learn [that we combine Adonoy’s] Majesty, remembrance, and the shofar, as it is said, ”You shall blow” — hence the shofar, “as a remembrance” — this is remembrance, “I am Adonoy your God” — this is Majesty, etc.

Beha'alotcha, Aliyah 4 בהעלותך, רביעי

Bamidbar 9

Bamidbar 10

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