Bamidbar
Sh'lach, Aliyah 2 שלח, שני
Part of: Sh'lachSh'lach, Aliyah 2Chapter 13Chapter 14Petuchah, Numbers 13:1
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Bamidbar 13
וַֽיַּעֲלוּ וַיָּתֻרוּ אֶת־הָאָרֶץ מִמִּדְבַּר־צִן עַד־רְחֹב לְבֹא חֲמָֽת׃
They went up and they scouted the land from the desert of Tzin until Rechov, at the entrance of Chamas.
They went up and they scouted the land from the desert of Tzin until Rechov, at the entrance of Chamas.
Rashi
וַיַּעֲלוּ בַנֶּגֶב וַיָּבֹא עַד־חֶבְרוֹן וְשָׁם אֲחִימַן שֵׁשַׁי וְתַלְמַי יְלִידֵי הָעֲנָק וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה לִפְנֵי צֹעַן מִצְרָֽיִם׃
They went up, into the southern part [of the land] and [he] came to Chevron; and there, were Achiman, Sheshai and Talmai, the offspring of the giant. [The city of] Chevron was built seven years before the city of Tzo’an in Egypt.
They went up, into the southern part [of the land] and [he] came to Chevron; and there, were Achiman, Sheshai and Talmai, the offspring of the giant. [The city of] Chevron was built seven years before the city of Tzo’an in Egypt.
Rashi
ויבא עד חברון. כָּלֵב לְבַדּוֹ הָלַךְ שָׁם וְנִשְׁתַּטֵּחַ עַל קִבְרֵי אָבוֹת שֶׁלֹּא יְהֵא נִסָּת לַחֲבֵרָיו לִהְיוֹת בַּעֲצָתָם, וְכֵן הוּא אוֹמֵר (דברים א'), "וְלוֹ אֶתֵּן אֶת הָאָרֶץ אֲשֶׁר דָּרַךְ בָּהּ", וּכְתִיב (שופטים א') "וַיִּתְּנוּ לְכָלֵב אֶת חֶבְרוֹן" (סוטה ל"ד):
And [he] came to Chevron: Caleiv went there alone and prostrated himself [in prayer] at the grave of the patriarchs, so that he would not be enticed by his companions to join in their design. Accordingly, it says, “I will give him (Caleiv) the land on which he walked,” and it is written, “they gave to Caleiv, Chevron.”
שבע שנים נבנתה. אֶפְשַׁר שֶׁבָּנָה חָם אֶת חֶבְרוֹן לִכְנַעַן בְּנוֹ הַקָּטָן קֹדֶם שֶׁיִּבְנֶה אֶת צֹעַן לְמִצְרַיִם בְּנוֹ הַגָּדוֹל? אֶלָּא שֶׁהָיְתָה מְבֻנָּה בְּכָל טוּב עַל אֶחָד מִשִּׁבְעָה בְצֹעַן, וּבָא לְהוֹדִיעֲךָ שִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, שֶׁאֵין לְךָ טְרָשִׁין בְּאֶרֶץ יִשְׂרָאֵל יוֹתֵר מֵחֶבְרוֹן — לְפִיכָךְ הִקְצוּהָ לְקִבְרוֹת מֵתִים — וְאֵין לְךָ מְעֻלָּה בְּכָל הָאֲרָצוֹת כְּמִצְרַיִם, שֶׁנֶּאֱמַר "כְּגַן ה' כְּאֶרֶץ מִצְרַיִם" (בראשית י"ג), וְצֹעַן הִיא הַמְעֻלָּה שֶׁבְּאֶרֶץ מִצְרַיִם, שֶׁשָּׁם מוֹשַׁב הַמְּלָכִים, שֶׁנֶּאֱמַר "כִּי הָיוּ בְצֹעַן שָׂרָיו" (ישעיהו ל'), וְהָיְתָה חֶבְרוֹן טוֹבָה מִמֶּנָּה שִׁבְעָה חֲלָקִים (סוטה ל"ד; כתובות קי"ב):
Was built seven years. Is it possible that Cham built Chevron, for his youngest son Canaan, before he built Tzo’an, for his eldest son Mitzrayim? Rather, it was built up with everything good, seven times more than Tzoan. This informs you of the praiseworthiness of Eretz Yisroel, for nothing in Eretz Yisroel is more barren than Chevron that is why it was set aside as a cemetery. Nothing is as excellent, among all the countries, as Mitzrayim, as it is said, “Like Hashem’s garden, like the land of Mitzrayim.” And Tzoan was the most excellent in the land of Mitzrayim, for the seat of royalty was there, as it is said, “for his ministers were in Tzoan.” Yet, Chevron was seven times better.
וַיָּבֹאוּ עַד־נַחַל אֶשְׁכֹּל וַיִּכְרְתוּ מִשָּׁם זְמוֹרָה וְאֶשְׁכּוֹל עֲנָבִים אֶחָד וַיִּשָּׂאֻהוּ בַמּוֹט בִּשְׁנָיִם וּמִן־הָרִמֹּנִים וּמִן־הַתְּאֵנִֽים׃
They came until the Valley of Eshkol, and from there they cut off a branch and one cluster of grapes, and they carried it between two on a pole, [and they took] some pomegranates and some figs.
They came until the Valley of Eshkol, and from there they cut off a branch and one cluster of grapes, and they carried it between two on a pole, [and they took] some pomegranates and some figs.
Rashi
זמורה. שׂוֹכַת גֶּפֶן, וְאֶשְׁכּוֹל שֶׁל עֲנָבִים תָּלוּי בָּהּ:
A branch. A branch of the grapevine with a cluster of grapes hanging from it.
וישאהו במוט בשנים. מִמַּשְׁמַע שֶׁנֶּאֱמַר "וַיִּשָּׂאֻהוּ בַמּוֹט" אֵינִי יוֹדֵעַ שֶׁהוּא בִשְׁנַיִם? מַה תַּ"ל "בִּשְׁנָיִם"? בִּשְׁנֵי מוֹטוֹת. הָא כֵיצַד? שְׁמוֹנָה נָטְלוּ אֶשְׁכּוֹל, אֶחָד נָטַל תְּאֵנָה וְאֶחָד רִמּוֹן; יְהוֹשֻׁעַ וְכָלֵב לֹא נָטְלוּ כְלוּם, לְפִי שֶׁכָּל עַצְמָם לְהוֹצִיא דִּבָּה נִתְכַּוְּנוּ — כְּשֵׁם שֶׁפִּרְיָהּ מְשֻׁנֶּה כָּךְ עַמָּהּ מְשֻׁנֶּה; וְאִם חָפֵץ אַתָּה לֵידַע כַּמָּה מַשּׂאוֹי אֶחָד מֵהֶם, צֵא וּלְמַד מֵאֲבָנִים שֶׁהֵקִימוּ בַּגִּלְגָּל — הֵרִימוּ לָהֶם אִיש אֶבֶן אַחַת מִן הַיַּרְדֵן עַל שִׁכְמוֹ וֶהֱקִימוּהָ בַּגִּלְגָּל (יהושע ד') — וּשְׁקָלוּם רַבּוֹתֵינוּ מִשְׁקַל כָּל אַחַת אַרְבָּעִים סְאָה, וּגְמִירֵי טוּנָא דְּמִידְלֵי אֱינַשׁ עַל כַּתְפֵּיהּ אֵינוֹ אֶלָּא שְׁלִישׁ מַשּׂאוֹי כַּמַּשּׂאוֹי שֶׁמְּסַיְּעִין אוֹתוֹ לְהָרִים (סוטה ל"ד):
They carried it between two on a pole. From the plain meaning of the statement “they carried it on a pole,” do I not know that it was with two [carriers]? What does the Torah teach by saying “between two”? With two poles. How was this? Eight took the cluster, one took the fig, one the pomegranate. Yehoshuah and Caleiv did not take anything, since the sole purpose of the others was to deliver a slanderous report — ‘Just as its fruit is strange, so are its people strange.’ If you want to know how much one of them weighed, go and learn from the stones they set up in Gilgal. Each man carried one stone from the Yardein on his shoulder, and set it up in Gilgal. The Rabbis determined that each weighed forty se’in, and tradition teaches that the load a man can carry on his shoulder is only a third of the load he can carry when others assist him.
לַמָּקוֹם הַהוּא קָרָא נַחַל אֶשְׁכּוֹל עַל אֹדוֹת הָֽאֶשְׁכּוֹל אֲשֶׁר־כָּרְתוּ מִשָּׁם בְּנֵי יִשְׂרָאֵֽל׃
That place they called the Valley of Eshkol, because of the event of the cluster that Bnei Yisroel cut from there.
That place they called the Valley of Eshkol, because of the event of the cluster that Bnei Yisroel cut from there.
וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יֽוֹם׃
They returned from spying the land, at the end of forty days.
They returned from spying the land, at the end of forty days.
Rashi
וישבו מתור הארץ מקץ ארבעים יום. וַהֲלֹא אַרְבַּע מֵאוֹת פַּרְסָה עַל אַרְבַּע מֵאוֹת פַּרְסָה הִיא, וּמַהֲלַךְ אָדָם בֵּינוֹנִי עֶשֶׂר פַּרְסָאוֹת לַיּוֹם, הֲרֵי מַהֲלַךְ אַרְבָּעִים יוֹם מִן הַמִּזְרָח לַמַּעֲרָב — וְהֵם הָלְכוּ אָרְכָּהּ וְרָחְבָּהּ? אֶלָּא שֶׁגָּלוּי לִפְנֵי הַקָּבָּ"ה שֶׁיִּגְזֹר עֲלֵיהֶם יוֹם לַשָּׁנָה, קִצֵּר לִפְנֵיהֶם אֶת הַדֶּרֶךְ (שם):
They returned from spying the land, at the end of forty days. But is not [the land] four hundred by four hundred parsa’os, and the average person’s traveling distance is ten parsa’os a day, and then there was a traveling distance of forty days from east to west, and they traversed its length and breadth? But as it was revealed before the Holy One, Blessed is He, that He would sentence them with a day for a year, he shortened the way before them.
וַיֵּלְכוּ וַיָּבֹאוּ אֶל־מֹשֶׁה וְאֶֽל־אַהֲרֹן וְאֶל־כׇּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל אֶל־מִדְבַּר פָּארָן קָדֵשָׁה וַיָּשִׁיבוּ אֹתָם דָּבָר וְאֶת־כׇּל־הָעֵדָה וַיַּרְאוּם אֶת־פְּרִי הָאָֽרֶץ׃
They went and came to Moshe and Aharon and to the entire congregation of Bnei Yisroel [that came] to the desert of Paran, in Kadeish. They brought word back to them, and to the entire congregation, and they showed them the fruit of the land.
They went and came to Moshe and Aharon and to the entire congregation of Bnei Yisroel [that came] to the desert of Paran, in Kadeish. They brought word back to them, and to the entire congregation, and they showed them the fruit of the land.
Rashi
וילכו ויבאו. מַהוּ וַיֵּלְכוּ? לְהַקִּישׁ הֲלִיכָתָן לְבִיאָתָן, מַה בִּיאָתָן בְּעֵצָה רָעָה אַף הֲלִיכָתָן בְּעֵצָה רָעָה (שם ל"ה):
They went and came. What is [meant by] “they went”? To compare their going with their coming. Just as their coming was with an evil design, so was their going, with an evil design.
וישיבו אתם דבר. אֶת מֹשֶׁה וְאֶת אַהֲרֹן:
They brought word back to them. To Moshe and Aharon.
וַיְסַפְּרוּ־לוֹ וַיֹּאמְרוּ בָּאנוּ אֶל־הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ וְגַם זָבַת חָלָב וּדְבַשׁ הִוא וְזֶה־פִּרְיָֽהּ׃
They recounted to him, and they said: “We came into the land into which you sent us, and it indeed flows with milk and honey, and this is its fruit.
They recounted to him, and they said: “We came into the land into which you sent us, and it indeed flows with milk and honey, and this is its fruit.
Rashi
זבת חלב ודבש הוא. כָּל דְּבַר שֶׁקֶר שֶׁאֵין אוֹמְרִים בּוֹ קְצָת אֱמֶת בִּתְחִלָּתוֹ, אֵין מִתְקַיֵּם בְּסוֹפוֹ:
Flowing with milk and honey. A falsehood in which some truth is not stated at the beginning, cannot be maintained in the end.
אֶפֶס כִּֽי־עַז הָעָם הַיֹּשֵׁב בָּאָרֶץ וְהֶֽעָרִים בְּצֻרוֹת גְּדֹלֹת מְאֹד וְגַם־יְלִדֵי הָֽעֲנָק רָאִינוּ שָֽׁם׃
However, the nation is mighty, those who inhabit the land, and the cities are greatly fortified to the utmost, and we also saw the offspring of the giant over there.
However, the nation is mighty, those who inhabit the land, and the cities are greatly fortified to the utmost, and we also saw the offspring of the giant over there.
Rashi
בצרות. לְשׁוֹן חֹזֶק, וְתַרְגּוּמוֹ "כְּרִיכַן", לְשׁוֹן בִּירָנִיּוֹת עֲגֻלּוֹת, וּבְלָשׁוֹן אֲרַמִּי כְּרִיךְ עָגוֹל:
Fortified. The word connotes strength. Targum [Onkelos] renders it כְּרִיכַן, meaning circular fortresses. In Aramaic, כְּרִיךְ means “circular.”
עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב וְהַֽחִתִּי וְהַיְבוּסִי וְהָֽאֱמֹרִי יוֹשֵׁב בָּהָר וְהַֽכְּנַעֲנִי יוֹשֵׁב עַל־הַיָּם וְעַל יַד הַיַּרְדֵּֽן׃
Amalek dwells in the southern part of the land, the Chiti, Yevusi and Emori dwell in the mountain and the Cana’ani dwell by the sea and next to the Yardein.”
Amalek dwells in the southern part of the land, the Chiti, Yevusi and Emori dwell in the mountain and the Cana’ani dwell by the sea and next to the Yardein.”
Rashi
עמלק יושב וגו'. לְפִי שֶׁנִּכְווּ בַּעֲמָלֵק כְּבָר, הִזְכִּירוּהוּ מְרַגְּלִים כְּדֵי לְיָרְאָם (תנחומא):
Amalek dwells, etc. Because they had already been burnt by Amalek, the spies mentioned them, to frighten them.
ועל יד הירדן. יָד כְּמַשְׁמָעוֹ, אֵצֶל הַיַּרְדֵּן, וְלֹא תוּכְלוּ לַעֲבֹר:
And next to the Yardein. יַד, like its plain meaning, next to the Yardein, and you will be unable to cross.
וַיַּהַס כָּלֵב אֶת־הָעָם אֶל־מֹשֶׁה וַיֹּאמֶר עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּֽי־יָכוֹל נוּכַל לָֽהּ׃
Caleiv silenced the people to [hear about] Moshe, and he said: “We can surely go up [to the land] and we shall possess it for we are surely able to overcome it.”
Caleiv silenced the people to [hear about] Moshe, and he said: “We can surely go up [to the land] and we shall possess it for we are surely able to overcome it.”
Rashi
ויהס כלב. הִשְׁתִּיק אֶת כֻּלָּם:
Caleiv silenced. He silenced them all.
אל משה. לִשְׁמֹעַ מַה שֶּׁיְּדַבֵּר בְּמֹשֶׁה, צָוַח וְאָמַר "וְכִי זוֹ בִּלְבַד עָשָׂה לָנוּ בֶן עַמְרָם?" הַשּׁוֹמֵעַ הָיָה סָבוּר שֶׁבָּא לְסַפֵּר בִּגְנוּתוֹ, וּמִתּוֹךְ שֶׁהָיָה בְלִבָּם עַל מֹשֶׁה בִּשְׁבִיל דִּבְרֵי הַמְרַגְּלִים, שָׁתְקוּ כֻלָּם לִשְׁמֹעַ גְּנוּתוֹ, אָמַר "וַהֲלֹא קָרַע לָנוּ אֶת הַיָּם וְהוֹרִיד לָנוּ אֶת הַמָּן וְהֵגִיז לָנוּ אֶת הַשְּׂלָו":
To [hear about] Moshe. To hear what he would say about Moshe. He cried out, saying: ‘Is it only this that the son of Amram did to us’? The listener thought that he intended to slander him. Since they were resentful towards Moshe because of the spies’ report, they were all silent, in order to hear the slander about him. He said: ‘But did he not split the sea for us, and bring down the manna for us, and cause the quail to be blown to us’?
עלה נעלה. אֲפִלּוּ בַּשָּׁמַיִם, וְהוּא אוֹמֵר עֲשׂוּ סֻלָּמוֹת וַעֲלוּ שָׁם, נַצְלִיחַ בְּכָל דְּבָרָיו (סוטה ל"ה):
We can surely go up. Even to heaven, and even if he tells us to build ladders and go up there, we will succeed at whatever he says!
ויהס. לְשׁוֹן שְׁתִיקָה, וְכֵן "הַס כָּל בָּשָׂר" (זכריה ב'), "הַס כִּי לֹא לְהַזְכִּיר" (עמוס ו'), כֵּן דֶּרֶךְ בְּנֵי אָדָם, הָרוֹצֶה לְשַׁתֵּק אֲגֻדַּת אֲנָשִׁים אוֹמֵר "שי"ט":
[He] silenced. The meaning is “silence.” Similarly, “silence, all flesh”! “silence, for it is not to be mentioned.” This is a person’s way. Someone who wants to quiet a group of people says, “sh-sh”!
וְהָאֲנָשִׁים אֲשֶׁר־עָלוּ עִמּוֹ אָֽמְרוּ לֹא נוּכַל לַעֲלוֹת אֶל־הָעָם כִּֽי־חָזָק הוּא מִמֶּֽנּוּ׃
But the men who went up with him said: “We are not able to go up against the nation, for they are more powerful than we.”
But the men who went up with him said: “We are not able to go up against the nation, for they are more powerful than we.”
Rashi
חזק הוא ממנו. כִּבְיָכוֹל כְּלַפֵּי מַעְלָה אָמְרוּ (סוטה כ"ה):
They are more powerful than we. As if it were possible, they said this about the One above.
וַיֹּצִיאוּ דִּבַּת הָאָרֶץ אֲשֶׁר תָּרוּ אֹתָהּ אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ הִוא וְכׇל־הָעָם אֲשֶׁר־רָאִינוּ בְתוֹכָהּ אַנְשֵׁי מִדּֽוֹת׃
They spread slander about the land that they had scouted, to Bnei Yisroel, saying: “The land through which we have passed to scout it, is a land which consumes its inhabitants; and every one of the people we saw in it, are men of dimensions.
They spread slander about the land that they had scouted, to Bnei Yisroel, saying: “The land through which we have passed to scout it, is a land which consumes its inhabitants; and every one of the people we saw in it, are men of dimensions.
Rashi
אכלת יושביה. בְּכָל מָקוֹם שֶׁעָבַרְנוּ מְצָאנוּם קוֹבְרֵי מֵתִים, וְהַקָּבָּ"ה עָשָׂה לְטוֹבָה, כְּדֵי לְטָרְדָם בְּאֶבְלָם וְלֹא יִתְּנוּ לֵב לָאֵלּוּ:
Which consumes its inhabitants. Wherever we passed we found them burying the dead. But the Holy One, Blessed is He, did this for their benefit, so that they would be preoccupied with their grief and pay no attention to them.
אנשי מדות. גְּדוֹלִים וּגְבוֹהִים, וְצָרִיךְ לָתֵת לָהֶם מִדָּה, כְּגוֹן גָּלְיָת "גָּבְהוֹ שֵׁשׁ אַמּוֹת וָזָרֶת" (שמואל א י"ז), וְכֵן "אִישׁ מָדוֹן" (שמואל ב כ"א), "אִישׁ מִדָּה" (מלכים א י"א):
Men of dimensions. Big and tall, who need to be measured, like Golias, “Whose height was six amos and a zeres.” Similarly, “ אִישׁ מָדוֹן,” a man of dimensions.
וְשָׁם רָאִינוּ אֶת־הַנְּפִילִים בְּנֵי עֲנָק מִן־הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּֽחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶֽם׃
There we saw the giants, the sons of the giant, of the Nephilim, and we were like grasshoppers in our eyes, and so we appeared in their eyes.”
There we saw the giants, the sons of the giant, of the Nephilim, and we were like grasshoppers in our eyes, and so we appeared in their eyes.”
Rashi
הנפילים. עֲנָקִים, מִבְּנֵי שַׁמְחָזַאי וַעֲזָאֵל שֶׁנָּפְלוּ מִן הַשָּׁמַיִם בִּימֵי דּוֹר אֱנוֹשׁ:
The giants. Giants, children of Shamchazai and Azael, who fell from heaven in the days of Enosh.
וכן היינו בעיניהם. שָׁמַעְנוּ אוֹמְרִים זֶה לָזֶה, נְמָלִים יֵשׁ בַּכְּרָמִים כַּאֲנָשִׁים (סוטה ל"ה):
And so we appeared in their eyes. We heard them say to each other, ‘There are ants in the vineyard like people.’
ענק. שֶׁמַּעֲנִיקִים חַמָּה בְּקוֹמָתָן (שם ל"ד):
The giant. Who make the sun a necklace by their height.
Bamidbar 14
וַתִּשָּׂא כׇּל־הָעֵדָה וַֽיִּתְּנוּ אֶת־קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהֽוּא׃
The entire community arose and raised their voices; and the people wept that night.
The entire community arose and raised their voices; and the people wept that night.
Rashi
כל העדה. סַנְהֶדְרָאוֹת (תנחומא יב):
The entire community The Sanhedrin members.
וַיִּלֹּנוּ עַל־מֹשֶׁה וְעַֽל־אַהֲרֹן כֹּל בְּנֵי יִשְׂרָאֵל וַֽיֹּאמְרוּ אֲלֵהֶם כׇּל־הָעֵדָה לוּ־מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה לוּ־מָֽתְנוּ׃
They railed against Moshe and Aharon—all of Bnei Yisroel—and the entire congregation said to them: “Would we had died in the land of Egypt or in this desert, would that we had died.
They railed against Moshe and Aharon—all of Bnei Yisroel—and the entire congregation said to them: “Would we had died in the land of Egypt or in this desert, would that we had died.
Rashi
לו מתנו. הַלְוַאי וָמַתְנוּ:
Would we had died. Would that we had died.
וְלָמָה יְהֹוָה מֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָֽיְמָה׃
Why does Adonoy bring us into this land to fall by the sword; our wives and infants would be as spoils; is it not better for us to return to Egypt?”
Why does Adonoy bring us into this land to fall by the sword; our wives and infants would be as spoils; is it not better for us to return to Egypt?”
וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָֽיְמָה׃
They said to each other: “Let us appoint (lit. place) a head and we will return to Egypt.”
They said to each other: “Let us appoint (lit. place) a head and we will return to Egypt.”
Rashi
נתנה ראש. כְּתַרְגוּמוֹ "נְמַנֵּי רֵישָׁא" — נָשִׂים עָלֵינוּ מֶלֶךְ; וְרַבּוֹתֵינוּ פֵרְשׁוּ, לְשׁוֹן עֲ"זָ (סנהדרין ק"ז):
Let us appoint (lit. place) a head. As Targum [Onkelos] renders, “Let us appoint a head,” ‘Let us appoint a king over us.’ The Rabbis, of blessed memory, interpret this as referring to idolatry.
וַיִּפֹּל מֹשֶׁה וְאַהֲרֹן עַל־פְּנֵיהֶם לִפְנֵי כׇּל־קְהַל עֲדַת בְּנֵי יִשְׂרָאֵֽל׃
Moshe and Aharon fell on their faces before the entire gathering of the congregation of Bnei Yisroel.
Moshe and Aharon fell on their faces before the entire gathering of the congregation of Bnei Yisroel.
וִיהוֹשֻׁעַ בִּן־נוּן וְכָלֵב בֶּן־יְפֻנֶּה מִן־הַתָּרִים אֶת־הָאָרֶץ קָרְעוּ בִּגְדֵיהֶֽם׃
Yehoshua the son of Nun and Caleiv the son of Yefuneh, who were among those who scouted the land, tore their clothing [in grief].
Yehoshua the son of Nun and Caleiv the son of Yefuneh, who were among those who scouted the land, tore their clothing [in grief].
וַיֹּאמְרוּ אֶל־כׇּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹֽד׃
They said to the entire congregation of Bnei Yisroel, saying: “The land through which we have passed to scout it; that land is very, very good.
They said to the entire congregation of Bnei Yisroel, saying: “The land through which we have passed to scout it; that land is very, very good.
ממדבר צן עד רחב לבא חמת. הָלְכוּ בִגְבוּלֶיהָ בְאֹרֶךְ וּבְרֹחַב כְּמִין גַּ"ם, הָלְכוּ רוּחַ גְּבוּל דְּרוֹמִית מִמִּקְצוֹעַ מִזְרָח עַד מִקְצוֹעַ מַעֲרָב, כְּמוֹ שֶׁצִּוָּה מֹשֶׁה עֲלוּ זֶה בַנֶּגֶב — דֶּרֶךְ גְּבוּל דְּרוֹמִית מִזְרָחִית עַד הַיָּם — שֶׁהַיָּם הוּא גְבוּל מַעֲרָבִי, וּמִשָּׁם חָזְרוּ וְהָלְכוּ כָּל גְּבוּל מַעֲרָבִי עַל שְׂפַת הַיָּם עַד לְבֹא חֲמָת, שֶׁהוּא אֵצֶל הֹר הָהָר בְּמִקְצוֹעַ מַעֲרָבִית צְפוֹנִית, כְּמוֹ שֶׁמְּפֹרָשׁ בִּגְבוּלוֹת הָאָרֶץ בְּפָרָשַׁת אֵלֶּה מַסְעֵי:
From the desert of Tzin until Rechov, at the entrance of Chamas. They went along the length and width of its borders, like the form of the [Greek] gamma [G] They proceeded along the direction of the southern border from the eastern to the western corner as Moshe had commanded, “go up this way, to the south” by way of the southeastern border until the sea, as the sea is the western border. From there, they turned and proceeded along the entire western border by the seashore, until the entrance of Chamas, which is near Hor Hahar, at the northwestern corner, as the boundaries of the land are explicitly stated in the portion of “These are the journeys.”