Chapter 10

אבעת ההוא. לְסוֹף אַרְבָּעִים יוֹם נִתְרַצָּה לִי וְאָמַר לִי פסל לך, וְאַחַר כָּךְ ועשית לך ארון, וַאֲנִי עָשִׂיתִי אָרוֹן תְּחִלָּה, שֶׁכְּשֶׁאָבֹא וְהַלּוּחוֹת בְּיָדִי הֵיכָן אֶתְּנֵם? וְלֹא זֶה הוּא הָאָרוֹן שֶׁעָשָׂה בְצַלְאֵל, שֶׁהֲרֵי מִשְׁכָּן לֹא נִתְעַסְּקוּ בוֹ עַד לְאַחַר יוֹם הַכִּפּוּרִים, כִּי בְּרִדְתּוֹ מִן הָהָר צִוָּה לָהֶם עַל מְלֶאכֶת הַמִּשְׁכָּן, וּבְצַלְאֵל עָשָׂה מִשְׁכָּן תְּחִלָּה וְאַחַר כָּךְ אָרוֹן וְכֵלִים, נִמְצָא זֶה אָרוֹן אַחֵר הָיָה, וְזֶהוּ שֶׁהָיָה יוֹצֵא עִמָּהֶם לַמִּלְחָמָה, וְאוֹתוֹ שֶׁעָשָׂה בְצַלְאֵל לֹא יָצָא לַמִּלְחָמָה, אֶלָּא בִּימֵי עֵלִי, וְנֶעֶנְשׁוּ עָלָיו וְנִשְׁבָּה (תלמוד ירושלמי שקלים ו):

1בעת ההוא AT THAT TIME — At the end of forty days He was reconciled with me and said to me, פסל לך HEW FOR THYSELF [TWO TABLETS] and afterwards, ועשית לך ארון עץ MAKE THEE AN ARK OF WOOD. I, however, (see v. 3) made the Ark first (Midrash Tanchuma, Eikev 1), because when I came with the tablets in my hand where could I place them? Now this was not the Ark which Bezaleel made for the Tabernacle, because with the Tabernacle they did not occupy themselves until after the Day of Atonement, for only when he came down from the mountain on that day did he give them the command regarding the construction of the Tabernacle, and Bezaleel made the Tabernacle first and afterwards the Ark and the other articles (Berakhot 55a). It follows, therefore, that this was another Ark; and it was this, that went forth with them to battle, whilst that which Bezaleel made went forth to battle only once, in the days of Eli — and they were punished for this, for it was captured by the Philistines (cf. Jerusalem Talmud Shekalim 6:1).

אובני ישראל נסעו מבארת בני יעקן מוסרה. מָה עִנְיָן זֶה לְכָאן? וְעוֹד, וְכִי מִבְּאֵרוֹת בְּנֵי יַעֲקָן נָסְעוּ לְמוֹסֵרָה, וַהֲלֹא מִמּוֹסֵרָה בָּאוּ לִבְנֵי יַעֲקָן, שֶׁנֶּאֱמַר "וַיִּסְעוּ מִמֹּסֵרוֹת וְגוֹ'" (במדבר ל"ג), וְעוֹד, שָׁם מֵת אַהֲרֹן, וַהֲלֹא בְּהֹר הָהָר מֵת, צֵא וַחֲשֹׁב וְתִמְצָא שְׁמוֹנָה מַסָּעוֹת מִמּוֹסֵרוֹת לְהֹר הָהָר? אֶלָּא אַף זוֹ מִן הַתּוֹכֵחָה, וְעוֹד זֹאת עֲשִׂיתֶם, כְּשֶׁמֵּת אַהֲרֹן בְּהֹר הָהָר לְסוֹף אַרְבָּעִים שָׁנָה וְנִסְתַּלְּקוּ עַנְנֵי כָבוֹד, יְרֵאתֶם לָכֶם מִמִּלְחֶמֶת מֶלֶךְ עֲרָד, וּנְתַתֶּם רֹאשׁ לַחֲזֹר לְמִצְרַיִם וַחֲזַרְתֶּם לַאֲחוֹרֵיכֶם שְׁמוֹנָה מַסָּעוֹת עַד בְּנֵי יַעֲקָן, וּמִשָּׁם לְמוֹסֵרָה, שָׁם נִלְחֲמוּ בָּכֶם בְּנֵי לֵוִי וְהָרְגוּ מִכֶּם וְאַתֶּם מֵהֶם, עַד שֶׁהֶחֱזִירוּ אֶתְכֶם בְּדֶרֶךְ חֲזָרַתְכֶם, וּמִשָּׁם חֲזַרְתֶּם הַגֻּדְגֹּדָה הוּא חֹר הַגִּדְגָּד.

1ובני ישראל נסעו מבארת בני יעקן מוסרה AND THE CHILDREN OF ISRAEL JOURNEYED FROM BEEROTH OF THE CHILDREN OF JAAKAN TO MOSERA — What has this matter to do with what has been related here? Further: Did they indeed journey from Beeroth of the children of Jaakan to Mosera; did they not come from Mosera to Beeroth of the children of Jaakan, as it is said, (Numbers 33:31) “And they journeyed from Moseroth, [and they encamped in Bene Jaakan]”? And further: it states here, “There (at Mosera) did Aaron die”. But did he not die at Mount Hor? Go and count and you will find that there are eight stations from Mosera to Mount Hor! — But really this also is part of the reproof offered by Moses. In effect he said, “This, also, ye did: when Aaron died on Mount Hor at the end of forty years and the clouds of Divine Glory departed, ye feared war with the king of Arad and you appointed a leader that ye might return to Egypt, and ye turned backwards eight stages unto Bene Jaakan and hence to Mosera. There the sons of Levi fought with you, and they slew some of you, and you some of them, until they forced you back on the road along which you had retreated. From there (Mosera) ye returned to Gudgodah, — that is identical with Hor Hagidgod (Numbers 33:32).

אומן הגדגדה וגו'. וּבְמוֹסֵרָה עֲשִׂיתֶם אֵבֶל כָּבֵד עַל מִיתָתוֹ שֶׁל אַהֲרֹן שֶׁגָּרְמָה לָכֶם זֹאת, וְנִדְמָה לָכֶם כְּאִלּוּ מֵת שָׁם (תלמוד ירושלמי סוטה א'; מכילתא שמות ט"ו; תנחומא חקת); וְסָמַךְ מֹשֶׁה תּוֹכֵחָה זוֹ לְשִׁבּוּר הַלּוּחוֹת לוֹמַר שֶׁקָּשָׁה מִיתָתָן שֶׁל צַדִּיקִים לִפְנֵי הַקָּבָּ"ה כַּיּוֹם שֶׁנִּשְׁתַּבְּרוּ בוֹ הַלּוּחוֹת, וּלְהוֹדִיעֲךָ שֶׁהֻקְשָׁה לוֹ מַה שֶּׁאָמְרוּ "נִתְּנָה רֹאשׁ" (במדבר י"ד) לִפְרֹשׁ מִמֶּנּוּ – כַּיּוֹם שֶׁעָשׂוּ בוֹ אֶת הָעֵגֶל (ויקרא רבה כ'):

1ומן הגדגדה וגו׳ AND FROM GUDGODAH [TO JOTBATH etc.] — And at Mosera you made a great mourning on account of the death of Aaron which was the cause of this your retreat, and it seemed to you as though he had died there” (Yerushalmi Sotah 1:10 at end; Mekhilta; cf. Midrash Tanchuma חקת and Pirkei DeRabbi Eliezer 17; see Rashi on Numbers 21:4). — Moses placed this reproof immediately after the mention of the breaking of the tablets to indicate that the death of the righteous is as grievous before the Holy One, blessed be He, as the day on which the tablets were broken, and to tell you that is was displeasing to Him when they said, (Numbers 14:4) “Let us set up a head (another god; see Rashi on that verse) in order to part from Him, as was the day on which they made the golden calf (Leviticus Rabbah 20:12).

אבעת ההוא הבדיל ה' וגו'. מוּסָב לָעִנְיָן הָרִאשׁוֹן:

1בעת ההוא הבדיל ה׳ וגו׳ AT THAT TIME THE LORD SEPARATED [THE TRIBE OF LEVI] — This is to be connected with the former narrative (that which speaks of the tablets of stone, ending at v. 5; vv. 6—8 which contain reference to Aaron’s death being interpolated for the reason given by Rashi);

בבעת ההוא, בַּשָּׁנָה הָרִאשׁוֹנָה לְצֵאתְכֶם מִמִּצְרַיִם, וּטְעִיתֶם בָּעֵגֶל וּבְנֵי לֵוִי לֹא טָעוּ, הִבְדִּילָם הַמָּקוֹם מִכֶּם; וְסָמַךְ מִקְרָא זֶה לַחֲזָרַת בְּנֵי יַעֲקָן לוֹמַר שֶׁאַף בְּזוֹ לֹא טָעוּ בָהּ בְּנֵי לֵוִי אֶלָּא עָמְדוּ בֶּאֱמוּנָתָם:

2בעת ההוא AT THAT TIME accordingly means: In the first year of the Exodus from Egypt, when ye sinned by worshipping the golden calf, but the sons of Levi did not thus sin. — at that time God separated them from you. It places this verse in juxtaposition with the retreat to Bene Jaakon to tell you that in this matter also, the sons of Levi did not sin, but stood steadfast in their faith.

גלשאת את ארון. הַלְוִיִם:

3לשאת את ארון TO BEAR THE ARK — [This was the function of] the Levites (such as were not כהנים).

דלעמד לפני ה' לשרתו ולברך בשמו. הַכֹּהֲנִים, וְהוּא נְשִׂיאַת כַּפַּיִם (ערכין י"א):

4‎ לעמד לפני ה׳ לשרתו ולברך בשמו TO STAND BEFORE THE LORD, TO MINISTER UNTO HIM AND TO BLESS IN HIS NAME — This (to bless in His Name) was the function of the priests and refers to the “raising of the hands” (a technical term for reciting the priestly benediction which is done with uplifted hands) (Arakhin 11a).

אעל כן לא היה ללוי חלק. לְפִי שֶׁהֻבְדְּלוּ לַעֲבוֹדַת מִזְבֵּחַ וְאֵינָן פְּנוּיִין לַחֲרֹשׁ וְלִזְרֹעַ:

1על כן לא היה ללוי חלק WHEREFORE LEVI HATH NO PORTION — because they have been singled out for the service of the altar (v. 8), and therefore were not free to plough and sow.

בה' הוא נחלתו. נוֹטֵל פְּרָס מְזֻמָּן מִבֵּית הַמֶּלֶךְ:

2ה' הוא נחלתו THE LORD IS HIS INHERITANCE — he receives his daily fare ready for him from the King’s house (from the Temple; the dues from the sacrifices, etc.).

אואנכי עמדתי בהר. לְקַבֵּל הַלּוּחוֹת הָאַחֲרוֹנוֹת, וּלְפִי שֶׁלֹּא פֵּרֵשׁ לְמַעְלָה כַּמָּה עָמַד בָּהָר בַּעֲלִיָּה אַחֲרוֹנָה זוֹ, חָזַר וְהִתְחִיל בָּהּ:

1ואנכי עמדתי בהר AND I REMAINED ON THE MOUNT to receive the last (second) tablets. — Since it does not state above (v. 2) how long he remained on the mount at this last ascent, he begins again with it (with that incident).

בכימים הראשנים. שֶׁל לוּחוֹת הָרִאשׁוֹנוֹת, מַה הֵם בְּרָצוֹן אַף אֵלּוּ בְּרָצוֹן, אֲבָל הָאֶמְצָעִיִּים שֶׁעָמַדְתִּי שָׁם לְהִתְפַּלֵּל עֲלֵיכֶם הָיוּ בְכַעַס:

2כימים הראשנים AS THE FORMER DAYS — those of the first tablets. How was it with those? They were passed in God’s goodwill! So these, too, were passed in God’s goodwill. But the intervening forty days when I remained there to pray for you were passed in God’s anger (Seder Olam 10; cf. Rashi on Deuteronomy 9:18).

אויאמר ה' אלי וגו'. אַף עַל פִּי שֶׁסַּרְתֶּם מֵאַחֲרָיו וּטְעִיתֶם בָּעֵגֶל, אָמַר לִי לֵךְ נְחֵה אֶת הָעָם (שמות ל"ב):

1ויאמר ה' אלי וגו׳ AND THE LORD SPAKE TO ME, [ARISE, GO ON THE JOURNEY BEFORE THE PEOPLE] — Although you had turned away from Him and had sinned by worshipping the golden calf, yet He said to me, (Exodus 32:34) “Go, lead the people”.

אועתה ישראל. אַף עַל פִּי שֶׁעֲשִׂיתֶם כָּל זֹאת, עוֹדֶנּוּ רַחֲמָיו וְחִבָּתוֹ עֲלֵיכֶם, וּמִכָּל מַה שֶּׁחֲטָאתֶם לְפָנָיו אֵינוֹ שׁוֹאֵל מִכֶּם כי אם ליראה וגו':

1ועתה ישראל AND NOW, O ISRAEL, [WHAT DOTH THE LORD THY GOD ASK OF THEE] — Although you did all this, yet His mercy and His love are extended over you, and in spite of all that you sinned against Him, He asks nothing of you EXCEPT TO FEAR [THE LORD YOUR GOD, etc.].

בכי אם ליראה וגו'. וְרַבּוֹתֵינוּ דָּרְשׁוּ מִכָּאן הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם (ברכות ל"ג):

2כי אם ליראה וגו׳ EXCEPT TO FEAR [THE LORD YOUR GOD, etc.]. — Our Rabbis derived from this (“and now, what does God ask from you”) that everything is in the hands of God except the fear of God (Berakhot 33b).

אלשמר את מצות ה'. וְאַף הִיא לֹא לְחִנָּם, אֶלָּא לטוב לך שֶׁתְּקַבְּלוּ שָׂכָר:

1'לשמר את מצות ה TO KEEP THE COMMANDMENTS OF THE LORD — and this, too, not unrequited, but לטוב לך FOR THY GOOD — that you should receive a reward for doing so.

אהן לה' אלהיך. הַכֹּל, וְאַף עַל פִּי כֵן, רק באבתיך חשק ה'. מִן הַכֹּל:

1הן לה׳ אלהיך BEHOLD, UNTO THE LORD THY GOD BELONGS the whole Universe (“the heavens … and the earth and all that therein is”), and yet רק באבתיך חשק ה׳ ONLY IN THY FATHERS DID THE LORD TAKE PLEASURE.

אבכם. כְּמוֹ שֶׁאַתֶּם רוֹאִים אֶתְכֶם חֲשׁוּקִים מכל העמים היום הזה:

1בכם [AND HE CHOSE …] YOU, even as you see yourselves the object of His pleasure מכל העמים, כיום הזה MORE THAN ALL OTHER PEOPLES THIS DAY.

אערלת לבבכם. אֹטֶם לְבַבְכֶם וְכִסּוּיוֹ:

1ערלת לבבכם [YE SHALL CIRCUMCISE] THE FORESKIN OF YOUR HEART — This means: ye shall remove the closure and cover that is on your hearts, [which prevent My words gaining entrance to them] (cf. Rashi on Exodus 6:12 and Leviticus 19:23).

אואדני האדנים. לֹא יוּכַל שׁוּם אָדוֹן לְהַצִּיל אֶתְכֶם מִיָּדוֹ:

1ואדני האדנים [FOR THE LORD YOUR GOD IS …] LORD OF LORDS (i.e. He is Lord over those who are lords, kings, governors, etc.) — so that no lord is able to deliver you from His hand.

בלא ישא פנים. אִם תִּפְרְקוּ עֻלּוֹ:

2לא ישא פנים HE WILL NOT REGARD PERSONS, if you cast off His yoke,

גולא יקח שחד. לְפַיְּסוֹ בְּמָמוֹן:

3ולא יקח שֹחד NOR WILL HE TAKE A BRIBE, that one should appease Him by money.

אעשה משפט יתום ואלמנה. הֲרֵי גְּבוּרָה, וְאֵצֶל גְּבוּרָתוֹ אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ (מגילה ל"א):

1עשה משפט יתום ואלמנה HE EXECUTETH JUDGMENT OF THE FATHERLESS AND THE WIDOW — You have mention of His power (in the preceding verse) and together with His power you find mention of His humility here (“He executeth judgment of the fatherless and the widow”) (Megillah 31a).

בואהב גר לתת לו לחם ושמלה. וְדָבָר חָשׁוּב הוּא זֶה, שֶׁכָּל עַצְמוֹ שֶׁל יַעֲקֹב אָבִינוּ עַל זֶה נִתְפַּלֵּל (בראשית כ"ח) וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ (בראשית רבה ע'):

2ואהב גר לתת לו לחם ושמלה AND HE LOVETH THE STRANGER IN GIVING HIM BREAD AND RAIMENT — and this (bread and raiment) is a matter of importance, for the very self of (all the energies of) Jacob, our ancestor, was to pray for this, (Genesis 28:20) “Let Him give me bread to eat and raiment to put on” (Genesis Rabbah 70:5).

אכי גרים הייתם. מוּם שֶׁבְּךָ אַל תֹּאמַר לַחֲבֵרְךָ (בבא מציעא נ"ט):

1כי גרים הייתם [LOVE THE STRANGER] FOR YE WERE STRANGERS — Do not reproach thy fellow man for a fault which is also thine (cf. Rashi on Exodus 22:20; Bava Metzia 59b).

אאת ה' אלהיך תירא. וְתַעֲבֹד לוֹ וְתִדְבַּק בּוֹ, וּלְאַחַר שֶׁיִּהְיוּ בְךָ כָּל הַמִּדּוֹת הַלָּלוּ, אָז בִּשְׁמוֹ תִּשָּׁבֵעַ:

1את ה׳ אלוהיך תירא THOU SHALT FEAR THE LORD THY GOD, and serve Him and cleave to Him; and after you possess all these qualities, then you may swear by His Name (cf. Rashi on 6:13 and Note thereon).

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 · Public domain · sefaria.org

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 · Public domain · sefaria.org