Masei מסעי
Numbers 33:1-36:13
אֵ֜לֶּה מַסְעֵ֣י בְנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֥ר יָצְא֛וּ מֵאֶ֥רֶץ מִצְרַ֖יִם לְצִבְאֹתָ֑ם בְּיַד־מֹשֶׁ֖ה וְאַהֲרֹֽן׃
These were the marches of the Israelites who started out from the land of Egypt, troop by troop, in the charge of Moses and Aaron.
Commentary Rashi
אלה מסעי THESE ARE THE JOURNEYS (STAGES) [OF THE CHILDREN OF ISRAEL] — Why are these stations recorded here? In order to make known the loving acts of the Omnipresent: that although He had decreed against them to make them move about and wander in the wilderness, you should not think that they wandered and moved about without cessation from one station to another station all the forty years, and that they had no rest, for you see that there are here only forty-two stages. Deduct from them fourteen, all of which were their stopping places in the first year after they left Egypt, before the decree was made, viz., from the time when they journeyed from Rameses until when they came to Rithmah whence the spies were sent out — as it is said. (Numbers 12:16): “And afterwards the people journeyed from Hazeroth, [and encamped in the wilderness of Paran], whereupon the Lord said unto Moses, (Numbers 13:2) "Send thee men [who may search out the land]”; and here (v. 18) it states, “and they journeyed from Hazeroth and they encamped in Rithmah”, so you learn that it (Rithmah) is in the wilderness of Paran. — Further deduct from them the eight stages which were after Aaron’s death viz., those from Mount Hor to the plains of Moab in the fourtieth year (v. 38). It follows that during the whole of the thirty eight years they made only twenty journeys. This is excerpted from the work of R. Moses the Preacher. — R. Tanchuma gave another explanation of it (of the question why these stages are here recorded). A parable! It may be compared to the case of a king whose son was ill and whom he took to a distant place to cure him. When they returned home the father began to enumerate all the stages, saying to him, “Here we slept, here we caught cold, here you had the head-ache, etc.” (Midrash Tanchuma 4:10:3.
וַיִּכְתֹּ֨ב מֹשֶׁ֜ה אֶת־מוֹצָאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְהֹוָ֑ה וְאֵ֥לֶּה מַסְעֵיהֶ֖ם לְמוֹצָאֵיהֶֽם׃
Moses recorded the starting points of their various marches as directed by GOD. Their marches, by starting points, were as follows:
וַיִּסְע֤וּ מֵֽרַעְמְסֵס֙ בַּחֹ֣דֶשׁ הָרִאשׁ֔וֹן בַּחֲמִשָּׁ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֣דֶשׁ הָרִאשׁ֑וֹן מִֽמׇּחֳרַ֣ת הַפֶּ֗סַח יָצְא֤וּ בְנֵֽי־יִשְׂרָאֵל֙ בְּיָ֣ד רָמָ֔ה לְעֵינֵ֖י כׇּל־מִצְרָֽיִם׃
They set out from Rameses in the first month, on the fifteenth day of the first month. It was on the morrow of the passover offering that the Israelites started out defiantly, in plain view of all the Egyptians.
וּמִצְרַ֣יִם מְקַבְּרִ֗ים אֵת֩ אֲשֶׁ֨ר הִכָּ֧ה יְהֹוָ֛ה בָּהֶ֖ם כׇּל־בְּכ֑וֹר וּבֵאלֹ֣הֵיהֶ֔ם עָשָׂ֥ה יְהֹוָ֖ה שְׁפָטִֽים׃
The Egyptians meanwhile were burying those among them whom GOD had struck down, every [male] first-born—whereby GOD executed judgment on their gods.
Commentary Rashi
ומצרים מקברים AND THIS EGYPTIANS WERE BURYING [ALL THEIR FIRSTBORN] — they were busily occupied in their mourning.
וַיִּסְע֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל מֵרַעְמְסֵ֑ס וַֽיַּחֲנ֖וּ בְּסֻכֹּֽת׃
The Israelites set out from Rameses and encamped at Succoth.
וַיִּסְע֖וּ מִסֻּכֹּ֑ת וַיַּחֲנ֣וּ בְאֵתָ֔ם אֲשֶׁ֖ר בִּקְצֵ֥ה הַמִּדְבָּֽר׃
They set out from Succoth and encamped at Etham, which is on the edge of the wilderness.
וַיִּסְעוּ֙ מֵֽאֵתָ֔ם וַיָּ֙שׇׁב֙ עַל־פִּ֣י הַחִירֹ֔ת אֲשֶׁ֥ר עַל־פְּנֵ֖י בַּ֣עַל צְפ֑וֹן וַֽיַּחֲנ֖וּ לִפְנֵ֥י מִגְדֹּֽל׃
They set out from Etham and turned about toward Pi-hahiroth, which faces Baal-zephon, and they encamped before Migdol.
וַיִּסְעוּ֙ מִפְּנֵ֣י הַֽחִירֹ֔ת וַיַּֽעַבְר֥וּ בְתוֹךְ־הַיָּ֖ם הַמִּדְבָּ֑רָה וַיֵּ֨לְכ֜וּ דֶּ֣רֶךְ שְׁלֹ֤שֶׁת יָמִים֙ בְּמִדְבַּ֣ר אֵתָ֔ם וַֽיַּחֲנ֖וּ בְּמָרָֽה׃
They set out from Pene-hahiroth and passed through the sea into the wilderness; and they made a three-days’ journey in the wilderness of Etham and encamped at Marah.
וַיִּסְעוּ֙ מִמָּרָ֔ה וַיָּבֹ֖אוּ אֵילִ֑מָה וּ֠בְאֵילִ֠ם שְׁתֵּ֣ים עֶשְׂרֵ֞ה עֵינֹ֥ת מַ֛יִם וְשִׁבְעִ֥ים תְּמָרִ֖ים וַיַּחֲנוּ־שָֽׁם׃
They set out from Marah and came to Elim. There were twelve springs in Elim and seventy palm trees, so they encamped there.
וַיִּסְע֖וּ מֵאֵילִ֑ם וַֽיַּחֲנ֖וּ עַל־יַם־סֽוּף׃
They set out from Elim and encamped by the Sea of Reeds.
וַיִּסְע֖וּ מִיַּם־ס֑וּף וַֽיַּחֲנ֖וּ בְּמִדְבַּר־סִֽין׃
They set out from the Sea of Reeds and encamped in the wilderness of Sin.
וַיִּסְע֖וּ מִמִּדְבַּר־סִ֑ין וַֽיַּחֲנ֖וּ בְּדׇפְקָֽה׃
They set out from the wilderness of Sin and encamped at Dophkah.
וַיִּסְע֖וּ מִדׇּפְקָ֑ה וַֽיַּחֲנ֖וּ בְּאָלֽוּשׁ׃
They set out from Dophkah and encamped at Alush.
וַיִּסְע֖וּ מֵאָל֑וּשׁ וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ם וְלֹא־הָ֨יָה שָׁ֥ם מַ֛יִם לָעָ֖ם לִשְׁתּֽוֹת׃
They set out from Alush and encamped at Rephidim; it was there that the people had no water to drink.
וַיִּסְע֖וּ מֵרְפִידִ֑ם וַֽיַּחֲנ֖וּ בְּמִדְבַּ֥ר סִינָֽי׃
They set out from Rephidim and encamped in the wilderness of Sinai.
וַיִּסְע֖וּ מִמִּדְבַּ֣ר סִינָ֑י וַֽיַּחֲנ֖וּ בְּקִבְרֹ֥ת הַֽתַּאֲוָֽה׃
They set out from the wilderness of Sinai and encamped at Kibroth-hattaavah.
וַיִּסְע֖וּ מִקִּבְרֹ֣ת הַֽתַּאֲוָ֑ה וַֽיַּחֲנ֖וּ בַּחֲצֵרֹֽת׃
They set out from Kibroth-hattaavah and encamped at Hazeroth.
וַיִּסְע֖וּ מֵחֲצֵרֹ֑ת וַֽיַּחֲנ֖וּ בְּרִתְמָֽה׃
They set out from Hazeroth and encamped at Rithmah.
Commentary Rashi
ויחנו ברתמה AND THEY ENCAMPED IN RITHMAH — It was so called with reference to the slanderous speech of the spies, uttered there, as it is said, (Psalms 120:3-4): “What shall be given unto thee, and what shall be done more unto thee, thou deceitful tongue? Sharp arrows of the mighty with coals of juniper (רְתָמִים).
וַיִּסְע֖וּ מֵרִתְמָ֑ה וַֽיַּחֲנ֖וּ בְּרִמֹּ֥ן פָּֽרֶץ׃
They set out from Rithmah and encamped at Rimmon-perez.
וַיִּסְע֖וּ מֵרִמֹּ֣ן פָּ֑רֶץ וַֽיַּחֲנ֖וּ בְּלִבְנָֽה׃
They set out from Rimmon-perez and encamped at Libnah.
וַיִּסְע֖וּ מִלִּבְנָ֑ה וַֽיַּחֲנ֖וּ בְּרִסָּֽה׃
They set out from Libnah and encamped at Rissah.
וַיִּסְע֖וּ מֵרִסָּ֑ה וַֽיַּחֲנ֖וּ בִּקְהֵלָֽתָה׃
They set out from Rissah and encamped at Kehelath.
וַיִּסְע֖וּ מִקְּהֵלָ֑תָה וַֽיַּחֲנ֖וּ בְּהַר־שָֽׁפֶר׃
They set out from Kehelath and encamped at Mount Shepher.
וַיִּסְע֖וּ מֵֽהַר־שָׁ֑פֶר וַֽיַּחֲנ֖וּ בַּחֲרָדָֽה׃
They set out from Mount Shepher and encamped at Haradah.
וַיִּסְע֖וּ מֵחֲרָדָ֑ה וַֽיַּחֲנ֖וּ בְּמַקְהֵלֹֽת׃
They set out from Haradah and encamped at Makheloth.
וַיִּסְע֖וּ מִמַּקְהֵלֹ֑ת וַֽיַּחֲנ֖וּ בְּתָֽחַת׃
They set out from Makheloth and encamped at Tahath.
וַיִּסְע֖וּ מִתָּ֑חַת וַֽיַּחֲנ֖וּ בְּתָֽרַח׃
They set out from Tahath and encamped at Terah.
וַיִּסְע֖וּ מִתָּ֑רַח וַֽיַּחֲנ֖וּ בְּמִתְקָֽה׃
They set out from Terah and encamped at Mithkah.
וַיִּסְע֖וּ מִמִּתְקָ֑ה וַֽיַּחֲנ֖וּ בְּחַשְׁמֹנָֽה׃
They set out from Mithkah and encamped at Hashmonah.
וַיִּסְע֖וּ מֵֽחַשְׁמֹנָ֑ה וַֽיַּחֲנ֖וּ בְּמֹסֵרֽוֹת׃
They set out from Hashmonah and encamped at Moseroth.
וַיִּסְע֖וּ מִמֹּסֵר֑וֹת וַֽיַּחֲנ֖וּ בִּבְנֵ֥י יַעֲקָֽן׃
They set out from Moseroth and encamped at Bene-jaakan.
וַיִּסְע֖וּ מִבְּנֵ֣י יַעֲקָ֑ן וַֽיַּחֲנ֖וּ בְּחֹ֥ר הַגִּדְגָּֽד׃
They set out from Bene-jaakan and encamped at Hor-haggidgad.
וַיִּסְע֖וּ מֵחֹ֣ר הַגִּדְגָּ֑ד וַֽיַּחֲנ֖וּ בְּיׇטְבָֽתָה׃
They set out from Hor-haggidgad and encamped at Jotbath.
וַיִּסְע֖וּ מִיׇּטְבָ֑תָה וַֽיַּחֲנ֖וּ בְּעַבְרֹנָֽה׃
They set out from Jotbath and encamped at Abronah.
וַיִּסְע֖וּ מֵֽעַבְרֹנָ֑ה וַֽיַּחֲנ֖וּ בְּעֶצְיֹ֥ן גָּֽבֶר׃
They set out from Abronah and encamped at Ezion-geber.
וַיִּסְע֖וּ מֵעֶצְיֹ֣ן גָּ֑בֶר וַיַּחֲנ֥וּ בְמִדְבַּר־צִ֖ן הִ֥וא קָדֵֽשׁ׃
They set out from Ezion-geber and encamped in the wilderness of Zin, that is, Kadesh.
וַיִּסְע֖וּ מִקָּדֵ֑שׁ וַֽיַּחֲנוּ֙ בְּהֹ֣ר הָהָ֔ר בִּקְצֵ֖ה אֶ֥רֶץ אֱדֽוֹם׃
They set out from Kadesh and encamped at Mount Hor, on the edge of the land of Edom.
וַיַּ֩עַל֩ אַהֲרֹ֨ן הַכֹּהֵ֜ן אֶל־הֹ֥ר הָהָ֛ר עַל־פִּ֥י יְהֹוָ֖ה וַיָּ֣מׇת שָׁ֑ם בִּשְׁנַ֣ת הָֽאַרְבָּעִ֗ים לְצֵ֤את בְּנֵֽי־יִשְׂרָאֵל֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בַּחֹ֥דֶשׁ הַחֲמִישִׁ֖י בְּאֶחָ֥ד לַחֹֽדֶשׁ׃
Aaron the priest ascended Mount Hor at GOD’s command and died there, in the fortieth year after the Israelites had left the land of Egypt, on the first day of the fifth month.
Commentary Rashi
'על פי ה [AND AARON THE PRIEST WENT UP TO MOUNT HOR] BY THE WORD (lit., BY THE MOUTH) OF THE LORD— This phrase tells us that he died by the Divine Kiss (Bava Batra 17a; cf. Rashi on Numbers 20:26).
וְאַהֲרֹ֔ן בֶּן־שָׁלֹ֧שׁ וְעֶשְׂרִ֛ים וּמְאַ֖ת שָׁנָ֑ה בְּמֹת֖וֹ בְּהֹ֥ר הָהָֽר׃ {ס}
Aaron was a hundred and twenty-three years old when he died on Mount Hor.
וַיִּשְׁמַ֗ע הַֽכְּנַעֲנִי֙ מֶ֣לֶךְ עֲרָ֔ד וְהֽוּא־יֹשֵׁ֥ב בַּנֶּ֖גֶב בְּאֶ֣רֶץ כְּנָ֑עַן בְּבֹ֖א בְּנֵ֥י יִשְׂרָאֵֽל׃
And the Canaanite, king of Arad, who dwelt in the Negeb, in the land of Canaan, learned of the coming of the Israelites.
Commentary Rashi
וישמע הכנעני AND THE CANAANITE HEARD This is stated here to tell you that Aaron’s death was indeed the news he heard — that the clouds of glory that until now had protected Israel had departed, and he therefore believed that liberty was now given to wage war against Israel. It is on this account that this is again recorded here (see Rashi on Numbers 21:1) (Rosh Hashanah 3a).
וַיִּסְע֖וּ מֵהֹ֣ר הָהָ֑ר וַֽיַּחֲנ֖וּ בְּצַלְמֹנָֽה׃
They set out from Mount Hor and encamped at Zalmonah.
וַיִּסְע֖וּ מִצַּלְמֹנָ֑ה וַֽיַּחֲנ֖וּ בְּפוּנֹֽן׃
They set out from Zalmonah and encamped at Punon.
וַיִּסְע֖וּ מִפּוּנֹ֑ן וַֽיַּחֲנ֖וּ בְּאֹבֹֽת׃
They set out from Punon and encamped at Oboth.
וַיִּסְע֖וּ מֵאֹבֹ֑ת וַֽיַּחֲנ֛וּ בְּעִיֵּ֥י הָעֲבָרִ֖ים בִּגְב֥וּל מוֹאָֽב׃
They set out from Oboth and encamped at Iye-abarim, in the territory of Moab.
Commentary Rashi
בעיי העברים IN IJE-ABARIM — The word denotes waste places and heaps of rubbish, the same as, (Micah 1:6): “[will make Samaria] into a heap (עי) in the field”; (Psalms 79:1): “They have made Jerusalem into heaps (עיים)” (cf. Rashi on Numbers 21:11).
וַיִּסְע֖וּ מֵעִיִּ֑ים וַֽיַּחֲנ֖וּ בְּדִיבֹ֥ן גָּֽד׃
They set out from Iyim and encamped at Dibon-gad.
וַיִּסְע֖וּ מִדִּיבֹ֣ן גָּ֑ד וַֽיַּחֲנ֖וּ בְּעַלְמֹ֥ן דִּבְלָתָֽיְמָה׃
They set out from Dibon-gad and encamped at Almon-diblathaim.
וַיִּסְע֖וּ מֵעַלְמֹ֣ן דִּבְלָתָ֑יְמָה וַֽיַּחֲנ֛וּ בְּהָרֵ֥י הָעֲבָרִ֖ים לִפְנֵ֥י נְבֽוֹ׃
They set out from Almon-diblathaim and encamped in the hills of Abarim, before Nebo.
וַיִּסְע֖וּ מֵהָרֵ֣י הָעֲבָרִ֑ים וַֽיַּחֲנוּ֙ בְּעַֽרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ׃
They set out from the hills of Abarim and encamped in the steppes of Moab, at the Jordan near Jericho;
וַיַּחֲנ֤וּ עַל־הַיַּרְדֵּן֙ מִבֵּ֣ית הַיְשִׁמֹ֔ת עַ֖ד אָבֵ֣ל הַשִּׁטִּ֑ים בְּעַֽרְבֹ֖ת מוֹאָֽב׃ {ס}
they encamped by the Jordan from Beth-jeshimoth as far as Abel-shittim, in the steppes of Moab.
Commentary Rashi
מבית הישמת עד אבל השטים [AND THEY ENCAMPED] … FROM BETH-JESIMOTH EVEN UNTO ADEL-SHITTIM — Here it tells you that the extent of Israel’s camp was twelve miles, for Rabba bar bar Chana said: “I myself have seen that place etc., and it is three Parsangs (12 miles) square” (Eruvin 55b).
אבל השטים — The plain of Shittim had the name אבל (cf. Rashi on Genesis 14:6).
וַיְדַבֵּ֧ר יְהֹוָ֛ה אֶל־מֹשֶׁ֖ה בְּעַֽרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר׃
In the steppes of Moab, at the Jordan near Jericho, GOD spoke to Moses, saying:
דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אֶל־אֶ֥רֶץ כְּנָֽעַן׃
Speak to the Israelite people and say to them: When you cross the Jordan into the land of Canaan,
Commentary Rashi
כי אתם עברים את הירדן וגו׳ והורשתם וגו׳ WHEN YOU ARE PASSED OVER THE JORDAN … YOU SHALL DRIVE OUT [ALL THE INHABITANTS] — But had they not already been admonished about this several times? But it is repeated here in this form “when you are passing over the Jordan”, and not as usual “when you come into the land” because Moses spoke thus to them: While you are passing through the Jordan on dry land, you shall pass over having this in view (that you will drive out the inhabitants), and if you do not, the waters will come and overwhelm you. And so indeed we find (Jos. 4:10) that Joshua spoke to them while they were still standing in the Jordan (Sotah 34a).
וְה֨וֹרַשְׁתֶּ֜ם אֶת־כׇּל־יֹשְׁבֵ֤י הָאָ֙רֶץ֙ מִפְּנֵיכֶ֔ם וְאִ֨בַּדְתֶּ֔ם אֵ֖ת כׇּל־מַשְׂכִּיֹּתָ֑ם וְאֵ֨ת כׇּל־צַלְמֵ֤י מַסֵּֽכֹתָם֙ תְּאַבֵּ֔דוּ וְאֵ֥ת כׇּל־בָּמוֹתָ֖ם תַּשְׁמִֽידוּ׃
you shall dispossess all the inhabitants of the land; you shall destroy all their figured objects; you shall destroy all their molten images, and you shall demolish all their cult places.
Commentary Rashi
והורשתם means, AND YE SHALL DRIVE OUT.
משכיתם — Understand this as the Targum does: THEIR SPOTS FOR WORSHIP; it is called משכית (connected with the root סכך = סכה “to cover”), because they used to cover the ground with marble stone to prostrate themselves upon it with hands and feet stretched forth, as it is said, (Leviticus 26:1): “And no stone of משכית, covering (no mosaic) shall ye put on your ground to prostrate yourself upon it” (because this is a heathen form of worship).
מסכיתם — Understand this as the Targum does: their molten gods.
וְהוֹרַשְׁתֶּ֥ם אֶת־הָאָ֖רֶץ וִֽישַׁבְתֶּם־בָּ֑הּ כִּ֥י לָכֶ֛ם נָתַ֥תִּי אֶת־הָאָ֖רֶץ לָרֶ֥שֶׁת אֹתָֽהּ׃
And you shall take possession of the land and settle in it, for I have assigned the land to you to possess.
Commentary Rashi
והורשתם את הארץ (lit., ye shall drive out the land) — this means: and you shall dispossess it of its inhabitants, and then, וישבתם בה YOU WILL DWELL IN IT — i.e., you will be able to remain in it, but if not, you will not be able to remain in it.
וְהִתְנַחַלְתֶּם֩ אֶת־הָאָ֨רֶץ בְּגוֹרָ֜ל לְמִשְׁפְּחֹֽתֵיכֶ֗ם לָרַ֞ב תַּרְבּ֤וּ אֶת־נַחֲלָתוֹ֙ וְלַמְעַט֙ תַּמְעִ֣יט אֶת־נַחֲלָת֔וֹ אֶל֩ אֲשֶׁר־יֵ֨צֵא ל֥וֹ שָׁ֛מָּה הַגּוֹרָ֖ל ל֣וֹ יִהְיֶ֑ה לְמַטּ֥וֹת אֲבֹתֵיכֶ֖ם תִּתְנֶחָֽלוּ׃
You shall apportion the land among yourselves by lot, clan by clan: with larger groups increase the share, with smaller groups reduce the share. Wherever the lot falls for it, that shall be its location. You shall have your portions according to your ancestral tribes.
Commentary Rashi
אל אשר יצא לו שמה — This is an elliptical verse, the meaning being, the place where the lot falleth to anyone, that shall be his.
למטות אבותיכם ACCORDING TO THE TRIBES OF YOUR FATHERS [YE SHALL DIVIDE INHERITANCE] — i.e., according to the number of those who came out of Egypt (Bava Batra 117a; cf. Rashi on Numbers 26:55). Another explanation: ye shall divide it into twelve districts, as is the number of the tribes.
וְאִם־לֹ֨א תוֹרִ֜ישׁוּ אֶת־יֹשְׁבֵ֣י הָאָ֘רֶץ֮ מִפְּנֵיכֶם֒ וְהָיָה֙ אֲשֶׁ֣ר תּוֹתִ֣ירוּ מֵהֶ֔ם לְשִׂכִּים֙ בְּעֵ֣ינֵיכֶ֔ם וְלִצְנִינִ֖ם בְּצִדֵּיכֶ֑ם וְצָרְר֣וּ אֶתְכֶ֔ם עַל־הָאָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֖ם יֹשְׁבִ֥ים בָּֽהּ׃
But if you do not dispossess the inhabitants of the land, those whom you allow to remain shall be stings in your eyes and thorns in your sides, and they shall harass you in the land in which you live;
Commentary Rashi
והיה אשר תותירו מהם THEN IT SHALL COME TO PASS THAT THOSE WHOM YE LEAVE OF THEM shall be a misfortune for you.
לשכים AS שכים IN YOUR EYES — as pins which prick out your eyes: the Targum translation of יתדות pins or pegs, is שיכיא (cf. e. g., Exodus 27:19).
ולצנינים — The lexicographers explain it in the sense of a hedge of thorns (צנינים is another form of צנים) so that the meaning here is: they will become as something which hedges you in, enclosing and imprisoning you in order that none can go forth nor come in (cf. Rashi on Joshua 23:13) (The meaning is they will hedge you in on all sides בצדיכם.
וצררו אתכם — Understand this as the Targum does: (“and they will distress you”).
וְהָיָ֗ה כַּאֲשֶׁ֥ר דִּמִּ֛יתִי לַעֲשׂ֥וֹת לָהֶ֖ם אֶֽעֱשֶׂ֥ה לָכֶֽם׃ {פ}
so that I will do to you what I planned to do to them.
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
GOD spoke to Moses, saying:
Commentary Rashi
ואת הארץ אשר תפול לכם וגו׳ THIS IS THE LAND THAT SHALL FALL TO YOU [FOR AN INHERITANCE] — Since many divine commandments have to be practised in the Land of Canaan and are not to be practised outside the Land, it (Scripture) feels compelled to describe the limiting lines of the boundaries of its sides all round, in order to tell you: from these boundaries and inward the divine commands have to be practised (cf. Gittin 8a).
תפול לכם [THE LAND WHICH] FALLS FOR YOU — Because it (the land) had to be divided by lot (which is said to fall upon a person), the division is expressed by the term “falling”. — And a Midrashic explanation of why this term is employed here states: It is because the Holy One, blessed be He, cast down (more lit., made fall) from heaven the tutelary angels of the seven nations of Canaan and placed them in fetters before Moses, He said to him, (Deuteronomy 1:21) “Behold the Lord God hath put before thee the tutelary angels of the land” — there is no more strength in them (cf. Midrash Tanchuma, Masei 4 and Rashi on Deuteronomy 2:31).
צַ֞ו אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־אַתֶּ֥ם בָּאִ֖ים אֶל־הָאָ֣רֶץ כְּנָ֑עַן זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּפֹּ֤ל לָכֶם֙ בְּֽנַחֲלָ֔ה אֶ֥רֶץ כְּנַ֖עַן לִגְבֻלֹתֶֽיהָ׃
Instruct the Israelite people and say to them: When you enter the land of Canaan, this is the land that shall fall to you as your portion, the land of Canaan with its various boundaries:
Commentary Rashi
והיה לכם פאת נגב THE SOUTHERN פאה SHALL BE UNTO YOU — i.e. the south side which extends from east to west (פאה does not here mean “corner”).
ממדבר צין FROM THE WILDERNESS OF ZIN which is next to Edom there begins the south-east comer of the land of the nine tribes. How is this so? Three lands are situated to the south of the Land of Israel, one next to the other; part of the land of Egypt, and the whole land of Edom, and the whole of the land of Moab. The land of Egypt is at the south-west comer, as it is said in this section, (v. 5) that the southern boundary shall pass “from Azmon unto the Brook of Egypt, and the goings out thereof shall be at the sea” (i.e., at the west). Now the Brook of Egypt ran along the whole land of Egypt — as it is said, (Joshua 13:3) “From the Shihor which is before Egypt”, and divided the land of Egypt from the land of Israel. The land of Edom is next to it on its east. The land of Moab is next to the land of Edom at the end of the south side of Palestine at the east (i.e., the south eastern corner). — When Israel came out of Egypt if the Omnipresent had wished to bring about their entry into the Land quickly, he would have led them over the Nile northwards and they would have so come into the Land of Israel; but He did not do so. This is what is stated, (Exodus 13:17) “And God did not lead them by way of the land of the Philistines” who dwelt by the sea in the west of the land of Canaan — just as it is said of the Philistines, (Zephaniah 2:5) “inhabitants of the sea-coast, the nation of the Cherethites”. — However, He did not lead them by that route, but He made them travel round, and brought them out by a southern route into the wilderness. It is that which Ezekiel (Ezekiel 20:35) calls “the wilderness of the peoples”, because several peoples dwelt beside it. Then they proceeded along the south always from the west to the east, until they came to the south of the land of Edom. They asked of the king of Edom that he should permit them to pass by way of his land and to enter the land of Palestine along its (Edom’s) breadth. He, however, refused, and they were compelled to travel along the whole south of Edom until they came to the south of the land of Moab, as it is said, (Judges 11:17) “And also to the king of Moab he sent, but he refused”. Therefore they proceeded along the whole south of Moab unto its very end, and from there they turned their faces to the north until they had gone along its entire eastern boundary along its breadth. Wien they arrived to the end of its eastern side, they came upon the land of Sihon and Og who dwelt at the east of the land of Canaan with the Jordan dividing them (dividing the land of Sihon and Og from Canaan). This is what is stated in the history of Jephthah, (Judges 11:18) “Then he (Israel) went through the wilderness and compassed the land of Edom and the land of Moab and came by the east of the land of Moab”. They subdued the land of Sihon and Og which was on the north of Moab and they approached right up to the Jordan, which was opposite the north-west corner of the land of Moab. It follows therefore that the part of the land of Canaan which was on the west side of the Jordan had its south-east corner next to Edom. (This explains the words והיה לכם פאת נגב … על ידי אדום in our text.)
וְהָיָ֨ה לָכֶ֧ם פְּאַת־נֶ֛גֶב מִמִּדְבַּר־צִ֖ן עַל־יְדֵ֣י אֱד֑וֹם וְהָיָ֤ה לָכֶם֙ גְּב֣וּל נֶ֔גֶב מִקְצֵ֥ה יָם־הַמֶּ֖לַח קֵֽדְמָה׃
Your southern sector shall extend from the wilderness of Zin alongside Edom. Your southern boundary shall start on the east from the tip of the Dead Sea.
Commentary Rashi
ונסב לכם הגבול מנגב למעלה עקרבים — AND YOUR BORDER SHALL TURN ABOUT SOUTHWARD OF THE ASCENT OF AKRABBIM - In every passage in this chapter where it says ונסב or ויצא, it tells us that the boundary line was not straight (i.e., did not continue in the same straight line) but in proceeding it projected outside this straight line. Here, the word means that the boundary line left the straight line and bent towards the north of the world (in a northerly direction) diagonally towards the west, and the boundary line passed by the south of the Ascent of Akrabbim. Consequently the Ascent of Akrabbim was within the boundary (cf. Rashi on Joshua 15:3).
ועבר צנה IT SHALL PASS ALONG TO ZIN — צנה is the same as אל צין “to Zin”, like מצרימה "to Egypt".
והיו תוצאתיו AND THE GOINGS OUT THEREOF SHALL BE — i.e., its ends shall be at the south of Kadesh-Barnea.
ויצא חצר אדר AND IT SHALL GO FORTH TO HAZZAR-ADDAR — the boundary spreads and widens towards the north of the world and extends further obliquely to the west, till it comes to Hazzar-Addar, thence to Azmon and thence to the Brook of Egypt. — The expression ונסב, "and it turned about” which is used here (v. 5) (“and the boundary shall turn about”) is employed because it wrote, “and it shall go forth to Hazzar-Addar”, i.e., that it began to widen out when it had passed Kadesh-Bamea. The widening of that strip which projected northwards was only from Kadesh-Barnea to Azmon (i.e. that strip widened only between those two places), but from Azmon and further on, the boundary became narrower and turned towards the south and came to the Brook of Egypt, and thence westwards to the Great Sea which is the western boundary of the entire land of Israel. It follows, therefore, that the Brook of Egypt is at the south-west corner.
וְנָסַ֣ב לָכֶם֩ הַגְּב֨וּל מִנֶּ֜גֶב לְמַעֲלֵ֤ה עַקְרַבִּים֙ וְעָ֣בַר צִ֔נָה (והיה) [וְהָיוּ֙] תּֽוֹצְאֹתָ֔יו מִנֶּ֖גֶב לְקָדֵ֣שׁ בַּרְנֵ֑עַ וְיָצָ֥א חֲצַר־אַדָּ֖ר וְעָבַ֥ר עַצְמֹֽנָה׃
Your boundary shall then turn to pass south of the ascent of Akrabbim and continue to Zin, and its limits shall be south of Kadesh-barnea, reaching Hazar-addar and continuing to Azmon.
Commentary Rashi
והיו תוצאותיו הימה AND ITS GOINGS OUT SHALL BE AT THE SEA i.e. at the western boundary, because the southern border does not extend any more west of there and further on.
וְנָסַ֧ב הַגְּב֛וּל מֵעַצְמ֖וֹן נַ֣חְלָה מִצְרָ֑יִם וְהָי֥וּ תוֹצְאֹתָ֖יו הַיָּֽמָּה׃
From Azmon the boundary shall turn toward the Wadi of Egypt and terminate at the Sea.
Commentary Rashi
ים וגבול These words (apparently unconnected with what follows) mean: AND THE WESTERN BOUNDARY, what forms that?
והיה לכם הים הגדול THE GREAT SEA SHALL BE UNTO YOU for the boundary.
וגבול AND THE BOUNDARY — the נסין which are in the sea also belong to the boundary; they are what are called isles in O. F. (Gittin 8a).
וּגְב֣וּל יָ֔ם וְהָיָ֥ה לָכֶ֛ם הַיָּ֥ם הַגָּד֖וֹל וּגְב֑וּל זֶֽה־יִהְיֶ֥ה לָכֶ֖ם גְּב֥וּל יָֽם׃
For the western boundary you shall have the coast of the Great Sea; that shall serve as your western boundary.
Commentary Rashi
גבול צפון means THE NORTHERN BOUNDARY.
מן הים הגדול תתאו לכם הר ההר FROM THE GREAT SEA YE SHALL MARK OUT YOUR LINE UNTO MOUNT HOR, which is at the north-west corner, and its top slopes down and goes to the sea and there is some of the breadth of the sea inward of it and outside it.
תתאו means, YE MUST MOVE IN A SLANTING DIRECTION so as to move from west to north to Mount Horayot
תתאו is an expression denoting “a slanting turn”, just as in (1 Kings 14:28) “the slanting chamber (תא) of the runners" and (Ezekiel 40:10) “and the slanting chambers (תאי) of the gate”. The תא is a chamber with a sloping roof, which is called in O. F. apendiz; it is called תא because it leans and slopes (a lean-to or panthouse).
וְזֶֽה־יִהְיֶ֥ה לָכֶ֖ם גְּב֣וּל צָפ֑וֹן מִן־הַיָּם֙ הַגָּדֹ֔ל תְּתָא֥וּ לָכֶ֖ם הֹ֥ר הָהָֽר׃
This shall be your northern boundary: Draw a line from the Great Sea to Mount Hor;
Commentary Rashi
מהר ההר FROM MOUNT HOR you shall turn about and go along the northern boundary towards the eastern side and you will arrive at the “Entrance to Hamath”, which is Antioch.
תוצאות הגבול means, THE END OF THE BOUNDARY. In every passage where it is said "the end of the boundary”, either the boundary ends there entirely, not passing further on at all (cf. Rashi on v. 5), or from there it spreads and widens, projecting from the straight line backwards to extend itself further on in a more slanting direction than the first widening. And relative to the measurement of the first breadth it calls it תוצאות (the goings forth, the endings), because there that measurement ends.
מֵהֹ֣ר הָהָ֔ר תְּתָא֖וּ לְבֹ֣א חֲמָ֑ת וְהָי֛וּ תּוֹצְאֹ֥ת הַגְּבֻ֖ל צְדָֽדָה׃
from Mount Hor draw a line to Lebo-hamath, and let the boundary reach Zedad.
Commentary Rashi
והיו תוצאתיו חצר עינן AND THE GOINGS OUT OF IT SHALL BE AT HAZAR-ENAN — This place was the end of the northern boundary. It follows therefore that Hazar-Enan was in the north-east corner. And from there, “you shall then turn yourselves" toward the eastern border.
וְיָצָ֤א הַגְּבֻל֙ זִפְרֹ֔נָה וְהָי֥וּ תוֹצְאֹתָ֖יו חֲצַ֣ר עֵינָ֑ן זֶֽה־יִהְיֶ֥ה לָכֶ֖ם גְּב֥וּל צָפֽוֹן׃
The boundary shall then run to Ziphron and terminate at Hazar-enan. That shall be your northern boundary.
Commentary Rashi
והתאויתם לכם YOU SHALL TURN YOURSELVES to the eastern boundary. והתאויתם denotes turning round, just the same as תתאו (v. 7).
שפמה TO SHEPAM on the eastern boundary, and from there to Riblah.
וְהִתְאַוִּיתֶ֥ם לָכֶ֖ם לִגְב֣וּל קֵ֑דְמָה מֵחֲצַ֥ר עֵינָ֖ן שְׁפָֽמָה׃
For your eastern boundary you shall draw a line from Hazar-enan to Shepham.
Commentary Rashi
מקדם לעין ON THE EAST SIDE OF AIN — עין is the name of a place. The boundary went to the east of it, and consequently Ain is within the boundary and was part of the land of Israel.
וירד הגבול AND THE BOUNDARY SHALL GO DOWN — The more the boundary goes from north to south it goes down more and more.
ומחה על כתף ים כנרת קדמה AND SHALL SMITE UPON THE SLOPE OF THE SEA OF CHINNERETH EASTWARD, so that the sea of Chinnereth is within the border to the west, and the boundary is on the east (קדמה) of the sea of Chinnereth. From there it went down to the Jordan. The Jordan extends from the north to the south in a slanting direction, inclining towards the east, but comes nearer the land of Canaan opposite the sea of Chinnereth, and extends further along the eastern side of the land of Israel [opposite the sea of Chinnereth] until it falls into the Salt Sea. There the boundary ends through its goings forth into the Salt Sea from which, too, is the beginning of the boundary at the south-east comer. — Here, then, you have a description of what bounds it (the land) round about on its four sides.
וְיָרַ֨ד הַגְּבֻ֧ל מִשְּׁפָ֛ם הָרִבְלָ֖ה מִקֶּ֣דֶם לָעָ֑יִן וְיָרַ֣ד הַגְּבֻ֔ל וּמָחָ֛ה עַל־כֶּ֥תֶף יָם־כִּנֶּ֖רֶת קֵֽדְמָה׃
From Shepham the boundary shall descend to Riblah on the east side of Ain; from there the boundary shall continue downward and abut on the eastern slopes of the Sea of Chinnereth.
וְיָרַ֤ד הַגְּבוּל֙ הַיַּרְדֵּ֔נָה וְהָי֥וּ תוֹצְאֹתָ֖יו יָ֣ם הַמֶּ֑לַח זֹאת֩ תִּהְיֶ֨ה לָכֶ֥ם הָאָ֛רֶץ לִגְבֻלֹתֶ֖יהָ סָבִֽיב׃
The boundary shall then descend along the Jordan and terminate at the Dead Sea. That shall be your land as defined by its boundaries on all sides.
וַיְצַ֣ו מֹשֶׁ֔ה אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּתְנַחֲל֤וּ אֹתָהּ֙ בְּגוֹרָ֔ל אֲשֶׁר֙ צִוָּ֣ה יְהֹוָ֔ה לָתֵ֛ת לְתִשְׁעַ֥ת הַמַּטּ֖וֹת וַחֲצִ֥י הַמַּטֶּֽה׃
Moses instructed the Israelites, saying: This is the land you are to receive by lot as your hereditary portion, which GOD has commanded to be given to the nine and a half tribes.
כִּ֣י לָקְח֞וּ מַטֵּ֨ה בְנֵ֤י הָראוּבֵנִי֙ לְבֵ֣ית אֲבֹתָ֔ם וּמַטֵּ֥ה בְנֵֽי־הַגָּדִ֖י לְבֵ֣ית אֲבֹתָ֑ם וַחֲצִי֙ מַטֵּ֣ה מְנַשֶּׁ֔ה לָקְח֖וּ נַחֲלָתָֽם׃
For the Reubenite tribe by its ancestral houses, the Gadite tribe by its ancestral houses, and the half-tribe of Manasseh have already received their portions:
Commentary Rashi
קדמה מזרחה — At the front of (קדם) the world which is the east; for the east side is called פנים, “the face" (equivalent to קדם, “front”), the west is called “behind”, and therefore the south is on the right and the north on the left (cf. Rashi on Exodus 27:13 and Note thereon).
שְׁנֵ֥י הַמַּטּ֖וֹת וַחֲצִ֣י הַמַּטֶּ֑ה לָקְח֣וּ נַחֲלָתָ֗ם מֵעֵ֛בֶר לְיַרְדֵּ֥ן יְרֵח֖וֹ קֵ֥דְמָה מִזְרָֽחָה׃ {פ}
those two and a half tribes have received their portions across the Jordan, opposite Jericho, on the east, the orient side.
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
GOD spoke to Moses, saying:
Commentary Rashi
אשר ינחלו לכם [THESE ARE THE … MEN] WHO SHALL TAKE POSSESSION OF THE LAND לכם — i.e., for you. Each prince was the agent of his tribe and divided the inheritance of the tribe amongst the families and again amongst the men, selecting for each a portion fitting for him. What they did was done (was legal) just as if they (the tribes) had appointed them their representatives (Kiddushin 42b). — It would not be right to explain this לכם as all other לכם (“to you”) which occur in the Bible, for if so it should have written יַנְחִילוּ לכם (Hiphil), “they will give the possession to you”. But יִנְחֲלוּ (Kal), implies that they themselves take possession לכם, “for you” and in your place. It is the same as, (Exodus 14:14): “The Lord will fight לכם” — “for you”.
אֵ֚לֶּה שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים אֲשֶׁר־יִנְחֲל֥וּ לָכֶ֖ם אֶת־הָאָ֑רֶץ אֶלְעָזָר֙ הַכֹּהֵ֔ן וִיהוֹשֻׁ֖עַ בִּן־נֽוּן׃
These are the names of the men through whom the land shall be apportioned for you: Eleazar the priest and Joshua son of Nun.
Commentary Rashi
לִנְחֹל את הארץ [YE SHALL TAKE ONE PRINCE OF EVERY TRIBE], TO TAKE POSSESSION OF THE LAND i.e. that he should take possession and apportion it in your place (i.e. as your representatives; cf. Rashi on previous verse).
וְנָשִׂ֥יא אֶחָ֛ד נָשִׂ֥יא אֶחָ֖ד מִמַּטֶּ֑ה תִּקְח֖וּ לִנְחֹ֥ל אֶת־הָאָֽרֶץ׃
You shall also take a chieftain from each tribe through whom the land shall be apportioned;
וְאֵ֖לֶּה שְׁמ֣וֹת הָאֲנָשִׁ֑ים לְמַטֵּ֣ה יְהוּדָ֔ה כָּלֵ֖ב בֶּן־יְפֻנֶּֽה׃
and these are their names: From the tribe of Judah: Caleb son of Jephunneh.
וּלְמַטֵּה֙ בְּנֵ֣י שִׁמְע֔וֹן שְׁמוּאֵ֖ל בֶּן־עַמִּיהֽוּד׃
From the Simeonite tribe: Samuel son of Ammihud.
לְמַטֵּ֣ה בִנְיָמִ֔ן אֱלִידָ֖ד בֶּן־כִּסְלֽוֹן׃
From the tribe of Benjamin: Elidad son of Chislon.
וּלְמַטֵּ֥ה בְנֵי־דָ֖ן נָשִׂ֑יא בֻּקִּ֖י בֶּן־יׇגְלִֽי׃
From the Danite tribe: a chieftain, Bukki son of Jogli.
לִבְנֵ֣י יוֹסֵ֔ף לְמַטֵּ֥ה בְנֵֽי־מְנַשֶּׁ֖ה נָשִׂ֑יא חַנִּיאֵ֖ל בֶּן־אֵפֹֽד׃
For the descendants of Joseph: from the Manassite tribe: a chieftain, Hanniel son of Ephod;
וּלְמַטֵּ֥ה בְנֵֽי־אֶפְרַ֖יִם נָשִׂ֑יא קְמוּאֵ֖ל בֶּן־שִׁפְטָֽן׃
and from the Ephraimite tribe: a chieftain, Kemuel son of Shiphtan.
וּלְמַטֵּ֥ה בְנֵֽי־זְבוּלֻ֖ן נָשִׂ֑יא אֱלִיצָפָ֖ן בֶּן־פַּרְנָֽךְ׃
From the Zebulunite tribe: a chieftain, Elizaphan son of Parnach.
וּלְמַטֵּ֥ה בְנֵֽי־יִשָּׂשכָ֖ר נָשִׂ֑יא פַּלְטִיאֵ֖ל בֶּן־עַזָּֽן׃
From the Issacharite tribe: a chieftain, Paltiel son of Azzan.
וּלְמַטֵּ֥ה בְנֵי־אָשֵׁ֖ר נָשִׂ֑יא אֲחִיה֖וּד בֶּן־שְׁלֹמִֽי׃
From the Asherite tribe: a chieftain, Ahihud son of Shelomi.
וּלְמַטֵּ֥ה בְנֵֽי־נַפְתָּלִ֖י נָשִׂ֑יא פְּדַהְאֵ֖ל בֶּן־עַמִּיהֽוּד׃
From the Naphtalite tribe: a chieftain, Pedahel son of Ammihud.
Commentary Rashi
לנחל את בני ישראל [THESE ARE THEY WHOM THE LORD COMMANDED] TO DIVIDE THE INHERITANCE UNTO THE CHILDREN OF ISRAEL — It means, that they should make you inherit it according to its divisions (according to how it should be divided amongst families and again amongst individuals).
אֵ֕לֶּה אֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה לְנַחֵ֥ל אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל בְּאֶ֥רֶץ כְּנָֽעַן׃ {פ}
It was these whom GOD designated to allot portions to the Israelites in the land of Canaan.
וַיְדַבֵּ֧ר יְהֹוָ֛ה אֶל־מֹשֶׁ֖ה בְּעַֽרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר׃
GOD spoke to Moses in the steppes of Moab at the Jordan near Jericho, saying:
Commentary Rashi
ומגרש AND OPEN LAND — an area consisting of an open space round about the city outside it, serving to beautify the city. It was not permitted to build houses there nor to plant vineyards nor to sow a plantation (cf. Arakhin 33b).
צַו֮ אֶת־בְּנֵ֣י יִשְׂרָאֵל֒ וְנָתְנ֣וּ לַלְוִיִּ֗ם מִֽנַּחֲלַ֛ת אֲחֻזָּתָ֖ם עָרִ֣ים לָשָׁ֑בֶת וּמִגְרָ֗שׁ לֶֽעָרִים֙ סְבִיבֹ֣תֵיהֶ֔ם תִּתְּנ֖וּ לַלְוִיִּֽם׃
Instruct the Israelite people to assign, out of the holdings apportioned to them, towns for the Levites to dwell in; you shall also assign to the Levites pasture land around their towns.
Commentary Rashi
ולכל חיתם means FOR ALL THEIR NEEDS (the needs of their life; it does not mean for their animals) (Nedarim 81a).
וְהָי֧וּ הֶֽעָרִ֛ים לָהֶ֖ם לָשָׁ֑בֶת וּמִגְרְשֵׁיהֶ֗ם יִהְי֤וּ לִבְהֶמְתָּם֙ וְלִרְכֻשָׁ֔ם וּלְכֹ֖ל חַיָּתָֽם׃
The towns shall be theirs to dwell in, and the pasture shall be for the cattle they own and all their other animals.
Commentary Rashi
אלף אמה סביב A THOUSAND CUBITS ROUND ABOUT — But afterwards, (v. 5) it says, “two thousand cubits”!? How can that be? They assign two thousand for them (for the Levites) round about their cities, and of these, the innermost thousand serves as the “open space” and the outermost is for fields and vineyards (Sotah 27b).
וּמִגְרְשֵׁי֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר תִּתְּנ֖וּ לַלְוִיִּ֑ם מִקִּ֤יר הָעִיר֙ וָח֔וּצָה אֶ֥לֶף אַמָּ֖ה סָבִֽיב׃
The town pasture that you are to assign to the Levites shall extend a thousand cubits outside the town wall all around.
וּמַדֹּתֶ֞ם מִח֣וּץ לָעִ֗יר אֶת־פְּאַת־קֵ֣דְמָה אַלְפַּ֪יִם בָּֽאַמָּ֟ה וְאֶת־פְּאַת־נֶ֩גֶב֩ אַלְפַּ֨יִם בָּאַמָּ֜ה וְאֶת־פְּאַת־יָ֣ם ׀ אַלְפַּ֣יִם בָּֽאַמָּ֗ה וְאֵ֨ת פְּאַ֥ת צָפ֛וֹן אַלְפַּ֥יִם בָּאַמָּ֖ה וְהָעִ֣יר בַּתָּ֑וֶךְ זֶ֚ה יִהְיֶ֣ה לָהֶ֔ם מִגְרְשֵׁ֖י הֶעָרִֽים׃
You shall measure off two thousand cubits outside the town on the east side, two thousand on the south side, two thousand on the west side, and two thousand on the north side, with the town in the center. That shall be the pasture for their towns.
וְאֵ֣ת הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אֵ֚ת שֵׁשׁ־עָרֵ֣י הַמִּקְלָ֔ט אֲשֶׁ֣ר תִּתְּנ֔וּ לָנֻ֥ס שָׁ֖מָּה הָרֹצֵ֑חַ וַעֲלֵיהֶ֣ם תִּתְּנ֔וּ אַרְבָּעִ֥ים וּשְׁתַּ֖יִם עִֽיר׃
The towns that you assign to the Levites shall comprise the six cities of refuge that you are to designate for a manslayer to flee to, to which you shall add forty-two towns.
כׇּל־הֶעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַלְוִיִּ֔ם אַרְבָּעִ֥ים וּשְׁמֹנֶ֖ה עִ֑יר אֶתְהֶ֖ן וְאֶת־מִגְרְשֵׁיהֶֽן׃
Thus the total of the towns that you assign to the Levites shall be forty-eight towns, with their pasture.
וְהֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ מֵאֲחֻזַּ֣ת בְּנֵי־יִשְׂרָאֵ֔ל מֵאֵ֤ת הָרַב֙ תַּרְבּ֔וּ וּמֵאֵ֥ת הַמְעַ֖ט תַּמְעִ֑יטוּ אִ֗ישׁ כְּפִ֤י נַחֲלָתוֹ֙ אֲשֶׁ֣ר יִנְחָ֔לוּ יִתֵּ֥ן מֵעָרָ֖יו לַלְוִיִּֽם׃ {פ}
In assigning towns from the holdings of the Israelites, take more from the larger groups and less from the smaller, so that each assigns towns to the Levites in proportion to the share it receives.
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
GOD spoke further to Moses:
דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אַ֥רְצָה כְּנָֽעַן׃
Speak to the Israelite people and say to them: When you cross the Jordan into the land of Canaan,
Commentary Rashi
והקריתם — This verb קרה (in the Hiphil) denotes “preparing”. Similarly it says, (Genesis 27:20) “Because the Lord thy God made it ready (הקרה) before me”(Sifrei Bamidbar 159:4).
וְהִקְרִיתֶ֤ם לָכֶם֙ עָרִ֔ים עָרֵ֥י מִקְלָ֖ט תִּהְיֶ֣ינָה לָכֶ֑ם וְנָ֥ס שָׁ֙מָּה֙ רֹצֵ֔חַ מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃
you shall provide yourselves with places to serve you as cities of refuge to which a manslayer who has slain a person unintentionally may flee.
Commentary Rashi
מגאל — [AND THE CITIES SHALL BE UNTO YOU AS A REFUGE] מגאל — i.e. as a refuge on account of the avenger of blood, — he who is the near relative of the murdered man.
וְהָי֨וּ לָכֶ֧ם הֶעָרִ֛ים לְמִקְלָ֖ט מִגֹּאֵ֑ל וְלֹ֤א יָמוּת֙ הָרֹצֵ֔חַ עַד־עׇמְד֛וֹ לִפְנֵ֥י הָעֵדָ֖ה לַמִּשְׁפָּֽט׃
The cities shall serve you as a refuge from the avenger, so that the manslayer may not die unless there is a trial before the assembly.
Commentary Rashi
שש ערי מקלט [AND AS TO THE CITIES WHICH YOU SHALL GIVE] SIX CITIES OF REFUGE (THERE SHALL BE FOR YOU] — This tells us that although Moses during his life-time set aside three cities on that side of the Jordan (Deuteronomy 4:41), they did not provide refuge until the three had been chosen which Joshua assigned in the land of Canaan on the west side of the Jordan (Sifrei Bamidbar 160:2; Makkot 9b).
וְהֶעָרִ֖ים אֲשֶׁ֣ר תִּתֵּ֑נוּ שֵׁשׁ־עָרֵ֥י מִקְלָ֖ט תִּהְיֶ֥ינָה לָכֶֽם׃
The towns that you thus assign shall be six cities of refuge in all.
Commentary Rashi
את שלש הערים וגו׳ THE THREE CITIES [YE SHALL GIVE ON THIS SIDE OF THE JORDAN etc.] — Although in the land of Canaan there were nine tribes and here (on the east side of the Jordan) there were only two and a half, it (Scripture) gives them (the latter) the same number of cities of refuge, because in Gilead (on the east side) murderers were more numerous, as it is written, (Hosea 6:8): “Gilead is a city of them that work iniquity, it is covered with footprints of blood” (Makkot 9b; cf. Sifrei Bamidbar 160:2).
אֵ֣ת ׀ שְׁלֹ֣שׁ הֶעָרִ֗ים תִּתְּנוּ֙ מֵעֵ֣בֶר לַיַּרְדֵּ֔ן וְאֵת֙ שְׁלֹ֣שׁ הֶֽעָרִ֔ים תִּתְּנ֖וּ בְּאֶ֣רֶץ כְּנָ֑עַן עָרֵ֥י מִקְלָ֖ט תִּהְיֶֽינָה׃
Three cities shall be designated beyond the Jordan, and the other three shall be designated in the land of Canaan: they shall serve as cities of refuge.
לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֤ר וְלַתּוֹשָׁב֙ בְּתוֹכָ֔ם תִּהְיֶ֛ינָה שֵׁשׁ־הֶעָרִ֥ים הָאֵ֖לֶּה לְמִקְלָ֑ט לָנ֣וּס שָׁ֔מָּה כׇּל־מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃
These six cities shall serve the Israelites and the resident aliens among them for refuge, so that anyone who kills a person unintentionally may flee there.
Commentary Rashi
ואם בכלי ברזל הכהו BUT IF HE SMOTE HIM WITH AN INSTRUMENT OF IRON — This is not speaking of one who kills inadvertently, who is mentioned near this (in the preceding verse), but of one who kills intentionally; and its purpose is to teach us that with whatever instrument one kills, it is necessary that it must have a size sufficient to cause death, because in the case of all of them (vv. 17, 18) it is said, אשר ימות “[an instrument] by which one may die”, the Hebrew of which we translate in the Targum by, “[an instrument] which is of such a size that one may die through it” — in the case of all, except in that of iron, because it is manifest and known to the Holy One, blessed be He, that iron kills whatever size it may be (however small it is), even a needle. Therefore the Torah does not assign a size to it by writing ,אשר ימות בה (Sifrei Bamidbar 160:3; Sanhedrin 76b). And if you say that Scripture is speaking of one who kills inadvertently, — but surely it says lower down, (v. 23) “Or with any stone, even though one may die by it, (even though it is large enough to kill him) seeing him not”, which certainly is by inadvertence. This proves as regards the cases mentioned before it, that Scripture is speaking of one who kills intentionally.
וְאִם־בִּכְלִ֨י בַרְזֶ֧ל ׀ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָרֹצֵֽחַ׃
Anyone, however, who strikes another with an iron object so that death results is a murderer; the murderer must be put to death.
Commentary Rashi
באבן יד [AND IF HE SMOTE HIM] WITH A STONE IN THE HAND (more lit., with a stone of the hand) — one which has the size of a full hand (i.e., large enough to fill a hand).
אשר ימות בה signifies: which has a size sufficient to cause death, as the Targum understands it. Because it has been stated, (Exodus 21:18) “If one man smote another with a stone” but it assigned no size for it, one might think that it means, whatever size it may be! Therefore it states here, “by which one may die” (Sifrei Bamidbar 160:3).
וְאִ֡ם בְּאֶ֣בֶן יָד֩ אֲשֶׁר־יָמ֨וּת בָּ֥הּ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָרֹצֵֽחַ׃
If one struck another with a stone tool that could cause death, and death resulted, that person is a murderer; the murderer must be put to death.
Commentary Rashi
או בכלי עץ יד OR [IF HE SMITE HIM] WITH A WEAPON OF WOOD IN HIS HAND — Because it has been stated, (Exodus 21:20) “And if a man smite his bondman or his bondwoman with a rod”, one might think that it means whatever size it may be! Therefore it states here of the wooden instrument אשר ימות בה — meaning that it must have a size sufficient to cause death (Sifrei Bamidbar 160:4).
א֡וֹ בִּכְלִ֣י עֵֽץ־יָד֩ אֲשֶׁר־יָמ֨וּת בּ֥וֹ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָרֹצֵֽחַ׃
Similarly, if one struck another with a wooden tool that could cause death, and death resulted, that person is a murderer; the murderer must be put to death.
Commentary Rashi
בפגעו בו WHENEVER HE MEETETH HIM [HE MAY KILL HIM] — even in the cities of refuge.
גֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־הָרֹצֵ֑חַ בְּפִגְעוֹ־ב֖וֹ ה֥וּא יְמִתֶֽנּוּ׃
It is the blood-avenger who shall put the murderer to death; that is who shall put them to death upon encounter.
Commentary Rashi
בצדיה — Understand this as the Targum does: בכמנא, BY LAYING IN WAIT.
וְאִם־בְּשִׂנְאָ֖ה יֶהְדֳּפֶ֑נּוּ אֽוֹ־הִשְׁלִ֥יךְ עָלָ֛יו בִּצְדִיָּ֖ה וַיָּמֹֽת׃
So, too, if one pushed another in hate or hurled something at them on purpose and death resulted,
א֣וֹ בְאֵיבָ֞ה הִכָּ֤הוּ בְיָדוֹ֙ וַיָּמֹ֔ת מֽוֹת־יוּמַ֥ת הַמַּכֶּ֖ה רֹצֵ֣חַֽ ה֑וּא גֹּאֵ֣ל הַדָּ֗ם יָמִ֛ית אֶת־הָרֹצֵ֖חַ בְּפִגְעוֹ־בֽוֹ׃
or if one struck with their hand in enmity and death resulted, the assailant shall be put to death; that person is a murderer. The blood-avenger shall put the murderer to death upon encounter.
Commentary Rashi
בפתע means BY ACCIDENT. In the Targum it is translated by בתכיף (in close proximity), meaning that he was very close to him and so had no time to be careful about him (i.e. to be on his guard not to kill him; see Rashi on Makkot 7b).
וְאִם־בְּפֶ֥תַע בְּלֹא־אֵיבָ֖ה הֲדָפ֑וֹ אוֹ־הִשְׁלִ֥יךְ עָלָ֛יו כׇּל־כְּלִ֖י בְּלֹ֥א צְדִיָּֽה׃
But if the person pushed them without malice aforethought or hurled any object at them unintentionally,
Commentary Rashi
או בכל אבן אשר ימות בה OR WITH ANY STONE WHEREBY ONE MAY DIE, he smote him.
בלא ראות — i.e. that he (the slayer) did not see him (Not: without anyone having seen him, i.e. that there were no witnesses).
ויפל עליו AND HE CAST IT UPON HIM — From here (i.e. from these words) they (the Rabbis) said: he who kills inadvertently by way of a falling movement goes into exile (i.e. must escape to and reside in a city of refuge); he who kills by way of an upward movement does not go into exile (Makkot 7b; cf. our Note on Exodus 21:13).
א֣וֹ בְכׇל־אֶ֜בֶן אֲשֶׁר־יָמ֥וּת בָּהּ֙ בְּלֹ֣א רְא֔וֹת וַיַּפֵּ֥ל עָלָ֖יו וַיָּמֹ֑ת וְהוּא֙ לֹא־אוֹיֵ֣ב ל֔וֹ וְלֹ֥א מְבַקֵּ֖שׁ רָעָתֽוֹ׃
or inadvertently dropped upon them any deadly object of stone, and death resulted—though not being an enemy and not seeking to harm—
וְשָֽׁפְטוּ֙ הָֽעֵדָ֔ה בֵּ֚ין הַמַּכֶּ֔ה וּבֵ֖ין גֹּאֵ֣ל הַדָּ֑ם עַ֥ל הַמִּשְׁפָּטִ֖ים הָאֵֽלֶּה׃
in such cases the assembly shall decide between the slayer and the blood-avenger.
Commentary Rashi
עד מות הכהן הגדול [HE SHALL ABIDE IN IT] UNTIL THE DEATH OF THE HIGH PRIEST — because he serves to cause the Shechinah to dwell in Israel and thereby prolong their days, whilst the murderer serves to make the Shechinah depart from Israel and thereby shortens the days of the living. He is therefore not worthy that he should stand before a High Priest (that he should be anywhere near a High Priest) (Sifrei Bamidbar 160:9). Another explanation why he had to remain there until the High Priest’s death: Because the High Priest should have prayed that this misfortune might never happen in Israel in his days (cf. Makkot 11a).
אשר משח אתו בשמן הקדש WHO WAS ANOINTED WITH THE HOLY OIL — According to its plain sense, this is one of the elliptical sentences — for it does not expressly mention who anointed him, but it is the same as אשר משחו המושח בשמן המשחה “… the High Priest whom he who carried out the anointing had anointed with the holy oil”. — Our Rabbis, however, expounded it in Treatise Makkot 11b as a proof for a law: that it intends to teach that if, before the sentence on him has been passed that he should go into a city of refuge, the High Priest died and they appointed another in his stead, and afterwards his case was finished, he returns home through the death of the second, because it is said, אשר משח אתו. But did he anoint the priest or did the priest anoint him? for the words may literally mean either: “until the death of the High Priest whom he (the murderer) had anointed” or “until the death of the High Priest who has anointed him (the murderer)” — but the words are used to include the case of the High Priest who was anointed in his days (and whom, as it were he had anointed), viz., that he (such a High Priest) causes him to return home through his death.
וְהִצִּ֨ילוּ הָעֵדָ֜ה אֶת־הָרֹצֵ֗חַ מִיַּד֮ גֹּאֵ֣ל הַדָּם֒ וְהֵשִׁ֤יבוּ אֹתוֹ֙ הָֽעֵדָ֔ה אֶל־עִ֥יר מִקְלָט֖וֹ אֲשֶׁר־נָ֣ס שָׁ֑מָּה וְיָ֣שַׁב בָּ֗הּ עַד־מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל אֲשֶׁר־מָשַׁ֥ח אֹת֖וֹ בְּשֶׁ֥מֶן הַקֹּֽדֶשׁ׃
The assembly shall protect the manslayer from the blood-avenger, and the assembly shall restore the former to the same city of refuge, and there he shall remain until the death of the high priest who was anointed with the sacred oil.
וְאִם־יָצֹ֥א יֵצֵ֖א הָרֹצֵ֑חַ אֶת־גְּבוּל֙ עִ֣יר מִקְלָט֔וֹ אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃
But if the manslayer ever goes outside the limits of that city of refuge,
Commentary Rashi
אין לו דם [AND THE AVENGER OF BLOOD MAY SLAY THE MURDERER] THERE IS NO BLOOD GUILT FOR HIM (more lit., he has no blood) — He is as one who has killed a dead man, who is one who has no blood (cf. Rashi on Exodus 22:1).
וּמָצָ֤א אֹתוֹ֙ גֹּאֵ֣ל הַדָּ֔ם מִח֕וּץ לִגְב֖וּל עִ֣יר מִקְלָט֑וֹ וְרָצַ֞ח גֹּאֵ֤ל הַדָּם֙ אֶת־הָ֣רֹצֵ֔חַ אֵ֥ין ל֖וֹ דָּֽם׃
and is found by the blood-avenger outside the limits of the city of refuge, and if the blood-avenger kills the manslayer, there is no bloodguilt on that account.
כִּ֣י בְעִ֤יר מִקְלָטוֹ֙ יֵשֵׁ֔ב עַד־מ֖וֹת הַכֹּהֵ֣ן הַגָּדֹ֑ל וְאַחֲרֵ֥י מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל יָשׁוּב֙ הָרֹצֵ֔חַ אֶל־אֶ֖רֶץ אֲחֻזָּתֽוֹ׃
For the slayer must remain inside the city of refuge until the death of the high priest; after the death of the high priest, the manslayer may return home.
Commentary Rashi
בכל מושבתיכם [AND THESE THINGS SHOULD BE AN ORDINANCE OF JUSTICE FOR YOU] IN ALL YOUR DWELLINGS — This teaches that the "minor Sanhedrin" functions outside the Land as long as there is [the main] one functioning in the Land of Israel [namely, while the Temple stood].(Makkot 7a)
וְהָי֨וּ אֵ֧לֶּה לָכֶ֛ם לְחֻקַּ֥ת מִשְׁפָּ֖ט לְדֹרֹתֵיכֶ֑ם בְּכֹ֖ל מוֹשְׁבֹתֵיכֶֽם׃
Such shall be your law of procedure throughout the ages in all your settlements.
Commentary Rashi
כל מכה נפש וגו׳ HE WHO KILLETH A PERSON, etc. — This means: He who proposes to kill him because he had killed a person,
לפי עדים ירצח BY THE EVIDENCE OF WITNESSES ONE SHALL SLAY [THE MURDERER] — who testify that intentionally and after due warning he killed him.
כׇּ֨ל־מַכֵּה־נֶ֔פֶשׁ לְפִ֣י עֵדִ֔ים יִרְצַ֖ח אֶת־הָרֹצֵ֑חַ וְעֵ֣ד אֶחָ֔ד לֹא־יַעֲנֶ֥ה בְנֶ֖פֶשׁ לָמֽוּת׃
If anyone slays a person, the manslayer may be executed only on the evidence of witnesses; the testimony of a single witness against a person shall not suffice for a sentence of death.
Commentary Rashi
ולא תקח כפר AND YE SHALL TAKE NO RANSOM — He (the murderer) shall not be freed by a monetary payment (Ketubot 37b).
וְלֹֽא־תִקְח֥וּ כֹ֙פֶר֙ לְנֶ֣פֶשׁ רֹצֵ֔חַ אֲשֶׁר־ה֥וּא רָשָׁ֖ע לָמ֑וּת כִּי־מ֖וֹת יוּמָֽת׃
You may not accept a ransom for the life of a murderer who is guilty of a capital crime; [a murderer] must be put to death.
Commentary Rashi
ולא תקחו כפר לנוס אל עיר מקלטו AND YE SHALL TAKE NO RANSOM לנוס TO HIS CITY OF REFUGE — The last words are the same as לַנָּס אל עיר מקלטו, "ye shall take no ransom for one who is fled to a city of refuge, i.e., one who has killed inadvertently, cannot be freed from exile by money, by giving a ransom (Sifrei Bamidbar 160:12), לשוב לשבת בארץ THAT HE SHOULD RETURN TO DWELL IN THE LAND before the High Priest dies.
לנוס (the passive participle) has the same meaning as לַנָּס (the active participle), just as, (Micha 2:8) "שובי מלחמה”, which means “those who have returned from battle”; and so, too, (Zephaniah 3:18) “those who are removed far (נוני) from the appointed season”; (Joshua 5:5): “for they were circumcised men (מולים)”. Now just as you say שוב in reference to one who has already returned, and מול in reference to one who is already circumcised, so you can say לנוס in reference to one who has already fled. It calls him נוס (the passive participle), as much as to say “one who was made to flee”; — But you say that לנוס means “to flee” (the infinitive) explaining it thus: “ye shall take no ransom for one who ought to flee”, in order to free him from exile (cf. Sifrei Bamidbar 160:12), then I do not know how it can be said: “ye shall take no ransom … so that he should return to dwell in the land”, for you see, he has not yet fled, so from where shall he return?
וְלֹא־תִקְח֣וּ כֹ֔פֶר לָנ֖וּס אֶל־עִ֣יר מִקְלָט֑וֹ לָשׁוּב֙ לָשֶׁ֣בֶת בָּאָ֔רֶץ עַד־מ֖וֹת הַכֹּהֵֽן׃
Nor may you accept ransom in lieu of flight to a city of refuge, enabling someone to return home before the death of the priest.
Commentary Rashi
ולא תחניפו means AND YE SHALL NOT [MAKE THE LAND] WICKED, as it is translated in the Targum: לא תחיבון.
וְלֹֽא־תַחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹׁפְכֽוֹ׃
You shall not pollute the land in which you live; for blood pollutes the land, and the land can have no expiation for blood that is shed on it, except by the blood of the one who shed it.
Commentary Rashi
אשר אני שכן בתוכה [AND YE SHALL NOT DEFILE THE LAND] … IN WHICH I DWELL — It means: Do not do anything defiling to the land so that you will make Me dwell amidst its uncleanness,
'כי אני ה שכן בתוך בני ישראל FOR I, THE LORD, DWELL AMONG THE CHILDREN OF ISRAEL — for even when they (the Israelites) are unclean My Shechinah remains amongst them (Sifrei Bamidbar 160:15).
וְלֹ֧א תְטַמֵּ֣א אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ יֹשְׁבִ֣ים בָּ֔הּ אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֣ן בְּתוֹכָ֑הּ כִּ֚י אֲנִ֣י יְהֹוָ֔ה שֹׁכֵ֕ן בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}
You shall not defile the land in which you live, in which I Myself abide, for I GOD abide among the Israelite people.
וַֽיִּקְרְב֞וּ רָאשֵׁ֣י הָֽאָב֗וֹת לְמִשְׁפַּ֤חַת בְּנֵֽי־גִלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה מִֽמִּשְׁפְּחֹ֖ת בְּנֵ֣י יוֹסֵ֑ף וַֽיְדַבְּר֞וּ לִפְנֵ֤י מֹשֶׁה֙ וְלִפְנֵ֣י הַנְּשִׂאִ֔ים רָאשֵׁ֥י אָב֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל׃
The family heads in the clan of the descendants of Gilead son of Machir son of Manasseh, one of the Josephite clans, came forward and appealed to Moses and the chieftains, family heads of the Israelites.
וַיֹּאמְר֗וּ אֶת־אֲדֹנִי֙ צִוָּ֣ה יְהֹוָ֔ה לָתֵ֨ת אֶת־הָאָ֧רֶץ בְּנַחֲלָ֛ה בְּגוֹרָ֖ל לִבְנֵ֣י יִשְׂרָאֵ֑ל וַֽאדֹנִי֙ צֻוָּ֣ה בַֽיהֹוָ֔ה לָתֵ֗ת אֶֽת־נַחֲלַ֛ת צְלׇפְחָ֥ד אָחִ֖ינוּ לִבְנֹתָֽיו׃
They said, “GOD commanded my lord to assign the land to the Israelites as shares by lot, and my lord was further commanded by GOD to assign the share of our kinsman Zelophehad to his daughters.
Commentary Rashi
ונוסף על נחלת המטה AND IF THEY BECOME WIVES TO ANY SONS OF THE OTHER TRIBES … THEN WILL THEIR INHERITANCE] BE ADDED TO THE INHERITANCE OF THE TRIBE [WHEREUNTO THEY SHALL BELONG] — for her son will be her heir and the son reckons his pedigree after his father’s tribe.
וְ֠הָי֠וּ לְאֶחָ֞ד מִבְּנֵ֨י שִׁבְטֵ֥י בְנֵֽי־יִשְׂרָאֵל֮ לְנָשִׁים֒ וְנִגְרְעָ֤ה נַחֲלָתָן֙ מִנַּחֲלַ֣ת אֲבֹתֵ֔ינוּ וְנוֹסַ֕ף עַ֚ל נַחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּהְיֶ֖ינָה לָהֶ֑ם וּמִגֹּרַ֥ל נַחֲלָתֵ֖נוּ יִגָּרֵֽעַ׃
Now, if they become the wives of persons from another Israelite tribe, their share will be cut off from our ancestral portion and be added to the portion of the tribe into which they marry; thus our allotted portion will be diminished.
Commentary Rashi
ואם יהיה היבל may mean AND IF THERE WILL BE THE JUBILEE — From this R. Judah said: The observance of the Jubilee will cease at some time or other (Sifra, Vayikra Dibbura d'Nedavah, Section 13 1 on Leviticus 2:14).
ואם יהיה היבל may mean, too: AND WHEN THERE WILL BE THE JUBILEE [THEN WILL THEIR INHERITANCE BE ADDED TO THE INHERITANCE OF THE TRIBE TO WHICH THEY SHALL BELONG] — meaning: This is no sale of land so that it returns to the original owner at the Jubilee, for a heritage never returns. Therefore even when the Jubilee will be, the inheritance will not return to its tribe, and it will follow that it will be added על נחלת המטה אשר תהיינה להם TO THE INHERITANCE OF THE TRIBE TO WHICH THEY SHALL BELONG.
וְאִם־יִהְיֶ֣ה הַיֹּבֵל֮ לִבְנֵ֣י יִשְׂרָאֵל֒ וְנֽוֹסְפָה֙ נַחֲלָתָ֔ן עַ֚ל נַחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּהְיֶ֖ינָה לָהֶ֑ם וּמִֽנַּחֲלַת֙ מַטֵּ֣ה אֲבֹתֵ֔ינוּ יִגָּרַ֖ע נַחֲלָתָֽן׃
And even when the Israelites observe the jubilee, their share will be added to that of the tribe into which they marry, and their share will be cut off from the ancestral portion of our tribe.”
וַיְצַ֤ו מֹשֶׁה֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל עַל־פִּ֥י יְהֹוָ֖ה לֵאמֹ֑ר כֵּ֛ן מַטֵּ֥ה בְנֵֽי־יוֹסֵ֖ף דֹּבְרִֽים׃
So Moses, at GOD’s bidding, instructed the Israelites, saying: “The plea of the Josephite tribe is just.
זֶ֣ה הַדָּבָ֞ר אֲשֶׁר־צִוָּ֣ה יְהֹוָ֗ה לִבְנ֤וֹת צְלׇפְחָד֙ לֵאמֹ֔ר לַטּ֥וֹב בְּעֵינֵיהֶ֖ם תִּהְיֶ֣ינָה לְנָשִׁ֑ים אַ֗ךְ לְמִשְׁפַּ֛חַת מַטֵּ֥ה אֲבִיהֶ֖ם תִּהְיֶ֥ינָה לְנָשִֽׁים׃
This is what GOD has commanded concerning the daughters of Zelophehad: They may become the wives of anyone they wish, provided they marry into a clan of their father’s tribe.
וְלֹֽא־תִסֹּ֤ב נַחֲלָה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה כִּ֣י אִ֗ישׁ בְּנַחֲלַת֙ מַטֵּ֣ה אֲבֹתָ֔יו יִדְבְּק֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃
No inheritance of the Israelites may pass over from one tribe to another, but the Israelite [heirs]—each of them—must remain bound to the ancestral portion of their tribe.
Commentary Rashi
וכל בת ירשת נחלה AND EVERY DAUGHTER THAT INHERITS A POSSESSION because her father had no son, [SHALL BE WIFE, etc.]
וְכׇל־בַּ֞ת יֹרֶ֣שֶׁת נַחֲלָ֗ה מִמַּטּוֹת֮ בְּנֵ֣י יִשְׂרָאֵל֒ לְאֶחָ֗ד מִמִּשְׁפַּ֛חַת מַטֵּ֥ה אָבִ֖יהָ תִּהְיֶ֣ה לְאִשָּׁ֑ה לְמַ֗עַן יִֽירְשׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַחֲלַ֥ת אֲבֹתָֽיו׃
Every daughter among the Israelite tribes who inherits a share must become the wife of someone from a clan of her father’s tribe, in order that every Israelite [heir] may keep an ancestral share.
וְלֹֽא־תִסֹּ֧ב נַחֲלָ֛ה מִמַּטֶּ֖ה לְמַטֶּ֣ה אַחֵ֑ר כִּי־אִישׁ֙ בְּנַ֣חֲלָת֔וֹ יִדְבְּק֕וּ מַטּ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל׃
Thus no inheritance shall pass over from one tribe to another, but the Israelite tribes shall remain bound each to its portion.”
כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶׁ֑ה כֵּ֥ן עָשׂ֖וּ בְּנ֥וֹת צְלׇפְחָֽד׃
The daughters of Zelophehad did as GOD had commanded Moses:
Commentary Rashi
מחלה תרצה וגו׳ MAHLA, TIRZA etc., — Here it enumerates them according to their superiority over one another in years for they were married in the order in which they were born. But everywhere else in the Bible it enumerates them according to their intelligence: This tells us that they were all equal (cf. Bava Batra 120a; Rashi on Numbers 27:1).
וַתִּהְיֶ֜ינָה מַחְלָ֣ה תִרְצָ֗ה וְחׇגְלָ֧ה וּמִלְכָּ֛ה וְנֹעָ֖ה בְּנ֣וֹת צְלׇפְחָ֑ד לִבְנֵ֥י דֹדֵיהֶ֖ן לְנָשִֽׁים׃
Mahlah, Tirzah, Hoglah, Milcah, and Noah, Zelophehad’s daughters, became the wives of their uncles’ sons,
מִֽמִּשְׁפְּחֹ֛ת בְּנֵֽי־מְנַשֶּׁ֥ה בֶן־יוֹסֵ֖ף הָי֣וּ לְנָשִׁ֑ים וַתְּהִי֙ נַחֲלָתָ֔ן עַל־מַטֵּ֖ה מִשְׁפַּ֥חַת אֲבִיהֶֽן׃
marrying into clans of descendants of Manasseh son of Joseph; and so their share remained in the tribe of their father’s clan.
אֵ֣לֶּה הַמִּצְוֺ֞ת וְהַמִּשְׁפָּטִ֗ים אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה בְּיַד־מֹשֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל בְּעַֽרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ׃
These are the commandments and regulations that GOD enjoined upon the Israelites, through Moses, on the steppes of Moab, at the Jordan near Jericho.