Chapter 10

1The Lord spoke to Moses saying:   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Make yourself two silver trumpets; you shall make them [from a] beaten [form]; they shall be used by you to summon the congregation and to announce the departure of the camps.   בעֲשֵׂ֣ה לְךָ֗ שְׁתֵּי֙ חֲצֽוֹצְרֹ֣ת כֶּ֔סֶף מִקְשָׁ֖ה תַּֽעֲשֶׂ֣ה אֹתָ֑ם וְהָי֤וּ לְךָ֙ לְמִקְרָ֣א הָֽעֵדָ֔ה וּלְמַסַּ֖ע אֶת־הַמַּֽחֲנֽוֹת:
Make yourself. So they should blow before you like a king, as it says, “There was a king in Jerushun” [Deut. 33:5].   עֲשֵׂה לְךָ.  שֶׁיִּהְיוּ תוֹקְעִין לְפָנֶיךָ כְּמֶלֶךְ, כְּמוֹ שֶׁנֶּאֱמַר "וַיְהִי בִישֻׁרוּן מֶלֶךְ":
Make yourself. From your own resources.   עֲשֵׂה לְךָ.  מִשֶּׁלְּךָ:
Make yourself. You make them and use them, but no one else. - [from Midrash Rabbah]   עֲשֵׂה לְךָ.  אַתָּה עֲשֵׂה וּמִשְׁתַּמֵּשׁ בָּהֶם וְלֹא אַחֵר:
To summon the congregation. When you wish to speak with the members of the Sanhedrin court and the rest of the people, and you summon them to gather before you, convene them with the trumpets.   לְמִקְרָא הָֽעֵדָה.  כְּשֶׁתִּרְצֶה לְדַבֵּר עִם סַנְהֶדְרִין וּשְׁאָר הָעָם וְתִקְרָאֵם לֶאֱסֹף אֵלֶיךָ, תִּקְרָאֵם עַל יְדֵי חֲצוֹצְרוֹת:
And to announce the departure of the camps. At the time the camps are due to depart, blow on them as a signal. It follows that they traveled at the behest of three-at God’s bidding, by the word of Moses and by the call of the trumpets.   וּלְמַסַּע אֶת־הַמַּֽחֲנֽוֹת.  בִּשְׁעַת סִלּוּק מַסָּעוֹת תִּתְקְעוּ בָהֶם לְסִימָן, נִמְצֵאתָ אַתָּה אוֹמֵר עַל פִּי שְׁלֹשָׁה הָיוּ נוֹסְעִים — עַל פִּי הַקָּדוֹשׁ בָּרוּךְ הוּא וְעַל פִּי מֹשֶׁה וְעַל פִּי הַחֲצוֹצְרוֹת (ברייתא דמל"ה פי"ג):
Beaten. It should be made out of a single block, by banging it with a hammer.   מִקְשָׁה.  מִן הָעֶשֶׁת תַּעֲשֶׂה בְּהַקָּשַׁת הַקֻּרְנָס:
3When they blow on them, the entire congregation shall assemble to you, at the entrance to the Tent of Meeting.   גוְתָֽקְע֖וּ בָּהֵ֑ן וְנֽוֹעֲד֤וּ אֵלֶ֨יךָ֙ כָּל־הָ֣עֵדָ֔ה אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
When they blow on them. With both of them; it is a signal for the congregation to assemble, as it says, “the entire congregation shall assemble to you, at the entrance to the Tent of Meeting.”   וְתָֽקְעוּ בָּהֵן.  בִּשְׁתֵּיהֶן, וְהוּא סִימָן לְמִקְרָא הָעֵדָה, שֶׁנֶּאֱמַר "וְנוֹעֲדוּ אֵלֶיךָ כָּל הָעֵדָה אֶל פֶּתַח אֹהֶל מוֹעֵד":
4If they blow one of them, the princes, the leaders of Israel's thousands, shall convene to you.   דוְאִם־בְּאַחַ֖ת יִתְקָ֑עוּ וְנֽוֹעֲד֤וּ אֵלֶ֨יךָ֙ הַנְּשִׂיאִ֔ים רָאשֵׁ֖י אַלְפֵ֥י יִשְׂרָאֵֽל:
If they blow one of them. It is a signal for the princes to assemble, as it says, “the princes…shall assemble to you.” Their meeting point was also at the entrance to the Tent of Meeting. This is derived by the Sifrei from the rule of inference.   וְאִם־בְּאַחַת יִתְקָעוּ.  הוּא סִימָן לְמִקְרָא הַנְּשִׂיאִים, שֶׁנֶּאֱמַר "וְנוֹעֲדוּ אֵלֶיךָ הַנְּשִׂיאִים", וְאַף הֵן יְעִידָתָן אֶל פֶּתַח אֹהֶל מוֹעֵד, וּמִגְּזֵרָה שָׁוָה הוּא בָא בְּסִפְרֵי:
5When you blow a teruah [a series of short blasts], the camps which are encamped to the east shall travel.   הוּתְקַעְתֶּ֖ם תְּרוּעָ֑ה וְנָֽסְעוּ֙ הַמַּֽחֲנ֔וֹת הַֽחֹנִ֖ים קֵֽדְמָה:
When you blow a teruah. [a series of short blasts] The signal for the camps to travel was a tekiah, a teruah and a tekiah. The Sifrei derives this from redundant verses.   וּתְקַעְתֶּם תְּרוּעָה.  סִימָן מַסַּע הַמַּחֲנוֹת תְּקִיעָה תְּרוּעָה וּתְקִיעָה, כָּךְ הוּא נִדְרָשׁ בְּסִפְרֵי מִן הַמִּקְרָאוֹת הַיְתֵרִים:
6When you blow a second teruah, the camps encamped to the south shall travel; they shall blow a teruah for traveling.   ווּתְקַעְתֶּ֤ם תְּרוּעָה֙ שֵׁנִ֔ית וְנָֽסְעוּ֙ הַמַּֽחֲנ֔וֹת הַֽחֹנִ֖ים תֵּימָ֑נָה תְּרוּעָ֥ה יִתְקְע֖וּ לְמַסְעֵיהֶֽם:
7But when assembling the congregation, you shall blow a tekiah [long blast] but not a teruah.   זוּבְהַקְהִ֖יל אֶת־הַקָּהָ֑ל תִּתְקְע֖וּ וְלֹ֥א תָרִֽיעוּ:
But when assembling the congregation. Because it says, “they shall be used by you to summon the congregation and to announce the departure of the camps” (verse 2). Just as summoning the congregation is done by two priests, and with both trumpets as it says, “they shall blow with them”-so the traveling of the camps was with both of them. I might think that just as [with] the departure of the camps he blows a tekiah, teruah, tekiah, so when summoning the congregation he blows a tekiah, teruah, tekiah, and now there would be no difference between [the signal for] summoning the congregation and [the signal for initiating] the departure of the camps. Scripture therefore teaches, “But when assembling the congregation…” indicating that no teruah is blown to summon the congregation, and the same applies for [convening] the leaders. So there is a signal for all three: Summoning the congregation was with two, and [convening] the princes with one and neither of them included a teruah. Initiating the camps departure was with both-with a teruah and a tekiah.   וּבְהַקְהִיל אֶת־הַקָּהָל 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 — תַּלְמוּד לוֹמָר "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 עַל יְדֵי תְרוּעָה וּתְקִיעָה (ספרי):
8The descendants of Aaron, the priests, shall blow the trumpets; this shall be an eternal statute for your generations.   חוּבְנֵ֤י אַֽהֲרֹן֙ הַכֹּ֣הֲנִ֔ים יִתְקְע֖וּ בַּֽחֲצֹֽצְר֑וֹת וְהָי֥וּ לָכֶ֛ם לְחֻקַּ֥ת עוֹלָ֖ם לְדֹרֹֽתֵיכֶֽם:
The descendants of Aaron…shall blow. For these summonings and journeyings.   וּבְנֵי אַֽהֲרֹן … יִתְקְעוּ.  בַּמִּקְרָאוֹת וּבַמַּסָּעוֹת הַלָּלוּ:
9And if you go to war in your land against an adversary that oppresses you, you shall blow a teruah with the trumpets and be remembered before the Lord your God, and thus be saved from your enemies.   טוְכִֽי־תָבֹ֨אוּ מִלְחָמָ֜ה בְּאַרְצְכֶ֗ם עַל־הַצַּר֙ הַצֹּרֵ֣ר אֶתְכֶ֔ם וַֽהֲרֵֽעֹתֶ֖ם בַּֽחֲצֹֽצְרֹ֑ת וְנִזְכַּרְתֶּ֗ם לִפְנֵי֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם וְנֽוֹשַׁעְתֶּ֖ם מֵאֹֽיְבֵיכֶֽם:
10And on the days of your rejoicing, on your festivals and on your new-moon celebrations, you shall blow on the trumpets for your ascent-offerings and your peace sacrifices, and it shall be a remembrance before your God; I am the Lord your God.   יוּבְי֨וֹם שִׂמְחַתְכֶ֣ם וּבְמֽוֹעֲדֵיכֶם֘ וּבְרָאשֵׁ֣י חָדְשֵׁכֶם֒ וּתְקַעְתֶּ֣ם בַּֽחֲצֹֽצְרֹ֗ת עַ֚ל עֹלֹ֣תֵיכֶ֔ם וְעַ֖ל זִבְחֵ֣י שַׁלְמֵיכֶ֑ם וְהָי֨וּ לָכֶ֤ם לְזִכָּרוֹן֙ לִפְנֵ֣י אֱלֹֽהֵיכֶ֔ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
For your ascent-offerings. The verse speaks of communal offerings. - [from Sifrei]   עַל עֹלֹתֵיכֶם.  בְּקָרְבַּן צִבּוּר הַכָּתוּב מְדַבֵּר (ערכין י"א):
I am the Lord your God. From here we learn that [on the New Year Festival (Rosh HaShanah)] the verses proclaiming God’s kingship (מַלְכִיוֹת) [are recited] with [verses of] remembrances (זִכְרוֹנוֹת) and [verses] relating to the shofar (שׁוֹפְרוֹת), for it says, “You shall blow”-this refers to the שׁוֹפְרוֹת; “a remembrance”-this refers to זִכְרוֹנוֹת; “I am the Lord your God”-this refers to מַלְכִיוֹת. - [from Sifrei]   אֲנִי ה' אֱלֹֽהֵיכֶם.  מִכָּאן לָמַדְנוּ מַלְכִיּוֹת עִם זִכְרוֹנוֹת וְשׁוֹפָרוֹת, שֶׁנֶּאֱמַר "וּתְקַעְתֶּם" —זוֹ שׁוֹפָרוֹת, "לְזִכָּרוֹן" — זוֹ זִכְרוֹנוֹת, "אֲנִי ה' אֱלֹהֵיכֶם" — זוֹ מַלְכִיּוֹת וְכוּ' (ספרי):
11On the twentieth of the second month in the second year, the cloud rose up from over the Tabernacle of the Testimony.   יאוַיְהִ֞י בַּשָּׁנָ֧ה הַשֵּׁנִ֛ית בַּחֹ֥דֶשׁ הַשֵּׁנִ֖י בְּעֶשְׂרִ֣ים בַּחֹ֑דֶשׁ נַֽעֲלָה֙ הֶֽעָנָ֔ן מֵעַ֖ל מִשְׁכַּ֥ן הָֽעֵדֻֽת:
Of the second month. Hence, you say that they spent twelve months minus ten days at Horeb, for on the first day of [the month of] Sivan, they encamped there, and did not travel until the twentieth of Iyar of the following year.   בַּחֹדֶשׁ הַשֵּׁנִי.  נִמְצֵאתָ אַתָּה אוֹמֵר, שְׁנֵים עָשָׂר חֹדֶשׁ חָסֵר עֲשָׂרָה יָמִים עָשׂוּ בְחוֹרֵב, שֶׁהֲרֵי בְּרֹאשׁ חֹדֶשׁ סִיוָן חָנוּ שָׁם וְלֹא נָסְעוּ עַד עֶשְׂרִים בְּאִיָּר לַשָּׁנָה הַבָּאָה:
12The children of Israel traveled on their journeys from the Sinai desert, and the cloud settled in the desert of Paran.   יבוַיִּסְע֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל לְמַסְעֵיהֶ֖ם מִמִּדְבַּ֣ר סִינָ֑י וַיִּשְׁכֹּ֥ן הֶֽעָנָ֖ן בְּמִדְבַּ֥ר פָּארָֽן:
On their journeys. In accordance with the regulations set down for the traveling of their banners which should be first and which should be last.]   לְמַסְעֵיהֶם.  כַּמִּשְׁפָּט הַמְפֹרָשׁ לְמַסַּע דִּגְלֵיהֶם, מִי רִאשׁוֹן וּמִי אַחֲרוֹן:
In the desert of Paran. Kivroth HaTa’avah was in the desert of Paran, and that is where they camped after this journey.   בְּמִדְבַּר פָּארָֽן.  קִבְרוֹת הַתַּאֲוָה בְּמִדְבַּר פָּארָן הָיָה, וְשָׁם חָנוּ מִמַּסָּע זֶה:
13This was the first journey at God's bidding through Moses.   יגוַיִּסְע֖וּ בָּרִֽאשֹׁנָ֑ה עַל־פִּ֥י יְהֹוָ֖ה בְּיַד־משֶֽׁה:
14The banner of the camp of Judah's children traveled first according to their legions. Heading the legion was Nahshon the son of Amminadab.   ידוַיִּסַּ֞ע דֶּ֣גֶל מַֽחֲנֵ֧ה בְנֵֽי־יְהוּדָ֛ה בָּרִֽאשֹׁנָ֖ה לְצִבְאֹתָ֑ם וְעַ֨ל־צְבָא֔וֹ נַחְשׁ֖וֹן בֶּן־עַמִּֽינָדָֽב:
15Heading the legion of the tribe of the children of Issachar was Nethanel the son of Zuar.   טווְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י יִשָּׂשכָ֑ר נְתַנְאֵ֖ל בֶּן־צוּעָֽר:
16Heading the legion of the tribe of the children of Zebulun was Eliab the son of Helon.   טזוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י זְבוּלֻ֑ן אֱלִיאָ֖ב בֶּן־חֵלֹֽן:
17The Tabernacle was dismantled, and the sons of Gershon set out, [together] with the sons of Merari who carried the Tabernacle.   יזוְהוּרַ֖ד הַמִּשְׁכָּ֑ן וְנָֽסְע֤וּ בְנֵי־גֵֽרְשׁוֹן֙ וּבְנֵ֣י מְרָרִ֔י נֹֽשְׂאֵ֖י הַמִּשְׁכָּֽן:
The Tabernacle was dismantled. Once the banner of Judah had set out, Aaron and his sons went in, took down the parocheth curtain and covered the Ark with it, as it says, “When the camp is about to travel, Aaron and his sons shall come” (4:5). The sons of Gershon and the sons of Merari dismantled the Tabernacle and loaded it on wagons. The Ark and the holy utensils, which were carried by the sons of Kohath, stood covered and were placed on poles, until the banner of the camp of Reuben set out. Following this,“the Kohathites… set out” (verse 21).   וְהוּרַד הַמִּשְׁכָּן.  כֵּיוָן שֶׁנּוֹסֵעַ דֶּגֶל יְהוּדָה, נִכְנְסוּ אַהֲרֹן וּבָנָיו וּפָרְקוּ אֶת הַפָּרֹכֶת וְכִסּוּ בָהּ אֶת הָאָרוֹן, שֶׁנֶּאֱמַר "וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה" (במדבר ד'), וּבְנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי פוֹרְקִין הַמִּשְׁכָּן וְטוֹעֲנִין אוֹתוֹ בָּעֲגָלוֹת, וְהָאָרוֹן וּכְלֵי הַקֹּדֶשׁ שֶׁל מַשָּׂא בְנֵי קְהָת עוֹמְדִים מְכֻסִּין וּנְתוּנִין עַל הַמּוֹטוֹת עַד שֶׁנָּסַע דֶּגֶל מַחֲנֵה רְאוּבֵן, וְאֲחַר כַּךְ "וְנָסְעוּ הַקְּהָתִים" (עי' תנחומא):
18Then the banner of the camp of Reuben set out according to their legions. Heading its legion was Elitzur the son of Shdeur.   יחוְנָסַ֗ע דֶּ֛גֶל מַֽחֲנֵ֥ה רְאוּבֵ֖ן לְצִבְאֹתָ֑ם וְעַ֨ל־צְבָא֔וֹ אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר:
19Heading the legion of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai.   יטוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י שִׁמְע֑וֹן שְׁלֻֽמִיאֵ֖ל בֶּן־צוּרִֽישַׁדָּֽי:
20Heading the legion of the tribe of the children of Gad was Eliasaph the son of Deuel.   כוְעַ֨ל־צְבָ֖א מַטֵּ֣ה בְנֵי־גָ֑ד אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל:
21The Kohathithes, who carried the holy [equipment] set out, and they had erected the Tabernacle before they had arrived.   כאוְנָֽסְעוּ֙ הַקְּהָתִ֔ים נֹֽשְׂאֵ֖י הַמִּקְדָּ֑שׁ וְהֵקִ֥ימוּ אֶת־הַמִּשְׁכָּ֖ן עַד־בֹּאָֽם:
Carried the holy. They carried the sacred equipment.   נֹֽשְׂאֵי הַמִּקְדָּשׁ.  נוֹשְׂאֵי דְבָרִים הַמְקֻדָּשִׁים:
And they had erected the Tabernacle. The sons of Gershon and the sons of Merari, who had preceded them [the Kohathites] by the departure of two banners [their own and Reuben’s], erected the Tabernacle as soon as the cloud settled. The signal for camping was seen in the camp of Judah, and when they encamped, the sons of Kohath were still traveling behind them, with the last two banners [Ephraim and Dan]. The sons of Gershon and Merari erected the Tabernacle so that when the sons of Kohath arrived, they found it set up. They brought in the Ark, the Table, the Candelabrum and the altars. This is the meaning of the verse: Those who erected the Tabernacle erected it עַד, [that is,] before the arrival of the Kohathites.   וְהֵקִימוּ אֶת־הַמִּשְׁכָּן.  בְּנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי שֶׁהָיוּ קוֹדְמִים לָהֶם מַסַּע שְׁנֵי דְגָלִים, הָיוּ מְקִימִין אֶת הַמִּשְׁכָּן כְּשֶׁהָיָה הֶעָנָן שׁוֹכֵן, וְסִימַן הַחֲנִיָּה נִרְאֶה בְּדֶגֶל מַחֲנֵה יְהוּדָה, וְהֵם חוֹנִים וַעֲדַיִן בְּנֵי קְהָת בָּאִים מֵאַחֲרֵיהֶם עִם שְׁנֵי דְגָלִים הָאַחֲרוֹנִים, הָיוּ בְנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי מְקִימִין אֶת הַמִּקְדָּשׁ; וּכְשֶׁבָּאִים בְּנֵי קְהָת מוֹצְאִים אוֹתוֹ עַל מְכוֹנוֹ, וּמַכְנִיסִין בּוֹ הָאָרוֹן וְהַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת, וְזֶהוּ מַשְׁמָעוּת הַמִּקְרָא — וְהֵקִימוּ מְקִימֵי הַמִּשְׁכָּן אוֹתוֹ עד טֶרֶם באם שֶׁל בְּנֵי קְהָת:
22Then the banner of the camp of Ephraim set out, according to its legions. Heading its legion was Elishama the son of Amihud.   כבוְנָסַ֗ע דֶּ֛גֶל מַֽחֲנֵ֥ה בְנֵֽי־אֶפְרַ֖יִם לְצִבְאֹתָ֑ם וְעַ֨ל־צְבָא֔וֹ אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד:
23Heading the legion of the tribe of the children of Menasseh was Gamliel the son of Pedahzur.   כגוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י מְנַשֶּׁ֑ה גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר:
24Heading the legion of the tribe of the children of Benjamin was Abidan the son of Gidoni.   כדוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י בִנְיָמִ֑ן אֲבִידָ֖ן בֶּן־גִּדְעוֹנִֽי:
25Then the banner of the camp of Dan set out, the collector for all the other camps, according to its legions. Heading its legion was Achiezer the son of Amishaddai.   כהוְנָסַ֗ע דֶּ֚גֶל מַֽחֲנֵ֣ה בְנֵי־דָ֔ן מְאַסֵּ֥ף לְכָל־הַמַּֽחֲנֹ֖ת לְצִבְאֹתָ֑ם וְעַל־צְבָא֔וֹ אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי:
The collector for all the other camps. The Jerusalem Talmud [states]: Because the tribe of Dan was numerous they traveled last, and if anyone had lost anything, they would [find it and] return it to him. There is an opinion that they traveled in box-like formation, and he derives this from [the words], “Just as they camp so shall they travel” (2:17). Another opinion is that they traveled in the form of a beam, and he derives this from [the words], “collector for all the camps.”   מְאַסֵּף לְכָל־הַמַּֽחֲנֹת.  תַּלְמוּד יְרוּשַׁלְמִי: לְפִי שֶׁהָיָה שִׁבְטוֹ שֶׁל דָּן מְרֻבֶּה בְּאֻכְלוֹסִים, הָיָה נוֹסֵעַ בָּאַחֲרוֹנָה, וְכָל מִי שֶׁהָיָה מְאַבֵּד דָּבָר הָיָה מַחֲזִירוֹ לוֹ; אִית מַאן דַּאֲמַר כְּתֵבָה הָיוּ מְהַלְּכִין, וּמַפִּיק לָהּ מִן "כַּאֲשֶׁר יַחֲנוּ כֵּן יִסָּעוּ", וְאִית דְּאָמְרֵי כְּקוֹרָה הָיוּ מְהַלְּכִין, וּמַפִּיק לָהּ מִן "מְאַסֵּף לְכָל הַמַּחֲנֹת" (תלמוד ירושלמי ערובין ה'):
26Heading the legion of the tribe of the children of Asher was Pagiel the son of Ocran.   כווְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י אָשֵׁ֑ר פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן:
27Heading the legion of the tribe of the children of Naphtali was Ahira the son of Enon.   כזוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י נַפְתָּלִ֑י אֲחִירַ֖ע בֶּן־עֵינָֽן:
28These are the travels of the children of Israel according to their legions, and then they traveled.   כחאֵ֛לֶּה מַסְעֵ֥י בְנֵֽי־יִשְׂרָאֵ֖ל לְצִבְאֹתָ֑ם וַיִּסָּֽעוּ:
These are the travels. This is the order in which they traveled.   אֵלֶּה מַסְעֵי.  זֶה סֵדֶר מַסְעֵיהֶם:
And then they traveled. On that day they set out.   וַיִּסָּֽעוּ.  בַּיּוֹם הַהוּא נָסְעוּ:
29Then Moses said to Hobab the son of Reuel the Midianite, Moses's father-in-law, We are traveling to the place about which the Lord said, I will give it to you. Come with us and we will be good to you, for the Lord has spoken of good fortune for Israel.   כטוַיֹּ֣אמֶר משֶׁ֗ה לְ֠חֹבָ֠ב בֶּן־רְעוּאֵ֣ל הַמִּדְיָנִי֘ חֹתֵ֣ן משֶׁה֒ נֹֽסְעִ֣ים | אֲנַ֗חְנוּ אֶל־הַמָּקוֹם֙ אֲשֶׁ֣ר אָמַ֣ר יְהֹוָ֔ה אֹת֖וֹ אֶתֵּ֣ן לָכֶ֑ם לְכָ֤ה אִתָּ֨נוּ֙ וְהֵטַ֣בְנוּ לָ֔ךְ כִּֽי־יְהֹוָ֥ה דִּבֶּר־ט֖וֹב עַל־יִשְׂרָאֵֽל:
Hobab. This is Jethro, as it says, “Of the children of Hobab, the father-in-law of Moses” (Jud. 4:11). So what does Scripture mean by saying, “They [the daughters of Jethro] came to their father Reuel” (Exod. 2:18)? It teaches that children call their grandfather, ‘father.’ He had many names: 'Jethro’-because through him a portion was added (יֶתֶר) to the Torah; 'Hobab’-because he loved (חֹבָב) the Torah, etc…. [see commentary to Exodus 18:1].   חבב.  הוּא יִתְרוֹ שֶׁנֶּאֱמַר "מִבְּנֵי חֹבָב חֹתֵן מֹשֶׁה" (שופטים ד'), וּמַה תַּלְמוּד לוֹמָר "וַתָּבֹאנָה אֶל רְעוּאֵל אֲבִיהֶן"? מְלַמֵּד שֶׁהַתִּינוֹקוֹת קוֹרִין לַאֲבִי אֲבִיהֶן אַבָּא; וְשֵׁמוֹת הַרְבֵּה הָיוּ לוֹ, "יִתְרוֹ" עַל שֵׁם שֶׁיִּתֵּר פָּרָשָׁה אַחַת בַּתּוֹרָה, "חוֹבָב" עַל שֶׁחִבֵּב אֶת הַתּוֹרָה וְכוּ' (ספרי):
We are traveling to the place. Immediately, within three days, we will enter the Land. For on this first journey they traveled with the intention of entering the Land of Israel, but [because] they sinned at the episode of the complainers [they were punished and did not enter the Land until much later]. Why did Moses include himself with them [if he wasn’t going to enter the Land]? Because the decree against him [entering the Land] had not yet been issued, and [at that time] he thought he would enter.   נֹֽסְעִים אֲנַחְנוּ אֶל־הַמָּקוֹם.  מִיָּד — עַד שְׁלֹשָׁה יָמִים אָנוּ נִכְנָסִין לָאָרֶץ, שֶׁבְּמַסָּע זֶה הָרִאשׁוֹן נָסְעוּ עַל מְנָת לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, אֶלָּא שֶׁחָטְאוּ בְּמִתְאוֹנְנִים; וּמִפְּנֵי מָה שִׁתֵּף מֹשֶׁה עַצְמוֹ עִמָּהֶם? שֶׁעֲדַיִן לֹא נִגְזְרָה גְזֵרָה עָלָיו וּכְסָבוּר שֶׁהוּא נִכְנָס (עי' שם):
30He said to him, I won't go, for I will go to my land and my birthplace.   לוַיֹּ֥אמֶר אֵלָ֖יו לֹ֣א אֵלֵ֑ךְ כִּ֧י אִם־אֶל־אַרְצִ֛י וְאֶל־מֽוֹלַדְתִּ֖י אֵלֵֽךְ:
To my land and my birthplace. Whether for the sake of my possessions or for the sake of my family.   אֶל־אַרְצִי וְאֶל־מֽוֹלַדְתִּי.  אִם בִּשְׁבִיל נְכָסַי, אִם בִּשְׁבִיל מִשְׁפַּחְתִּי:
31He said, Please don't leave us, for because you are familiar with our encampments in the desert and you will be our guide.   לאוַיֹּ֕אמֶר אַל־נָ֖א תַּֽעֲזֹ֣ב אֹתָ֑נוּ כִּ֣י | עַל־כֵּ֣ן יָדַ֗עְתָּ חֲנֹתֵ֨נוּ֙ בַּמִּדְבָּ֔ר וְהָיִ֥יתָ לָּ֖נוּ לְעֵינָֽיִם:
Please don’t leave us. The word נָא is an expression denoting a request. [He made] this [request] as he didn’t want people to say: “Jethro did not convert out of commitment [for Judaism]; rather, he [thought that proselytes have a portion in the Land. Now that he realizes that they have no portion, he has forsaken them and gone his own way.” - [from Sifrei]   אַל־נָא תַּֽעֲזֹב.  אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה, שֶׁלֹּא יֹאמְרוּ לֹא נִתְגַּיֵּר יִתְרוֹ מֵחִבָּה, סָבוּר הָיָה שֶׁיֵּשׁ לַגֵּרִים חֵלֶק בָּאָרֶץ, עַכְשָׁו שֶׁרָאָה שֶׁאֵין לָהֶם חֵלֶק, הִנִּיחָם וְהָלַךְ לוֹ (שם):
For because you are familiar with our encampments in the desert. It is fitting for you to do this [i.e., remain with us] since you are familiar with the places in which we will camp in the desert and you saw the miracles and wonders done for us.   כִּי עַל־כֵּן יָדַעְתָּ חֲנֹתֵנוּ בַּמִּדְבָּר.  כִּי נָאֶה לְךָ לַעֲשׂוֹת זֹאת, עַל אֲשֶׁר יָדַעְתָּ חֲנוֹתֵנוּ בַּמִּדְבָּר וְרָאִיתָ נִסִּים וּגְבוּרוֹת שֶׁנַּעֲשׂוּ לָנוּ:
For because you are familiar…. [The expression…כִּי עַל כֵּן] has the meaning of עַל אֲשֶׁר יָדַעְתָּ, [because you know], as in, “because (כִּי עַל כֵּן) I did not give her to my son Shelah” (Gen. 38:26); “for because (כִּי עַל כֵּן) you passed by” (ibid. 18:5); “for because (כִּי עַל כֵּן) they came [under the shade of my roof]” (ibid. 19: 8); “for because (כִּי עַל כֵּן) I have seen your face” (ibid. 33:10).   כִּי עַל־כֵּן יָדַעְתָּ.  כְּמוֹ עַל אֲשֶׁר יָדַעְתָּ, כְּמוֹ "כִּי עַל כֵּן לֹא נְתַתִּיהָ לְשֵׁלָה בְנִי" (בראשית ל"ח), "כִּי עַד כָּאן בָּאוּ" (שם י"ט), "כִּי עַל כֵּן רָאִיתִי פָנֶיךָ" (שם ל"ג):
You will be our guide. The verse has the past tense, [and] as the Targum renders, [it means: all the wonders wrought for us, you have seen with your eyes.] Another explanation: [It is in] the future tense-If anything should be hidden from our eyes, you shall enlighten us [with your guidance]. A further interpretation: You shall be as beloved to us as the pupils of our eyes, as it says, “You shall love the proselyte” (Deut. 10:9).   וְהָיִיתָ לָּנוּ לְעֵינָֽיִם.  לְשׁוֹן עָבָר, כְּתַרְגּוּמוֹ; דָּבָר אַחֵר: לְשׁוֹן עָתִיד — כָּל דָּבָר וְדָבָר שֶׁיִּתְעַלֵּם מֵעֵינֵינוּ, תִּהְיֶה מֵאִיר עֵינֵינוּ; דָּבָר אַחֵר: שֶׁתְּהֵא חָבִיב עָלֵינוּ כְּגַלְגַּל עֵינֵינוּ, שֶׁנֶּאֱמַר (דברים י') "וַאֲהַבְתֶּם אֶת הַגֵּר" (ספרי):
32And if you go with us, then we will bestow on you the good which God grants us.   לבוְהָיָ֖ה כִּֽי־תֵלֵ֣ךְ עִמָּ֑נוּ וְהָיָ֣ה | הַטּ֣וֹב הַה֗וּא אֲשֶׁ֨ר יֵיטִ֧יב יְהֹוָ֛ה עִמָּ֖נוּ וְהֵטַ֥בְנוּ לָֽךְ:
Then we will bestow on you the good. What good did they actually bestow upon him? They said, when Israel apportioned the Land, there was a fertile area of Jericho measuring five hundred by five hundred cubits, and they refrained from allocating it. They said, the one in whose portion the Temple will be built shall take it. Meanwhile, they gave it to the descendants of Jethro, to Jonadab the son of Rehab, as it says, “The sons of Keini, Moses’ father-in-law, went up from the city of dates [namely, Jericho]” (Jud. 1:16). - [from Sifrei]   וְהָיָה הַטּוֹב הַהוּא.  מַה טּוֹבָה הֵטִיבוּ לוֹ? אָמְרוּ, כְּשֶׁהָיוּ יִשְׂרָאֵל מְחַלְּקִין אֶת הָאָרֶץ, הָיָה דֻּשְׁנָהּ שֶׁל יְרִיחוֹ ת"ק אַמָּה עַל ת"ק אַמָּה וְהִנִּיחוּהוּ מִלַּחֲלֹק, אָמְרוּ מִי שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ בְּחֶלְקוֹ הוּא יִטְּלֶנּוּ, וּבֵין כָּךְ וּבֵין כָּךְ נְתָנוּהוּ לִבְנֵי יִתְרוֹ לְיוֹנָדָב בֶּן רֵכָב שֶׁנֶּאֱמַר "וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים" וְגוֹ' (שופטים א'):
33They traveled a distance of three days from the mountain of the Lord, and the Ark of the Lord's covenant traveled three days ahead of them to seek for them a place to settle.   לגוַיִּסְעוּ֙ מֵהַ֣ר יְהֹוָ֔ה דֶּ֖רֶךְ שְׁל֣שֶׁת יָמִ֑ים וַֽאֲר֨וֹן בְּרִֽית־יְהֹוָ֜ה נֹסֵ֣עַ לִפְנֵיהֶ֗ם דֶּ֚רֶךְ שְׁל֣שֶׁת יָמִ֔ים לָת֥וּר לָהֶ֖ם מְנוּחָֽה:
A distance of three days. They completed a distance of three days travel in one day, for the Holy One wanted to bring them to the Land immediately. - [from Sifrei]   דֶּרֶךְ שְׁלשֶׁת יָמִים.  מַהֲלַךְ שְׁלֹשֶׁת יָמִים הָלְכוּ בְיוֹם אֶחָד, שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ לְהַכְנִיסָם לָאָרֶץ מִיָּד (ספרי):
The Ark of the Lord’s covenant traveled three days ahead of them. This was the Ark that accompanied them in battle. The broken pieces of the [first set of] Tablets lay in them. It preceded them by three days of travel to prepare for them a place to encamp. - [from Sifrei]   וַֽאֲרוֹן בְּרִֽית־ה' נֹסֵעַ לִפְנֵיהֶם דֶּרֶךְ שְׁלשֶׁת יָמִים.  זֶה הָאָרוֹן הַיּוֹצֵא עִמָּהֶם לַמִּלְחָמָה וּבוֹ שִׁבְרֵי לוּחוֹת מוּנָחִים, וּמַקְדִּים לִפְנֵיהֶם דֶּרֶךְ שְׁלֹשֶׁת יָמִים, לְתַקֵּן לָהֶם מְקוֹם חֲנִיָּה (שם; תלמוד ירושלמי שקלים ו'):
34The cloud of the Lord was above them by day, when they traveled from the camp.   לדוַֽעֲנַ֧ן יְהֹוָ֛ה עֲלֵיהֶ֖ם יוֹמָ֑ם בְּנָסְעָ֖ם מִן־הַמַּֽחֲנֶֽה:
The cloud of the Lord was above them. Seven clouds are recorded in the account of their travels: four from the four sides, one above, one below, and one in front of them which would flatten the high land, raise the hollows and destroy snakes and scorpions - [from Sifrei].   וַֽעֲנַן ה' עֲלֵיהֶם יוֹמָם.  שִׁבְעָה עֲנָנִים כְּתוּבִים בְּמַסְעֵיהֶם, אַרְבָּעָה מֵאַרְבַּע רוּחוֹת, וְאֶחָד לְמַעְלָה, וְאֶחָד לְמַטָּה, וְאֶחָד לִפְנֵיהֶם מַנְמִיךְ אֶת הַגָּבוֹהַּ וּמַגְבִּיהַּ אֶת הַנָּמוּךְ וְהוֹרֵג נְחָשִׁים וְעַקְרַבִּים (ספרי; מכילתא שמות י"ג):
From the camp. From the place where they encamped.   מִן־הַמַּֽחֲנֶֽה.  מִמְּקוֹם חֲנִיָּתָן:
35So it was, whenever the ark set out, Moses would say, Arise, O Lord, may Your enemies be scattered and may those who hate You flee from You.   להוַיְהִ֛י בִּנְסֹ֥עַ הָֽאָרֹ֖ן וַיֹּ֣אמֶר משֶׁ֑ה קוּמָ֣ה | יְהֹוָ֗ה וְיָפֻ֨צוּ֙ אֹֽיְבֶ֔יךָ וְיָנֻ֥סוּ מְשַׂנְאֶ֖יךָ מִפָּנֶֽיךָ:
So it was, whenever the ark set out. He made marks for it [this passage], before it and after it, as if to indicate that this is not its proper place [in Scripture]. So why was it written here? To make a break between one punishment and the next… as it is stated in [chapter 16 of Talmud Shabbath, commencing with the words] “All the Sacred Scriptures.”   וַיְהִי בִּנְסֹעַ הָֽאָרֹן.  עָשָֹה לוֹ סִימָנִיּוֹת מִלְּפָנָיו וּמִלְּאַחֲרָיו לוֹמַר שֶׁאֵין זֶה מְקוֹמוֹ, וְלָמָּה נִכְתַּב כָּאן? כְּדֵי לְהַפְסִיק בֵּין פֻּרְעָנוּת לְפֻרְעָנוּת וְכוּ', כִּדְאִיתָא בְּכָל כִּתְבֵי הַקֹּדֶשׁ (שבת קט"ו):
Rise, O Lord. Because He had preceded them by a distance of three days travel, Moses says, Stop and wait for us do not move on any further. [I found this] in the Midrash Tanchuma, Vayyakhel.   קוּמָה ה'.  לְפִי שֶׁהָיָה מַקְדִּים לִפְנֵיהֶם מַהֲלַךְ שְׁלֹשָׁה יָמִים, הָיָה מֹשֶׁה אוֹמֵר עֲמֹד וְהַמְתֵּן לָנוּ וְאַל תִּתְרַחֵק יוֹתֵר. תַּנְחוּמָא בְּוַיַּקְהֵל:
May Your enemies be scattered. Those [enemies] who are assembled [for battle]. - [from Sifrei]   וְיָפֻצוּ אֹֽיְבֶיךָ.  הַמְכֻנָּסִין:
Those who hate You flee. Those who pursue   וְיָנֻסוּ מְשַׂנְאֶיךָ.  אֵלּוּ הָרוֹדְפִים:
Those who hate You. Those who hate Israel, for anyone who hates Israel hates the One Who spoke and the world came into being, as it says, “Those who hate you have raised their heads” (Ps. 83:3). Who are they? Those who “plot deviously against Your nation” (ibid. 4). - [from Sifrei]   מְשַׂנְאֶיךָ.  אֵלּוּ שׂוֹנְאֵי יִשְׂרָאל, שֶׁכָּל הַשּׂוֹנֵא אֶת יִשְׂרָאֵל שׂוֹנֵא אֶת מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר "וּמְשַׂנְאֶיךָ נָשְׂאוּ רֹאשׁ" (תהלים פ"ג), וּמִי הֵם? "עַל עַמְּךָ יַעֲרִימוּ סוֹד":
36And when it came to rest he would say, Repose O Lord, among the myriads of thousands of Israel.   לווּבְנֻחֹ֖ה יֹאמַ֑ר שׁוּבָ֣ה יְהֹוָ֔ה רִבֲב֖וֹת אַלְפֵ֥י יִשְׂרָאֵֽל:
Repose, O Lord. Menachem renders [the word שׁוּבָה] as an expression of rest. Similarly, “In rest (בְשׁוּבָה) and tranquility you shall be saved” (Isa. 30:15).   שׁוּבָה ה'.  מְנַחֵם תִּרְגְּמוֹ לְשׁוֹן מַרְגּוֹעַ, וְכֵן "בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן" (ישעיהו ל'):
The myriads of thousands of Israel. This teaches us that the Divine Presence does not rest on Israel if they number fewer than twenty-two thousand.   רִבֲבוֹת אַלְפֵי יִשְׂרָאֵֽל.  מַגִּיד שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל פְּחוּתִים מִשְּׁנֵי אֲלָפִים וּשְׁתֵּי רְבָבוֹת (יבמות ס"ד):