Comentario citado sobre Números 10:36

And it seems to me to give a reason for this counting at the time of the Shekhinah’s dwelling, because our Sages of blessed memory said that the Holy One, blessed be He, does not cause His Divine Presence to dwell upon Israel with fewer than twenty-two thousand, as it is said, And when it rested, he would say: Return, O Lord, to the myriads of thousands of Israel (Numbers 10:36). And the reason for this is to make His blessed kingdom on earth resemble the kingdom of heaven, as our Sages of blessed memory said (Tanchuma Vayishlach 2), “At the time when the Holy One, blessed be He, revealed Himself to Israel at Mount Sinai, twenty-two thousand chariots of ministering angels descended with Him, as it is said, God’s chariots are myriads, thousands of angels; the Lord is among them (Psalms 68:18).” That is to say, when this number exists, then the Lord is among them — the Divine Presence dwells among them. And so we find in the camp of the Levites, which was called the camp of the Divine Presence, that they were twenty-two thousand (Numbers 3:39). Therefore, it was necessary to count Israel as well, to know if they had this number, which makes them worthy of having the Divine Presence dwell within each and every tribe.

And this is an explanation of the passage: After they heard Return, O Lord, to the myriads of thousands of Israel (Numbers 10:36), which encouraged them regarding the commandment to be fruitful and multiply, to be like these fish, they immediately had thoughts in their hearts about forbidden sexual relations, for this is the inverted nun. Therefore, and the people were as complainers — it does not say “complainers” but rather as complainers [kemitonnenim], with the comparative letter kaf, saying: Behold, we are like this Onan [a mourner in grief] who is forbidden marital relations, so too we are not permitted marital relations with all women. And since grief [aninut] is only in the heart, for they had not yet expressed their complaint outwardly, therefore Moshe did not yet sense their complaint. However, God heard and listened to the voice of their complaint. Therefore it says evil in the ears of the Lord, and the fire of the Lord burned among them (Numbers 11:1). For they sinned with heat [passion], and the fire of desire and sexual arousal burned within them. Therefore, measure for measure, the fire of the Lord burned among them and consumed at the edge [ketzeh] of the camp — or among the leaders [ketzinim], or among those who were set apart [muktzim]. And this matter will be explained further on.

A Midrashic approach based on Midrash Tehillim 90,1: the word means: “a judge.” This is based on Deut. 33,21 צדקת ה' עשה ומשפטיו עם ישראל, “he carried out the righteousness of Hashem and His justice with Israel” [See Rashi ibid. (2nd explanation)]. Moses’ personality reflected the sages’ definition of יקוב הדין את ההר, “let the attribute of Justice bore a hole in the mountain.” [He strove for absolute perfection. Ed.] Rabbi Yehudah, son of Simon said: “why was Moses described as איש האלו-הים? When a man (husband) is confronted by certain vows made by his wife he has the option of annulling them or letting them remain valid. This is what the Torah says in Numbers 30,14: אישה יקימנה ואישה יפרנה, “her husband may either confirm it or her husband may cancel it.” Similarly, Moses was in a position in his dealings with G’d to say to Him קומה ה', “let the Lord arise,” or שובה ה', let the Lord desist” (compare Numbers 10,35). Thus far that Midrash.

from before God From before the Ark in the days of Moses. (And it came to pass when the Ark traveled, that Moses said, “Arise, O Lord, and Your enemies will scatter.”Shem Ephraim) And when it rested, he would say, “Return, O Lord, etc.”

with tranquility (בְּשׁוּבָה) an expression of restfulness and tranquility, Comp. (Num. 10:36): “Rest (שׁוּבָה), O Lord, with the ten thousands of the thousands of Israel.”