Talmud sobre Números 13:34

²⁵⁵Here the heading is missing: “On the Ninth of Av was decided that our forefathers would not enter the Land.” The date of the return of the scouts is not directly spelled out in Num. That is what is written²⁵⁶Num. 10:11., it was in the second year in the second month on the twentieth of the month, etc. And it is written²⁵⁷Num. 10:33., they travelled from the Eternal’s mountain a distance of three days. Rebbi Zacharia, the son-in-law of Rebbi Levi: {a parable} like children who are freed from <school> (books)²⁵⁸The text in < > is from A (and also in a clearly wrong text in a Genizah excerpt, Yerushalmi Fragments, p. 184.) and leave to run²⁵⁹The letters [בכ] added by the corrector indicate a text like A: “leave to villages.” The word is missing in the Genizah excerpt. These changes misunderstand the text. R. Zacharia notes that they did not travel for three days, but the distance of three days, implying that the actual travel time was one day.. On that very day they desired a desire²⁶⁰Num. 11:20. No new date is indicated; an unqualified added month is 30 days.; up to a month, until it will come out of your noses. And the seven days of Miriam; Miriam was secluded outside the camp²⁶¹Num. 12:15.. And the 40 days of the scouts, they returned from scouting the Land at the end of 40 days. They walked and came to Moses and Aaron²⁶²Num. 13:25. etc. They came and found them occupied with the rules for ḥallah²⁶³The heave to be taken from bread dough “when you come into the Land” (Num. 15:18). and orlah²⁶⁴The fruits to be stripped from a tree during its first three years “when you come to the Land” (Lev. 19:23).. They said to them, you are not going to enter the Land and you are studying the rules for ḥallah and orlah? Immediately, the entire congregation raised their voices; the people cried in that night²⁶⁵Num. 14:1.. He said to them, you cried before Me a pointless crying. By My life, in the future you shall cry a substantial crying. Crying she will cry in the night²⁶⁶Thr. 1:2, referring to the Ninth of Av. The computation goes as follows. Starting from the 20^th of the second month one counts this day for travel, 7 days for Miryam’s seclusion, 30 days for the quail, and 40 days for the scouts, for a total of 97 days after the first of the 2^nd month. The year is supposed to start with a full 30 day first month. Therefore the 2^nd and 4^th months have 29 days, the 3^rd month 30 days, for a total of 88 days. The count ends on the 9^th of the 5th month, Q. E. D. Differently in the Babli 29a.. Rebbi Simeon ben Yoḥai stated: It is written²⁶⁷Num. 11:10. This is the second unnecessary crying mentioned in the verse., Moses heard the people crying for its families, etc. About the six incest prohibitions which Moses forbade them²⁶⁸They cried about the paternal and maternal half-sisters, the maternal and paternal aunts, the sister-in-law, and the menstruating woman, which are permitted to Gentiles but forbidden to Israelites. Babli Yoma 75a..

He said to them²⁶⁹Moses to the scouts. One explains why the sin of the scouts, which kept the people 38 years in the desert, is the equivalent of the destruction of the Temple and merits inclusion in the fast of the Ninth of Av. Babli Sotah 35a., even so, what did you see? They told him, it is a Land devouring its inhabitants²⁷⁰Num. 13:32.; in any town we entered there people had died. The Holy One, praise to Him, said to them: Because of the benefit which I gave you, you are saying it is a Land devouring its inhabitants? In any town which they entered, a head of the town died. While they were occupied with him, they passed through the town and left before anybody noticed them. Not only this, but you said, we were in our eyes like locusts, and so we were in their eyes²⁷¹Num. 13:33.. You knew what I made you in their eyes. Rebbi Simeon ben Laqish said, they said things against Heaven: for he is stronger than Him²⁷²Num. 13:31.; even He can do nothing against them. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: with a big uproar²⁷³Jer. 11:16., by the noise of the big (word) [uproar]²⁷⁴The text of the scribe (in parentheses) is preferable to that of the [corrector] since it refers to the blasphemous character of the statement in Num. 13:31. The public blasphemy started the fire. which you pronounced, He started a fire which broke its branches.

He said to them²⁶⁹Moses to the scouts. One explains why the sin of the scouts, which kept the people 38 years in the desert, is the equivalent of the destruction of the Temple and merits inclusion in the fast of the Ninth of Av. Babli Sotah 35a., even so, what did you see? They told him, it is a Land devouring its inhabitants²⁷⁰Num. 13:32.; in any town we entered there people had died. The Holy One, praise to Him, said to them: Because of the benefit which I gave you, you are saying it is a Land devouring its inhabitants? In any town which they entered, a head of the town died. While they were occupied with him, they passed through the town and left before anybody noticed them. Not only this, but you said, we were in our eyes like locusts, and so we were in their eyes²⁷¹Num. 13:33.. You knew what I made you in their eyes. Rebbi Simeon ben Laqish said, they said things against Heaven: for he is stronger than Him²⁷²Num. 13:31.; even He can do nothing against them. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: with a big uproar²⁷³Jer. 11:16., by the noise of the big (word) [uproar]²⁷⁴The text of the scribe (in parentheses) is preferable to that of the [corrector] since it refers to the blasphemous character of the statement in Num. 13:31. The public blasphemy started the fire. which you pronounced, He started a fire which broke its branches.

He said to them²⁶⁹Moses to the scouts. One explains why the sin of the scouts, which kept the people 38 years in the desert, is the equivalent of the destruction of the Temple and merits inclusion in the fast of the Ninth of Av. Babli Sotah 35a., even so, what did you see? They told him, it is a Land devouring its inhabitants²⁷⁰Num. 13:32.; in any town we entered there people had died. The Holy One, praise to Him, said to them: Because of the benefit which I gave you, you are saying it is a Land devouring its inhabitants? In any town which they entered, a head of the town died. While they were occupied with him, they passed through the town and left before anybody noticed them. Not only this, but you said, we were in our eyes like locusts, and so we were in their eyes²⁷¹Num. 13:33.. You knew what I made you in their eyes. Rebbi Simeon ben Laqish said, they said things against Heaven: for he is stronger than Him²⁷²Num. 13:31.; even He can do nothing against them. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: with a big uproar²⁷³Jer. 11:16., by the noise of the big (word) [uproar]²⁷⁴The text of the scribe (in parentheses) is preferable to that of the [corrector] since it refers to the blasphemous character of the statement in Num. 13:31. The public blasphemy started the fire. which you pronounced, He started a fire which broke its branches.

The following names are to be divided:³⁹Although each represents one name, it is to be written as two words. Beth-el,⁴⁰e.g. Gen. 12, 8. Beth-’awen,⁴¹Hos. 4, 15, X, 15. Beer-sheba,⁴²E.g. Gen. 21, 31. Ẓofenath-pa’neaḥ, [37b] Poṭi-fera,⁴³ibid. XLI, 45. E.V. Zaphenathpaneah and Poti-phera. Ben-’oni,⁴⁴ibid. XXXV, 18. Yedid-yah,⁴⁵2 Sam. 12, 25. E.V. Jedidiah. Halelu-yah.⁴⁶E.g. Ps. 111, 1, ‘praise ye the Lord’. E.V. prints it as one word. V and H add: וחרה אף וחרה אפי, and the anger [of the Lord] was kindled, My wrath shall wax hot (Ex. 22, 23; Num. 11, 10). R. Jose says: These must not be divided.⁴⁷But written as one word. All, however, agree that there must be no breaking up of ‘Ammi’el,⁴⁸A name meaning ‘God is with me’ (e.g. Num. 13, 12). Another reading is עזיאל, ‘God is my strength’ (e.g. Ex. 6, 18). ‘Amminadab,⁴⁹A name meaning ‘my kinsman is noble’ (e.g. ibid. 23). Ẓuri’el,⁵⁰A name meaning ‘my Rock is God’ (Num. 3, 35). Ẓurishaddai.⁵¹A name meaning ‘my Rock is Shaddai’ (cf. Num. 1, 6).

The following names are to be divided:³⁸Although each represents one name it is to be written as two words. Beth-’el,³⁹e.g. Gen. 12, 8. Beth-’awen,⁴⁰Hos. 4, 15; X, 5. Be’er-sheba‘,⁴¹e.g. Gen. 21, 31. Poṭifera‘,⁴²ibid. XXXV, 18. Ẓafenath-pa‘neaḥ,⁴³ibid. XLI, 45. E.V. Poti-phera and Zaphenath-paneah. [and the words] ḥarah ’af,⁴⁴lit. ‘the anger was kindled’ (cf. Num. 11, 10). ḥarah ’appi.⁴⁵lit. ‘My anger was kindled’ (cf. Ex. 22, 23). R. Jose says: These must not be divided. All agree that there must be no breaking up of ‘Ammiel,⁴⁶A name meaning ‘God is with me’ (e.g. Num. 13, 12). ‘Amminadab,⁴⁷Meaning ‘my kinsman is noble’ (e.g. ibid. 23). Ẓuri’el,⁴⁸The name means ‘my rock is God’ (cf. ibid. III, 35). Ẓurishaddai.⁴⁹A name meaning ‘my rock is Shaddai’ (e.g. ibid. I, 6).

The Elders wash their hands with water at the place where the calf’s neck was broken and say¹³⁸The court can perform the ceremony only if it did not tolerate a breakdown of social services.: “Our hands did not spill this blood,” etc. The priests say¹⁴¹Deut. 21:8.: “Purge for Your people Israel.” The Holy Spirit says, “the blood was purged for them.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say¹⁴⁴Gen. 38:25–26. A different version in the Babli, Makkot 23b.: “She said, please recognize this seal, strings, and staff,” so far Tamar spoke. “Jehudah recognized and said, she is more just than I am because I did not give her to my son Shelah,” so far Jehudah spoke. The Holy Spirit said, “he never knew her again.¹⁴⁵On could also translate: He never stopped knowing her.” Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say¹⁴⁶Num. 13:27–30. The interpretation saves Joshua’s reputation, who is silent in the biblical narrative.: “They told him and said, we came to the land you sent us to; it really is flowing of milk and honey and that is its fruit;” so far Joshua spoke. “But the people are strong who dwell in the land, the cities are very highly fortified, and also the young giants we saw there;” so far said the spies. “Caleb silenced the people to Moses and said, we certainly can mount and inherit it, for certainly we can do it;” so far Caleb spoke. Three verses were said on one topic, what this one said the other did not say, and vice-versa. Similarly, you say¹⁴⁷Jud. 5:28–31.: “Sisera’s mother looked out and whimpered, etc.;” so far Sisera’s mother spoke. “Her wise princesses answered her, …, will they not find and distribute booty;” so far said her daughters-in-law. And the Holy Spirit says, “so all enemies of the Eternal will be lost.”

Rebbi Huna in the name of Rebbi Aḥa: The י which the Holy One, praise to Him, lifted from our mother Sarah was given half to Sarah and half to Abraham¹⁹⁹In the Alexandrian system, the numerical value of י is 10, that of ה is 5. Therefore, the gematria of the two former names אברם שרי of Abraham and Sarah is identical to that of the new names אברהם שרה.. Rebbi Hoshaiah stated: The י ascended, bowed down before the Holy One, praise to Him, and said to Him: Master of the Universes, you uprooted me from this just woman²⁰⁰By changing שָׂרַי into שָׂרָה.! The Holy One, praise to Him, said to him: leave. In the past you were the last letter of a woman’s name. By your life, I shall make you the first letter of a man’s name. That is what is written: Moses called Hoshea bin Nun Yehoshua²⁰¹Num. 13:16..

Our ancestors tested the Holy Blessed One ten different times, but they were punished only for the sin of slander ([which was one of them]). These are the ten: Once at the sea, once when the manna was first given, once when the manna stopped coming down, once at the first appearance of quails, once at the latter appearance of quails, once at Marah, once at Refidim, once at Horev, once [at the Calf, and once] with the spies. And the sin of the spies was the worst of them all, as it says (Numbers 14:22), “They have tested Me these ten times, and have not heeded My voice.” And also (Numbers 14:37), “The men died before God by plague, for spreading bad reports about the Land [of Israel].” And from this we can reason that if the Holy Blessed One punished the spies for insulting the land, which has no mouth to speak, no reaction, and no shame, then all the more so would the Holy Blessed One punish someone who speaks ill of his friend and shames him.
Rabbi Shimon would say: Afflictions come upon those who speak slander. For so we find with Aaron and Miriam, who spoke slanderously about Moses, and punishments came upon them – as it says (Numbers 12:1), “Miriam and Aaron spoke against Moses.” And why does the verse place Miriam before Aaron? [This teaches us that Tziporah (the wife of Moses)] went and talked to Miriam, and then Miriam went and told everything to Aaron, and then the two of them began to speak against this righteous man. And because these two spoke against a righteous man, punishments came upon them, as it says (Numbers 12:9), “And the Eternal became angry with them, and departed.” What do we learn from “and departed”? This teaches us that God departed from Aaron and attached to Miriam, because Aaron was not as engaged as Miriam in spreading slanderous words around, so she was (immediately) punished more. Miriam said: Prophecy has come to me even though I have not separated from my husband. And Aaron said: Prophecy has come to me even though I have not separated from my wife. And even our earliest ancestors received prophecy even though they did not separate from their wives. But Moses, because he is so arrogant, separated from his wife. They did not take this up with [Moses] directly, nor did they know for certain that it was true. It was not at all clear that he was being arrogant. We can reason from this that if Miriam, who spoke against her brother only secretly, was still punished, then if one speaks against his friend publicly, and shames him, all the more so will he be punished.
At that time, Aaron said to Moses: Moses, my brother, you think that this skin disease affects only Miriam, but it is also upon the flesh of our father Amram. I will give you a parable to tell you what this is like: Like someone who has a hot coal placed in his hand. Even if he tosses it around from place to place, his flesh is still burned.”¹The idea here is that Amram and Miriam, father and daughter, are of one flesh, and therefore, if one of them is affected, so is the other. This is why it says (Numbers 12:12), “Please, do not let her be like one who is dead [when she emerges from her mother’s womb, with half of her flesh eaten away].” Meanwhile, Aaron attempted to pacify Moses by saying: Moses, my brother, have we ever done harm to anyone in the world? He replied: No. Aaron continued: So if we have done no harm to anyone in the world, would we have wished to harm you, who are our brother? Now what can I do? Will this mistake come between the covenant between us? (For he had established a covenant with Aaron and his sons,) as it says (Amos 1:9), “They did not remember the covenant of brotherhood.” At that moment, Moses drew a small circle on the ground and stood inside it, and asked for mercy for Miriam. He said: I will not leave this spot until my sister Miriam is healed, as it says (Numbers 12:13), “Please, God, heal her.” Then the Holy Blessed One said to Moses: If a king had reprimanded her, or if her father had reprimanded her, it would have been appropriate for her to sit in shame for seven days. And since it is I, the King of all kings, all the more so is it just for her to sit in shame for fourteen days! However, for your sake, I will forgive her, as it says (Numbers 12:14), “The Eternal said to Moses: If her father spat in her face [would she not sit in shame for seven days?]”
“Now Moses was a very humble man” (Numbers 12:3). Could it be that he was meek and not beautiful and praiseworthy? But we learn from the verse (Exodus 40:19), “He spread the tent over the Tabernacle”: That just as the Tabernacle was ten cubits high, so was Moses also ten cubits high. Could it be that he was as humble as the angels, who serve God? But we learn from that [same] verse [that Moses was humble] “more than any other person”; more than other people, that is, but not more than the angels who serve God. Could it be that he was humbler than those in previous generations? But we learn from that [same] verse, “on the face of the earth”; in his own generation, that is, and not previous generations. There are three types of skin-afflicted people in the world: moist, dry, and polypous, and Moses made himself lowlier than them all.

The Holy Blessed One tested our ancestors with ten trials, and they did not emerge whole from any of them. They are as follows: “In the wilderness, on the plain, facing Suf, [between Paran, and Tophel, and Lavan, and Hatzerot, and Di-zahav]” (Deuteronomy 1:1). “In the wilderness”: When they made the Golden Calf, as it says (Exodus 32:8), “They made themselves a molten calf.” “On the plain”: Because of water, as it says (Exodus 17:3), “There the people thirsted for water.” “Facing Suf”: When they rebelled at the Sea of Reeds (and some say: This was the idol that Micah made). Rabbi Yehudah said: They rebelled at the sea, meaning, they rebelled in the sea, as it says (Psalms 106:7), “They rebelled at the Sea of Reeds.” “Between Paran”: With regard to the spies (as it says in Numbers 13:3), “Moses sent them from the wilderness of Paran.” “And Tophel”: These were the frivolous words (tiphlot) they said about the manna. “Lavan”: This was Korah’s mutiny. “Hatzerot”: Because of the quails. So far, that is seven. But in another place (Deuteronomy 9:22) it says, “At Tav’erah, and at Masah, and at Kivrot HaTa’avah.” “Di-zahav”: This is when (Aaron) said to them: Enough (dai) of this golden (zahav) sin which you have committed with the calf! But Rabbi Eliezer ben Ya'akov would say: [Terrible] enough (dai) is this sin that Israel was punished for to last from now until the resurrection of the dead.