Tafsiran yang Mengutip untuk Bilangan 11:14

And the impurity of a corpse has nine avot (sources). The dead body itself is the primary source of impurity. When I say 'the dead,' I don't refer to any dead but it refers to specific items, if they are the size of an olive or larger, such as its flesh, its marrow, its sinews, its bones, its blood, and anything that comes from its corpse, as detailed in Tractate Ohalot (Chapter 2, Halacha 1). It doesn't make a difference whether the dead is a non Jew or a Jew except for the cases of an Ohel (lit. tent) where a non Jew does not impart purity in an ohel. This is the language of the gemara (yevamot 81a) A few imparts impurity in an ohel, a gentile does not. This is learnt from the verse (Bamidbar 11:14) "This is the law of a man (Adam) the dies in a tent, and in Yechezkel (34:31) it defines what is an Adam "For you—My flock, the flock that I tend—are man (Adam)". You are called Adam and the nations of the world are not called Adam. The grave also imparts impurity. A person that becomes impure from a dead body is also called an Av (a primary source). Utensils/vessels that touch the dead body are also called an Av Hatuma a primary source of impurity). In addition, if vessels are touching a dead body and a person is touching those vessels and vessels are touching that person, all three are now Av Hatuma. The vessels touching the body, the person and the 2nd vessels. Also, vessels that are touching the vessels that touched a dead body are an Av Hatuma. I will explain each case in the 2nd chapter of Ohalot. This is all on condition that the person is a Jew, but a non-Jew that touches a dead body does not get the dead body impurity. The beginning of the tosefta Ohalot (h4) says "The non-Jew, the animal, an 8 year old, earthen vessels, food and drink that touch a dead body, vessels that touch them are pure". And the meaning of saying they are 'pure' is that their law is not the same as the law of vessels that come into contact with the impurity of a corpse. I didn't go into this yet to make sure you didn't confuse it with beverages that touch a corpse, but they do become impure with the impurity of beverages, which I am going to explain, not like an Av Tuma to vessels. Another Av Tuma (primary source) is the ohel (tent), and the laws of an ohel and the laws of vessels that are touching a corpse are the same and he is impure for 7 days like the vessels that touch the dead. The reason we counted it separately is because the leather, cloth and sackcloth, if they made a tent over the dead, would become impure unlike other vessels made of wood, earthenware or bone, which would not be impure as a tent. Yes, isn't the law that a wooden or bone vessel which make a tent, become impure like a vessel touching a dead body? I will explain that in the 27th chapter of this tractate. In the tosefta Nidda (ch 6, h10) it says "anyone who becomes impure in a tent becomes impure with the impurity of seven, and there are cases where one becomes impure with the impurity of seven but does not become impure in a tent", this alludes to vessels that can be purified in a Mikve, as we have explained

אספה לי GATHER UNTO ME [SEVENTY MEN OF THE ELDERS OF ISRAEL] — "This" — the Lord said — “is the reply to your complaint which you uttered (v. 14) I am not able to bear all this people alone”’ (cf. Sifrei Bamidbar 92). But where were the first elders, that God commanded him to gather elders anew? Had they not sat as judges together with them (with Moses and Aaron) in Egypt, as it is stated, (Exodus 3:16) “Go and gather the elders of Israel together”? But these had died by the consuming fire of Taberah (v. 3). They really had deserved this for their conduct at Sinai, as it is said, (Exodus 24:11) "And they beheld God” which means, that they comported themselves irreverently towards God — like a person who nibbles his bread and at the same time addresses the king — for this is the meaning of the words, “[And they saw God] and ate and drank”. The Holy One, blessed be He, however, did not wish to give any cause for mourning at the joyous event of the Lawgiving, and therefore punished them here (at Taberah) (Midrash Tanchuma, Beha'alotcha 16).

ואצלתי מן הרוח אשר עליך, “and I will enhance some of the spirit that is part of you;” did G-d not have holy spirit that He could have taken from somewhere else other than Moses? We therefore must understand G-d’s words as follows: He told Moses that that he should judge the Jewish people and that He had given him sufficient wisdom to know how to this. How could Moses therefore complain that he could not do it by himself? (verse 14) If so, it was proof that he, Moses, had to share some of his holy spirit with the elders he would now appoint.

ולא תשא אתה לבדך THAT THOU BEAR IT NOT THYSELF ALONE — Here you have the answer to what you have said, (Numbers 11:14) “I am not able [to bear all this people] alone” (cf. Sifrei Bamidbar 93; Rashi on Numbers 11:16).