Tafsiran yang Mengutip untuk Ulangan 10:6

And Moses wrote their departures for their journeys according to the command of the Lord. And afterward he reversed the order, [saying] these are their journeys for their departures, and it does not say “according to the command of the Lord.” I will explain this in three ways. The first is that in some journeys they went forward and in some they turned backward. For at first, they turned back and encamped before Pi-hahiroth (Exodus 14:2). Rashi explained that they went backwards towards Egypt. And likewise, in Deuteronomy (2:1) it is written And we turned and traveled to the wilderness, Rashi explained that because they misbehaved, they turned toward the wilderness. And similarly in Parashat Eikev (Deuteronomy 10:6), from Beeroth Bene-jaakan to Moserah, they went back eight journeys. It turns out that most of the journeys in which they went forward and not backward, which were according to the command of the Lord, are called their departures for their journeys, because they turned their faces away from the place they had left, which is called their departures, and their faces were toward their journeys which were ahead of them. But when they turned backward because they had misbehaved through sin, it was not according to the command of the Lord, and this is called their journeys for their departures because they returned and traveled to the place they had left, which is called their departures, as they turned their faces toward Egypt.

Most readers are aware that the book of Devarim is significantly different from the other books of the Torah. For instance, words and expressions that don’t appear anywhere else in the Torah suddenly appear here.¹For example, Moshe is only now referred to as “the man of God” (33:1) or “the servant of God” (34:5). Likewise, the Jews are first referred to by the name Yeshurun (32:15; 33:4, 26). This is especially pronounced when we encounter a new word or phrase that describes the very same object or concept referred to by a different term in the other books. Even place names appear to be changed, such that it is not always clear whether similar sounding names (such as Kadesh and Kadesh Barnea) are referring to the same place or to two distinct places.²See also Devarim 10:6, which gives us a different location for the death of Aharon than the one we read about in Bemidbar 20:22–29. See also Ramban’s attempt to resolve this problem.

דרך ים סוף BY THE WAY OF THE RED SEA — As soon as Aaron died and this war came upon them they turned back on the way to the Red Sea; this was the way on which they had turned back when there had been enacted against them the decree that they must wander in the wilderness in consequence of their murmuring after having received the report of the spies, as it is said, (Deuteronomy 1:40), “And take your journey into the wilderness by the way to the Red Sea”. Here they went back seven stages, as it is said, (Deuteronomy 10:6), “And the children of Israel journeyed from Beeroth-bene-jaakan to Moserah; there Aaron died”. But did he really die at Moserah; was it not at Mount Hor that he died?” But the explanation is, that there (at Moserah) they again mourned and lamented for him just as though he there lay dead before them. Go and examine the list of the stages (Numbers 33:31—37) and you will find that there are seven stages from Moserah to Mount Hor (Midrash Tanchuma, Chukat 18).

לזרח OF ZERAH — He is identical with Zohar (mentioned in Exodus 6:15 as a son of Simeon), which is an expression equivalent to צהר, shining (a synonym of זרח). However, the family of אהוד (mentioned there) had ceased to exist by now. The same was the case with five families of the tribe of Benjamin, for with ten sons did Benjamin go down to Egypt and here it enumerates only five. Similarly with Ezbon of the tribe of Gad. So you have seven families that had become extinct (cf. Midrash Tanchuma, Pinchas 5). — And I have found in the Talmud Yerushalmi Yoma 1:2 the reason why these seven families were now extinct: that when Aaron died the clouds of glory departed and the Canaanites came to wage war against Israel. These therefore set their hearts on returning to Egypt and turned back eight stages from Mount Hor to Moserah, as it is said, (Deuteronomy 10:6) “And the children of Israel journeyed from Bene Jaakon to Moserah; there Aaron died”. But did he not die at Mount Hor and from Moserah to Mount Hor there were eight stages in a backward direction? But the explanation is that they turned back, and the Levites pursued them to force them to return and slew of them seven families. And besides these, of the sons of Levi there fell four families: the families of Shimei and Uzzieli, and of the three sons of Izhar (Exodus 6:21) only the family of one son, Korah, is enumerated here, v. 58, so that the family of Izhar may be regarded as extinct — making three families missing. And as regards the fourth family I do not know which of those mentioned in 3:21, 27, 33, it was that had become extinct by now (Talmud Yerushalmi Sotah 1:10; Yoma 1:1). But Rabbi Tanchuma (Midrash Tanchuma, Pinchas 5) explained that they (the families not mentioned here) died by the plague in the matter of Balaam. But this can hardly be so, because according to the deficiency that shows itself in the tribe of Simeon in this census, as compared with the first census in the wilderness of Sinai (1:23), it would appear that all the twenty four thousand who died of that plague (Numbers 25:9) must have fallen from the tribe of Simeon.