민수기 20:7의 인용 해설

TO EIN MISHPAT, WHICH IS KADESH. It is named [Ein Mishpat, meaning, “the Well of Judgment”] on account of a future event, for Moses and Aaron will be judged because of what will occur at that fountain.¹⁴⁸See Numbers 20:7-13. Thus the words of Rashi based upon an Agadah.¹⁴⁹Tanchumah Chukath, 11. So also in Targum Jonathan here.
But I do not understand this for this Kadesh [mentioned here] is Kadesh-barnea which is in El-paran which is by the desert,¹⁵⁰As mentioned here in Verse 6. and it is from there that the spies were sent by Moses in the second year following the Exodus from Egypt, as it is said, Unto the wilderness of Paran, to Kadesh.¹⁵¹Numbers 13:26. And it is further written, And we came to Kadesh-barnea… and ye said, Let us send men before us,¹⁵²Deuteronomy 1:19, 22. and there Israel abode many days.¹⁵³Ibid., Verse 46. But the Kadesh where the judgment of the righteous ones¹⁵⁴Moses and Aaron. took place is in the wilderness of Zin, which they entered in the fortieth year following the Exodus, as it is said, And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month, and the people abode in Kadesh,¹⁵⁵Numbers 20:1. and finish the chapter.¹⁵⁶A charge by the author to finish the chapter containing the account of the smiting of the rock by Moses to bring forth water and his consequent punishment. Perhaps the Midrash [mentioned above] alludes only to the name, meaning that a place bearing this name Kadesh will become “the Well of Judgment.”
Now Onkelos said, “the plain of pilug dina,” but I do not know what this means. Perhaps the word pilug is derived from [the Hebrew word used in the following verses]: ‘Plagim’ (Streams) and watercourses;¹⁵⁷Isaiah 30:25. Who ‘pilag’ (hath cleft) a channel for the waterflood.¹⁵⁸Job 38:25. Similarly, in the language of the Sages we find,¹⁵⁹Esther Rabbah, 5. “Pilgo (The openness) of the sea.” The verse thus states that on that plain there will flow “a fountain of judgment” entering the depth of the case, as this was a fitting plain destined for kings who would sit there to judge all the peoples of these lands.

ויאמר ה׳ אל משה, G'd said to Moses, etc. Why does the Torah switch from using the relatively harsh וידבר in verse 7 where it did not appear called for, and now portrays G'd as speaking softly, at the very moment when Moses had become guilty of a transgression? It seems ludicrous that at the moment when G'd decrees a harsh penalty on both Moses and Aaron the language this is couched in is most friendly! We may understand this in light of what Bamidbar Rabbah 19,12 writes that Moses said to G'd that seeing He had decreed that he would die in the desert together with all the people who had believed the report of the ten spies, subsequent generations would conclude that he too was no better than they. He therefore pleaded with G'd to record his sin in the Torah to make certain no one would think Moses was guilty at the time the spies returned. This is the reason the Torah wrote the words יען לא האמנתם בי. Thus far the Midrash. The reason that G'd introduced the paragraph dealing with Moses' punishment with the soft ויאמר was to draw our attention to the difference between what had caused the death of the generation of the spies and that of Moses and Aaron respectively. On no account were these leaders to be compared to their flock although they shared the fate of dying in the desert.