Comentário sobre Números 11:28

כלאם — (This is taken as the equivalent of כַּלֵּם, “destroy them”, “make an end of them”; cf. Rashi on Exodus 17:9) — He meant: cast upon them the responsibility for public affairs and they will of themselves soon come to an end (through the worry and anxiety this entails). — Another explanation is: that the word means put them into prison (כלא). He said this because they were prophesying, “Moses will die and Joshua will bring Israel into the Land” (cf. Sifrei Bamidbar 96; Sanhedrin 17a).

MY LORD MOSES, ‘K’LA’EIM’ (SHUT THEM IN). The meaning of this is that Moses had told the people the words of G-d, that He would take of the spirit which was upon him and put it upon those that will stand with him in the Tent of Meeting. Now those that did not go to the Tent [i.e., Eldad and Medad who had also been designated for that honor], and yet held themselves to be among those upon whom Moses’ spirit had been put [by prophesying in the camp,²⁵⁵Verse 27. as Eldad and Medad did], were as rebels against Moses’ words. Therefore Joshua said to Moses, “Shut them in, for perhaps it is a lying spirit²⁵⁶I Kings 22:22. in their mouths, or it is an evil spirit that terrifies them,²⁵⁷See I Samuel 16:14. and thus they must be put in a prison like a man that is mad, and maketh himself like a prophet.”²⁵⁸Jeremiah 29:26. But Moses in his humility answered: “Would that all the people of the Eternal were prophets, that the Eternal would give His spirit upon them!²⁵⁹Verse 29. — for G-d put His spirit directly upon them without taking of the spirit which was upon me, and would that this would happen to all the people.”
However, from the words of our Rabbis it appears that the custom in Israel was that no one would prophesy about future events in the presence of a prophet who is greater than him, but they would follow him as his disciples, and these were the sons of the prophets.²⁶⁰I Kings 20:35. Rambam defines the sons of the prophets as “those who sought the prophetic gift. And although they directed their minds towards it, the Divine Spirit might or might not rest upon them” (Hilchoth Yesodei Hatorah 7:5). Thus the Rabbis have said in Tractate Sanhedrin [with reference to the prophecy of Eldad and Medad]:²⁶¹Sanhedrin 17 a. “We can well understand according to that Sage who said that [Eldad and Medad prophesied that] ‘Moses will die [before entering the Land],’ that Joshua therefore said, My lord Moses, shut them in [since he wished to save Moses from grief]. But according to the Sage who said that [they prophesied] about the quails [that they would come from the sea], why should they be shut in [and not prophesy]? It is because the case resembled that of a pupil who renders a decision in the presence of his master.” Similarly [this was the reason why they were forbidden to prophesy] according to the Sage who says that they prophesied about Gog and Magog.²⁶²Ezekiel 38:17. And the Rabbis have mentioned a similar case in Tractate Megillah in the matter of Deborah.²⁶³In Megillah 14 b the Talmud lists the seven prophetesses that prophesied in Israel, mentioning among them Deborah, Huldah, etc. It is related in the Book of Kings that King Josiah of Judah sent to Huldah a delegation to inquire about a certain matter (II Kings 22:14). On this the Gemara asked: “But how could Huldah prophesy whilst Jeremiah [[illegible]] the leading prophet in Jerusalem — was present?” To this question the answer is given that “Huldah was a relative of Jeremiah and therefore he did not mind her prophesying.” Thus it is clear from this text that there was a rule in Israel that no one should prophesy in the presence of a greater prophet. Ramban’s mentioning “Deborah” is merely a reference to the text in the Gemara which begins this discussion, but the actual reference is to Huldah, as explained above. But Moses said that he, being the master, foregoes the honor due to him [and the law is that a Rabbi is able to renounce the honor due to him],²⁶⁴Kiddushin 32 a. and he desires and is happy [that they prophesy]. And I have seen that the Targum Yerushalmi²⁶⁵This is found in our Targum Yonathan ben Uziel. rendered: “k’la’eim — withhold from them the Holy Spirit.” The Targum thus understood the word k’la’eim to be like the expressions: Behold, ‘lo echla’ (I did not refrain) my lips;²⁶⁶Psalms 40:10. ‘lo thichla’ (Thou wilt not withhold) Thy compassions from me.²⁶⁷Ibid., Verse 12.
Now the reason for this matter is that Joshua thought that [Eldad and Medad] were prophesying because they were of them that were recorded²⁶⁸Verse 26. [among the prescribed number of seventy men that were to join Moses], because the spirit of Moses was transmitted to all that were recorded, for he intended that all [seventy of them should become prophets]. Therefore Joshua said to Moses: “It is not fitting that they [Eldad and Medad] should prophesy in the camp, since they did not fulfill the word of G-d who commanded: and thou [Moses] shalt bring them unto the Tent of Meeting, that they may stand there with thee,²⁶⁹Verse 16. and thus it might appear that not all of them prophesied through His putting of the spirit which was upon you [on them]. It is therefore fitting for my lord to direct your mind towards the spirit of G-d [which is upon you] and to bring it [completely] back to you, so that it should not be taken from you except for those who stand before you in accordance with the word of G-d. For it was because you intended at first that all who were recorded [should be prophets] that some of your glory came upon them, and if you will now intend to withdraw it from them, it will come to rest only upon those who stand before you in accordance with the word of G-d.” But Moses answered [Joshua by saying] that he should not be zealous for his sake, for he wishes that they prophesy whether in his presence or outside it, since G-d had put His spirit upon them — either by transmission from Moses or [directly from G-d] without such a transmission.

אדוני משה כלאם!, he thought that the reason why these two men had not come to the tent of Meeting was because they wanted to demonstrate that they could prophesy without being within the spiritual sphere and physical presence of Moses.