בְּבֹאָ֞ם אֶל־אֹ֧הֶל מוֹעֵ֛ד יִרְחֲצוּ־מַ֖יִם וְלֹ֣א יָמֻ֑תוּ א֣וֹ בְגִשְׁתָּ֤ם אֶל־הַמִּזְבֵּ֙חַ֙ לְשָׁרֵ֔ת לְהַקְטִ֥יר אִשֶּׁ֖ה לַֽיהוָֽה׃
Ao entrarem na Tenda do Encontro lavarão com água, para que não morram; ou ao se aproximarem do altar para ministrar, para queimar oferta ao Eterno,
Ramban
SPEAK UNTO AARON THY BROTHER. The meaning of the epithet thy brother is that “you are to warn him because he is your brother, for even though you are not under this prohibition against coming [into the holy place at all times, thus you might think that Aaron, too, is not subject to this restriction, since he is your brother, nonetheless] Aaron, your brother, is under the prohibition against coming [into the holy place at all times].”
Now Rabbi Abraham ibn Ezra commented that this Scriptural section indicates that Aaron’s sons [died because they] brought the fire of incense into the innermost part of the Sanctuary.12I.e., the Holy of Holies. This explains, according to Ibn Ezra, why He mentioned here the death of Aaron’s sons, and then followed it up with the admonition against the priests entering at all times into the holy place within the Veil (M’kor Chayim). But in my opinion this is not correct. For the verses which mention their sin always say, when they offered ‘strange’ fire before the Eternal.13Numbers 3:4. Ibid., 26:61. And if [you accept as] proof that they entered into the innermost part of the Sanctuary, the prohibition with which G-d warned Moses concerning their father [i.e., Aaron], so that he die not [as Ibn Ezra said], then [you should] certainly accept as proof [that they died because] they entered the Sanctuary whilst intoxicated by wine, the prohibition that was said to Aaron himself immediately after their death, [Drink no wine nor strong drink etc.]!1Above, 10:9. Moreover, how could it have occurred to them to enter on that day the [innermost] part [of the Sanctuary] which [even] their father did not enter, for Aaron burnt the incense on the “inner” altar [which stood in the Sanctuary proper], and why should they bring in their incense to a place further inside [the Sanctuary] than their father! Now I have already hinted at the nature of their sin,14Above, 10:2. and the language of the verses point thereto. But the expression ‘b’korvatham’ (when they approached) [does not mean, as Ibn Ezra interpreted it, “when they approached by entering the innermost part of the holy place”, but] according to its plain meaning is like the expression ‘uv’korvatham’ (and when they come near) to the altar15Exodus 40:32. to minister.16Or when they come near to the altar to minister (ibid., 30:20). Thus the verse here is stating that Aaron’s sons died when they ministered before G-d. If so, [the sense of the warning here] is that He warned Aaron that he should only minister in the place which He commands [that it be done], and at the time He specifies for it.
It is possible that the sense of the verse is similar to that which our Rabbis have said,17Mechilta, Beshalach Vayasa 6. See also Rashi, Numbers 17:13. that the people were speaking perversely of the incense, saying, “Through it Nadab and Abihu [Aaron’s sons] died etc.” Therefore Scripture stated that after the death of the two sons of Aaron, when they drew near before the Eternal with the incense, He said to Aaron that he should come even nearer before the Eternal than they did, and with incense, for if he comes into the holy place [i.e., the Holy of Holies] without the incense, he will die, for with it he shall enter there first, just as He said, and he shall bring it within the Veil … and the cloud of the incense will cover the ark-cover that is upon the testimony, that he die not.18Further, Verses 12-13. According to tradition the High Priest first entered the Holy of Holies, and then put the incense upon the censer containing the coals of fire from the altar that stood in the outside Court. This Service, as will be explained further on, was done only on the Day of Atonement. This then is the meaning of the phrase [here in Verse 2 before us], for I will appear in the cloud upon the ark-cover, meaning that he [Aaron now, and the High Priest in succeeding generations] is only to enter there with the incense whose cloud rises up there [upon the ark-cover], even as He said, and the cloud of the incense will cover the ark-cover.19Verse 13. Thus it will be shown that it is not the incense which brings death, for here Aaron went into the Sanctuary even further than his sons did, and he was protected by the incense. People will thus conclude that it is sin that brings death, and not the incense. This is clearly the trend of Ramban’s thought.
Now Rabbi Abraham ibn Ezra commented that this Scriptural section indicates that Aaron’s sons [died because they] brought the fire of incense into the innermost part of the Sanctuary.12I.e., the Holy of Holies. This explains, according to Ibn Ezra, why He mentioned here the death of Aaron’s sons, and then followed it up with the admonition against the priests entering at all times into the holy place within the Veil (M’kor Chayim). But in my opinion this is not correct. For the verses which mention their sin always say, when they offered ‘strange’ fire before the Eternal.13Numbers 3:4. Ibid., 26:61. And if [you accept as] proof that they entered into the innermost part of the Sanctuary, the prohibition with which G-d warned Moses concerning their father [i.e., Aaron], so that he die not [as Ibn Ezra said], then [you should] certainly accept as proof [that they died because] they entered the Sanctuary whilst intoxicated by wine, the prohibition that was said to Aaron himself immediately after their death, [Drink no wine nor strong drink etc.]!1Above, 10:9. Moreover, how could it have occurred to them to enter on that day the [innermost] part [of the Sanctuary] which [even] their father did not enter, for Aaron burnt the incense on the “inner” altar [which stood in the Sanctuary proper], and why should they bring in their incense to a place further inside [the Sanctuary] than their father! Now I have already hinted at the nature of their sin,14Above, 10:2. and the language of the verses point thereto. But the expression ‘b’korvatham’ (when they approached) [does not mean, as Ibn Ezra interpreted it, “when they approached by entering the innermost part of the holy place”, but] according to its plain meaning is like the expression ‘uv’korvatham’ (and when they come near) to the altar15Exodus 40:32. to minister.16Or when they come near to the altar to minister (ibid., 30:20). Thus the verse here is stating that Aaron’s sons died when they ministered before G-d. If so, [the sense of the warning here] is that He warned Aaron that he should only minister in the place which He commands [that it be done], and at the time He specifies for it.
It is possible that the sense of the verse is similar to that which our Rabbis have said,17Mechilta, Beshalach Vayasa 6. See also Rashi, Numbers 17:13. that the people were speaking perversely of the incense, saying, “Through it Nadab and Abihu [Aaron’s sons] died etc.” Therefore Scripture stated that after the death of the two sons of Aaron, when they drew near before the Eternal with the incense, He said to Aaron that he should come even nearer before the Eternal than they did, and with incense, for if he comes into the holy place [i.e., the Holy of Holies] without the incense, he will die, for with it he shall enter there first, just as He said, and he shall bring it within the Veil … and the cloud of the incense will cover the ark-cover that is upon the testimony, that he die not.18Further, Verses 12-13. According to tradition the High Priest first entered the Holy of Holies, and then put the incense upon the censer containing the coals of fire from the altar that stood in the outside Court. This Service, as will be explained further on, was done only on the Day of Atonement. This then is the meaning of the phrase [here in Verse 2 before us], for I will appear in the cloud upon the ark-cover, meaning that he [Aaron now, and the High Priest in succeeding generations] is only to enter there with the incense whose cloud rises up there [upon the ark-cover], even as He said, and the cloud of the incense will cover the ark-cover.19Verse 13. Thus it will be shown that it is not the incense which brings death, for here Aaron went into the Sanctuary even further than his sons did, and he was protected by the incense. People will thus conclude that it is sin that brings death, and not the incense. This is clearly the trend of Ramban’s thought.
Rav Hirsch
Ebenso wie hier bei dem Übergang von den in בגדי זהב zu vollziehenden תמיד und מוספים-Opfern zu den in בגדי לבן zu vollbringenden, durch das Eingehen in das Allerheiligste bedingten Opferhandlungen טבילה vorgeschrieben ist, so wird V. 23 u. 24 auch bei dem Übergangswechsel von diesen zu jenen, von עבודה בבגדי לבן zu עבודה טבילה ,בבגדי זהב gefordert: ופשט את בגדי הבר וגו׳ ורחץ וגו׳ ויצא ועשה את עולתו וגו׳. Es trat aber, wie zu V. 23 zu erläutern sein wird, dieser Übergang am י׳׳כ viermal ein, weshalb, da כל המשנה מעבודה לעבודה טעון טבילה, ebenso viele טבילות dem כה׳׳ג am י׳׳כ gesetzlich oblagen. מדרבנן hatte aber jeder an jedem Tage, wenn er in die עזרה einging, zuvor טבילה vorzunehmen. Der כה׳׳ג war daher am י׳׳כ fünfmal טובל. Die Halacha lehrt aber, daß ebenso wie sonst im Jahre bei jedem neuen Eingehen zur עבודה das Schmot 30, 20 vorgeschriebene קידוש ידים ורגלים מן הכיור oblag, also auch hier außer den טבילות jedesmal auch קידוש ידים ורגלים vorzunehmen war, und zwar zweimal: einmal vor jeder הפשטה, vor jedem Ablegen der בגדי זהב oder בגדי לבן, und dann wiederum nach טבילה und לבישה der Gewänder, die dem nunmehrigen עבודה-Abschnitt entsprechen, vor fortsetzendem Übergang zu demselben. Wir haben bereits angedeutet, wie die עבודה בבגדי לבן vom כה׳׳ג in Vergegenwärtigung seiner individuellen, persönlichen mangelhaften Unzulänglichkeit, diejenige in בגדי זהב jedoch in Vergegenwärtigung der idealen sittlichen Vollendung des der nationalen ישראל-Idee innewohnenden Charakters zu vollbringen sei. Indem nun vor jeder הפשטה ein קידוש ידים ורגלים vorgeschrieben ist, so muss die הפשטה, sowohl das Ablegen der בגדי זהב als das der בגדי לבן, selbst den Charakter einer עבודה tragen. Das sich Erheben über die eigene Unzulänglichkeit zu der dem nationalen Ideale innewohnenden sittlichen Größe, sowie das Zurückgehen von der Höhe jenes Ideals zu dem Gedanken des noch so unvollkommenen eigenen individuellen sittlichen Wertes, jenes wie dieses bildet ein bedeutungsvollen Moment in der von dem Gesetzesheiligtum für dessen Ziele geforderten Arbeit an unserm Einzeln- und Gesamtleben, und nur im aufrichtigen Zusammenfassen und Betätigen beider Momente kann das uns gesteckte geistige und sittliche Ziel erreicht werden. קידוש vor הפשטת בגדי זהב lehrt, daß das Erfassen des nationalen Ideals nur Wert habe, wenn es zum Maßstab für die eigene Unvollkommenheit werden soll, und קידוש vor הפשטת בגדי לבן, daß Zerknirschung über die eigene Mangelhaftigkeit nur gottgefällig, nur Gottesdienst ist, nur Gottes Zwecken dient, wenn sie zum Boden wird, auf welchem sich der jüdische Mensch zu dem von Gott als erreichbar verbrieften sittlichen Ideale emporrafft. So bildeten fünf טבילות und zehn קידושין die Merkstäbe der עבודה-Übergänge in dem großen Tagesakt des כה׳׳ג am יום הכיפורים. Am bedeutsamsten aber erscheint die קידושא בתרא, das letzte קידוש, das er כי פשט בגדי קדש ולביש בגדי חול, das er am Schlusse des Tages vollzog vor Ablegen der Gewänder des Heiligtums um in das Gewand des täglichen Lebens hinauszutreten. Indem nicht nur die הפשטה der Übergänge von בגדי קדש לקדש, sondern auch die letzte הפשטה von בגדי קדש zum Emporopfer. לחול nicht minder קידוש ידים ורגלים מכלי שרת fordert, so ist damit auch dem Ablegen der Heiligtumsgewänder, um im gewöhnlichen Kleide ins alltägliche Leben zurückzutreten, der עבודה-Charakter aufgedrückt, und damit der Gedanke als Schlusswort des ganzen großen Tages mit hinausgegeben, daß das ganze Leben im Heiligtume und alle symbolischen Begehungen in demselben erst ihren wahren Wert von dem auf Grund des im Heiligtume gewonnenen Geistes außerhalb des Heiligtums zu verwirklichenden konkreten Leben erwartet, und das בבגדי קדש Erstrebte nun erst seine wahre Bedeutung durch das בבגדי חול zu Vollbringende zu erwarten hat.
Ramban
LET REUBEN LIVE. Rabbi Abraham ibn Ezra commented that “he began with Reuben because he was the firstborn. He did not mention Simeon because of the sin of [Baal] Peor, because the worshippers were Simeonites, the proof being their numbers,80In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory. and their prince, too, being killed [in the affair].” In my opinion, the numbers are no proof because over thirteen thousand are still unaccounted for, aside from those who died in the plague.80In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory. In addition, other tribes as well diminished in population, for the sons of Gad lost five thousand,81In the first census the Gadites numbered 45,650 (Numbers 2:15), and in the second census they were 40,500 (ibid., 26:18) — a decrease of 5,150. — And so perhaps we should assume that these deaths resulted from the plague because of Peor. and the sons of Ephraim, eight thousand!82In the first census the tribe of Ephraim numbered 40,500 (Numbers 2:19), and in the second census they were 32,500 (ibid., 26:37) — a decrease of 8000. Moreover, from the verse which states, And Israel attached himself unto Baal-peor,83Numbers 25:3. and it is said again, Take all the chiefs of the people84Ibid., Verse 4. it would appear that there were some among them from all the tribes, and that all their judges passed sentence on them. And similarly He said, so that I consumed not the children of Israel in My jealousy.85Ibid., Verse 11. Now do not rejoin against me from the affair of Achan where He said, Israel hath sinned86Joshua 7:11. In this part of the verse the specific sin is not mentioned yet. It is stated at the end of that verse: Yea, they have even taken of the devoted thing. — For the significance thereof see Ramban further. [although it was but a single individual who sinned; similarly we can say that it was the tribe of Simeon alone that sinned in the affair of Peor yet Scripture describes it as if the entire nation sinned. This rejoinder is not valid, for] there, [the details of] the sin had not yet been revealed, so He mentioned Israel generally [but in the case of Peor the facts of the sin were clearly given and still He spoke of all Israel, which shows that people from all the tribes were among the worshippers of Peor]. Similarly, the identity of the victim [i.e., Zimri, a leader of the Simeonites] is no proof [that only his tribe sinned, as Ibn Ezra argues], for he [Zimri, the son of Salu] was only a prince of a fathers’ house87Numbers 25:14. of that tribe, not the prince of the [entire] tribe. Those who assembled against G-d in the congregation of Korach were greater and more honorable people than he [Zimri], for they were princes of the congregation,88Ibid., 16:2. yet all their tribes did not follow them! Additionally, the psalm [that relates the sins of the wilderness] mentions Dathan and Abiram and their affair by name, saying, The earth opened and swallowed up Dathan, and covered the company of Abiram;89Psalms 106:17. The verse indicates that, despite the fact that princes of the congregation were in the company of Korach, the general population did not follow them, for the psalm specifies the participants in the strife. and it [the same psalm] mentions They attached themselves also unto Baal-peor90Ibid., Verse 28. together with Moreover, they scorned the desirable Land91Ibid., Verse 24. which applies to the general population!92Thus it is clear that the worshippers of Baal-peor came from all the tribes, just as those who scorned the desirable Land came from among the entire people. This contradicts Ibn Ezra’s view that only the tribe of Simeon was involved in the affair of Peor. Forbid it also that Moses should refrain from blessing the tribe of Simeon, [when it is said] that a tribe be not blotted out from Israel!93Judges 21:17. For all those who had joined Baal-peor had already died, as it is said, for all the men that followed Baal-peor, the Eternal thy G-d hath destroyed from the midst of thee,94Above, 4:3. and it is written of those who survived, But ye that did cleave unto the Eternal your G-d are alive every one of you this day.95Ibid., Verse 4. And why should he not bless them? They all made the [golden] calf and sinned in the affair of the spies, yet they were forgiven, and he blessed them!
Now, I have seen in Midrash Rabbah the following text:96Bamidbar Rabbah 21:9. “Six families were eliminated because of the immorality caused by Balaam’s advice [that Israel could be corrupted through seduction], and so Scripture listed one family less of Simeon97Genesis 46:10 lists six sons of Simeon, while in the second census only five are given (Numbers 26:12-13). and five less of Benjamin.”98Genesis 46:21 lists ten sons of Benjamin, while in the second census only five are given (Numbers 26:38-39). Thus, according to the opinion of the Rabbis [the tribe of] Benjamin had a greater part in the sin than did the tribe of Simeon — yet Benjamin is included in the blessing!99Further, Verse 12.
In my opinion, the correct interpretation is that Scripture considers the tribes of Israel as only twelve. So it stated in Jacob’s blessing, All these are the twelve tribes of Israel.100Genesis 49:28. Now Jacob mentioned his twelve sons and considered Joseph to be one tribe101Ibid., Verses 22-26. [instead of enumerating Ephraim and Menasheh separately as is sometimes done]. Moses saw fit to consider Joseph as two tribes, as he said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh.102Further, Verse 17. This was for two reasons: one, since the Holy One, blessed be He, commanded and made them two tribes regarding the dedication of the altar,103Numbers 7:48 and 54. the flags104Ibid., 2:18-21. [designating the tribal encampments in the wilderness], and the inheritance of the Land,105Ibid., 34:23-24. he [Moses] had to count them as two [separate tribes] for their blessing. Secondly, he referred to Joshua, who would make them possess the Land, and he was from Ephraim, the younger son [of Joseph], therefore Moses had to mention his brother [Menasheh] who was older than him. Now, he also wanted to bless [the tribe of] Levi, for, through his blessing, all Israel would be blessed, in that his offerings shall be acceptable before G-d on their behalf. Hence it was necessary to omit one of the tribes, for nowhere [in Scripture] are they enumerated except as twelve, corresponding to the twelve constellations in the firmament,106Bamidbar Rabbah 14:29. the twelve months of the year, and the twelve “border diagonals”107Sefer Habahir, 95. — This is a Cabbalistic term for the twelve mystic powers emanating from various combinations of the letters of the Great Divine Name. See my Hebrew commentary p. 495. concerning which the Rabbis have said in the Midrash106Bamidbar Rabbah 14:29. that they are the everlasting arms.108Further, Verse 27. As the Sages mentioned in Tractate Berachoth:109Berachoth 32b. “The Holy One, blessed be He, said to the prophet,110I.e., Isaiah. In our text of the Gemara: “The Holy One, blessed be He, said ‘to her': My daughter …” Go and tell the congregation of Israel: My daughter, I have created twelve constellations in the firmament to correspond to the twelve tribes.” Similarly, at Mount Gerizim and Mount Ebal where Scripture counts Levi,111See above, 27:12. Joseph is not mentioned as two tribes111See above, 27:12. [because, there Simeon111See above, 27:12. is mentioned]. Likewise you will see in the distributions of Ezekiel that he counts Joseph as two tribes112See Ezekiel 48:4-5. with reference to the apportioning of the Land and did not mention Levi. On the other hand, in enumerating the city exits [of Jerusalem] he mentioned, the gate of Levi, one113Ibid., Verse 31. and did not list the tribe of Joseph as two tribes; instead he said, the gate of Joseph, one,114Ibid., Verse 32. since the tribes are always counted as only twelve. I have already mentioned this in the section Vayikach Korach.115Numbers 17:12 (see Vol. IV, pp. 189-190). Accordingly, Simeon was left out [of Moses’ blessings] since his tribe was not large and it was not the intention of the blessing of Jacob, their father, that they become numerous. Instead he divided them in Jacob and scattered them in Israel,116See Genesis 49:7. and to that extent they, too, were blessed through the blessing of the rest of the tribes among whom they were.
Now the order of this blessing [of Moses] was by [dictate of] Ruach Hakodesh (the Holy Spirit) according to their inheritance. He began with Reuben for he occupied his inheritance first;117Joshua 13:15. and, also, for he was the firstborn,118I Chronicles 5:1. and Moses prayed for him that his name not be blotted out because of his sin; therefore, in his blessing, he accorded him the right of the firstborn.119Above, 21:17. Then he mentioned Judah for he was the first to inherit within the Land [proper]120Reuben’s possession was beyond the Jordan eastward. and of him came he that is the prince,121I Chronicles 5:2. Reference is to David. and he was the first to advance to war [against the Canaanites],122Judges 1:2. concerning which Moses blessed him [saying, his hands shall contend for him, and Thou shalt be a help against his adversaries].123Verse 7. Thus Judah’s blessing embraces all Israel. Then Moses blessed Levi — who dwelled with the children of Judah in Jerusalem, and there their offerings should be acceptable. Afterwards he blessed Benjamin because their inheritance was with the children of Judah, and, [because] the city of Jerusalem and the Sanctuary were between the children of Judah and the children of Benjamin, and the Levites abode with both of them. Then he blessed the children of Joseph for such was their inheritance, as it is said, And the lot of the tribe of the children of Benjamin came up according to their families; and the border of their lot went out between the children of Judah and the children of Joseph.124Joshua 18:11. Afterwards he continued to bless the children of the mistresses,125I.e., Leah and Rachel, who were the heads of their households. Here, though, it refers only to Leah, since Rachel’s children — Benjamin and Joseph — were already blessed. and mentioned Zebulun before Issachar126See further, Verse 18. as Jacob had done.127See Genesis 49:13-14. So, too, [in the division of the Land] the third lot fell to the children of Zebulun128See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar). and the fourth lot to the children of Issachar.128See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar). Then he blessed the children of the handmaids129Bilhah and Zilpah. — Dan, Naphtali, and Asher — in order of their birth,130The order of their birth was: Dan, Naphtali, Gad, Asher (Genesis 30:6-13). Here, the order is: Gad (Verse 20-21), Dan, Naphtali, Asher (Verses 22-24). Ramban will proceed to explain why Gad is first. and they were also [encamped] under the same standard.131Numbers 2:25-30. He mentioned Gad [born after Naphtali] before all the children of the handmaids, because he occupied his inheritance earlier with Reuben,132See Joshua 13:23-24. the first of all, and he was [encamped under] Reuben’s standard.133Numbers 2:10-14.
Let Reuben live, and not die. “The meaning thereof is that his tribe shall live and never die.134In other words, this is to be understood as a prayer rather than a blessing. — It is so clearly stated in our text of Ibn Ezra. Ramban also mentioned above, “and Moses prayed for him etc.” And let his men be a number. This is like the verse, And I have not learned wisdom and the knowledge of the Holy One I have135Proverbs 30:3. [where the word not from the first part of the verse, applies to the second part as well – ‘and the knowledge of the Holy One I have not.’ Here, too, the word not from the expression and ‘not’ die applies to the second part, thus meaning] ‘and let his men not be a number,’ that they may not become few, for whatever can be counted, is few. So also, and I am few in number.”136Genesis 34:30. This is the language of Rabbi Abraham ibn Ezra.
It is more correct to explain: “Let Reuben live in Israel; and not die, that his tribe at no time should be cut off, and that his numbers always be among the count of the children of Israel.” He prayed for him that his name not be cut off from Israel because of the anger with which his father was wroth with him when he defiled his couch.137Ibid., 49:4. This is similar to what is stated there, and Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve;138Ibid., 35:22. Scripture made it be known that he was not excluded from that number on account of his sin. Rashi also explained it this way. And the meaning of his men [and let ‘his men’ be numbered among the men of Israel] is that all his men should deserve this [to be included in the ranks of Israel], and not even part of their tribe be cut off because of his [Reuben’s] sin. Perhaps the expression his men refers to the heads of the four families [of the tribe of Reuben — Hanoch, Pallu, Hezron, and Carmi],139Exodus 6:14. and the meaning of the word mispar (number) is like b’mispar [with the prefix beth meaning “in the number,” the verse stating: “and let his men be ‘in’ the number” of the children of Israel]. Similarly, to play the harlot ‘beith’ [literally: “the house of”] her father140Above, 22:21. [means b’veith — “in the house of” her father]; they shall wash ‘mayim’141Exodus 30:20. [literally: “water,” means b’mayim — “with water”]. There are many similar cases. Or it may be that the meaning thereof is that in the census of Israel his men be counted first as is the right of the firstborn, for number one is the unit from which all numbers originate.142See Ibn Ezra to Exodus 3:1.
Onkelos rendered it: “And his children will receive their inheritance among their numbers.” He meant what we have explained, saying that Reuben will live and not be cut off [from Israel] and his men will be counted among their numbers forever. His tribe will not be blotted out from Israel but they will not be counted on account of their large numbers as forming two tribes. Thus he deprived him of the birthright [that awards the firstborn with a double share], but he assured him of being forever one tribe.
And some commentators143I have found this interpretation in Chizkuni: “Let Reuben live, and not die when he will pass over the Jordan armed before the children of Israel. And his men be a number — in the same number that they will pass over there [into the land of Canaan] may they return, without a single one lacking.” explain that this blessing refers to the conquest of the Land, the verse stating that the Reubenites will live when crossing [the Jordan] armed for war before the children of Israel. And the purport thereof is that they will prevail, and not be defeated, similar in meaning to the expression, and by thy sword shalt thou live.144Genesis 27:40. And let him not die, that none of them should die in battle, and his men be a number that they should return to their homes in their [original] number, there lacking not one man of them.145Numbers 31:49. Similarly, in the blessing of Gad146Further, Verse 20. his companion [under the same standard]147Numbers 2:10-14. Moses mentioned this subject. This interpretation is likely [to be true]. But the first one appears to me to be more correct, for Moses’ blessing corresponds to the manner and thought that Jacob mentioned.
And by way of the Truth, [the mystic teachings of the Cabala], the expression Let [Reuben] live and not die is associated with visiting the iniquity of the fathers upon the children148Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362). and there I alluded to its secret.148Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362). Moses’ blessing helped Reuben gain atonement for the affair of Bilhah, that he not be cut off and be denied [the World to Come] for it, forever. However, He visited upon him, along with the rest of the tribes [the sin of] the sale of Joseph, according to the narrative in Pirkei Heichaloth.149“Chapters of the Palaces.” — Heichaloth Rabboth, 6. A reference to this work is also found in Ramban’s Introduction to the Commentary on the Torah (see Vol. I, p. 10, Note 22). This is a mystic Midrash describing the process of ascending to heaven and of the palaces therein leading up to the Holy Throne. The principal narrator in this account is Rabbi Yishmael, one of the martyrs who was executed during the religious persecutions of Hadrian. The Midrash mentions the executions on account of the tradition that the ten martyrs suffered their fate in order to atone for the sale of Joseph by ten of his brothers.
Now, I have seen in Midrash Rabbah the following text:96Bamidbar Rabbah 21:9. “Six families were eliminated because of the immorality caused by Balaam’s advice [that Israel could be corrupted through seduction], and so Scripture listed one family less of Simeon97Genesis 46:10 lists six sons of Simeon, while in the second census only five are given (Numbers 26:12-13). and five less of Benjamin.”98Genesis 46:21 lists ten sons of Benjamin, while in the second census only five are given (Numbers 26:38-39). Thus, according to the opinion of the Rabbis [the tribe of] Benjamin had a greater part in the sin than did the tribe of Simeon — yet Benjamin is included in the blessing!99Further, Verse 12.
In my opinion, the correct interpretation is that Scripture considers the tribes of Israel as only twelve. So it stated in Jacob’s blessing, All these are the twelve tribes of Israel.100Genesis 49:28. Now Jacob mentioned his twelve sons and considered Joseph to be one tribe101Ibid., Verses 22-26. [instead of enumerating Ephraim and Menasheh separately as is sometimes done]. Moses saw fit to consider Joseph as two tribes, as he said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh.102Further, Verse 17. This was for two reasons: one, since the Holy One, blessed be He, commanded and made them two tribes regarding the dedication of the altar,103Numbers 7:48 and 54. the flags104Ibid., 2:18-21. [designating the tribal encampments in the wilderness], and the inheritance of the Land,105Ibid., 34:23-24. he [Moses] had to count them as two [separate tribes] for their blessing. Secondly, he referred to Joshua, who would make them possess the Land, and he was from Ephraim, the younger son [of Joseph], therefore Moses had to mention his brother [Menasheh] who was older than him. Now, he also wanted to bless [the tribe of] Levi, for, through his blessing, all Israel would be blessed, in that his offerings shall be acceptable before G-d on their behalf. Hence it was necessary to omit one of the tribes, for nowhere [in Scripture] are they enumerated except as twelve, corresponding to the twelve constellations in the firmament,106Bamidbar Rabbah 14:29. the twelve months of the year, and the twelve “border diagonals”107Sefer Habahir, 95. — This is a Cabbalistic term for the twelve mystic powers emanating from various combinations of the letters of the Great Divine Name. See my Hebrew commentary p. 495. concerning which the Rabbis have said in the Midrash106Bamidbar Rabbah 14:29. that they are the everlasting arms.108Further, Verse 27. As the Sages mentioned in Tractate Berachoth:109Berachoth 32b. “The Holy One, blessed be He, said to the prophet,110I.e., Isaiah. In our text of the Gemara: “The Holy One, blessed be He, said ‘to her': My daughter …” Go and tell the congregation of Israel: My daughter, I have created twelve constellations in the firmament to correspond to the twelve tribes.” Similarly, at Mount Gerizim and Mount Ebal where Scripture counts Levi,111See above, 27:12. Joseph is not mentioned as two tribes111See above, 27:12. [because, there Simeon111See above, 27:12. is mentioned]. Likewise you will see in the distributions of Ezekiel that he counts Joseph as two tribes112See Ezekiel 48:4-5. with reference to the apportioning of the Land and did not mention Levi. On the other hand, in enumerating the city exits [of Jerusalem] he mentioned, the gate of Levi, one113Ibid., Verse 31. and did not list the tribe of Joseph as two tribes; instead he said, the gate of Joseph, one,114Ibid., Verse 32. since the tribes are always counted as only twelve. I have already mentioned this in the section Vayikach Korach.115Numbers 17:12 (see Vol. IV, pp. 189-190). Accordingly, Simeon was left out [of Moses’ blessings] since his tribe was not large and it was not the intention of the blessing of Jacob, their father, that they become numerous. Instead he divided them in Jacob and scattered them in Israel,116See Genesis 49:7. and to that extent they, too, were blessed through the blessing of the rest of the tribes among whom they were.
Now the order of this blessing [of Moses] was by [dictate of] Ruach Hakodesh (the Holy Spirit) according to their inheritance. He began with Reuben for he occupied his inheritance first;117Joshua 13:15. and, also, for he was the firstborn,118I Chronicles 5:1. and Moses prayed for him that his name not be blotted out because of his sin; therefore, in his blessing, he accorded him the right of the firstborn.119Above, 21:17. Then he mentioned Judah for he was the first to inherit within the Land [proper]120Reuben’s possession was beyond the Jordan eastward. and of him came he that is the prince,121I Chronicles 5:2. Reference is to David. and he was the first to advance to war [against the Canaanites],122Judges 1:2. concerning which Moses blessed him [saying, his hands shall contend for him, and Thou shalt be a help against his adversaries].123Verse 7. Thus Judah’s blessing embraces all Israel. Then Moses blessed Levi — who dwelled with the children of Judah in Jerusalem, and there their offerings should be acceptable. Afterwards he blessed Benjamin because their inheritance was with the children of Judah, and, [because] the city of Jerusalem and the Sanctuary were between the children of Judah and the children of Benjamin, and the Levites abode with both of them. Then he blessed the children of Joseph for such was their inheritance, as it is said, And the lot of the tribe of the children of Benjamin came up according to their families; and the border of their lot went out between the children of Judah and the children of Joseph.124Joshua 18:11. Afterwards he continued to bless the children of the mistresses,125I.e., Leah and Rachel, who were the heads of their households. Here, though, it refers only to Leah, since Rachel’s children — Benjamin and Joseph — were already blessed. and mentioned Zebulun before Issachar126See further, Verse 18. as Jacob had done.127See Genesis 49:13-14. So, too, [in the division of the Land] the third lot fell to the children of Zebulun128See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar). and the fourth lot to the children of Issachar.128See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar). Then he blessed the children of the handmaids129Bilhah and Zilpah. — Dan, Naphtali, and Asher — in order of their birth,130The order of their birth was: Dan, Naphtali, Gad, Asher (Genesis 30:6-13). Here, the order is: Gad (Verse 20-21), Dan, Naphtali, Asher (Verses 22-24). Ramban will proceed to explain why Gad is first. and they were also [encamped] under the same standard.131Numbers 2:25-30. He mentioned Gad [born after Naphtali] before all the children of the handmaids, because he occupied his inheritance earlier with Reuben,132See Joshua 13:23-24. the first of all, and he was [encamped under] Reuben’s standard.133Numbers 2:10-14.
Let Reuben live, and not die. “The meaning thereof is that his tribe shall live and never die.134In other words, this is to be understood as a prayer rather than a blessing. — It is so clearly stated in our text of Ibn Ezra. Ramban also mentioned above, “and Moses prayed for him etc.” And let his men be a number. This is like the verse, And I have not learned wisdom and the knowledge of the Holy One I have135Proverbs 30:3. [where the word not from the first part of the verse, applies to the second part as well – ‘and the knowledge of the Holy One I have not.’ Here, too, the word not from the expression and ‘not’ die applies to the second part, thus meaning] ‘and let his men not be a number,’ that they may not become few, for whatever can be counted, is few. So also, and I am few in number.”136Genesis 34:30. This is the language of Rabbi Abraham ibn Ezra.
It is more correct to explain: “Let Reuben live in Israel; and not die, that his tribe at no time should be cut off, and that his numbers always be among the count of the children of Israel.” He prayed for him that his name not be cut off from Israel because of the anger with which his father was wroth with him when he defiled his couch.137Ibid., 49:4. This is similar to what is stated there, and Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve;138Ibid., 35:22. Scripture made it be known that he was not excluded from that number on account of his sin. Rashi also explained it this way. And the meaning of his men [and let ‘his men’ be numbered among the men of Israel] is that all his men should deserve this [to be included in the ranks of Israel], and not even part of their tribe be cut off because of his [Reuben’s] sin. Perhaps the expression his men refers to the heads of the four families [of the tribe of Reuben — Hanoch, Pallu, Hezron, and Carmi],139Exodus 6:14. and the meaning of the word mispar (number) is like b’mispar [with the prefix beth meaning “in the number,” the verse stating: “and let his men be ‘in’ the number” of the children of Israel]. Similarly, to play the harlot ‘beith’ [literally: “the house of”] her father140Above, 22:21. [means b’veith — “in the house of” her father]; they shall wash ‘mayim’141Exodus 30:20. [literally: “water,” means b’mayim — “with water”]. There are many similar cases. Or it may be that the meaning thereof is that in the census of Israel his men be counted first as is the right of the firstborn, for number one is the unit from which all numbers originate.142See Ibn Ezra to Exodus 3:1.
Onkelos rendered it: “And his children will receive their inheritance among their numbers.” He meant what we have explained, saying that Reuben will live and not be cut off [from Israel] and his men will be counted among their numbers forever. His tribe will not be blotted out from Israel but they will not be counted on account of their large numbers as forming two tribes. Thus he deprived him of the birthright [that awards the firstborn with a double share], but he assured him of being forever one tribe.
And some commentators143I have found this interpretation in Chizkuni: “Let Reuben live, and not die when he will pass over the Jordan armed before the children of Israel. And his men be a number — in the same number that they will pass over there [into the land of Canaan] may they return, without a single one lacking.” explain that this blessing refers to the conquest of the Land, the verse stating that the Reubenites will live when crossing [the Jordan] armed for war before the children of Israel. And the purport thereof is that they will prevail, and not be defeated, similar in meaning to the expression, and by thy sword shalt thou live.144Genesis 27:40. And let him not die, that none of them should die in battle, and his men be a number that they should return to their homes in their [original] number, there lacking not one man of them.145Numbers 31:49. Similarly, in the blessing of Gad146Further, Verse 20. his companion [under the same standard]147Numbers 2:10-14. Moses mentioned this subject. This interpretation is likely [to be true]. But the first one appears to me to be more correct, for Moses’ blessing corresponds to the manner and thought that Jacob mentioned.
And by way of the Truth, [the mystic teachings of the Cabala], the expression Let [Reuben] live and not die is associated with visiting the iniquity of the fathers upon the children148Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362). and there I alluded to its secret.148Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362). Moses’ blessing helped Reuben gain atonement for the affair of Bilhah, that he not be cut off and be denied [the World to Come] for it, forever. However, He visited upon him, along with the rest of the tribes [the sin of] the sale of Joseph, according to the narrative in Pirkei Heichaloth.149“Chapters of the Palaces.” — Heichaloth Rabboth, 6. A reference to this work is also found in Ramban’s Introduction to the Commentary on the Torah (see Vol. I, p. 10, Note 22). This is a mystic Midrash describing the process of ascending to heaven and of the palaces therein leading up to the Holy Throne. The principal narrator in this account is Rabbi Yishmael, one of the martyrs who was executed during the religious persecutions of Hadrian. The Midrash mentions the executions on account of the tradition that the ten martyrs suffered their fate in order to atone for the sale of Joseph by ten of his brothers.
Siftei Chakhamim
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בבאכם אל אהל מועד WHEN YE GO INTO THE APPOINTED TENT — I have in these words only a law that forbids this when ye go into the Sanctuary; whence can it be derived that it applies also whenever they approached the outer altar? But there is mention here of entering into the appointed tent and there is mention, in connection with the sanctification (the washing) of the hands and feet, of entering into the appointed tent (Exodus 30:20). What is the law there? It (the Torah) made the law regarding approaching to the altar exactly similar to that regarding entering the appointed tent (“when they go into the appointed tent they shall wash with water … or when they come near to the altar”)! Here, also, it makes approaching the altar exactly similar to entering the appointed tent (Sifra, Shemini, Section 1 5).