Comentários de Citação sobre Números 20:29

AND THE CHILDREN OF ISRAEL, EVEN THE WHOLE CONGREGATION, CAME INTO THE WILDERNESS OF ZIN. “The congregation — an upright congregation, for those who were [punished] with death in the wilderness [on account of sinning in the matter of the spies] had already died, and these were designated to live” [i.e., they were the new generation which was to enter the Land]. This is Rashi’s language, and such is also the opinion of Rabbi Abraham ibn Ezra. But if so, why was it necessary to mention this [same expression: even the whole congregation] when they came afterwards unto Mount Hor?⁶⁸Further, Verse 22: And they journeyed from Kadesh,; and the children of Israel, ‘even the whole congregation,’ came unto Mount Hor. Now Rabbi Abraham ibn Ezra wrote [there] that Scripture mentioned it because Edom had come out to fight them,⁶⁹Ibid., Verse 20. therefore it mentions that none of them was missing when they came back from the city of Edom. But this is not correct, since Israel turned away from him [Edom]⁷⁰Ibid., Verse 21. and did not wage battle with them at all.
The correct interpretation appears to me to be that it is the Scriptural style to mention [“the whole congregation”] when speaking of complaints, [just as in the following verses]: And all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai;⁷¹Exodus 16:1. See ibid., Verses 2-3, that they murmured for food. And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages … and encamped in Rephidim⁷²Ibid., 17:1. There too it is related in Verses 2-3 that they quarrelled with Moses, saying, “Give us water.” — and Scripture thereby informs us that they all [participated] in the complaint. Similarly, And all the congregation lifted up their voice;⁷³Above, 14:1. In that case they were discouraged by the report of the spies, and wanted to return to Egypt. And on the morrow all the congregation of the children of Israel murmured.⁷⁴Ibid. 17:6. There they complained about the death of Korach and his followers. Scripture uses that expression when they came to Mount Hor⁷⁵Further, Verse 22. in order to tell us that they all took part in the mourning for Aaron, the holy one of the Eternal,⁷⁶Psalms 106:16. just as it is said, and they wept for Aaron … all the house of Israel,⁷⁷Further, Verse 29. and it states [furthermore]: in the sight of all the congregation.⁷⁸Ibid., Verse 27. In Bamidbar Sinai Rabbah⁷⁹Bamidbar Rabbah 19:9. I have seen mentioned the text [quoted above by Rashi] — “an upright congregation etc.” — only in connection with the second verse [speaking] about Mount Hor [i.e., Verses 22 and 27 quoted above, which say that ‘the whole congregation came’ to Mount Hor, and that Moses and Aaron went up into Mount Hor ‘in the sight of all the congregation’], for in the case of the first verse [i.e., the present verse, the expression all the congregation] is used because [Scripture wants to indicate that they all joined in] the murmuring, as I have explained.

The commentaries bring this juxtaposition in four places. First, the juxtaposition of the death of Aaron’s sons to Yom Kippur which atones (Leviticus 16:1). Second, the juxtaposition of Miriam to the red heifer. Third, the juxtaposition of Aaron’s death to the priestly garments which atone (Numbers 20:28), as our Sages explained (Moed Katan 28a). Fourth, the juxtaposition of Aaron’s death to the breaking of the tablets (Deuteronomy 10:2–6), teaching that the death of the righteous is as severe as the breaking of the tablets.
This is because from every righteous person, four types of benefits come to the people of his generation. The first is that the entire world is sustained by his merit, as our Sages said (Berakhot 17b), “The entire world is sustained for the sake of my son Chanina, etc.” as we explained in the portion of Vayechi regarding Goren ha-Atad and in the portion of Emor on the verse “except for his relative.” They are like a mother nursing her child, as it is written (Tanchuma Shemot 12:28), “Your two breasts are like Moses and Aaron,” and as Rashi explained (Song of Songs 4:5). Similarly, we find that in Miriam’s merit they had the well which provided for all of Israel’s needs. This is the connection of her death to the red heifer, the mother of the calf that comes to rectify the damage of her offspring.
The second benefit is that the righteous person teaches them effectively about the way of God and commandments; therefore, his passing is comparable to the breaking of the tablets.
The third benefit is that his merit protects like a shadow and like a garment made to protect from cold and heat. With his death, his protective shadow is removed, and they are left naked without any covering, as it is said (Numbers 20:29), And all the congregation saw that Aaron had died, and our Sages interpreted (Rosh Hashanah 3a) “va-yir’u” [they saw] with the letter yud vocalized with a tzere, meaning “they became visible,” referring to the removal of the cloud which was likened to a garment. This is [the reason for] the juxtaposition to the priestly garments.
The fourth benefit is that he atones for the people through his death. This is [the reason for] the juxtaposition to Yom Kippur, and it is easily understood.

שבעים יום . Forty days were spent embalming his body and thirty days of weeping for the absence of this man henceforth. We find that both Moses and Aaron were mourned for 30 days (Numbers 20,29 and Deuteronomy 34 8) The difference was that Moses and Aaron were mourned after they had been buried, whereas Yaakov was mourned prior to his interment. This was permissible as the embalming procedure was equated with a kind of burial. During all these days the Egyptians wept out of respect for the feelings of Joseph. According to a view quoted by Rashi, the Egyptians also mourned him, being aware that this man had been able to arrest the famine five years before it had run its predetermined course. This concludes the manuscripts available of the Redak’s commentary on the Torah. We are all impoverished when reflecting on much has been lost of his commentary.

ובני ישראל נסעו מבארת בני יעקן מוסרה AND THE CHILDREN OF ISRAEL JOURNEYED FROM BEEROTH OF THE CHILDREN OF JAAKAN TO MOSERA — What has this matter to do with what has been related here? Further: Did they indeed journey from Beeroth of the children of Jaakan to Mosera; did they not come from Mosera to Beeroth of the children of Jaakan, as it is said, (Numbers 33:31) “And they journeyed from Moseroth, [and they encamped in Bene Jaakan]”? And further: it states here, “There (at Mosera) did Aaron die”. But did he not die at Mount Hor? Go and count and you will find that there are eight stations from Mosera to Mount Hor! — But really this also is part of the reproof offered by Moses. In effect he said, “This, also, ye did: when Aaron died on Mount Hor at the end of forty years and the clouds of Divine Glory departed, ye feared war with the king of Arad and you appointed a leader that ye might return to Egypt, and ye turned backwards eight stages unto Bene Jaakan and hence to Mosera. There the sons of Levi fought with you, and they slew some of you, and you some of them, until they forced you back on the road along which you had retreated. From there (Mosera) ye returned to Gudgodah, — that is identical with Hor Hagidgod (Numbers 33:32).

Whose days extended. Their 'days' extended⁷In contentment. However, their lives were short. (Shabbos, 105:b.-See Rashi there). but not their 'years', as they neglected to eulogize him.⁸Scripture omits any mention of a mourning period for Yehoshua, as with Aharon (Bemidbar 20:29) and Moshe (Devarim 34:8). This indicates that they were remiss in eulogizing him and mourning for him. (Tosafos to Shabbos, 105:b). Thus it is said, "…of Mount Ga'ash"—⁹“They buried him (Yehoshua)…at Mount Ephraim, north of Ga’ash.” [v.9] Mount Ephraim was better known than G’ash. Why, then, does Scripture identify the famous Mountain by its proximity to the obscure Ga’ash? Evidently, “Ga’ash” is not an identifying landmark, but is intended as a homiletical allusion to “ra’ash”, “storm”, teaching that the mountain stormed against them. (Maharsha to Shabbos, ibid.). the mountain stormed at them¹⁰Shabbos, ibid. to slaughter them.

בני ישראל THE CHILDREN OF ISRAEL [WEPT] — i.e., the men; but regarding Aaron, — because he pursued peace, and made peace between a man and his fellow, and between a woman and her husband, it is stated, (Numbers 20:29) “The whole house of Israel [wept for him]” — the men and the women (Pirkei DeRabbi Eliezer 17).