Comentários de Citação sobre Números 33:14

AND ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL JOURNEYED FROM THE WILDERNESS OF SIN, BY THEIR STAGES, ACCORDING TO THE COMMANDMENT OF THE ETERNAL, AND THEY ENCAMPED IN REPHIDIM. Scripture is stating that they journeyed from the wilderness of Sin, where they were encamped after they had set out from Elim,⁴⁰⁴Above, 16:1. and covered various stages of their journey in accord with G-d’s command. Afterwards, they encamped in Rephidim. Scripture thus relates briefly here that when they first journeyed from the wilderness of Sin, they pitched in Dophkah, and afterwards in Alush, and from Alush they came to Rephidim.⁴⁰⁵Numbers 33:12-14. This is the meaning of the expression here, by their stages, since there were many stages by which they came from the wilderness of Sin to Rephidim, and they did not reach it on the first journey. Scripture, however, [omits all these various stages here] because its only concern is to explain their murmuring. At the beginning of their arrival in that wilderness [of Sin], they complained for bread, and now they quarreled [with Moses] over water, [as it is said], and there was no water for the people to drink. When they came to that place and did not find fountains of water, they at once quarreled with Moses. This is the meaning of the expression, Wherefore the people did quarrel with Moses,⁴⁰⁶Verse 2. for the murmurings mentioned in places where Scripture says, and they murmured,⁴⁰⁷Such as above, 16:2. mean complaints, i.e., that they were declaring their grievances about their condition, saying, “What shall we do? What shall we eat, and what shall we drink?” But vayarev (and he quarreled) means that they did actually make quarrel with Moses, coming to him and saying, “Give us water, you and Aaron your brother, for you are responsible, our blood is upon you.” And Moses said to them, “Why quarrel ye with me? Wherefore do ye try the Eternal?⁴⁰⁶Verse 2. This quarrel is to test G-d, that is whether He can give you water.⁴⁰⁸See Psalms 78:30. If you will hold your peace and let me alone and instead pray to Him, perhaps He will answer you.” And indeed, it was their intent to try [G-d], as Scripture says, And the name of the place was called Massah (Trying) and Meribah (Quarrel), because of the quarrel of the children of Israel and because they tried the Eternal, saying: Is the Eternal among us, or not?⁴⁰⁹Further, Verse 7. Then their anger against him relented,⁴¹⁰See Judges 8:3. and for a day or two, they were supplied by the waters in their vessels. But afterwards, the people thirsted there for water, and the people murmured against Moses,⁴¹¹Verse 3. something like the complaints they made whenever they wanted something, saying, Wherefore hast thou brought us up out of Egypt?⁴¹¹Verse 3. When Moses saw that they thirsted for water, he prayed to G-d and recounted before Him his distress when they first quarreled with him.⁴¹²Verse 4.
Rabbi Abraham ibn Ezra said that there were two groups: one that quarreled [with Moses because they had no water to drink], and one [that had water which they brought from Alush, the place where they were encamped before coming to Rephidim,⁴¹³Numbers 33:14. but] who tested G-d [to see if He would give them water]. The correct interpretation is as I have explained.

ירחים ist nicht der gewöhnliche Ausdruck für Monat. חדש bezeichnet den Monat nach der in die äußeren Sinne fallenden, somit für jeden erkennbaren Erscheinung des verschwunden gewesenen und wieder gekommenen Lichtes, und ist daher die allgemeine Bezeichnung des Monats als Periode der Zeitrechnung. ירח aber bezeichnet den Mondlauf auch nach seinem physischen, kosmischen, tellurischen Einflusse, insbesondere auf Zeitigung und Entwicklung der Frucht, ממגד גרש ירחים (Bamidbar 33,14) תספור ירחים תמלאנה (Job 39, 2) und ist daher hier der ganz entsprechende Ausdruck. Sie konnte den Knaben nur in den ersten drei Monaten seiner Entwicklung verbergen.

ALSO IN HOREB YE MADE THE ETERNAL ANGRY. Before even beginning to explain to them the Torah, he [Moses] reproved them for the sins which caused them evil and which were not forgiven: he mentioned the affairs of the spies, and the waters of Meribah. Afterwards he explained the Ten Commandments and the section of the Unity of G-d [Sh’ma], and he admonished them with many exhortations against idolatry; he cautioned them concerning the commandments in general, and he said that they [the commandments] are all good and, in consequence of [observing them] all the good will come to them, and then he commences to explain the individual commandments. But before he mentioned any of the commandments specifically he returned to reprove them and to visit upon them all their iniquities¹²⁷Amos 3:2. which they had committed from the time they received the Torah and henceforth. But the complaints they made before the Giving of the Torah — when they were rebellious at the sea, even at the Red Sea,¹²⁸Psalms 106:7. and the people murmured at Marah,¹²⁹Exodus 15:24. and in Alush¹³⁰Numbers 33:14. See Ramban Exodus 16:1 (Vol. II, p. 217) that it was in Alush that murmuring took place. — he did not mention to them, because, from the time that they received the Torah, they were more obligated to hearken to the voice of G-d Who made a covenant with them. Therefore, he began here, Also in Horeb ye made the Eternal angry, and he mentioned to them the affair of the [golden] calf, which I have already explained.¹³¹Exodus 32:1 (Vol. II, pp. 549-553).