Komentaryong Sumisipi para sa Mga Bilang 20:22

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.

You must appreciate that in view of the fact that actually the attribute Hashem was speaking, the Torah should have written here: וידבר ה’ את כל הדברים האלה, just as Moses said when he recalled the event of 40 years ago to the people in Deuteronomy. At that point he said in Deut. 5,19: את הדברים האלה דבר ה’ אל כל קהלכם בהר מתוך האש הענן והערפל קול גדול ולא יסף. Also in Deut. 4,12 Moses quotes G’d as וידבר ה’ אליכם מתוך האש.
Seeing that that in Exodus 19,18 the Torah wrote אשר ירד עליו ה’ באש, “on which Hashem descended in fire,” and it has been explained that His great name represents the emanation תפארת, which “resides within fire,” it had now become necessary to write וידבר אלו-הים, as these words reflect that the sound of the voice emanated from the fire. In other words, the Israelites heard a sound which seemed to come out of the fire. We find a similar description [involving both the attributes Elohim and Hashem. Ed.] in Deut. 5,21: הן הראנו ה’ אלו-הינו את כבודו ואת גדלו ואת קולו שמענו מתוך האש. “The Lord our G’d has just shown us His majestic Presence, and we heard His voice out of the fire.” [Israel speaking, Moses quoting how they had perceived what they had experienced. 40 years earlier. Ed.]. Keeping all these factors in mind, when Moses mentioned וידבר ה’ אליכם in Deut. 4,12 he immediately added the words “out of the fire.” He did the same again when referring to what had occurred in Deut. 5,19 after reviewing the Ten Commandments immediately prior to that verse. The reason is that whereas in Hebrew, and to Hebrew speakers the achievements of Israel are considered primary, in the Aramaic translation of Onkelos (which reflects the use of the language by people speaking that tongue) the achievements of Moses are highlighted. When the Torah (in Hebrew) writes וידבר אלו-הים, this reflects the spiritual level reached by the Jewish people, whereas when Onkelos translates as if the Torah had written וידבר ה’, this reflects the spiritual level achieved by Moses. Onkelos wants to make plain by his very translation of the words of the Torah that Moses had attained a higher spiritual plateau than had the people. Isaiah 26,4 writes as follows: בטחו בי-ה-ו-ה עדי עד כי בי-ה י-ה-ו-ה צור עולמים, “trust in Hashem for ever and ever, for in Yah Hashem you have an everlasting Rock.” What the prophet means is that the name Hashem which symbolizes the concept of “an everlasting Rock” may be described on occasion as Yah. When G’d is described in 20,2 saying: אנכי ה’ אלו-היך, He is described as speaking in His capacity as Yah, an aspect of the צור עולמים. This צור עולמים contains this name as we learn from Exodus 23,21 כי שמי בקרבו “for My name is within it,” the “it” being the צור עולמים. This is also the mystical dimension of אני ה’ בקרב הארץ (Exodus 8,18) a reference to this Rock.
A kabbalistic approach to the words אשר הוצאתיך, “who has taken you out.” The Exodus, as distinct from the utterance of the Ten Commandments, was orchestrated by G’d in His capacity as Hashem. This is the reason the Torah writes (13,16 ) כי בחזק יד הוציאנו י-ה-ו-ה ממצרים, “for with the power of the hand Hashem took us out of Egypt.” The same formula is repeated in 13,3.
When the Torah writes: (20,3) לא יהיה לך אלו-הים אחרים על פני, generally translated as “you must not have (recognize) any other gods in My Presence,” the meaning is that the only Presence you are to recognize as divine is My Presence, i.e. פני. The wording here is similar to the wording in Genesis 31,50 where Lavan warns Yaakov not to marry any additional wives. He said: ואם תקח נשים על בנותי. Lavan meant: ”but my daughters certainly are to remain your wives.” Similarly here; G’d forbids other gods to be recognised implying that most certainly He is to be recognised as G’d. The fact that this is so is demonstrated by the use by G’d of the word פנים in Deut. 34,10 when describing His relationship with Moses as אשר ידעו י-ה-ו-ה פנים אל פנים, “whom G’d knew (intimately) face to face.” A similar use of the word פנים is found in Deut. 5,4 describing the close relationship of G’d to the whole people at the revelation at Mount Sinai. The Torah describes this as פנים בפנים דבר י-ה-ו-ה עמכם, “face to face Hashem spoke to you.” All these expressions made it necessary to repeatedly use the expression מתוך האש, in order to explain whence G’d’s voice emanated. The best way to understand these words is that the power of G’d is within another power, just as the appearance of fire, while representing a display of power, contains within it another core of power. This what is meant in Numbers 14,14 כי עין בעין נראה אתה ה’, “that You, Hashem, appeared eye to eye.” The true meaning is that though You Hashem appeared to the eye, there is an inner dimension to this manifestation which remained invisible. This is also the mystical dimension of 20,23 לא תעשון אתי, “you shall not make ‘with’ Me, etc.” The meaning is that no other so-called deity shall share על פני, “My Divine Presence.” When the Torah writes about Moses ascending the mountain (19,3) ומשה עלה אל האלו-הים ויקרא אליו - י-ה-ו-ה that “Moses ascended to G’d, and Hashem called to him,” the meaning is that Hashem called to him from within the attribute אלו-הים. This too is the meaning in Deut. 5,21 ואת קולו שמענו מתוך האש, “and we have heard His voice out of the fire.” The voice referred to there is the voice of the attribute Hashem. It was this voice which the people had been afraid of hearing again, and this is why they said: אם יוספים אנחנו לשמוע את קול י-ה-ו-ה אלו-הינו עוד ומתנו “if we will continue to hear the voice of Hashem, our G’d, again we will die.” This is also the mystical aspect of our sages’ saying (Shevuot 20) זכור ושמור בדבור אחד נאמרו, “the words זכור and שמור [one of which appears in the first version of the Ten Commandments in Exodus and the other in the version in Deuteronomy, Ed.] were said as one.” The former refers to the attribute of Mercy, i.e. י-ה-ו-ה, the other to the attribute of Justice, the attribute known best as אלו-הים. The attribute of Mercy spoke from within the attribute of Justice. This was also why there were two Tablets instead of merely one. One represented the attribute of Mercy, the other the attribute of Justice. The Tablet on which the words לא תרצח, “do not murder,” was inscribed at the top represented the attribute of Justice. (according to the view that five of the Commandments were written on each Tablet) Moses, who, as we explained had attained the level of communicating with G’d’s attribute (emanation) תפארת, heard the word זכור, i.e. as a positive commandment, an expression of the attribute of Mercy. The people who had not attained such a lofty level of communication with G’d heard the word as שמור, as a negative commandment, as an expression of the attribute of Justice.
When we find an expression (verse 22) such as כי מן השמים דברתי עמכם, ”for I have spoken with you from the heaven,” the meaning of the word מתוך in that verse is similar to the meaning of the words מתוך האש in the verses we have already discussed. If you peruse all the verses connected with מתן תורה, you will not find a single one mentioning the tetragrammaton unless it is connected to the words מתוך האש.

Most readers are aware that the book of Devarim is significantly different from the other books of the Torah. For instance, words and expressions that don’t appear anywhere else in the Torah suddenly appear here.¹For example, Moshe is only now referred to as “the man of God” (33:1) or “the servant of God” (34:5). Likewise, the Jews are first referred to by the name Yeshurun (32:15; 33:4, 26). This is especially pronounced when we encounter a new word or phrase that describes the very same object or concept referred to by a different term in the other books. Even place names appear to be changed, such that it is not always clear whether similar sounding names (such as Kadesh and Kadesh Barnea) are referring to the same place or to two distinct places.²See also Devarim 10:6, which gives us a different location for the death of Aharon than the one we read about in Bemidbar 20:22–29. See also Ramban’s attempt to resolve this problem.