Komentaryong Sumisipi para sa Mga Bilang 11:8

וישב ישראל בשטים. Israel abode in Shittim, etc. What need was there for the Torah to write this introduction? Tanchuma on our verse explains that the location was a cause for the seduction to succeed. As long as the Israelites had dwelled in the desert instead of in or near populated areas there had not been a single incidence of unchaste behaviour. The Torah may have indicated that this place was singularly apt to arouse the animalistic instincts in man. The immediate cause may have been that the Israelites took strolls in the neighbourhood of their camp and encountered Moabite women. The Torah's emphasis on וישבו may be because instead of merely going for a stroll they made themselves at home there. The root of the word שטים occurs in Numbers 11,8 where the Torah describes the daily stroll to pick up the manna with the words שטו העם ולקטו.

בקרן בן שמן In Keren Ben Shamen. A beautiful spot among the vineyards of Jerusalem. According to some, בקרן On a hill. בן שמן Fruitful; comp. שָׁמֵן fat (30:23), לשׁד הַשָֽׁמֶן fat oil (Num. 11:8);⁴According to this opinion שָֽׁמֶן here and in Num. 11:8 has the same meaning as שָׁמֵֽן 30:23, fat, although having the accent on the first syllable, and in the second Segol instead of Zero. I. E. in the Commentary on Num. (11:8) rejects this explanation. and this explanation is not incorrect.

ויסעו מהר ההר דרך ים סוף, “they journeyed from Hor Hahar in the direction of the sea of reeds, ...making a long detour around the Land of Edom, and the people’s state of mind became very short tempered.” Their dissatisfaction was not caused by the journey, but by the fact that they traveled in the opposite direction of their objective, i.e. crossing the river Jordan. This was as hard for them to swallow as if they had been sentenced to death. They had felt until recently that they were close to their objective and would soon taste the fruit of the Holy Land and they now saw all their hopes as dissolving like an illusion. To the question what they had to complain about as long as they had manna and water, the answer is that once one has set one’s sights on something that can be enjoyed by the senses, eyes, ears, taste buds, feeling it with one’s hands and one’s sense of smell, the sameness and predictability of the manna, instead of being a sign of how G–d provided for them, became something of insignificance, קלקל, “lightweight” for them. The Torah therefore told us already in Numbers 11,8 that the manna, far from being so insubstantial, lightweight, insignificant, lent itself to grinding between stones, pounding, in a mortar, boiling in a pot, making into cakes. Moreover, it tasted like cream. [It is human nature that familiarity breeds contempt. After forty years of the same diet without getting to the destination they were seeking, the people’s reaction is understandable, although it had been due to their having displayed themselves as not yet worthy to dislodge the Canaanites from their homeland. Ed.] The pleasant taste of treated manna is also described in Numbers 11,8.

my freshness was transformed Heb. לשדי, my moisture, and so (in Num. 11:8): “the moisture (לשד) of oil,” the moisture of oil. This is how Dunash explained it (p. 14). Menachem (p. 171) associates [it with] an expression of plunder as (above 12:6): “from the plunder (משד) of the poor”; (above 17: 9) “Because of the wicked who have robbed me (שדוני).”

gather blackness Heb. קִבְּצוּ פָּארוּר. Blackness like a pot, Cf. (Num. 11:8) “And they cooked in a pot (בַּפָּרוּר).” The “aleph” is superfluous, and it is not read.

and crush Heb. והדך, an expression of (Num. 11:8), “or crushed (דכו) it in mortars.”