Rashi on TanakhNumbers 11

The people were like complainers. ”The people” refers only to the wicked. Similarly, it says, “what shall I do for this people,” and it says, “this evil people.” But when they are righteous, they are called “My people,” as it says, “send out My people,” “My people, what have I done to you”

Like complainers. מִתְאֹנְנִים is strictly a term referring to a pretext. They seek a pretext in order to turn away from [following] after the Omnipresent. Similarly, it says about Shimshon, “for he seeks a pretext.”

Wicked in the ears of Adonoy. A complaint which is wicked in the ears of God, for they intended it to reach His ears and anger Him. They said, “Woe to us, how we have toiled on this journey. Three days [have passed] that we have not rested from the fatigue of travel.”

And His anger flared. I meant for your benefit, so that you would enter the land immediately.

The outcasts of the camp. Those among them who were outcasts, of low status, they were the great mixture. R’ Shimon ben Menasya says, the distinguished among them, and the great ones.

The people cried out to Moshe. This is compared to a mortal king who was angry with his son. The son went to his father’s intimate friend, and said to him, ‘Go, ask [for forgiveness] for me from father.’

And the fire subsided. It subsided into its place, for if it had turned to any one direction, it would have gathered itself and proceeded in that entire direction.

The collection [of nationalities]. These were [members of] the “great mixture” which gathered with them when they left Egypt.

And [Bnei Yisroel] turned. Bnei Yisroel, also, and wept with them.

Who will feed us meat? Did they not have meat? Did it not say previously, “A great mixture also went up with them, with sheep and cattle, etc.”? Perhaps you will say they ate them, but does it not say, when they came into the land, “Much cattle belonged to the sons of Reuven, etc.” Evidently, they sought a pretext.

Which we ate in Egypt freely. Perhaps you will say that the Egyptians gave them fish freely. But did it not already say, “straw will not be given to you”? If they did not give them straw freely, would they have given them fish freely? Then what is meant by “freely”? Free of mitzvos.

The cucumbers. R’ Shimon said: Why was the manna transformed into everything but these? Because they are harmful to nursing mothers. We tell a woman: “Do not eat garlic or onion for the baby’s sake.” This is compared to a king, etc., as stated by Sifri.

The cucumbers. They are “cocombres” in Old French.

Melons. “Borekes” [in Old French].

The leeks. Leeks, “porels” [in Old French]. (Targum [Onkelos] renders “the leeks, etc.”)

The manna before our eyes. Manna in the morning, manna in the evening.

The manna is like coriander seed. The one who said this [verse] did not say the other. The Israelites said, ‘Nothing but the manna before our eyes.’ while the Holy One, Blessed is He, inscribed in the Torah, “But the manna was like coriander seed, etc.,” as if to say, ‘Look, those who walk the earth at the subject of My children’s complaint — the manna was precious for such and such a reason’.

Like coriander seed. Round like coriander. “Aliendre” seed in Old French.

Crystal The name of a precious stone, “cristal” [in Old French].

Strolled about. שִׁיוּט is interpreted strictly as strolling, “esbaneier” [in Old French], without exertion.

They ground [it] with a millstone, etc. It never descended into the millstone, or the pot, or the mortar; rather, its taste changed to ground, crushed, or cooked [foods].

בַּפָּרוּר . Pot.

לְשַׁד הַשָׁמֶן . The moisture of oil. This is how Donash explained it. Similar to this, “ לְשַׁדִּי was overturned by the heat of summer.” The “lamed” is part of the root, “My moisture was overturned by the heat of summer.” The Rabbis, however, explain it as a term meaning שָׁדַיִם, “breasts.” But שָׁדַיִם have no relation to oil. One cannot say that לְשַׁד הַשָׁמֶן is translated like וַיִשְׁמַן יְשׁוּרוּן, “The righteous were fattened,” for, if so, the “ מ “ would be vocalized with a minor “kametz” (“tzeirei”) and the emphasis below, under the “ מ .” Now that the “ מ “ is vocalized with a minor “patach” (“segol”) and the emphasis is below the “ ש,” it is translated as “oil.” The “ ש “ is vocalized with a major “kametz” (”kametz”), but not with a minor “patach” (”segol”), because it closes the passge. Another interpretation: לְשַׁד is an acronym, [spelling] לִ'ישׁ, שֶׁ'מֶן, דְּ'בַשׁ, kneaded, oil, honey. [It was] like a loaf kneaded with oil and coated with honey. Onkelos’ translation, rendered “kneaded with oil,” leans toward Donash’s interpretation, since a loaf kneaded with oil contains the moisture of oil.

Weep according to their families. Every family gathered together and wept, to publicize their complaints openly. The Rabbis remark that לְמִשְׁפְּחוֹתָיו means “concerning family matters” — concerning the intimate relations forbidden to them.

That You say [lit. will say]. That You say to me, ‘carry it in your lap.’ Where did He say this to him? “Go, lead the people.” And it says, “He commanded them (Moshe and Aharon) to [lead] Bnei Yisroel” [even] on condition that they stone you and insult you.

To the land which You swore to their forefathers. You tell me to carry them in my lap.

If this is the way You treat me. Moshe’s strength weakened like a female’s when the Holy One, Blessed is He, showed him the punishment He would visit upon them for this. He said before Him: ‘If so, kill me first.’

So that I will not see my evil. It should have written “their evil,” but Scripture euphemizes. This is one of the “scribes’ adjustments” to the Torah, for the sake of euphemistic language adjustment.

Gather for Me. Here is the reply to your complaint when you said, “I am unable, alone . . .” But where were the original elders? Had they not sat with them even in Egypt, as it says: “Go, gather the elders of Israel”? Evidently, they died at the fire of “Tav’erah.” They deserved this at Sinai, as it is written, “they gazed at God.” Because they acted frivolously, like someone munching his loaf while speaking before the king. And this is [the meaning of] “They ate and drank.” But the Holy One, Blessed is He, did not want to cause grief during the giving of the Torah, so he punished them here.

Whom you know to be, etc. Those whom you recognize, as they were appointed officers over them in Egypt for the body breaking labor. They took pity on them, and were beaten for their sake, as it says, “The Israelite officers were beaten.” Let them be appointed now, in their greatness, just as they suffered when they were oppressed.

You shall take them. Take them verbally. “How fortunate you are to have been appointed as leaders over the Omnipresent’s children.”

And they shall stand there with you. So that the Israelites will see, and treat them as great men, reverently, saying: ‘How precious are those who entered with Moshe to hear the word from the mouth of the Holy One, Blessed is He.’

I will descend. This is one of the ten descents inscribed in the Torah.

And I will speak with you. But not with them.

I will make greater. As Targum [Onkelos] renders, וַאֲרַבֵּי, ”I will make greater,” like, “But to the great men of Bnei Yisroel.”

And place it on them. To what was Moshe compared at that time? To a lamp set in a candelabra. Everyone lights from it, but none of its own brightness is diminished.

They will bear, along with you. Stipulate with them, on condition that they accept upon themselves the toil of my children, as they are troublesome and recalcitrant.

So that you need not bear it alone. Here is the reply to your statement, “I am unable, alone . . .”

Prepare yourselves. Prepare yourselves for punishment. Similarly, it says, “Prepare them for the day of killing.”

For a month of days. This was with the [comparatively] virtuous ones, who fell ill in their beds and afterwards expired. But with the wicked ones it says, “the meat was still between their teeth.” This is how it is taught by Sifri. Mechilta, however, teaches the reverse. The wicked ones ate and suffered for thirty days, but with the decent ones — the meat was still between their teeth.

Until it comes out of your nostrils. As Targum [Onkelos] translates, ”you are disgusted by it.” It will seem to you as if you gorged on it until it is expelled through the nose.

It will be repulsive to you. You will cast it away more readily than you welcomed. In R’ Moshe Hadarshan’s commentary I saw that, in a certain language, the sword is called “zara.”

Adonoy Who is among you. If I had not planted My Presence among you, you would not have had the arrogance to enter into all these affairs.

Six hundred thousand on foot. He was not concerned with counting in detail the remaining three thousand. R’ Moshe Hadarshan explains that only those who went out of Egypt, wept.

Will sheep and cattle be slaughtered. This is one of four instances expounded upon by R’ Akiva, which R’ Shimon did not expound as he did. R’ Akiva said, “Six hundred thousand on foot, etc. and You say ‘I will give them meat to eat for a month of days’? Will sheep and cattle . . . ?” Everything according to the straightforward interpretation, who will satisfy them? This is similar to what is said, “And he has sufficient means for its redemption.” Now which is worse, this, or, “listen, here, rebels!”? Yet, since he did not say it publicly, Scripture spared him and did not punish him; but the one during the dispute was public — Scripture, therefore, did not spare him. R’ Shimon said, Heaven forbid! Such a thought never occurred to that righteous man. Someone of whom it is written, “In all My houshold he is [most] faithful” would say, ‘The Omnipresent cannot satisfy us’? Rather, this is what he said: Six hundred thousand on foot, etc., and You said, ‘I will give them meat for a month,’ and then you will kill a nation as great as this? Will sheep and cattle be slaughered for them so that they should be killed, and this meal will [thus] satisfy them forever? Does this bring you praise, telling a donkey, ‘Eat a ton of barley and then we will chop your head off’? The Holy One, Blessed is He, answered him: But if I do not give it to them, they will say My power [lit. hand] is limited. Is it favorable, in your eyes, that God’s power be limited in their eyes? Let them, and a hundred like them, perish, but My power cannot seem limited to them even for a moment.

Now you will see if My words will occur. Raban Gamliel, son of R’ Yehudah Hanasi said: (Moshe said:) “It is impossible to maintain one’s position in [such] a dispute. Since they only seek a pretext, You cannot satisfy them, in the end they will judge You critically. If You give them beef, they will say ‘we wanted mutton,’ if You give them mutton, they will say ‘we wanted beef, we wanted wild game or fowl, we wanted fish or locusts.’ He (God) said to him: ‘If so, they will say My power is limited.’ He (Moshe) said before Him: ‘Here, I will go and appease them.’ He (God) said: ‘Now you will see if My word occurs — they will not listen to you.’ Moshe went to appease them. He said to them: ‘Is God’s power limited? Behold, He struck the rock and water flowed, etc., then He can also provide bread.’ They said: ‘This is a compromise — He does not have the power to fulfill our request.”’ This is what is meant when it says, “Moshe went out and spoke to the people.” When they didn’t listen to him — “He gathered seventy men, etc.”

And did not cease. They did not prophesy, except for that day alone — this is clearly stated by Sifri. But Onkelos renders “and did not cease” — prophesy did not cease from them.

Two people remained. Of those chosen. They said, ‘We are not worthy of such greatness.’

They were among those inscribed. Among those chosen for the Sanhedrin. They were all inscribed specifically by names, and by drawing lots. Since the appropriate amount for twelve tribes was six for each tribe, except for two tribes, each of whom received only five, Moshe said: No tribe will listen to me to subtract one elder from its tribe. What did he do? He took seventy two notes, wrote “elder” on seventy and left two blank. He then chose six from each tribe, totaling seventy two. He told them, ‘Take your notes from the container.’ Whoever chose “elder” was sanctified; to those who chose the empty ones, he said, “The Omnipresent does not want you.”

The youth ran. Some say this was Gershom, the son of Moshe.

Destroy them. Burden them with communal responsibility, and they will destroy themselves. Another interpretation: Detain them in prison, because they prophesied that Moshe would die and Yehoshua would bring the Israelites into the land.

Are you vengeful for me? Are you my avenger? Do you take my vengeance for me?

לִי meaning the same as בִּשְׁבִילִי, “for my sake.” קִנְאָה always denotes a person who takes something to heart, whether to avenge or to assist. “enprenment” in Old French, one who grasps the bulk of the burden.

Moshe entered From the entrance to the Tent of Meeting.

Into the camp. Everyone entered his [own] tent.

Entered. The connotation is to enter a house, as in, “Bring it into your house.” The source for this general connotation is, “He gathers, but does not know who will bring it in.” This teaches that he did not visit punishment upon them until each of the righteous had entered his tent.

And He caused to fly. Caused to fly. Similarly, “for it flies by quickly,” Also, “they flew by and passed through.”

And spread them. It spread, as in, “Behold, they are spread over the face of all the land,” “I will spread you into the wilderness.”

About two amos. They flew to a height which corresponded with a person’s heart, so that it would not be tedious to gather them, neither to rise nor to bend.

He who gathered the least. The one who gathered least of all — the lazy and the lame — gathered ten heaps.

They spread them. They spread them into numerous piles.

Before it was finished. As Targum [Onkelos] renders, עַד לָא פְסַק, (before it was finished). Another interpretation: There was no opportunity to cut it with his teeth, when he expired.